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A COMPLEAT
Body of Divinity
IN
Two Hundred and Fifty
EXPOSITORY LECTURES
ON THE
Ajfembly* Shorter Catecbifm
WHEREIN
The Doctrines of the Christian Religion are unfolded,
their Truth confirm'd, their Excellence difplay'd, their Ufefulnefs
improv'd ; contrary Errors & Vices refuted & expos'd, Objections
anfwer'd, Controverfies fettled, Cafes of Confcience refolv'd ; and a
great Light thereby reflected on the prefent Age.
By the Reverend & Learned
SAMUEL WILLARD,M.A.
Late Paftorof the South Church in Bofton, and Vice- Prefident of
Harvard College in Cambridge, in New- England.
l&tcfac'D top tge idaftojs of tlje fame Cinttci).
H e b. xiii. 7. Remember Them — who have $0 ken to you the Word of GOD : Whofe
Faith follow, confidering the End of their Converfation.
H e B. xi. 4. By Faith — He obtained witnefs, that He was Righteous •, GOD teftifying
of his Gifts : And by it He being dead, yet fteaketh.
II. Tim. i. 13. Hold fa ft the Form oj found Words, which thou haft heard of Me,
in Faith & Love which is in C H R I S T J E S U S.
BOSTON in XEIV- ENGLAND :
Printed by B. Greek and S. Kneelahd for & EL lot and
D. Henchman, and Sold at their Shops.
« D C C X X I I,
H
ADAM - | W >f
l
The PREFACE.
j H E late Reverend and Learned Author of the following Lectures, has
been fo univerfally and juftly admir'd and celebrated in thefe Parts of
the World, for his eminent Capacity Piety Wifdom, his deep and per-
fpicuous Infight into the moft difficult Points of Divinity, and his moft
judicious and accurate manner of expreilmg and clearing, as well as moft
ufeful application of them j that there's no need of our letting forth his
Character, either for the Information of his Country-men, or their.
Inducement to perufe the large Compofure that now prefents it felf
to their View. We need only fay, — T/V Mr. Wtl/ard's,— and 'tis
enough to Recommend it to their high Refpect and diligent Attention ; and that it falls not
fhort of his other excellent Performances, which as well as his rare Accomplifhments and Con-
duct while alive, have defervedly gain'd him fo great a Fame & Efteem among us.
A n d as for Strangers that may come to the fight of the prefent Work, we need only refer
them to the Ext rail out of the Funeral Sermon annexed, wherein the Author's Superiour Cha-
racter is very juftly drawn ; in order to their entertaining fuch an Apprehenfion of Him, as will
be enough to induce them to look into the fucceeding Lectures, and difcover more than has
even yet been faid of his great and excellent Abilities in fearching out Explaining and Applying
the important Truths of Reveal'd Religion.
All we conceive we have to do in this Preface is, To give fome Account of the
framing and publifhing of the following Work, for the Information of all that fee it h To remove
the Prejudice of many from the Largenefs of it, which might otherwife difcourage them from
attempting to perufe it •, To prevent thofe undue Conceptions both of it and the Author, which
may be apt to rife in their minds from thofe Imperfections that are only owing to the Dis-
advantages of the pofthumous Publication ; To recommend it to all forts of Readers, efpecially
to Students of Divinity * and then Commend it to the neceffary and effectual Bleifing of Al-
mighty GOD, to whofe Glory and Service it is moft humbly devoted.
Let the Reader then be pleas'd to know, that the Reverend Author having gone thro' the
Explication of the Affemblfs Shorter Catccbifm in a more compendious manner among the Chil-
dren of his People, and having therein little more than Methodized the Subject and laid out the
feveral Heads to be more largely treated of ; He did accordingly on Jan. 31. 1687,8. enter on
thefe more elaborate Difcourfes upon them. This he performed Monthly on the Tuesdays in the
Afternoon, in his Publick Congregation * and fo continued till April 1. 1707. foon after which
he was prevented from proceeding by a Fit of Sicknefs, out of which he was fcarce well reco-
vered before he fuddenly Died *. And as he judg'd the aforefaid Catechifm to be one of the
moft ufeful Syflems of Divinity extant, as it is commonly learnt & known among our People ^
He applied himfelf to Explain it fully & clearly to them, and to consider what was moft mate-
rial in the whole Circle of Religion, in it's proper place : and not only lead them into the right
Difcernment of the Doctrines of it, and confirm their Faith therein both from Scripture
and Reafon \ but alfo in the clofe of his feveral Lectures to mow the farther beauty ufe and
excellence of the Truths explatn'd, by reducing them to a fuitable Practice and applying them
to the Hearts and Lives of his Hearers. And as the former £xpofitions were more adapted to
the Young and weaker ones ; fo thefe were rais'd to exercife and entertain the Riper and
ftronger Minds, of more enlarg'd Capacities and more advanced Knowledge.
These larger Lectures therefore foon fent forth their Fame, and drew many of the moft
knowing and judicious Perfons both from Town and College, who heard them with fo great a
Relifh, that they have ever fince the Author's Death, which was on Sept. 12. 1707, been ear-
neftiy defirous of their Publication, and given fuch a Character of them as has continually rais'd
the fame Defire in others : And this has very ftrangely rather increased than declin'd for thefe
Eighteen Years among us ; fo as hardly any Book has been more paiftonately wifh'd for, till this
growing Country is become now capable of taking off the ImpreiFion of fo great a Work, the
largeft that was ever Printed Here, and the firft of Divinity in a Folio Volumn.
\
* JGtat'u 68,
A 2
But
II
The T %E F A C E.
But in the letting it forth, the Publishers have found themfelves under many Difadvanta-
ges, which have much retarded the Prefs, and been thro' great Difficulty at length overcome.
For as the Munufcnpts lay feparate in feverai Otlavos -, fome were Originals of che Author's
own hand-writing, and others were but Tranfcripts from them, in which were feverai fmall
Miftakes, both in the Scriptures cited and in diverfe Words and Pointings, and fundry obfeure
places fo very difficult to read, as oblig'd us to confult with one another with trie utmoft caution,
to decide their Certainty. And that which ftill increas'd our Labour was, not only the great
Obfcurity of the pointings both in the Copies and Originals, but their having the Scriptures
mentioned in Figures only, without the words of the Text inferred. : which it feems the Author
left to fdect or look for, or pronounce Memoriter in his Publick Exercife, as he judged moft
convenient and pertinent to the matter in hand ; inafmich as there being fuch Numbers of them
and feverai often fet together of the fame Importance, we cannot fuppofe that he recited them
all This has therefore oblig'd us to fearch the Scriptures figur'd, and to ufe our bell Dif-
cretion both in felecting thofe we tho't moft proper to be published at Length, and in fetting
fo much and no more of the Text than feem'd needful to illuftrate the labouring Subject.
And then another unhappinefs attending the Publication was, that thro' the vaftnefs of the Com-
pofureand the Difficulty of Reading, Pointing and Scoring the Manufcripts, Diftinguifhing
the Capitals and Figures, and Correcting the Prefs? the Labour was much too great for any
fingle Perfon, unlefs he had been out of all other Bufinefs, to undertake: Upon which account
the Work being difpers'd into che hands of mmyy it cannot be fuppos'd to come forth with that
beautiful Symmetry which it wou'd have done in the hands of the Author, or of any one accurate
Perfon that had Corrected the whole.
The Reader therefore muft make proper Allowances for fuch things as thefe : and where he
meets with any Word or Paffage obfeure, or Pointing mifplaced, by no means afcribe it to the
accurate Author ; but either to the miftake of the Prefs, or of the Manufcripts, or elfe to our
uncertainty of the place therein : we being very cautious of prefuming to mend or alter, unlefs
where the cafe appear'd too plain to be doubted -, and where it was dubious, we rather chofe to
leave it as it feemed to be, than change it as we might be apt to think for the better. But there
is this happy Circumftance to prevent the Reader from fearing any very material Error in the
Tranfcript : that the worthy Copier Mr. Simon Wtllard, to whofe Vlemory we are for this fo
deeply indebted, was not only a Son of the Revd. Author and very well acquainted with his
manner of Writing; but as he made it his conftant Practice on the Lord's Day Evenings to re-
peat in his Family one of the Lectures from his own written Copy, while another well inftru&ed
look'd over the Original Manufcript.with an Intent to obferve wherein they differ'd in Reading ;
fo when any Variation appear d, he took care to correct his ow n Copy immediately, which is
the fame we have us d when we happened not to find the Original.
W e muft alfo here obferve, that tho' the 220th Lecture was the laft the Author deliver'd in
Publick j yet in the midft of many Avocations both from his numerous Flock & the Cotlege,the
weighty Care of Both together lying on him for feverai Years before hisDeath, he had moft dili-
gently redeemed his time and prepared about 26 others, even to the end of the 100th Qucjlion%
which contains the Explication of the Preface of the Lord's Prayer-, when at the Entrance of the
Petitions he was taken up to turn them to Praifes. Upon which account we have been obli-
ged to fupply the reft with his fhorter Exerciles in his former Expositions : where we therefore
have a Specimen of them, and may plainly fee that even they themfelves, tho' fo brief and io
long fince made, yet were worthy of the Light, if thefe larger ones had not more agreably fu-
perceeded them. We mould have been glad indeed if the Reverend Author, who im-
proved every thing he took in hand, had finiffied the larger Lectures on the Lord's Prayer, and
fo gone thro; the Seven remaining @htc(lions, and perfected the whole in a fimilar manner :
But as he himfelf obferv'd when under apprehenfions of being prevented from proceeding far-
ther, there is thelefs need of an Expofition on this part of the Catechifm, fince there's farce any
Subject of Divinity that has been more frequently confidered by learned Men *. and we mou'd
therefore rather adore the Kindnefs of Providence in bringing on our Author to fo happy a Period,
than difefteem it as a defective Labour.
However under thefe Difadvantages, we have yet fufficient Encouragement to Recom-
mend this Pofthumous work to the Publick, as one of the nobleft & choiceft Bodies of theoretical
and practical Divinity we have any where met with, or we are apt to think has yet appeared to
tbe World : And in this we have the weighty luffrage of fo great a Judge as the late Revd and
Learned Mr. Fembertont as the Reader may fee in the Ext raft of the Funeral Sermon aforefaid.
H E ft e we have the excellent Author applying his fuperiour Abilities, his confummare
Judgment, his uncommon Penetration, in an Age of the greateft Light, at leaft fince the Apoftles
Days •, to illuftrate and eftablifh the important Articles of our Holy Religion, and to
communicate
Ibe <P % E F A C E. &
communicate the fame celeftial Light and Heat to others, which fo eminently fhone and
wrought in himfelf. He forever appears to have a bright Apprehenfion of the Truths he
afferts, and to be under the ferious and lively Influence of them while he is writing about them $
and not to talk of them as many now adays do in their theological Treatifes, in fo cold a manner,
as if they were either blind to their Excellence, or in doubt of their Verity, or at leaft infenfi-
ble of their great Importance to themfelves and others. He is by no means indeed for inflaming
the Heart with fanciful or irrational Paifions •■> but he firft endeavours to enlighten and raife the
Mind with right and clear Conceptions, and then by thefe both to move and regulate the inferi-
our Powers in their agreable Exercife. And he is exceeding careful about the more fundamen-
tal Points of Faith and Piety ^ that fo laying them fufficiently deep and firm, neither they nor
the Superftructures depending upon them may be in danger of fhaking, but may remain in>
movable amidft every Wind and Tempeft.
From fuch noble Principles it comes to pafs that the Revd. Author ever maintains the
fame moft agreable mixture of Life and Gravity in all his Writings, as us'd to appear in his
Looks and Converfation among us : with a Mind continually exalted above earthly and trivial
things, the pompous mows of Religion which many groveling minds are filled up with, and even
above the fudden and unfteady Flights thereof which many others are glad to rife up into,
The Holy Temper of his Mind appears to be fteady and even ; and tho' his Imagination was al1*
ways full of Spirit and Vigour j yet it continually wrought with an unaffected and due Decorum^
and he for ever reftrain'd and rul'd it with a corredter and f iperiour Judgment.
I n his Style it is true, he fbmetimes takes a freedom in the ufe of feveral Terms & Phrafes
which are not common among us: But the Language appears to be manly clear & natural, agre-
able to his manner of Reafoning, which is regular eafy & nervous j and his Words & Phrafes ex*
ceedingly fuited to exprefs his Ideas y the great Defign of Language. And tho' this Work may
feem to be too Voluminous by thofe who view it with a fuperficial eye -, yet a little Perufal will
convince the Reader, that tho' the Author has a rich and plentiful Fund of Words at hand *, yet
he is very pithy and clofeand fparing of them, ufing no more than he has real need to exprefs
shis Mind and clear the Subject •, and that the Large nefs of the Volumn rifes from the great va-
riety of matter compriz'd therein, and the Author's fearching to the low Foundations of religious
Truth, and tracing every Subject to the original Fountain from whence itflows,or to the elemen-
tary Principles of which it is formed. The Reader need not therefore fear being tire'd in paifing
thro' fo copious aWork \ Provided always he brings thereto or finds therein a Defire to improve
in Knowledge & Goodnefs, is capable of taking a pleafure in feeing the admirable Chain and Har-
mony of Evangelical Truths, and purfues his Journey wirh convenient Stages thro' the various
Fields before him : And then we do not doubt but he'l meet with a very grateful Entertainment
all along, and at the fame time continually and happily grow both in divine Light and Piety.
Some Readers indeed may find the Author lefs exact in his Philofopbical Schemes V? Prin<>
ciples, which happen to be of a more ancient Date, and not fo fuited to the Opinions reigning in
the prefent Age. In anticipation ofwhich we need only obferve,that in fuch things as thefe every
Perfon is intirely left to his own Freedom without Offence •, that the internal Nature of Things
being fo extreamly inclufe and hidden, many of our Philofopbical Schemes have been but mere
Hypotbefes fubfifting only in the Imaginations of Men, and being unfoundly rais'd from a few
imperfect Obfervations of the Appearances & Events of Nature, have been fucceilively thrown
out by other s as unftable as they -, and that our Author chiefly flourifh'd when we where but
juft emerging out of thofe Obfcurities. But what is more material to be obferved here is, that
he by no means therefore adopts or takes thofe uncertain Theories into the Syflem of Religion,
which will for ever remain the fame thro' all the fucceifive Changes of Philofophy : He only
ufes them as a convenient means of ranking the various Creatures in a clearer and more confpi-
cuous Order, than if he had made no Divifions or form'd no Syflems of them : His great Intent
being to treat them in a Theological, and not in a drift Pbyficai or Philofopbical manner ; and in
fuch a view only we wou'd defire the Reader therefore toconfider them.
Upon this occafion we wou'd alfo obviate a very vain and fuperficial Notion beginning to
take the Minds offomeof our unwary Students, in derogation of the Ufefulneis of byftematical
Divinity find by confequenceof the juft Efteem & Value of our Author and his excellent Writings.
I f by Syflematical Divinity be meant a mere flaviih Subjection orConfinement to any Schemes
thereof what ever, conceiv'd or publiih d by the mere Wit of Men, tho3 founded in their own
apprehenfions on divine Revelation, without a Liberty referv'd of varying from them upon fur-
ther Difcoveries \ our Author was of too generous and great a Soul, and had too deep an Infight
into the prefent Imperfection and Fallibility of Humane Nature, than to be capable of fuch a
Slavery. He was indeed a Recommender of Divinity-Syjicms even to all forts of Perlons, and
efpecially Young Students, in order to Methodize their Enquiries and Conceptions, to keep their
Minds from wandering and Inconfiftency, and help them to fee the Connection and Harmony
pf
iv <Ifo T %E F AC E.
of divine Truths •, but without obliging them to an implicit fervile Subjection to any mere hu-
rna; eOmpofirions. And whatever Syftem he fell into, it arofe from a careful Scrutiny into the
genuine meaning of the Holy Scriptures, with a deep Penetration into the Nature & Relations
of the things they reveal * and not from any mere previous Veneration of the Syfttms them-
felves or their renown'd Compilers or Abettors, tho worthy of ever fo much efteem : making
nte of their Fame & Worth as Inducements only toperufe their Syficms, as the fpecial Fruits of
their laborious Searches and Difcoveries, and their moft mature and accurate Expreflions of them \
and making ufe of their Syflems only as the beft Affiftances to form a perfect notion of their moft
elaborate Ideas, that he might more clearly fee and judge of their Agreement with the holy
Writings, the firft Foundation, thefovereign Rule and the dernier Refort of all.
But if by Syfietnaticat Divinity be meant the diligent fearching into the Nature Connection
and Importance of divine Truths from the Holy Scriptures, and then according to them the re-
prefenting thofe Truths in the certain Order & Relation they appear to have among themfdves j
This is but the very Exercfe of Humane Reafon on the Sacred Oracles, and our Difcourjing an-
fwerably to it's internal Exercifeand Difcoveries. For humane Reafoning is nothing elfe but
a thinking in order, a furveying, comparing and difcovering the various Natures & Connections
of things ; and humane Speech is agreable thereto an orderly Exprelhon of thofe Difcoveries.
In fhort it is impolfible for us either to think or to difcourfe like Men, but we muft do fo more
or lefs in a Syftematical manner: we muft take a part of a Syftem at leaft, tho' not the whole :
There muft be a Connection of things exprefs'd or imagin'd, as there really is among the things
themfelves : or elfe we difcourfe and think at random without any order : and this is nothing
but irrational and wild Confufion, a perfect Anarchy in Thot, a meer Harrangue in Language,
unworthy the excellent powers of Men, and not agreable to the Nature and Refpects of things j
which is always therefore to be avoided by us, and more efpecially in our conceiving and treat-
ing of divine and heavenly Subjects.
Such wild Diforder our Author therefore was very follicitous to fhun himfelf, and to warn
others of alio \ as having a dangerous tendency to lead them firft into irregular and repugnant
Opinions, and then to perplex and puzzle their Minds, and at length to bring them into
the fad Extreams of univerfd Scepticifm and Infidelity. And in oppofition to this he ftrictly im-
prov'd his intellectual Powers, in finding out the true Contexture of Reveal'd Religion, and then
in giving a methodical & juft Defcription of his Difcoveries of it: In which he fhew'd a moft
eminent Tallent in all his Writings ^ and in a more peculiar manner bent and imploy'd his Pow-
ers in the compreheniive 8c regular Work before us.
Upon thefe accounts & many more too numerous here to mention, we wou'd earneftly Re-
commend the diligent 8c exact Perufal of this excellent Body of Divinity both to our younger and
elder Students -, and even to others of every Order, that would be well acquainted & concerned
with things of everlafting moment, that wou'd clearly fee the Reafons & Foundations of the Sa-
cred Truths we are inftructed in, and that wou'd defire to grow in the delightful Knowledge of
them, in the Difcoveries of their furpaffing Symmetry 8c Beauty,and in the favoury Reliih &Af-
fection for them ; In fine, that wou'd feel their directive 8c qaickning Influence both on their
Hearts 8c Lives, & that wou'd have a careful wife & knowing Guide, with the Light of Scrip-
ture, to keep them fr>m the many dangerous Errors & Meanders of the prefent Age, and to lead
them on in fuch a Path of Truth 8c Righteoufnefs as will mine more & more unto the perfect
Day : —That blejjed V? defired Day ! when all Obfcurity on the beautiful Face of Truth fhall va-
nifn, feemtnglnconfiftencies intirely difappear, we fhall behold the univerfal Syftem with all
it's admirable adjufted Members, with intuitive & amazing Views, and be eternally tranfpnrted
with the Contemplation of their tranfcendent Beauties, and with the moft delightful Senfe of
their transforming 8c perfective Influence on us.
I N the mean while we moft humbly commend thefe furviving Labours of the Revd. Author,
to the Acceptance & efficacious Bleiling of the Father of Light s, from whom thro' Chnji they
at firft as precious Gifts defcended^ and by which the now unfeen Difpenfer tho' fo long finc«
gone,yet revives his dear & fragrant Memory among thofe that knew him, and in a more puhlick
manner fpeaks both to them & others. May the Spirit of Grace that we believe at firft aihfted
him in thefe excellent Lectures to the great Delight 8c Benefit of thofe who then fat under the
lively Oracles,yet ftill continue to accompany & fucceed them alfo on thofe they may by his gra-
cious Providence be fent unto. And may the fame found & vital Principles for ever be trans-
mitted thro' future Generations of Divines 8c Writers •, and fo remain alive 8c flourifti in thefe
Wejiern Schools and Churches, thro out all the fucceilive Changes of external Forms & Languages
among them, as long as the Sun and Stars fhall fhine upon them, and till cloudy tranfient Time
give place to bright 8c permanent Eternity.
^VnI'm Jofeph Sewall.
,0lb' ' 1 2 5- Thomas Prince.
l.ll
THE
Authors Character
Extra fled out of the Funeral Sermon on his much lamented Death, By the late Reverend
Mr. Ebenezer Pemberton hi s Co/league, from Matth. 24.45,46, -- Towards the Clofe — .
HIS neceffarily brings me to the SOR-
ROWFUL SUBJECT, which has been
theoccafion of myprefentMeditations :
To take a view of that Awful Rebuke
of Heaven upon this Whole LAND, and
on thu CONGREGATION in particular,
in the fudden Departure of that eminent
jMAN OF GOD, who has been for fo long a time the
Light, Joy and Glory of this Place : By whole Tranf-
lation God has given us reafon to a great degree to
take up that Lamentation ; The joy of our heartis ceafed,
our Dance is turned into Mourning ; The Cronn is fallen
from our heads ; For THIS out heart is faint , and our
eyes are dim.
I muft freely confefs, I never had any fondnefs for
Tuner al Encomiums \ unlefs when Gifts and Graces have
fceen Eminent and Diftinguifhing; when the Honour of
Chrift the fountain from whence they flow'd, Juftice
to the Dead, and the Good of the Living, do demand
them ; and when the Merits of the Departed leave no
loom, at leaft no neceffity for the paint of Flattery.
SURE lam, on this prefent Melancholly Occa-
Con, the juft fenfe I have of my own peculiar Share in
thisLofs, makes it more eligible to take my place in
the Silent Train of Mourners, that nothing might in-
terrupt the Sighs & Tears of a wounded Spirit ; than
to appear in this Desk. But the Duties of my Station
require, that at prefent I chain up myPaflions, fupprefs
my own Sorrows, and bank up the fwelhng tide of
Grief j that it may not difturb me, while I am paying
to the Memory of my Tranflated Father, that Juft Tn-
iute, which all, but the Ignorant & Envious, will ac-
knowledge due by all the Lawsof Juftice & Gratitude.
I am deeply fenfible how every way Unequal I am
to my prefent Province, to do his Memory Juftice 5
and what danger I am in of flurring his Character by
my unskilful hand. I have neither Art to draw his
Picture, nor yet to fet it when drawn, in a true Light,
that it may be feen to advantage. What Livy fays of
the Roman Orator, difcourages me : That to give Cicero
his juft Encomium, Cicerone Laudatore opus eft. To
give a Great Man his juft Praifes, requires the Skill of
One as Great. However, Duty to Chrift, whofe Ser-
vant he was, and with whofe Gifts & Graces he was
confpicuouily adorned ; a juft Honour for the Memo-
ry of a Prophet of no common Figure, a Paftor, Father
and Friend, do conftrain me to rife up and Call him
Blejfed^ and command me to Effay his CHARACTER.
HIS DESCENT was Honourable, from a Sage Pa-
triot in our Ifrael ; whofe Wifdom affigned him a Seat
at the Council-Board^ and his Military Skill, and Mar-
tial Spirit intituled him to the Chief Place in the Field:
But in no External regard could be more Honourable
than in being the FATHER of fuch a SON.
IN Him Bountiful Heaven was pleafed tocaufea
Concurrence of all thofe Natural and Acquired, Moral
and Spiritual Excellencies, which are neceffary to con-
stitute a Grtat Man, a profound Divine, a very confide-
rable Scholar, and an Heavenly Chriftian. In the light
and influence of thefe Perfections he appeared as a Star
of the Fiift Magnitude in the Orb of the Church.
THE God of Nature was pleafed with a Liber alHand
tobeftow on him thofe Natural Intellectual Endow-
ments, which laid the Foundation of great Improve-
ment in Knowledge. And did from his Youth pne-
fage Uncommon Service for God and his People, which
his Mafter had defigned him for. In Natural Endow-
ments, he appeared as the Elder Son among many Bre-
thren ; In thefe very few, if any, could pretend to ftand
upon a Level with him. The Natural Capacity of his
Soul was of thatD/'S/'72tf?7'ow,that it feem'd an undeniabl*
Confutation of the Doctrine of the Equality of Souls \
and left it no longer Problematical.
HIS Phanfy was Copious, tho' not Luxuriant, but
moft Correct, being Obfequious to the Dictates, and
kept under the ftrict Guard of a well poifed Judgment :
By which it was reftrained from thofe lawlel's Luxuri-
ances and Extravagances, which this Power isfubject
to, when it has broken loofe from the Government of a
well-informed Underftanding. His Apprehenfion was
quick, his Reafon bright, and his Judgment exact: and
lolid : which made him banifh fuch things as trivial,
as were not capable of Improvement to advance his
Soul, either in it's Iutelleclual or Moral Perfection. His
Underftanding was of great Profpect : ' His Mind filled
with bright Images of things ; inrich'd with a Vaft
number of noble ldeas,and knew well their feveral Con-
nexions, Relations and Dependencies, how to feparate,
and how to unite them in deep fearches after Trurh.
He had a deep Thought, and penetrating Sagacity to
make a juft Eftimate of things on fudden Emergencies ;
which made him. juftly efteem'd one of the Wifeft Men,
that has been known of his Order, in Our Land. His
-Natural Genius and Spirit feem'd fuperior to all narrow
felfifh Interefts; not govern 'd by the Rules of Carnal
Policy, nor biafs'd by Private Views ; but appeared
almoft uncapable to be under the commanding influ-
ence of any thing,but what appear'd Great, Good and
Honourable. He had a Native Alodefty, which conti-
nued in his advanced Years, feldom known in Con-
junction with Gifts of fo Confpicuous an Elevation ;
which might feem to fome to Vail the Brightnefs of
fome of his Publick Appearances j tho' in the Opi-
nion of others was but aFoil to his greaterExcellencies.
THESE Gifts of Nature in him were Advanced and
rendred more bright by great Improvements of hard
Study, intimate Acquaintance with many of the moft
Celebrated Authors in the Learned Wrorld, by long Ex-
perience and conftant Prayer. He was well Verfed in
the Principal parts of Subftantial Learning, which fur-
nifhed him with that Knowledge, which was requifite
for a Wife Mafter Builder ;'« the Houfe & Temple of the
Living God. He always affected that Learning, which,
was leaft for Pomp and Oftentation,and moft for Service ;
the Knowledge of things more than of empty Words
and Names.' And be muft be allowed the Character of
an Uncommon Scholar $ If theKnowledge of thofe things,
which perfect the Underftanding, may be allowed wor-
thy of the title of Learning. And I think it is high
Time to reject other Knowledge, which does not Bet-
ter 01 Improve the Mind, which does not Profit, but
only Amufe, as unworthy of ihcfpecious Title, at leaft
unfit to IMPROPRIATE the Name of Leaning,
D IV I N ITT was his Favourite Study ; and in the
purfuit of this moft Excellent and Divine Knowledge,
he engaged not only fiom Duty, but Inclination. And
Excelled to an eminent degree in the Knowledge of the
moft abftrufe pares of Theology. And a great Divine
muft of necelfity be a great Clerk.
HE was a Judicious Teytuary. Like Apollos a Man-
mighty in the Scripture. His common Publick Djf-
courfes were a Demonftration of this :, but efpeciaMy
thofe Judicious and Elaborate COMMENTARIES,
made in the School of the Prophets, upon feveral whole
Books of the Divine Oracles, remain as a lafting Mo-
nument of this Skill.
HIS Knowledge in Syftematical Divinity was celebra-
brated by all. He had a Body of Divinity well digetted
in his head. And was careful to hold faft the Form of
found Words. His Knowledge was nor like a Light
in a Dark Lanthorn ; But out of the Treai'ury of t)i*
Heart
C 2 ]
Head and Heart was able to communicate to others.
He had a greatDexterity inconfinning Truths by incon-
teftible Arguments, and to let them in an advantagious
Light ; to Explain them fully, and Apply them with
the greateft Clofenels and Pertinency, This was obfer-
vable in the difcharge of the common Duties of his
Paftoral Care : But this his Knowledge appeared with a
peculiar Luftre in his CATECHETICAL LECTURES,
which if Publifhed, would be found One of the BEST
Bodies of Divinity, that has been known.
IN Controvtrfy he was a Champion, a Worthy of the
fiift Strength,Skill and Courage. He was qualified for
it by a clear Head, a cool Thought, and inflexiblePrin-
ciples. He was able to weild the Sword of the Spirit
to the Terror of Gainfayers j to their Confutation, tho'
not always to their Conviction: And has once and
again fheathed this Sword of the Spirit in the Bowels
of Triumphant Errors. And was every way fit ro be let
for the Defence of the GofpeL
HE was an Excellent Cafuift. Where the Perplexed
and Scrupulous might have their difficulties Eafed,
their doubts refolved with Safety. When any Cafes of
Confcience came under his thought, he was wont to
handle them with wife Caution and admirable Com-
panion : He deliberated maturely on all Circumftances,
and laid the Whole by the unerring Rule, and with
great Judgment determined agreably.
ALL that knew him, and were competent Judges of
his Worth, muft do him the Honour & Juftice, to ac-
knowledge thefe Gifts were eminent in him. And thefe
rendred him as capable as any Man to diredl the Sons of
the Prophets, and Young Divines in their Theological
Studies : and I believe was as oft as any addreffed to
on this Head. His DIRECTIONS to the Candidates
of the Mvujlry, left in the hands of many, are of great
Value and Service, and will be a Teftimony how fafe
and skilful a Guide he was.
AS he was Excelling in Gifts, fo he was no lefs
Eminent in the Graces of Chrift. He had a Sanctified
Heart as well as a well-Regulated Logical Head ; and
was a Scholar of gi eat Proficiency in the School of
Chrift. His Graces Consecrated his Gifts, and made
them appear with a more obfervable luftre, with Life
as well as Light. All the Vermes of the Divine Na-
ture and Life were vifible in his holy Walk : Which
openly difcover'd his Soul to be a LIVING TExMPLE
of the LORD JEHOVAH, where his Throne was pre-
pared, his Image fet up, and his Spirit dwelt.
WITH what warmTranfports of AfTe&ion ScAdmira-
tion would he difcourfeor hear of ihzWonders ofDivine
Grace unveil'd in the whole Method of the Redempti-
on of Man ? How low did he bow in profound Reve-
rence and Adoration of the fpotlefs Sovereignty of God
in the myfterious Difpenfations of the Kingdom both
of Giace and Providence ? How jealous was he in his
whole Converfation of the Honour of Sovereign Grace ?
How fearful left any thing mould betray it, or cloud
it's Glory? How thoughtful alfo leaft Grace fhould
be abufed unto Wantonnefs ? And how careful in all
his Difpenfations to guard againft this Myfteryof Ini-
quity, and to fet out the Glory of Divine Grace, and
the Beauty of Holinefs in their proper Luftre and ad-
mirable Harmony ? His Zeal was what became an A-
poftle ; tho' flaming irt the Caufe of Chrift, yet was
temper'd by Love, and guided by Prudence. No pre-
tence could make him tranfgrefs his own Line ; and
from the Duties of his own Poft nothing could move
him. His Spirit was truly Pacifick ; and could facri-
ficc every thing but Duty for Peace : And accounted
nothing too dear, but Truth and Holinefs, for the pur-
chafc of it. He was a lively Example of Self-Denial,
and fepaiation from the World, of Patience under the
Reproaches of Men, and Sufferings from God, and of
Resignation to the Abfolute Supremacy of Heaven under
the darkeft Difpenfations. The moft black and forrovv-
f 11 1 Providence never cauled him to hang his Hirp on
the Willows, or fo put him out of Tune, as to unfit him
to Sing a Zions Song of Praife : But he could difcourfe
of, nay realize, the Excellency and Glory, the Majefty,
Righteoufnefs and Grace of his Matter's Kingdom, even
when Clouds and Darknefs were about his Throne.
NO Man had a deeper fenfe of the Poverty, Impo-
tency and Depravation of Humane Nature by the A-
poftacy; nor any a clearer view of the Fulnefs of that
Ptovifion made in Chrift for the Sinners Righteoufnefs
aid Salvation. The Body of Sin was his coultant Bur-
den, which he bewailed, groaned under, and exprdfed
his longing Defire to be freed from in feme of his iaieit
hours. Meditation, which gives Life and Power to
Giace, was his Exeicife and Delight ; ai.d to what 5>ood
puipofe he performed this, imy -be ndi iii many SA-
CRAMENTAL MEDITATIONS, penned for his own
Ufe, which are left behind him. He undoubtedly
lived under the View of the UNSEEN WORLD,
which he is now gone to, and isfilled with theGlory of.
THESE Gifts and Graces in Conjunction made him.
in a great degree Equal to the Station his 1 ord had fix-
ed him in. And this was the Stage on which they ap-
peared with beauty, and acted their part \ ith giory.
All that has been ("aid, in defcribing the Evatfgeltcal
Pajlor under the Doctrine, belong to his Character j
whole Picture therein I was defigredly drawing. And
his Wifdom and Fidelity in their moft compixhenfiv*
Senfe, in Feeding and Ruling the Houfe of God, are
juftly Celebrated thro' thefe Churches.
AT firjl in his younger Years, his Mafter committed
to his Palioral Care a Flock in a more oblcure part of
this Wildernefs : But fo great a Light was Toon obfer-
ved thro' the whole Land : And his Lord did not dojgn
to bury him in obfeurity, but to place him i;i a more
eminent Station, which he was qualifyed for. The
Providence that occafioned his Removal to this Place
was an Awful Judgment upon the whole Land ; yet was
Eventually a Mercy in this iefpect, that ic made way for
the Tranllation of this bright Star to a more Confpicu-
ous Orb; where his Influence was more Extenfive and
Beneficial; and in this it was a great B I effing to this
Congregation, to this Town, nay, to all New England.
WITH what Prudence and Faithfulncf:, Diligence
and Impart iality,ht difcharged the Duties of his Pafto-
ral Office to this Flock, GOD, CHRIST and ANGELS
are WitneiTes ; and I doubt not but he has received the
Teftimony hereof from many in the World cf PerfeBed
Spirits, who have been Blefling God for him, as the In-
ftrument by whom they have been led to Gloiy : And
I truft there are many yet Living, and now Standing be-
fore God, who are the Seals of his Miniftry, and will be
his CROWN and JOY in the Day of the Lord. In his
whole Miniftry he expreffed a true Love and Zeal for
Chrift, and tender Companion to Immortal Souls :
There was light, heat and life in all his AddiefTes to
them, which argued he well underftood the worth of
Souls, and had a juft fenfe of their miferable Apoftate
Circumftances.
HIS Difcourfe s were all Elaborate, Acute and Judi-
cious; fmelt of the Lamp, and had nothing Mean in
them. His common Sermons might have been pronoun-
ced with Applaufe before an AlTembly of the greateft
Divines. The Matter of his Publick Difcourfes was
always weighty ; hisSubjects wellchol'en ; fuited to the
State of his Flock, and every way adapted to make
them Wifer and Better. The Articles of Faith he O-
pened and Confirmed ; the Duties of Holinefs he Ex-
plained, and Enforced with the moft powerful Argu-
ments ; and with an Addrefs fuited to melt the rocky
Heart, to bow theftubborn Will, to humble the proud-
eft Sinner, and charm the deafeft Adder. The Manner
in which he deliver'd his Difcourfes was agieablc to
the Matter. In refepect of both he fpoke as became
the ORACLES of GOD : With Gravity, Courage,
Zeal and Prudence, and with tender Bowels to periih-
ing Souls. His Language was always good ; his Stile
Mafculine, not Perplexed, but Eafy as well as Strong.
And when the Matter required it, no Man could ['peak
with a greater Pathos and Pungency.
HE applyed himfelf to Wounded Confcievces with
great Skill, Faithful nefs and Tendernefs. He fearch'd
their Wounds to the bottom, and made Application of
Terror or Comfort, as their State called for, and as be-
came a Wife, Tender and Faithful Phvfician: And he
knew how to be a. Son of Thunder to the Secure and
Hardned ; and a Son of Confolation to the Contrite and
Broken in Spirit.
HIS Publick Prayers were always Pertinent & Patheti-
cal, animated with the Spirit of Devotion ; and iri them
an Uncommon Compafs of Thought was obfervable. lathe
Whole of his Work he was Laborious, careful to re-
deem Time, and was inftant in featon 5c out of f oaf on
in his Matter's Service, hi IS
[J ]
HIS Affeftron & Tendernen, to THIS HIS DEAR
FLOCK was lingular. He might have faid with, the
Apoitle, that he could have imparted with the GOS-
PEL hisown SOUL to them.
AS a Wife & faithful Steward over this Houfe of
Chnit, he gave every Man his Portion in due Seafon.
And mighi at hisDepanure have called Heaven&Earth
i0 Kecoid, That he had not fhun'd to declare the
W hole Cciivf el of God, and was Pure from the Blood of
all Men.
HL went before this Flock as a Good Shepherd, Ga-
thering the Lambs with his Arm, tarrying them in his
Bojofn, and Gently driving thole that are With Toung :
And is now gone to the GREAT Shepherd of the
SHEEP; whofc Flock he here Watch'd over, Led,
Fed & Defended.
' HE took his FAREWELL of us at the TABLE
of the LORD ; and we fhall Enjoy no more fuch Fel-
lowship with him, till wecome to Eat Bread and Drink
New Wine with him, in our Father's Prefence.
AND how deeply ihould we relent the hand of God
herein ftretch'd out againftus I
GOD calls this Whole People to lay it to Heart, and
to improve this Awful Providence to awaken to Repen-
tance.
HIS Removal is a great Judgment upon the whole
Land. He was a great Bleffing to it, by his faithful
Warnings, Counfels, Prayers & Tears, Life & Doctrine.
Be was a main Pillar in our Building, which is Weak-
ened by his fall ; a main Stake in our Hedge is pluck'd
up, which has made a wide Gap, and made the whole
Wall about this Vineyard to totte*. He was a great
part of the Chariots and Horfe-men ofourlfrael ; a
Faithful Watchman, giiick to efpy Danger, and Faith-
ful to found an Alarm : And has often Warned this
People of Evils Approaching,and againft their Sins the
procuring Caufe of them. He was always ready to ftand
in the Gap in times of greateft hazard.
AND it ought never to be forgotten, with what Pru-
dence, Courage & Zeal he appeared fot the Good of
this People, In that Dark and Myfierious Seafon, when
we were affaulted from the Invifible World. And how
fingularly Inftrumcntal he was in difcovering theCheats
and Delufions of Satan, which did threaten to ftain our
Land with Blood and to deluge it with all manner of
Woes.
WE had fcarce dry'd, our Eyes for
the lofs of one* SAMUEL, but
Providence opens anew the Foun-
tain of ourTears by Afflicting us with
the Death of ANOTHER. It is well if the Conjunc-
tion of their Funerals be not Portentous of further, and
greater Calamities : I am fure ic will be fo if it be not
laid to heart.
* The Rev/Mr.
Samuel lorrey.
IT is a HumViivg Rebuke to the whole Minipy. 1#
thjs itroke of Heaven a conliderable part of \\\t'\t
Strength, Wifdoin and Beauty is gone •, and a Cloud
drawn over then Giory. Their Union, which is both
their Strength a id Glory, in the moft Critical Seafons*
and Hours of Temptation, is well known in a great
meafure to be owing to his Wifdom and Temper A.:d
God grant / That we may not too loon feel the fad
Effects of this blow from Heaven upon that Order, J
cannot but here obferve, That the lounger Mi« fieri
always repaired to him, and found him their tender Fa-
ther/their faithful Counfellor, fure Guide, and power-
ful Guardian. Thefe hecherjiVd under his Wings, and
was tender of their Perfons and good Names : And of-
ten interpofed to put by thofe Thrufts that were made
to wound their Reputation ; and they have now loft
rhe Belt Friend that many of them ever had a this fide
Heaven.
HIS Removal is a Frown upon the School of the Pro-
phets, which has been for feveral Years under his faith-
ful and prudent Infpection. Aad God has now come
to the Sons of the Prophets, and taken their MASTER
from their Head. And they have jlafon to Lament
after him as Elijha did after Elijah ; My Father, my Fa-
ther, the Chariots of our IJxael and the Horfmen thereof.
THIS Judgment has the Blacke?t AfpeSt upon this
Congregation, who have long.Lived under, and rejoy-
ced in this Light. But this Light of our Ifrael is
Quenched, or rather has quitted our World ofDark:>efs¥
and is fixed in a brighter Firmament.
GOD hereby tells us, that He is very angry with us;
and expects that we Ihould lee to pacify his Dif plea furev
GQDs Voice herein is loud to Sinners that have
been Deaf to the Cbai vis or this Wife Cba\ met 5 whofe
Hearts have not been wounded by thole Airows of the
Almighty which have been thot by his ftrong and skil-
ful Hand. And the Language of it is, that they forth-
with encline their Ears unto the Voice of Wifdom, left
God withdraw his Spirit, as well as cail Home his Am-
baffador j for then they will be lealed up unto Ruin,
and all the Reproofs and Counfels of his Servant will
be heavy Items to Inflame their Reckoning.
GOD calls aloud to Looft i'rofejfors, that they Gird
up the Loyns of their Mind.
AND expects that the Btjl of us now make a Jutl-
and forrowful Reflection upon our Barrennefs.
In a word, THIS folemn Providence fhould influence
all of us to fearch and try our Ways and turn unto the
Lord; left? he goon to lipue us in his Wrath, and ar.
laft quite REMOVE OUR CANDLESTICK, AND
HIDE THE THINGS OF OUR PEACE FROM
OUR EYES.
ERRATA in the PREFACE.
Page 2. line 1 o.— for— feleft or look for— Read— feledt gnd look foe
3. line ^-'-for — where*— Read— were
• * 1
An
An Exa£t LIST of the Subfcribers according
to the Order of the Alphabet.
THE Honourable ''Samuel Apple'on, E[q\
Rev. Mr.Jof Adams,of Newington,N Hamffi- Three
Mr Matthew Adams (Books
Mr. Samuel Adams
Mr. John Alden, Three Bvoks
Mr. William Alden
Mr. Benjamin Alford, Merchant
Mr. Jamts Alford, Merchant, Four Books
John Alford, Efq\ of Med ford, Six Books
Rev. Mr. Benjamin Allen, of Bridgwater
Ebenezer Allen, Efq\ of Cbiimark
Mr. Ebenezer Allen, of Barrington
Mr. Junes Allen, Merchant, Six Books
Mr. William Allen, Merchant
Rev. Mr. Nathaniel Appleton, of Cambridge
Dr. Francis Archibald, Phyfician
Mr. Jonathan Armirage, Merchant
Rev. Mr. John Avery, of Truro
Mr. John Auftin, Two Books
B.
The Honourable Nathaniel Byfield, Efa
The Honourable Edward Bromfield, EJq> Six Books
The Honourable John Butril, Efa
The Honourable Melatiah Bourn, Efqi
Jofeph Backus, M. A. Two Books
Rev. Mr. Daniel Baker, of Sherburn
Mr. Ebenezer Barnard
Rev. Mr John Barnard, of Marblehead, Two Books
Rev. Mr. John Barnard, of Andover
Rev. Mr. Samuel Barret, of Hopkinton
Benjamin Bafs, M. J.
Mr. Samuel Bafs
Rev. Mr. Jofeph Baxter of MedfieU
Rev. Mr. James Bayley, of Weymutb
Rev. Mr. Jol'eph Eelcher, of Ded'ham
Mr. Jeremiah Belknap
Mr. Nicholas Belknap
Mr. Richard Bill, Merchant
Capt. John Billings, of Dorchejler
Rev. M,r. Richard Billings of Compton, Six Books
Rev. Mr. William Billings of Windham-Village
Mr. Inereafe Blake
Mr. Jofhua Blanc her
Capt. James Blin, of Boston
JVlr. James Blin, Jun.
Rev. Mr. Thomas Blowers, of Beverly
Ezra Bourn, Efq\ of Sandwich
Jofeph Bourn, M. A.
Mr. tdward BoylUone, Merchant
Dr.* Zabdiel Boylftone, Surgeon
Mr. Benjamin Brame
Mr. Jofeph Brandon, Merchant
Rev. Mr. Robert Breck, of Marlborough
Jofeph Budgham, M. A.
Air. Benjamin Bronl'don, Merchant
Mr Abraham Brown
Rtv. Mr. John Brown, of Haverhill
Mr. Jofeph Brown
Rev. Mr. Richard Brown, of Reading
Ifaac Buckingham, M. A.
Mr. Jofes Bucknam
Mr. Adino Bui finch
Rev. Mr- John Bulkley, of Colcbejler
Mr. Samuel Billiard1
Mr. Jeremiah Bumftead
Mr. Ebenezer Burril
Theophilus Burril, Efq\ of Lyn
Mr. John Burt
Mr. John Buttolph, Two Bonks.
The- Honourable John Cufhing, E[q\
Mr. Jofeph Calef
Rev. Mr Elifha Callender, of Bojton
Mr Hugh Campbell
John Campbell, Efq\ of Bojlon
j\\ , 1 nomas C amp be 11
]Vlr. Samuel Carey
Mr. John Carnes
Rev. Mr. Ezra Carpenter, of Hull
Mr. John Chandler, Jun.
Mr. John Charnock, Merchant,TwoBooks
Mr. Richard Checkley
Samuel Checkley, E\q\ of Bofton
Rev. Mr. Samuel Checkley, of Bo Son, Two Books
Rev. Mr. Thomas Cheney, of Brookfield
Mr. John Clapp
Mrs.Hannah Clarke,rwo.5co£i
Mr. Jonas Clarke
Mr. Nathaniel Clarke
Rev. Mr. Peter Clarke, of Salem-FiHagc
John Cleverly, M. A.
Enoch Coffin, M. A.
Mr. Nathaniel Coffin
Rev. Mr. Benjamin Colman, of Boston, Two Books
Rev. Mr. "William Cooke, of Sudbury
Rev. Mr. William Cooper, of Bofton, Two Books
Rev. Mr. John Cotton, of Newtown
Rev. Mr. Nathaniel Cotton, of Bristol
Rev. Mr. Theophilus Cotton, of Hampton
Mr. Thomas Cotton
Mr. Andrew Cunningham
Mr. Nathaniel Cunningham, Merchant
Rev Mr. Caleb Cufhing, of Salisbury
Rev. Mr. Job Cufhing, of Shrewsbury
Mr. Thomas Cufhing, Merchant
D.
The Honourable WILLIAM DUMMER, Efyi Lieut.
Govemour,& Commander in Chief of tbeMailachufetts.
The Honourable Addington Davenport, £/>•
Samuel Danforth, M. A. & Mafier of the Grammar School
Mr. Simon Daniel ( in Cambridge
John Davenport, M J.
Mr. Henry Deering, Six Books
Mrs. Hannah Deming
Mr. John Dennie, of Fairfield, Merchant, Four Books
Mr. John Derbon
Rev. Mr. Ebenezer Devotion, of Sujfie Id,
Rev. Mr. Samuel Dexter, of Dedhant
Mr. John Dixwell
Mr. John Dolbear
Rev. Mr. Jofeph Dorr, of MevJon
Mr. William Downe
Mr. Nathaniel Drake
Mr. Shem Drowne
Mrs. Elizabeth Dudley
Mr. Edward Durant.
' E.
The Honourable Symonds Epes, Efq-3
Mr. Patrick Earfkin. Merchant
Mr. Benjamin Eaftabrook
Mr. Richard Eaftabrook
Rev. Mr. Samuel Eaftabrook, of Canterbury, ThreeBooks
Rev. Mr. Timothy Edwards, of Windsor
Rev. Mr. Samuel Eeles, of Scttuate
Jacob Eliot, M. A.
Dr. Robert Ellis, Surgeon
Mr Nathaniel Emmes
Mr. Benjamin Emmons.
F.
The Honourable Thomas Fitch, Efq-^ Six Books
John Fairweather, Merchant
Mr. Thomas Fairweather, Merchant, Two Books
Rev. Mr. Benjamin Feffenden, of Sandwich
Rev. Mr. John Fisk, of Killing/ley
Rev. Mr. Samuel Fisk, of Salem, Two Books
Mr. Jofeph Fitch ,
Mr. John Flagg
Mr. Thomas Fleet, Printer
Mr. James Forfdick
Mr. John Forfdick
Mr. Richard Foiter
Rev. Mr. Thomas Foxcroft, of BoBon, Twit Books
Mr. Abraham Francis
Mr. James Franklin, Printer
Mr. Joiiah Franklin, Two Books
Mr. James Freeman, ThreeBooks
Mr. Jacob Freeze. G'
A L I S T* of the Subfcnlen.
Azor Gale, Efq\ of Marblehead
Mr. Samuel Gardiner
Rev, Mr. Andrew Gardner
Rev. Mr. James Gardner of MarJJ)field
Mr. Nathaniel Gardner
Mr. Increafe Garchell
Rev Mr Ebenezer Gay, of Hingham
Mr. Bartholomew Gedney
Rev. Mr. Jofhua Gee, of BoBon
Rd. Mr. Jofeph Gerrifh, of Wenh am
Mr. Samuel Gerrifh, Bookfellsr, Six Books
Michael Gill, Efq{ of CharlBown
Mr. John Glover
Rev. Mr. Hezekiah Gold, of Stratford
Mr. Joftah Goodrich
Mr. Nathaniel Goodwin
Mr. Edmund Gookin
Rev. Mr. Nathaniel Gookin, of Hampton
Mr. Lemuel Gowen, Mer chanty Six Books
Mr. Edward Gray
Mr. Bartholomew Green, Printer , Two Books
Mr. Nathaniel Green, Three Books
Rev. Mr. John Greenwood, of Rehoboth
Mr. Nathaniel Greenwood, Three Books
Mr. Samuel Greenwood
H.
Mr. James Halfey
John Hancock, Jun, M. A
Nathaniel Hancock, Jun* M. A
Mr- John Hedge
Mr. Daniel Hedges
Rev- Mr. Nathaniel Henchman, of Lyn
Mr- Jofeph Hill
Cipt • Samuel Hinckes, of Fort Mary, Winter Harbour
Mr. John Hirft
Mr. Zechariah Hobard
Rev. Mr. Nehemiah Hobart of Cohapt
John Holman, M. A.
Mr. Francis Holmes,
/feo. Mr. Edward Holyoke, of Marblehead
Mr. Jacob Holyoke, Merchant
Mr. Samuel Holyoke
Mr. Abraham How
Mr. Henry Howell
Cap. Theophilus Howell, of Long-JJland
Mr. Ifaac Hubbard
Nathaniel Hubbard, Efft of Vorchejler
Mrs. Sarah Hubbard
Mr. Eleazer Hudfon
Mr. John Hunt, Seven Books
Edward Huntting, B. A.
Rev.M*- Nathaniel Huntting, of Lovg-Jftand
I.
The Hon George Jaffrey, Efq\ of N-Hampjhire
Mr. John Jacob
Mr. David Jacomb
David Jeffries, £/ft of Bofton
Mr. John Jeffries, Merchant
Mr. John Jenkins
Samuel' Jenifon, M. A.
Mr. John Indicot
K.
Richard Kent, Efq\ of Newbury
Mr. Chriftopher Kilby, Three Books
Rev, Mr. Daniel Kirtland, of Norwich
Mr. John Kneeland, Jun-
Mr. Samuel Kneeland, Printer
Ms- Edmund Knight, Merchant
L.
The Honour abh Benjamin Lynde, EJq\
Mr. Andrew Lane
Mrs- Elizabeth Lane
Mr- John Lane
Mr- John Legg, Merchant
Mr. George Leonard
Rev. Mr. Nathaniel Leonard, of Plymouth
Ezekiel Lewis, M. A.
Lothrop Lewis, B. A-
Mr. Philip Lewis
Mr. TheophilusLillie, Merchant
Mr. Benjamin Little
Mr. Charles Little
Rev Mr. Ephraim Little, of Ffym'fath
Mr. Moles Link
Mr. Triflram Little
Rev. Mr. Benjamin Lord, of Norwich
Rev. Mr. Hezekiah Lord, of P, eft on
\ r. Da.iel Loring
Mr. Jonathan Loring, Two Books
Mr. Jofhua Loring
Rev. Mr. Ifrael Loring, of Sudbury
Mr. Nathaniel Loring
Mrs. Prifeilla Lovel
Mr. William Lowder
Mr. Caieb Lyman.
M.
Rev. Mr. Jofeph Marfh, of Brantrey
Mr. John Marfhal), of Bofton, Merchant
Mr. John Marfhal], oiBrantrey
Benjamin Marfton, EJq\ Sheriff of Ejftz
Mr. Jofeph Mafon
Rev. Mr. Nathaniel Mather, of Long-Jftani
Mr. Ebenezer Maudlley
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Queft. I.
'■ i «
*» y
I
., ■ » m W
1 ■ l" ■' ■ " t "
A N
. /
EXPOSITION
0 * * m E
/ ,'
ASSEMBLY*
^
i n
Two Hundred and Fifty
L E O X Ll ix ti S
SERMON, /.
d v e i fr i 6 m, I.
HAT it the CHIEF
END of Man}
A » s w e i?
Man's Chief End is to
GLORIFY GOD, and
ENJOY HIM for even
f'jriHAT it hath keen cuftomaijr I» die
X Church of Chrift from the beginning, to
draw up the main and moll necefiary points pf
Religion into &Method,which we commonly call
a Body of Divinity, there needs no more to mafce
It evident, but that of Paul in his advice to Timo-
thy, 2 Tim. i. ig. Hold f aft the form of found
words, vebieb tboubaft beard of me y in faith and
love wbicb is in Cbrift Jefus% Jhe great Uje-
fulnefs of which cuftom is manifeft, in that it
is profitable for all forts of Chriftians. It is of
great ufe for Toung ones, that they may be prin-
cipled in the Truth, and preferved from being
drawn away with Error •, ivhich is ufualty occa-
fioned by a confufed knowledge, and want of
fceing well fettled at firft. It is necefiary For
Jflimflers of the Gofpel, for their profitable Prea-
ching, and help to reduce all their Doctrines, to
the proper foundamental Article they relate un-
to. And for every FrojeJJort jt is exceeding ad-
vantageous, to help them in reading the Scrip-
tures, and trying of Doctrines* The reducing
ihefe Heads or Articles into k Catechetical way,
for the better inftitution of Youth, is of no latft
Original. The Primitive Church had it s Cme*-
)cbumem, fuch as were questioned about the Mat"
ters of Faith diftinctly, in order to their coming
to the Lord's Table . Nor are there obfc ure foot-
fteps forCatechifing in the Scripture : The worfl
tranflated Inflrutte d, Luk. 1.4. ngnifieg Catecbi-
fedf. the fame word is ufca\:/itf, 18. ??. Gi . 6.6*
which word iigniiles a being taught the Rudi~
ments of any Art whatfi ever. and is in the New-
Teftament applied to. the ftrft *.l?mcnta of the
Ghrifti^" Hcngion. And that it is, commonly
received among. ProfefTors, appears in that all
Churches in all Nations, and among all forts,
have their Catechifmt,
THERE have Seen various Methods obfervecT
in the compiling ofthefe.5>/?ev0.r h But that which
hath of late more generally obtained among us,
is that oitbisGatecbifm, The Expofitjon where-
of haying once, more glancinglv gone over, foj!
the help of Young ones especially ; I {hall en-
deavour in this Jecond Eflay, more elaboratejy
to open \ adding to the clearing up of thefe nje
of tbe Dolirinei as there is occahon, the removal
of ObjeUwns, and fatisfying Lafes cf toxfiencf,
depending,
TOUCHING the Method of the CatecHfm ir*
general, we may obferve h Thatthe Gnat Thing
which all Rational,and Immortal Creatures ^ave
to be moftly inquiiitive about, is HAPPINESS t
The 3ubftance of thi6 Inquiry may be reduced to
Two Heads, or gathered up in two QueitjonSj,
viz. What is Uappinefs :; and Hop? may it be Oh
tawed > So that the whole po&rine hereto re la-
ted, bares refpedfc either to the and. or to th^
B AUanSi
•*•- «-- ■**-*
!> LeBures upn the Queft. I.
Means. Happinefs properly confifts in our at- are three things efpecially intended in it.
taining of our End, and this is reached unto i. W HAT is that End, which Man is by the
by a right ufing of Means fuitable and proper. Precept commanded to aim at > Ox,What it is that
The End, tk>'it be laftin execution, yet » the-- <§,od wo&**h*yc M*t tymate^ns-'kmd} Mams be*
$rft in intention i and being that unto which ing fa$enm<*tt by ilr^fioth not nullify the ^iile ;
the Means ar,e to be fitted, is tha^ which is firftr hJ8 Duty ftipibides j Ihe Forjee of the Command
to come into confideration ; becaufe, the better "is »ot Efffrvated : whether he doth fo or uo
that is known, the fitter we are to judge- of -the frantically, yeut is his Duty to make this his
other. A Man cannot rationally tell what he End -, God appointed him fo to do, and it is his
is to do, until he firft underftaad what it is for : \Sin fo {Jb otherwife i for which reafon thofe two
hence therefore all Arts and^Sc^nces are wont to thing44re P1* togetn-€r» Rom. 3- 23. For ail have
be defined by their SjVdj: unto which, all finned, and come fhort of the glory of God.
that is delivered under them, is to be Reduced *, 2. WHA T is that End which doth mjf} proper-
arid the dignity, worth or excellency of every if Jute the [Nature §f Man I What is mnfl proper
Aft, is thereby to be judged of and rational for him to follow]* and in the making
T H EArt drDoHrine,wmch 'we have now un- choice wke&of, he can only &if cover true.Whfdom ?
der Confideration is D I V I N I T Y, or Religion-. According to that, Job 28. 28. And unto man he
and not only fo, but the Chriflian Religion, or ftid, Behold, the fear of the Lord,that is W if em9-
that which is fuited to direct and guide fallen and to depart from evil is underfianding. For,as
Man to Glory. That there is fuch a Doctrine when God wrought the works of Creation,he had
Is not hard to be proved: for if there be an Hap- a Defign in every Creature which he made •, fo
pinefs provided for fallen Man, there mull be a he therein difplayed his Infinite Wifdom, ii^that
"Way to bring him to the Enjoyment of it $ and he fLited all the Creaiures Natures and Ends
confequently a Rule to fet him in that Way, and one to another. This then is the End which
conduct him in it 5 and that is Religion. Man, if he knows himfelf, and his Natural Con*
T HE fpecial Worth of this Doctrine,{hewing ftitution, will propofe to himfelf, as being made
it to excel all others, dilcovers it's felf in the for it, and all his faculties were fuited to it, be-
End that it points Men to ^ and that is B L E S- fore fuch time as Sin had depraved them. ,,
S E D N E S S, than which nothing can be more 3. WHAT is that End which, if attained
excellent or defirable, by him, will make him Happy ? Man is a Creature
THE Firfi ^ueflion with its Anfwer isaKry that was made capable of Happinefs : which no
to all the Reft, becaufe they refer to Divinity no other inferiour Creature, can ever attain unto,
further than they refer Hither : it is therefore Hence God was pleafed to appoint him fuch an
ttecefTary to ftate this Cafe rightly : for which End, as in.the attainment whereof he might be
purpofe,I fliall firft take an account of the Thing Blejfed for ever. Every other thing by reaching
aimed at in the ^ueftion, and then proceed to it's End* attains to it's Goodnefs •, but Man by
give the Right meaning ef the Anfvoer. his, gains his Felicity : Hence that, Ifa. 56. 2,
ifftf ft* in the QUESTIO N, we are warily Bleffed is the man that doeth this, and thefm of
to note what the Enquiry k about : And here are man that layeth hold on it : that keepeth the fab-
two Pofitions. bath from polluting it, and teepeth his hand from
1. IT ps about Mans E ND. Man is there- doing any evil. Jam. 125. But whofo looketh into
fore properly & peculiarly concerned in it : It the perfett law of liberty, and continueth therein^
belongs to every rational Creature to know what be being not a forgetful hearer, but a doer of the
he was made for, «nd wW ;<? his proper "Work, work, this manfhall be blejfed in his deed. And
Till a Work-man knows his End,he c&«^ work if he falls fhort of it, he makes himfelf Mifer*
prudently t for how mould he be able to chufe able.
and ufe Means,: except he kne^ for what > The II. tT fo Man's CHIEF End, which is here
reafon why the moft of Men lead fuch foolifh enquired after. The Queftion takes It for grant-
Lives,and do fo many impertinent Actions,is be- ed, that a Man may have Diverfe Ends, which
caufe they know^ not what they live for, nor he prepofeth to himfelf in his actions $ and that
whereto their actions tend *. And if they would not only practically, through miftake, but law-
be perfwaded to compare their Works with their fully and regularly. There are various Defigns,
End, they would readily call themfelves Fools, and diverfities of Operations which Man is ap-
Now when Man's END is enquired after, we are pointed to : and hence there are divers Arts
to obferve, '•' and Sciences, which he hath to guide him there-
i. Negatively^ THE Queftion is not about in, and every Art hath its diftinct End. But
that which the moft of Men do praltically make we are here given to understand, that Di-
their End,or propound to themfelves as their De- vinity or Religion hath its peculiar Glory and
fign* The Defign of Divinity is to tell us what Preference, in that its bufinefs is to treat of
is Right-, and by that it gives us light to difco- Man's Cheif End. That a Man may and muft
ver that which is Wreng. Fallen Man is therein have Divers Ends in his Operations, appears for
unhappy, becaufe he hath loft his Right End,and Two Reafons.
is fallen upon others, which are fo various, that 1. Becaufe there is many times * Subordinate
they are alfo endlcfs, Eccl. 7. 29. Lo, this only en of Means : It is fo in every Art : there being
have I found, that God bath made man upright : a great many Steps to be taken in the Way to
but they have fought out many inventions. that End, which is firftly and principally aimed
2. frffitively or Affirmatively \ THERE Jtf* at ; Yea. Nat^e it felf fellows fuch an order
Hof\
' ——————— — —
Queft. L zJjfetoblks Qtecbifm. $
Hof 2. 21, 22. A mail doth one thing for a- io. $1. Whether therefore ye eat or d/ nk o?
nother, and that fox another ; and fo till he whatfoever ye do, do all to the glory o, God. '
*efts in fomethine, beyond which he hath no %. THAT which is only an End. and not &
refpett : which Subordination produceth m«- Mean. All fubordtnate Ends are alfo Means
nifold Ends; becaufe that for which another refpe&ively : as they look backward, they are
thing is done, bears the refpeft of an End unto Ends; but as they look forward they areMeanss
that Which was done for it. Thus a Car- but that which is the (//Vfferves to no other!
penter cuts one piece of Timber for a Ground- It is that in which Man ou?ht to reft,and in the
tel, another for a Poft, ©V. though all be for Fruition of it to count himfelf as happy, as he
the Houfe. is capable of being. made 5 he is to take it for
2. BECAUSE a Man bears Divers Capaci- his full Portion. So he, Lam. 3. 24. the Lord
ties or Relations, to which he is to refer his rela- is my portion fa'uh my foul — . Such an End
tive Anions, and to aim at the Df charge of them, there mult be, or Man Can never be Blefied ;
A Man may be a Member of a Civil or Ecclefi- becaufe he could never come to his Retting
aftical Society ; and he is as fuch, to feek the place, but mull be left in zhabyrmh, and cai^
Good and Frofperity of that Society 5 and tied on in an endlefs Purfuit of Happinefs.
what he doth, as fuch a Member, ought to HERE that Great CASE belongs, vizi
look that way. He may have the care of a BOWfkallaManknow thathis Ends be Right*
Family upon him,to provide for,and difcharge THE foregoing Difccurfe well pondered,'
many Offices to h and hence mull make that will give light to the Refolution of it; frorri
his End in many things which he doth : To this whence may be gathered thefe fatisfadory,
purpofe is that of the Apoftle, iCor.'j. 33,34- CON CLUSIONS. If our Ends be Right;
Man hath a bodily Life to take care for. Food 1. W E have an End, which we pay the Refpett
and Raiment to provide, and for th;s is ap- vfa chief End unto. There is One fo by Ap-
pointed his Labour in his particular Calling • pointment -,and except we look upon Use as
and he is to make it his next End, EccU.7. All fo pradically, we muft needs be in an Error,
the labour oj man is for his mouth. That Man that hath no more Love to, nor is
NOW among all thefe Ends that a Mart fpecially carry ed out afrer One more, than alt
propounds to himfelf, there is and mc ft be other, hath no Chiefand therefore is on a falfe
One that UCbief-, One that is preferrable to all bottom : Hear the Pfalmilt, Pfal. 73. 2$. Whom
the reft, and bears the bell away from them : have I in heaven but thee ? and there is none
and the Reafon is, becaufe there is fomething upon earth that Idefire befides thee.
that he Was fpecially and ultimately made for : 2. WE have made choice oj that to be our haft
6t will farther appear,if We coniiderwhat are End, which God hath Commanded us fo to do*
the KOTES, by which our ChieJEndis tobe judg- Theire is but One ; and if we be not fallen upoti
edof,- which are more principally thefeThree : that, we labour under a Delufion : for there is
1. THAT, in the Attainment whereof, a no other, the Obtaining whereof is able to
Man's Befi and higheft Good doth conftfi. It is render us truly Happy. God hath not left it
a Rule in Logick, Finis etBonumconvertuxturs to Man's Arbitrary Choice, ro fet up what
the End 8c Gopdneft of a thing are the fame. End he will h but hath ihewn him What is good
If then there be Degrees of Goodnefs in the and directed him to fix upon it; Leut. 30. la-
things aimed at, there muft be Degrees in the 1 call heaven and earth to record this day againfi
Ends : If one thing beBetter than another,&con- you, that 1 have fet before you life &t death, blfr,
fequently if there be aik/?Good,there isaOtf/ fihg and curfing: therefore chnnfe hfi?, that botU^
End. For that which isBeft, can be but One; thou and thy feed may live. ,
and that there is fo, is intimated in that of 3. WE pur fue all 0 'her h-fericur Ends for the
Thrift, Mat. 19. 17. There is none good but one, fake of the La3, but the haft for it's Own fake,!.
i. e. eminently, fuperlatively good ; Goodnefs Religion doth not difallow tbofe, but only re-
it felf, compared to whom the Goodnefs of all gulates them : It gives them their place, and,'
other things difappears. if we do fo too, we do well. And this is done,
2. THAT to rehich all other Ends ought to when we endeavour fo to follow them, as to
ferve,affomany Means : For that which is fub- help and encourage us in following that, and
ordinate, always looks forward,and points to not to hinder us ; When we labour, both to
that which is fjpream. That End, to Which carry that on notwithftanding the o.ber, and to
every other End pays contribution, and no far- forward that by the other; And when we have
ther truly benefits theMan,than as it helps him brought them thither, there we reft. Hence
to the Enjoyment of that, is the Chief-, and that, 1 Pet.4. it, If any man fpeak, let bimffeak
that there is fuch an one is certain. It is a re- as the oracles of God -, if any man ninfterjei hint
ceived Maxim, that all Arts are Handmaids do it as of the ability which God giveth : that God
to Divinity ; and what are they but Rules to in all things may be glorify cd through Jfus Chri/l i.
direttMan how to attain his iubordinateEnds? to whom be praife & dominion for ever £? eVer9
Man labours that he may eat, he eats that he Amen.
may live : and if that be all his Happinefs, 4. WE are more moderate and indifferent in
meerly to live, what is he better than a Beaft? our Purfuit of all Other, hut moft injatiable in
The Apoftle plainly allures us, that there is profecution of This. As to the Former, Pout
One Point in which all Human Anions center^ guides us to a right acting about them, 1 Con
and that muft needs be tvlan'sfchief End,i Cor. 7. 29, 30. And this lfayy brethren, tbt time \b
-- - - B 2 Jhom
n
LeSures upon the Queft. I.
fhort. It rcmaineihfhat both they that have mves> viz. TO GLORIFY GOD, which is
te as though they had none -, And. they that weep, MarfsChiefEndh the Other is immediately fub-
as though they wept not ; and they that rejoyce, ordinated, or it is Next totthe Laft. It is
as though they rejoyced not h and they that buy, Man's Duty to feek his Own Belt Good, which
as though they poffeffed not. As to the Latter, confifts in his Enjoying of God -, but he is to do
the Scripture defcribes our Purfuitofit,by the it in and for the Ghr) of God -, and fo from
jiungring, thirfting, longing, panting, fainting thence all his feeking of it is to take it's
of the Soul after it, Pfal. 42. 1, 2. As the Hart Meafures.
fanteth after the water-brooks Jo panteth my foul BUT Thefe Two are joyred together in the
after thee, 0 God. Aly foul thtrfteth for God Jcr Anfwer for thefe deafens,
the living God : whenjhall I come and appear be- 1. BEG A US E God is pleafed to put them
fore God! together in his Word, under the n>tionof Work
5. WE can chearfully fuffer Difappointment and Reward, God having put into Man a na-
in our 6ther Ends, and count our Jelves Gainers tural Defire after Happinefs or Well-being,
ly the Lofs, if it promote the Chief So did Paul, makes ufe of it to help him in his Duty : and
Phil. 3.7. But what things were gain tome, thofe therefore having made him fr His Glory,
1 counted lofs for Chrift. And Chap. 1. 18, 1?. quickens him to it by a Promife of Happinefs
So the Hebrews, Chap, 10. 34- And took joyfully in his fo doing. Hence the Scripture is full of
the f polling of your goods, knowing in your J elves fucd PalTages wherein the Command and Pro-
that ye have in heaven abetter & an enduring mife are connected ; nor would fallen man feek
fubftance. And fo John the Baptiftjoh. 3.29,30. God's Glory, had he not this Encouragement.
lie that hath the bride, is the bride-groom : but the 2. B EC A US E they are infeparable in Prac-
frtendof the bridegroom, which (landeth& hear- tree, A Man cannot feek God's Glory aright,'
gth him, rejoyceth greatly becaufe of the bride- but in fo doing, he alfo feeks his Own Saiva-
grooms voice : this my joy therefore is fulfilled, tion 1 and this follows from the former. And
He mufl increafe, but I muft decreafe. the Conjunction between them in Practice is
A N D let it be our Care to be well refolved thus itared •, viz God doth, as ir were, fay to
an this Cafe-, it being the Foundation of our e* the Children of Men, You have a defire to be
,vcrlaftingConfolation:If we mifs it in the right Happy •, that you can only be .in the Enjoy-
placingof our End, we lofe the Benefit of all ment of Me •, I am the only adequate Object
the Means. As it is the FirftQueftion in Di- of the Happinefs of the Children of Men ;
vinity, What is Man's Chief End> and all refers But if you will truely glorify me, in it you
to it; fo itistheFirftEnquiry,thateveryman fhall be Happy h Do you take care for My
Ihould make of his own Soul, What is the Vlti- Honour, and I will fecure tour Felicity. And by
mate End that I am reaching after > This for the this means it comes to pafs, that all the Rules
fenfe of the Qweftion. which God gives Men to Glorify him, become
[ Jan. 31. 1687. ] thro' this ftrong Connexion, the fure Guide of
Man to Eternal Glory. Hence that forementi-
oned, If a. $6 7. Jam. 1. 2?. Happinefs is made
St-i n n* /^v \t tt the Reward' of true ObecUence ; and yet be-
H/ IV JV1 O N // caufe Man owes God Service, by a Tie of Na-
^ 5 ture antecedent to the Reward, hence he is
, _ to feek Gods Glory, tho' there were none .♦
HAVING thus fated the QUESTION, fo that Refpeft to his Own Benefit is but a fe-
lt remains, condary Confideration.
©eCOnOl?, T O give Tome Expiu<*t;0H of HF.R F. therefore that Great CASE with
thexA^iTirERC t A-n- a. us which fome PerPIex themfelves and o'thers,
HERE we have Two diftindr things put js eafily refolved, viz
together, viz. To Glorify God and Enjoy him for Q, WHETHER a Man owht wlllinzh U
ever : But we muft warily confider them, elfc be Damned, fo God's Glory may be advanced Lit *
tve may be greatly miftaken about them. Anfw. A Willingnefs to be Damned is incon-
I T is to be obferved, that in drift fpeaking, fiftent with a true Defire that God m iv be
that which is Chief can be but One It is a Glorified ; Becaufe it feparateth thofe things
Contradidion to fay, there are Two laft Ends-, which God hath made infeparable • It fup-
if both are Equal, neither of them can be the pofeth a claming in that very Order which
Chief or Laft. Among Intermediate Ends, fome God hath pat between the End and the Means •
tnay be fubordinate, others may be co-ordinate, It muft thererore prefume a C onfent that God'
but the Laft will admit of no Compeer: and frould be falfe to his Word and' Promife
as the Chief is but One,fo it is not a thing com- which militates againit his Glory • or eife a'
pounded, but fingle: It cannot be made of the Willingnefs to neglect the Duties' to which
Meeting of divers in One jfor that which is the Promife is made s which is r0 confent to
compounded, is indeed manifold * and except our own actual difhonouring of him • neither
there were an Equality between thofe things of which are confiftent with our fincere aim-
fo concurring,they cannot be of a like Weight : ing at our Laft End.
and therefore theOne muft needs ftand inSub- THERE ate indeed two Scripture-ex-
ordination to the Other. So, that if we amples, that feem to make for rh" contrary
would fpeak exactly, there is but One of thefe, Conclufion .- that of Mtfes, Exod. 32. 22 and
-, . I * ■ II
Queft. I. sJjfemblies Catecbifm.
of Paul Rom; 9 3. — But if throughly weigh- nothing but what they were firft beholden to
ed, they will not evince it. Both of them are him for «, fo that they can give him nothing
of One Tenour, and neither looks immediately back but his own :Fortii>we haveD*u*W's full
to the Glory of God, but to exprefs an ex- Acknowledgement, 1 Chron 29. 12, 14. New
uberant Afreclion to their People : Neither therefore, our God, we thank thee, and praife thy
of them in their extent are juftifiable. God glorious name. But who ami, and what is my
himfelf feems to teftify againft, and tacitly to people, that wefhould be able to offer fa willingly
reprove that of Mofes, ver. 33. and Paul ex- after this fort ? jor all things come of thee, and
prelTeth himfelf in the Potential Mood, I could of thine own have we given thee. God is no
wifh, Sec. q. d. I have fuch an enueared Love to ways beholden to us for our Service : He needs
tny Kindred, that lam at the Point cf fo wifbing •, it not, though it be our Duty and our Happi-
I could do it, if it were lawful : It is a pathetical nefs to ferve him, Job 35. 6, 7, 8. // thou fin* '
Expreflion of an hyperbolical Affeclion. It neft, what doe 'ft thou againtt him * or if thy t ran f~
muft needs therefore be an enfnaring Trial grfftons be multiplied, what doe ft then unto him ?
that is put upon the Children of God, when If thou be righteous, what givefl thou him} or
this is offered as a Rule to prove their Sin- what receiveth he of thine hand >
cerity by. He that infatiably deilres to be 2. Pofitively. T 0 Glorify God is to /hew forth
faved,and yet refolves to be faved in no other his Glory, to declarehim.to.be moft glorious. There
way, but that wherein God may be Giorifyed, is a declarative Glory of God, which he him-
certainly is the Man, whofe Ends are rightly felf aims at in all his Works of Creation and
fixed. Providence \ which is the making himfelf
IT now follows to fpeak to thefe here known, in the Manifrltation of his glorious
diltin&ly. Being and Perfections by the Foot-Heps there-
I. MA&s Chief End is to GLORIFY of, which leave a vifible Print upon a'l ; That
GOD. As this is firlt mentioned in the An- hedefigned it, appears in, Prov.16.4. The Lord
fwer, fo it hath the Preheminence in our Con- bath m^de all things for himfelf.***. Rev. 4, r 1.
lideration : This and that which follows, are Thou art worthy, 0 Loid, to receive glory, aid
not put diftributively, but fubordinately $ for honour, and power : for thou haft created all
it is a Definition, and not a Distribution, that things, and for thy plea fur e they are, and were
we are upon the Consideration of. created. That they do declare it may be feerj,
TWO things here cali for our enquiry, v'%. pfal. 19. begin. The heavens declare -the glory of
x- What is meant by Glorifying God ? 2. The Q0d: and the firmament fheweth his handy worl^
Evidence that this is Man's Chief End &c. Rom. 1, 19, 20. Bccaufe that which may be
. £1.3 WHAT is meant by Glonfymg God } known of God, is manifefi in them ', for God hath
A. WE ought carefully to beware of being flawed it unto them. For the invfible things of
miltaken in this Point ^ it being that in which him from the creatwn of the world are clearly feen,
qur whole Life is to be employed, and upon being undcrftoodbythe things that are made, fven
which our whole Happinefs hath it's abfolute his erernal power and Godhead, fo Ant they are
Dependence: fo that an Error here fpoilsall,& without excufe. So Acl. 14. 17. Now Man, as
neceiiitates us to live in vain. Here therefore, he was made capable of it in Creation > fo he
1. Negatively. IT intends not that we. are is obliged by the Law of Gubernation, to Ga-
sble to make any Addition toGod's immediate i$ ther up, andRerleft back upon God the Praife
eff en tial Glory °,as though wefhould or cou d make and Glory of all this, by acknowledging it to>
him more glorious in Himfelf than he is, and lath him. and anfwerably ferving of him. Hence the
been from all Eternity. So to do is out of the Glorifying otGod is expounded to us in Scrip-
Reach, and above the Capacity, either of an- ture by other equipollent Terms-, Shewing forth
gels or Men ; and that appears for thefe Two hisVraife, Ifa, 43. 21. Speaking and Talking of
Reafotir. his Greatnefs i$ Goodnefs, Pfal. 1 45 . 1 o, 1 1, 1 2.
1. FROM the Infinite Perjettion of God's Shewing forth his Salvation, Pfal, 96. 2. Giving
innate Glory, rendring it incapahle oj any Accefs him his due Acknowledgment, Ver. 7, 3. Sever, icv
or Increafe. To that which is abfolutely per- Saying among the heaihen,that the Lord reignetb ^
feci:, nothing can be added : fuch is God's Be- And many the like*
ing and Glory : could it receive any thing, it MORE particularly God is to be giorifyed
were not infinite ; were it capable of Increafe, by us,
it were imperfect in Degrees : Good nefs it (1,) IN our Hearts : And that,
felf cannot be made better ; Happinefs it \. BT entertaining finable Thought s& Con-
felf can never be happier. Concretes may re- ceptions of him. When we employ our Minds
ceive Magjs et Minus, but Abftratfs are 5»- in taking up becoming Appreheniions of God,
perlatives, God therefore makes that dial- fuch as are honourable, we then honour him in
lenge of all his Creatures, Rom. 11. 3$. Wha Heart, And indeed Honour, which is one part
hath firft given to him — intimating that there of our Duty & End, is properly the high Room
are no Such, he hath in our Souls j without it all outward
2. B tC AV S E all that any have, they re* Shews are hypocritical, and meer Mockery.
reived it of him, And that is the. Argument We know therefore thatGod caljsfor tfreHearr?
ufed, Ver. 36. For of him, and though him, and and judgeth according to it,
to him, are all things ; to whom be glory for ever. 2. BT a Frame of Heart fu'n able to thefe Im*
Aw en, AH that Men can offer up to God, is pr>Jfions, Thereby we let up his Trophies m
-* - '— '■ — "*-' ■ <■■-. . ... .^
LeBures upon the Queft. L
our Souls, and that is properly Glorifying him: ver be happy ^ for if there were an Infinite
And that contains divers things in it. Subordination in his Ends, he could never
Efpecially, come to his ReftingPlace, but mult be an Ever-
i. A N hearty -Adoration of bim according to lading Seeker, wandring in his endlefs Queft.
that glorious Goodnefs we have dij covered in bim. 2. GOD's Glory is the Laft End of all the Crea-
|Ve acknowledge him King and Sovereign -, tures, and therefore of Man. He alfo is a Piece
and accordingly we bow down before him, and of the Creation, and partakes in whatfoever
worfhip him : Hence we are fo often called is common to the Whole: But that all things
upon to Worship him, and to Adore him,in the were made for God's Glory, is clearly afTerted
Scriptures. inScriprure^ forementionedjPra;.i6;4.foi;.4.ii.-
2 A Fearing ofbim,for bis Greatnefs, & for % M A N was nextly and immediately made
his Goodnefs. We fee that in him which tells J or the Glory 0) God. Other Creatures were
us that he is to be Feared ; and we therefore made for it ultimately, but Man both nextly
nourifh a reverential Fear of him in us, to and ultimately too. The other parts of the
keep us in our Place, and to excite us to our Vifibie Creation were nextly made for Mart
Duty, in Attendance to that Direction, Ifa. and his Service, Pfal 8. And in ferving Him
8. 13. SanUify tbe Lordofhofts bimfelf, 67 let they were to ferve God : they were to be
\nm be your fear, and let bim be your dread, his Helps in it, both to encourage him,
3. A Trufting in bim,a repofing our Confidence, and to difcover much of God to him : But
£7 leaning the whole Weight of our Souls upon there was nothing Itood between God and
Trim, The more fully, quietly, and refolvedly, Him to intercept his Service. Angels might
we can do it, the more do we Honour God ;• be his Collaterals, and in many Refpe&s more
and therefore as we are often called upon to noble Beings •, but They were not to be Wor-
truft in him, fo they are declared happy that fhipped and Served by him, but G^d alone .♦
fo do * Pfal. 2. 12. Blejfed are all tbey that put And for the fitting him to this Service He re-
their ttufl in bim. ceived the Image of God, which was his
4. A Submitting our Wills to bis Command. Created Sanftiflcation.
Such a God is to be obeyed, and all his Per- 4. M A N can bave no other Laft End but God
fections challenge our Submifllon to him : C bisGiory. For then it mull: be either the Crea-
all Religion therefore is comprehended in a ture orHimfelf : A Third cannot be thought oft
Living to his Will , 1 Pet 4. 2. That be no But it can be neither of thefe as will appear,
longer fhould live the reft of bis time in tbeflejh, (i) IT cannot be the Creature ;\v ither inGe-
to tbe lufts of men, but to the will of God. And neral. nor any Particular, for thefe Reafons.
that begins in Willing his Will. 1. BECAUSE the Creature is inferiour to
?. IN a quiet Entertaining all bis Trovi- Him : A Man's End is to be looked for above
iences, with an hearty Approbation of them, becaufe him, and not beneath him : but Man is Superi-
Me is the hotter & we tbe Clay. A fay ing Good is our to thefe : He is better and more ex-
the Word of the Lord, When it never fo much cellent than they, in his Being, and therefore
thwarts our own Natural Inclinations. cannot be for them:
(2.) IN our Words: By conferring hiffl be- 2. BECAUSE Man is tbe Creatures Next
Fore men, and verbal Acknowledgment of him End. That therefore cannot be His Laft End :
to be fuch a God ; and profefling of all thofe That that fhould be made for Man's Service,
Obligations lying upon us, to Love, Obey, and that yet Man fhould be to ferve that, impli-
Fear, and Believe in him. The Tongue is cal- eth a Contradiction : But God gave all thefe
led our Glory, and we make it fo indccd,when things to Mart to Rule over them, Gen. 1.28:
we ufe it to declare Gods Glory. And God blejfed them, & God /aid w.to them, Ee
(3 J IN our pratlicalConverfation. When we fruitful & multiply, & rephnifh tbe eartbfiffub-
direft all our Anions, Natural, Civil, Reli- due it : and have dominion over tbe fi/h of tbe fea9
gious to his Glory, according to the forementi- £? over tbe fowl of tbe air, & over every living
oned Precept, 1 Cor. 10 51. When we fo look tbhg that movethupon tbe earth.
to our Ways, that they may be to our utmolt %. BECAUSE the Creature cannot Satisfy
capacity performed for the Matter, Manner, & him. Man's Laft End and his Objective Hap-
all Circumftances, as that God may be Ho- pinefs are the fame .• And the Wife-Man when
noured, and his Name Exalted by us. How he would prove that this cannot be the Creature,
all this is to be done, is the Matter DifculTed renders that as a fufficient Reafon, Eccl. 1. 8.
in all the reft of the Catechifm. All things are full of labour, man cannot utter it :
[2.] FOR Evidence that this is Mans Chief the eye is not Satisfied with feeing, nor tbe\arfil-
End. This will appear from thefe Confide- led with hearing. And that is far from being 3
rations. Laft End, which when enjoyed leaves the Man
1. M A N muft have a Lafl & Chief End. Miferable, Mat, 16, 26. For what is a man profi-
He muft have an End, or elfe he were in vain, ted, if he /ball gain tbe whole mrld,& lofe his own
A Being that hath no End, is for nothing, foul?
and had as good not to have been. Vani- (2). NEITHER can Hebe his OwnLaft End.
ty is properly the coming fhort of an End 5 For,
and whether it be for Want of one, or by 1. THE End muft be fometbing Better than
Milling of it, it comes all to one at the laft : the Means that ferve to it. For the Goodnefs of
And he muft have a Lalt End, elhj he can ne- the Mean? as fuch,is nothing elfe but their Servi-
cablenefs
Queft. I. *J/femM/s Ca&ecbifm.
cablenefs to the End 5 whereas the Goodnefs of (landings, and darkned that Light, Which was
the End is in it felf: Thus our Saviour argues, at firft in the Mind of Man, on, which this
Mat. 6. 25. Therefore I fay unto you, Take no principle was Written, as with a Sun' beam z
thought for your life, what yt fi/all eat , or what ye Yet there is fo much of the Light of Na-
fha/l drink; nor yet for your body uhat yejball ture remaining, as may Sufficiently convince
put on: Is not the life more than meat, and the us of this Truth 5 and it is further confirmed
tody than raiment ? by the Light of the Scriptures : and it will
2. 1 HERt is a Being Better than Man, and be made evident by thefe CONCLUSIONS.
there) l re tit cannot be his Own Chief End. The 1. T H AT Man is made a Subject capable rf
Laft End, aDd the Chief Good, are One and the Happinefs. This is a Priviledge which h»
Same ; There is therefore no refting till we hath above the Inferiour Creatures ^They can
come there: God is his Own Lalt End, becaufe never be Happy, He may : There are thofc
there is none better j but then he is no Mean, things required to true Felicity, which none
but onlv an End : But God is better than Man, but Reafonable Creatures can pertake in :
Mat. 19. 17. And be J aid unto him, Why callefi There mull be an underltanding to difcewi, 8C
thou vte good i there is none good but one, thatis a Will to embrace the Ob]ec\ elfe it cannot
.GOD. He is only ElTentially and Supremly be called. BleiTednefsP This therefore was a
Good : All Geodnefs in Man is only by Par- Favour which God beftowed upon Man in his
ticipation... very Conftitution, that; he might he Happy ;
3. MAN cannot be his own Happinefs, and and. therein Privile.dged him above. the Beatfs
therefore not bis own Chief End.. An End that « of the Field. And though the Woful Fall #f
cannot happify him, is not worthy of that Adam hath made Mankind actually Miferable,
Name. Man is a Dependent Being * hisFe- yet it hath not cut him off from all Poffibility
licity is out of himfelf : It was fo in his belt of being reftored again to Felicity.
State of Integrity 5 much more in his lapfed 2. I H AT all Mankind are Naturally carried
State of Mifery : He mull: go out of himfelf, forth, in Hueft of Happinefs, at their Laft End.
if ever he will be well : God alone is an This Principle is fo engraven iff the Nature of
Adequate Object for Felicity 5 He only can be Man, that all the Mifchief which the Fall hath
a Portion for the Soul, Lam. 5. 24. So that done him, hath not deprived him of. It is
if Man cannot find his Life neither in the Crea- true, he hath loll the Knowledge of what true
ture, nor in Himfelf, but in God alone, it foi- Happinefs is, in a great meafure, and" is ut»
lows of Neceility, that not They, but He only terly at a lofs in regard of the Way to jr,
tnuft be his Chief End. Rom. 3. 17. And the zv^y of peace have they nor
[Feb. 28. 1687. ] known. But he hath fuch Notions of the thing,
__ ' - and Apprehenfjons of the Capacity of his Na-
ture to enjoy it, of the Neceffny he fiands in
n -r^ T% it * •^ ^T ttf of it, and what a Mifery it will be to go with-
oBRMON, ///. TJl- *S -e Tk»s ir theffmDof. a" hif
7 Actions \ It is the bottom of his Projeds and
r t « - ', tito ii • r ^ , r /-, .r Beiigns > ar>d tho3 the far greater Number of
\/fANSfIgxiChlefEndtotJje Glorify- Men take moft wrerchedCourfes to compafs if,
t^kv! tl*&°fG°d> iSt0 ENJ°Y HIM yet this is it they would be at in gll.pfal.4.*
* U K b VER ; Why thefe Two are joyned There be many that fay. Who will f^w us any
in the Deicription,harh been already declared: g00d > Luk. 12- *9. And J will fay to my foul \
The Summ is, that they are both promoved by s<>fti,if)ou baft much^pods laid up for many yemsl
the fame Means 5 there is no other way to ' uke thine cafe^eat, drink, and be mtrry. '
Enjoy God but by Glorifying him-, nor (hall 3. T RV E Happinefs doth properly confiftin
they who do truly Glorify him, e^er mifs of Two Things, viz. Well-Doing, and Well-Beint.
Enjoying him. That we have now underCon- Happinefs in Scripture Language is frequerit-
Meration, is, That in Subordination to the ty called Life 5, and: the Thilofopher tells ws '
Glory of God, Man is nextly bound for the thatLife is an Ati withDeltght : WELL-DOlNG
Everlalting Enjoyment of Him as his Great /belongs to Mans Felicity, becaufe his Happi-
End. I (hall not here expatiate in Explain- nefs is in Attaining his Fnd, and that is main-
lng what is meant by Enjoying of God : The ty [n Glorifying God, which is by Eupraxy
diltinct opening whereof belongs to the Head 0r Well-Doing. Vanity isoppofed to Happi-
or Glorification, which follows afterwards. nefs, Ecd. 1. 2. Now Vanity is the Lofs of
In ium, it intends our havijjg him to be our ones End •, Happinefs muft therefore be
Portion : It therefore prefuppofeth our being in the Attaining it .• Hence that forementi-
Reconciled to him, and at Peace with him 1 0ned If a. 56. 2. Man being made for God, It
our Union to him : And it includes in it the muit be a main Part of his Happinefs to Serve
Beatifical Vifion and Fruition •, the Derivation and Glorify him :1 So David, Pfal. 84. 4.
of all that Communicable Goodnefs from him Blejjed are they that dwell in thy houfe : they will
unto and into us> which he hath engaged in beftillpraifwgthee. WELL-BEING alfo is re-
thePromifes ; It grafps in all inchoated and quiiite to Felicity ; Mifery therefore and
perfected Glory. That this is Mans Great BlefTednefs are frequently fet in Oppofition 5
End, would need no Arguments to perfuade and therefore it is that the Scripture Promifes
us, had not the Fall beclouded our Under- are fo full of fuch Encouragements to Love
V
g LeBures upon the Queft. I*
and Serve God, as contain in them the Well- Defire of Man, that Horfeleeches Daughter is
Being of the Creature. ftili crying Give, Give, : The Bed is too nar-
4. THAT Well-Being which will amount tow, and the Covering too fhort ; The World
to Happinefs, can be nothing lefs than the Enjoy* looks bulky, but it is empty, void and wafte.
went, of fr #u<b real and. enduring Goodnefs, as Many have had too much, but never yet any
the Crearure may Jul/y and finally refifatisfied in. had enough, fo as to be Content, that had no-
David defcribes Happinefs by Satisfaftion, thing but the Creature, but they have frill en-
Tfal.l6.S. 63-5. And that which cannot Happify larged their defires asHell : And the reafon is,'
a Man, is called that which cannot fatisfy, If a. becaufe the World is a great Nothing,Prov.2s!
5 ■ J.2. Felicity is called Reft,Mat. 11.29. But till 5. Wilt thou Jet thine eyes upon that which is not}
all the Reachings of the Soul are gratified, till (?.) 1 Ts fhort Continuence, and Uncertainty.
all its Appetites are filled, it cannot reft •, it Man is a Creature made for Perpetuity < and
will be in Motion as long as it feels any if his Objeft be not Stable and Durable; it
LWant. will fooner or later leave him under horrible
5. THAT the Objett of Mans Happinefs is Difappointment, and fo will thefe things.
eut of him/elf Man cannot be his own Feli- They are Broken Citterns, Jer. 2. 18. They are
city : He is a dependant Creature: His Being Certain in nothing but Uncertainty, Prov.21.5.
and his Bleflednefs are two things i He Can- For riches certainly make themfelves wmgsy
tiot dwell at home : He doth not enjoy in they flyaway &i an eagle towards heaven. They
himfelf a Self-fufficiency. Man in his heft and are the Subjects of Moth & Ruft, and ly ready
rnoft perfect, ftate of Integrity was to feek his for the Thief. Mat. 6, 19. hay not up for your
Well-Being out of himfelf : He was not made felves treafures upon earth, where moth and ru%
Happy, but oily Capable of being fo by Clofing doth corrupt, and where thieves break through and
in with his Objett. Fallen Man then, who is fteal. Yea, they are made to be Burnt up,
not only not Happy, but become extreamly 2 Pet. 23. 10. But the day of the Lord will come
Miferable, is under a Neceflity of going abroad as a thief in the night -, in the which the heavens
to feek for Good. Neither can the Body or Jhallpafs a.way with a great nofe, and the ele-
Soul be at Reft, till they meet with and fall mems fhall melt with fervent heat, the earth alfo9
upon an Objett that may give them Satisfacli- and the works that are therein fhall be burnt up*
en. This is it that hath made the Whole How then can they make a Man Happy >
World a Company of Seekers, asking for Good, 7. GOD & he Only isfucb an Object, in the
jfal. 4. 6. Enjoyment of whom, there is perjccl Satisfatfion
6. THAT the whole Creation affords no fuch and Bleffednefs. That the Creature . hath it
ObjeU, the Fruition whereof can make a Man not in it, hath been DifcoVered ; But ftill
Happy. And the Reafon is, becaufe they can- Man is not at an utter lofs, becaufe he may
not Satisfy : So far are they from Satisfying find it in God : The full demonftration of
the Rational, that they cannot do it to the this belongs to a following Queltion : The
Senfir ive Soul 5 and for that Caufe the Wife- Scripture Sufficiently informs us in this Truth,
man argues them to be Vanity, Eccl. 1. 8. Not fee, Pfai \6. ult. Thou wilt fhew me the path of
the Lower World only, but Heaven itfelf is Itfe: in thy prefence is julnefs 0) joy, at thy right
not enough to Anfwer Mans Defires, Vfal. 73. hand there are pleajures jor evermore, %S. f.
25. There are Three Defefts in the Creature, For with thee is the fountain of life: in thy light
rendring it Inefficient for our perfect Well- fhall we fee light. So fee Eph.$. 20. There is with
Being. # him enough to fill all their Defires,Pfal.8i.io.
(l.y ITS Vnfuitablenefs. If there were e- J am the Lord thy God which brought thee out
nough of it, yet it is not accommodated to all of the land of Egypt : open thy mouth wide, and 1
a Mans Wants $ nay, thofe which are his will fill it.
Greateft Wants, and make him truly Mifera- 8. HENCE, if Mans Great End be Well*
He. It cannot Purchafe him the Pardon of Being, it muft be to Enjoy God Eternally, For
his Sins, Prov. 11. 4. Riches profit not in the therein only can his Well-Being confift: Here
day of wrath. It cannot deliver his Soul from only is his Refting Place -, Till he comes hither,
being Eternally Loft ^ forementioned Mat. he doth but wander from Mountain to Hill,
16. 26. It cannot make a Price that will pay feeking Reft, and finding none ; And if there
his Ranfom from the Curfe which lies hea- be no felf concern equally incumbent on him
vy upon him, Pfal. 49. 6,7, 8. They thattrufl in with this, as it is certain there is not, needs
their wealth, and hoafi themfelves in the multi- muft it be an End Superior to all thofe poor
tude of their riches : Nbne of them can by any Defigns, which the generality of Mankind are
means redeem his brother, nor give to God a ran- in Perfuit of with fo much Heat and Vi-
fom for him : For the redemption of their foul is gour 5 and nothing but the Glory of God can
precious and it ceafeth fcr ever. It is but only be beyond it.
his Earthly Part which it can give any Relief Q.HO W far is a Man bound to have his mind
unto, that is the leaft and moft inconfiderable exercifed about this Chief End in all his Aflions >
•f the two, A. T H I S Cafe hath been too laxly re-
(2.) IT S Scantinefs. Were it never fofuita- folved by fome, and too feverely Strained by
ble,yet there is not enough of it : TheReaches others: Popifh Cajuifts give too large Allow-
of Mans Soul are fo vaft, that they can grafp ances to Mens carnal Corruptions, while they
in the whole Creation, and fcarce feel it : The tell us, that a previous Intention is enough,
and
I.I. ' ■ ■■-,,, , , . , ,, . - .
Queft. I. *J ffemkfs Catecbifm. $
and that if a Man at molt Once a Day think 6. ThER E are Subordinate Ends £f Mea'n?,'
of his End, it is enough 5 nay an Implicite In- whub Mm is called to be converfant in, end his
tention may fuffice. They on the other hand Mind muft be employed about : by reafon whereof
lay a Snare to trouble pious Confciences, who it is not poflible that he ihouid without Inter-
charge Sin and Hypocriiy on Men, if they be miifion be attualy engaged in the Thoughts
not always intently thinking upon their Glo- of his La ft End : It would diftrefs his Minds,
rifying and Enjoying of God. For a right and God hath not laid any Duty, in it felf
itating of the Reiblution of this Cafe, take impoiTible, upon Men. There are Occafions
Tbtfe tonchfions. calling us to order our outward .Affairs with;
1. THAT every AS ion in a Man's Life, Difcretion, Pfal. 112. 5. A good man fhcwetb
that doth not Serve to this Great End, is a vain favour and iendetb \ be will guide his affairs
AS ion :Becaufe it miiTeth the mark which man with difcretion. And that cannot be without
was made to attain * Means are unprofitable, pondering on them, which will intermit the
if they be not made Serviceable to their Ends : aclnal thinking of the other, in a finite limi~
And if the Chief of Subordinate Means be ted Understanding. .
broken off, before it comes to the Laft Link. 7. T ET we ought in tbe'miifl -of aft our Ce-
lt is loft. There may be a Civil Goodnefs, but en/ions, to be very frequently Reflecting ujon out,
there is no Theological Good in any thing Great End, and in nothing to reft in any fubor-
that ftays fhort of theGlory of God : That Was d'mate one : and the oftner the better, fo it be
the Vanity of their Fafts, Zech. 7. $. Speak done withWifdom : It is the belt help to keep.
unto all the people of the land, and to the priesls, the Heart Righr,andcall it in, if gotien aftray *
Jaying,when yefafted and mourned in the fifth and. to ask ourielves (till on all occasions, 11 w do
feventh month, even thqfe feventy yearsb did ye 1 Glorify God in this > how is Salvaticn-Wcrk,
at all j aft unto me, even to me i furthered by it & To ask, Where is our heart ?
2. IT is required of Men, that they aim or What are we Driving on ? And the rather, be*
level all their Atlions to this End. It is not Suf- caufe the Corruption in us draws us to do ma-f
iicient that they reach it cafually : for we ny impertinent and unprofitable Anions, for.
know God will be Glorifyed by all, whether want of being rightly levelled by us, Ezek,/
Yi€ will or no ♦, but it muft be intentionally : 33. 31. And they come unto thee as the people
forementioHed 1 Cor. 10. 31. The Nature of cometh, and they fit before thee as my people, and.
an End, to be purfued by a Voluntary Agent, they hear. thy words-, but they will not do them ?
requires it : without this Intention, there can for with their mouth theyfhew much loie,but their^
be no Profecution. heart goeth after their covet oufnefs.
3. THERE can be no Application to the Ufe THERE are a few In f e r e n c Es, which
of Means, without Thinking upon the End. A may be drawn from the foregoingDifcourfe^/zJ
JVl3n may make-ufe of things -, but not asMeans 1. T ' h A T there are but a very few that know
to his Chief End, unlefs his Mind be upon it : what they were made for : If the Lives & Prac-
For it is the End,that puts him upon the Ufing tices of Men may be a Rule for us to judge of
Means ; It is the wily Moral Motive that ex- ■ their Principles by, we may fafely conclude^
cites him Except a Man think that he was that either they underftand not, or do not
made for God's Giory, and to feek his own Sal- conlider ( which is called Ignorance in Scrip-'
vation, he will never enquire how this may be ture ) what Errand God fent them iriro the
done. Ifa. 1. 3. World about: Howwofully are the .Children.
4. T h ERE can be no Choice cfMeanss with- of Men miltaken about their Ends ? They fup-
out an Eye upon the End. It is not indifferent pofe they were made for nothing elfe bpt to
what a Man doth, if he would reach his End.- gratify their own Concupifcence, to heap up
there muft be aSutablenefs in the Means, elfe this World's Goods, to drown themfelves in
they are lolt-, and that cannot be known, with- pleafures, to climb up the Pinactes of this
out applying them in our Coniideration to it : World's Honours, to feek an Happinefs under
It is netellary therefore for a Man in all he fets the Sun .- But,for the Glory of God, and eyer-
about to deliberate, and fay to himfelf, Will lafting Fruition of him, they know nothing of
God be Glorified by this ! Will it help me to the that, nor are in the leaft concerned about it :
Enjoyment of him ? And accordingly to chufe And may we not declare thefe %o> be wofulljr,
Or rejecf it, Gen. 39. 9. how then can I do this miferable ? The Apoftle joyns thefe Two to-
great wickednefs, and fin againft God > gether, Rom. 3 16, 17. DefiruSicn an. I mijery
5. TH E R E can be no Ufing the Means are in their ways : And the way of peace have (bey
cbofen, Rightly, without the Co>fideration of the not known.
End : It is as eafy to mifs it in ufing Right 2. T H AT tie -great efl Number of the Chil-
Means, as in chufing of Wrong ones. A Man dren of Men live in vain. What is Vanity but
may not only eat, and drink, but alfo read, and a miffing the End > That Man, as to himfelf,
h£ar, and pray, and neither honour God nor had better never to have been born, that comes
further his own Salvation : He that would not into the World, and goes rut of it again, and
be deceived here, muft lay them by the End, miiTeth of the End he was born for. And yet
and frame them according to it * which can» how lamentably will this he found true of the
not bewichout fetting it before him, Pfal.16.8. Generality of Mankind, if we compare their
1 have J et the Lord always before me : becaufehe lives by the End, which Religion tells us
it at my right band, Ifiall not be moved, that ail Men are made for ? What fhail w'e
" "" C think
10 Leftum upon the Queft. II.
think of the covetous Worldling, who makes lofe his Labour, &: deceive his Soul into Ruin.
an Idol of the Creature, and fpends all his 3. THAT it highly concerns Young Ones
thoughts and time in compafling the World •, to Jet them) 'elves tx> the Study of Religion betimes.
who makes Mammon his God, 8t wealth his fe- And let it then be a Motive to all fiich early
licicy .' What (hail we think of the voluptuous to engage themfelves in it. Kemember'there-
jleafure-hunter •, who reckons himfelf born to fore, that you were made for an End : you can
eat, drink, and play ; who thinks, drink, fare, be happy only in the attaining of it : You are
full cups, lafcivous company, and. wanton dal- capable of ferving to it in the days of your
liances, to be the A7* plus Ultra of Mankind : Youth: All that time is already loft, which
makes his Belly to be his God, and the fatis- you fpend in purfuing any other ends but
faction of his fiefbly appetite, to be his higheft this: You have by reafon of original Sin
happinefs/ What lhall we think of the ambi- lofttheapprehenfionsof it, and are naturally
tious Glory-Seeker, who values himfelf by the engaged for lower or inferiour ends : True Re-
Dignity and preferment he can climb up to a- ligiom only gives you direllion, how you may
mong men : and miftakes airy honour for true come by the right perception of it again i If
bleflednefs, and looks no farther / What of you mifs of, and do not reach to this end, you
the profane Scoffer at Godlinefs, who dif- are undone forever. And if you are fo foolifh
-honours God's Name by Oaths, Curfes, Re- as to fpend away your Childhood and Touth in
viling of his holy ways -, and is fo far from Vanity, you may be cutoff from any after-op-
feeking Communion with God, that he bids portunities of engaging yourfelves for the glo-
bim depart from him ! Certainly, either the rifying of God and enjoying him. As then you
bargain : rsay, tne Hypocrite too, trie raiie Schelps, whereby you may be acquainted wi
ProfeiTor, who pretends to aim at the glory of your great end,& engaged in living unto it.
God,but really makes Self hisEnd, He alfo will [March 27. 1688.
SERMON IV.
Question II. and that we be well acquainted wiib the Contents
tt ;•* vttt 7? 7 ♦» n J • * °J iu Theformeris endeavoured in the Qutfti-
&&§&>§!> HAT RULE bat*) hod given to on we are now upon . the latter fe pilrllled ifl
*8 Tlf §f direB us, how we may glorify and thofe that follow after.
2$ f* enjoy Him } THE main fcopethen of the prefent Inquiry, is
* * * % about the Rule it f elf. Man's happinefs is a great
Answer. and momentous things if he mifs of that, he
hath laboured in vain. He had need there-
The WO R D of God ( which is contained fore have afure & unerring Rule, to direft him.
in the Scriptures of the Old 6c Isew Tefta- thereunto, that he be not deceived & difappoint-
mint*) is the ONLT Rule to dired us, ed '-> becaufe his lofs will be irreparable. We
how we mav elorify and enjoy Him. are therefore here pointed to this Rule, ana have
77 it characterized unto us.
EVERY wife Agent always obferves this ? ° Kf l^X u°derfhnding, , and full Expli-
method : he firft propounds an End to him- ?*?"/? thls S-ueff,10" and ^eI Uth?5 *™
felf, and fixeth upon it, and then he fets himfelf *hefe *m?» ^1 ,S? S? ^"p pnfidera;
to ftudy and find out proper & futable Means, Jl0"' ^0 That Man mufl have a Rule to dired:
which he may improve in his regular purfuance . *im'T °* fl^Vf nevekr ff" t0 /hls,c^efend«
of it. This Scheme, Idea, or Exemplar of the &llhfAh)\ R"k ?" £e,bHt/^l5?07hat thi°
means,and the way rightly to apply them to his W"*°{ G°d Is fe f "* Rful.e' MT^ *■ word,
purpofe, is that which is called his Rule of Ope- wfh*ch ^ Ru^> ls c°n£»ned ln the Scriptures
ration. ' And fuch a Rule is require in order to of'he °? a|ld„N/w f^T,
the practice of every Art j \nd he that is , *x% * THAT Man mufi haveaKVhZ
throughly acquainted with it,and dexterous at it, todmObim, mth whichhe is well acquainted §
may only be called an Artift. Such a method ^ elfe he can never attam to his chief End.There
as this is followed in our titechifm, in laying *r,e *™ thln& S°»taine_d » the Propofitjon. M
down the Doclrine of i?^w« or A^rt/>. Ha- Jhat ^ muft be \^u{e' (l > J?a^ w^ nuift
vine therefore rightly ftated and limitted man's hay,e Mf stance with it. Both thefe may be
great End, in the >r/»<fr queftion, there remains A'-i' «rr/cDc /7r
nothing but to fet him in the Way to his unfail- Artfkle /' ™ER E mufl be a Rule Man
ing obtainment of it { which is the defign of all ca!?"ot hfe^d ^°.hls .End wlth?"* °»e- t The «*»
that follows. And there are two things here re- £effity of Man s having a Rule, may be argued
quiflte, viz. that we bofatisfied about our Rule, from two Coniiderations,
Queft. II. sJjfemblys Catecbifm. x i
[i.] FROM the Confederation of /fir fo/pf3 Mifemble a nd IVreubcJ. He is not only.noi
vchicb Man bears to his End : and that whether happy, but he is fallen from that Keamejs' to itr
lookt upon in a ftate of Integrity or of Apoflafy . in which he once ftood,into a great Diflance from
(i .) LOOK upon him in his Primitive Per- Felicity. He is feparated ftcm his end ; is j 'alien
fell ion, {landing in his Integrity .; and here he Jlwt oj the Glory of God,( Rnrij.3. z\ ) and is ro
"could never reach his End without a Rule. The moved from the Enjoyment of him, (//W.59.2. )
following Conclusions will evidence the Truth and becaufe in thefeTwo, his' Bleflednefs did
of this Aflertion. confift, the lofs of them declares him wretched.
1. JJAN was not made happy. That Man 2. T H AT if ever fallen Man recover hafpi-
was ( ftrictly fpeaking ) neither happy nor mi- nefs, fcr muft be brought back again to lb; s, great
ierable in his/r//ftate,is a Truth undeniable, if End of bis. As long as he is out of his'road, no-
we do but acknowledge his happinefs to confift thing but deft rut} ion and mijery are in tiis.wayL
in his attaining his chief Bnd, and his mifery in ( Rom %.i6.J He can never be truly blefled, but
his miffing or falling fhort of it. He wasfittrd only in the glorifying God, and enjoying him -7
jor happinefs, inafmuch as he had all that flock becaufe happinefs is only in reaching his chief
of Grace put into his hands,which was iufficient end. yt
by improvement to make him happy. There 2. THERE vsfometbing required of man, in
was nothing wanting in that Image of God, which order to bis recover'wghis Felicity. He is not
he had ftamped upon him : And yet he was ca- only to be pafllve, but allive too in this affair.
fable of lofing his felicity,and becoming unhappy-^ There is Paith in Chrift, and new Obedience
being made mutable, and capable of lofing that requisite, as will afterwards appear. As man
Image,as theEvent unhappily proved. Man was was at firft made capable of being happy in a
therefore at firft made a hrobationerfor happinefs : Covenant- way : So fallen man is recovered to
and that by the .law of fpecial "Government. Bleflednefs in aCovenant-way. Hence the terms
2 HAPPINESS was proposed to Man at are declared in the Gofpel. 'See Mark 16.16.
firft in a Cove ham -Way. That there was a Co- Rom. 8. 13. Heb. 12. 14.
venant between God 8c Adam, the Scripture af- 4. HENCE be muft have a Rule for this,
furesus, and gives us an account of the Nature The Gofpel marl have its Precepts, as well as.
and Terms of it. Now in a Covenant there are the Law. Fallen Man cannot fleer his courfe
always thofe two things, So met bivg promifeduy- without a Cempafs. The gate is ft rait, and tb>;
on condition on one part, and the conditions re- way is narrow, and few find it. ( Mat. 7. 14. ) It
guired on the other part, in order to the obtain- is vain for him to endeavour it, Unlefs he have a-:
jngit. The Thing propofed to Man in the firfl Clue to direct him
Covenant ; was Happinefs. Tlie manner of THAT Man mull have a Rule further;
jjropoflng it, was by telling him how be was to come ' appears, ■
by /;,if ever he expected to become the owner of it* [2.] FROM the Confideratioa of the nature
TheTerms therefore fo run, Vo Gf Live 3Kom.i 0.5. of a Rule. A Rule is nothing elfe but that
3. HENCE there was a fixed or Hated way, to whereby a man is guided fo to do his Work, as to
which Man's being made happy was reftraincd.Y or, Jute it to the End andVfc for which be doth it %
ifHappinefs were not promifedto man abfolutely, and the reafon of it is, becaufe he may elfe mifs,
but hypotbeticallyjt mufl needs depend upon that and fo lofe his Labour. There is neceflarily
hypothecs •, and the performance of the Condi- requifitea Sutablenefs between the Means, and
lion is the way to his felicity : and that this was the End, for which they areufed : Elfe meanst'
fixed, is therein evident, becaufe together with a are vaim The right futing of them, 'tis the
firm Promife made to him, That if he obeyed, nature of a Rule to difcover .♦ and no man can'
he mould be happy,there was as ftrong a Threat- be an Artift in any employment without it.
71'ing, That if he came fhort of it, he mould un- And how then fhallMan work out his Salvation,
doubtedly be miferable, Gen. 2.17. if he have no fuch Direction >
4. HE could neither find nor keep this way, Articl. 2. THAT Man muft have Acquain-
without a Rule of direction ; and confequently tance with this Rule. It is not enough that
could never have reached bleflednefs. He could there be one, but he muft be /killed in it. To
never have known, when heferved to his end,or clear this, Conflder —
when he mift of it. He had been loft in a wil- 1. M A N is made a Caufe by Counfel of his
dernefs, out of which he could not have gotten, own Atfions. God hath given him an under*
tut muft have been at an utter Lofs. In fumm, ftanding, capable of difcerning -, and a will, able
there was a Medium between a ftate oflnnocence, to choofe his way. This is a priviledge be-
and a ftate of Felicity : there was a way to pafs flowed upon Man above all other Creatures in
fafe to it, and a way to mifs of it. And to ena- this lower World. Job 3?. n. God teachetb us
ble him to chufe the one, and avoid the other, more than the beafts of the earth, and maketh us
he muft have a Rule. vtifer then the fowls of heaven.
(2.) M U C H more does Man need a Rule,if 2. GOP) deals with man in a way that is
we look upon him in his ftate of Apoflafy. And fuited to his Nature. He treats him as a Rea*
this is that which we are moftly concerned in -, foneble Creature. He futes lais ftate to his Con-
for that is the Condition of all Adam's Pofterity. ftitution, accommodates it to fuch a fort of Be*
Ihztjalten Man needs a Rule to guide him to ing. Inferior Beings have a Rule, as well as
Salvation, will appear if we conflder, Man : But God guides them only by Inftinct.
I. TH AT Sin bath made him truly & wofully They cannot know theirRule. It is fufficient for
C 2 them,
iz LcBures upon the Queft. \l^
iViem, that He knows it, and hath imprinted it come at, till reconciled > Till then, he is with-
upon their Natures. But God deals with Man out God, Eph. 2. 1 2.
in a way of Precepts, Promifes, 8c Threat nings, 2. TH ERE is but one Mediator of ' reconci-
which is aMoralWay. The whole Scripture gives ation, and that is Jefus Cbrift, as the Apoftje
us account of this manner of God's treatingMan. tells us exprefly, 1 Tim. 2. 4. There is no
3. H E NC E Man can never attain bis End, coming to God but by him : out of him God is a
without be knows bis Rule. The Service God Confuting Fire. He only hath fatisfy'd provo-
expedrs of Man is a reafonable Service, ( Rom. Iced Juftice, and pulled down the wall ofparti-
12, 1. ) He muft be voluntary in his Obedience : tion. Thro' him then, and in no other way muft
God requires the Heart. He muft cborfe the we obtain Reconciliation.
ways of God : And how can he do fo, except he 3. T HERE is but one way to become inte-
knows them? For this reafon it is faid, that refted in tbe Satisfaction of Chrift,and partake in
without knowledge the mind of Man cannot be reconciliation by him \ and that is by believing
good, and that a people are defiroyed for lack of in him. Joh. 3. 36. He that believetb on the
Knowledge. There is no fuch thing as blind Son, bath everlafling life : and he that believetb
Obedience in Religion. not the Son, Jhall not fee life ; but the wrath of
Prop. II. THAT this Ride can be but ONE. God abidetb on him. Chrift is not atfually a Sa-
This Proportion is not fo to be underftood/as if viour to all men indifcriminatively, but only
there were not many particular Rules prefcribed, to Believers. He therefore bad his Difciples to
to be followed by men, in order to Salvation, preach That, as the Sum of the Gofpel. Mark
Out of doubt, fo many feveral Precepts as are 16. 1$, 16. Preach tbe gofpel to every creature.
laid down in Scripture, are fo many particular He that believetb and is baptized, flail befaved 5
Rules to direct us in our way. But the mean- but be that believetb not Jhall be damned*
ing is, that there is but one Syflem or Body of 4. THERE is but one way of lerving God
Rules; but one Directory, according to which in new cT evangelical Obedience, and that is by
he can fo order his way as to be happy. This living to tbe will of God. ( 1 Pet. 4.2.) God hath
is called a Rule, Gal 6. 16. And that this is but told man what is his Will, wherein he expects
One,vii\\ appear,if we confider thefe Arguments, to be ferved by him, ( Mic. 6. 8 ) and this only
1. THAT Alan's Happinefs depends upon hath a Prom if e given to it : without which, it is
bis performing tbe Conditions of tbe Covenant, bold prefumption for a man to challenge to him-
in which it is offered to him. God is the Author felf a reward of BlefTednefs.
of BlefTednefs, and it is his free gift. He there- AND here we have an eafy Refolution to
fore hath fovereign arbitrary Authority to pro- that CASE which fome fo perplex themfelves
pofe the Terms on which he will beftow it : about, viz.
and having fo done, if Man expects to be hap- Queft. W H ETHER Man may befaved in
py, he muft fee to the fulfilment of tbcfe Terms ; any Religion, provided he be true to the Obfer-
elfe he can never lay Claim or pretend a Title vance of it ?
to it. _ Nay, if he mifs of the Condition of the Anjw. T O bring this Cafe to the Premi(fesy
promife, he prefently brings himfelf under the I'll lay down thefe few following Conclusions 5
Threat n ing -, and for this reafon Precepts are not J. THAT, if there be but one Rule gtiiding
only given affirmatively, but negatively too. to blefTednefs, and Man muft know that Rule,
2. T HA T there is but one Way,//? one Cove- or he cannot be bleffed, then no Religion can
n?tnt, according to which God hath engaged to make fave a Man, but that only in which this Rule
Man happy. It is true, there are two Cove- is made known. Hence therefore the Word of
nants, in which God hath been concerned with God difcovers the mifery of men who are Stra/i-
Man ; the Covenant of Works, and the Cove- gers to this Rule. The Apoftle argues, Rom.
nant of Grace : and thefe have their feveral 10. 14. How flo all they believe in him of whom
ways and rules. In the Jirfi, Man was to be they have not heard ? How fhall man guide his
made happy by Works : in ihefecend, by Grace, iteps to Life, if he have not a difcovery of the
The former depended upon man's perfonal Obe- Way ? Or guide them right, if he have not the
Hence : the latter upon Chrift's. The former true Way ? The Wife Man tells us, Where there
called for doing, the other for believing. But is no Vifion, the people perifh, Prov. 29. 18.
each of them have their limited way. And 1. THAT there may be different Setts in
man being fallen from the firft Covenant-Con- Religion, and yet men may befaved in them.
dition, and fet it againft him, and having loft We are to diftinguifh between diverfe Religionx,
his ftrength, it can no more be a Rule of Hap- and Diver/ity in Religion. Through our know-
pinefs to him. It is now only by the New Co- ing but in part, it is come to pais, that Profe£-
venant, that he can ever hope to obtain Life & fors of Chriftianity have been of diverfe Opini'
Salvation : and the Way to it, according to this ons in many things ; and their difference hath
Covenant, is determined ; and therefore the occafioned feveral Denominations -, but while
Rule can be but one. For, they agree in the Foundation,ihey may be laved.
1. T HERE is no Salvation without Reconci- So Paul allures us, 1 Cor. 9. 1 1, 1 2, &c.
liation to God. As long as God and He are 3. T H A T there are Religions in the World,
Enemies, He is unhappy. God only can fave that not only have no difcoveries of this one
him^ and he will fave him only in the way of Rule, but prefcribe to men Rules contradictory
Reconciliation. Nay, he cannot be happy but thereunto. The Truth of this AfTertion cannot
in the Enjoyment of God i which how can he be fufpeSGd, by hirn that hath but a little Ac-
quaintance
Queft. ID tAjfemblfs Cttecbifm. i ^
quaintance with the feveral Religions, which (i.) What we underitand by the Word of God?
the Children of Men have taken up, and fol- (2.) How it appears to be the only Rule ?
lowed. If we look upon all the Sects of the rQM. WHAT are we to under/land by the Word
Gentile Religion, we fhall not find in them any of God ?
the leaft foottteps of man's Salvation by Cbrijl, A. THIS Expreflion is varioufly ufed in
and faith in him. They have fet.up Idolatrous Scripture : Efpecially,
Worlhip, and ferved gods of their own making, 1. For the Son of God, who is the Eternal
bowed down to frocks and ftones i among Word, (fob. 1. 1, 14.) So called, becaufe by-
Twenty Thoufand gods, have mift of the him God hath been pleafed to make himfelf
true One\ have betook themfelves to moral known to his People. Ver. 18. No manbatbfeen
Vertues as the way to felicity ; and though they God at any time 3 the only begotten Son, which is
had Sacrifices, yet they neither, ufed them as in the bojom of the Father, be bath declared him.
typical {ha&aws of CbriJi,noi did they offer them 2.FOR the Eternal Decree or Ordinance,in'
to GOD, but to Devils. If we look upon the whichGod laid out and determined the works
Mahometan 5 though they do in word acknow- of Efficiency. So Pfal. 148. 8.
led^e God and Cbrift, yet they neither acknow- 3. F O R God's powerful Adminiflraticn of
ledge Chrift as a Redeemer, nor do they pre- the Works of Creation & Providence. There:
fciibe faitb in him as necetfary, nor yet do they is a Creating Word ( Pfal. 13. 6.) and there is
acknowledge his Laws : but fet up their own in a Preferring Word, (Mat.&<.\. lieb. 1. 3.)
Oppofition to his. If we confider the Ami- But neither of thefe is here applicable.
Cbriflian •, whatever pretence they make, yet 4. p OR the Revelation or DiJ 'cove ry of bis ap-
they have fubverted this Rule, in the founda- proving Will. The proper uie of Speech or
tionsofit; inafmuch as they have joyned other words among men, is to communicate theic
Mediators unto Chrift ; have enervated faith minds & thoughts one to another : and hence
in hisRighteoufnefs for Juftification & Salvation; 'tis metaphorically applied to God, in refpect
and brought back z Covenant of Works h have 0f thofe manifeftat ions, which he makes to the
fet up their own Canons, not only in equality Children of men, of himfelf; and is more
with, but in Oppofition to his Commands 5 and efpecially reftrained to thofe difcoveries,
fcecaufe they loved not the Truth,have been left wherein he lets them know what is theiiDuty,
to believe Lies. and wherein they may be capable of pleafing
4. HENCE the clofer fuch men fellow him. And this is the molt frequent ufe of
thefe Religions, the further they are from Hap- X^Q Word in Scripture. In what way foevet
pinefs ; becaufe they thereby keep at thegrea- God fees meet to make known his mind to us,
ter di/lanee from the only Rule of Salvation. -in tnat wav he may be faid to /peak to us 5
They miftake, that think confcientious follow- wnicn the Apoftle tells us hath been in divers*
ing an erroneous Rule, is a Salve for the Errors manners. Heb. 1. 1.
©fit. Ignorance is a damning evil -, and Igno- q^ 2# now docs it appear to be the only
ranee in the Undemanding will beget Error m Ru/g ?
the Confcience, and there is no reaion why God A w £ may hefe ^ to expedite this
Ihould not punilh Sin in the Confcience, as well matter j ca][ t0 mind, that there have been tw»
as Sin in the Will. Covenants, in which God hath traded witft
I T therefore tells us, that it is a matter qt men about their happinefs, viz. that of Works,
great, yea infinite Concernment to us, that we and that of Qrac€t As t0 the former, or that
labour to be rightly acquainted with the Rule we of workSj there needs no applying of this Con-
are to follow in our purfuit of happinefs : and ^deration to it, becaufe man is no longer to
therefore that we do not take it upon Credit; expeft felicity by it. If fallen man could
but make diligent inquiry to know, what is the ^ave attajne^ his end according to the tenouc
good & perfect and acceptable Will of God, ieit of that) the fecond had been fuperfiuous. Gal;
otherwife we take a great deal of pains , to no ^ 2J Is thg law tbcn agai„jt tbepromijes of God ?
purpofe, and following a falfe guide, do in the God fcrbid . jor $ tjjere bad been a law given
endmifsof, and finally fall altogether inort ot wf]^b £ou/d have gwe„ Hft verily Righteottfnefs
our defired Salvation. fhould have been by the law. That Covenant
[Ap&il 24. 1688. J ftands armed with Curfes, and all that are un-
____ . der it can expect nothing elfe : Ver. 10. Tor
as many as are of the works oj the law, are under
S"P R 1VT O "NT V» ^e fe ' $or it u vcritten-> Curfe(i !s €very °m
X-^ AY. Xf X V-/ X ^1 t^at C09jtinuetb not in all thivgs which are rorittcn
Pron III. rri tfjiT /&* WORD oFGOD in the book of the law to do them. And y.et if
P* is this only Rule. If Man there were need, it might be evidenced that;
cannot be hap"5y, without a Rule that can di- God's Word was Man's only Ru^e there : but
red him to ir, U mutt needs be his great con- becauieAdams apellate Children can ftprffc
cernment to know it and not be miftaken. Life & Salvation only according to the renour
Now when the Word of God is faid to be the of theCovenant of Graced will fuffice to m^e
Rule it is a «r^»v«iw/Expreflion,and intends it appear, that the Word of God is the on jr
xhlt it U therein' contained & no where elfe. Rule, to direft us to glorify and enjoy h.m m
Heretherefoie,two things are to be confidered. the way of ^Covenant.- And this will v
e
2*
„^ '■■
i^ LeSures upon the Queft. II-
1. THAT Man by his fall mift of the hap- Hell ©Osrc own procuring. Hence the Original
pinefs offered in the firft Covenant, & brought of man's Recovery is referred to God's *0//.Eph,
himfelf under a condition of mifery. Man's i. %. Having predeftinated us to the adoption of
happinefs confifts in the glorifying of God, & children byfrfusCbnftto bimfelfoccoidingto the
enjoying him : and the fall cut him offfrom gcodpleajure oj his will. God had once brought
both. From the former, Rom 3.23. For all himfelf under anObligation to give him life in
have finned, and come fhort of tU glory of God : cafe of Obedience -, but he had not obliged hinv
From the latter. Ifa. 59 2. Tour iniquities have felf to deliver him, if he fhould call himfelf
feparated between you and your God. And hence away.
he fell from Life into a itate of Death .• for 5. THAT hence the Hay, in which this re-
therein did the Curfe confift. Gen. 2. 17. In covery is tohe ohn\iiz&,depends upon that Plea-'
the day that thou eat eji thereof, thou jhaltfurely fure of His. He that might have chofen,whe-
die. So that all the Children of men are not ther ever he would have faved us, hath the li-
only born capable of Mifery : But they are bcrty of prefcribing(as he fees meet ) how he
born aftually miferable. Hence this Death is will bring it about, and upon what Terms we
faid to bepaft upon all men, Rom. ?. 12. may expect it. If he do not reftore us, none
2. THAT fallen man is no longer capable can .- and if he do, it is free Grace. Who then
of being made happy by that Covenant. For, fhall prefcribe to him I Or who fhall make his
though his happinefs be ftill in attaining his terms for him ? And for this reafon it is, that
end, and his end be Hill the fame that ever Salvation is faid to belong to God.
it was, yet it is not to be advanced by him in 6. THAT as God puip fed from Eternity to
that way wherein it was at firft prefcribed : and bring back a number of fallen Men, fo he pro-
this, not by reafon of any default in the Law vided a new Covenant-way to accomplifh it in.
or Covenant, ( that is holy, & juft and good ) God hath a company oiEieft orchofen ones a-
but by reafon of his own Impctcncy. Rom. 7. mongthe ruins of the faJLwhom he appointed
13, 14.. Was then that which is good, trade death to felicity in the days of Eternity, before the
unto me > God forbid. For we know that the law World was, (£>>/.;. 1.6.) And when he appointed
if Spiritual : but I am carnal, fold under fin. them to the fiW,healfo allotted the Means,by
.And here is a double Impotencv expreft in the which they fhould reach it. Eph. 1. 4. Acco,-
two phrafes : — Canal, i. e. Sir.ful ^naturally ding ^as he hath clef en us in him bejiretbejoun-
and habitually ; and fo not able to keep the Law, datiott of the worlds that we fhould be holy, and.
by which God may be glorified, and I perform without blame before him in love. The new and
the Condition of Life : Sold under sin, living way was then fixed,& preremptorily re-
i. e. under the Sentence of Condemnation \ fo ved upon •, and it was but one way that was
not able to make Satisfallion, and remove the then determined, unto the which the terms of
Curfe. So that this Covenant fpeaks nothing the new Covenant are in the publication of
but terrour and defpair to all thofe that are it reifrained. Mark 16. 16. he that believetb
held under the Conditions of it. and is baptized ft) all be faved *, but he that belie-
5. THAT hence, if ever the undone Crea- veth' not, fhall be damned.
ture be reftored to happinefs, by attaining his 7. THAT except Godhad revealed this Way
end, there muft be another way found out for and Rule, it could never have been known in
it. If blefTedneis can be no longer by the law, the World. Men nor Angels could not have
then either man muft never be blelTed -, Or, fo much as publified that good news, that there
there mull be a new law of bleffednefs pro- isfuch a thing, unlefs he had firft declared its
vided for him •, Or he muft be made bleiTed much lefs could they have given a draught ofit.
without any, which cannot be -, for, if he could Hence it is,that where there is none of thisRe-
not be happy when he was innocent, but by velation, a People are in a ftate of Perdition,
clofing with his Rule, and reaching his End, prov. 29. 18. Where there is no vifion, the people
tnuch lefs can he befo now he is mTferable,Mn- perifh -. but be that keepeth the law,happy is hsl
lefs there be a way to rid him of his mifery, Rom. 10. 14. How then fhall they call on him in
and bring him back to felicity. If therefore whom they have not believed > and how fhall they
the law of works cannot, fomething elfe muft, believe in him of whom they have not heard ? and
or otherwife he muft needs perifh. And if how fhall they hear without a preacher ? For
there be another way, there muft of neceffity who fhould be able to know the mindof God7
be another Rule -5This being a directory fuited or enter into the fecrets of the decree,till God
to the way, and therefore cannot but vary ac- was pleafed to break them open > Hence when
cordingiy. Hence that, Heb. 7. 12. For the Peter confefTedChrift, he tells him, as Matth.
prieflbood being changed, there is made ofneceffity 16. 17. Blejfed art 'thou Simon Barjona : for flefn
a change alfo of the law. and blood hath not revealed it unto tbee, but my
4 T H A T the "Recovery of fallen man from father which is in heaven.
this Mifery, is an aft of God's fovereign Flea- 8. THAT inwljat way foever God reveals
fure. It derives from hence, and hath its de- this will of hisjbat is to be accounted bit Word.
pendance here. If, when man had come fhort For Gods word is nothing elfe but his making
of his end, and loft his happinefs, he had left his mind known to his Creature. Now there
him there without hopes forever,he could not have been divers ways, that God hath taken
have done him any injury •, it had been but an thus to inform his people of their duty ; fome-
times
— ^.
Queft. II. tdffmbb's Cttectifm. i$
times by Oracles, giving vocal Commands tp that was imprinted on man3and ferved to guide
them •, fometimes by Vrim & Thummim $ partly him in the right improvement of ir. It was
by Mgels appearing'in humane Shape,& by the the candle of the Lord, fet up in him to light
Son 4 God before his Incarnation, who often him in his way wherein he ought to go,
came to his Servants of Old : partly by Vifwns 2. THAT though tbe light of Nature clear-
and Dreams, appearing to them in (leep, in ly difcovered to man his Obligation to God, yet,
raptures, and trances : and partly by Frophet* it did not mow him every point of the Rule, by
and extraordinary men fent and fpirited by whichGod would be ferved by him.There were
him : and partly by appointing fuch men to fome things pofuive required, which were not
write down his Will for the ufe of his People; to be particularly found in it, but were made
of all which ways we have an account given known to man by Revelation. Man knew,that
unto us in the holy Scriptures. God was to be obeyed in whatfoever he fhpulcj.
9. THAT nothing but what GOD hath enjoyn him, by the light of Nature : but this
thus revealed to his People,doth or can belong did not tell him that the Tree of life & know-
to the Rule, That there needs no more, will ledge wexefacramenfal, and that it was Death
be afterwards considered, when we come to obr to eat of the latter. The difference between
ferve the Perfection of Scripture ; But here the trees was arbitrary, and not naturaj. Ppf*
we obferve, that there can be no more. We fibly that might tell him, a Sabbath was due to
are therefore feverely jorbidden to add. Prov. be kept j but that one day offeven, or this fay
30. S, 6. Every word of God is pure. — Add thou offeven was it, he had by reyelation ; God \$
nt unto bis words, lejihe reprove thee and thou therefore faid to fantf/jy it.
be found a liar. For, if the Salvation of fallen f. THAT this light \i\j alien man is wof A\y
man depends meerly on the good pleafure of impaired. Man knock't his head in his fall,
God, the knowledge of it neceiTarily depends a^d craz'd his understanding, as to divine
upon his revelation. How elfe mould it pof- Truths. It is but a little that he knows of that
fibiy come to be known I Hence we have that Rule. Some broken fragments, & mothreatea
challenge, Rom. ix. 34. For who bath known the regifters, old rufty outworn monuments there
inindoftbe\>ord,orwbobatbbeenb\scounfellerl are* but fo imperfect 8f illegible, that there
None was admitted to fit at Council-Table are but Very few oftheitj,that he can fpell out
■with him,or hear what he purpofed in theDays what they mean, and in others he is mittakeny
of Eternity, or read thofe Records of his De- For this, we have that good Mans confeflion,
crees. Till he told ir, it was zfecret. For Prov. 30. 2. Surely / apt more brutifh than any
any therefore of their own head to make any man, and have not the underpinning of a manf
addition to this Rule, is a bold Intrufion upon For this reafon, a ftate of Nature is called a
the Divine Prerogative * an impofing upon ftate of Darknefs, and natural men faid to be
God, which he will never ad-rhit of.- nor brutifh. Hence Divine Revelation is necelTary
(hall they find any other thanks from God, to the right 8t thorough difcerning of what
but a fevere Demand, Who required thefe things was required in the old Covenant -, in which %
at your bands ? miftake is a capital crime, Gal. 3. 10,
HERE I iliali take into Confederation a 4. THAT if the light of Nature, were a?
CAS E controverted among many via. clear in man now as it was atfirft, yet his Inabi-
Queft. W HET HER tbe JUght of Nature, litv to follow it, renders it unprofitable to him.
tibicb Men bring with them into the world,may not The impotency, Which is in natural men, tp o-
be improved, fo as to be a fufficient Rule to bey the demands of the Law, cuts thetn off
guide them to their chief End > from a capacity of improving the greateft dif-
Anjv}, WE are here to confider Man in his coveries they can make of it, to their advan-
Japfed Eltate, and the Light of Nature a* it is tage& happinefs, for if men know& do not?
to be found in him in this eftate of his j And theirs?^ is aggravated^ but fallen man can not
thus taken, the Anfwer is in the Negative. For do, not fo much as the thing which he know?
the full Illuftration whereof, let thefe things oughtto be done. Whereas happinefs is not in
be thought upon. bare knowing,but doing, Joh.ig ljjfye know
1. THAT the light of Nature at the fit ft thefe things, happy are ye if ye do them. So that
only difcovered to Man the Rule, by which he the utmoft that this light doth for the man,is
was to attain his end, according to a Covenant to let him fee that heis undone : and the more
of Works, It was properly adapted to the rlrft difcoveries he makes by it, the more conyicYi-
covenanr, in which man was by his perfonal O- on he hath of his great Infelicity,
bedience to ferve to God's glory,and feeure his ?. THAT the light of Nature makes no .dis-
favour. Hence it contained in it only the mo- covery to man of any other way to attain his end.
ral law,or the fubflan.ee of what was contained and be happy, befides what was exhibited in
in the ten Commandments. Rom, 2.14, 1 5, The the Covenant of works. And here ' let it be
Gentiles which have not the law, do by nature the obferved,
things contained in the law, thefe having not the 1. THAT man by the light of Nature could
law, are a law unto themf elves ' Which /hew the never have knowny that there was any ptber
work oj the law written in their hearts. It faid, pojjible way for God to be glorified in man's fal-
Thefe things oughtto bedone,and thofe to be vation, Fallen Adam knew himfelf to be mi-
avoided s 8c if thou fo 4o,thou malt be happy, ferable, curfed, under a fentgnce of Condemr
\% was accommodated to the Image of God, nation 5 that Tuftice was engaged againfthim :
l6 LeBures upon the Que ft. II.
but how Juftice could be fatisfyed, Holinefs be %: I T is altogether a ftranger to Evangelical
maintained, and yet Mercy be magnified, was Obedience. If it could afford any thing to man's
beyond his reach. How God mould punifh fin, information, it is here •, but it is as much at a
and yet love the finner ; take vengeance on lofs in this, as any thing. For, tho5 it knows
men" s Inventions, and yet extend grace to their fometfcung of moral Duty (and that is but alit-
Perfons was above the difcoveries of Nature, a tie ) yet it gives fallen man no information how
Riddle beyond all it's Rules & Principles to ex- to pleafeGod by hisObedience,and when he hath
pound. It had it's notions about bappiaefs^bat followed it to the higheft, it leaves him uhprbfi
none about Jalvation. Hence that is aflerted table,(Lȣ 17.10.) and hisDuties are but painted
concerning all natural men, Rom. 3. 17. Tba way Abominations. It may convince man of wofull
of peace have they not known. flaws in his Obedience, but how to mend them
2 THAT much lejs are there any footfteps it tells them not.Moral Obedience and Deeds of
of the Way iff elf, to be found in the hearts of Salification, are vaftly different things. Now,
men : there are no umbrages of any fuch Dif- it tells not man where he may get a new Prin-
covery to be found there. If we mould follow ciple of ipiritual Life, to enable him to live to
the whole method of it, ftep by ftep, and ask and pleafe God. It lets not open before him the
nature what it can fay to it, itmuft be altoge- Fountain, in which his Uncleannefs may be
ther filent. I mail inftance only in three things waihed away : -where he may be furmfhed with
that are moft comprehenfive. grace : to ferve God and live to his glory : nor
1. IThath no notices of thePerfon ofCMRisT, how his imperfect Duties may find acceptance
and the Redemption wrought out by him. It with an holy God and receive his approbation J
might fpeak fomething of a Trinity of Perfons or where he may fetch thofe continual fupplies
in the God-head once 5 though, of that there is of renewed ftrength to conquer his Corruptions,
fcarce any thing to be found in the relifts of it to deny Ungodhnefs, &c.
fince the Fall : but that the fecond Perfon mould NOW all thefe things are ejfenttal to that
be made Man, and fubject himfelf to the Law, Rule by which fallen man may be guided to
and make fatisfaction for fin, and make way glorify God, and enjoy him : and to be miftaken
that man might be juftified by his imputed about them, or not to beacqua.nted with them,
Righteoufnefs, and faved by his merits,— here will undoubtedly leave him Ihort of happmefs.
was a deep filence. Some would have Adam to And this fhews us their great folly, who will
be aType oiCbnfl j but if he were,he was an ar- meafure Divinity by natural Light, and will
bitrary, and not a natural one. Others would admit of nothing in Religion, which will not
have us to believe, that Adam before his fall ftoop to the teit and trial of human Reafon.
knew of the Incarnation of the Son of God : but And it tells us, how deeply we are engaged to
we have no evidence for this in Scripture ; and God for his word of Revelation !
ifhedid,itmuft be by revelation. Others have L M A Y 22- 1 6 8 8. J
thought that thtGenttlcsSacrijices intimate fome
dark apprehenfions of Satisfaction by another:
but it is certain, facrificing was handed down to C p D "JV/f f~\ J\J T/^T
the World by Tradition from Noah, and not by ^ ■*-' AV ■«-»•*■ ^^ -" ' *•
the light of nature j and that the Heathen lookt
upon them bs fatisfactions ex Ope re operato, and prop. I V. ^TPif A T tbisWord,iab\cb U the Rule,
not as ihadows of a better Sacrifice. Hence the ± is contained in the S CR IP-
preaching of a Chrift is fo far from the gun: of TURES of the Old and NewTeftament. The
humane reafon, that it hath the, reputation of holy Scriptures are called a Rule Metonymically,
joolfhnefsby it. 1 Cor. 1. 2?. But we preach becaufe they contain in them all that is needful
Chrift crucified, unto the Jews a ftumbl'mgblock, to be known, to guide or direct fallen man to
and unto the Greeks, foohjhnefs. the attainment of his chief end : and they were
2. IT gives no direction about Gofpel-Faitb. given by God to this very purpofe, that they
Faith in God is a great Duty of the firft Com- might fhew to roan his way.
mandment, and was clearly written in the THERE are three things which will be
law of nature^ and fallen man hath natural here requifite to be made good, viz. (1.) That
Convictions of it as a Duty : But to believe in the Scriptures of the Old and New Teftament
Chrift, to reft in God for life and falvation upon are the Word of God. (2.) That God hath given
thefcore ofCbrift's Righteoufnefs, under a deep them to be our only Rule to direct us to our'
fenfe that we have none of our own, and to de- chief end. (3.) That they are a fufficient Rule
pend upon a Vromife in To doing,it is fo far from to this purpofe.
bearing any witnefs to it, that it looks upon it Article ift. THAT the Scriptures 0} the OH
with greateft contempt : and for this very rea- and New Teftament are the Word of God. This
fon it is, that men who make higheft pretences Conclufion muft be cleared up, becaufe we have
to Reafon, fpeak moft contemptuoufly of it, as is already heard, that the word of God muft needs
obvious in Socimans, Pelagians, Arminians, and be our Rule : ejeept therefore we are fure that
fuch like men. And hence fuch endeavours to this is his word, we cannot reft upon it, as our
confound theDoctrines of Juftification & Sancti- Rule, with any fafety to our Minds : and tho'
fication in one : becaufe nature's light hath no- one would think it fuperfluous, to do much here
tions of SLPerfonal Righteoufnefs, but knows among CbriJHans, becaufe they profefs their be-
nothing of a Relative one, lief in this Article, yet when At be if m begins to
put
^' " t— ■■ ^— — ^— Mill ■ I !■■ ■ ■ I ■■ «^^— ^^—— I | || M.^^J_^ 1 ^ -t ^ ^
Queft. II. zJffembl/s Catechifm. 1 7
put it felf forth, and the Scriptures to be reproa- have certainly come to pafs according as preditfed*
ched, and God blafphemed upon their account, It is the prerogative of the true God thus to do"
it is requisite that young ones be confirmed in Hence that challenge, Ifa. 41. 2i, 22, 23. Pre-
the evidence of this truth. Now there are two duceyour caufe, faith 1 be LOR d\ bring forth
forts of Arguments ufed to prove things by y your firong reaf ens, faith the King of Jacob, Let
Artificial, which are drawn out of the thing it them bring them forth, and flew us what flail bap*
felf* and thefe are always the moft evidencing, pen : let them flew the former things vibat they
becaufe they contain the Reafons of things in be, that we may confider them,and know the Utter
them : and Inartificial, which are Teftimonies end of them h or declare us things for to come'
given to a thmg,thc Credit whereof is always de- Shew the things that are to come hereafter thai
pending upon the quality of the Witnefs. And We may know that ye are gods : yea do vocd or
we may prove the Scriptures to be the word of do evil, thai we may be difmayed, and behold ittc-
God ib both thefe ways. They have good evi- getber. It is true, there are feme Events, which
dence in them, and they have good witnefs for arife out of natural caufes, if not impeded!'
them. I fhaU offer fomething of both-- Hence there are fair probabilities. Hence Satan
■ Arg. l.THh Scriptures fpeak enough for who is a great Naturallift, foretels many things
themielves to prove their own Legitimacy. As that do evene .- Aftrologers have their Predial,
the Sun proves it felf to be fo by its own beams, 0ns, that do fometimes fall out right. But let
fo Scripuire-light proves it felf to derive from us obferve, that the Scriptures have things fore,
the Father of lights. I do not mean that it is told in them, which had no natural caufe to in,
therefore necefTanly the word of God, becaufe digitate them, being arbitrary, prefer & fuper-
,t tells us that it is fo: for it were an eafy natural, & contrary to the tendency of fecond
matter for men to make any foolifh writing to caufes. It muft needs therefore be a DivineFore-
fay as much 5 but it hath fuch qualities m it, as fight, that could acquaint the Children of men
bear a mamftftf»; of Divinity yxVon them,and with them fo long before hand, and declare the
carry convifiion that none but God could be the time, means & ways of them, & call out Inftru-
Author of them : and they are fuch as thefe ments by Name, and that fo long too before
when follow. ^ t L h*nd. There are too many of thefe upon Scrip-
1. JHb great and glorious Truths, that are ture-record- to be here inftanced : and feveral
therein discovered & bandied : Myftenes which being fuper-natural efFefts, could not be read in
if God had not revealed them, they could never natural Caufes. To be fure, what concerns the
have been known : fo far above humane under- coming of Ch,ifi, which takes up great part of
(landing to have found them cut, that now they the. Old Teftament, muft undeniably be fuch
are revealed,they are beyond its comprehenflon j Hence the Apoftle ( Gal. 3.8.) afcribes to the
hence faidto^^^^/^{Eph.3.i^)Tthings Scripture a Forefight, metonymically, becaufe
that lay hid for Ages s and had dene fo forever, the Author of it hath one. Now becaufe the
if God had not revealed them ( 1/. 5. ) .-- riches futuriticn of contingent things depends upon?
unfcarchable, (v. 8.)-- things that Angels them- his Will, who only can bring ?hem to pafs ' he
felves admire, as not being able to grafp, (1 Pet. only can allure us they mail be : and hence the
1.12.)-" Myftenes great and unfathomable, fulfilling of Scripture-Oracles is a witnefs of
1 Aim, 3- I6- Without controvcrfie, great is the their Divine Authority,
myjiery of godlinefs. — What elfe is the revela- i.THE wonderful Efficacy of the Scripture t
turn ot one God in three Perfons, an undivided upon the hearts and confidences of men * The
Enence.contaimng in it three diftincl: Subiiften- conquering power of it, and irrefiftible opera,
ces, three and yet but one : So the hypoftatical tion of it, whether considered extenfivelv or in-
Union of theDivinefc the HnmaneNature in the tenfively.
Son of God* the reconciling of Juftice & Mercy (t.) EXTENSIVELY, How large an'
in the recovery of fallen man h the tranflatioa Empire hath this gained ? And that by no car-
ot our guilt to Chrift, and his Righteoufnefs to nal Stratagems, or outward force, but by its own
11s 5the nature aiid way of the rwork of Conver- fpiritual energy. How did the word prevail
fon the giving of the Holy Ghoft. ~- There are in the Apoftles days, when the preaching of the
no footlteps of thefe things in the light of Na- Gofpel won fuch Multitudes to the faith of
jure , nor any difcovenes to be made of them in Chrift ? For, the' Paganifm & Mahometan fm9
Jt£ t°a ^f1; ^ P,10^? "ce- Thls 1S and many Hereftes have been powerfully prc-
the Wifdom of which is fpoken job. *% 1 2, 1 ?. valent, yet they were things, either futed to the?
(there flail Wifdom be found > and fere is corruptions of men, or advanced by eternal
the place of underflflndtng} Man knoweth not the force and policy. Whereas it is evident that
price thereof; neither is it found in the land the Scriptures are levelled' againft all 'thefe
0) toe living. So Vcr. 21, & 25. It it bid Corruptions, and require the things that are meft
irom the eyes of all living, and kept clofe from contrary to man's natural Inclinations. The
tJcJowlsoftbeair. vod underfandeth the way Rich, the Wife, and Noble of the earth Kings
thereof, and he knoweth the place thereof. Now and Counfellors fet themfelves apainft if Ths
thele are the main fubjecls of Scripture^revelati- Inftruments, by which it was carried on were
on ; to which we may add the knowledge of the poor, illiterate, ignoble, contemned ones/ The
Covenants. Needs therefore muft they be of rage and violence ufed to . fupprefs it exnreflert
Cod and no other. in all manner of Cruelties, was managed with
2. Attfc lomtllm^ of ftfturj Event f9vcbkh grenteft.fury. All which notw«htodicg, M
V this
jg LeBures upon the Queft. IL
this word go on conquering and to conquer, enligbtning the eyes In a word jt's .power, is
Col i. 6. «*«6> come unto you, as it is in afavtng power. Rom. i. 16. For i -* *<* £
,// ,2* world, and bringeth forth fruit, as it /bamd <f tbe go/pet of Cbrtft: for it ,s the potter
doth alfo in you, fince the day ye heard of it, and of ^od unto faction to every one that beheveib
S^/i^ir^ i/r rr^rAnd from whence to the Jew fir fl, and aljo to the Greek. And
fliould it derive this vertue? One that little could it be io, it it did not proceed horn
loved it, could fay ofitj Ads 5- 38, 39. // God ^ ,
this counfd, or this work be of men, it will come +THE Defign fub is earned on through
to nought • But it it be of God, ye cannot over- the whole Book of the Scriptures. There : js one
throw it ' Aim>in which both the 0ld & NeW Teftament
( 2 VNTENSIVELT. What work it doth do center, as the ultimate fcope they are dn-
makeinaSouLwhere it comes with power,thcy ving forward 5 and that is the glorifying
tharhaveTkand found it can belt tell. Its God The .bolinefi -of the Scriptures iproclai,
force is irrefiftible. Heb. 4.12. Far the word meth who is their Author. They breat no-
0} Godts quick, andpowerfull, andfharper than thing but purity. They call upon and direft
any two-edged J word, piercing even to the divi- men to glorify him,that is theAuthor of them.
dirgafuJerojfo^^ The7 ™ft have an A»thor : ^ C0"ldu n0C
Zrt,an^^ *»* diaate themfelves. This Author mu ft be et-
intents of the heart. It s power of ConvUlion is ther God or a Creature : a third cannot be na-
very terrible and amazing. It can Itrike more med. If a Creature, than either one that is
terrors into the Soul of a proud Sinner, than wicked ot one that is godly. It could not be a
all the World befides. It is compared to Jharp wicked> eit^ D€V}1 °r men : *orr ^LT
Arrows pfal 4?.?. Thine arrows are ffiarp in enemies to God and his glory, hate holinels,
the heart oj the kings enemies , whereby the peo- and mult needs crofs their own inclinations
Je fall under thee One Line of it could fet and condemn themfelves. It would have
that proud King into an amazing horror.- thwarted all the defigns of impure Creatures,
whenhe few the hand-writing on thewall,'tis to have given out aRulcfoadverfe to their a.rns
faid The King's countenance was changed, and and ends. They therefore could not be Au-
to 'thoughts troubled him, fo that the joynts of thors hereof. Neither could it be a holy, «-
his loyns were bofed, andhts knees fmote one a- ther Angel or Man : becaufe thefe are all of
ga J another. ( Dan. 5. 5, 6. ) Nay it ilrikes them bound for God's glory , and therefore
x he ftout hearts of Devils themfelves, and fills could not arrogate to themfelves that honour
them with Confternation. Jam. 2. 19. The which he who « the Author of t eScripu, es
Devils believe V tremble. It is compared to a cha.lengeth to himfelf ; they have made him
Sword: Eph. 6 XL The f word of the/pint, whicb their attend, and therefore could not make
is the word of God! And it cuts not Bodies but themie ves fo : they would not challenge to
Souls One Sermon outof it wounded Three themielves fovereign power & authority over
Thoufand at once, and laid them as dead men. the Creature call for adoration, challenge the
Acts 2.57. Nowwben they heard this, they were Dominion & Kingdom For they all cover the r
pricked tn their heart-. Again, it's power of faces before God an dcaftt h«rC'own«t hi*
Converfion is altonifhing. This is it that feet and afenbe all might, power, dominion
converts the Soul. Pfal. 1 9. 7- The law of the and fovereignty to him.
Lord isperjett, converting the foul : the teftimony 5. THE perfet? Content or Agreement £
of the Lord isfure, making wife the fimple. the Scripture with itjelf. Tho it came thro
Hence is the new birth afcribed to it. 1 pet. many hands, was written by feveral Men, who
1 23 Being born again not of corruptible feed, were ufed as Amanuenfes 5 yet it appears to
but of incorruptible, by the r^ord of God, which be didated by one and the fame Spirit, be-
livetbV abideth forever. And in this work is caufe of the excellent harmony there is in it.
the unperfwadible heart of man perfwaded : TUfiyle indeed is divers, the manner of ex-
it raifeth the dead to life, quickensthem that preffion various 3 there is 6*eat^verfity Je-
were dead in fin • it calls down all the pow- tween the language of the Old & New Tell-
ers that did mightily oppofe. 2 Cor 10. 4, t ment : but yet the matter, is agreeao e One
For the weapon? of our warfare are not carnal, writerdoth not contrad,d another,nor do they
but mighty tM God, to the pulling down of firing charge each other with falfehood. One Pro-
holds tcallingdown imagination^ everybigb thing phet agrees with another and all of n them
that JLt ifelfagamfl the knowledge ofGody with Mofcs. The Evangc tits alfo and Apoltles
and brinnng into captivity every thought to the agree with them The later written books of
Xi^^ Je Bible do add confirmation to the ormen
Wolves, Bears & Lions into Men 5 Devils in- The Gofpel gives alTurance of the fulnlhng of
carnate into holy ones. {If a. 65. ult. ; Again, what was predifted in the law. ( ^f.;7e0 :
It1 power of Confolations it*s efficacy in com- There are indeed men of perverfe minds, th c
forting difconfolate and defpairing Souls is go about to fet the Scripture at ] variance :wiu
neat .Them that were dying of defpondency, it fell : but notwithttandmg all their a he.la-
!nd all friends 8c creature-helps could not iup- cal attempts they cannot obtain. .AH may
port,one word hath filled with Joy. Pfal. 19.8. be reconciled, and it is only men s Jgnorance
Thcftatutesoftbe Lord are right, re jo) cbig the and prejudice, that leads them to fuchathe-
hJ: the commandment of the Lord is pure, ittg attempts. They all agree in £&i*
Queft. IL lAjfemblfs Catecbifm. j9
■ --- • • • ■■■»■■■ i "■■"■■ - ■■■- ■ ■ ■ ■ ' ■— ^-«— — ■— ^— ■ — ^— _—.. ,^—
and center in him. Rom. 3. 31. Dc? we then of the world: Both low &higb, rich 6 f poor to-
rn akc void the law through faiih> Goijorbid: gether. So Pfal. 5o. 1. The mt.hty God, even
yea, we eftablifh the law. Heb. 13 8. Jefus the Lord hath fpoken, and called the earth jrom
thrift the fame yeflerday, and to day, and for ever, the rifing of the fun, unto the going down thereof'.
6. THE Prefervation of this Book miracu- He gives his Edifts and menaces to the grcateft
loufty, is alfo an evidence that it is of God. To earthly Potentates. Pfal 2. 10, II- 12. Be w fe
this alfo that ofGamaliel is applicable, A £ts 5.38. now therefore, 0 ye kings : be ye infindled, ye
Jf this counfel, or this work be of men, it will judges of tie earth. Serve the Lord with fevr^
come to nought. The Five Books of Mofes are and re Joyce with trembling. Kijs the ion, left
tho't to be the firft and rhoft ancient Books,that be be angty, and ye periflj from th nay, uhi n his
ever were: and yet they are ftill preferved in- wrath is kindled but a littU : buffed- ufeaf they
tire when the other Writers of thofe Ages are that put their trujt in him. Another Jiibpce
alm'oft forgotten, and icarce any fragments of you may fee in fer. 27. 3,^ c — And he confirms
them preferved, and they that bear their names, his Commands by his own Will, and gives no
are fu fpecled to be fpurious? Solomon's natural other reafon many times for it, but, / am the
Phiiofophy is loft in the ruins of time, when his Lord : and now who butGod would fpeak after
canonical' Books are preferved. • The Books of this manner ?
the New Teftament have abode more than One Arg. 2. THERE is alfo good ' Teftimony,
Thoufand and fix hundred Years, whilft multi- toproie to us that the Scriptures are the word of
tudes of a later date are fwallowed up in Obli- God-^ and that both Humane 8c Divine,
vion. And that which adds to the confirmation ( 1. )T HERE is Humane Teftimony, (which
of this evidence, is, that whereas the world bare will at leaft help to confirm the former £vi-
no prejudice to thofe other writings, but fought dence, ) and that is of the Church. And here,
their prefervation, yet the moth of time hath 1. THE Vifible Church gives fome Evidence^
confumed them : While Men and Devils have hereto. It is an Article, in which all the World,'
done their utmoftto deftroy the Bible, and could that acknowledge themfelves Chrifiians, are a-
never obtain. God hath miraculoufly preferved greed. The man that denies this, is in all men's
this Book. When in the time of Heathen Per- account judged to have renounced Chriftianity.
fecution all Bibles were to be burnt, and they And indeed, all the Chriftian Religion is built
to dy with exquiiite tortures, that concealed upon the Scriptures, fo that the denial cf one,
them, yet all the fearch, and all the cruelties is the rejection of the other. Thefe Cracks o£
ufed could not extinguifh this light. God pre- God are committed to the Church, ( Rom, ?.?.)
ferved his word, becaufe it was his : yea, hath and they are therefore to be w itneiles to them,
ufed enemies to preferve it. The Jews, who 2. T HE Faithf ul P<? 'op e& Children of Qod da
ftoned the Prophets, yet kept their writings,and give the teftimony of their own Experience to it.
why mould God fo fignally own it, if it were They have J ten 8c fell the Divine vertue and
not his own ? efficacy of the word of God, and are thereupon]
7. T H E glorious Ma jelly of the Scriptures able tofettheirfealto it. For they witnefs no-
teftifi.es j or them. Compare all the writings in thing but what they have feen & heard, 1 Job. 1/
the world with thefe, and they mull vail to, and beg. They have found the irrefiftible efficacy of
fall down before them. For the Subject-matter the word, convincing, humbling, converting,
of them, they are incomparable,— but of that comforting of them \ have felt it to be all that
already For the manner of their deli very,they to them which it is commended for in it felfc.
are raoft ftately. The Style indeed is for the 2 Cor 3. 2, 3- Tie are our epiftle written in our
moft \rdvt plain, but that takes not from their heart s, known and read of all men \ For as much as
majefty, but illuftrates it. The Sun needs no ye are manifeftly declared to be the epiftle ofCbrijf,
Ornaments to emblazon it ; it's own light is miniftred by m,written not with ink, but with the
fufHcient. And yet when God pleafeth,he gives fpirit of the living God-9 not in tables of fioncfat
ftrains of grave Rhetorick imparallel. ( See Job in Jltfhly tables of the heart.
39. 19. Sec. with many others which might be 3. THERE have been thoufands & millions
inftanced. ) It is moft comprehenflve in it's de- of thofe that have feal'd their Teftimony with their
' more in thefe few words, than all the Philofo- hood, yet they have been but few in comparir
' phers & Orators in their voluminous Writings, fon $ and thefe ufually with a dead, ftupid,
There is enough Majefty in this word, to capti- and fenfelefs frame of fpirit. Whereas the Mar-?
vate all the Kings of the Earth, if they could tyrs have fuffered with great Patience, Joy,Cou-
but difcem it. Pfal. 136. 4, 5. Ml the kings of rage and higheft Refolutiomand have feemed to
the earth Jhall praife ihec, 0 Lord, when they have been carried far beyond any natural
hear the' words of ihy nwuth. Tea, they fhallfing ftrength -, the Spirit of glory 8c of God evidently
in the ways of the Lord : for great is the glory of refting upon them. And what was it they died
the Lord. Yea the very delivery of it is with for \ fee Rev. 20 4. Ijaw the fouls of them that
powerfull majefty. God fpeaksit, like a God, were beheaded for the witnefs if Jefus. and for jbe
with greateft Authority. He fummons all the word of God, and which had not wcrfbippedtbe beaft,
World to give attendance to him, Pfal. 49. i,2. neitherh'is image ^neither had rcceivedhis mark up-
War this}atl ye peoplc,give ear all ye inhabitants tin their for she ads tor m their hands, And now out
D 2 0£
SERMON VII.
20 LSures upon the Queft. II.
• - ■ * — -* — ^* " — * — i — _j_ — ^»
of doubt, flich aTeftimony adds a great confir- wifer, holier, more intimate with the great God
mation to this truth : —Multitudes wereconver- than others, meditate in the Scriptures day and
ted by it. night. Only be fure to look up to his Holy
(2.) THERE is Divine Teftimony ♦, which is Spirit, to give you fuch entrance into the word,
infallible, it proceeding from God, who cannot as may give you life, and light, and warmth.
ly* He hath not left himfelf without witnefs- [June i 9. i 6 8 8. ]
bearing to this, That the Scriptures are his own _L •
word : and that, •
1. OUTWARDLY and Openly, by thofe
many Miracles, which he hath let as a feal to
the truth* of them. A Miracle is fomething
wrought by a fupernatural and divine power. Articl.2.np H AT God hath given ustheScrip-
And thefe have always been wrought to confirm J^ tures t0 be cur 0„,y Rulc t0 dirdt
the truth of Doftnnes contained m the Scrip- 2{S toour chief End. That this Pofition may be
ture, and are for that reafon called Signs. Heb. wei] & rightly underitocd & receiv'd it will
n.Z,±.Howfhallwe efcape ij we negletlfo great be reqUifne to explain and confirm'it. For
falvation-, which at the fir ft began to bejpokcn by which ta^e the following Condufions.
the Lord, and '-was confirmed unto m by them that , j H AT the Scripture (as we have i\*
heard him 5 God aljo bearing them wttnefs, both ready heard ) u called /h?R*Ar,MeronymicaUy *
witbfigns V wonders, and with divers miracles, iecauJe it is the Subject containing it. The
andgijts of the holy Gbo/l, according to his own Ruie it fejf did exift before any part of the
mil I And whenever they are ufed they are Scripture was written: and on fuppofition,
a voice from Heaven, fpoken by God himfelf. that they had never been committed to wri-
2. INIV A RDL 7 in the Conferences of all tjng5 the Rule had netwithitandim* been of
his People, by the Teftimony of his 6pmt. It force . as the Law> that is once proclaimed, is
is true, the Scripture is a Rule to diihngmm of valid, tho' it be not printed, and fo difperled
fpints by: but ftill it is the Spirit of God, who among the Subjefts.
leaves glorious impreflions of the : Wifdom, Ma- 2. TH A T tbo> the Rule hath been one & the
jetty, and Holinefs of the word of God upon the famej evtr fince ;he jaU cfman yet Gpj harb
hearts of his Children j whereby they are made urfd divers ways t0 difcover it t0 the chlhlren
to dilcern the beauty of it, and apprehend the . mn% It was not written from lhe begin-
powerful efficacy of it : asChnft did to thofe ni The firft records were made by Mcj£S^
two Diiciples, Luk. 24. 32. Andthcyfaid one to wholived in the fourth Period of time, which
another, Did not our heart burnwithtn us, while ms neaf Two thoufand four hundred years
be talked with us by the way and while be opened after God had a Church in the world,to whom
?f V ^/^^^; And to the reft of them, he had given the Rule of tbe true Religion,
Vcrfetf.lben opened he their underflandt>,gthat and there had what was fufficient to guide
they might underjtand thefcriptures. And now tjiern t0 bleflednefs.
the word of God is glorified in them, ( 1 Thef. j T will here therefore not be amifs to con-
31. Finally, brethren fray j or us, that the word fider> Hov0 God hajh cmmunicated hmrejj t0 bis
of the Lord may have jrcccourfc,andbe glorified, church from the beginning ? And here take
even as it is with you. ) 2. e. They apprehend a thefe Kules.
divine glory in it,and they apprehend the good. (l } TH A'T God in the inr of hls Ghlirch
nefs, grace, power of God deriving it leif to taught them by Reve/ar;0„ & Tradition. As
them by and through the word, whereby they to what concerns the Hate of man in inntcen-
are fully allured, that that word which is able to cy it is not t0 our fe. And refpeaing
work fuch enefts in and upon them can be no the relicks of the law on the minds of fallen
°?£rnUte f ° Gf I "J, 2 ^ V Y me"> * is certain that t]*y have ™ narural
of Hell, & Arguments of the fubtileft Enemies v ht tcning rhem how to improve them to
ofthe truth cannot prevail with them to relin* thdr t end. fo that ReVelation was necef-
quifli this faith of theirs. And this is a witnefs fary, if man ever obtain falvation. Nofooner
that abides in men. therefore had Adam fallen under the curfe of
c^uE' f ET, / Qon!hUratlon ?rovo*e. \U"Z the fiift covenant,but God revealed to him the
t i \° ^ / SrcnPtu!esl t0 fake dellSh1t ™ way of recovery by the fecond, ( Gen. 3. iW;
the holy Bible, fct an high price upon thofe And duringthe time that f0Ilowed,till Motes,
Oracles, which are contained in it : and let it God made known m mind tQ fome of his fef-
engage you to be much converfant with it and vants> h chrijrs appearing t0 rhe Patriarchs,
make it the man of your Counfds If it be declaring his couniels to them,* giving them
Cod s word, it mutt be full of \V ifdom j and will diredion how he Would be fer;ed6 b ^
make you wife, if you be much m it. This is A h t0 them on fr t occafion's . b inip(!
the \ny to have a great deal of Communion ringthem extraordinarily^ by coming to them
With God, to know much o 'bm, whom to know ]n dreams & vifions ^ ^.Jh difc0^rics of
is life tternah If you defpife the word you his to them, were handed from one to another,
defmfe God himfelf : all the reflections that you and ta ht b Fathers tQ th / ^ fen ^
make upon it, refleel upon him : and he will th|s dufi the ,0 ljves f thofe parriarchs?
^W.^^J^m^.^ vindicate^the fcrved for&rhe contfnuation of thcRolc amorig
glory, of Hvm tymeinit. If you would be thePe0pk 0f God : altho'by degrees the *
nerality
1 Mi^»M^W^I^»MW«i^MWM»WMiM^^>^WWHWWWMM#i»lMM^M^i^M^M^B^.^^^^WWMWM«WM«W^WWwMfcl^^
Queft. IL' fJfemblfs dtecbifm.^ %£,
nerality of mankind loft thefenfe of the true the right way .and helpt to keep it. And it is
Religion and degenerated, before the flood, the molt familiar method of God's torn muni-
to all manner of Immorality •, and after it, to eating his mind to his People in this life. Ap-
Paganifh Idolatry, as Scripture-records fuffici- paritions, Viiions,Dreams, have been more ter-
entlv inform us. ' rible to them Thus alfo the truth is conti-
(2) THAT from Mofes xoCbrifl, God in- mad when men degenerate, and by thefeGods
ftrucited his Church, partly by Writing, and people ate prefer Ved in times ofgreateltA-
mrtly by the continuance of Revelation and pottafy. For all which en&s,David commends
Tradition. God having chofen Abraham & his the written word, Vjal. 1 1 9.
Pofterity'to be his peculiar People, and they 4. THAT God bath appointed /&* Scripture
being now grown up to a Nation, and God's to be vuriole Guide as a Rule. It is true, there
worfhip to be no longer reltrained to private is a ftcrec fovereign conducl of fpecial Provi-
Families, the lives alfo of the Fathers being dence, by which God leads his People •, but he
reduced to a fhort term, and the People having deals with men,as with Reafonable Creatures;
been wofully defiled with the falfe worHiip and hence they mult have a Rule to apply
of the /Egyptians, and being now called out of themfelves to in all things : 1 his is only God's;
JEgvpt God gives' them his law in writing -, word. There are indeed in men common prin-
partly written by his own hand, partly by ciples, which a natural Confcience dictates tc*
Mofes to whom he did immediately impart it* them ; but the way to improve them for fal-
and commanded that it (hould be left upon vation, is pointed in the word of God ; with-
Kecord. Yet there was but part of the Scrip- out which,they can never make them fervicea-
ture then given, in Which the Rules of life ble to that end. God hath not left men to the
wereobfcuiely Wrapt up ; and therefore God guidence of their own fpirits, nor to the di-
continued extraordinary Revelations, infpired re&ion of men : but commends them in all
Prophets, fent his mind to his People, by fuch things to his word. Ifai. 8. 20. To the law ami
to whom' he appeared, either in Vifionx or to the teslimony : if they f peak not according to
Dreams or by his Angel. And by thefe he t%is word, it is becaufe there is no light in tbemj
continued to be commending to Writing fuch Now-
other parts of Scripture, as Were needful, for (i.) THIS doth limit us in matters of Fait b:
the further inltru&ing or reforming of them, If we would be informed, what are articles to
Hence the writingsof the Prophets were added be believed, we rnultconfult this Oracle. Alt
to thofe of Mofes. 2 Pet 1.20, 21. Knowingtbis things that we are to entertain, as Principles
firft that no prophecy of the fcriplure Pi of any jn Religion, mult be fought for^ and taken up-
private interpretation. For the prophecy came on God's teffimony in his word : beyond or be~
tiot in old timeby the will of man : but holy men fide which we are not to fix our Credit \ foe
cf God f pake as they were moved by the holy Gbojl. which realon it is called the word of faith : not
(2.) THAT jince Cbrifl appeared, and hath only ashy iiGod Works faith in us, buta'foas
revealed by himfelf, and his Apoftles,the Gof- it contains the artic es of faith in it. Divine
pel-truths, ihtianon is now feijct1ed\ and the faith depends upon this testimony -what it
whole mind of God (fo far as concerns our di- fpeaks,commands our belief: where it is filent,
region to our end ) is there revealed : and now our Credit is jultly fufpended. Hence the A-
God treats men only by \\\sivritten Word. Vi- pottle's way of arguing, Heb. 7. 14. For it it
(ions and immediate Revelations are chafed * evident that bur Lord/prang out of Judab ; &f
infpired Dreams are at an end : the Urirri and wbicb tribe Mofes fpake nothing concerning,
Thummimaregone. And now the Scripture is prie/lhood. .,.;.,..;. \k , .... -.
left us to repair to, Where we are to look for (2.) THIS doth regulate us in all points ot
our direction, that' we may attain unto per- Manners. He that would know his du iy, muit.
feftion. This is thzt furer word of Trophefy, to look for it there, and that both in reipeft of
which we are pointed. 2 Pet. 1.19. We have al- the matter and manner. All that belongs to
fo a more Jure word ofVropbefy j wbereunto ye us, is here comprized. Eeut. 29. $ The fe-
do well that yc take heed, as unto a light that fhi- cret things belong unto theLord curLod:but thfe
ncib in a dark place, until the day dawn, and the things which are revealed, belong to us, and to our
day-jlar arife. in your hearts. This is that word children for ever, that we may do all the words of
by which we mult try the words of an Angel, this law. 1 his is to be the guide to our paths.
Gal. 1. 8. But though we, or an angel from heaven Here we are to inform our felves,what is duty,
preach any other gof pel unto you, than that which and what is fin. If God hath not here com-
vt>e have preached unto you, let him be accurfed, . manded or allowed, it is enough to declare it
3. THAT it was in Jingular Favour to bis fin h if he hath here enjoyn d it, it cannot be
Veop'e, that God bath ordered our Rule to be left evaded, ftere We are to enquire, Who, when,
on Scripture-Record. Hereby his people have where, how, in refpectof our whole converfa-
a Itanding Rule to repair unto ; they have a tion, if we would enjoy true Peace, as the A-
counfeller always with trrem \ a light and a pottle intimates, Gal. 6. \6. As -many as walk
lamp It ill tocarrv before them ; a remembran- according to this rule, peace bt on them, £T mercy,
* cer at hand to put them in mind, when ready and upon the JfraelofGod.
to forget i, a judge to determine them, when (3.) THIS doth judge & determine all Con*
at a lofs. Here they may examine allDoctrines* troverfes. Whenfoever any truth, that con-
prove all Opinions, try all Spirits, be taught cerns either faith or manners, comes into de-
■-- - - " . bate*'
r
2 2, LeBures upon the Queft. II;
bate, it is not the opinion or authority of men, that ye have received, let btm be accurfgd. And
that'muft or can determine us fafely,-,4>ut_all for this reafon, is the Gofpel called the power
snuft be brought to this touchftone, and tried by of God tofalvation, (Rom. i. i6. ) becaufe God
it. This therefore was the Bereans commenda- exerts his faving power in and by it.
tion, when the Apoftles ' doftrine was fo much : 7- THAT wriere God intends to bring Saha-
difputed againft and contradicted : Aft. 17. 11. tion to a per/on or people, be fends them his wad;.
Thefe were more noble than tbofe in Theffalonica, in not but that he could, ■ if he faw meet, inftruft
that they received the word with all readinefs of them otherwife ; but he hath chofen this way :
mind, andfearched the fcriptures daily, whether it is his holy . pleafure. 1 Cor. 1. 21. For «fier
tbofe things werefo. Chrift himfelf confuted all that, in the viif>om oj God, the world by wifdom
Satan's Sophifms, with,/* is M»*rr*»,Math.4.beg. knew not God, ltpkafed God by the fool fhnfs oj
5. G 0 D hath forbidden any Additions to be preaching to fave them that believe. And iiich is
wade to bis word •, and hereby he evidently re- the connexion, that he hath made between thefe
(trains us to it, as our only Rule. Such prohibi- two, that, tho' all are not faved to whom the
lions we find, and they are backed with fevere written word came, (many falling fhort tW
comminations againft all thofe that dare to unbelief; yet where it comes not, fuch are left
make them. Deut 4. 2. Tefballnot add unto the in a ftate of perdition. 2 Cor. 4. 3. But if our
word which I command you, neither (hall you dimi- gofpel be hid, it is bid to them flat arc lofl. It
ttijh ought from it, that ye may keep the command- may be hidden to men, where it doth come in
merits oftbeLord your God, which 1 command you. the vifible difpenfation of it ; but it is certainly
It is true, God himfelf added thofe that follow : hid from them, where it comes not at all. Ee-
but it fignifies, that when he fees meet to finifh caufe God hatb much people in Csrintb, therefore
the Canon, Man may not make additions. Hence Fa u I muft preach in that City, Afts 18. 5 1©.
thatin,Prov.5o. 6. Add thou net unto Lis words, And why was he forbidden to preach in Afii Sc
that hearctb the words of the prophecy of this book, enjoyment of the word to be preached, with the
If any man fhall add unto thefe things, God fhall hopes of Salvation, that the Apoftle does fo ufe
add unto him the plagues that are writ ■ en in ibis that En thyme ma (Rom. jc. 14, 15.) How then
book. The Rule therefore is hither reftrained -, fhall they call on him in whom they have n,t be-
nor can it be either more or lefs, except God lived • and how Jb all they he/ieve in him oj whom
ihould reveal more. they have not beard? and bow Jhi/l they bear with-
6. T H E Spirit of God guides us to Salvation, out a preacher } And bow fhall ihey preach, except
according to this -word. We muft diftinguifh ibeybefent > And ad joyns that firm Conclufion,
between a Rule, and a Guide. For tho' every Ver. lj.So then fan b comethby bea>;»$, a„dbcar~
rule be to guide, yet every Guide isnot a Rule, ing by the word of God. Nor do we read in the'
When we fay, The word is our only Rule, we whole New Teftament, that God brought any
do not deny the conduft and guidance of Godvs to faith and felicity, but only in this way, viz,
Spirit •, but believe that without it, we cannot by fending his word to them
take one right ftep in the way to life. But ftill HERE let me a little enquire into that
he hath given us the Scripture to be our Rule CASE, viz,
of direction, and pointed us thither to enquire Queft. W HET HER. rvc may have any groun-
our way, and doth alfo himfelf make ufe thereof ded Hopes of the Salvation oj fuch as never en-
in bringing us to happinds. His work is to joyed the Scriptures?
guide us into all truth, (Job, 16. 13. j And he Anf. IT is true, our Hopes or Fears wil] not
hath fo retrained himfelf hereto, that, whereas make their State better or worfe ; but becaufe
there are other fpirits which muft be tried, He there are many that count it cruel not to have
is hereby to be difcerned, by comparing the an extenfive Charity here, and yet it is certain
fuggeftions with the word, and if they agree that diversFoundation-Truths are hereby under-
not with that, they are none of his. Hence mined, it will not be amifs to fay fomething
thefe are put together, as the Agent and Inftru- to it. Hence therefore, let thefe Londufions be
ment. Jam. 1. 18. Of his own will begat be us well pondered.
with the word oj truth. "Paul affures us, that the Concl. 1. THAT the Salvation of El eft'
things, which the Spirit revealeth, are the fame Infants, without the written void, is nd( to be
which they teach. 1 Cor. 2. 12, 13. AW we doubted of. No doubt but there are Infants that
have received, not the fpirit of the world, but dy intheir Infancy, who are chofen VtfTels,and
the Spirit which is of God; that we might know pafs into glory. That thefe have not the ufe
the things that are freely given to us of God. of the Scriptures is evident, they being altoge-
Which things alfo we /peak, not in the words ther uncapable hereof. God therefore hatha
which man's wifdom teach <etb, but which the holy fecret and unaccountable way 0f applying the
Ghoft teacheib-, comparing fpiritual things with New Covenant-condition to them, and making
fpiritual. .And he affures his Galatians, that them fit for glory. And tho' we "knew not bom
there is no other Gofpel to be entertained by itisdone, yet we need notfufpeftbut that it is
them, but that which the Apoftles preached, done.
Gal. 1. 9- As we faid before, fo fay I now again, Con. 2. THAT none of fallen ]\\ en were
If any man preach any other gofpel unto you, than ever faved but by 6? thro' Jefus Ci.rijf. Peter
'- ~ - - " afiured
Queft. II. tjjfemblfs Catecbifm. 25
allured the Jews, that there is Salvation in no ceifity,but of choice, becaufe his infinite wifdom
other. (A(Ss4. 12. ) There never was any other hathfeen it meet foto treat theChildren of men.
way found out and appointed by God, to bring There was a time when God did thus difcover
any of the loft race of men to glory in. The himfelfto fome, and by them he communicated
firft Promife ( Gen- 3. i?- ) had a proper re- his mind to others •, and he could have conti-
fpect to him All the Sacraments andSacrifices nued it, if it had not pleafed him to do other*
of the Mfiical Paedagogy had a refpect to him. wile : but it is certain, that God doth not do all
He was the Kernel wrapt in thofe husks and that he can do, but hath in his works of Effici-
fhells. This theApoftle defigns to make evident, ency limited the exertion of his Power by his
Hcb. Chap. 8, 9,10.— It is he of whom the Scrip- Will : fo that there is no reflection upon Divine
tures have fpoken from the beginning. Joh. $. Omnipotency , nor aftinting of it by men •, but
39, 46. Search the fenptures, jor in them ye if he himfelf pleafe to fet bounds unto it, who
thlnkye have eternal life, and they are they which are we, that we mould reply againft God }
tejhfy oj me. Had ye believed Mofes, ye mould Concl. 7. THA T God hath in the days of the
have believed me : for he wrote of me. Oof pel, and the ordinary courfeofhis Providence^
Concl. 3. T h AT Salvation by Chrlfl comes made the enjoyment of the Gofpel or tor it ten
only in the may of believing in him. That Faith wvrd,a neccjfary Medium to Salvation. I fay, in
in Chrilt is a neceffary condition or medium of Gofpel-times, /. e. fince the Canon is perfected,
Salvation is fully aflerted in Scripture : yea fo till when, immediate Infpiration was continued
neceffary ,as that without it there is noSalvation. to fome men -, and in the ordinary courfe of his
Joh. 3- 36. He that believetb on the Son, hath Providence -, for what he will do extraordinari-
everhifiinglije : and he that believeth not the Son, \yf we know not, the fecret things belong to
Jhatl not fee lije -, but the wrath of God abideth on him. It is certain, where there is no Vifion the
him. 1 Joh. 5. 12. He that hath the Son hath people perifh, and we do enjoy no other Vifi-
life ; and he that hath not the Son of God, hath ons now but thefe j fuch as bring contrary to
not life. Tho' negative Unbelief be not a caufe them, are Anathematiz'd : all that are pretend-
of men's damnation, yet it is an evidence of ed to are uncertain, and have no fuch contir-
their being in a damnable ftate ^ and that be- mation, as can command a divine Faith : hence
caufe there is no pairing over for a condemned no Salvation without Preaching. Rom. 10. 14:
tinner, into a ftate of happinefs, but only by How ven fhall they call on him in uhom they have
believing in Chrift : and therefore, tho' it be not believed > and how /bail they believe in htm
not fime men's fin, that they do not believe in of whom they have not heard ? and how fhall they
Chrift, yet it plainly declares them to be mife- hear without a preacher ? And this is the Gofpel
rable. g we are to Preach and no other, Gal. 1.8. But
Concl. 4. THAT there can be no believing though we, or an angel from heaven, \r each any
in Chrift, without a knowledge of him. Faith other gofpel unto you, than that which we have
is a rational confidence ; it is a grounded reli- preached unto you, let him be accurfed. See,'
ance or dependence •, and therefore it requires a 2 Tim. 4. 2. — 3. 16, 17.
difcerning or apprehending of the Object. Hence Concl. 8. HENCE all hopes of their Saha»
that, Pfal.9.10 They that know thy name will put tion^ who have not the Scriptures, is groundlefs.
their trutt in thee. Faith is the ad of a reafo- There is no reafon to be given for it, yea and
nable creature, and muft have a foundation in it tends to fubvert the Gofpel, and make the
the underftanding. Paul knew whom he hath Ordinances of it unnecefTary, to encourage men
trufted. ( 2 Tim. 1. 1 2.) A believer hath a reafon \n negledl: and ignorance of the Scriptures ^for
of his hope. ( 1 Fet. 3.1 1. ) Faith is a leaning of either they muft be faved withoutChrift, which
the whole weight of our hope for falvation upon js impofTible,or by him without believing,which
Chrift •, which would be nothing better than takes away the new Covenant-Condition, ot
frenzy, if it faw nothing in him for which it fo believe without knowledge of him, which takes
doth. away the very nature of Faith k, or come to the
Concl. 5 TH AT it's only by Divine Revela- knowledge of him fome other way, which is un-
tion, that the knowledge of Chrift as the ObjeB of accountable * the light of nature will not do it,1
a fiving faith, is to be attained. The light of the only way of God's appointment is by the
Nature fpeaks nothing of the delign of the fa- Scriptures -, to fuppofe any other, is to impofe
ving man by another j of the appointing the Son Upon God.
of God to this Province •, of his Incarnation •, Ac- LET it then put us upon it to prize our?
tive & palfive Obedience, death, and refurre&i- Bibles, toblefsGod for his written ^ord, to be
on i of his fufHciency to fave, and the Offices mUGh and frequent in making ule of it, and ac*
belonging to him, as a Saviour. Thefe things quainting our felves with it, acknowledging it
had never been heard of, if God had not told us God's lingular mercy to us, that he hath given
of them. The natural man cannot receive them, to us fuch a Rule, without which we had been
( 1 Gv.2.14. ) much lefs could he dig up thefe jeft 'm the dark, and could never have groped
truths out of the (hallow mines of his remaining out our way t0 Eternal Life,
natural principles. [July, 17. 1688. 3
Concl. 6. THAT God can ( if he will ) eaftly
infpire men with this knowledge, by immediate — —
Revelation. God's ufing other ways to bring us S JE R*
to the underftanding of the Truth, is not of ue-
LeSares upon the
right to the end he aims at : All art is practr
STh R TVT O XT 1/111 cal' but all practice is not artificial. There
1^ J.V LV± Vy X^i r 111. are right, and there are falfe ftrokes which
man may take, and it is of great concernment
Articl. 3.rT^ ti AT the Scriptures are afuffc- which of the two they do. Hence knowledge
Jl cientRuletodirettmtocurchief is prerequifite to praclice : the underftanding
end. Let it be here remembred, that the fuf- muft be informed,what is to be done, how elfe
Jiciency of the Scripture as a Rule, doth not can the actions be orderly? the eye mult guide
deny the neceflity of the guidance of the the hand, otherwife it will make miferable
Spirit in order to our attaining our end : for, work ^ and it cannot guide, except it have a
befides our want of a Rule to direct us, we al- rule to guide by : Now the very proper object
fo need eyes to fee, and ears to hear, &. hearts of the underftanding is truth .• If then the rule
to confider, which muft be given us by the be not true,it is falfly called arule^itis indeed
Spirit of God, or elfe the Scriptures will not none .- the end of a rule is to tell a man what
profit us-, theDifciples had the Word of God, is right, & what is wrong ^ which it cannot do,
btft they were ignorant of the Myfteries of it, except irfelf be true 5 it is to keep a man from
tild. Chrift opened their underftandings, (Luk. erring and miftaking, but if that be falfe, it is
24. 45.) We therefore have David praying for fo far from this, that it is the very parent of
this, Pfal. 119. 18. Open thou mine eyes, that I error,and a miftake built upon a fuppofed rule,
my behold wondrous things out of thy law. But is the molt dangerous miftake of all : a rule is
rtill all thefe great and wondrous things are t0 inform men, and give them knowledge, buc
contained there, and there is no truth needful unlefs it be true, it leads men into ignorance,
to guide us to hie/Ted nefs, but what that word and is fo far from informing, that it deceives
recommends unto us-, the perfection of the them.- and is fo far from bringing them to
Scripture is celebrated by the Pfalmift, Pfal. their end, that it leads them quite away from
19. 7. The law of the Lord is perfeft — &c. And it, and leaves them wide of it : every rule
fet forth by the Apoftle, 2 Tim. 3. 16, 17. All therefore muft be of an eternal and unchange-
fcripture is given by infpiration of God, and is able verity : and from hence arifes one great
pnfitabJe for dofirine, for reproof, for correction, vanity of humane fciences, that men being
for inflruttion in righteoufne/s : That the man fhort lighted, have laid down conjectures in-
of God may be perfeil, throughly furnifhed unto ftead of rules, and fo fetled their fyftems
all good works. And what more can befaid to with uncertain canons : But if we apply this
allure us of theScripture's fufficiency/ But be- to the Scriptures,we mall find it fully agreeing
caufe this truth is impugned by many, and to them ^ they are all of them true, and there
man's inventions are introduced and impofed is no falsehood, error, or miftake in them -, all
as needful to fupply theScripture's defeats-, and that is left upon record in the book of God, is
this being the foundation of all the following ofunqueftionable verity : this is one of the
Doctrines of Religion, it needs to be well laid, excellencies which David afcribes to the law
that we may be firmly eftablifhed in the be- or word of God, Pfal. 19. 9. — The judgments
lief of it. Here then I fhall lay down this oftbeLordarc true,-- Uebv.Truth: Truth in the
aflertion, & endeavour to make it good, viz. abftracl, and altogether fo j there is not one
THAT whatfoever is requijite in a Rule to flaw to be found in them. Here two things
make it perfeS, is to be found in the Scripture, may come under confideration. 1. How the
in refpelt of that whereof it is a Rule. All Arts Scriptures appear to be true ? 2. Wherein
and Sciences have their Rulos, under which the truth of the Scriptures as a rule doth
the Doctrine of them is comprehended h and confift ?
that fyftem of Rules which is adequately Q.- 1. HOW the Scriptures appear to be true >
futed to the Art, is a fufficient Rule, & per- A- THERE needs no more to evidence
feet, tho'it teach nothing of another Art : and this, but only the confideration, that they are
if the Scripture be every way futed to the word of God : and if they be acknowledged
guide men right to happinefs, it muft be to be fo, none but an Atheift will call the
fo, tho' it doth not teach other inferiour truth of them in queftion. That they are the
Arts : Here then, let us confider what are word of God hath already been proved in a
the properties of a perfect Rule, and fee fet difcourfe -,that becaufe they are fo, they
how they agree to the Scripture, with refpect muft needs be true, is now to be proved unlefs
to felicity. Now there are Three efTentiai it might be thought fuperfiuous -, however,
Properties of a Rule, without all of which, it let thefe few things be confidered for the con-
will not deferve fo to be called, viz. 1. It firmation of it.
muft be true. 2. It muft be full. 2. It mult ( i-) GOD who is the author of the Scripture,
be plain. The neceflity of each of thefe, and w truth iff elf and therefore his word muft needs
how truly they belong to the written word of be true. Truth is one of the divine attributes
God, will be worth our while diftinctly to or perfections which belong to God eminently,
take notice of. and infeparably, he is fotrue, thathe cannot"
I. IT belongs to a Rule 1 1 at it be true. This jy. Heb.6.18. — impojfible for God to he. — Had
is firftly and moft eilentially necelTary to it, as it come from men originally, it might be fuf,
will appear from the very nature and end of pected •, but it's above fufpicion in that it is
a Jlule j the ufe of a Rule is to guide a roan from him. Rom.,3.4.^--^ Let Gcdbc true, but
every
zJfTemblfs Gatecbifm. 25
every man a lyar. When Truth it felfmaybe Q_ 2. WHEREIN the trntb cf the Scriptures
fufpectedof falfehood,then, & not till then, may as a Rule, doth confui ?
the truth of the Scripture be made a doubt of. i, TRUTH and Falfhood being coiitra-
{2.) GOD gave the Scripture to the children ries, hence that which cannot be charged with
cf nun onpurpofe to be a Rule to them, to point any falfhood may be faid to be true : but there
them' out the right, way. It therefore muft either is lomething more to be confidered in the truth
be true?W not a Rule ; and this muft either be of a Rule,to denominate it fo. The general na-
by reafon of ignorance, or miftake in him,which ture of Truth confifts in conformity 5 but the
cannot be-, for God is light, and in him is no Truth of a Rule requires conformity in more re-
darknefs : beftdes, Mans Rule depends upon his fpe&s than one. In particular,
Divine Will &how.can he not throughly know ( 1. ) EVERT Canon or Article in a Rurey
his own Will ? except we fhould conceive him muft have a J elf conformity : It muft agree witlt
to change his mind, which cannot be, for he is it fell" 5 and thus it holds in common with all
Immutable, and becaufe he is God, he changeth truth whatfoever. That which difagrees with it
not, Ma/. ^.6. or elfe it muft be becaufe he pur- felf, is therefore falfe, btcaufe it difagrees y for
pofely deceives men,which as it is derogatory to there is a perfect Harmony in Truth. Every
his glory to conceive ; fo it will appear impoili- Precept of any doctrine, muft have an Ax'cma-
ble in refpect of the Scriptures in the next thing, tical Verity in it, i. e. it muft fay of the thing
(3.) THE principal end of God's giving the as it is, it muft connect things to be connected,
Scriptures, vcasjor the fake of His Church, and and disjoyn things to be disjoyned •, it muft:
chef en ones : They muft needs therefore be true, fpeak of things as they be : and this truth be-
This inference will be evident, if we confider, longs to the Scripture,and runs thro1 every fen-
1. Tli A T there is a number vcbomGod hath tence of it ^ there is not a word there, but what
fetbis love upon from Eternity, and appointed is foas fpoken. There are various matters con-
them to Glory. This is a truth which we have tained in the Scripture, and there is truth be-
full teftimony for in Scripture : if we call the longing to each of them, and in them. There
truth of that in queftion, we hare nothing to af- are matters Htjicr,cal, and the truth cf thtm is
certain us, of the falvation of any of Mankind, in relating matters of Jail as they were j, and
and what would this tend to, but to deftroy all there is no ftory there,but is related right, how-
Religion out of the world > but this is an article ever incredible fome things may feem to a car-
tel^ \Ted by all that own the Orthodox Religion, nal mind •, there is nothing Romantick tj.ere ;
2. T HE S E had loft the Kay to the Kingdom, Hiftories indeed are delivered compendioully,
The fall had loft all mankind, and the Elect as being bro't in only in fubfervience to an hignee
well as others in the dark. That was a truth defign, but there is nothing fpoken but what
of them all, Rom 3.17. Ihe nay oj p.a.e, have was. And there are Proplxfies there of many
they not known. future things : the Predictions of after events*
3. G Q D gave them the Scripture on purpofe and the truth of thefe is in the Harmony between
to guide or diretf them to the way of life & hap'- the Prediction and Acccmplifhment : Many of
finefs. It was he made known to them how thefe have been already fulfilled, and that ex-
they might come to falvation : for this reafon actly. No one circumftance omitted which
David gives the word of God that Encomium, hath verified thofe Prophecies, and the reft ihali
Pfal.119. 04. Through thy precepts I get under- in their proper feafon, and are therefore true,'
ftanding: therefore I hate every falfe way. And becaufe of the certain futurity of them, not pof-
Solowon,¥tov.6.2-$. The commandment is a lamp-, fible to be frustrated- There are Precepts there,
end ibe law is Itght ■■ — — . Hence that of our both Pofitive and Negative, the truth whereof
Saviour, Joh. 5. 39. Search thefripturcsjor in confifts in their agreement with the will oj God
them ye tbinkye have eternal life, and they are concerning mans duty ; now all thefe do fpeak
they which teftifie of me. God's mind to us. Hence that, rvlic 6,8. He hatp
4. / F then it lad not been true, it couldnever /hfwtdibee, 0 man, what is good ^ and what doth
"have attained this end, or profited them to this the Lord thy God require cf thee, but to do juftly9
furp'fe. It could not have led them to life ^ if and to love mercy, and to walk humbly with thy
it can make them happy, it muft needs be true \ God ? And for this reafon they are called good
for nothing elfe but truth can- bring us to good- Statutes 8c Judgments, which they could not be
nefs, which neceiTarily pre*fuppofes it. unlefs they were true. There are Promifs and
(d.) THE great peace which is enjoyed by Threat nings, the truth whereof confifts in the
valkingjn conformity to ihe Scripture, proves ConneUi n there is between the things promifed
the truth of it. The happirefs of thefe men or threatned, and the Conditions to which they
(lands to confirm the verity of the word of God, are annexed : when thefe are made according to
It is the Pfalmifts Obfervation j Pfal. 119. 165. the fettled purpofe, and unchangeable refolution*
Great peace have they which love thy law : and of him that made them, they are true,and fuch
nothing fhall ffend them. When there can be are they all : that may be applied to therewith
nothing but trouble Sc vexation arife from the reference to the Promifes, Jiumb. 23. 19. God is
following of a falfehood •, and it is the Apoftle's not a man,that he fhould he,nejther the Jon of man,
afTertion, Gal 6 1$. As many as -walk accor- that be fhould repent : both be faid , and fhall he
ding to this rule, peace be on them. It brings not do it ? orbatb be fpoken. and fhall he not wake
them to peace with God, and eftabliiheth peace it g&"d > And in refpect of the threatnipgs,
in their Conferences, yea,finally, it brings them 1 Sam. I j.2$lAnd the ftrertgtb oj IjraM will mi p$%
Jo everlafting peace, " E n^r
-ft II ■ - -III I - ■-* ' ■ ' . — ■-■ ■ - ■■ . - — — 111— ■■ ■■„ H.p^.M ,,■■■■ , ..«■».,.
5.6 LeBures upon the Queft. II.
nor repent : for be is not a man that be Jhould Use. Inftead of anfwering Cafes here,
repent. And tothefe heads may each part of give me leave to commend the reading® fluJv
Scripture be reduced \ fo that each part of it of the Scripture to all, particularly to young
is true. ones, from the confideratioti of theje properties
( 2. ) TO the truth of a Rule is required an of it, and at prefent from this of Truth, and I
agreement between thefeveral Articles contain- may hence offer fuch perfwafives as thefe,
ed in it, A Rule is but one, tho' it may con- i. IT is a pleafant employment. The Wife
lift of many branches -, but then there muft be man tells us, that light is fweet •, and whac
no contradiction between them : Truth is al- light is to the eye, that is truth to the under-
pays confenting j where there is contradiction ftanding.This is anObje&futed to that faculty ;
there is falfliood, that which is afferted in one it is the food or repaft of the Soul. We ate
place, muft not be denied in another, becaufe therefore advifed to feed upon it, Tfal. 57. 4*
there would be an inconfiftency 5 and if one And there is no truth fo fweet and delectab e
be true, the other cannot be fo : 1 his truth as Divine truth is, and this is that which the
alfo belongs to the Scripture 5 there is a great Word of God is full of. Job therefore pre-
liarmony in it, as hath already been proved, ferred it before his neceffary food, Chap.2^. 12.
The adverfaries of the word of God have en- David found it fo, and was therefore always
deavouredto fet it at variance with it felf,but chewing upon it. Pfai. 119. 103. Hovofvscet
all in vain -, and thofe feeming contradictions are thy words unto my tafle, yea, fleeter that*
in it have been no more than feeming, ariiing homy to my mouth.
from the darknefs of mens underftandings, and 2. IT is a very profitable employment. Falfc
perverfenefs of their hearts : and God hath hood is pernicious, but Truth is beneficial ?
iaifed up many faithful Inftruments in his and there is manifold profit in it.
Church, who have wiped off all thofe afperfi- 1. IT is profitable for diretlion. Truth is a
ons, and fhewn how eafily thofe miftaken dif- Compafs, a Pole-ftar to (hew man how to
ferences may be reconciled. freer hisCourfe, fo as to reach his haven, and
( 3. ) TO the truth of a Rule, as fuch, there is not mifs of it: All men are travellers,they have
further required, that all the fever al parts of it a pathlefs wildernefs to go thro', their going
do concurr to the fame defignorend. That a rule right is of everlafting concernment-, if you.
may be true, it muft be Homogeneal. Truth would know your way, and not mifs of ir,
is methodical -, Error lies latent in confufion. ftudy this unerring Rule, enquire at this Qra>
A thing may be true in it felf, and yet not a cle, and you need not beat a lofs^ hear what
truth in fuch a Science, becaufe it belongs not the word faith, and you fhall do well. ]fa.
to it ^ now a Rule is directive to an end, and 8. 20. To the law and to the tefiimony : if they
hence every thing which it prefer ibes is fo far fpeak not according t& this word, it is becaufe
of the truth of that Rule, as it is directive or there is no light in them.
helpful to that end 1 The end of the Rule of 2. IT is profit able for CorreQion. Poor Sin-
Religion is to point man toHappinefs, to glo- ners are out of the way, and gotten into a
Tify God, and obtain Salvation, whatever is maze of fooliiii and deftruclive errors ^ if ever
seally fubfervientto this end,may truly be faid you wouid have a Clue to help you out, you
to belong to it, and to be a Truth in it. And muft make ufe of the word of God : it muft
thus alfo//*? Scriptures are true : There is no- be Truth that muft bring you into the way
thing fpoken in the whole book of God, but again •, and you muft fearch the Scriptures
contains fomzTbeological Verity in it, and there to find it. ( fob. 5. 39.) This was it by" which
may a fpiritual improvement be made of it. David was admoniftied. (Tfal. 19. u. ) And
3t is true, God fpeaks there to us after divers it directs young men to it ^ Pfal. 119. 9.
manners j but all is not only accommodated to Wherewith fhall a young man cleavfe his way'? by
the ftate & capacity of his People, but alfo to taking heed thereto according to thy word.
the furtherance of our ferving of God, and eb- 3. IT is profitable in point cffafety&fecur:tyj
taing of Salvation. The Rule of Divinity hath There are a great many courfes men take, but
to do with the Underftandings, Wills, AfFecli- they are at a lois about them, and kept in
ons, and Senfes of men; and they need both fufpenfe •, becaufe they have no certainty in
teaching and quickning : and thoJ the Scrip- them, they maybe deceived.- but Truth hath
ture is fometime delivered hiftorically, yet that property in it, that it cannot deceive.
all is for information,or excitation -, and there Men indeed may deceive themfelves, through
is no text fo barren but there is fome Doftrine, the falferrefs of their own hearts, by pervert-
and fome Ufe fpiritual that may be made of ing the truth 5 but that is their own, and
it; nothing that is befides this purpofe, ef- not the Scripture's fault : if you keep always
ther to give us light, or to put life into us ; clofe to the word of God, you fhall be ever
all may be reduced to fome of thofe heads fafe; and that you may do fo, make it con-
mentioned by the Apoftle, 2 Tim. 3. 16, All tinually the man of yourCounfels.
fcripture is given by infpiration of God, and is 4. J T is profitable in point of comfort. There
profitable for dottrine, for reproof, for correction, are many promifes which Satan makes men j
for inflrutlion in right eoufnefs. Thus are the but they have no comfort in all, becaufe they
Scriptures everyway true, and this is one have no truth in them. Thereare many hopes
property of them, commending them to us as men fupport themfelves withal, but they giva
a fufficient Rule. little fatisfa&ion, becaufe they have ao fecu-
fity :
Queft. II. td'jfemblfs Catechifm. zj
xity •, but the Promifes of the word of God, are known whether it be worth}'- of praife or Maine*
therefore folid & fubftantial comforts, not only or whether it be leading to or diverting from
bfcciwfe they contain more excellent things in the end.
them,but alio becaufe they are built upon Truth, ?. T H AT all imperfeUion is a coming Jhcrt
which is a foundation that cannot be fhaken. oj the Rule. This is the proper notion of a thing
This David remarks, Pfal.132.11. The Lord bath that is imperfeCt, for that which in all points
fworn in truth unto David — . God hath fet his anfwers its Rule, and in nothing comes ihort of
Truth as afeal to all his Promifes, and that it,is a perfect work 5 if therefore the Rule mould
is an immoveable fecurity. Labour then to be- be imperfecl:, it would be irregular, and what
lieve that the word of God is Truth,and let that greater contradiction than this ?
allure you, to take pieaiure in laying it up in THAT this properly alfo belongs to theScrip-
your minds and hearts 5 and while others feed tures, is that which is now to be made evident h
their fancies with lies, Romances, and foolim which will further clear up it's fufficiencr,to di-
vanities, get your heads & fouls full of the word rect us to our end. This is one of the commen-
of God: read, hear, and meditate much on it, fo dations which David gives it, ?fal. 1 9.7. And that
fliall you have a Rule to goby: which will both it is fo will be very apparent to us, if we do but
counfel&comfort you in the houfe of yourPilgrj- coniider thefe things,
mage, & deliver you from allthe falfe & crooked (1.) T h E Scriptures were given on furpofe
paths of deftruftion,in which multitudes are loft by Gvd to be a Rule to man, to direa bim to bis.
for ever, becaufe they defpifed & neglected this <*>tf ™<L '• They muft therefore be every way
Rule i yea, this light & truth,fhall lead you in- futed to that purpofe. It is good arguing from
to his holy hill,and keep you to his everlafting the perfection of the Auther, to the perfection
Kingdom. of his work : God is the Author of the Scrip-
rAT,rrKTT, , * a a 1 tures> this hathbeen already proved 5 He gave
L Aug ust 14. 1688. J them to man for a Rule,that alfo hath been made
. . — - ■ 1 — w evident} that therefore they are perfect is a ge~
Rnuine confequence -, fo he argues, Deut.32 ^.Hc
TVT f^i ^\J / Jf *s tie rGCK fa ™°rk « perjelt — . If God work,
LMX V^ ±M ±/Y. he muft WQrk like ymfelf . if he intended to»
fhew man his way in his word,he hath done it 5
1 1. T T is required in a Rule that it be Tall, for what mould hinder him ? Not ignorance, for
X Every Rule ought to be perfect in its how mould he not know his own mind ? Not
lcind.and that wherein its perfection doth main- defign, for it was his very defign, to give man
lyconfift, is that it be adequate to the Art or a Rule in it. Mic. 6. 8. He hatbjbewcd thee, 0
Science which it teacheth. It is not an univer- man, what is good ■ .
fal perfection that we are here confidering, but (2.) EITHER the Scripture is a perjett
particular. A thing is then perfeCt in its kind, Rule, or elje God bath left fallen man without one.
when it anfwers fully to the end that it is to ferve That he hath not fo done, is evident, for if he
to : there arefeveral Arts in the world, & every hath, it is either becaufe he could not, or would
one hath it's diftinCt defign \ the Rule belonging not give him fuch an one j not becaufe he could
to it, is that whereby that Praxis may be not,for if God was able,andknew how to reltore
rightly performed •, and it is then perfeCt, when the fallen creature to happinefs •, if he could
there is nothing wanting in it, which belongs to bring him back to the recovery of his end ; he
the doCtrine of fuch an Art, tho' it have nothing muft then be able to lay out, & difcover to him
in it belonging to the doCtrine of another Science, a way, after which it might be done. If God
That every Rule ought thus to be full or perfeCt, can fave Apoftate -man, he can tell him how he
will appear if we confider, may be faved : If God have an Idea of it in him-
1. THAT the Rule is our proper direllory by felf, he can give man an Exemplar of it ; but
pabich we are to be guided in our Operation.Hence there was no impolfibility in this : not becaufe
there can be no perfeCt Operation, without a he could. not,for the event proves the contrary :
perfeCt Rule : the Rule is that which points out There is a company of this fallen Race that are
the way to the end 5 and if in any one ftep of it, reftored to felicity, by attaining their end \ and
that fail to give us direction, it leaves us at a how they mould fo do without a Rule, or how
lofs, it either makes us to ftand ftill,or expofeth without a perfeCt Rule, is not to be conceived *
us to miftakes -, for where ourRuIe leave us.there fo that it is unqueftionable that man hath fiich
we are in a labyrinth without a clue to lead us an one given him : only, the difpute is, where
out : and that is one great reafon of the vani- we may find it -0 and I fay, either the Scripture
ty of humane Sciences, becaufe of the conjcCtu- is fuch an one, or thereis none revealed : where
ral & imperfecl Rules that man have to follow is there one to he produced ? Let all them that
in the practice of them. are pretended to, be examined & tryed whether
2. THAT the Ri^lc is that by which only the they have in them the perfection requisite.
Acl inns can be tryed. If a man would know whe- [1.] THE law of nature which was at fir ft
ther his work be right, he muft apply the Rule written upon the heart oj man, cannot be it. For
to it, and it is juft fo far approveable as it is tho' it were adapted to tfceftateof man in inno-
commenferate with it •, if then it be not perfeCt, cency, and had an anfwerable perfection \ yet
it will not be fit to weigh all Actions by -, and to fallen man it cannot be a perfeCt Rule, be-
confequently there would be fome of which no caufe it cannot give him XiUJjaL^.l J.It pointed
judgment could be made j and it cajmot be him to a right 'exwife of his grace while he had
y — ■- - — --■ E 2 it,
j_-^^-mW^^^»^— ■ ■ i ™ ' — r ' r ^^ — , — -^ am. ^ ||
28 LeBures upon the Quell. II.
it, but told him not how he mould recover it made choice of, and by them imparted it to
when he had loft it, nay, that fair copy is others, ( z Tim. 3. 16.) 2 Pet. 1. 21. For the
loft by the fall, and not recoverable but in the prophecy came not in old time by the will of man :
Scripture \ for, but holy men of God /pake as they voere moved by
[2.] THOSE ReliUs or broken fragments tbebofy Gbofl. But fince the Canon is perfected
of it, that are found in the hearts of men Jince fuch Revelation is ceafed : Hence that, Gal.
ibe fall, can much lefs be it. They have indeed 1.8. But tW we, or an angel from heaven, preach
enough to leave them under condemnation, any other gof pel unto you, than that which we
without excufe $ but to guide them to hajppi- have preached unto you, let bimbe accurfed. And
nefs, is beyond them. There is nothing «f the if none of thefe be it, either there muft be
old Rule but what is imperfect, and the con- fome others which I know not of, or none,
ceptions thereof miferably intangied 8c crazy -, which cannot be, or the Scriptures muft be it,
and it hath nothing elfe in it, but fome con- to whofe perfection I further argue,
fuftd parcels of that, and muft therefore be ( 3. ) TH A T Rule which is able to make us
much more imperfect. Rom. 1. 21. Becaufe per f eQ, mufi needs be a per fell Rule. That the
that when they knew God, they glorified bim not Scripture is fo, we have itaflerted, 2 Tim. 3.
as God, neither were thankful, but became vain 16, 17. Reafon tells us, that the vertue of the
in their imaginations, and their foolifb be art was Caufe mutt not be lefs than the vertue of the
darkned. Effect : only this is to be interpreted of it, fo
[3. J THE Book of nature, or of the works far as a Rule is ferviceable to it, and that is,
of Creation iff Providence, is not aferfeU Rule that if the Rule be exactly attended, the man
,of Religion. The -whole Rule of Phyfick is will be perfect, and the ground of it lies here,
therein contained, but not fo of Divinity : viz. becaufe there is nothing requifite to 4i-
there is indeed a great deal to be there learnt, reel: man aright in this way to his great End,
the Creature doth lead to the Creator. Rom. but it will rightly inform him about; and
1.19, 20. Becaufe that which may be known of when this is proved, the perfection of Scrip-
God, is manifefl in them-, for God bath fhewed it ture will ftand againft all gainfayers,
unto them. For the invijible things of bim from T O make this good, let us confider, that
the creation of the world are clearly feen, being the Rule of Religion being to direct fallen
underftoodby the things that are made, even bis men in the way to Eternal Life. Hence there
eternal power iff Godhead. Whence fome men are four thingsrequifiteto render it compldlr,
difcourfe of natural Theology ; but this is not all of which are to be found in the Scriptures,
able throughly to inform ns in our way to fully, and are therefore aflerted concerning it,
Life, becaufe it hath this defect in common in the forecited, 2 Tim. 3. 16. on account
with the former; that is, that it gives us no whereof he tells us that the man of God is
account of man's Redemption, and the way in fully furnifhed, Ver.il. viz«
which we come to have it applied to us. This 1. IT contains in it the Dotlrine of Faiib.
fpecial Article of fpecial Government, with- And is therefore faid to be profitable forDollrine.
out the knowledge whereof there is no hope Faith is one efTential part of fallen man's Re-
of Salvation, hath neither print nor footftep ligion. For his direction about it, it is need-
to be found there. full that he be informed both about hisObjedt
[4.] MUCH lefs is that impulfe which natural and Act j he muft know who is to be believed
men find upon their f pints diretlmg^ prompting in, and after what manner. Faith is ground-
them, a p erf 'ell Rule. Which is the thing that ed upon knowledge- it is requifite that we
Enthufinfis plead fo highly to, and boa ft of know him whom we truft in; what an Object
their great perfection in compliance with it \ he is* what it is that renders him an Object
for, either we muft fay, that it is no Rule at futabie for our Faith's reliance-, how he comes
all 5 for how can the perverfe inclinations of to be one that may be trufted in by a finfui
man's heart that is wholly corrupted, and be- Creature, what need there is that we come
come altogether' filthy, be called a Rule > and to him in Faith ; in what way we may have
if none, much lefs a perfect one; or if we call confidence in believing in him ; and how we
it a Rule, it muft be abufively, it is not a Rule may come by fuch a Faith as is laving : and for
of happinefs. Sin reigns, and Satan reigns this the Scripture is full ; it fufficiently ac-
in natural men -, and thefe have their Laws, quaints us with ail thofe great truths, which
which they give by way of fuggeftion, and concern thedifcovery ofGod to us in his back
prefs upon men by a fecret, and oftentimes a parts -, his glorious Perfections ; his E/Tence
violent impulfe, and back them with carnal and Subfiftence; his wonderful works of Crea-
Reafonings; and they have the efficacy of a tion and Providence; the integrity of man
Rule upon men, and ftrangely command them, in his firft ftate ; his woful Apoftacy, and the
but will never lead them toBlifs. It is certain, finfui & miferable condition to which he and
that Enthufiafts impulfes are carnal or dia- all his Pofterity were reduced by it ; the Curfe
bolical,and confequently no divine Rule at all, and Condemnation lying upon men by reafon
much lefs one that is perfect and compleat. of it 5 his incapacity of fatisfying Juitice, and
[5.3 NOR yet is this Rule given to each delivering himfelf ; the riches of grace dif-
man by immediate Revelation. Fallen man's covered in the work of Redemption j the
Rule is indeed of Revelation, as formerly hath way how Juftice came to be fatisfied by Chrifl
been afferted, but God fpake it to fuch as he for us 3 the manner and way of the application
-- ' * " of
Queft. II. sJflemblys Catechifm. zp
of this Redemption to us * and the glorious pri- \.lTa!fo contains in it enough to reRify all out
vileges & benefits arifing there-from : All thefe fwervingfrom the Rule of Obedience, If we are
doctrines are fully laid down here -, and there fallen into any erroneous practices, or tempted
is need of no more to be known about them, to do any thing that is difpleaflng to God, here
than what is left upon record in this Book.Hence we may be inftructed how to reform them.Thus
that, i joh.5.13. Thefe thing shave I written un- it is faid to be profitable for Correction ; the
to you that believe on the name of the Son oj God : word fignifies a reducing of things that are a-
that ye may know that ye have eternal life, and mifs, to their former redtitude. "We are excee-
that ye may believe on the name of the Son of God. ding apt through the deceitfulnefs of our own
hearts,and the cunning infinuations of Satan, to
2. IT contains all the Rules of Obedience, turn afide to the right or left hand j but- here
This is the fecond part of our $.eligion,and it is we may be rightly helped to reform.PfaLi 19.9.-
that wherein our faith is to exercife it felf •, for Wberewithjhail a young man cleanfe his way ? by
jaithworketh by love, Ga\.$. 6. Now Obedience taking heed thereto according to thy word. It is
is properly a conforming our felves in our that -light which reproves evil deeds, and tells
thoughts, words, and deeds to the revealed will us when we do amifs. Joh. 3.19. And this is the
of God, or his command, and that which comes condemnation, that light is come into the world,and
up fully to anfwer this will of God in all points, men loved darknefs rather then light, bee auje their,
is perfect Obedience ^ and that we may do the deeds uere evil. David was admonifhed by it,'
will of God it is requisite that we know it ; and PfaL 1 9. 1 1 . And if we are willing to receive the
what God reveals to us is the bound or limit of information of it, we need never beat a lofs to
our Obedience. Deut.29.29. The fecret things know whether our ways be right or wrong : for
belong unto the Lord our God : butthofe things it difcovers all the works of darknefs : and what
uhichare revealed, belong unto us, and to our can there be more required in a Rule to make
children for ever, that we may do all the words it perfect t It muft needs be a full Rule that
of this law. Now God hath revealed his whole hath all this compl.eatly in it •, the word of Go&
will in this refpect in his word, Rom. 10. 6, therefore is fb : Only let thefe two things bet,
7, 8. There needs no new revelation * let here obferved,
men but mind what the word faith, and that > (1.) THAT the great & fundamental Prin-
will be a lamp to their feet, and a light to their ciples of Faith tS> Obedience are Jet down exprefs"
path Hence it is faid to be profitable for in- ly in the Scriptures. There are fbme Principles
flruftion in righteoujnejs, There are a great belong to the Rule, which as they have diverfe
many duties incumbent upon man,with refpect others depending upon,and refulting from them,1
to God and to men >, many relations that they fo they are not deducible from others, being
bear to God, to themfelves, to them that bear a themfelves prime Truths, and fo, except they
particular relation to them, to all men \ and had been declared in terms, they could nevec
there are fpecial Evangelical Duties enjoyned have been difcovered to us, or inferred from o-
them •, and there is the right manner of perfor- thers \ fuch in fpecial are the myfteries of Re-
nting them : but there is nothing on this account, demption, and the Doctrines of faith in Chrift 1
but this word inftructs us in : nor doth God ex- of thefe the Scripture gives us a diftinct an<$
pect any more of usjthan what he hath here re- full account.
quired, Mic. 6.d. (2.) T HAT there are other truths concerning
• Religion, that thd they are not tnfo many words
3. IT contains in itfufficient Refutation of there written,yet are contained therein, and to be
all the Errors that are oppofite to the dollrine of thence concluded byjuft & neceffaryConfequencc*
faith. It is a Rule by which all Doctrines may It is true, many lefier Rules are there alfo ex«
be tried & difcovered,whether they be found or prefled •, but God hath left fome things to be
falfe.And it is fo faid to he profit able for reproof, fought out, and found by fearch, that fo our un-
The word is ufed to fignifie a refutation of falfe derftandings may be exercifed, and our rational
Opinions, and that by evidence •, and fo it is faculties employed about fpiritual things, Mart
tranflated evidence, Heb. 11.1. Satan and his is a reafonable Creature, is able to draw infe*
EmifTaries endeavour to pervert men from the rences from inferences ', and our Saviour Chrift
truth,and draw them to follow doctrines jof De« hath taught us how to argue. go,Matth.2?.3 1.
vils •, the Rule is not perfect, unlefs it be fit to But a* touching the refurreUion of the dead, hav&
try 8c difcover thefe by : But if all the Herefies ye not read that nhich wasfpoken unto you byGod9
in the world be laid by the Scripture,they will Jaying,8cc. And thereby he allures us that Scrip-
fall before it, A ftraight Rule will make that ture confequence is Scripture : and thus there
which is crooked be feen to be fo : there are is nothing that is needful to point in any cafe
many plaufible pretences ufed to fet off errors to the glorifying of God, or the enjoying him
by i but the Scripture plainly rnanifefts the va- for ever, but is here to be had. And for this
nity of them all. This doubtlefs was the fquare reafon we are fo folemnly forbidden to add any
the Church of Ephefus made ufe of, Rev. 2. 2. thing fo the word of God, for, becaufe to that
Thou baft tryei them, which Jay they are 4- which is perfect nothing can be added,therefore
ponies, and are not ^ and haft found them liars, every addition which is made to the Rule, is if
We are commanded not to believe every fpirit, a Tacit, yet a real imputation of Imperfection
but to try them, 1 Job. 4. 1. and it is by the to it, which reMts great reproach upon God.
.word this nroof is to be made, Jfa'u 8. 20.
30
LeSures upon the
Quell. II.
U s e j LET the confider at ion of the Scriptures
perfection, be a further perfvoafive to us all, and
particularly to young ones, to be very converfant
w'ubtbem : And it yields powerfull incentives
.hereunto. Confider then,
i. HER Eyou may have abundant Satisfaction
in your way. The work of aChriftian is a great
work, and the confequence is of everlafting
moment ; and what can be more fatisfying to
a man than to have a Rule before him, by
which he may regulate himfelf in all points,
and need not to be left at a lofs in any : there
can be no duty in which you are concerned,
and would do it aright, no doubt by which you
are perplexed, and are defirous to be refoJ.ved
in, but if you bring it hither you may be fully
informed about it $ and the more you ftudy the
Scripture, the more will you be able tofatis-
fy your felves about every thing.
2. THIS will be the way for you to attain
to hizjb degrees of fpiritual Wifdom. Wifdom
confifts in the right underftanding of a Rule 5
and the beft wifdom is in knowing the Rule of
Religion, becaufe the pra&ice of it is the beft
and molt happp trade : and ever, the more
perfect the Rule is that we ftudy, the more
likely are we to attain this Wifdom -, and
this is the Scripture •, and the more you read
and meditate in it, and pray over it to God for
an underftanding heart, and that he would
give you entrance into his word, the more
wife you are like to be. If you ask David how
he came to fuch meafures of Wifdom as fur-
pafTed his teachers, and the ancients among
whom he lived, he will tell you he gat them
by fuch a courfe as this. Pfal. 119. S9. I have
mire underftanding than all my teachers : for thy
tefttmonies are my meditation. But negiecl this
perfect Rule, and it is certain that you will
never be better than fools. Study that, and
that will be the way to be always in a rea-
dinefs for practice or duty, and fhunning the
cunning temptations to fin, that you are
continually in danger of.
2. H ERE is enough in theScripture t omake
you happy now, andforever. This perfect Rule
is your life, and that Argument the wife Man
ufeth with his Son, Prov. 4.13. Take faflbold
of inflruZlion, let her not go -, keep her, j or Jhe
is thy life. The word of God is the Rule of
life, and all that concerns life and godlinefs
is to be found in it «, every Rule in it, is a Rule
of life, and it points to grace and glory. So
alfo Mofes, Deut. 32. 46,47. And he /aid unto
them, Set your hearts unto all the words which
I t'ftify among you this day •, which ye fhall com-
mand your children to obferve to do,all the words
of this law. For it is not a vain thing for you :
becaufe it is your life. And it is not a dying
life, but life Eternal which is here to be had,
Joh.17. 3. An I this is life eternal, that they
tn'ghr know tiee the only true God, and Jefus
Chfift whom thou bait Jent. And this is the
thing which you are led to by the Scriptures.
Job. 5. 39. Search the fcriptures, for in them
ye tb'tlfkye have eternal lijr, and they are they
wbich teftify of me. There is no knowledge
beyond the Scriptures,of ipiritual things ^you
are ihort of perfection-, here is in them enough
to employ you, a mine that you may always
find new treafures in, and in which you may
reft with greateft fafety. Let this' then be
your daily converfe, if you would be perfect,
let this perfect Rule be your Counfellor, that
will tell you how you may fo be : be much
with it, Morning and Evening in particular ;
you may fee an end of all other perfection,
but here is none of this. Love it then, and
let that love put you upon following the Ad-
vice of God by Mofes, Deut. n. jg, 19, 20.
Therefore fhall ye lay up tbefe my words in your
beart, and in your foul \ and bind them for aftgn
upon your hand, that they may be as frontlets
between your eyes. Andyejhall teach them your
Children, f peaking of them when thm fit t eft i«
thy houje, and when thou walkejl by the way, when
thou Heft down, and when thou r if eft up. And
thou (halt write them upon the door-pr.fls of thine
houfe, and upon tly gates.
[September, 11. 1 6 88,]
SERMON X.
III. T T is rcquifite that a Rule be Plain. The
X end and ufeof a Ru]e being to direct
men in their work,to fhew what is to be done,
and how to do it, it ought therefore to be
eafy and intelligible, eife inftead of directing,
it will be perp'exing. The Precepts of every
Science, mould be fcientiricall -, that which
a man cannot underftand, will not be for his
information : It is therefore the commenda-
tion of every teacher, to lay down his Rules
in the eafkft and moft intelligible words. This
property alio belongs to the Scriptures : the
Rule of Life and Salvation therein is perfpi-
cuous. God hath therein wonderfully conde-
'fcended to' write heavenly truths in earthly
language, that fo he might fute them to the
capacity of fuch as were to be inilru^led by
them. The Queftion about the perfpicuity ©f
the Scriptures, is a matter of great con tro-
verfy between us, and them of Rome, who-
deny it; and for that reafon forbid the Laity
the reading of them, as being too deep for
them, and endangering their being led into
Herefy. That therefore this property of them
may be evidenced, I fhall firft give fome Ar-
guments to prove that they mult needs be fo,
and then fhew wherein they are fo.
1. T H A T the Scriptures muft needs be
plain, will appear if we fhall confider thefe
things -,
(1.) T HE great end for which they were writ-
ten, viz. To be a Rule for the direllion of men
in the way of peace. They were to teach, in-
itrutt, inform us j So ( 2 Tim. 3. 16.) Now
they would lofe this end, if they were dark,
obfcure,ambiguous ; they could not be profita-
ble for fuch a purpofe, but would be rather
dangerous, and expofe men to miff akes, which
cannot Without blafphemy be averted of them,
if we confider, (2.)
^«>>.ai-««rr-r--r,-qnia,l.M#|IMriila ■ ■■■■■ iimji i ■■«! ■ ■ ■■ iM— i ■■ ■ i ■■ — ■■!■ i ■■■■! I II III— -,-..■ I.,rirrf-. — n — |TTrr. ... Uln ^ ^^
Quefh II. *J/pmblj\ Catechifm. 5 1
(2.) THE Author that gave and appointed fuch matiers which are of Ufj i tcrtcir/.-
them for this end, and be is n'> other than God nent. It is certain that all theological
himfelj. That God is- the Author of the Scrip- truths are not equally neceilary, though all
iures, is already proved y that he deiigned them have their excellent ufefulnefs. Theie are ci-
to this purpcie, is* no Ids certain ; Now we verfe prophetical Scriptures, which certain in
muft hence grant the Conclufion. or elfe fay them predictions of things to come, which are
that he either could not, or would not thus ac- dark, as to the afligning of the peiirns and
commodate them : To affirm that he could not, times of their Accomplifhment. But yet there-
is to fay, that God could propound an end to is the matter of Inftruction, either for awaken-*
himielf, above his power of obtaining, which ing or encouragement eaiily to be gathered
cafts reproach upon his Wifdcm, as well as his from them. And there is much of God s Wif*
Omnipotency : If we fuppofe that he would dom appears in their obfeurity, both refp: clung
not, we may as well fay it was not his end * his children,and his enemies : But the teachings
for every one wills his end, and this is to im- of them are plain $ and to this head may that
pure faHhood to him, who allures us that it be referred, 2 Pet. 3. 16 — In which are Jo me
was. things bard to be under flood —-,
(;.) THEfubjeQ for whom the Scriptures [3.] W E muji diftingwjh between the nature
were written, 1. e.for Alan. And therefore they of the things after ted, and the manner oj the af-
muft be futed to mans underflanding : Yea, ferting oj them. There are many things fpoker*
they were not. only written for wife and learn- of in Scripture, which are altogether above the
ed men,for great Clerks that have a deep reach, comprehee/ion of a created underftanding to
and piercing judgment 5 but for the Simple and grafp them in : and therefore no wonder if af-
unlearned. Prov. i.^.Togivefubtilty to the Jim- ter all our enquiry into the Word cf God, we
fie, to t l^e young man knowledge and dfcretion. are forced to confefs ourfelves to be at a lofs a-
Chap. 8. 8, 9. All the words oj my rnomh are in bout them: and yet thefe things are fo laid down
ngh.eoufntfs, there is nothing jroward or per- as plainly to intimate what is intended, & that
•verfe in them They are all plain to him that without anyObfcurity.lNothing more plain thane
underjiandeth, and right to them that find know- that the Scripture aflerts, that there is one God
ledge. They were defigned to leadGod's chofen in three Perfons * that the fecond Perfon in the
ones in the right way, and we know not many Trinity fhould aflume the nature of man, and
wife are chofen. of two natures conftitute but one perfon. That
(4.) THE hiftruments whom God made ufe believers are by faith united to Chrift, and by
cf in writhgtb'e Scriptures : and thy were men, him to God. And a great many more like
vobo muji needs write in an humane language, things are fully and clearly there laid down ;
5fea, and for the moft part plain men, fuch as but how thefe things are, is beyond our reach
were not adorned with humane literature ; but to know, as exceeding the reach of a created
lhepherds, fimermen, herdfmen, and fuch like. capacity,and is therefore no argument that it is
(5 .) T H EX are called light, which intimates dark and obfeure j it is not the words that, are
'their clear nefs. Prov. 6. 23. 2 Pet. 1. 19. We have ambiguous, but the things are too big for us to
a fo a more Jure word oj prophecy ', whereunto ye imbibe : Hence that, hxid. 54. 18.
do well that ye take heed, as unto a light that [4.] T H E many mijlake s , '.rr 'or s, falj e opt n't-
fbineth in a dark place - . It is of the proper na- ons which men have drawn from mfunderjl( od &
ture of light to make things clear & manifeft $ perverted Scriptures, is no argument necefjardy
it difco vers that to man, which without it would to prove their obfeuruy. Jt muft jndeed be
ly hidden. What tht jun is to the world, that either in the Scriptures, or the men • if J under-
the Scripture is to the Church. But, ftand not what another faith, the fault muft be
2. T O give an account wherein the Scrip- in him or me. Now there is a great deal of rea-
ture appears to be pi in and perfpicuous, & in fon to be given why the Scriptures may be
what refpecl it is lo. I mall oiler thefe Con- plain \ and yet men not underftand, or jnifun-
clulions, ftand them. For,
[1.] THERE are vari07(S matters and me- 1. AS to the literal and hiflorical fenfe of
thods contained in the fever al writings oj the' Scriptures. Tho' there be a facult)Mn man to
Scriptures. They are not penned after the know theGrammar & kogick of thofe difcouifes,
mode in which men are wont to compile their yet there are carnal reafonings in us,backed with
fyftems of Arts $ but there are hiftories, pro- the natural enmity we bear againft pivine
phefies, precepts, promifes, threatnings, com- Truth, which puts us upon wrefting .and per-
mentaries, &c. interwoven in them, and here- verting them, fo as to .accommodate them to
by God hath accommodated them to all forts of our falfe principles and corrupt lufts ; becaufe
men ; and they are filled with all that variety we would bring all to fpeak according to our
of matter, which anfwers all the ends of Religi- vain minds. And that is the reafon Ttter gives
on. Sometimes to inform the underftanding : of fome of Pauls writings being fo hard. 2 Pet,
Sometimes to engage the will 5 and fometimes '%-. 16, 17. -—Things hard-- -which they thut <*re
to move upon the aife&ions : in each of which unlearned £7 unjtable wrejl.
they are ferviceable to help man to the attain- 2. AS to the jjiritual underflanding oftlefe
ment of his chief end. things, no wonder ij natural men receive it not
[23 WE muft dttinguifh between thofe from the Scriptures, who have no fpiritual jacul-
tbings which are neceffarv t& Salvation, aM ty to receive it vniibeL 'Natural men therefore
■....«
32, LeBures upon the Queft. II.
are not competent judges in this cafe : as well that men exprefs themfelves in, one to ancT
may a biind mans word be taken, that the Sun ther, and that for the Gramma/, Rtetoruk 8c
hath no light in it} as well may we fay that Logick of it. Chrift tells Nicodlmus that he
the rules of any Art are obfcure, becaufe a fpake earthly things to him-, Job. 3. 1 2. Thev
fool apprehends them not. Natural men are were heavenly truths, but thev were cloathed
fools and blind in fpiritual things \ fee 1 Cor. with earthly expreffions, i.e. Such as men
2. 14. But the natural man reccivetb not the that dwell upon earth are Wont to'ufe : The
things of tbeSpirit of God: j or they are jcolifhnefs Grammar of them is fuch as is futed to our
unto him 5 neither can he know them, becaufe ihey fpeech h and hence the fame literal fence is to
dre fpiritually difcerned. ] be put upon the words that they found in vul-
t£Q HENC E as plain as Scriptures are, gar fpeech .• The Rbetoriclc is fuch as men
there is need of the illumination of the Spirit, to make ufe of, to fpeak in Metaphors, Metony-
hclpusto underhand them aright. And that mies, Allegories,and Similitudes, &are to be
both as to a Literal underftanding, and Spirt- fo interpreted -, the Logic k of them is fuch as
tual difesrning. The Difciples had read the man's Reafon is won't to make ufe of, whether
Word of God, and could difcourfe of it ; but Axiomatical or Syllogiftical ; and hence are
they knew not the mind of God clearly in it, to be fo taken, hence the word is called
till Chrift opened their understandings-, Luk. Logical milk -, 1 Pet. 2. 2.
24. 45. But let us here take notice,that this is 2. THAT there is but one. Jenfe belongs to
not to fupply any defett in the Scripture, but one Scripture. If there were diverfe fenfes be-
to help our infirmity : It is toreltore eyefight longing to it, it would make it intricate 8c un-
to us. The Sun (hone before as brightly as intelligible ; but no Scripture hath more f.nfes
afterwards -, but the Blind' man faw it not, belonging to it. My meaning is, there is bur
till his eyes were opened. one conitruclion of the words ; there is but one
[6.] HENCE the nsceffary truths 10 Saha- literal meaning -, for if there were more fenfes
tion in the hook oj God,are p a n to thoj ej or whefe * than one belonging to any text,God fhould ufe
fakes it was written. The Scripmre was chiefly equivocation, which is impudence to charge
given ro make the Man of God perfeel .- 2 Jim. him withal -, nay, in reality, to fay it hatii
3- 17. Thefe therefore have their Eyes opened, more fenfes, is to fay that it hath no fenfe at
fo as to difcern hidden things in Gods Law. all ^ for that whofe fignification is not re-
Hence that of Paul, 2 Cor. 4. 3. But if cur ftrained to one, hath no certainty in it atalL
Gojfel be hid, it is hid to them that are loft. As It is true,
for othersthey may be judicially left t€> be- (\.) T HIS one fenfe may be applyed to divers
lieve lies : They may have a judicial Blind- Subjecls. Thus in typical Scriptures,the things
nefs added to their Natural. It is true, God- fpoken may be applied both to the Type and
ly men know but in part, fanctification is gra- Antitype, as Tfal.i. & if, & elfewhere. Thus
dual, but yet they do know unto Salvation ; all Allegories, and many Scripture Hiftories.
nor do they impute their remaining ignorance So the ftory of Abraham's two Wives, G//. 4.
to the Scriptures, but to themfelves : They Here therefore, the Allegory it felt and the
lay the blame there. Mylfery, make but one entire fenfe.
C7.] A7 OTW IT HST ANTING the Scrip- (7.) THIS one fenfe may include divers
lures plamnefs, it is required in the people of particular things under it. But that makes it
God, that they ufe diligence in fetching out the not divers, for we know that a general in-
ynin I of the Spirit in them. Wifdom mult be eludes all fpecials : and fo, where the words
dug for, as for hid treafures. See,prov.2. 9,4,5. are few,the fenfe may be very comprehenfive.'
Tea, if thou cnejl after knowledge, iff lft<ft up Thus in each command of the Decalogue,theie
thy voice jcr underftanding : Ifthoufeekejiher as is abundance' contained • Becaufe under a ge-
ftlver, andfearchejljor her, as for hid treafures : neral Precept or Prohibition, all of the kind
then jhalt thou under ftand the j ear oj the Lord -, and every fpecies, is contained.
endfind the knowledge of God. Hof6.3- Joh.6.39. (3.) THERE may be Ufes or Inferences
We are therefore to ufe all means, reading, manifold, drawn from one text, arifing^ from the
meditation, hearing, praying, enquiring; and Jenfe oj it. Which are not a new fenfe, but
for this end hath God fet up his Ordinances, confequences contained in it : thus when any
Jer 3.15. And I will give you Faftours according Sin is forbidden, we may well infer, that fuch
10 mine heart, which Jhail feed you with knowledge things as do lead men thereto naturally, are
end underftanding. But neither is this for the to be avoided -.from Hiftorical Scripture,
Scripture fake, but for our fake;- our dulnefs when we read that God thus punifhed fuch a
and incapacity require it -, becaufe we receive Sin, we may infer that fuch a thing is a Sin,
things foflowly : fo that if weneglecl: thus to and that it is provoking to God : and they
do on preemption of the eafinefs of the word, who dare to commit it, are expofed to hisdif.
we expofe our felves to be left either under ig- pleafure : So that the Allegorical, Tropologi-
norance, or unto error. But ftiil, cal & Anagogical fenfes, are not divers from,
[_8.] THE Native perfpicuity of the Scrip- but Coincident with the literal fenfe
lures will appear, if we confider thefe things, 3 THA T hence jrem the Scriptures them-
1. THAT all Scripture expreffions are futed felves, we may j etch faj e rules for the interpret a-
to the language of mankind. God fpeaks every ticn of them, viz,
thing there according to the way and manner , 1. A L L
Queft. III. sJffemblfs Catecbifm. ^
i. ALL Rhetorical exprejjions muft be re- proportion oj jaith. For if the Scripture fhould
ttuced to the Grammatical fenfe, and accordingly build up any thing in one place, and pull it
interpreted. Types and figures muft be allow- down in another, it would not be true,
ed to the Scriptures as well as to other writings, 4. W E muft put the for geft fenfe upon Scrip-
elfe God had not fpoken in our mode, and this ture that it will bear. David tells us, the Law
way is not to obfeure, but illuftrate, and alfo to is exceeding broad •, ffal. 119. 96, It is there?
move the attentions ; but ftill we muft reduce it fore injurious to the ■ Word of God, to put a
to the Intention ; Rhetorick is" but an Orna- ftraitned fenfe upon it : not that we are to
ment of Speech, and muft therefore be brought ftrain it to fpeak befides the fcope & intention,
to the Grammar of it. Thus when Chrift calls but according to it : we muft extend it to the
herod a Fox, the fenfe is a Crafty Enemy. When utmoft : Chrift interprets the Command againft
the Lamb is called the Paflovcr, the meaning is, Adultery, to extend to a look and a thought 5
it is the token of Gods paffing over. When Mat. $. 27.
Chrift faith this Bread is my Body, it intends, it 5. WE muft obferve the fcope of the Context.
is a 'Sacramental ftgn of his Body j and a great What is difcourfed of, and what place every ex-
many the like. preftion bears in the Analyfls 1 for when we
2. 0 N E Scripture muft be compared with a- know what is fpoken of, it will point us to the
noiher. One text may look obfeure to us, but if Intention of each particular : fome words in all
we bring it to another, it will help to give us languages, of the fame found, have diverfe ufe$
light to it \ and it is certain, that the Scripture far different •, this will give light in what
is its own be ft Interpreter j and that which fenfe they are here or there to be underftood;
fpeaks moft plainly, gives us to underftand that 6. W E muft exercife our Charity, in Interprc-
which feems more dark. Thus if we would ting many Scriptures, fucb efpecially, as refer^
know what Chrift means by Debts, Mat. 6. 12. to the Anions 0) God's People. They indeed
let us compare it with Luk 11. S. and we fhall had their infirmities, and it is better they bear
find that he intends Sins : If we would under- blame, than the Word of God be perverted •
ftand the meaning of Allegories and Ceremonies But where there may fafejy be a putting a fait
in the Old-Teftament, we muft confult the ex- fenfe upon the Action, and the Words .of the
pofition given of ihem in the New. If we text will, bear it, Charity which thinks no evil,
would not miftake what is more briefly expref- requires it ; becaufe we know they were Hoi/
fed in one place, we muft confult where it is men, and bound for the $lory of God. I might
more largely let forth in another. here farther urge the Reading and Meditating
3. W E muft reduce all to the form of who I- of the Scriptures, from the consideration of the
fome words. The Apoftle gave Timothy one, plainnefs of them : and fince.they are a Rule of
which he is to hold faft 5 2 Tim. 1. 13. Hold Life, and therefore of Infinite concernment, 8$
jaft the form of found words, which thou haft are alfo fo plain and clear to a ferious humble
beard cj me, in faith and love which is in Chnft Soul : would we then be great proficients in.
Jefus. There are foundation Principles moft Spiritual Wifdom, and gain intimate acquaints
evident in Scripture ; ' Thefe are fo many heads ance with the way leading to Salvation, let us
to which all is to be reduced, and nothing con- be much in thefe things, Read much in if,1
tradictory, to thefe is to be admitted, for then Ponder much on it, and Pray much over both |
they are not held faft : There is an Analogy of and by this means we fhall be directed aright,
Faith, which the Truth of the Word of God and kept from miftakes, and Soul Deftroying
requires it ncceftary to hold to, and we muft errors,and be more fatisfyingly acquainted with
obferve it * Rom. 12. 6. Having the gifts, dip the Holy Will of God, in order to our more
fering according to the grace that is given to us, chearful and Cemfortable doing of it.
whether prophecy, let us prophefie according to the [ O c t o B e r, o. i 6 8 $. ]
SERMON XL
Question III. them muft needs be fitted hereunto , thtf
muft therefore comprize allDivinity in them,
'&&&& H AT do the Scriptures princi- v\z. to guide a man right in his way -, fcr 3,
*§ Wf §* pally teach $ Rule is always of the means to an end: fo that:
*?/■!»» tne Parts of^ivimty,31^ the fum of theScrip-
3^$'$^ Answer." tures muft be one and the fame. Now the
parts of our Religion are properly Faith and
The Scriptures principally teach, what Obfervance-, thefe therefore are the things
Man is to believe concerning God, and which the Scriptures muft direct unto, and
what Duty God requires of Man. inftrucr us in. We have already been allured
. that God is mans laft end 5 to glorify and
TH E Scriptures being fallen man's Rule, enjoy him, is the Reasonable Creature's Feli-
to direA him how he may attain his city, and there are two things very requifitj
Chief End, hence the fum and fubftance of in order to this, w*. That wo kpow hipi,au*
?' chat
u LeBures upon the Queft. Ill*
that wTieTve him -, and under thefe two is 3. T tf ER E is no glorifying of God,j/ithout
fallen man's Religion fummed up.- thefe two knowing of bint. How is it polfible tor men
do therefore carry in them, the fubftance, to give him the glory that is due to his name,
fcope and end of the Scriptures. The gteat if they know not his name ? If we know not
defign of the word of God, is to lead us to who, or what he is, we cannot acknowledge
}iim. He is the great end of it, fo far as he him as he is. Knowledge &truft go together,
may be ferved 8c enjoyed by man: fome other Pfal. 9. 10 They that know thy name will put
things by the by, may be learnt from thence ^ their truji in thee. All the Atheifm and irre-
but this is the direct aim. Knowledge and ligion in the World arifethfrom men's nefci-
Practicemake a man happy. Joh. 13- I7: If ence of God, Pfal. 14. begin. Tbejooi b^b/aid
ye know thefe things, happy are ye, if ye do them, in his heart, There is no God. The A pottle
Faith then and Obedience are the two Chan- chargeth all the wicked's carriage to Chrift,
nels in which all the Scriptures do run. upon their not knowing him, 1 Cor. 2.8, 9.
Solomon will inform us in the fum of all that Which none- of the princes of this world knew;
is faid there, £ccl. 12. 13. Let us hear the con- for bad they known it, they would not have cru-
clifion of the whole matter ^Fear God, and keep ci fed the Lord of glory. For this ignorance of
his commandments : for this is the whole duty of God, is declared to be deftrudtive, Hof 4.6.
vian. And to thefe two heads Paul reduceth My people are deflroyedfor lack of knowledge.
the whole form of wholefome words, 2 Tim. 4. NATURE makes nofuch difcovery of
I. 13. Hold f aft the form of found words, which God, as may furnifb us with a knowledge J "uffici-
thou haft heard of me, in fattb and love which is ent for happinefs. Not the light of nature in
in Chnji Jefus. men's hearts, for that was only adapted to
1 (hall here only briefly glance at the mean- the law of the firft Covenant, which cannot
ing and ground of the diltribution, it being give life to man that is dead in fin. Gal. 3. 21.
the firit and molt comprehenlive in all Divi- Is the law then againft the prom if es of God > God
nity : A few words then to each part, as forbid : for if there had been a law given which
they are here exprefTed. could have given life, verily righteoufnefs Jhould
l.'THE Scriptures teach to bat Man is to have been by the law. And the better part of
believe concerning GOD, 'Faith in God is the it is alfo obliterated by the fall : and though
rlrft part of fallen man's Religion. The foun- there be fuch an impfeflion indelebie upon
dation of the happinefs of any of Adam's na- every man's heart, as carries in it theconvi&i-
tural Pofterity is laid in believing : it mufl on of a Deity •, whereupon there is no nation
therefore be effential to Religion -, and all but hath fome Religion or other •, yet their
fincere Obedience derives from it ; for faith minds are fo darkned, that they know not
works by love • hence it is before it, in order who or what manner of God he is ; hence
of Nature Sc Doctrine. Now in our treating they have taken up with falfegods, and'falfe
about Faith, there are two things to be con- Worihip. Nor yet the book of nature, the
fideredof: viz. The Nature of it, which in great and admirable works of God •, fortho*
the method of our Catechifm,will come to be there is never a leaf in this Book, but hath
treated of afterwards : And the Obfelt of it, fomething of God written legibly upon it,and
viz. G 0 D, fo far as he hath feen meet to many Characters of his Divine power,wifdom
reveal himfelf to man * and rhis is that which and goodnefs there engraven-, yet all this
is now before us. This then is the aiTertion will leave a man fhort of the laving know-
here laid down, Thai the Scriptures do reveal ledge of him-, there is enough there for man's
GO D to us, as a finable tffufficient Object of Condemnation, but not for their Salvation ;
our Faitb. Concerning which let thefe things to ftop their mouths $ but not to light them
in general be taken notice of. their way. '
1. T HERE is no happinefs for man, but in $. T HE Scriptures reveal fo much of God,
the enjoyment ofGcd. He only can be man's as is necejfary to be known to Salvation. Tho'
objective felicity : This the Pfalmift well un- they do not difcover God in the utmoft extent
derftood when he faid, as Pfal. 73 2?. Whom of his Being, yet they declare him as he is
have I in heaven but thee ? and there is none knowablebyus,andfo as may make us happy ;
ufon earth that I deftrc beftdes thee. Every 0- not his face, but -his back parts.- there is
ther thing,that man trults to for his well being, enough of God there exhibited to make a
becomes to him a lying Vanity. man perfect, ( iTim. 3. 17. ) Enough to light
2 THE RE is no enjoying God, but in the man the way to Eternal Life, ( Joh. 5. 59.)
way of glorifying him. It is an honour that he In fum, God is there revealed as a finable ob-
bellows upon none'butthofe-that honour him. ject of faith, for fallen-man to truft in for
To have him for their portion is the recom- life-, as one who Can fave us ; and how we
penfe which God bellows upon fuch as make may come to obtain Salvation of him ■> to give
it their great defign to glorify him. Pfal. 50. men fuch a knowledge as our Saviour fpeaks
nit. Wlofo oft "crcth praife, glorified me : and to of. Joh. 1 7. 3. And this is life eternal^ that
him that order cth his converfation aright, will I they might know thee the only true God, and
Jb:w thefdvation of God. Our fruition of God Jefus Chrift whom thou haft fent.
is the proper fruit of oar being entirely de- 6. T H AT knowledge of God which we obtain
Vjted to him. ■ - by the help of the Scripture •/, is called a know-
ledge
i i.ir-.--J
Queft. III.
lAjfetnbl/s Catechifm.'
tf.
iedge of Faith by Divines. And the leafon is,
becaufe it is a knowledge which we come at
by Revelation ; and for this Caufe, believing
5s in Scripture expreffed by the knowing of
God ; not only becaufe a faving knowledge
of God is an ingredient into true Faith, but
alio in that we are to come to the underfland-
ing and knowing of thefe things, by the re-
port that is made of them to us in the word of
Gcd. Rom. id 14, 17. How then Jhall they call
on bitn in whom they have not believed ? and bow
Jhall tbey believe in bitn of whom tbey have nit
b^ard ? and bow Jhall tbey bear without a preacher?
So then faith cometb by bearing^ and bearing by
the vcord of God. For a more full clearing of
this point obferve % , ■ ■
\_\.~] THAT in Faiib there are two things
injeparable, viz. Ajjent & Confent. The Scrip-
ture notion of true Faith, comprizeth both of
thefe, the former in refpect of the Under-
ftanding, the latter relating to the Will ;
the latter of thefe is not of our prefent confi-
deration,butwill beconfidered under the Exa-
men of theNature of Faith, only let it be here
remarked, that God is difcovered to us, that
lie may be the Object of our truit, and there-
fore as fuch mult our Faith entertain him in
all. the Revelations he makes of himfeif.
C2.J.IJV tbe Ajjent of Faith, there are two
things- to. be qjferved difi'wSly, as needful to it.
(1.) AN Vr.derderjianding of the meaning
of the Truths that are commended to us.. For
without this there Can be no rational afferit ;
the underftanding of Men doth not, cannot
yield to the truth of a thing that it hath not
entertained the notion of .- For a Man to (ay
that he believes as another believes, & mean
while is Jgriorant what the other's belief is,is a
piece of pure nonfenfe. Affent is an aft of rea-
fon, and there is no reafon in afTenting to tkat
which we are Itrangers to •, Heb. n. 6. But
without Jai/h it is impojjtble to pleafe him : for be
that cometb to God, mufi believe that be is, & that
be is a rewarder of them that diligently feek him.
7 (2.) A credit that vce give to tbofe things upon
tbe TeflimonyofGod. All Faith is a credit of a
thing that we receive by report or hear-fay, &
it arifeth from the good opinion we haveof the
witnefs that makes the report. Humane Faith
is produced by the Authority of humane telli-
mony. Divine Faith believes, becaufe God hath
faid it. There are divers things in Divinity,
that are a'boVe theComprehenfion of our reafonj
• and for us to afTent to the Truth of theScrip-
tures, meerly upon our own reafon ings^or be-
caufe we fee into the rational arguments to
evince the Truth of them, is not Faith : nor is
it Faith of the right ftamp, to receive them
upon the affirmation of any man or men.
This w;as their Commendation, 1 Thef 2. 13.
— When ye received the word of God which ye
heard of us, ye received it not as the word of
men, bur ( as it is in truth) tbe nord of God — .
And indeed Gcd's report is to be credited •,
for he hath all the properties of a credible
witnefs trarifcendantly in him : He hath in-
finite Knowledge, perfect Fidelity, and un«
prejudiced Charity
7. THE matter of. this Faith- is, what is to
be Believed concerning Gcd. For if God be
the only Object of our Faith, then all the
matters, or the truths to be believed mult
center in him : Humane Faith extends to o»
ther matters j but Divine. Faith is reiirained.
hither. It is true, there are :a great many Ar-
ticles in Chriftian Religion,many of which do
nextly concern the Creature, as mans integri-
ty, apoitafy, and recovery, 0V. but all are re-
ducible to God, and are to be referred to him,
as belonging unto .his. Government : So that:
all matters of Faith are to be brought hither,
and lead us to this Object, viz. the Being of
God> his Sufficiency, his Attributes, fiis Sub-j
filtences, his Efficiency, his Decree, and Works
of Creation and Providence, his Preferving,
and Governing the World, difpofing all the
affairs of man in particular, fn that we are to
come to the knowledge of ourfeives in, the
knowing of God $ which things will follow"!
afterwards to be look't into. , .•< -
,11. THE Scriptures do alfo teach ys what Du-
ty God requires of Man. Obfervance or Obe-
dience to God, is the fecond part of the Chrif-
tian Religion : God is the firft caufe and the
laft end of all things-, all things therefore
that are from him, are alfo i^ox him, and every
fort of being is to be fo for him, as the nature
that he put into. it, is capable.. J^ere then for,
the opening of this, take thefe Concluiions .-
1 . THAT man was made for the atlive ferving
of God. He. was a Reafonable Creature, and.
was therefore -to pay to God a reafonable Ser-
vice^ a moral Creature.and therefore.he owed,
to him a moral Obedience : lie was to fhew*
forth God's praife^ and. this duty being mo-
ral, was therefore perpetual : though his falE
difenabled him from doing $ yet it did not
loTe or diflblve his. Obligation, but it ftill
abides ; yea tho' the New-Covenant hath ta~
ken off theCurfe of difobediencefrom the Be~
liever, and laid it upon Chriftj and hence he'
is not now . as before, under a fentence of
Death for the leaft defect in this Duty •, yec«
moral Duty continues to Jy upon men as z?
debt which they owe to God ; and indeed, id.
wasfo accommodated to his nature, that his?'
formal happinefs confifts in it : I fa. 56. 2 J
Blejfed is tbe man that doetb this, and the fon of,
man that fayelbholdon it : that keepetbthefab-'.
bath from polluting it, and Aeepejb bis hand Jrcnz,
doing any evil. The Obedience of Chrilt hatfc
not given his people adifcharge from their
perfonal Obedience ; but hath riiade way that
their fince*re, though impeifect Obedience,
may find acceptance with God ; for which rea-i
fon the Gofpel lays the ftrongtlf ties upori;
men to ferve God. 1 Cor. 6. 20. For ye are
bought with a price : therefore glorify God in your \
body, and in your j pint, iibhb are Gcd's.
> 2. THAT man mufl bate a Rule made faonn:
to him, whereby he may be dire tied to ferve God,
We have already heard, that the Creatures
cannot attain it's end, Without a Rule to
guide it. The reafonable Creature being to
perform a reafonable Seivice to God, muffnot
F j enl/
h'6 LeBures upon the Queft. I1J#
only have a Rule, but be acquainted with" it. works, when he hath done all, that he is unpro-
It is enough for fuch beings as are to be guided fitable : there the leaft defect brought him un-
to their end by inftincl:, that he who fo guides der Condemnation 5 here Uprightnefs 8c Integ-
them, do know the Rule according to which rity will be accepted of him : and none of thefe
they are to be led : but fuch as are to ferve God things hadfo much as the leaft hint of difbovery
voluntarily ,mu ft know theirRule •, it muft there- in the law and light of nature, but are purely
fore be fome way or other publifhed,or declared pofitive, and of revelation,
to them: There needs not only the Counfel of 7. THESE are All commended torn in the
God's Decree, but of his Law too, to guide them Scriptures. The whole concern of Evangelical
aright ^ for if their milling of their Duty, be Obedience is there fet down. There are both
chargable upon them for Sin, they muft needs the Duties themfelves. Mic.6. 8. He hath /hewed
be advantaged to the knowing of it ^ fo that if thee, 0 man, what tigood 5 and what doth the Lord
they are alfo ignorant, that alfo muft be their require of thee, but to do juftly,andto love mercy,
own blame. Hence that, Mic. 6.8. he hath and to walk humbly with thy God? And the Way
/hewed thee, 0 man, what is good x, and what doth in which they are to be done -, and theFountain,
the Lord require of thee, but to dojuftly, and to whence ftrength is to be fetched { and thepre-
love mercy, and to walk humbly with thy God ? cious Encouragements to engage us in ferving
3. THAT this Rule, for the Subftance of it, of God, to be found. Rom.io.6,-],8.Buttherigh-
sjoas at the firft written in Tables of flefh : When teoufnefs which is of faith; ff>eaketh on this wife,
God made man, he engraved upon his heart the Say not in thine heart, Who fhall afcend into hea-
!Rwle of his ferving him •, he wrote it upon his ven > ( that is to bring Chrifi down from above )
jpra&ical Underftanding or Confcience, where Or, rtho fhall defcend into the deep 1 ( that is to
lie was able by reflecting upon himfelf, and bring up Chrift again from the dead) But what
looking upon thofe regifters, to take right mea- faith it ? The word is nigh thee, even in thy mouth ,
fures in all his courfe. For this reafon in the and in thy heart: that is the word of faith which
Renovation of man, God makes fuch a Promife, we preach. And thus are they able to make the
Jer. 31. 33. But this floall be the covenant that man of Go&perfetf.( 2 Tim.3.17. )Wearethere-
i will make with the houfe oflfrael, After thofe fore directed hither in all Cafes. Ifai.8. 20. To
days, faith the Lord, 1 will put my Idw in their the law and to the teftimony ; if they /peak not
inward parts, and write it in their hearts, and according to this word, it is bccajtfe there is no
noil/ be their God, and they fhall be my people* light in them.
4. THA T a great part of this Rule is ob iite- Use. THESE things well confidered, will
rated by the fall of man. This is no little part ferve to commend to m the excellency of the fiudy
of the mifchief which befell man by his Apofta- of the Scriptures, and may be a quickning mo-
fy, that he brake thofe fair Tables of the Law, tive to prevail with all, particularly Toung Per-
and defaced that infcription -, fo as that there are fons to devote themfelves to the reading, and
iout a few broken fragments that remain : and meditating in thofe facred writings. Oh how
his underftanding alfo being darkned, and his precious a thing is the BIBLE,that is filled with
heart blinded, ( Eph. 4. 18. ) there isfcarceone fuch Teachings, asthcfeare: Here is the true
full Sentence, that he can truly fpell out of all: Wifdom to be found •, here delight and profit do
So that though this Ignorance is befallen him moft entirely meet together. What fhould com-
by his own fault ; yet it is certain, that if ever mend any Book to us to be preferred before a -
he be reftored to a capacity of ferving God a- nother, but only the excellency of the matter it
right, he muft be new informed in what is his contains > And for this, the Book of Scriptures
duty, or elfe he will ly under endlefs miftakes ; is furpaifing all the Volumns that are in the
and muft be taught by God, for none can teach World. Let me then plead with you for this,
as he doth. from the prefent confideration. Be perfwaded
5. THERE are additional duties lying upon to.be in love with the holy Scriptures j and
man under the G of pel, which were not expreffed that love will engage you to be much in conver-
tn the law of the fir fl Covenant. It is true, that ling with them. Confider then,
the Law carried in it an Obligation to all that i. WOULD you know much of God > Why,
God fhould pofitively comrrmnd ; but jet pofi- here he hath made the molt glorious difcoveries
tives are not to be picked out of the law, but of himfelf. There is indeed much of him to be
depend altogether upon Revelation : fuch were feen in the works ofCreation &Providence ; but
thofe about the firft Sacraments given to Adam, in his word he hath more fully made himfelf
and fuch is every duty that is purely Evangeli- known. There is he to be feen as aGod of Power,
cal ; fuch therefore muft be other wife declared and Wifdom, and Goodnefs, and Sovereignty ;
to him. but here is he known as aGod of Grace, and
6. THE R E are other Confiderations put up- Salvation. He is here difcovered in the face of
on Moral Obedience in the New-Covenant, which Jefus Chrift. And how happy a thing is it fo to
were not in the firft. There man was to obey knowGod,and be acquainted with him! This is
f>y aConcreated power of his own ; here he is to the knowledge that leads to Eternal Life ; the
derive all his ftrength from another, viz. Jefus perfection of this is that which makes the Bea-
Chrift, the head of Influences : there he was to tifical Vifion ; and Paul counts he fhall then be
have earned his happinefs by his doing \ here perfectly happy, when he fhall come to know as
he is to refolve all his hopes for Salvation into he is known. The Scriptures are the cleareft
theRighteoufnefs of Chrift, and to fa}r of his own glafs, in which he is at prefent to be feen.
6 - - - & -' * - 2i WOULD
Queft. IV- zJffembly's Catecbifm. ij
2. W OULD you know bow to Live h how ons 3 your vain companions would fain cheat
you may order your Converfation fo as to fee you with their crafty iniinuations ; your own
God's Salvation ? Here you may be inftrutted hearts are ready to impofe upon you with their
about it 5 here are to be had thofe unerring foolifh imaginations. Except you keep to the
directions, by which you may be led in the Word of God, you are gone,: but keep to that,
right way. You want Wifdom to direct you h and it will fhew you better. Romances and
you are apt to wander by reafon of your Play-books will but ltir up your carnal Lulls ;
blindnefs, here is a light and a Jaw- here you but this will help to fupprefs them. And
may find the true Wifdom & Underftanding. now, that you may read the word profitably
Hear what direction the Spirit of Gcd gives to Befure to ask of God his Spirit 5 and apply
you Young men, Pfal.i 19.9. Wherewith Jhalla you minds to enquire of every portion y oil read,
young man cleanje his way ? by taking bred there- What of God, or what of my own duty doth
to according to thy word. And to you Children, this difcover to me ? And accordingly im-
Pfal.34-11- Come ye children, hearken unto me : prove it 5 fo mall the Scriptures become fer-,
Iwili teach you the j ear of the Lord. The Devil viceable to bring you to the enjoyment ofLife
would fain deceive you with his falfe fuggefti- Eternal. [ November 6. 1688. ]
SERMON XII.
(Question IV. here perhaps feem a thing fuperfluous to go a-
xt 4 t ■ n n r\ ^ bout to prove a truth fo clear and man ifelt as
&&§M & A 1 is UU U > this; which is the prime dictate of Nature's-.
^IVT a Kght, and is written with fuch Sun-beams, as
SiagSt Answer, are fufficient to convince a meer Gentile, and
'*Jt;t T\ • c • • re- t?. 1 j *eave nim without excufe, (Rom. 1. 19,20. >
GOD is a Spirit, Infinite, Eternal and yet, becaufe there is fo much of Atheifm \i
Unchangcable.m his Being, Wifdom,Power, men's hearts naturally, as tacitly to deny it \
Holinefs, Jufticej Goodnefs and Truth. ( Pfal.i 4. 1. The fool hath f aid in his heart; There
is no God. PfaL I0.4. 7i&* wicked through the pride
GO D being the great & ultimate Object of bis countenance will not feck ajter God : God is
of Religion, and be on whom our faith not in alibis thoughts. They defire there were
is to depend,and to whom our Obedience is to none, and what they defire they endeavour tc»
return,as being the firft caufe arid the laft end, belieVe. ) And becaufe it is the Pillar-truth of
and becaufe faith is the foundation of true all Religion, give me leave to pick up a few o£
Obfervance, the knowledge of him therefore the many Demonftrations, by which this Ar-
is the firfl thing neceifary to be fought after, title is confirmed.
Hence that of our Saviour, Joh 17 3. And this (1.) THE works of Creation do undeniably'
is life eternal, that they might know thee the only prove the Being of a God. The whole frame of
true God, andjefus Chrijt whom thou haji Jent. iecondBeings carries the imprefiion of this truth
Now the great defign of Scripture is to dif- upon it. The things that are made,lead us by,
cover God to us : We rnuft know him, if ever the hand to him that made them. For,
we trult in him. No other object can make 1. THA T the World was not eternal, is evi-
us happy but He-, and therefore our faith can dent in the very nature of it \ as wilt more
reft with fafety on no other. This then is the largely appear hereafter. Here let it only be
prcfent enquiry. It was once a proud enquiry obferved, that whatfoever is fubjett to change,1
of infolent Pharaoh, Who is God f But it ought is a Creature of time •, that which may come
to be the humble inquifition of all the children to an end had a beginning •, and before that
of men : and our great requeft mould be,that beginning, itwasnot. The fubjection of the
God would reveal himfelf to us. Before I the Creature to corruption, proves Its genera-
proceed to the direct explaining of the Anfwer, tion. Where there is a term in which the
there . are a few things requilite to be fpoken thing centers,there was a term in which it be-
to. gan. Where there is a fecond,third, & fourth?
I. THA T there is a God. And this is fup- generation, there was a firft : but I infift not;
pofed in theQueftion : for when weask,What here at prefent.
a thing is, we take it for a granted truth, that 2. THE Creature could not be its own Maker J
there is fuch a thing •, and it will be vain for For a thing, when it had no being, to give be-
us to go about to defcribe the Being of God, ing to it felf, is unintelligible, yeaimpoflible :
except we believe him to be. The Apoftle for nothing to have a power or vertue orErB-
therefore takes this to be the firft Article of ciency in it, yea a creating power, which can:
faith, which if not entertained, there can be be nothing lefs than infinite,is a contradiction^
no coming to him. Heb. 1 1.6. But without faith Efficiency prefuppofeth an Exiftence, which
it is impnjjible to pleafe him : for he that cometh the World had,not, when it was not.
to God, muft believe that he is, aad that he is a 3. HENCc there muft befomeihing befiJes
rewarder_oftbem that diligently Jeek him. It may jtl and before it, that mujlgive being to it. To
Ill ll I .1 ' '■ — ■ — ■ III I I - ■■ .1 I «*.
<vg LSures upon the Queft.- IV.
look, upon a whole World of Beings, and have of himfelf, nolefs in managing, than he did in
fuch a reflection as ihis,viz. That once all thefe making of the world.And this might be convin-
ahings were not, nor had any Principle of being cingly cleared up in many infhnces. A few
5n nature,but were produced out of nothing, this may be pointed to .
fpeaks an Omnipotent power, before & beyond i. W E heed to look no farther than the
the Creature, that muft be the Authof of this common & daily ordering of, and providing] or
great work } and what can that be but Divine ? the Creature, When we fee the urireafonable
Created power can work, if it hath matter futa- Creatures are guided to attain fuch ends, that
He to work upon -, but take that away, and the they know not of,in fuch a certain and conftant
Operation of the Creature ceafeth. To bring a way; as if they acted by counfel : how the Sun
"World out of nothing, commands our acknow- obferves his feafons, and all his motions diurnal
ledgment of an Increated power,and that is God. and annual, as if it had knowledge. Pfal. 1 04.
4.TH E curioufnefi of the compofurep exqui- 1 9. He appoint eth the moon for feafons >, ; he fun
fitenefs §f thefabrick,declares an exqufite work- knoweth bis going down. How other Creatqres
/nan. As to make a World of nothing, is an e- obferve their feafons of coming and going. Jer.
videnceof Infinite power •, fb to make fuch a 8.7. Tea, the flork in the heaven knoweth her ap-
,\Vorld,is the difplay of Infinite wifdom. Whe- pointed times, and the truth, and the crane, and
ther we confider the compofition of any one the f wallow obferve the time of their coming.
Creature, and that the moft contemptible ( fup- How rationally and difcreetly every Creature
j)ofe a worm, or a pile of grafs) its nature hath acts, W-hich have neither reafon nor difcretiori
more wonders in it, than the greateft Naturalift in them \ may we not, nay muft we not
whatever was, Solomon himfelf, is able to Ana- hence infer, that if thefe Creatures act by a
lyfe. The Heathen could fay, Vrefentemque re- Rule they underftand not, and go to an end
jerttfuttlibet Hcrba Deum. There are fome /»- which they are ignorant of, they muft needs be
fells fo fmall,that our fight cannot difcern them, guided by one above them, who knows both
without the help of aglafs, and that yet they their journey's end, and tjie way to it? And
lhould have in them all the Organs of fenfe and when we confider the wonderful Provifion that
jnotion,is aftonilhing. What mail we then fay, is made for this great family of the world, daily
io the more flupendous pieces of this frame,and and futably fupplying all the wants of thefeve-
the admirable Difpofure of them ; the vaft body ral Creatures, that are in it, it leads us up hi-
of this Earth hanging amidft the Air,and lying ther. The Creature cannot provide for it felf ^
faft there, upon its own Center : the great frame it only gathers what is made ready for it. Pfal.
of the Heavens, to which compared, the Earth is 104. 27, 28. Thefe wait all upon thee : that
little more than an Atome, and thofe curious thou may ft give them their meat in duefeafon.
Lamps, there lighted up & kept burning --, efpe- That thou give ft them, they gather : thou openeft
dally that glorious Sun in the firmament, but thine hand, they are filled with good. And thers
for which the lower world mull fufFer a perpe- are fome Creatures that cannot do that, except
tual Night. The Pfalmift afTures us, that thefe it be brought to them. God therefore proves
•preach a God to us. Pfal. 19. beg. The heavens his oWn Deity, by that one queftion, Job 38.
declare the glory of God : and the firmament ult. Who provideth for the raven his food} when
fhewetbhis handy work. Day unto day utter eth his young ones cry unto God, they wander for
fpeech, &c. Or, if we confider the harmony of the lack of meat. Confider the lower world, where-
whole in all its parts,or the admirable futing of in there are fo many millions of Creatures that
the things that are made one to another, fo that muft be fed every day -, and when they fee they
there is nothing in vain, or ufelefs, or incapable are fo, muft we not fay, There is a great and a
of being ferviceable in its place, its nature be- wife Mafter of this family, who gives them all
ing every way adapted to the place it bears : their meat in due feafon. David concludes his
every wheel in this curious watch moving a- meditation of this point, with that, Pfal. 104.
right : and what lefs than Infinite wifdom,could 3 1> The glory of the Lordjhall endure for ever :
fo contrive and compofe this ? This could not the Lord fball rejoice in his works. What one
poiTiblybe chance,but muft be the work of a cu- Creature, nay what one order of Creatures
lious Artificer -, and that can be none but God. could have undertaken this >' But,
Pfal. 104.24. 0 Lord, how manifold are thy works ! 2. WHAT (hall we fay to thofe extraordinary
in wifdom haft thou made them a'l : the earth is Effeils in Providence, which do fometimes dil-
full of thy riches. The Apoftle therefore allures cover themfelves in the world ? Such as outdo
us,that the things made do give us light enough the laws of nature, or do invert the common
to difcover God, in fuch Attributes as are pro- order arid courfe of things j needs muft they
per to him and no other. Rom. 1. 19, 20. Be- fpeak convincingly, that there is one who is a-
caufe that which may be known of God, is mani- bove thefe Laws, holds a fuperintendency over
fe/t in them •, for God hath fhewed it unto them, them, and keeps a liberty in his hands of dif-
For the invifiblc things of him from the creation of penfing or fufpending them at pleafure. When
the world are clearly feen, being underftood by the the Sun flood ftill in the firmament, and mo-
things that are made, even his eternal power tf ved not for the fpaceofa day, (Jofh. 10.12,15.)
GodtJead; fo that they are without excufe. When it went ten degrees backward, f/A.38.8.)
(Zi) THAT there is a God is alfo witnefTed When the waters of the red fea rofe on heaps,
by the works diBroyide7He. He gives witiieffes and made a way for Ifrjtel to pits through'
( Exoi,
»'»*"WT».|Wi«r»,-— H»f,n*»»
Queft. IV. cJfemhlfs Gatecbifm. ft
7iW.i4-.27, 28. ) when the Sun was Eclipfed for lice of Men & Devils. The wrath and fury of
three hours together, at the time of full Moon, earth and hell have been armed againft it, and.
( Mat 2745 ) what do fuch things fpeak, but have in all Ages endeavoured the fubveriionof
that there is' a God that is above Nature, and it: they have combined together, and taken
it with power ? Nature it felf doth fecret counfel, there have been mighty aflocia-
ainft its own Rulcs,nor divides it felf tions, and ftrong confederacies, and all this a-
'_ j: r ...Mr ^f u/nrlri'ncr hnr keens crainfl- rhfi flnrtr. that have been in them ft Ives
rules over
nothire apainft its own Kuics,nor aivmes u leu tions, ana wrong comeucracics, ana *u im a-
aeainft : its°ofdinary way of working, but keeps gainft the flock, that have been in themfclves
the beaten ro;id. There is therefore a God over indefenfible, and have had none to help them m
all to whofe word theft things yield Obedience, the whole world-, and yet all theft united forces
And we muft either deny fuch tilings to have have nothing prevailed. That is proved true,
been againft the evidence of unqueftionable pfal 125, 1, 2. They that trufttn the Lord Shall
witnefles or we muft needs infer from them, be as mount Z ton, which cannot be removed, but
Certainly there is a God. ; abtdeibfor ever. As the fountains are round
3 1 F we confider how the Anions of Angels about Jer ufakm, fo the Lord is round about bis
and Men are governed and controlled, it will people, from henceforth even for ever. And
perfwade us of the truth of a Deity. Theft are muft they not fay, as Verfe ult. As for Judras
the higheft order of Created Beings, and are turn ofideuAtd their crooked ways, the LordJMl
Caufts by counfel of their own Adions, or vo- lead them forth with the workers of iniquity ; but
luntary agents •, nor do they acknowledge any peace 0) all be upon If r del. How often have the
ftcond Being Superiour to themftlves >, but it Enemy been ready to fay, The day is ours,;
is certain that their wifdom & power is not the they are fwallowed up, there it no hope lot
higheft that is- at work in the World •, but there them, we mall have our will upon them 5 and
is One above them, and that overrules them, yet what ftrange,fecret & unforefeen ways have
This evidently appears from frequent difap- there been to work their deliverance? How have
pointments that befall theftrongeft Policies,and the waterfloods rifen up high, winds & ftormsr
deepen defi'gns that theft are managing. There beaten funoufly upon, and endeavoured to link
is fomethiug that croiTeththem when they have or overturn this little Ark ? and yet it hath
done their utmoft. They think themftlves their weathered and outlived them all / Perfection
own Carvers ■ but he makes them fee and fay hath tired it felf in cppreihng the Church,-
as Nebuchadnezzar?)™^ 34- And at the end of and yet the gates of hell could nev^r prevail to;
the days {Nebuchadnezzar lift up Mine eyes unto root it out : and how could this poihbly have
heaven 'and mine under funding returned unto been, if it had not had a God to look after jtf
me and I blfffed the mofi highland I pratfed and I am fure the Church hath abundant reaiofl to
honoured him that Iwctb for ever, whofe dominion fay as they, Pfal. 124. 1, tA V V bad not bee ft
is an everlaliim dominion, V his kingdom is from the Lord who was on our fide now may IJrael
generation to feneration. When they have laid fay : If it had not been the Lord who was on our
in aeainft all unforefeen events, he furprizeth fide, when men rofe up againft us a hen they bad
them takes them in their craft,and makes their fwallowed us up $uick when their wrath was
counftls go head-long. So Eccl 9. 1 1. 1 returned kindled againft us. If there had not been a God,
and faw under the fun, that the race is not to the where had we been ? . .
fwtft nor the battle to the ftrong, neither, yet 5. THE Stupendous Judgments that have
bread to the wife nor yet riches 1 0 men of under- fallen upon fuch Proud and Atheiftcal Perions,as
Tallin* nor yet' favour to men of skill, but time have fet themftlves againft God, is a further
anc t bancl blppelZ to them all. If men did clear witnefs. The fearful ends of fuch men
all he^theyTat h ve moft ftrcngth on their fay, There is a God, who vindicates ; his own ho-
fide would L the day, fo. but it is not fo : nour againft fuch as dare to fet themftlves in
bu Nn™ rfiSi cauft comes on things: even oppofition to it That he doth not dofo always,
their very beans are under his cLtroll? Laban can but declare his wonderful patience , that he
5e Efau meets Jacob with bloody defigns : doth lofometimes is enough to prove his Being
E ?c they overuled, fo that one leaves him, by fo many monuments of it. The very Hea~
Leo^her meets him with akifs. The darning then have obferved it and made an Argument
JfX nnrnnfts of men extorts from them this of it to clear this truth, that fuch as have djf-
J&|rt-41&^%^ the Pfalmift, claimed or ridiculed a Deity, have been over-
PM\8 ult Verily there is a reward for the rtgh- taken with unwonted Judgments. Thus Dm-
Yeous verily bets a God that judgetb in the goras was burnt, Olympius was deftroyed with
eartb' And that Devils themftlves are under. Thunder, ftofhng Lucian was devoured by
fuchapower, is therein fufficiently evident, in Dogs. Look nito. Scripture and fte : Here we
that the Sou £ of men arc daily taken out of have proud P^mb mfolent y demanding, \\ ho
rhndl *** isGod^hatliliouldobeyhim? and what fear-
muft therefore be aftronger than they, and this fol plagues followed him till he was deftroved >
muit inereiorc h ^ Infolent haman confronting the moft high,
°HF that {hall obferve how the Church hath till he is mounted on the Gallows. A daring
n preferred in all ages, muft confefs there is Nebuchadnezzar challenging God to deliver
1 prexcryx 1 * 5 » Aranment ta the Three Children out of his hands, rent a gra-
been _
a God.
evidence
flop the mouths of all Atheiits. it ascertain, ine mon nigii iVB»»- ^^WjmS
that the Church of God is the Object of the ma- «flqmiog theDivwe honour to himftlf3divefted
-I I - II- . ■ ■ ..
,0 LSures upon the Queft. tV<
j ' ' ' '
■of his arrogated Deity, and eaten up with therefore there appears in men, relenting and
Vermine. And (hall men fee the Vengeance, remorfe at the committing qffin-, and when a
and not confefs there is a God. j Natural man hath gone againft the light of his
( ->.) IF man tarry at home,, and hut look Confcience, and'broken a Rule which his own
tnto^himfclj, he fhall tnere find enough to tell inward Conviction told him he fhould not have
him there is a God t God hath his witnefs in done $ and now terrors and amazements fieze.
every man, and he mutt fhut his eyes if he upon him,hisConfcience tells him he hath done'
doth not difcern it : and there are two things amifs, and defer ves puniihment for it, and ef-'
■which bear -teltimony hereto pecially when the deed he hath done is an in-
1. THE Compofition of bis Being. If we con- jury to no man, nor will expofe him to the
fidet his conltituting parts feverally,.they be- danger of humane Laws and Penalties, but ( it
fpeak it. Look upon his Body, it's ftructure, may be ) gain him applaufe of men \ when the
form, fymmetry, and harmonious difpofure of evil hath been committed by and againft him-
every part and particle of it ■, it is enough to felf alone-, yea, and when there is no witnefs
raife us- to take notice of a molt noble Arti- in the world againft him, to accufe him, nor
ficer whom none of the Creatures are able any earthly Tribunal he is in danger of h
to imitate. Ga/en after he had matfe an A- that yec he fhould be filled with inward felf
natorny of an Humane Body, and feen the cu- accufations, and horrid fear .• This plainly de-
jiohty of all the parts of it, was fo raviflied clares,that there isafupream Surveyor of the'
at the contemplation of it, that he made an Actions of men. For, if there be a law that
Hymn toGod his Maker. And we may fee rules men, which appears from the bruiies of
into what a rapture or tranfport of wonder Confcience,which men catch by darning them-
and prai'fe this Observation put the Pfalmift, felves againft it, then there is a law given to
Pfal. i^y. t4, &c. ■' i will praife thee, for I am fee it Executed. . It is the Pfalmifts obfervati-
fearfyh and wonderfully made , marvellous aie on, Pfal 53. 5. Ibere were they in great fear,
thy ivbrfcs, and that my foul knoweth right we'l. where no j ear was ; jor God bath fcattered the
jfy 'fubflance was not bid from thee, when I was bones oj him that encampetb againft the-, thou baft
made in ferret % anal curioufty wrought in the put them to fhame,becaufeGodbath dejp fed them,
lo weft parts of the earth. Thine eyes did fee my And whence could thofe Pannick fea-rs come,
fubliance yet being unperj eft,—. Or, If we con- when men are at feeming peace with the world,
fider the Soul, how much more will it raife and no apparentjudgment near them-, but from
our thoughts ? whe-fe frame is fuch, as it the iropreiiions of a Judgment of God upon
claims kindred with heaven : the vaft reach, them ? The witnefs of Confcience to things
and lar^e comprehenfion of it declares from lawful and unlawful, the convictions of it up-
what ftock it is derived. Acts 17. 28. Pyrin on thefe very Principles, and the fentence it
bim we live and- move, and have our beings as pafTeth, and execution it doth upon men ac-
certain alfo oj your own poets have f aid, For we cordingly, do plainly fay, There is a God,who
are alfo bis offspring. Its grear. knowledge difpenfeth thefe things,
faith that he who made it is of Infinite un- . U s e. H O W jultly then doth the Scrip-
derlt'and'tng : Its Immortality proclaims, that ture call the Atheift, a Fool/
it derives only from him who hath alone Im- AND how fhould we all, Young and Old,
mortality. — —Or, if we confider thefe two in labour to get the practical imprelhon of this
Gmjunilion, and Operation, we are here alfo great truth deeply engraven on our hearts,
led into Admiration! when we here take as That there is a God! .
full an account of man-as we can, and en- r ^. /oo t
quire! Who ir was that made fuch'a Being ? [ D e c e m n e r 4. 1 * 8 8. ]
We mult fay, he is a Creature \ he did it not, _ . , , ,,„. , — „^ ,___ -<—
could not make himfelfi no wiidom or power, ^ ^ ^ , , ^ XT vJTl
that is lefs than Divine could do it. O L R M O JN ALLl.
2. IN" the Imprejjions that are made upon jf. " ^" ~*
thzKaturalConfcicnces of men. The Name of TT' ^ ^ „ y"u\'..- ••;*■•- L .,
of God is legibly written & engraved.on every 1 1. HP HAT God as be is in himfelf is not
mans Confcience and tho' many have ufed ut- X to be comprehended by the Creature.
molt endeavours'to raze it out, yet they could After we have been allured, That there is a
never do it altogether. The fool indeed faith God, our next inquiry would have been, Who
in his heart There x no God ; but hisConfcience he is. But behold, the very entrance into
gives him thelve. And let it be well pon- fuch a Contemplation, the very firft glance
dered • if man was the fupream Regulator of upon the Deity, amazerh the Underitanding,
his own Actions, it would then be in his own and it mult either refket or break. Though
power to dictate fuch Rules,and prefcribe fuch nothing be moreknowable than that there is a
Laws to regulate himfelf bv, as are molt futa- God,yet nothing harder to know than what he
ble to the approbation of his own fancy. } yea, is. The Heathen Simamdes acknowledged,that
he might be a Rule to himfelf, and in refpect the longer he ftudied on the queftion, the bar-
of any compulfive law, live as he lift, without der he found the refolution. Here then we
being inwardly moved, or portability of having are taken up, and called to theContemplation
any inward remorfe for what he doth \ as ha- of one of his glorious Attributes, vu, his In*
vine the hisheit appeal within himfelf. When cmpcfanfibility : which tho' it be as a veil
0 " drawn
m ■ ■ I I II .... , , - i - i I I « i »^^^»
Queft. IV. . zJjfemblys Citechifm. * 4.1
drawn bet ween bis face & our eyes,yet it difco- 4. TO know a thing as it is. is to know it in
vers'to us,that he is therefore moft excellent, be- its EJjence, and comprehend it in its definition,
caufewe cannot comprehend him. And the con- He that hath a through knowledge of a thing,
iideration of this comes in properly here,to check fees it in its naked eflence, and is able to define
our Curiofity, and confine our Contemplations it^ he can tell what it is, and what is the whole
tofobriety, in our fearching after God. That latitude of its being, for he that doth not fee
this is an Attribute of God, or one of his relative through a thing, to the other fide of its ECence
Perfections the Scripture affaires us. See, Exod. and Operation, comes jfhort of knowing it per-
53.20. And be f aid, Tbm cavfl not fee my jace : fectly : he muft comprehend, in himfelf, all that
for there /ball no man fee me, and live. Jod 26. the Being comprehends in it, and have the en-
14. Lo, tbefe are farts of his ways, but bote little tire reflection of it on his Underftanding.
a portion v> heard oj him ? but the thunder of his $. THE Comprcbinfion ofa thing, is the exalt
cover xjcho can underfiand ? But for a more full and adequate knowledge of it. It is a word ufed
and clear difcovery of tbispoint,I mail fiiftlay of Bodies, that have quantity in them •, and is
down a few general Rules introductory, and when one body grafps another within it felf, fo
then proceed to the Confirmation of the Propo- that nothing is left out. One thing then is
iition. In general take thefe Rules. comprehended by another, when it is adequate-
1. THAT the knowledge of athingis5y ly contained in it, fo that nothing of the thing
bringing the Ob jetttf Faculty together. A thing contained be without the thing containing,
is fo far known, as it is irradiated upon the un- The word is hence Metaphorically translated to
derftanding of the perfon knowing. As there the underftanding -, and it is, when the whole
is no fight actual, but by bringing of the thing Object is fo contained in the mind,that nothing,
feen, to the thing feeing •, for which reafon, the in the thing comprehended, is beyond its know-
Obje'dt is laid to be in the eye : fo it is in refp'ect ledge : all of it is fo feen, as nothing efcapes the
of the Underftanding, which is the eye of the eye of the mind. In a word,that is comprehen-
mind. The Object muft be, in a fenfe, in the ded which is perfectly known, which is known
Faculty, or elfe it is not known by it. . fb far as it is obfervable : and this knowledge
2. THAT the Object known,is in the faculty doth imply an Adequation, or perfect equality
not according to its real Ejfence, but according to of the Underftanding to the thing underftood.
its Rational tf imaginary Being, i. e. by the re- 6. THE Knowledge, Comprehenjion^n^ Appre*
flection of the rays and beams of it upon the fa- benfton of GOD, are not really difiind tnings.
culty •, or conveying the fimilitude of it into The apprehenfion of God eflentially, or as he is
the Underftanding. The Underftanding doth in himfelf, is a comprehenfive knowledge of
not underftand without the Image of the Object him. To comprehend, apprehend,perceive,anc?
refracted upon it : for to know a thing, is to con- throughly to know God, are all one. TheAppre-
ceive of the Image of it. Knowledge is made by henfion of God'sEflence, is the knowledge of his
an aihmilation between the Knower, and the whole Eflence ; and he that knows it all, corn-
thing known. He conceives an Idea of it in his prehends it : he that knows the eflence,contaius
mind. In all our underftanding of things, we the whole eflence in his knowledge $ for there is
reprefent and act upon our minds the Effigies of nothing in the Divine Eflence befides it felf i
that which we .conceive of, and fee it there be- there is nothing contained in God, but what is
fore us. Hence the Underftanding makes ufe abfolutely God. Compound beings may be ap-
of the Imagination in this affair. prehended, when they are not comprehended 5
3- THE thing known is in the knower,tf<wr* but fo cannot the uncompounded being of God.
ding to ihe manner 'p 'meafure of him that knows, FROM thefe confiderations, we may proceed
and therefore the knowledge of every one is ac* to the particular confirmation of the Proppfition,
commodated *0 the manner of his own Nature, viz. That thefirfl Being is not knoviable by us, as
& not according t0 the manner of theNature of be if in himfelf. And there" are two heads, to
the thing known. Quicquid recipitur, recipitur which the demoliftration may be referred
ad modutn Recipientis. The Underftanding cap (1.) THAT cur Reafon if notable to grafp
receive nothing but in n<j own way, according in the knowledge oj him. It cannot entertain the
to the manner of its being and operation. It is quidditative conception of him. It is certain,
like an Artificer -, take him 014: of his way, and that man knows nothing, but by fome Rule of
he knows not what he doth. If you go about reafon,which is the carrier between God& man.;
to cany any thing into the Underftanding of all things which are conveyed into our under-^
Man any other way, it will be at a lofs & con- ftandings, are handed to them in a Logical
founded. It is alfo after its own meafure. The way : and we come to knowthem,by feeing in-
createdUnderftanding is finite ; it hath its U//i- to the reafons of them, ^ut our reafon is not
mum Jonamen, its bounds beyond which it can- able to apprehend God eflentially. And that,
not pafs ; and if you go about to put more into 1. BECAUSE there is no equaXproporrion be-
lt, it will break it. L here is a knowledge that tween the faculty 8c the Objetf.We heard,that the
is too high, too hard for it. Prov.?o. 3,4. / nei- Object known muft be ( fome way ) in the fa-
iher learned wifdom,nor have the knowledge of the culty knowing : and hence it follows of necefli-
boly.Who hath afemded up into heaven, or defend- ty, that there muft be a due proportion between
ed >vfbobatb gathered the wind in bis fifl} who hath thefe t Wo. But now there is an infinitely vaft
bound the waters in a garment ? c ho bath efia- diftanCe between God 8c the creature : the mod.
bhjhed all the ends of tbceariu What is his eitendedly vaft created underftanding, isftil!
namcfS what it bis Son's name, if thou canfl till ? G a
^i ' LeSures upon the • Qiieft. IV*
a finite underftandin^ ; but God is Infinite, and rious Object ; the Alining brightnefs that is in
b-tvvecn Finite & Infinite, there is no proporti- bi'tit, our fore eyes cannot be able to look upon,
on : the faculty is bourided, but the Object is 1 Tim. 6A6.Wbo only bath immortality, dwelling
.boundlefs. Plal 1 47. 5. Great is our Lord, and in the light which ho man can approach unto,whom
of er eat power : his underftanding is infinite, .How no man hath fecn, nor can fee : to whom be bo-
then ihould this eggfhell comprehend theOcean? nour and power everlaftitig. Ame'n. God there-
2. BECAUSE if he were comprehenfible by fore, Hot for Want of goodwill to us,but in com-
our knowledge,than our knowledge of him would paifion to our frail 2nd horrow capacities, will
be equal to his own knowledge of himfelf Di- make- ho fuch difcoveries of himfelftous : He
vine knowledge is adequate to the Divine Ef- will for this reafon put Mofes into 'the cleft of
fence : the Nature of God is the proportionable the rock, and lay his hand upon him, whiles his
Object of his Underftanding, he knows not any glory paffeth by him, Exod. 33. latter end.
thing above or below himfelf. If therefore we (2.) T HAT our Words are not capable of uu
Could know him effentially, our weak and finite tiring his bcing,or declaring his Name. Names
underftanding would be equal to his Divine, In- . are the figns of things •, and the impofition of
finite and Supream knowledge : for the perfecti- Names fnppofeth him, that gives them,to know
on of his Underftanding, is to know himfelf, /. e. there Natures. Adam knew the Natures of the
the latitude and glory of his own being. But, Creatures, and accordingly he put Names upon
Oh ! the vaft diftance that the Creature ftands them, and the proper end of Names is, that the
at from God ! Shall the upftarts of time, equal thirig fignified by a Name, may by it be under-
themfelves in Underftanding with Eternity ftood, but no man can give fuch a Name unto
it felf > Shall they that are ofYefterday, and God, as can fignificantly exprefs his Nature ,
know nothing, compare with him that is from neither indeed can we fay any thing concerning
Everlafting? Shall our purblind eyes challenge him, as he is. Whatever title was put upon God,
as much as he, who is light it felf ? or whatfoever we afTert concerning him, it is all
3. BECAUSE he is without Caufe's. . Humane improper -, becaufe the firft being is ineffable,
knowledge comes to difcern. into things, by Prov. 30.4. What is his name > and what is bis
reaching the Caules of them, and in that way it Jons name, if thou canfl tell ? This appears,
pries into the Nature Or Eflence of them. He 1. BECAUSE no man can frame in his mind
that apprehends the firft being, is able to fay a proper conception of God. Names are the re-
what he is, to trace his Original, to give a true prefentation of the Conception, which the Un-
and proper definition of him,to find out and dif- derftanding hath of things 5 and therefore of that
coyer the Nature of his effential & conftituting thing, of u hich we can conceive nothing proper
principles •, but this no Creature can do •, and in our minds, we never can exprefs any thing
that becaufe there is noEfTence, nor Nature that properly. The conception may outbid the ex-
( in propriety of fpeech ) can be attributed to prelfion -, but this can never go beyond that.
God : for Nature and Effeilce befpeak a thing Impoihble itis for our ignorance to fpeak of God
arifing out of fome fore-going Principles ^ but with fuch words as can demonftrate his being
there is no Principle of God, for there is nothing properly.
before him. Ifai. 44. 6. Thus faith the Lordjbe 2. BEc A US E God cannot reveal and make
King of\Jrael,and bis Redeemer the Lord ofhofts, known to theCreature his innate perfettion, [0 a*
I am the firft, and I am the laft, and befides me to make it to Under ftand what he is in himfelf, .
there is no God. and hence to be able to Name him properly.
4. BECAUSE, being aftmple Nature, there God cannot make a Creature of fuch a Cai'acity
can be no judgment framed concerning him.Such as to know him in the latitude of his being •■> and
is the Nature of an Humane judgment that it hence flows the impoflibility for a «ian, or any
cannot judge of airy thing but by framing and other fecond being, to put an adequate Name
compounding fame fentences concerning it : for upon him. That God cannot chtis do, is not by
Humane knowledge is nothing elfe,but the judg- reafon of any imperfection in him, but becaufe
itient of a neceflary Axiome, and there is no of his great perfection. For,
axiome or fentence, that can be truely and pro- jj] IF God fhould reveal himfelf to any fe-
perly formed concerning God : for in every fen- cond being fully,a)id make his name perfectly
tence there is ah Antecedent and a Confequent, known, it muft be to a Creature that is able to
er a Subject and a Predicate, fomething going receive this revelation, and apprehend what he
before, and fomething following after. Where- declares concerning himfelf : but there cannot
as in God, there is neither priority, nor pofteri- be a Creatare capable of this -, it is inconfiftent
ority 5 but whatfoever is in the Divine Effence, with a Created Narure : to fit a fecond being for
5s moft properly the Divine ElTence. this, God muft make fuch another as himfelf
5. BECAUSE he is a moft glorious & il'uflri- not only in his Image and likenefs,but equality*
ous Object. Though it be,by the means of light, Infinitely wife,Eternally knowing, whichwould
that we are capable of feeing a thing, 3^ a too imply a contradiction : for he fhould not make
bright and fhining light puts out our eyes ; and a Creature, but a God.
thus doth this great light, the eye of the mind. [2] IF he mould reveal himfelf fully to the
All Reafon is too finite to comprehend the in- Creature, it muft be either in one word and mo-
finite -, too {hallow to contain the deep, the bot- ment, or in a fpeech and f pace of time : but not
iomlefs -, too narrow to grafp the boundlefs $ too in a word and moment, becaufe there can be no
little comprehcniive to include this incompre- one word formed, which can draw forth & com-
henfible Objed, God is a moft eminently glo- prehend
Quell. IV. sJjJembl/s Gatechifm. ai
prehend the whole fum of the perfe&ion of the to be flrengihned with might, by his Spirit in the
Firft Being •, not in a fpeech, or many words 8c jnner man h That Cbrifi mny due 11 in their hearts
ipace of time ; becaufe if God fliould fpeak con- by faith h that they being rooted and grounded in
cerning himfelf throughout all £ternity,it would love, May be able to comprehend with all J aims
not explain to us all the perfection that is in what is the breadth, and length, and depth and
him. Eternity would not compleat the difcourfe, height h And to know the love of Cbrifi \hicb
but there would be fomething yet behind : ef- pajj'etb knowledge, that they might be filled with
pecially if we add to this, alltbefulnefs oj God.
[3] THAT if God difcourfe to us of himfejf, g. LET us bejober in the Conceptions that we
it muft be either in bis own Language,or in ours, entertain in our minds concerning God Beware
If m his own Languages would not inform us ^ 0f rude, foolifh, and abfurd thoughts of him'
we fhould not be any whit acquainted by it. Let his incomprehenfible greatnefs make us
We can hardly understand heavenly things tho afraid : when we have thought our higheft and
cloathed in earthly language, how then fhould bell of him, (till remember that all this comes
weif fpoken ofm heavenly? Joh. 3.12. Jf I infinitely fhort of his glorious Perfections
have told you earthly things,^ ye believe not, bow 4 LET us therefore admire and adore this
Jhallye believe if I tell you oj heavenly things ? incomprehenfible Being. Here we have a proper
If he fpeak to us in our own language, that hath frbject for our Admiration to work upon. Then
no words in it to exprefs Divine things properly, js our Admiration called for, when we fee a Be-
much lefs adequately his Nature being above us. ;ng £nt0 wh0fe Nature and Caufes, we have not
3. BECAUSE bis Name is wonderful b Jecret, nor can have any infight . fuch a 0ne k ^
and therefore God would not have us inquire where then we cannot rcfulve, let us contem-
after it •, as,when Mofes&eiued to lee his face, piatc . ancj what we cannot comprehend let us
God gave hjim a Check,(fore-cited,£**rf.3 3. 20 ) wonder at : where our reafon is non-pluft let it
giving mm to underrtand that he ask'd his own be our work to gaze our felves into aftonifhment
bane and deitruaion,in that demand. So, when And here is matter of Eternal Admiration The
Jacob inquired for his Name,he rebukes him for glorious Angels cover their faces and fpend
his boldnefs, Gen. 32.29. And the like to Ma- Eternity in crying Holy, holy, Holy Lord God of
noah upon a like inquiry, ( fudg. 13.17, 18. ; and HoSts ! And let us, in imitation, fit down, and
gives him the reafon,Becaufe his Name tsfecret cry wjtn tne Apoftle, Oh the depth \
or wonder jul. That which is wonderful, is a January 2. 1688.
thing fequeftred from knowledge and reafbn 5 ■
which excels humane Capacity •, which out-bids ' r
the reach of a created underftanding. • Such is
his Name, Jfai. 9. 6. his name fall be called Q C R TV/T C\ XT Y11/
Wonderful. How then fhould the Creature know ^ •L/ xv J"?x ^ 111 /lif^ •
him as he is ? ^^
THERE are two CASES, which would here III. HPHIS Incomprehenfible Being hath made
offer themfelves. (1.) Whether we {hall know A fucb. difcoveries of hi mf elf in bis
the naked Effence of God in our glorified State ? Back-Parts, as prefent him afuitable Objeff for
(2.) What hope then of happinefs, becaufe we Faith to reft upon. There are fome precious rays
read. Joh. 17 3. And this is lije eternal, that they of the Divinity, that irradiate us by way of re-
migbt know thee the only true God, and Jefus flection \ by which we may fo far acquaint ouc
Cbrifi whom thou haftfent. But the former of felves with God, as may make us happy. God
thefe may be confidered under the head of Glo- is called a Sun, ( Pfal.S^. II. ) Now if we fix our
rification •, the latter will be taken up in the eyes directly on the body of the Sun, it will
next Proportion. I (hall here then only leave wholly dazzle us ; but if we look on the re-
thefe words of Exhortation. fleeted light or beams of it, we are fafe, and it
1. BEWARE of diving too deep into the is comfortable ; and fo it is here. The Divine
Myfleries of the Divinity. Quaint curiofity perfections are irradiated upon our LTnderftand-
here is but diffraction: faithful ignorance is bet- ing through a dark glafs -, they are held forth
ter than temerarious knowledge. Know for cer- ./Enigmatically: which difplays of himfelf to his
tain, that when your Underftanding hath flut- Creatures, God is pleafed to call bis back part sy
tered as high as the wings of Reafon can carry which he promifed he would eminently make
it, you will find fuch riddles in the Deity, as known to Alofes, Exod.33.ult. Now they are fo
you will never be able to unfold. called,
2. LET us be much in meditating upon this 1. BECAUSE they fall fhort of the plenary
God. The more God's People fee of him, the difcovery of his Native Excellency, in the imme-
more they difcover how little they know of him •, diate unrefietled manifeftations of it. As when
and knowing, that they can never know too we fee only the backparts of a man, we fee but
much, it puts them upon the Apoftle's Practice, very little of his beauty, and comlinefs,whereof
Phil. 3' 1 3 . Brethren, I count not myfelf tobave ap- his face is the principal feat. They are but part
prebended : but this one thing t do forgetting thofe of his ways, yea, a very little portion of him, that
things which are behind, if reaching forth unto is thus underftood by us. (Job 26 14.) His know-
thofe things which ere be) or e,8cc. And their pray- ledge of himfelf, and that knowledge of him
eris after him, Eph.3.i6,to 20. That God cnould which he imparts to us, are infinitely diipropor-
grant them according to the riches of his glory, tionable,
G 2 2. BE*
44 LeSures upon the Queit. IV.
2 . BECAUS E they are but dark reprefenta- impoflible for us to know or underftanrt things,
iions cj bim, in comparison with the glory which but by fome rule of reafon or" other. Reafon is
hepoffcfjcth in the light unapproachable. They nothing elfe but the manner of a Being,whereby
are but as the refracted or broken rays of the it is acted upon our Underftanding. We know
bright Sun,or like the ruddinefs which its beams nothing of God but by putting fome Logical
leave behind it, when the Body of it is gone be- Notion upon him. All things are conveyed to
low our Horizon ; but as the fparks of a great us in a Logical way, and bear fome ftamp of
fire •, glimpfes, and glimmerings in refpect of reafon upon them, or elfe we mould know no-
that tranfcendent glory ,which he enjoys in him- thing of them. Hence God, to fit his difcovery
felf everlaftingly. of himfelf to our manner of entertaining intakes
3. BECAUSE they are, as it were Gar- the Rational or Logical Arguments upon him-
ments, which cloud, hide, or obf cure his Oriental felf, admits of a Diftinction or a Defcription,
Bright nefs. They are as #-varl, which the great utters Sentences or Actions about himfelf,fpeaks
God puts upon him, thereby to difcover himfelf of himfelf as if he were anEffect & hadCaufes -,
in a more obfcure wa^r •, that fo thefe manifefta- a Subject,and had Adjuncts : and by fuch a way
tions do not over-power the faculties of our Na- we come to fee fomething concerning him, who
iure : as a man's backparts are cloathed, and is in himfelf invifible : and this tells us he wufe-
we know him by and through his garment, ful & neceffary reafon is to Faith 5 it being an
which hath not that dlearnefsin it, which may inltrument which is ufed to convey the riifcove-
be difcerned in his face. ries of God unto it \ and therefore Faith doth
IN the further purfuit of this Proportion, we not relinquish or call oft' reafon h for there is no-
may confider, (1. ) What is this difcovery £ thing in Religion contrary to it, tho' there arc
(2.) Wherein it prefents him as a fuitable Object many things that do tranfeend, and muft capti-
of our Faith ? vate it. Religion is the wifdom of God; which
Q. I. W HAT is the Difcovery, which thefirfl cannot crofs it felf,& reafon lifps out fomething
Being makes of himfelf, in his Backparts > to Faith,though this entertains more than reafon
A. IN fum, It is that whereby he reveals his is able totxprefs
communicable glory unto us, according to our 2. h E doth It alfo according to our meafure
manner and meafure of _ receiving it. It is his of receiving it i. e according to the latitude of
(peaking to us about himfelf in our own Ian- our Underftanding it. Asoui appr:huifionhath
guage, & according to our capacity of receiving its proper way, fo it hath its circumfcribed li-
and apprehending any thing of him. Here two ' mits: it is a finite thing : ours are created fa-
things are considerable, viz. What he reveals of culties, and they are narrow & ihallow, and cari
himfelf, and the way in which he reveals it. take in but a little. They are but a ftw drops
1. T H AT which God reveals to usjs his com- of this great Ocean,that our little vefTels can take
fnunicable Glory. The diftinction of the Incom- into them. God's difcoveries of himfelf to us
municable & Communicable Perfections of God are therefore fomefmall part of his great excel-
is known and received among Chriftians. What lencies, and when we have faid all that we can
this communicable glory is, in part icular, will to fet him forth, how little will it be in compa-
afterwards be confidered. In general, it is that rifon of himfelf! It will not bear the proporti-
which ( in other terms ) we call his Declarative on that one drop doth to the Sea. And the rea-
glory,as the former is called his EJJential glory : fon of it is, becaufe our limited knowledge, the
and it contains in it all thofe divine perfections, ftraitned faculty of our Underftanding, can en-
which God doth intereft the creature in, and in- tertain no more. It may be fwallowed up in the
fluence it withal -, of which he hath given us the glory of God : it may fwim in the Ocean of E-
intimations in his word & works : whatfoever verlafting blifs: it may be contained, but it can
of God we may be any ways partakers in, or contain no more than its own meafure. Avef-
whereby he may have glory by or from us, be- fel that is full, cannot be more full. The great
longs to this head ^ and this is that which the things of God are able to fwallow up the Under-
Apoftle calls, That which may be known of God, Handings of men & Angels : but God is focon*
( Rom. 1.19. ) and is called his Name, (Exo&.% 3. defcending to us, as to accommodate his reve-
19.) intimating that there is fomething that may lations to our Capacities,
not be known of him •, nor yet could this, if he Q. II. W HE REIN doth this dif emery pre-
had not revealed it, either by the impreinon of fent God to us,as a fuitable Objetl of our Faith >
it upon the creature,or by the Teftimony he hath A. THERE are twoAlTertions,which Divines
given of it by his holy Spirit ? do ufually refolve this Cafe withal, viz.
2. THE way^ in which God reveals himfelf to 1. W E cannot know more of God,and live. It
-us, comes under a double Confideration. is impoilible that the created faculty mould re-
1. HE doth it according to our manner of re- ceive more into it. It was in kindnefs to Mo-
eeiving it. Becaufe Heaven's mode and way is fes, that God refufed to gratify him in his re-
not known unto us, therefore he fpeaks to us in queft •, and he gives this reafon for it, Exod.35.
the language or manner of Earth -, ( Joh 3. 1 2. ) 20. And he faid, llou canfl not fee my face : for
and that is in the way of created humane Reafon. there fhall no man fee me, and live. If Mo fes
God's face is only knowable by divine & increa- had feen God's face, it muft have been with the
ted reafon, which infinitely exceeds our capaci- eye of his Underftanding-, but that being finite,
ty •, but his backparts are the accommodation of and G d infinite, it muft have been extended be-
the difcoverie6 of himfelf to our reafon. It is yond its capacity, and fo have been broken and
de-
■■■■'■ ■■■ .,■■■■ ... ■ ■■■■- _ ■- _■■ - — — ^ am
Queft. IV. 'zdjfemblys Catechijm. ^
deftroyed, and fo theObjeft would have been he had called Abraham to forfakeall for him,
f© far from being art Happifying Object, that he gives him that encouragement, Gen. 17.
it would have been altogether Deftructive to 1, 7. lam the Almighty God. ; — I will ejiablijh
him. It is true, there are different Degrees my Covenant between me and thee, to be a God
of the Knowlege of God, that Men attain un- unto thee.
to in this life. Some know but a little : others 3. IN thefe Backparts is contained all that
a great deal comparatively : and there is a we can Hand in ncedoj. Let us but read over
growth inKnowlege as well as inGrace incum- all thofe Glorious Golden Letters, in which,
bent on us as a Duty. 2 Pet. 3. 18. But grow the Name of Gcd is dilplayed, in his Word
in grace, and in the kmowlege of our Lord and and Works,and lay by them the ltate. of the
Saviour jfefus Chnfl. And thofe that have the Believer, lay all of his wants open, take the
higheft attainments in this Life, do know but full account of all that can be thought of, re-
inpart ^have but Cbildijh apprehenfions, and quifite to his everlafting Beatitude. &: we ihall
do fee but through a glafs darkly (1 Cor. 1 3,9, &cj find that nothing is here wanting to anfwer ic
There is therefore a more full & perfeft know- to the outfide, and beyond that : Pfal. 34.9 ,io.
lege that we ihall have in Heaven, when we 0 fear the Lord, ye his faints : jcr there is no
fhall be grown MeR, and fee without a glafs, want to them that fear him. The you?g lions do
know as we are known $ and in his light fhall lack and fuffcr hunger : but they that feek the
fee light : but Itill all this is limited and cir- Lord fhall not want any good thing, pfal. 84. 1 r.
cumfcibed to the manner and meafure of a ¥ or the Lord God is a fun andjhield: the Lord
created underftanding. It differs not from will give grace and glory : n$ good thing will he
the other in nature, but in degree .• it is God withhold from them that walk upright Yy.Pfal.6f.5.
in his Backparts ftill ; God as revealed in the Myfoulflmll befatisfied as with marrow and j at-
face of Chrifl". nefs : and my mouth fhall praife thee with joyful
7. W E need to know no more of God, that we itps. See how God did difplay his Backp'nns
may Live. There is happinefs enough for a to Mofes, Exod. 34 6, 7. And the Lord pajfed
Creature compnzed in this dtfeovery. Here ty before him, and proclaimed ],Tht Lord.the Lord,
is that which isfufficient to fill up and fatisfy Q0d, merciful and gracious, long fuffering, and
the moft extended dellres, and make the mm abundant in goodnefs ai,d truth. Keeping mercy
Blefled forever. To fee and enjoy God in his for thoufandsjorgiving iniquity,^ tranfgrejfun^
Backparts,is enough to bound the vafteit reach- & fin . afl& t]jat willby no means clear the guilty -,
ings of Men or Angels. For, vifiting the iniquity of the fathers upon the chil-
i. THESE are all that is revealed of God. dren, and upon the childrens children, unto tha
This is as much as his Infinite Wifdom judg- ;^;>^ and t0 the jourth generation. And what
eth meet to difcover to the Creature : hence carmot all this do for us > But this will be
it is all that we have to feek or enquire after. t,etter feen }n the fequel.
Deut. 29. 29. The fecret things belong unto U s e 1. THE confideration of this Conclu-
ihe Lord our God : but thofe things which are re- f10rij wm afford us DireUion, how to regulate
vealed, belong unto us, and to our children j or- our Conceptions, and ExprrJJions about GOD;
ever, that we may do all the words of this law. and how to expound them. It tells us that all
Out of doubt, God hath manifefted himfelf is to be underftood after the manner of men,
fufficiently for the Bleflednefs of his people, according to our conception, and not according
whom he hath his heart upon, and whom he t0 the Nature of God properly. Though the
intends to make Blefled in communion with, things concerning God, which are revealed in
and fruition of himfelf. Mofes was a blefled tne Scriptures, are not lalfe, but true, yet they
man, and yet he might fee no more. And our are infinitely fhort of expreifing his fublimity,
Saviour declares this knowlege to helife eter- and they are very improper. We muft always
7ial, ( Joh. 17. 3. ) and what can we need more remember that God is inconceivably more,ani
for ourfelves,than Life eternal / He that hath better, than all that is or can be faid of him.
that, is fufficiently laid in, and may triumph. And it may alfo teach us to have a care 'hovtr
2. THESE are the portion of God's Chil- far we ftrein the humane expreflions of Scrip-
dren. Jehovah, /. e. God in his Backparts, ture, in drawing of Conclufions from them,
is the Believers Inheritance. Lam. 3. 24. Tbe concerning theNature of God. Our vain minds
Lord is my Vortion. God in His Face cannot W|U foon grew wanton here, andcalt reproach
be feen \ and therefore not inherited or pof- upon the glorious Firft Being, and provoke his
feffed : for what fruition can we have of that juft difpleafure. It is good to be cautious how
which we know not ? But God hath given or we approach too near to him that is a conta-
in de over to every Believer an happifying ming Fire.
Portion. It is his intereft in this God, thus Use 2. WE are here taught, what is the
difo.vered, that David makes that boaft of, infinite D J proportion between the happinefs of
Pfal. 16. 5, &c The Lord is the portion of mine GOD, and that of his People. God as he is in
Inheritance, and of my cup : thou maintained himfelf, his ElTence, his Face, his Light unap-
my lot. The lines are fallen unto me infleafant proachable, is his own portion and felicity 5
places \ yea, I have a goodly heritage. 1 will But God in his Backparts, his Attributes, his
bh fs the Lord, &c. If there were any thing Communicable glory, is the heritage and hap*
wanting to full felicity in the Saints Portion, pinefs of his Children. He is happy in himfe.f,
God wete not fo good as his Word, When and therefore called God blefied for ever. He
knows,
■ — — — —————^
a 6 LtBures upon the ' Que It. IV*
knows, loves, embraceth, enjoys himfelf, and of him that may be known by the Creature,
that in'his glory. The beams of his perfections may be referred to thefe swo heads; What he
are enough to fill us with good ; whereas the is, and what he doth : what he is able to do,
fountain of it is but Adequate for him. It and what he is plcafed to do ; that he is all,
fhould then invite us aft to get a fure intereft and that he doth alJ. Thefe two are the main
in this God ; arid having obtained it, let it fa- pillars, on which the weight of our Faith lies,
tisfy us \ fay, Jt is enough. Let it bound the and by the which it is fupported. The latter
leadlines of our Souls,and let us be able to fay bids us to truft in him alone -, the former en-
in truth" as the Pfalmift, Pfal. 73. 25,26. Whom courageth us to truft in him at all times, and
have I in heaven but thee > and there is none upon in all cafes.
earth that I defire be fides thee. My flejh and my
heart fa'tleth : but God is the fire ngth of my heart, V. GOD's Sufficiency ( or his Alfufficiency )
and my portion for ever. is his Divine Fulnefs, by vertue whereof he hath
Use 3. LEARN hence what is the great enough in himfelj, to anfwer all his own ends*
Duty of Chrillians. Hath God condefcended A man is then faid to be felf fufficient, when
to make himfelf thus known to us ; it is then he hath not only enough for himfelf perfonal-
our intereft to make it our bufinefs tocontem- ly, but for all them too that have their de-
plate him in thefe glorious excellencies,which pendence upon him ^ when he is able to live
he hath fu difplayed to us: thefe are the upon his own, without being beholding to
things that belong to us and our Children, others, and maintain his poft, and do all that
Leaving then the abftrufe fecrets, that are a- belongs to him, and his eftate will bear it out
bote our reach, to him who alone can compre- without impairing the principal; Hence we
hend them, let us fet our felves in fearch make our gueffes at God s Alfufficiency ,by con-
after thefe manifeftations of himfelf,which he ceiving him to be fuch a Being, but after a
hath made in his word and works .- and think more tranfeendent manner. In the defcription
not, becaufe yeu are here ftinted,that you may two things may be obferved,
therefore be remifs in this fearch. Here is e- (1.) T HE general nature of it, viz. it is his
rough, to fill up Time and Eternity, in the fulnefs, or his perfetiwn. For the fulnefs of a
Contemplation of : here are Myfteries that the thing is its perfection,by vertue whereof there
very Angels of light are ftill Students in. And is nothing wanting to it: and it is oppofed to
remember it is your life, your happinefs. This empth;efs or vanity, which is a defect Now
is the knowledge which points directly to eter- there is a double fulnefs or perfection confide-
nal blelTednefs. A little of this knowledge, rable, the one belongs to the Creature ; the
though obfcure,yet if faving, is better than all other is proper to the Creator,
the skill that can be gotten.in the molt abftrufe 1. THERE is an inferiour and limitted ful-
points of Humane Arts 82. Sciences. We know nefs, or perfection : and it is when there is
all that can be worth the knowing,if we know nothing wanting to the thing, which properly
God in thofe excellent perfections of his. Let belongs to fuch a Species, or is due to fuch a
it then put Toung Ones upon this ftudy, and kind of Being. There are other perfections
perfwade you to begin early in this Inquiry, which it hath notj but all that belongs to its
ft will never repent you that you fought after Exiltence, Integrity, and Ornament of Nature,
acquainting your felves with God betimes.This it hath that fully. A Bealt having all things
is the Knowledge, that will make you truly fuitable for a fenfitive life, is perfect in its
Wife ; all other without it Will not advance kind, tho1 it hath not attained to the perfection
you above Fools, and this only will be able to of a man 5 and ftill the higher rank or order of
make you happy ; you fee nothing at all that being, the Creature is placed in, the more is
will truly do you any goodwill you fee God in requifite to denominate it perfect,
thofe revelations of himfelf to you. — And let 2. THERE is zfunple & abfolute perfeaion,
us all blefsGod for this wonderful condefcen- which comprehends in it the whole and uni-
lion of his to us, that he will make known the verfal fulnefs of all perfeaion to the utmoft
great Myfteries & facred Riddles of his Deity latitude of poflibility : and this is the fulnefs
to us in a way that is fo accommodated to our of God. He hath in him, all kinds of good-
capacity, which mult elfe have lain hid from nefs in the higheft degree, without defect or
us for ever.. And let us therein teftify our poflibility of it : hence is he faid to be all in all,
thankfulne'fs, in ftudying every day more to ( 1 Cor.15.28.) And we read of the fulnefs of
know ; and knowing to love h and loving to the Godhead. ( Col. 2. 9- ) Here are fteps by
ferve him : fo (hall we be made Everlaftingly which we may afcend in our Conceptions of
happy in our acquaintance with him. this fulnefs which there is in God.
J a n u a R y 29. 1 6 8 8. 1. THE chief perfections of the Creature are,
in a mojiperfetl manner and meafure, in God.
If wefpeak of Juftice, Wifdom, Power. Good-
nefs, ($c. there feems to be fome Analogy be-
tween God and Man in refpect unto thefe.
Hence, we give them the fame name, and have
SERMON XV.
IV rr^ HOSE hack Parts of God, in which Analogous formal conceptions of them in our
he dif covers himfelf to us, are his minds. Hence that, Mat. 5.48. Be ye there-
Sufficiency and bis Efficiency. The fmall Portion, forcperfeQ, even as yaur Father which is in hea
ven
: ; ; . , ■ „ j
Queft. IV* *JjTemblys Catecbijm. aj
ven is perfetL But we muft remember, there being is one thing, and their perfection another.
rs but little of this in the Creatine -, but they are In God they are one & the fame : He is Light,
infinite in God. They have them feparably,he Love, Wifdom, t>~V.
infeparably : he therefore hath them in a more (2.) T U h j fecial nature, or difcovery of it
fublime & fuperminent manner, than either is or is, that by vertue of this fulnefs, he hath enough
can be in a Creature. Hence we add the Epi- inhmfeif to anfwer his own ends. The notion
thet of Tranfcendency to them, when we afcribe of fufficiency, amongft men, is a refpect, which
them to him, tnoft wife, moji holy, iS>c. the means bear to the end ; and fo we conceive
2 GOD contains in him all thefe kinds of of God after our manner. Hence Alfufficiency
perfection in the higheft degree. There is a per- muft extend to all the ends or defigns that one
fedtioiiin the feveralCreatures,according to their hath. Which fufficiency of God, is wont to be
kind. There is one glory & perfection in the exp/efTed by Divines, in two particulars, that
Sun, another in the Moon -, but there are others, may be a little opened and cleared.
which they can lay no claim to Whereas in this |_ 1. ] HE hath enough in himfelf /<?/* himfelf,
jmoft noble Firft Being, there is a concourfe or or for his own bappinefs. He is throughly fur-
confluence of all thefe Perfections. 1 Chrr'n.2<?. nifhed with all that is needful or requifite for a
11,12. Thine, 0 L 0 R D, is the great nefs, and Divine life. We may lake up this in thefe Af-
tbe power, and the glory, and the vitiory, and the fertions.
majesty: for all that is in the heaven and in the 1. GOD doth poffefs a Divine happinefs.Hence
earth, is thine , thine is the kingdom, 0 LORD, the title of Blejjed is fo often afcribed to him in
and tbou art exalted as head over all. Both riches Scripture -, yea, he is faid to be God blefied for
and honour come of thee, and thou reigneft over ever. And Happineis,in our notion,arifeth from
all, and in thine hand is power & might, and in the affluence of all futable and fufficient good ;
thine hand it is to make great, and to give fire ngth that which is fitted to the nature of the Being,
unto all. Every feveral Creature is,as it were, and of which there is enough.
a fmall fpring or rivulet of goodnefs ; but he is 2. HE hath all this in himfelf independently
the vaft «ild boundlefs Ocean of univerfal Per- upon the Creature : and hitherto belongs theAt-
fedion. . tribute of his Independency. He hath no need
3 GOD comprizeth in him fuch Perfections, to fetcji in any iiipply from abroad : He wanted
as there are no foot fie ps of them in theCreature. nothing in thofe eternal Ages,when he was alone,
He hath all that fecond Beings have, and fuch and there was no being befide him : his own Be-
alfo as they have not. There are that are called ing latisfy.th him abundantly Earthly Mo-
llis Incommunicable Perfections; which are af- narchs are not felf-fufhYient. Eccl. ;. 9. Mcre-
cribed to him negatively, becaufe they are not over, the profit of the earth isjor all • the Ming
in the Creature, but the contrary : on which ac- himfelf is Jerked by the field But the Firft Being
count we call him Infinite, Immutable, Incom- derives nothing from the fecond •, for that hath
prehenfible, £>V. nothing but what is received from the Firft,
4. GOD comprehends all thefe Perfections 1 Cor. 4. 7. For who maketh thee to d'-.ffer front
within himfelf, -without any defeS 1 He is wholly another} and what haft thou that thou didji not
void of imperfection : He is incapable not only receive ? Heathen Lucrefius, fpeaking of the
of privative, but alfo negative imperfection, he Divine Nature, could fay, Ipfafuis valens Opi~
is light and there is no darknefs at all in him. bus, non indigna noftri. We itand in need of
There is no Creature, not fo much as a Sera- Meat, Drink, Clothing, and all from Abroad, to
phim, but hath fome negative defect attending fupport this life of ours : but God hath his life
it •, i. e. the perfection of the higheft Creature is in and of himfelf. Joh. 5. 26. For as the Father,
contained within fome degrees & limits. The hath life in tymfelf ; fo hath he given to the Sox
Sun bath light, but it is »ot light itfelj, as God to have /if* in himfelf. And in this regard he
is. He is Light without Darknefs, Power with- faith, That his Name is, I AM THAT I AM,
outWeaknefs, Knowledge without Ignorance, Exod.^.i^.
Beauty without Deformity. 3 AS he needs not, fo neither doth he, nor
$. GOD containeth perfections in Him,with- can he, defire any more, than what he hath and
out any capacity of imperfeliion, or pofhbility of is in himfelf. His Infinite Will compleatly ac-
defect. His fulnefs can admit of no diminution, quiefceth in himfelf It is impoihble that he
A Creature, which is perfect ( in its kind and Inould enquire after any farther degree of happi-
degree ) actually , is capable of lofing it. He that nefs, than what he enjoys at home. When he
fees, may be blind, tic. It is not fo with him : was alone by himfelf, and no other with him,
for he hath all his fullnefs of andfrom himfelf -, then he rejoycedtn himfelf, and the poffeuion o£
and depends not for it, or its continuance,on any his own glory : he never craved any thing from
other being, as all fecond beings do on him. All the Creature to mend himfelf by. Hence that,
theirs is borrowed •, but his is his own. Rom.i 1 . Pfal. 50, 9 Sec. 1 will take no bullock out of thy
35, 36. 0;- who bath firft given to him,and it fhall houfe,nor he-voatsout of thy folds. For every beajt
be recompenfed unto him again > For of him, and of the for eft is mine, ana the cattel upon a thou-
through him, and to him, are all things : to whom fand hills. If I were hungry^ I would not tell
be glory for ever. Amen. Others cannot deprive thee, for the wo>ld is mine, and the fulnefs
him, for he dwells in the light unapproachable ; thereof.
he cannot deprive himfelf, for his perfectiou is 4. HIS perfection is fo full that it is incapable
infeparable from his being. In Creatures, their of receiving my addition* He. can receive in
nothing
-■
Lettures upon the Que It. :1V.
nothW from witfck : His Vert*es,faculties and more ? He is a fhield, becaufe he can deliver
noim.ig ti them from all evil. From the evils of this life:
pei : ectos J™*^^^ which B&fel. 9- Becaufe thou bull mod, * W ,*»
infinite there can nothing be added. His per- is my refuge, even the mofthigb, tty habitation :
SSfutesa^rilt it were not, if it There fhall no evil befall thee, ^c. Promthemi-
comd ceive any thing in it. Hence that dial- feries of the fecond death , Rev 2.1 ,. ft - that
lenge fore-cited jRem. 11. 35- ^ «*' *«* >^ overcome* fhall not be burl of the fecond death.
Pivento hinted it frail be rccompenfed unto him Yea,from the flwrof all evil* I&,4M0£&1*
win* He is not only happy,but^^c/> w the Jw r/j<?« »o/,/or /«» iw/fc rfc* : ^ not dijmay-
SacV K aUhJS. cannot be iireafed at all. «U*r I am thy God : I ^#**p» i*wy*J
ft) WHKNCE {houl4 he receive it ? It I will help thee, yea, I wtil uphold thee with the
muft be from the Creature, if at all h but that right band of my rigbteoufnejs For I the L»d
cannot be- for all, which that hath, it had of thy God will bo Id thy right bandf ay igumo tbee±
rr'in Ads 17 i%.Neithet is worjhipped with mens Fear not, I will help thee. Fear not, tb-u worm
hands as though be needed any thing, feeing he Jacob, and ye men 0) Ifrael : I will help thee faub
nvetb to all life, and breath, and all things, They the Lord, and thy redeemer, tfo holy One oj Ifrael.
can give him nothing but what is his own : He Nay, from the poffibiltty of evils approaching
feared it out of his fulnefs, or they had never them : Pfal.91. 10. Neither (ball a, y pique come
j? ^ ft nigh thy dwelling. He is a Sun, becaufe he can
* HIS happinefs cannot be impaired : There beftow all kinds of good upon them, canfupply
can be no diminution of his fulnefs : He is out all their wants 5 Phil.4.1* MyGddfhallfupply
of the reach of any violences theCreature can- allyoitr need, according to his riches in glory, by
not add to, fo it cannot take away from, his fe- CbnB fefus. Fill all their defires, Pfal.81 10.
licitv AsourGW^/rreachethnottohim,to Open thy mouth wide, and Imtl fill it. Fully ia-
benefit him s fo our Sin cannot touch his happi- tisfy their Souls j Pfal.63.5. They are not introu-
iiefs, to impair it. Job 3* 6,7,S. // tboufinnefl, ble as other men- neither are they plagued like
what dofi thou againit him ? Or if thy tranfgrejfi- other men. And is not this enough > •
ens be multiplied, what doefi thou unto him > If 2. HE hath more than enough for them 5 can
thou be righteous, what giveft thou him > on what give them, not only what will fatisfy, but what
receiveib be of thine hand> Thy wickednefs may is abundant. He hath fo much overflowing good-
burt a man as thou art, and thy right eoufnefs may nefs, that their fhallow & narrow vefiels are not
profit the Jon of mart. able to contain it all. His affluence is fuperflu-
U.1 HE hath more than enough in laxhjor ity: it goes beyond, not only -their occasions, but
his Creatures. He only is fufficient in himfelf, their hopes, defires, and thoughts. Eph. 3. 20.
that is able to maintain all his dependents, for he is able to do exceedingly above all that we ask
whom by any right he ftands engaged to pro- or think. There is m him an Infinite Redun-
vide. God is fufficient, as for himfelf, fo for all dancy. There is more for his People than they
beings that derive from, and wait upon him. can improve* Pfal.? 6.8 They fhallbe abundantly
Hence he aflumes that title, Gen.17.1. / am the Jatisfied with the fatnefs oj thy boufe : and thou
Almighty God. Which word is thought to be de- /halt make them drink of the river of thy plea*
rived of a root.that fignifies a Breaft. Efpecially Jures. It is true h we ftand m need of a Deity,
he is fufficient for the happinefs of his People 5 as we are Reafonable Creatures: no created
and that renders him an Objeft Adequate for thing can fatisfy the reachmgs of men's will.
our Faith. Here two things, And as Sinners and Debtors, we ftand m need of
1. HE* hafli enough for them: fufficient to ^Trinity, to bring us again into God's favour :
anfwer all their ends. He intends to make them but there is more in the fulnefs of the Godhead,
happy, and he can do it throughly. 'There are and thefe Divine Perfons, than ever we are able
two Metaphorical cxpreffions, under which this to hold.
truth is declared and evidenced. Pfal. 84. 11. Use i. LEARN hence what a glorious For*
The Lord God is a fun and fhield. tton every believer is pojfejed of Every Godly
(1 ) HE is a Shield. His People are expofed man may fay as David, Pfal. 16.5;. I he LOUD
to many Combats & Dangers -, which, notwith- h the portion of mine inheritance and of my cup :
ftandins their own ftrength, would be too hard thou matntamefi my lot. And as the Cburcb,Lam*
for them : but he is able continually to defend f. 24. The LORD is my portion, faith my foul,
and preferve them,that no evil mall befal them : therefore will I hope in him. And if fo, well
a fhield big enough to cover them,ftrong enough might Paul fay, He had learnt to be felf-fuffi-
to fecu-re them : it was never (hot through. They cient, Phil.4. < 1. Not flat I fpeak in refpett of
enjoy perfecl fafety & fecurity, that are fhel- want : for I have learned in whatfoever /late I
ired under it. Pfal. 91. I. tie that dwelletb in am, therewith to be content. For he had taken
the fecret place oj the moll higb,fhall abide under pofTeffion of the AlfufHcient God, and God's Self-
thejhadow of the Almighty. fufficiency was become his : he had no want,
(2.) HE is a Sun. As the rifing Sun, with its becaufe he knew where to have all made upi
light drives away the darknefs, imparts heat, was in no fear of danger,becaufe he had a fecure
and vivifies the World-, and, with its fweet flielteragainft all. And this is the common 111-
beams, cberifheth man & bead * fo are God's tereft of all Believers. God hath faid to every
People' recreated, cherifhed, and refrefhed with one of them,/ am thine. God'sChildren may live
the ferenefaceofGod ; And what can they need Royally.becaufethey can never beimpoverifhed.
Here
Queft. IV. *Jjfembly\ Catechifm. 49
Here is Grace, and Glory, and every good \ and Jitdab fhall dwell for ever, and Jerufi.em from
it is their own fault, if the)'' be fcanted in any Generation to Generation.
thing. •;■ ; February 26. 1688.
2. HENCE f fr<ry wtffo <* 0<m choice, who /ww
G^/, and /<*£<? */> with any other things. There — — — —
are two Evils contained in it, and they are very
great ones. Jer.2.13. For my people have commit- C T D A/f f\ *VT Yj/J
ted two evils : they have J 'orfaken me the fountain ^J *^ AV ■*-"-■. V-/ J. H Zlf /•
ef living naters, and hened them out ciftern s, bro-
ken cifterns that can hold no water. • They im- VI/H OD di/covers his Alfuffic'uncy to us,
brace lying vanities, and forfake their own mer- \J in his EJJence, and in his Subftflences.
cies : they chufe emptinefs, and reject fulnefs it It is in this way of hismanifefting himfelf to us,
felf .-and no wonder,if they never arrive at fa- that our Faith is guided to trade with him for
tisfaclion. And yet fuch fools are all they, life. Our Salvation depends on One God, in
who will not part with their Sins,for a Saviour ; Three Perfons. Man, as he is a Reafonablc Crea-
that fay to God, Depart j rom us \ and tell him> ture,ftands in need of a Deity to make him hap-
Tbcy dtfire not the know/edge of his ways •, that py • and as he is a Sinner,he wants a Trinity, to
have the world Jet in their hearts ; that prefer fave him : and we have boththefe fully difplay-
the light of their own fire, before the light of ed to us in Scripture. The Effenceis flift in
God's countenance : -— Thefe have that doom order to be confidered of ; and that becaufe
read unto them, Ifai.fo 1 1. This /fait ye have of the Godhead is the UltimateObject of our Faith 5
mine band, ye fhall he down inforrow. it muft afcend thither,and reft there. The Ab-
U s e 3. LET this ferve to commend it as folute Being of God is the fubject of all his re a-
our higheft vcijdom, to feek & fecure an Intereji tions, and we believe in all the Divine Perfons,
in this God : And itfpeaks to Young Ones in fpe- becaufe they are God. Joh. 14.1. Ye believe in
cial, who are enquiring what courfe to take to God, believe aljo in me.
be happy. Get God to be yours, and you have
all : mif oj him, and every tfing efe is nothing VII. THE Divine Ejfence is God, the meft
at all. If you ask me, What you fhall get by Abfolute Firft Being. I might here treat of the
forfeiting all, for him? I anfwer, ( 1 Cor.2.9.) Unity of theElTence, but becaufe our Catechifm
/is it is written, Eye hath net fee tr, nor ear heard, gives us a particular queftion for that, I wave it
neither have entred into the heart of man, the till we come thither. We may briefly take the
things which God hath prepared for them that love opening of the Defcription given in a few Con-
him. But if you feek your Portion elfe where, ciuflons.
you fpend your Money for that which is not 1. BEC A US E Being is better than not be-
Bread, and your Labour for that which fatisfy- ing, nee hence afcribe Being to God •, as if he had
eth not — . All time is loft, that is fpent in fomething in common with other Beings, or as
any other defign : to feekGod early, is to redeem tho' there were a general Nature,in which there
time indeed. God offers himfelf to you in the were an agreement or participation between
New Covenant ; accept him on his own terms, him, and the Creature -, and it is a notion, with-
Whatfoever he calls you to forfake for him, he out which we can entertain no Conceptions of
will infinitely fupply in Himfelf-, and it will God at all. God himfelf therefore tells us his
never give you occaiTon for fuch a thing, as Re* Name is, I AM : and the Apoftle tells us, that
pentance, that you have fo done. here is the foundation of our Faith, Heb 1 1. 6.
Us e 4. LET this Comfort us, in refpect of lie that comethto God,mufi believe that he is.
the prefent Difficulties and Diflrejfes, that are 2.THAT in ifo order ofBeingsfiodis thcFiift.
upon the Church of God. It is at this day low This therefore is a diftinguiffiing Epithet we put
enough to appearance •, and we ought not to for- upon him,and by it we know him from theCrea-
get Jerufakm ; yethereisconfolation inreiped ture. All other Beings are fecondary,derived,
of the Ijrart of God,XhsX IfraePs GOD is Alfuffi- originated : He is before them all •, He therefore
cient. What tho' the hand of Pride may feem aiTumes this title, Ifai.44.6. Thus faith the Lord
to ftain the glory of God's People for a while ! the Kirg of Ifrael, and his redeemer the Lord of
Yet neither faint, woifear, as long as they have hofls, I am the Firft. And on this account, He is
fuch a God. What tho' their enemies be many called, The Ancient of Days, Dan.7.9. Here ob-
and mighty / yet read, Ifai-4oi5,i7- Behold,the ferve two things.
nations are as a drop of a bucket, and are counted j . THAT there is a Firft Being. This is ne-
os the f mall dufi of the ballance i behold fie taketh ceiTary, for it is impoifible,that all things mould
up the ifles as a very little thing. All nations be- fucceedfe follow one after another.Where there is
fore him are as nothing •, and they arecounted to a fuccefiion, there muft be a beginning \ where
him lefs than nothing, and vanity. And fay, Is there is a fecond & third, there was a firft, from
not their condition ftill fafe? Wait but a while, which, they are fo denominated. All Beings
He is but making v/ay, to be feen & known in cannot be originated,and therefore there muft be
his glorious fufficiency, by giving his enemies an Original. We muft firmly believe this
all feeming Advantages on their fide; and then Principle, as the bottom of our Faith •, for faith
will he arife, and bring them down from their runs up to the higheft, and refblves it felf there,
greateft confidences ; then (hall Edom be a de- Faith can never trade for life, with thofe that
iolation, and Mgy$t a defolate wildernefs : but have borrowed their own being & life frcm a-
H nother ;
m i n • ' • " — *— " -— : = - : — **"
^o LeBures upon the Que (h IV.
■ 1 . ■ — : — » hi — i • — '
nother -, but it goes to the Sun for light. ( Pfal. us ', and yet God is well pleafed to let us know
84. 1 1. 1 It depends upon the Fountain,]??. 2.1?,. enough of him to make us happy : which that
2. G 0 D is this First Being. It is to fuch a he may, he takes fuch Attributes upon him.And
Being, and no other, that we acknowledge a here let me ( firft ) tell you, what the Divine
Deity J and when we fay he is the Firft, two Attributes are, and ( then ) give fome general
things are intended. Rules about them.
(1.) THAT no other Being is before him, or 1. THE Attributes of God are his EfTence,
Co-ai)al with him : but that he is before all other which is in it f elf a pure Act, droe/ fly apprehended
Beings. If he be the firfr,then there is no other by us. It is a necefTary confectary, from God's
that can anticipate his being : He acknowledg- being the moft abfolute firft being, that he is a
eth none elder than himfelf Ifai.4l.10. le are meer aft ♦, that his Nature isfimple, and alto-
my xviineffes, faith the Lotd,and my jerv.int reborn gether void of any fort of composition ; and
I have chofen : that ye my know tSf believe me, hence it follows, that in his being there can be
«nd underftind that lamhe : before me there was no divifion. Now becaufe this act cannot be
no God formed, neither fhall there be after me. known by us altogether, at one fight of our LTn*
Nay there was none with him,orhis Contempo- derftanding* but we muft needs have a diver-
rary •, for then he could not be the firft. He fified reprefentation of it, it being too big for
that is firft,goes before all other. When no other our fingle comprehenfion •, Hereupon God hath
thing had any exiftence, when there was none taken Attributes to himfelf, which are fo many
but he, then he was. Pfal.90.2. Before the moun- feveral expreflions of the fame EfTence and Act :
tains veer* brought fonh,or ever thou badfi formed and thefe are more properly faid to be affumed
the earth & the world, Thou art God. by him, than to be fo many feveral Perfections
(2 ) THAT all other Beings are derived from of him. An Attribute is the confequent of an
him. He is therefore called the Alpha, the be- Axiome. Every Axiome,orfentence inafpeech,
ginning ; ( Rev.1.8. ) He is the Father of all confiftsof an Antecedent, expreffing the fubject,
Creatures ; all other beings have their being in and a Confequent expreilmg the Attribute, which
him ; they derive from him by participation, is predicated of it -, and this is our Humane
and without his influence their being would va- way to conceive of things -, and therefore they
nilh into nothing. Act. 17.25. He giveth to all are due to God from us. Pfal. 29 2. Give unto
life, and breath, and all things : v. 28. For in the Lord the glory due to his Name. For it is by
him we live, and move, and have our being. They them that we come to know any thing at all of
are vain & empty, yea meer Cyphers without him.
"himjefs than nothing.SeeJfai.^o 1 5V7- His word NOW the reafon, why this pure act muft be
is the ipring of their being,& for that reafon is he diverfly apprehended by us, is, becaufe tho' God
called JEHOVAH, becaufe he gives being to his be to be feen by an eye of Faith, yet he muft be
word, he fpeaks not words but things. Rom.4. 17. feen hy an eyeofReafon too : fortho'Faith fees
God who quickenetb the dead, and calleth thofe things above Reafon, yet it fees nothing but in
things vhich be not, as though they were. All the a way of Reafon, which difcerns all things by
great & wondrous beings that are in the world, Arguments,which are conceived as diftinct from
came out of his mouth. Pfal.33.9. For he /pake, the thing, and among themfelves. Attributes
and it rras done -, be commanded, and it flood faft. are the arguments of a thing. Now an argument
3. HENCE it follows that God is zmojl Abfo- is that whereby a thing is afferted to evidence
lute Being. For, if he be the firft, then he can- another thing, either as Caufe or Effect, Subject
not be a Being by participation -, for fuch pre- or Adjunct, We. E. Gr. When we fay, God is
fume one before them, from which they partici- Great, Wife, &c. our reafon looks upon God as
pate. The firft Being muft of neceffity be Be- the fubject,and his greatnefs as one Adjunct,^,
mg itfelf: all other things have but fome and fo we joyn thefe two together : and our
fhreads of Being derived from him, who is an manner of conception and expreffion, makes a
Univerfal Sea & Ocean of Being, the engroffer diftinction between his Being, and his Holinefs,
of all Beirg in the latitude of it. And this is Wifdom, &c. Yea, and it conceives a difference
alfb intimated in that Name, I AM ; becaufe it among the Attributes themfelves ; it diftinguifh-
is his only prerogative Royal, to be. Creatures eth between his Wifdom, and his Holinefs, be-
are fhadows of Being, have naEntityincompa- tween his Juftice and his Mercy. So that the
rifon with him,( Forecited, Ifaj.40. 1 7. ) and this EfTence comes intoourUnderftanriing,under a va-
alfo is intimated in hisName JEHOVAH, which rious reprefentation * through wh:ch,as through
implies,both that he is himfelf,and thatlje gives fomany feveral glafTes, we have fo many dif-
Being to all Creatures -, that he is, was^Jnd will coveries made to us, of this glorious EfTence ;
be ; that he hath fuch a Being, which, as it was and therefore this difcovery is called the mani-
before all, fo it remains in entity, and will do, fold wijdom oj God, Eph. 3. 10
in fpite of all adverfe powers that feek to raze it 2. F 0 R our help to improve thefe Attributes
out. Pfal. 9c. 2. Even from everlafling to ever- for our acquaintance with God, it will be profita-
lafling, thou art God. ble to lay down fome general Rules for the
guiding of our Conceptions of them, viz.
VIII. GOD is pleafed to reveal his Effence 1. THAT thefe Attributes are in God, but
to his people by diver fe Attributes, which be af- one moft pure Scflmple at?. They are therefore
fumes tohimfe f. The Divine EfTence, (we have called Attributes, becaufe they may more pro-
heard) is in it felf not to be comprehended by perly be faid to beafcribedto him, than to be
really
«M*fe.
JZS53&£34S'
Oueft. IV. sJfomblys Qtechijm. % %
II P. MW I.. - 'IHI(.-J*
reallv in him : for in him,who is the firffc Being, 7. IN «?#r Conception there is fome fotij'/l^iloli
fe void of composition, & by confequence a moft of a diftinction of thefe Attributes m God; fend
Pure aft, tbere can be no divifion or proper dif- that both in regard to our underftahding, and t'j
tin&ion in his Being ! And hence the Attributes the things themfelves. For, .
do but convey to us what is to be known of God (1.) IN Reafon Reafon ing, or in far Under*
according to our manner & meafure ; and when fianding, we conceive of God, and of his Holi-
v/e have (aid all of God that can be, we mure nefs, and of his Juftice, S3c. by a compound, act,
lo k at a 1 in him to be but One God, without which firft conceives of God, and, then of his"
divifion in Eftence or Faculties. Hence, Holinefs, as of an adjunct to the fubject $ and
2. ALL the Divine Attributes are to be con- thefe two our reafon lays together, and frames
ceived in God in the Abfiratf, as well as in the a fpeech of him, and fays God is holy \ for = with-
Concrete. Thus we do not only fay, God is wife, out diftinction & composition, bur reafon knows1
butGodis wifdom .He isLove, 1 Joh. 4 ^. Light, nothing: and this God allows us.
x Toh.1.5. and the reafon is,becaufe whatfoever (2.) IN Reafon Reafoned7or in thethin^s tb'erit^
is in God, is dod himfelf \ which follows from j elves, from whence our Underftanding draws
his being void of any compofition ; and other- arguments extrinfecally, God's Attributes do
wife there were in him fuccelfion & divifion •, fhine forth after a diftinct manner. When God
fomething in him which is not abfolutely firft -, punifheth, then he decares his wrath : when he
and fo fomething that is nothimielf, which were faves,then he makes known his mercy 5 ( Rom,.
a contradiction. t 9- 23' 23«. ) fo that we may, fay, God doth not
5. TriE pivihe Attributes are Altogether in punifh by his pity,npr doth he fave by his anger^
God, in the fame Eternity, tho' they appear not or deftroy by his love. ,
ibto'us. He was in all his pe.fections, before 8. OF his Attributes, fome are laid to be Tn~
the foundations of the World? in which Eternity communicable -, others to be Communicable. The
there is no diftinction of Priority or Poiteriority. former are the Divine properties, which fo be-
Joh 8.58. Jifusfaidurito them, Veri'y verily I long to God, as there is no fhadew of them irt
fay unto you, Bcjore Abraham was, lam. ^ Tho' the Creature,and it is blafphemy to afcribe them
fome appear to us earlier,others later. Wifdom, unto it : fuch as Immenfity, Eternity, Immuta-
Power and Goodnefs appeared in the Creation j bility* The latter are fuch ,as .fcmething ake
kevenging Juftice, not till the Fall ; norfpecial them in our conception is in the Creature, asl
Grace till afterwards. Tit. 3.4 But after that the wifdom, juftice, pity, lS>c. but yet vaftly uifte-.
kindnefs & love of God our Saviour toward rnari ring Of which difference take thefe few Rules;
appeared. God rremifefted his perfections, as' 1. THEY are in the Creature only ,by way
man had need of them-, but they were in him 0f Analogy, or fimilitude. Their is a likenefs^
really before, and that becaufe he is eternally Mat.S.ult. Be ye tl ere 'j 'ore pet 'jell, even as you?
tlnchangeable, never alTumes any thing anew, Father which is in heaven is perfecl. But there
But is the fame for ever. is as vaft a difproportion between them,as there
4. THE Divine Attributes are always in him Is between Finite, aiid Infinite ; An Angel'i
in the bigheft degree, tho' in execution there is a wifdom is folly when it is laid by his.
different application. Extenfively,as to Divine 2. THEY are attributed to the Creature only
difpenfations, in Providential Effects, God pro- in the Concrete ; not in the abftract. For the/
ceeds gradually in his dealings with men * as in are truely & properly Adjuncts to the Creature 5
difpenfing Juftice, he doth riot at once give men but in him they are his Eftence. We. may
the full of their deferts ; and hence flows his therefore fay of fuch an one,, he is wife \ but of?
Patience and Long-fuffering : fo in his difpenfing God only,that he is Wifdom. To fay fo of any
of Mercy, whence there is a difference between fecond being, is aftrain of&hetorick, which fa-
Grace and Glory. vours of Blafphemy.
5. THE Divine Attributes in God are not con- 3. THEY are chiefly in God. and bntfcantilyf
trary one to another. There is no clalhing be- jn the Creature. We indeed tranflate them font
tween them 5 but they do perfectly agree in the Creature to him, when we fee a perfection'
their Eftence. God cannot difagree with himfelf; in that, we afcribe it to him in an eminent man-
His Attributes are but the fame Eftence-, and ner •, we difcover thefooffteps of Wifdom, Ho-
therefore cannot diffent. Diffent arifeth from linefs, &c. in men •, and becaufe they are noble
contrary Principles, and declares fuch a Being to perfections, we acknowledge them to God : but
be changeable and corruptible •, but God is all they are indeed primarily in him -, for the Crea-
Juftice, and yet he is all Mercy too •, neither ^ure derived them from the Creator.Ee therefore
doth his being all juft, hinder his being all mer- ]laa\ them,elfe he could not have imparted them,
ciful, or contrarily. They were firft in him, elfe they had not been
6. THE Attributes as they are in God, are in us. Creature -perfection is but a draught, or
not difiinlijrum the EJfence,nox one from another. imperftct copy of His which is the Prototype oV
For they are all God himfelf, whofe proper Pattern : His is the OriginaI,theirs is but a tranf-
Kame is, I AM,(Exod.3.i4. ) His Mercy is God, iation, Mat. 5. ult.
and his Juftice is God -, and they are both one ^ THESE Perfections are in God, void of all
and the fame undivided God. As the Sun by that imperjeltion^ which accompanies them ill
one and the fame light, enlightens, warms, hai- the Creature. There is no good quality in the
dens, foftens, nourifheth & dries up things 5 as Creature, but it is there in a limited man-
all lines meet in their Center, in one individual ner ; it is reftrained to its degrees, becaufr it ist
point , as all waters are one in the Sea. a created goodnefs ; and therefore it muft have
H 2 its
_
5 ir Litiwes upon the . Quell IV.
its meafure. Hence there is none fo wife, but and call it ours, that is a knowledge to ba
hath fome ignorance $ none fo holy, but prized above Rubies,
hathfomethingof impurity, if not pofitivejec March 26. 1689.
comparative. Job 4. 18. Behold, be puts no
truft in bis fervants ; and. bis angels be charged
witbfoly: So Chap. i?. 15. Behold, be puttetb C "C R IV/f f\ "VT Yl/IJ
no trujt in bis faints 3 yea, the heavens are not O lit A V lYJL V> JlN /Vy tL*
clean in bis fight. But there is no gradation in
the Divine Attributes 5 they are fuperlative •, yT would be advantagious,for our better en-
and hence there can be no imperfection. So X cjuiry into the Divine Attributes, to fixup-
that we mult remove all this from his perfetfi 0n a futable Difiribution of them, Here diverfe
on. ijoh. 1.5. This then is the mejjage which Divines have ieveral Methods : fome divide
tee have beard ojbim, and declare unto you, that them into Negative, removing all imperfection
Cod is light, and in him is no darknefsat all.Wxs fr0m God : Relative, difcovered by fome rela-
iVttributes do not only contain all the degrees tion that he bears to the Creature: frjiuve,-
to which they arrive in Creatures, but they in- afcribing of feveral perfections to him. Others
finitely tranfeend them. Hence we add a not differing from the former but in terms,
name to them. afcribe them to him, by way of Caufality, Re-
Use j. WE here fee the way bow to come to motion, and Eminency, Others divide them
the right knowledge oj God. i. e. by viewing his into Goodnefs & Greatncfs : Others into the At-
Efjence in his Attributes : This is his Name •, tributes which ihine forth by tbemfelves, confi-
and every feveral Attribute is one letter of it 5 dering God as the abfolute firft Being, or fuch
and by putting of them together, we may come as appear in his Works of Efficiency : To which
to fpell what he is, fo far as is for our fafety, 1 would chufe to adhere, but that the method
and fufficientiy for our fatisfadion. By gazing 0f the Catechifm leads me to another. I fhall
upon the naked Eifence, we deft roy our felves, therefore take up the Attributes in the De«
and come to no knowledge at all; but are alto- fcription, and aflign them their proper notion,
gether confounded .- but by a careful eying him as 1 pafs, with refpecl: hereto ; and for others
In his Attributes we may come to the difeove- not here named, they may be afterwards taken
xy of that which is illuminating, delightful, notice of, in their proper places. In this De-
and faving. We muft fee him as he is to be fcription we may obferve three forts of Attri-
feen. The bold eye,that will dare to gaze upon butes. 1. A Genus is analogically afcribed
the fplendidMeridian Light of theSun,isdazied to him, a Spirit. 2. Divine Qualities negatively
Zc put out, 8c fees nothing at all ; but he that exprclt, which are three, Infinite, 8cv. 3. Di~
looks upon it in its beams, fees clearly, and it vine towers and Vertues,vi\\\ch. are fix ; of each.
it is a pleafant thing. Let us Mortals content whereof the Divine Qualities are exprefled.
our felves with thefe fpeculations •, he that Thefe may be fpoken to in order,
experimentally knows thus much of God, is
liappy enough. Hence, 7. HERE is a Genus, analogically afcribed
Use 2. LET it bumble us, that when God to God 5 He is called a SPIRIT : not that
hatbfo glorioufly difcovered him/elf to us, we God and any Creature do really participate in
fhould know no more of him. That, when he one common Nature, fo as to be properly re-
Jiath written his Name to us in fuch legible duced to one head of diftribution. The Na-
Characlers,we are able to fpell fo little out of ture of GOD and the Nature of Angels are In-
them. If it was an inexcufable thing for the finitely different one from the other : but be-
Heatbex, that they learnt no more of God out of caufe he is the firit being, he aiTumes to htm-
theBookofNature,(Rtf».i.2o.) needs muft it be felf fuch a title for the help of our Under-
far more fofor us, -who live under the light of ftanding: hence He is called a Spirit, fob. 4. 24.
the word of God, in which he hath written all Which is the molt excellent Being among all
thefe Attributes of his in Capital Letters. For fecond Beings, and hath in it fome of the
fhame then let us lay afide this lloth,& put off neareft fhadows and refemblances of the firit
all unhappy diverfions,8c bend our minds more Being. The word Spirit hath Various accepta-
intenlely to the ftudy of Gods Perfections. Let tions in Scripture ; among which it is con-
ns know, it is our life ; and if we will thus do, eluded that the Glorious Angels are referred
pains muft be taken, and there muft be a run- unto, when God is called a Spirit : who are
ring to 2c fro ; and to all we muft add Prayer fo called. Pfal. 104. '4. Heb. 1. 14. It will there-
earnelt 8c fervent, that God will give us fuch a fore help us to fomething of God, to confider
difcovery of himfelf, as may engage our hearts fomerefpecls in which he is refembltd by thofe
10 him, to ehufe him for our Portion. Theo- Spirits.
jetical knowledge is not to be neglefted,being 1. SPIRITS are Invijib/e SuhRances, i.e. they
the firit itep to trueWifdom ; but it is not to cannot be feen by our bodily Eyes. Angels in-
fce refted in, becaufe it is not that knowledge deed have made themfelves vifible by aiTum-
which is eternal Life ; but if our Children be ing a body., or fome grofTer parts of the Ele-
not taught that,there is little hopes they will ments in Figure of an Humane Body : fo have
.teach after the other. But when once we fo they appeared to Abraham, to Lot, to Manoab9
know God, as to be able upon knowledge, to 8c many others. That a thing be made Vifi-
put the title of propriety ro every Attribute, ble? it muft be more grofsthen either the Me-
diuro
.... - ■ ■ -■- ■ , ■ ■ ,-■■-■■■■ ■■■.. iii ——i i — ^— .^ — . 1 - r- ■■■ni^i urn i
Quefh IV* nJffembly's Citechifm. 5 *
dium through which it is feen, or the vifive is oppofed the Uieakneis of flejh. (Ifa. 31. ?. )
Spirits by the help whereof we difcern things: There is no other fort of Creature,that is able
but Angels are more fine and fubti'e Beings to incounter and grapple with an ifco&el-
then either of tlufe, and mult therefore needs One Angel hath llrength enough to bjcket
efcape our fight, and be Invifible to us. Thus with a World of men, ior which reafon they
is God an Invifible Being 5 thefe bodily eyes are called Bevctrs : and it belongs ro their Na-
of ours are not able to difcern him : hence ture •, for even Devils, becaufe they have rot
that Attribute, 1 Tim. i. 17. Now unto the loft the Nature of Angels, are fo called, bpb.
King eternal, immortal, invfible. He is there- 6. 12. But GOD is moil ftrong i Power and
fore laid to dwell in buret (Mat. 6. 6. ) not Dominion are his, none ever refitted him and
only hath he tie%Hr been feen, (Job. 1. 18 ) but profpered ; none can ftand before him. ( Job
he cannot poflibly be jeen, I.Tim. 6.16. Who 41. 9,10. ) we may take a little proipeci of
only bath immortality, dwelling in tbe tlight his wonderful Power, by obferving how- in-
which no man can approach unto, whom no man ferior, fmall, and contemptible, he looks upon
bath feen, nor can fee. Some have been fo fool- all the power of all the beings in the Crea-
ifh as to think there are no Angels, beciufe we tion put together, to be. Ifa. 40. 15, 17. Be-
fee them not : and on the fame groundlefs at- bold, tbe nations are as a drop of a bucket, and.
guing, have fome concluded that there is no are counted as tbe fmall dud: of tie balance : be-
God 5 but this belongs to his Nature, that he bold, betaketbup theifies as a very little- thing*
cannot be feen by a Created eye. All nations before htm are as nothing, and they
2. SPIRITS are impalpable. As they cannot are counted to him lefs than nothing, and vanity '.
be feen, fo the r cannot be felt ; and this upon 5. SPIRITS are the molt Incorruptible ot
the fame reafon with the former ^ for that Created beings .• for being of fb fubtle and
which is felt, muft be more grofs than the ltrong a Nature, as we have heard, rhey have
Spirits, with which we feel it. Now our not the fubjection to change and Corupnon,
feiaficive Spirits are made of the Elements, which our beings have 5 becaufe they are not fo
which are of a coirfer matter, and not fo fine palfive.'they cannot receive impr 'Hon from in-
3s Angelical fubttances are, and hence they ferior beings, and therefore are . fub jeer to
efcape our touch or feeling. Therefore our a portability oiAnnbilaiion, by him who made?
Saviour by the argument of fenfe convinced them. So is God molt incorruptible -, he is
his Difciples, that he was no Spirit. Luk. lyable to no fort of change. Mai. 3. 6. Tor I
24. 39. B:h'ld my bands and my feet, that it is I am the Lord, I charge not : therefore ye fns of
my f elf -.handle me, and fee, for a fpirit bath not Jacob are not confumed. Now that is oner
flefh and bones, as ye fee me have. And God is when a Being may by corruption change frcni
much more fo •, he cannot be approached, 1 Tim what it is at prefent.
6 16. In fum, all the fenfes are incapable of 6. SPIRITS are Rational fuhftanres, en-
apprehending Spirits. Angels may be with us, dowed with the nobleft faculties of und, rfland-
and we have no manner of fenfe of it : nor do \ng and will. For this reafon Philofrphers
men apprehend fenfibly the Prefence of God, call them Intelligences, becaufe they have
though in him we live, move, and have our being, clear knowlege, and a noble liberty which:
3. SPIRllS are the moft Agile, ABive, or they do enjoy ; they would notelfebe capa-
Nimble beings among Creatures. An Angel bleofthofe Offices and Services, which they"
is very fpeedy in his journeying :they areGod's are employed in, which is to be Minifhrs at-
fwift MefTengers to do his will, and go poft tending upon God, and ready to do his will in
on all errands that he hath to employ them the managing of the grrat Affairs ot tne
about, The fwifteft things among Elementary World 5 for which they muft have a ready
& corporeal fubftances are flow and dull com- underftanding, not lyable to miltakes, and x
pared with them. The Lightningis one ofthe prompt will haftening them to their work,
lrimbleft things we difcern by our fenfes. The But God is the moft Reafonable Being-, he
motion ofthe Primum Mobile is fuch as fome hath an Underftanding, that is Infinite, and
have conceived is very rapid -, but all fhort of a Will which is Irrcfiflible.
Angelical Agility. Orie of tfeem can travel THESE are fome of the fhades, which we
from the Third Heaven to the Earth in a few draw of him, from the Attribute of a Spirit -,
hours. ( Dan. 9. 21, 22. ) And God muft needs but eveiy like is alfo unlike 3 and though God
bethemoft agile being, becaufe he is a pure refembleth himfelf to thofe choife brings or:
Att. This is metaphorically exprefied. Pfal. natures, yet we muft conceive him to t.e Tn-
18. 10. And- be rode upon a cherub, and did fly : finitely more Glorious then they, and tran-
yea, be did fly upon tbe wings of the wind. And fcendently to exceed them. We may look ont'
to this agility belongs unweariednefs : Angels the moft noble Perfections of the moft noble
are never tired, no nor is God, Ifa. 40. 28. Beings, and fay them of God, but when we
Hafl thou not known ? bafl thou not beard, that have fo faid, we muft remember that his Glo-
tbe everlasting God, tbe Lord, the Creator of the ry Incomparably exceeds them. Pfal. 148, i?.
ends of the ear ib faint eth not, neither is weary ? Let them praife the name of the Lord : f r his
4- SPIRITS are the flrongeft among created^ name alone is excellent, bis glory is aluve the
beings $ they are mighty beings, Pfal. 103.20* earth and heaven. And refpecting tl e prefent
B'cfs the Lord, ye bis angels, that excel in ftrengtb. Attribute, let thefe things be obferved,
The more'Spirit; the more ftrength-, to which
3, SPIRITS
■«»
54. LeBureS upon the Quelh IV
-. _ .- ■ * * — ■ — ■ '•■- i ..■■-■ .i — ... — „ . „,,... ... . . ... . .
i . SPIRITS are Creatures, but God is Increa- Beings tho' never fo excellent,that can be named i
ted : let us fay as milch as we can of the An- butbecaufe Rational Beings are more noble than
gelical Perfections, we muft ftill remember Irrational, and becaufe Spiritual Beings have a
that they are but created Perfections, which they peculiar excellency above Corporeal, and the
enjoy : and created Spirits had a beginning, but higheft created perfections are to be found in
God is without beginning : they are the Chil- the heavenly Angels, and we are to give the be ft
dren of time^ but he is the Father of Eternity : of our thoughts and conceptions to God, wc are
they are indeed the Tons of the morning, and pointed, by fuch a comparifon, to fee fomething
the morning ftars ; time and they began in the of his praife worthy excellence, but ftill re-
fame inftant s but He was before all time, is membring that he is above all glory St praife.
from Everlafting : they had their being from Use i. THIS tells us ho* futable an Ob-*
another ; it was given them : but he had His jett God is for our Spirits to clofe withal. It i$
from no other, His Being is His own. requifitefor joy & delight, that the Object and
2. HENCE Spirits have a paffive power in Faculty be futable one to the other, for without
them, whereas God is a pure All. It is a dif- an adequate or futing Object, there can be no fa-
pute among Pneumatifls, whether Angels have tisfaction •, but fuch is God ; being a Spirit, al-
any material Principles, or are pure Forms •, it tho' infinitely above us,ytifutabe for thefe Souls
will not profit the Audience generally to debate of ours to clofe withal. And herein the happi-
It here, it is enough,their being Creatures allures nefs of Believers above other men appears, be-
us of their PaJJzvity, or Potentiality in them •, they caufe their Spirits have Communion with this*
did once pafs from not being into being, & they uncreated Spirit 5 his better part therefore is
are capable of returning to nonentity again : fully provided for, & there is no other man that
yea, are capable of the imprelhons of happinefs- enjoys this advantage. All other things are in
2c mifery •, are mutable Creatures 5 fome of then? Scripture, by way of oppofition, called F/eJh&nd
did fall •, all which things refult from their paf- for that very reafon are they incapable of afford-
iivity. None of which are compatible with ing Felicity to fuch as rely upon them •, Ifa. 3 1.
God : He is one and the fame, and cannot be- 3. Now the Egyptians are men and not God, and
touched or any ways altered : He is happy, but their horfes flelh and not fpirit -7- when the Lord,
cannot be made happy, nor can he ever be made Jballftretch out his hand, both be that helpethjhall
miferable : Hence called God blejfedfor ever. fall, and be that is holpen Jhall fall down, and they
3. ANGELS are limited by their own EfTence. all Jhall fall together. That is the reafon why
that they are limited beings is beyond difpute, there can- be no true confidence put in thefe
Tor to be a Creature, and' to be finite is recipro* things ; but how beyond conception happy are
cal : how they are fo limited, is a debate, which they, whole Spirits are united with him, who is
the curiofity of wits may exercife their reafon the Father of Spirits.
in, but can form- no Article of faith about : whe- Use 2. HENCE how very unfutable is it.
ther by any fpiritual matter, orotherways, it is- to reprefent the Divine Nature by any Corporeal
fiire they are EfTence, and their own EfTence li- fimilitude : I mean in Pictures or Images, of any
mits their being within the confines of finitenefs; vifible & bodily fubftance, and that whether it
fo that one Angel fills not all places at' once^nor be for civility or devotion, i. e. either meerly as
is in Heaven & Earth at the fame inftant : but Ornamental, or as fome pretend, to encreafe de-
the Divine EfTence is unlimited, and Infinite. vout Affections in any ; how is it poffible right-
4. ANGELS are under the Dominion o£Ano- ly to fhadow a Spirit ? whoever was ableright-
tler \ they owe fubjection to him who made ly to decypher the form or fhape of a being
them ♦, the very name of Angel which they bear which is invifible ! it is folly to pretend to afford
upon them carries this intimation in it ; for this us the Portraicture of an Angel, but it is a mad-
reafon they are called Minifthng Spirits, Heb. 1. nefs & wickednefs to offer at any Image or Re-
34. But God is above all Dominion, it belongs prefentation of God: How many folemn cauti-
to him as his Prerogative •, he is fupream, and ons did God give his people againft this by .Ms-
Angels themfelves are at his command in all fes, befides the exprefs ; forbidding of it in the fe-
things. cond Command ^ and God declares it to be a
5. IN Spirits their Effence and their Aft are thing Idolatrous. For any to entertain or fancy
two things, they are diftinct the one from the any other Image of God, butthofe reverend im--
other : but in God his EfTence & his Act are one preffions of his glorious Perfections that are en-
and the fame thing : hence we fay, Whatfoever graven upon his heart,is highly to diftionour him,
is in God, is God ; but we cannot fo fay of a and provoke him to Jealoufy.
created Spirit or Angel : hence they are capable Use 3 . H EN C E learn that fpiritual Ser-
of feveral diftinct principles & powers in them, vice muft needs be moft acceptable to ood. This
and not only in our Conception, which cannot is to pay him a fervice futable to his nature, and
be affirmed of God. muft needs therefore be the moft grateful ta
IN a word, God and Angels are expreffed by him 5 Chrift himfelf draws this inference, Joh.
one and the fame general Name,viz. Spirits,only 4. 24. God is a Spirit, and they that worjhip bim,
to help us with fomething which may guide our muft wor/bip bim in fpirit and in truth. The
Conceptions, in the notion which we take up of heart and fpirit in man are the fame thing in
him *, but when we have faid all that we can a- Scripture fenfe ; and this is it that God requires,
bout it, we muft remember that he is a thoufand Prov.23.26. My f on, give me thine Heart. It is
times more glorious than all Spirits, or fecond not all the fpecious & outlide ihew of duty, that
he
Que ft. IV. nJffemfpl/s Cnecbifm. 55
he takes any content ia at all, where the fpirit to him our hearty fervice -, for he made our
is wanting \ if the heart be gone fomewhere elfe, hearts ; He is a fpirit from whom all other fpi-
all the reft is a burden to him ; we fee what efti- rits do Originally proceed, ( Eccl. i 2.7. ) and he
mate he makes of it, Ezek.^. 3 1. And they come hath aright to them by Redemption. Jefus
unto thee as the people comctbp' they ft before thee Chrift hath bought our Souls with a price, and
as my people-, and they hear thy words, but they therefore we mould glorify him with them.
u ill not do them : fur with their mouth they few I Cor.6.20. For ye are bought with a price : tl. ere-
much love but their heart goeth after their cove- jore glorfeGod irt your body, and in your Jpirit9
to'fn;f\ And was not this the reafon why he which are G>dys.
blows fo upon their fer vices, Ifai. 1.11 To what 2. h E knows our fpirit s. Heb 4.13. Neither
purpofe is the multitude of your Jacrifices unto js there any creature that is not mariijefi in his
me > faith the Lord : I am full oj the burnt-offe- fgbt : but all things are naked, and opened unto
rings of rams, ayid the j at of fed beajis, and I de the eyes oj him with whom we have to do. He hath
light not in the blood oj bullocks, or oj lambs7 or aninfight into the bottom of our fouls and he
ofbe-zoats. Noris itpoihble to cheat or put him fees all the corners thereof, and therefore there
off with any fuch trifling things, tho' never fo Js no deceiving of him : as he accepts no other
mod eft ly attended \ for, beiigfuch a Spirit, he but fpiritual Services, rejecting all others, fo he
cannot but be intimately acquainted with our knows when they are lb, and can tell us when we
Spirits.He challengeth it as a Prerogative belong- come before him with a lie in our right hand,
ing to him,to try the Spirits, to fearch the hearts 3. S PI RIT L E SS Services are both falfe tff
of men. This therefore fhews us, fruitlefs ; (Spiritual ones are only true, 8c have a
1. THE extream folly of all Hypocrites. They great reward t, ) he counts thole to compofs cim
take a great deal of pains to drefs up duties with about with lies,an& they fhall reap the Eaji wind $
a very fair out-fide,and give much attendance to Chrift puts Spirit & Truth together as infepara-
the feveral performances of Religion, who read, ble, ( Job.^. 24. ) and becaufe all his rewards are
hear,& make long prayers, keep Fafts frequent- 0f Grace, we can expect none without his accept
ly, and give many Alms, but all thefe Sacrifices tance of us Let us then confecrate our fpirits
are without an beart,they have no fpirit in them -, to him, and devote them to his Service, always.
God finds dead mens bones, rottennefs 8t ftench fet our felves in his Prefence, as a God, who
under all this paint and varniih, and it is unfa- fear^heih our hearts t, and knowing the wofuli
voury to him. Ifai. 66. 2,3. To this man will I look, Carnality, which is remaining in us, let us be
even to him that is poor, and of a contrite fpirit, conftantly praying to him, that he would /ill us
and trembleth at my word. He that killeth an ox, with his own Spirit, and fo make and teep ua
is as if he flew a man «, he that facrificeth a lamb, fpiritual in our whole Converfation.
as if he cut iff a dg's neck, Sec. See, Pfal.fi.17. [ April 23. 1689. J
Tbefacnfices oj God are a brohn fpirit : a broken
Cy a contrite heart, 0 God, thou wilt not d<fpif\
2 THE extream danger of formal Worfhipt C? T7 O T\/T f^\ TVT YlfllT
Whatever elfe may be faid to the unlawfulnefs O Hi JLV IVl VJXM A^ III.
ofimpofing upon men ftinted forms of prayer
and puhlick fervice to God, becaufe indeed it is 1 1 ▼ tt 7 £ have God deferred by hisNegative
not to God, but againft him* there is this one y y Qualities t thrte of which are here
thing that would perfwade a ferious Chnftian 0ffered to us, and do now come to be a little ex-
that d'efires to hold Communion with God in all plained to us'. And,
his facred duties, to be afraid of it, viz. That of f GQD \s \„fimte /This is one difference
its own Nature it hazards his being formal m it, between him and created Spirits, to whom he is
and the reducing him to a fpintlefs frame in his refembled \ and this, vith the two following, is
attendance upon it and thereby, inftead of plea- eXprelTed Negatively, becaufe the Divine per*
ling God, to provoke him to anger againft him, ieQ.\ons are fucn af f0 far exceed oUr compre-
and ferving him in vain : a man may be heart- henfion> that we cm better tell what he is nor,
lefs and perfunctory m the other, but in this way than what he •■ , and by amoving of Creature-
he can hardly be otherwife. . Imperfections from him, we put our felves into
2. THE great care, which is incumbent on a of admjring at his unfearchable glory.
God's Children, to watch their hearts in all their That God fa \r£n'lt^ the Scripture fully afferts.
duties to Kjo J. They, whiles on earth, have too And in our contemplation of this Attribute, we
much of fiefi in them, and thro Satan s Subtlety, may enquire into three things. 1. What it is to
and the carnality of their own minds, are top be lnfimte> 2. Ihe evidence that Godisfo. 3.
ready to let their hearts go, and be without fpi* what otber Attributes do difcover themfelves in
rit in what they do $ either to be dead & wan- tbis f1
dringin their performances : let it then counfel rlt\ WHA T it is to be b finite ?
and quicken us to look to our felves, and whatfo- A' INFINITE is GOD ^ unlimited (Sf urt-
ever frailties there may be attending of our du- fearcbable perfeliwns. Such a Defcription is
ties, make fure of this one thing, to pay God given of God in rcgard to this Attribute of his.
our Spirits in them : and to excite us nere-unto pfal.,45.3. Qreat is the Lord, and greatly to be
Confider, praifed t and bis greatnrfs is unfaichable.Bere,
i.ti t who is fucb aSpirir,deiervesourfpirits : *. I^FINITENESS is QO\>'. it is one of
He is thefiod of the Spirits of all fleih -, we owe thofe pcrf ^ioj- s? which ft ine out in the bj)t nee,
con*
/
5<$ LSures upon the Que ft. IV.
confidering God as the tnoft abfolute firft Being, but this muft be greater, from whom ever)' one
Now his Eifence & Attributes are the fame, only of thefe derives,and is fupplied Be upheld conti-
differenced in ourConceptions- It is therefore an nually : what can it be lefs than Infinite, and
Incommunicable perfection of God , it is his a- fuch is God : fo we read in, Rom. ri. 35,36, Or
lone Prerogative to be Infinite. Some have who hath firft given tobim, and it ftmllbe recom-
thought the third Heaven to be fo,becaufeit hath pen fed unto bim again * For oj him, and through
nothing to circumfcribe it,and hence to be in no him^and to him are a 7 things : 10 whom be glory
place properly s DUt ** ls a Sreat miftake, for it for ever. Amen.
is limited by its own EfTence, and fo is a finite 5. GOD's Perfections are incomprehenfible j
being: the World cannot be of an Infinite Mag- this hath been already proved, that he cannot
nitude • for then it would have no parts, nor be known as he is in himfelf ^ and whence is it,
tneafures : God therefore alone challengeth it as but becaufe the underftandings of men and An-
his Propriety, and a flower of his Diadem. gels are finite ! and that a finite faculty cannot
2. BY vertue of this Attribute, God is oj un- comprehend the knowledge of the Being of God,
limited and unfearchable Pcrjeftiom : or he is muft needs be becaufe ( being Infinite ) he is tco
without all limits or bounds of his EfTence ; all vaft a Being for their Capacity. Vcrftius dif-
created beings are bounded by their EiTences •, putes againft the Infinitenefs of God, becaufe he
the form acting upon the matter, limits it with- may be drfined,an& therefore is this Individual •,
in its own confines ; but God is unconfined. but we have heard that all our Logical notions
There can be no f earthing him out to perjetlion, are improperly afcribed to him, and that he is
Tob 1 1.7, &c and this unlimitednefs is applica- not a Being properly, as we conceive of a Be-
ble to all that can be faidofhim. Hence the ing •, much lefs a portion of Being, as a thing
Pfalmift attributes it to his Vnderftanding,(V9d\. which may be defined is •, but he is above be-
147.5. ) and our Anfwer before us, predicates it ing,and all beings are nothing tohim ylf a i. 40.11.
of all his other Attributes •, for which we have and why nothing, but becaufe there is an infi*
fufficient footfteps in the Scripture. nite diftance between the firft being, and all 0-
(2.) FOR the Evidence, or to difcover wherein thers •, and therefore there is as great a diftance
God'appears to be Infinite, let us confider, as between him and nothing. Ten thoufand
1. GOD's Perfection is the higheft perfection, Worlds are nothing to him,and therefore all the
andfor that re*fon it muft needs be Infinite. He Nations of the World are lefs than nothing,
is called the moft bigb,V&\ 18 10. Luk.i.32,And (3.) THERE are two other precious Attri-
what is Supream is necefTarily Infinite. For let butes of God, which fhine out and lhew them-
us conceive any thing tho' never fo high, yet if felres in God's Infinity.
it be wiftin any degrees, thzxe may be fomething 1. THERE is Divine Immenfity •, which is
conceived higher than that, but God is fo high, God, without all Dimenfions, or not to be mea-
as to be abote all glory and praife. fured by the conceived meafures, by which other
2. GOD's Perfection is fuch as is not capable of beings may, fuch as Length, Breadth, Heighth,
receiving any Mi t ion : it cannot be augmented, Depth. This is excellently exprefs'd byZofiar,
or be greater thm it is. Rom. 11. 35- Or who in Job 11.7,8,9. Canft thou by fe arching find out
hath fir ft given toYimy and it Jhall be recompenjed God > canst thou find out the Almighty unio per-
unto lum again > It 'then muft of neceifity be jelhon ? It is as high as heaven, what canft thou
Infinite : for we aie capable of thinking, from do ? deeper than bell, what canft thou know ? The
degree to degree, anc there may be an addition meafure thereoj is longer than the earth, broader
in our conception toevery finite thing : there than the fea. Becaufe God's EfTence & Perfecti-
can be no ftep till we come to infinite, and there on is unlimited, therefore he hath no proper
we are loft, for nothing can go beyond that, or quantity, nor is he the fubject of any Mathema-
be more infinite j for here are no degrees or fteps tical notion: and this Attribute farther appears
at a]]# to belong to him,
5. GOD is Being it J elf, and that moft abfo- (1 ) BECAUSE he is without any matter or
lutely \ his Infinitenefs is rad'icated in his EfTence. parts, and fo he muft be without any extenfion.
Abftra'cts are Infinite j Concietes are Finite. A Hence when the Scripture aifigns to him, E,es,
Being from another muft neuds be finite, but Ears, hands, Feet, Sec. they are not proper, but
Being itfelfis Infinite -, fuch isGod •, He is the metaphorical expreflions, to fignify thofe emi-
firft • had not his Being from any -, is jrom E- nent vermes in him,which are fhadowedby fuch
verlafting •, ami what bounds can be afcribed to things in the Creature. And being without mat-
fuch a Being : if his Being were limited, it were ter, he is alfo without^™ •, which belongs to
not abfolute ■, Beings are therefore finite,becaufe matter, and fets bounds to it, and fpins it out in-
rhey are derived •, Hence an underived being is to length, breadth,and thicknefs. Thefe-things
Infinite : fuch is his. . he is a ftranger to.
4. ALL created perfections are derived jrom (2) BECAUSE God is not a Being by Parti-
bim, and therefore his muft be Infinite : He that cipation,but Being in the Abftrall. Concrete be-
is theFountain from whence all flowsto the whole ings have dimenfions,but thofe that are Abftract
Creation, muft be without banks or bottom : he exceed all. Sweet things have their degrees,but
that gives,is undoubtedly greater than they that fweetnefs itfelfis above all degrees -, and hence
receive : there are uncountable perfections of the this Confectary arifeth, vizJbat God's Perfe&i*
leveral Creatures in their kind ; and fome of 0ns can neither mcreafe, nor be dimimjhed •, they
rhefe are alfo valtly great,as thofe of the Angtk can be neither greater nor lefs, but are the fame
1,1 || — ■ ' ■ ■ ■ 1 I ■ M ■— ■ ■— ^^— |^— — ^_ — ^_—
Queft. IV. fjjfemld/s Catecbifm. 57
everlaftingly i and what he hath ever been to do our felves. i Joh. 3; 20. For ij our heart
his People he is fo ftill. Augmentation, and condemn us, G.d is greater than our eart, and
Diminution, are notions proper to quantity 5 knoweih all things. He is not partly in Heaven,
and therefore inconfiftent with theBeing of God. and partly in Earth, as fome, but his whole en-
He is as great, and as good now, as he was of ti'je Eifence influenceth all places $ and tho' he
old t and his people may confidently conclude fhews more of his glory in Heaven, yet he is no
from what he hath in times paft difcovered of more there efientially, than he is on Earth, and
himfelf to his Church, that he is accordingly to in Hell.
be trufted in now. 2. THAT he is no where included or fhut up \
2. THERE is alfo his Incomprebenfible Om- for becaufe he contains all place in him, and is
fiiprejence appears in that he is Infinite -, which placed no where, but is prefent every where
isGoci without all limits of place, being no where without relation to place, as his Subject -, there-
fhut up, nor any where Ihut out. Place is pro- fore no place can poflibly include him Atts
perly the limitation of a Creature, within the 17. 24. God that made the world, and all things
bounds of quantity : but if God be Infinite, he is therein, feeing that he is Lord oj heaven i2 earib,
not then capable of any inch limitation; and <$welleth not in temples made with hands. If
this will appear, j there were ten tboujand worlds, he would be
1. BECAUSE that which can be contained entirely prefent with them all
in place, infinite, and hath quantity >: all place 3 THAT he is altogether without any motion^
is finite, becaufe it bounds and limits the thing 0r local mutation : becaufe of his Infinite pre-
contained in it •, that therefore which is Infinite, fence, his efience is not placed more in heaven,
is incapable of place, i being cpntradittory to than here below* nor doth he leave one place
the Nature of a being that hath no bounds, to be to go to another * but tho' he be every where,
bounded. . yet he refts un movable forever: fo that when
2. BECAUSE that which may be comprized the Scripture fpeaks of his rending the heaven,
in place,may be meafured,and \s figured, or hath ^nj[ coming down -, of h\& looking from heaven the
fome external form or ftiape i for place is pro- habitation of his holinefs, of his riding upon 4
perly a meafure to what is in it;, and nothing tberub and the ivings of the wind, and fuch like
can be meafured, but what hath (ome figure or expreiftons > they are modes of Speech accom-
other: but if God be Infinite, and fo without rnodated to our conceptions, and are to be inter-
any dimenfions, then he can have no figure; preted of his fpecial manifeftations of himfelf in
which is nothing elfe but the difpofition of the tne works 0f Providence.
dimenfions of a thing into fuch a mode : and 4, THAT he is prefent every where, witb»
bence appears his Ubigwty, or Omniprefence, out filling of anyplace ; for if he be without quan-
in regard whereof he is unconfined. For, tity, and dimenfions, and have no body, he doth
1. IF he were not Omniprefent, he might be not then fill up any place, /'. e. his being there
in one place and not in another ; and then his doth not exclude the Creature 5 two created be-
Being would not be Incomprehenfible but li- ingS cannot occupy the fame place in the fame
mited. inftant, but one muft give way to the other "
2 HE mud: be Omniprefent, becaufe all j,ut God is as much where the Creature is, as
places arecontained in him •, and every other where it is not, for that indeed is in him.
Being in the w rid. In refped of places, we 5. THAT his Being is beyond ?\\ place. Place
have that of the Pfalmift, Pfal. 139.7, — 10. indeed is nothing elfe but a limit of created be-
ll hither Jhall I go from thy fpirit ? or wbtthr mgs . hence the utmoft bounds of place reach not
JhaUlfl ejrom thy pre fence ? If I ajc: nd up into beyond the Convex of the third Heaven, which
heaven, thou art there : ij I make my bed in bell, tho' it be wonderfully vaft, yet it is qrcumfcri-
beb Id, th u. art there. If I take the wings of the bed : but we are aifured that this large room,
morning, and dm I in the utttrmofl parts oj the vvhich grafps all fecond Beings in its Concave f
fea : &v?n there fhdl thy band lead me, and thy doth not engrofs the whole Eftence of God, noy
right handfha.l hold me. For we are not to con- is it able to contain it \ fo he acknowledgeth,
cei e him to be in any of thefe as in a place, or j Kings 8. 27. But will God indeed dwell en the
as comprehending him in it. And for Being, earth ? bebod, tlie heaven, and heaven oj hew
that of fW is clear, Acts 17. 28. For in him we yens cannot contain thee,how much lefs thishoufc
live, and move, andhave our Being. that I have bmlded 1 ■ And thefe are fome fUm-
NOW this LJ^»//v or Omniprefence of God, mering notions about the Infinitenefs of the
is wont to be expreffed hy Divines, according to great GOD.
the Scriptures in thefe particulars, Use i. THIS tells us what a glorious Ob-
1. THAT he is no where e xc luded, but wholly jell for faith, Jehovah is. How futable an
within, and together with every place -, fo that 0ne he is for the Souls of men to place their affi-
there is no place where he is not. The light of ance upon. He that is Infinite in his EiTence*
Nature difcove s this, and therefore the Poet and unlimited in his perfections,that is Immenfe
tould fay, Jcvis omnia plena. He is nearer to, and Omniprefent, muft needs infinitely outdo
and more intimate with us, than we are with every other Object whatfoever :whatfoe vervain
ourfelves. Acts 17.27. That they Jhouldfeek ajfer men put their truft in is a finite good, but he is
the Lord, if haply they might j eel after him, and Infinite-, a meafurable good,but he is Immenfej
find him, though he be not far from every on e of vs. can be but in one place at once to help him 5
Afld for this realon he knows us better than we but he is Omniprefent. Who then would not
: I make
v.
58 LiBures upon the Quell. IV.
make choice of God to be his portion, and relin- of this Attribute of God, it would make us more
quifh all others for him ; how happy are they active & cheerfull, in moft clofe and retired
who have fo done. Pfal. 144. ult. Happy ts that Services of God, and out of doubt this would be
people that U infucb a cafe : yea, kappy is that a blefTed way wonderfully to promote intimate
people whofe God ts the Lord Unlimited good- Communion between him and us.
nefs is the portion of all thofe : others may mea- Use 5. HENCE their mifery mufl needs be
lure & fum up their eftate, butthefe never can great, who have this God for their Enemy* As
Use 2. h EN C E God is greatly to be prai- the man is, fois his ftrength 5 to have the Infl-
fedfor this Attribute by alibis People: It is the nite and Omniprefent God engaged againft a
Pfalmifts inference from this Obfervation, Pfal. man for his ruin, is an infelicity that cannot be
145. 3. Great is the Lord, and greatly to be prai- computed : as Infinite Mercy is the portion of
fed 5 and his great nejs is unf ear chable. We thofe that love him •, fo Infinite Wrath muft fall
mould dwell upon the contemplation fcacknow- upon all thofe that hate him. And this fhould
ledgment of God's greatnefs. Great Princes ufe be a loud and awakening call to all, and you
to have Panegyrick Orations made in commen- young ones in particular, to make bafte, and get
elation of their greatnefs \ who are but poor in- as far as you can out of this danger, by feeking
conliderable things to him : and fo doth the an Intereft in Chrift, and fhrouding your felves
Prophet of him, Ifa. 40. 15, 16, 17. Behold, the under his fhadow : till when, you ly open every
nations are as a drop 0} a bucket, and are counted moment to this wofull hazard, being by nature
as the f mall dufl of the balance : behold, he takeib Children of wrath. Think then folemnly and
up the iflcs as a very little thing. And Lebanon frequently, what it is to fall into the bands of
is not Juffic'ient to burn, ncr the beafts thereof the Infinite GOD, Infinite inprefence, and
fufficientfor a burnt-offering. All navons before Infinite in power, and Infinite in revenging
bint are as nothing, &c. One gloffeth thus on Juftice-, and can the danger you go in be kfs
the text, Were this great GOD faenficed :0 than Infinite >
proportionally, all the Beafl* in Lebanon would Use 6. G 0 D's People ought then to expett
not fulfice for a burnt offering, nor all the Wood to receive great things jrom him, Ifa. 45. 11.
thereof for afire to offer it on, nor all the Men in Thus faith the Lord, the holy One oj Ifrael, and
the world for a Prieft ! And it is good food for bis maker, Ask me of things to come concerning
our faith to infill much in contemplation of my fens, and concerning the work of my hands
God's infinite greatnefs, and our intereft in it. command ye me. God loves to do all things like
Use 3. h E NCE we ought tobe very fear- himfelf, to difplay his Infinite greatnefs in all
full of commi ting fecret Sifts. The Infinite God his works for his People. Have you this Gcd for
is Omntprefnt. When a Heathen Phihfopher your God? Be not afraid to put up great Petiti-
asked of a Chrifl an, Where is your God ? His ons, to ask great deliverances •, and having fo
Anfwer was, Let we firfl underfland from you done, to expect and wait for great Salvations.
where he is not. He is not only by his Power Be not afraid of exhaufting his treafures, or put-
and Providence, but alfo by his EfTence Omni ting him beyond his ability : None ever could
prefent. It muft therefore be a fecret principle poze an Infinite God r be wary then of limiting
ofAtbeifm in men, that makes them dare to the great GOD, do not fct bounds to him, his
commit that in fecret, which they dare not do People have f,metimes done fo, and it hath pro-
openly. Heathen have cautioned againft it, be- voked him ; Pfal. 78. '41. Tea, they turned back
caufe Confcience ftands by ; but here is that and tempted God, and limited the holy One of
which may ferve to put a greater awe upon our Ifrael. They fet him bounds who hath none,
hearts, 1 Joh. 3. 20. For if our heart condemn and that offended him: when Satan, or your
us, God is greater than our heart, and knowetb own mifgiving hearts offer to undermine
all things. If Confcience be as much as a thou- your faith, and make you to call in queftion the
fand WitnefTes, God is more than ten tboufand poffibility of the performance of any good word,
Confciences : and God warns us againft thinking that he hath given you to hope in, filence all
him afar off, Jer. 23 2-3,24. Am I aGodathand, again with this confideration, It is not a finite
faith the Lord, and not a God afar off > Can any Creature, but an Infinite God3 that I have placed
hide himfelf in fecret places that I fhall not fee my hope upon.
him* faith the Lord : do not I fill heaven V earth! [May 21. 1689. J
jaith the Lord. Let every place we are in be a
Bethel to us : think,G^ is in this place of a very
truth ! And let that make us very wary C "JO O TV/f (~\ 'VT YJY
to our felves, what we think, fpeak, or do, it ^ «*-' AV' -*-*-*• ^^ «*-^> /Yl/Y%
all ftands in the light of his Countenance, and
he can bring it into open light, and lay it forth 2. f~*\ OD is Eternal. This is another Divine
before the Sun. V T Quality attributed to him, and is alfo
Us E 4. THIS alfo fhould encourage fecret his Propriety. In cleering up which Attribute,
duties. They cannot be loft, the Infinite God we may flrft inquire what Eternity is, and then
being every where prefent, he ftands by you make it evident, that God is Eternal.
when you pray in fecret, hears every groan, f 1. j WE may take up the notion of this At-
rcgifters every figh, bottles t very tear : never tribute in this Defcription j Eternity is GoJf
fear being fo private & retired as to be fequeftred without poffibility of biginntng, fucceffion, or end'
from him: did we more credit, or more think ing of time. The word is luppofed to fignify,
beyond
)ueft. IV. t^jfemblfs Citcchifm. 59
„—
beyond any term. This is alfo an Attribute ap- with which it looks upon the tiling : from
pearing from the EJJence of God, confideredas whence it is diftinguiihed into paji, prcjent
the moft abfblute firft being. This alfo is a and f0 come. Time paji is all the time which
l\:eg<itive Attribute, afcribing a perfection to the thing hath run thro'fince it firft had its Ex-
God, by removing an imperfection from him. iftence till the point in which it now is ; it hath
The' difference between the perfections of God, paft thro', and left it behind it. Time prejent
and thofe of the Creature, which are the moft is the feafon juft before the Creature, or that
noble, is in one refpect difcerned, in that his Individual moment. of Exiftence, which is juft
are immetf urate, whereas theirs may be mea- now in being. Time to come is that which re-
fured. Now there are two forts of meafures that mains of the allottedduration of it, till the laft
may be applied to Creatures, and by which fand be run out, and it mall have no more to do
they may be comprehended, viz. Quantity and with this being or exiftence. In thefe -refpect s
Duration : the former whereof is. meafured by we fay of the Creature, that yefterday is gone,
place, the latter by time. Both of thefe are to to day is prefent, tomorrow is to come-, and
be removed from,or. denied to God-, andbeemfe we can in no fenfe bring yefterday and to mor-
we cannot grafp in our narrow and fhort under- row to commence with to day. Hence alfo
itanding thefe perfections pofitively, hence we things are faid to be either young or old, accor-
are neceffitated to afcribe them to him negative- ding to the number of days or years that have
ly. In regard to the former of thefe we fay he gone over them ilnce they entredupon the ftage.
is Infinite, of which already^ of the latter we Thefe are the more obfervable considerations
declare him to be Eternal, which is now under about time j the negation of thefe things will
coniideration : and becaufe the Attribute is ne- tell us what Eternity is, or at leaft what it is
gative, it will help to our right Contemplation not ^ and when we apply them to any fubject,
of it, to confider the nature of Time, the contrary we therein declare it to be Eternal. " In the
negative to what is Eternity, and is beft known Defcription therefore of God's Eternit}^, we re-
by denying all the notions of time to it. Time move from him all thofe notions that are appli-
then, is properly the meajure or limit of the cable to time. Hence there are three things in
Creatures Duration. Jt is not eafy to exprefs the the Defcription, which will engrofs all that hath
true notion of time ; it hath not any ElTence or been faid, by way of remotion.
Exiftence of it's own, but is an adjunli, or in fome ( l ) THAT he is without Beginning, Suc-
fenfe a quality that belongs to all fecond beings : crjjion, or Ending oj Time. His duration admits of
it is therefore no where to be found by it felf, none of thefe limitations, but excludes them all.
tut always adhering to the thing as it'sfubject : I. HE had.no Beginning. As there never was
it is, as it were, the regifter of the Creatures a time when he was not, fo neither could it ever
Age: it tells us how long it hath been, and when be faid, that he began to be. He is without
it ceafeth to be. There are three things in which Original ; he never was apoffble being, but
the nature ofTime is. conceived of by us: or there was ever in AH : he never was in a ftate of non-
are two Terms, and a Medium, which appertain being, from whence he was to pafs into exift-
unto it ; and all bear a refpect to the Creature, ence, and for this reafen is he called the Ancient
as the fubject of them : viz. oj Days.
1. IT hath a Beginning. Time is that which 2. HE hath no SucceJJion. There have no
meets the Creature at its Origination \ that times palled over him, but he enjoys himfelf
which was not, muft have a date fet to its rife in an everlafting A" 0 W. Years, Months,
and entity: and that is the firft Article of time -, Days and Hours cannot be afcribed to him -, it
hence, when we read of a Creation, we alfo read cannot be truly faid of Him, that he was, but
of a beginning, ( Gen. i. i. ) which proves them that he I S : hence his name, 1 A M, and that
to be the offspring of time. of Chrijt, Joh.8-.58. J ejus faid unio them, verily
2. I T hath a SucceJJion. Time is a meafured veri'y I fa) > unto you, Be] ore Abraham was, lam.
duration ; hence the Creatures duration is mea- He hath lived as many thoufand Years as he
fured by it fucceffively 5 time is not all at once, hath Days j for which reafon the Scripture tells
but it flows by degrees : time is not a (landing, us, that with him there is no difference between
but a moving thing, and it is always in motion, one day and a thoufand years Pfal. 90. 4. For
without anyceiTatioiv: on this account we have a thoufand years in tly Jight are but as yesterday,
thofe partly natural, and partly civil Months, when it is pajl, and as a watch in the night.
Years, which ierve to compute how long it is 2 Pet. 3. 8. But, beloved, be not ignorant oj this
iince the beginning of fuch things exiftence, or one thing, that one day is with the Lord as a
action, or by which we keep its Annals. tloujand years, and a thoufand years as one day.
3. IT hath an Ending too. This is thePerio- He hath in himfelf a full and perfect poffeflion
dicall term of time, in refpect to the Creature, of Everlafting and interminable life, all at
when it hath gone thro' the ftage of Action, and once, and hath nofuccefhon of thoughts, notions,
puts offits. being again, then its time is at an or vifions, but drinks up all his felicity at once
end, and when there is no more of the thing, it and eternally.
lays off this refpect too. Time keeps the Crea- 3. HE hath no Ending. There never will
ture company, as long as it keeps its being, and come a time when his being will ceafe •, but he
then it leaves it. will be the fame after Infinite Ages ; hence he
NOW from the coniideration of thefe revo- is &id to be Jrom Everlajling to Everlajung,?^a\.
Jutionsoftime, we obferve a threefold refpeft $o> 2,
I 2 AND
So LiViures upon the Quell. IV
AND from hence it follows further, Third Heaven, Angels, and the Souls of men ;
i THAT there is nothing in himy that is pafl, which, becaufe they fhall actually abide for-
prcfent, or to come. For thefe are only the ever, and have natures incapable of decaying,
Af pells of time upon the fubje&s of it •, all either by outward Created force, or any in ward
things are therefore faid to be prefent bejore inclination to diiTolutions, are therefore in a
him. Eternity admits of no divisions -, it is a fenfe laid to be Eternal, as being indeed actually
ftanding thing : things fleet in refpeel of them- Everlafting. Yet there is a vaft difference be-
felves, but in refpedt to him, he fees them in tween the Everlaftingnefs of thefe and the E-
the fame Everlafting Inftant •, he looks neither ternity of God. For,
backward nor forward -, things pad are prefent I. I h EY all of them bad a beginning ; They
with him, and fo are things to come-, and there- received their being by Creation. ((Jen. j. i.)
fore, as the notion of prefent hath regard to of all fecond beings it may be faid thar once
Succeilion, it is not compatible to him. they were not : Angels themfelves, as glorious
2. THAT he is before, after, and in all time, as they now are, once were nothing, they are
I confefs thefe notions are improper, but they indeed full as old as time -, time and they began
ferve to hint fomething of his Eternity to us : at the fame inftant : hence they are called bons
he is bejore time, for he made it \ hence he is of the morning : but follow them up by the mea-
called the King of Ages, i Tim. i. 17. He is lures of time, and you fhall come to that mo-
in all time , not as a fubject of it, becaufe he ment when they firft brake out of the womb
oexifts with it -, tho' it makes no Parenthefis of non-entity, and fo are not properly eternal
in his Eternity ; his being having no dependence which denies any Original.
upon it. Hence thofe things are improperly af- 2. T h El have a Succejfion in their being-.
cribed to him, Rev. 1. 4. Which is, which was, Their duration hath it's mealures •, they do not*
andvchicd is to come And is after it, Ifai.44.6. cannot enjoy an Eternal noiv -, but it muft be
Thus faith the Lord, — lam the LAST a continuing now. Being finite beings, all their
3 THAT he cannot wax old. For what is it adjuncts or qualities muft have their meafures
that denominates a thing old, but that it hath and coufequently their duration: hence fome
continued for a great tract of time ? But God is Divines have diftinguifhed of Eternity } and Ev /'-
never more ancient than himfelf,nor is he other- ternity •, afcribing the former to God, and the
wife, than he was when he made the world \ latter to thefe ever enduring Creatures •, difre-
for he had then been from Eternity. The rent from the former, in that it hath a ^ucceffion
Scripture indeed fometimes calls him tai anch.nt which the other hath not : for tho' the Sun fhall
of Days, and faith, there is no end of his years •, ceafe to be, by whofe revolutions we are won't
but it is to fute our Conceptions, which are in- to count up the prefent Ages, yet the continu-
capable of thinking of Eternity, but only under ance of the Creatures duration not ceafing, its
the notion of an Infinite Time ; but he who is everlaftingnefs muft ne.ds be progre ::ve.
not a fubject of time cannot be old, becaufe age 3. TtiEX have a pajfive powc r,rendring them
is meafured by time. capable alfo of an En ; : for tho' they 'iave no
( 2. ) THAT he is without poflibility of Be- tendency to mortality in their Natures, nor can
ginning, Succ effion\ or Ending of Time. And the whole force of the Creation make any fuch
this is fomething more than to be fb : he not imprellion on them, as to deftroy their being ^
only lives forever ; but he cannot dy : he is jet they are fubjeel: to him, who made them j
without any potentiality, or palhve power 5 and and that God who created them, can a.fo anni-
fo Chrift came under the revolutions of time : hilate them ; they are dependent Beings, and
which will be fully exhibited in the next par- continue at the meer pleafure of their Creator :
ticular. who, as he fpake the word, and they were made,
3. ETERNITY is G 0 D, i. e. It is his alone fo can fpeakthem back into nothing : yea, that
Prerogative to be Eternal. It is a title which they do not return to their nothing, is becaufe
belongs to none but the Firft Being : all other they are upheld by the word of his power. ( Heb.
things are the offspring of time. But for our t. 3.) And in thisrefpect it is faid that he only
right underftanding of this, we muft a little hath Immortality. ( 1 Tim. 1. 1 6. ) they live on
diftinguifh of the different ufage of the word his Courtefy.
[ Erern>ty ] in Scripture. Sometimes itisufed [ 2 ] FOR the evidencing of this Attribute,
for a fei period of time, which is of long conti- or making it appear that God is Eternal. Tho'
nuance, but yet hath its date : fo the word for- Scrtpture-Tefltmony is enough to eftablifh an Ar-
ever, and everlafting, are ufed often in the Old tide of Faith, ^ in which befides, Pftl. 9c. 2.
Teflamcnt. He that ferved till the Year of//^ 92.8. 102. 27. Job. 8.78. there are many more)
bilee, is faid to ferve forever, v Exod. 21. 6. ) yet there are other Cogent Argument s, to evince
the Ceremonial ftatutes are faid to be forever, it. God muft needs be Eternal,
(Numb to. 8. ) and t erefore, fometimes a U BECAUSE God is an abftlute and necef-
proper Eternity is diftinguifhed by the redu- fury Being, and withut ail Caufs. Abfo'ute
plication of thefe words, as J orcver <3 ever, and Being is tternal : that which once was not, &C
from Everlafiing to Everlafting. Again, There now is, muft have an Efficient to give being; ro
are fome Creatures, which are made for it, it could not be itsownAuthor ;and >>enceall
endlcfs continuance, and are accordingly made timed btings zxeCaufite. Hence Chrift proves
without any feeds of Corruption in their Confti- his Eternity from his Abfolute heing. Joh.
tution ; fuch are all conftant natures, as the 8. ?8. Jefusfud unto them, Verily verily i fay
vntoyqu, Before Abraham was, I am. 2.
Queft. IV. irffftmblys Catecbijm. 6t
2. BECAUSE be was before time, and there taken for them : This therefore is declared
was nothing before that but Eternity. If He to be the happy Priviledge of his People in
was when no Created being was, He was before^ Deut. 33. 27. The eternal God if thy refuge — .
time •, for this as we heard, is the meaiure of For, becaufe he is, therefore all his Perfections
the Creatures duration, and is therefore in- are Eternal, Ifa. 59. 1. their refuge therefore
feparable from it. God was before the iVorld abides, and as long as their rock lives, how can
was, yea before that nothing or privation which, they be miferable > becaufe their God can
was'before it. Pfal. 139. 16. Thine eyes did fee never ceafe to be, they can never want a re-
myfubftance yet being unperfetl, and in thy book fuge.
all my members were written which in continuance U s E 3. LEARN h^nce how fearful a thing
were fajhioned, wh. n as yet there was n»ne of it muji be for any to havpthis God for their Enc-
thetn. He Dw the Creation in its non-entity, my. When the Apoltle would fet forth their
Prow 8. 2?, 2 5, 26. i was Jet up from ever/aft- woful infelicity, he mentions him under the
ing, from the beginning, or ever the earth was. title of the living God, Heb 10. 31. It is a
Before the mountains were fettled ^before ihe hills fearful thing to fall into the hands of the living
%cas [brought forth : While as yet he hid not God. Living intends his Eternity When God.
made the -art}), nor the f elds, nor the higheft part himfef fpeaks of taking Vengeance on
oftbeduftof the world. And mould it return Sinners, to make the threatning the more a-
to itsnothingnefs again, he would be after it. mdfcing. He puts them in mind of this At--
3. BEl aUS E God made Time, and all the tribute, D(ut. 52. 40. For if he Ie eternal,
things that are the fubjecls of it. The Creator then muft their Plagues be endlefs. For as
muft needs be Eternal •, for in Creating things, long as he and they abide, they muft expect
he created time •, which is but an Adjunct of to have him for their Enemy $ And this may
them, and the maker is before the thing that well put Sinners intoConlternation, and make
is made : all times are therefore faid to be in them to fay as Ifa. 3 ?. 14. Who among us
his band, Pfal. 31. 1 5. fhall dwell with everlasting burnirgs ? And iec
4. Vc He be infinite, he muft be Eternal, that this be a loud and awakening call to fuch as
he is fo hath been already proved. That an In- are in their natural ftate, to make haft to get
finice being fhou'd be of a finite duration is a their Peace made with this God, left you fall
contradiction-, for what is Eternity but ( if I under the Impreflions of his Wrath, which
may fo fay ) an Infinite Time, or a continuance when once it is kindled into a fire againft you,
without Bounds. will never go out again, but being blown up
5. IF he be Unchangeable, he muft be Eter- by the breath of an Everlalting God, will burn
nal. That he is fo, will come nextly to be without end ; beware of falling into his hands,
made good. This he cannot be except he be except you would have eternal Mifery to be
Eternal 5 for what greater change can there your portion.
be, than that which is from not being, to be- Use 4. THIS may teach us whither to go for
ing : which he muft have undergone, if he Eternal Life, and fhew us the great folly of all
were not Eternal ? tbofe wbogofor it elfewhere. He e is an Object
6 IF God were not Eternal, then mufi he be eternally good, and eterna ly grear. Welt
Or gin3tcd,ir\\ that malt be either by Creation might the Difciples ftay with Chrift for this
or Gen ration : in either of thefe ways he mult reafon, when others went away from him,
have an Efficient, or fome Author that muft Job 6 All other Objects of truft are temporary,
give him his being : but he is beholden to and for that very caufe muft fooner or later
none. Rom. n. 35. Or who hath firfl given to fail to crown the expectations ofthofethat
/;//;/, and it fhall be rccompenfed unto him again > rely upon them -, they are the product of time,
Yea THAT would be God, and not HE : Yea, and can give no title to Eternity : how then
fo he would be a fubject capable either of can they be fuitable and fufficient for the fe-
Annibilation, or Corruption, which is the Im- licity of the children of Men. Remember,
perfection of things created or generated ; but you have an Immortal Subftance in you, and
God is neither way expofed, but is a ftanding were made for an Everlafting duration ; and
Being : for his Nirne is, I AM. Gen 3. 14. if you have not an Object that will abide for-
Use 1. HERE we fee what avaft&'xCpro- ever, your hope and happinefs muft expire, 8C
portion there is between God and the Creature, endlefs Miferies abide you .* Make halt then
Of him, and hi.n only can it be faid, From to get a title ro the Love and Favour of this
ever aft; ng to everlafting thou art God I He gave God •, and remember it muft be done now.
beg;nni g to all things -, himfelf alone is with- Young ones,you ftand on the brink of Eternity,
out beginning : The beit of Men are but of the leaft touch will put you over into it $
Tefterday, and know not where they (hall be to make fure then before it be too late, that he
mo'TOW, ( / b 8. 9. ) all Creatures had an is yours, fo fhall everlafting mercies be your
Original : all but fome few lha 11 have a dif- Inheritance.
folution : and how infinitely diftant muft he, Use 5. LET me her eCongratulate the Admirable
who is the Father of Eternity, be from them happtnefs of all tbofe who have made thisGod their
that are the Children cf Time > truft. It is a poor felicity that is fpun out no
Use 2. i fi£ here the rjaj 'on why the Church farther then the thread of a frail life, and
of GodUands in aV Ages. It is becaufe they greater is not to be had among all creatures -,
have a God who is Eternal, who hath under- for they cannot bellow that which they have
not :
Mi HiiTmr n,H ■
6%
Leflures upon the
Que tt. IV.
hot : butthey whofefahhis built uponfebovab,
have eternal happinefs : He wilL fave you
with an everlafting Salvation 5 he hath ever-
lafting ftrength ro perform it for you, Ifa. 26.4
• -- In the Lord Jehovah is everl <f\ing fdrengtb.
And he hath everlaiting love to beltow upon
you, Jer. 31. 3. - ■ I have loved tbee with an
everlafting love. And he hath everlafting mer-
cies to conferr, Pfal. 103. 17. — The mercy of
the Lord is from everlajlivg to everlajhng upon
them that fear him . Rejoice then in your
portion, becaufe being infinite you can feel no
want in the fruition of it, fo being everlafting,
you can never be deferted by it, nor will it
ever fail, how then can you chofe but be blef-
fed by it forever, even world without end !
[June 18. 1689.]
SERMON XX
3. (~^\ OD is Unchangeable. This is the laft
Vj of the Divine qualities mentioned in
the Defcription : In clearing up of this At-
tribute, we may firft enquire into the Nature
of it, and then give the evidence that God is
Immutable. 01 God's Unchangablenefs take
this Defcription -• It is God without any pojfi-
bitty of any kind of change « It is that where-
by God is ever the fame that he ever was.
Things may be faid to be mutable in diverfe
refpeds : and all thefe are to be removed from
our con eptions of God : Mutable things are fo
either in outward or inward refpeOs, Extrin-
fecallv, or Intrinfecally.
1. EXTRINSECALLT; And here the
more obfervable Changes, are either in rela-
tion to lime ox place j thole things that have
time go over them are changed, for time it
felf makes an outward change in them 5 and a
motion from place to place is a change exter-
na1, neither of thofe can be afcribed to God 5
and therefore upon the former account he is
Eternal, on the latter he is Infinite ; thefe be-
long to the Attribute already confidered.
2. INTRIKSECALLT ., And that is re-
ferrible to the Being, and elTential perfections
of the thing -, in which it is more properly
faid to change, and thefe are the things that
this Attribute is peculiarly predicated of
which now come under our confederation.
j.UNCHANGABLENESS is God h
This alfo is one of thofe Incommunicable pro-
perties, which the Creituns fhare not with
him in j a title which is a Prerogative belong-
ing alone to the firlt being, it is a flower of
his Crown .• Examine all fecond beings, and
they are the fubjecls of Change^ not to men-
tion the Creatu resell ere below, which are
everyday changing faces and habits ; the very
Cccleftial bodies, the heavens and thofe great
lights there, time & change do rule them :
Heathen Phiiofophers thought them Immuta-
ble, as being Incorruptible ; but the Scripture
contradicls them, and herein makes it appear
that they are not God ; Pfal. 102. 25, 26.
OJ old baft thou laid the foundation of the
earth : and the heavens are the work of thy
hands. Tbey Jball ferifh, but thou fhalt endure.
Abfolutelmmutability cannot truly & properly
be predicated of any other being whatlbever,
but appertains to him alone.
2. IT is God without any pojfibility of Change:
He not only actually changeth not $ but it is
impoiTible that he fhould, It may in a fenfe
belaid of the third Heavens, that they do not
actually change, tho' they have changed, and
have a fucceflion, yet being eonftant na-
tures, they are the fame they were in the firft
moment of their Creation, eiTendaliy • yet-
there is a paffive power in them, they may re-
ceive impreflions from his hand who made
them : but there is no fuch thing in God, Pfal.
102. 27. Thou art the fame. This Attribute
is fully aiTerted, Jam. 1. 17. —The Father rf
light 1, with nbrm there is no variable nefs, m'ubtr
fJjadow of turning. There are two exprefiions
ufed to illuftnte it : no variation, the word is
ufed to exprefs the Sun's variation or change
of place, ev-ryday, in patting thro' the Signs
in the Zodiack •, God is called a- Sun in Pfal.
84. ii. tut he keeps the fame place, never
varies : and nojhadow of turning 5 the firft lin.s
of a Piclure are called it's fhadow, by fha-
dows we underftand the leaft appearance or
rude draught of fuch a thing ; the word turn-
ing alfo alludes to the Sun, and either points
at his turning about every day, patting outof
one Hemifphere into another, and fo conftant-
ly rolling about the earth 5 or to his Summer
and Winter Tropicks; it is fometimes going
to one, and then back again to the other: the
Father of lights hath no fuch turning, nor fo
much as a refemb.ance of it, but is ltedfaftly
immutable. v
NOW whatfoever is in God, is God, and
hence he is all Efience .- yet for our more dif-
tin£t apprehenfions of him-, we may confider
him, either as to his being, or his faculties,
and take notice how he is unchangable in each
of them.
t. / Ar hi? Being or Effence he is Immutable :
In his being he is God, and thence he argues
his own Unchangabknefs, Mai. 3. 6. I am the
Lord, I change not. To be God, and to be
changable is a contradiction : If the being of
God were capable of a Change, it muft be
either,from not being to being,and then there
muft have been a time when he was not,which
his Eternity contradicts, and is inconfiftent
with his abfolute being; or from being to not
being, by way of annihilation, which cannot
ftand with his Fternity,which isas much with-
out end as beginning [3 and muft alfo be fuppo-
fed to be either from himfelf, or from fome
other Agent ; not from ■ himfelf, becaufe he
wills his own being St glory ♦, not from ano-
ther, for it muft be a more powerfull than
he ^ whereas all fecond beings are to him
nothing and lefs than nothing and vanity ^ or
from this fort of being to another, which is
equally impoifible ; for it mult be either to a
more
Queft. IV. fjfemblfs Citecbifm. tfj
more perfect being, and that he cannot, becaufe to him-, all things muft be as he will: His
his being is abfolutely peril ct, it eompiizethall Science comprehends all fojfibilities, and as well
forts of perfections moil perfectly & eminently what are not, nor ever jhall be, as what have a
in it ♦, or to a more imperfect, and then he would being in their Seafon : his Preft itnce undei ft ands
ceafe to be God, for to be God, and to be im- his own Furpofcs which cut the hair between
perfect, is a contradiction : or by fome altera- meer poffibilities & futurities, for he doth all
tion in fome properties, or qualities, which alfo things, and that according to the Counfel of his
cannot be, by reafon of his iimplicity, for being Will, Eph. i. n. So that cither he muft alter
without any compofition, there can be no po- his intentions, or fome things muft fall out other-
tentiality in him of being other than he is : wife than ever he thought of, or his knowledge cf
Change in the Effence of a thing implies a paf- them muft be fixt and full : for he is no ftranger
five power •, but it is contrary to Divine iimpli- to his own thoughts, (Jcr. 29. 1 1.) the latter of
city to have fuch a power : His name,/ am what thefe cannot be, becaufe of the Creatures abfo-
lam, clearly teacheth his Immutability -, all Ef- lute dependency, Acts 17. 28. tor in him we
fential Changes are reduced to the heads, either live, and move> and have our bang. Nor the
of Creation & Annihilation, or Generation and former, For,
Corruption, or Augmentation & Diminution, or ( 2. ) / N his Will he is alfo Uncbangablc. The
Alteration of Qualities : and becaufe none of Will in Man is a faculty, whereby he doth free-
thefe do or can touch the firft being, he muft ly make his own choice, and determine of his
therefore needs be effentially Unchaligable. own Actions : accordingly the Scripture afiigns
2. / N bis Faculties : For tho' the Divine a Will to God, by which he hath confulted, re-
Simplicity allures us that there is no faculty in folved 8c decreed about all his works of Iffici-
God really diftinct from his EfTence j yet in our ency, under which are comprized all things that
Conception we muft diftinguifh : God therefore come to pafs in time ^ that there is fuch a Will
is pleafed to fpeak of himfelf to us, as having of his that hath fo decreed,is fully aflerted in his
an Underftanding, a Will, and Affections word, and neceftary from the confideration of
now, becaufe thefe are all himfelf} hence this his nature. That this Will of his is Unchanga-
Immutability is fo predicated of them, and may ble, appears not only becaufe it is himfelf, and
be evidenced concerning each of them. # differs in our conceptions,onlv modally from his
(1.) IN bis Under flan ding, thisisfaidto EfTence ^ but if we confider, that God is the
be Infinite, ( Vfal. 147- ?• ) and if fo it muft higheft Caufe by Counfel of his own Actions:
reeds be Unchangable : there are no degrees in hence this Will of his determines nothing, but
that which is infinite, more it cannot be, for upon afure and unalterable Principle : all the
nothing can be greater-, nor lefs, for then it reafons why men alter their purpofes at any time,
Ihould not be infinite : Infinitenefs is an abfo- are incompatible to him,as may be exemplified *
lute perfection, beyond which there are none, that which makes a man to change his refolves,
If God's Underftanding were changable, it muft is either unftablenefs, conviction or compulfion,
be either by encreafe or lofs -, but by neither, but there is nothing of thefe influential upon
not by lojs for what can potfibly impair that God.
glorious faculty of his, or blot out, and make 1. NOT inflability inbimfelf. That which
him to forget thofe eternal Ideas ! not by en makes men to be offend on, now for a thing,
crea/e, for that muft be either by a knowledge and prefently againft it,is a fluctuating, unftable
of more things,or a better knowledge of the fame mind, and proceeds partly from a great deal <f
things-, but neither * for this muft be either re- ignorance of the mind, partly from the mobili-
ferring to himfelf and his own Nature & Per- ty of the Affections, neither of which can be
fections, or to other things relating to the Crea- imputed to him : the irrefolute man doth not
ture •, both of which are impoitible : For, know his own mind, but God doth his, Jer.
1. INrefpect of himfelf, there have no Chan- 29. 11. I know the thoughts that I think towards
ges paft upon his EfTence, but it is the fame it you .
was : and how Ihould not he who hath known 1. NOT convitlion of any thing not fore/ten,
himfelf from all Eternity, be throughly acquain- which fhould give him reafon to alter his mind :
ted with all his Perfections : and if his know- for God had at one fight the intuition of all
ledge be himfelf, as hath been evidenced, how that could concern the matter^ his ends were the
could it ever grafp in any thing lefs than the moft eligible, the means the moft wife -, there
whole latitude of his Infinite Being ? was no precipitancy, no overfight or error in any
2. IN refpect of other things The Scripture of them •, there is no intervening accident that
afcribes to him a foreknowledge, Rom. 8. 29. can alter thefe reafons, which he did not under-
— Whom he did foreknow. — Acts 2 2?- This is, ftand and caution againft, when he thus deter-
in our Conception, that Idea which God had in mined.
his vaft Underftanding from Eternity of all 3. A: 0 T Compulfion. His hand can never be
fecond beings, and all that did concern them, or fo weak, as not to be able to bring about what
of the whole Affair of Creation and Providence, his Will hath decreed : he can never be put
to the very death of a poor Sparrow, and num- upon it to take new meafures,for want of ability
bering of the hairs of our heads, according to to carry any thing through, which futed his
which, without the leaft variation, all things pleafure 5 for he can do any manner of thing,
do come to pafs in their appointed time and and doth always what pleafeth him, Pfal. 115.3.
manner, fo that there is nothing new or cafual But our God is in the heavens, he b«th done what'
Jo ever
6± L&ures upon the Quell. IV m
■ ■ ' ' —
f never he pleafed. As he hath no dependancc on God for their portion ; the vaft difference be*
any Inftruments to fulfill his purpoies, fo much tween God and the Creature in point of trufh
lelscan he be put by, or obstructed in any thing The very firft reafon which the wife Man gives,
that he doth fo intend, Ifa. 14. 26, 27. — For why the Creature is a vain Object, and not to
the Lord of hofls, bath purpfed, and ubo fhall be confided in, is becaufe of it's Changable nefs^
d/fanul it ? and his band isjlretched out, and who Eccl. 1. 4. This calls difparagement upon the
/ball turn it back ? |)eft of them : if we confide in riches, they have
3. IN bis A/fell ions. God is pleafed to af- Eagle's wings, V?c, ifinhonoprs, they are Hip-
fume to himfelf Affections, as leve, hatred, de- pery places j if in pleafures, that which is de-
fire, loathing, delight, anger, iPc. thefe alfo lightfome to day, is tedious to morrow ; if in
fo far as we conceive them to belong to God are friends, they love and hate upon every turn 5
Unchangable 5 and for this reafon we find that butGod is ever the fame,and thatUnchangably :
God cannot repent, (Numb. 2^,. 19) 1 Sam. his other Attributes will tell us how great a por-
15. 29. And alfo theftrength of Ifrael mil not tion, and how full of good he is : this added to
lie nor repent : for he is not a man that hefhould them, faith he is a fafe portion •> there is no
repent. Now Repentance in propriety of fpeech, danger in trufting in him > none ever did fo
is a change upon the Affections : hence when that were put to fhame : many have come away
Cbr ///loveth one, he loves to the end. Rational aihamed from other Objects, none ever from
Affections are poftures of the will to an Object : him.
Affections in God are nothing elf e but the lefpett Use 2. HENCE it muft needs be a fear full
ofJj'is decreeing Will to the Creature, and be- thing to fall under the wrath oj this God. This
caufe his Will is unalterable, therefore thefe Attribute fpeaks fadly to all thofe, that neg-
change not. Nor doth this Unchangablenefsin letting to improve the day of his Grace, do pull
God's Will deftroy the freedom or liberty of it ♦, upon themfelves the day of his Vengeance. God
it is no contradiction to fay that God is free to hath declared to us in his word, that he will
do as he will, and yet is immutable in his De- certainly deftroy all fuch as accept not of his of-
crees •, for God willed all thefe things frm Eter- fered grace in the day of it •, and wo to them
nity, becaufe all pleafed him, and having fo that run the adventure of this hazard. God adds
willed he can never be again diifatisfied at his the confideration of this Attribute, as well to
own Will, becaufe the reafjns upon which he fo confirm his Menaces as his Promifes, 1 Sam.
determined ftand forever ; he is therefore faid 15-29. God hath refolved" that all fuch fhall
to be of one mind, Job. 23. 13. Nor doth itar- perifti, and he will never be of another mind*
gue a change in his Will, becaufe he hath com- praytrs, tears, fupplieations, intercellions, will
mended one thing and propokd another-, his not profit,or move him at all, who is inexorable :
command faith what Jhoul, be, his purpofe what The plagues therefore .of impenitent Sinners
fhall be -, God's willing the act of Adam's ea^g muft needs be Everlafting.
the forbidden frui^ Sc his willing it to beAdaw's Use 3. WE here fee the ground of the
thity not to eat it, fliew nothing of two wills, Saints Verjeverance ; or the Reafon why God's
for both of th^fe are concurring media to trie People can never fall from Grace, or It fe the
fame end. And whereas God feems to promife title to Glory beftowed on them in theNuw-Co-
and not perform, to threaten and not execute * venant : It is becaufe the Unchangable God
this rightly understood makes no Argument to hath undertaken for them, and ftands engaged
prove himChangable : he himfelf gives us a Clue to them : His Unchangable love is fet upon
through this Labyrinth, Jer. 1 8. 7, — 1 1. At what them •, his Unchangable uord is pad unto them :
inflant I fhall fpeak concerning a nation, and his fure & ftedfaft Covenant is plighted witfl
concerning a kingdom, to pluck up, ani to pull them. They are Creatures, and fo mutable,
down, and to dejlroy it : 1/ that nation agatnfi their grace in it felf might ceafe, their refolu-
nohom I have pronounced, turn from their evil, I tions alter $ but his Immutable Afftftance can
Wfl repent of the evil that I thought to do unto never fail. He hath faid, he will never leave
them. God difpenfeth his abfoiute purpofes nor forfake them : there might be reafon eno*
to his Creatures,underconditionate promifes and in them for him foto do; but there is this rea-
threatnings. Finally, when God is faid in Scrip- fon grounded in his Nature, which forbids him j
ture, to Repent, it is accommodated to humane He hath fworn in truth, and he cannot go fron*
language, it intends on'y a Change in his Pro- it, (Mai. 3. 6.) if they do not beHeve, yet he
indences, not in his Will ; in the Creature, and is faithful, if they do not pray, yet he can-
not in God: He decreed Unchangably, all the not forget them. Till it can be made appear
Changes that go over the World : And this tells that God is Changable, it will never be proved
us, that an Unchangable God, can, without any that a Beleever can fall away fo as to lofe the
alteration in himfelf, bring about all the Vicif- Inheritance.
fitudes that pafs upon the mutable Creature : Use 4. LET this then be the entourage*
when men alter their carriages, it is becaufe tnent of Goo? s ieple in a world oj Change : Live
they do repent, and therefore God is faid to re- upon this Attribute j it is enough to keep up
pent, when he doth fo, tho' he doth in it what your fpirits, and ftrengthen you with patience
he eternally intended to do. to run that weary and difficult race that you
Use 1. THIS fhews us what a glorious Ob- are called unto. It is true, you meet with
fell GOD is, for the Souls oj Men to confide many Changes among Creatures ; yea, tjiere
tn : what a bappinrfi it is for any to have this is nothing here, but what is Changable $ you
. . are
.
Queft. IV. sJffemblys dtecbifm. 6<<
are toiled up and down from one change to Six of them here a flirted concerning him, as
another, changes of eftates, changes of af- more eminently difplaying of him.
factions, changes of troubles, mutation in all \ i. TUEfirft of thefe is Wfdom : of which
and if here were all you had to truft to, you take this Defcription, // is God, by one Simple
were very unhappy : but yet faint not, nor be ami Eternal Aff, both knowing cj himfelf, and
weary, for in all thefe you have an Unchanga- all ' poffible beings 5 and contriving f$ ordering all
bie God to ftand by you : get your faith then future things after the befl manner. The word.
well eftabliftied on this Attribute, beleeve God Wfdom is fometimes taken in a re/trained
to be fuch an one. One great reafon why God's fenfe, and then it intends properly a skill of
People are fo turmoiled & tolt in their minds, chufing & applying means fuitably to the endt
and cannot fettle as they ought, in their truft- fometimes in a more large, and then it com-
ing upon God, is, becaufe they fee all other prehends all knowledge univerfally ^in which
things rolling in their Viciflitudes, and fuf- refpect we call a Man of great knowledge and
pe£l that he will do fo too. Habakkuk's tri- skill, a wife Man : thus, after our manner,
umphant faith was built upon this Attribute, we njay apply it to God. In Man we take
which made him take that Heroick refolve, notice of feveral faculties, which are fo many-
Chap. 3. 17, 18. Although the jig-tree jhall not principles in him, or powers 5 and in thefe we
blojjom, neither fhall fruit be in the vines, the obferve feviral Vertues that do adorn them.
labour of the olive JJjall fail, and the fields fhall The principal faculties in the rational Soul
yield no meat, the fleck fall be cut off from the are the Undtrftanding & Will • and in thefe
fold, and. there fhall be no herd in the falls', let are the Intellectual & Moral Vertues: among
/ Kill rejoice in the Lord, I will joy in the God the Intellectual Vertues, Wifdom is the chiefs
•f my falvation. And could you thus do; tho1 and taken in its latitude, it comprehends them
the Seas roar, and the waves rife and roll, all: and becaufe God is the molt Intelligent
and Mountains themfelves come tumbling Being, we afcribe fuch Vertues to him, as are
down, yet die Rock on which you are built found in fuch Agents ^ yea, he aiThmes them
being unmovable, you might fit ftill and clap to himfelf This Attribute of Wifdom is
your hands, and fay, this God is our God for- theefore given to him inScripture frequently,
ever; and he will be our guide unto Death, yea, it is appropriated to him in 1 Tim. 1.17.
and our portion in Eternity. — The only wife God — \ Becaufe there is none
f T u l y 16. 1689.] W1^e as lie ls- **e IS Wifdom, and the foun-
' *- J " tain of it $ theOceanofit is in him originally;
.^mmmmmmm mm wmm L, mmm _ 1* __— — — — _ there are but fome little rivulets of it that
are derived from him to Angels &Men; we
STa R A/f C*\ ^\I JfY^I are tnerefore fretted to him for it, Jam. 1. 7,
JD IV IVX W JSH /1/1*» And becaufe there is no other Intelleftual
Vertue mentioned in the Defcription, we may
TXT E have keen confidering of the Divine therefore take it in the largeft lenfe,according
VY Qualities -, what next and laftly fol- as it is defcribed 5 fo that we here take the
lows in the Defcription, is the Vertues of God : Wifdom & Knowledge of God for the fame
concerning which in general, we are to ob- thing-, which is alfo fometimes called his Un-
ferve that all the Divine Qualities are to be derltanding * fee, Frov. 8. 14. which are the
afcribed to each of them, as well as to his words of the Son of God, who is God. To
Being i and indeed they are all of them but this Attribute therefore, in defcriting of it;
hisBeing, varioufly apprehended by us : and by I have referred both that Knowledge which
thefe Qualities it is, that thefe Vertues of his is called Theoretically which is more generally 5
are dittinguiftied from thofe in Angels & Men, and that which is counted FraUical, which is
which bear the like denomination : We afcribe more fpecially denominated Wifdom 5 and I
as Being, fo Wifdom, &c. to fome Creatures * fliall a little explain each of them. .
but we do not put the Epithet of Infinite, &c. [ 1. 3 WE afcribe to God a Theoretical Wif-
upon them * add thefe to any one of them, dom, which is by Divines called, Saemia fim~
and that fpeaks them to be Divine. As to the plicis Intelligent^ h and to this there are two
Being or EiTence of God, it hath already been things attributed in the Defcription.
fpoken to 5 and how thefe properties belong 1. THAT he hath a thorough & perfect
to it, hath been difcovered in alTerting and Knowledge of himfelf, or his 0 < n Being, and
proving them to be God -, for indeed they are glorious Perfections. It is one thing which
fuch Attributes, asrefult from the confidera- belongs to Wifdom, that it is of a very large
tion of God, as the molt ab'Jolute firft Being, reach,, or vaft comprehenfion. Wife Men do
How we may afcribe them to thefe Vertues is know more than others do ; now there is no-
plain,ifwe confider what it is tobelnfinite&c. thing that fets forth God's Underitanding more
and then put the titles to his Wifdom, &c. and largely, than that he knows himfelf giafps in
that, if his Being be fo, thefe muft be fo, is his intuition the whole latitude of his own
plain •, becaufe whatfbever is m God, is God : it Infinite and Incomprehenfible Being •, for this
wouldbeadifparagementtohisDivineNature reafon it is faid to be Infinite, Ffal. 147. *-•
to afcribe any thing to him, that is not like God only knows himfelf as he is : It is but a
himfelf. It remains therefore only tofpeakof little portion that Men or Angels do know of
thefe Vertues oi God ftveraily ; and there are him. He knows his own thoughts, and his
~ ------ - - — - K - thought
u^.,...;."
Lctflires upon the Quelh l\ro
thoughts are himfelf s yea, He is Vnderfland- earth flail bear the corn, and the vine, and toe
/VProV.8.14. If this Wifdorn then be God, oyl, and they flail bear Jezreel
then it mult be of an equal extenfion with 2. IN tbcfuiung of an Idea in he mind, Mr-
God, elfe it could not be himfelf. aUly harmonious to the beft advancing of tbeje
2.' THAT healfo perfectly knows all poffi- ends. A Wife workman forecalts his work,
b?e Beings. He not only underltands what hath and draws out the whole plat in his mind, in
been and what fhall be, but alfo what might which every piece & part in his work is con-
be or what is capable of being. When God trived, and defigned where it is to be, how it
pall that Eternal Decree of his, which is here- is to be framed to fall in with the other * and
after to be fpoken of, he did not intend to do the more harmonious and regular this imagi-
all that he was able: when he made the works nary mold or frame is,the more is the wiidom
of Creation, there was the refidue oftbefpirh of the Agent : Contrivance therefore belongs
with him, Ma). 2. 1 5?. and he knew what that to the Matter- workman, as having the greatett
was. God knows his own power, which curiofity in it. Such a frame had God in his
Is the fubjea of all thefe potabilities. God mind from all Eternity, laid in his own head,
could have made more Worlds, and innume- with beft counfel 3 and therefore we read in
lable more kinds of Creatures : and God hath Afts 15. 18. Known unto God are all bis works
a fightof thefe inhisvaltUnderltanding-, how from the beginning of the world. And we are
clfe could there be a Confutation, and an E- given to underltand, that all things are done
lection in and about his works of Efficiency, according to this Contrivance, Epb. 1. 11.
which is fully afcribed unto him 3 Eph. 1.11. ?. HENCE this Wifdorn farther breaks out,
- Who worketb all things ajter the counfel of and evidently appears in the Workmanflip it
bit own Will. God's Omnipotency in which he felf\ the making of this frame, the whole
hath the Idea of poifible things, is himfelf, if World, and every thing in it. We read, Pial.
therefore he knoweth himfelf, he mult needs 104. 24.--/// wifdorn bail thou made the m all.. -
know both that and them. Hence the Scrip* The Creation hath on it, not only theimpref.
ture is frequently telling us of things which fions of his Almighty Power,in producing fuch
God can do, tho' he never intends to give be- a World out of nothing \ and of Goodnefs, in
ing to them. Now this Wifdorn of God pro- giving a being to fo many Creatures, and a ufe-
perly belongs to the confideration of his Divine fullnefs •, but his wondrous Wifdorn too, fuch
Eflence j for, becaufe he is the molt abfolute as is admirably altonifhing 3 whether we look
. Firlt Being, he mult needs be the molt Under* upon it in the whole, or in the parts : if we
Handing Being 3 if God, he mult be molt take any one little piece of it, take a file of
Wife. i™fs, which we trample upon, and it hath
[ 2. ] WE alfo afcribe to God a Fraflical more mylteries in it, than the leamedeft Phi-
Wifdom : and that appears in his contriving lofopher is able to Analyfe : A poor Fly, yea
and ordering all future things after the belt a Mitels a fubject of unaccountable Problems,
manner : and this is that which Divines call that will not only puzzle, but fet down the
Scientiam Vifionis. As the appointing of all moft curious Naturalift,to be able to tell how
things belongs to his Wiil, ( as we (hall hear the Organs of life, fenfe, nutriment and mo-
afterwards, ) Co the contrivance 8t ordering tion are contrived in fo fmall a Character :
thereof properly belongs to his Wifdorn. The but if we look upon Man, the mafter- piece of
Scripture fpeaks of the manifold wifdorn of God, the vifible Creation,and what is he elfe but an
(Eph. %. to) which is not intended of it, as it heap of Riddles ? his very Body is ftrangely
is in God 3 but as it appears in the various made •, Pfal. 139. 14. — / aw fearfully & won-
difcoveries which are made of it in the things derfullymade—. The Heathen Anatomift read
themfclves : in difcourfing of which, I might a God in it, and was tranfported to fing his
beendlefs^ but I fhall only point at a few praife. And if we confider the fetting together
comprehensive kinds of it, viz. of this great Machine, the harmonious placing
1. I N his Afligning of all things to their of every piece of it, and that among fo many
fevcral ends. A Wife Agent always propounds uncountable parts, there is none difplaced or
to himfelf fome end for which he works ; he ufelefs. The truth is, here is matter for end-
doth nothing in vain : and thendifcovers his lefs contemplation, and we mult needs fay
Wifdorn in his orderly alotting of the means that he was infinitely Wife who did all this.
with refpecl hereto. There is one common 4. IN the Providential management of the
end to which all things have an ultimate rs- World, and all the Affairs of it*, the keeping
fpect, and that is the Glory of God. Prov. of all things in order -, conducting of them to
16. 4. The Lord hath made all things for himfelf their ends, fo as to bring them to attain them
And in order to this, are many fubordinate . actually -, the keeping of fo many wheels,
ends to which thefe & thofe are appointed, which are in motion, to go regularly,and none
Now the fetting of thefe in order, the con- of them to mifs, is a curious piece of infinite
netting of their fubordination, and the fetting Wifdorn. It would have declared him to ba
them fo as to have their due refpe&to the laftj God, if all had been right as it was when ho
is an eminent difcovery of this Wifdorn ; we made it; but it more admirably appears fince
read of fuch a Connexion, Hof 2. 21, 22. the fall of Man-, the Apoftafy of one of the
' / will hear , faith the Lord, I will bear the principal pieces of this frame, by tvhich he
heavens, and they flail hear the earth. And the hath fo far put himfelf out. It is the Wifdom
of
Qutft. IV. t/ftmblys Catechijm. 67
of God which difplays it felf, in that the Sun Use i. LEARN hence, How worthy the
knows his rifing & going down •, the uncounta- Works oj God are ef our Contemplation <S> jd-
ble Stars attend their feveral motions \ that the miration. Wifdom is that which commends any
fenfitive and fenf clefs Creatures, know their that have if,to others : it gains their applaufe and
times and obferve them accurately : but that wonderment. And indeed, it hath lb much ra-
when' man revolted from his Rule, and fought diancy & fplendour in it, that it cannot but
to bring confufion upon the whole, turned him- fui prize fuch as behold it. Solomon tells us,
felf from Designing his great end, and abufed Eccl. 8. i. Who is as the wife man > and who
the Creatures that were under him,toftrengthcn knoweth the interpretation oj a thing ? a man's
him in his Revolt ; God for all this teacheth, wifdom makeih his face to fhine, and the boldnejs
and mitfeth not of his own glorious ends, but oj his face flail be changed. The Wifdom of
makes them fervicable thereto, is glorified upon God then is a fit Object for the reafonable Crea-
them, and recovers the glory of his abufed mei- ture to employ his thoughts & obfervation upon.
ci.es : fomething or. this is now and then feen at This is not to be feen efTentially & diretlly by us,
prefent, which extorts confeifions from his very the light of it is too dazzling for our weak eyes ^
Enemies ; but the full of it mail be made known but the reflellions of it that are made by the
in the day of revelation, when that Scripture works of Creation & Providence, in which it is
{hall have full accomplifhment, Pfal. 76. 10. fo admirably imprinted, will lead us by the
Surety the wrath oj man Jliall praife thee: the hand to make precious difcoveries of it, and
remainder of wrath flialt thou rejiram. And needs moft aftonifhing. It is the Pfalmifts remark,
muft he be a wife Pilot, that can fleer fteadily Pfal. 1 1 1. 2. The works oj the Lord are great \
in fuch a Storm, fought out of all them that have pleafure therein,
<$. IN the happy contrivance of Man's Re- And certainly one thing that foengageth them is
demption. In this Paul tells us the manifold the admirable Curiofity of them ; the accurate
Wifdom of God is known, fipfe.4.10. DivineWif- and aftonifhing ftroaks of Divine Wifdom that
dom, as well asPower was requifitc to be exerted are there to be difcovered. The fpeculation of
in the breaking the head plot of the Devil, who thefe things would mightily help us to honour
had fofubtily contrived the ruin ofMan,by bring- and adore this God ; to love him, and to truft
ing him under a fentence of Death, in which the in him. Man's Sabbath was at firft appointed
Juftice of God, and his Holinefstoo, were deeply him, to feqiiefter himfelf to this employment :
concerned & engaged •, to find out, and bring it will coft us time and labour, but the profit
about a way, wherein Sin might be punifhed> will recompenfe us for all. And there is no
and theSinner pardoned \Jujiice might triumph, Day pafTeth, which gives Us not occafion to
and yet Mercy be exalted ; God's Holinefs ap- make remarks upon it And if our hearts be
pear in his not enduring Sin,and his Grace mine right, we (hall fee fo much of it, as will abun-
forth in his unexpreihble love to the Sinner ; dantly fatisfy us in the Wifdom of that which
this is called a great Myjlery, and Angels them- we cannot penetrate into % and make us acknow-
felves'are Students in it •, and fo great is the ledge the Reafon, not to be the want of Wifdom
depth of Wifdom that is herein contained, that in the thing, but thedarknefs that is upon our
Christ, who is the Subject in whom it centers, underftandings \ and fay as he, Job 37. 19.
is for this reafon entituled by the name of Won- Teach us tchat we fljallfay unto him, jor we can*
dcrfull, Ifa. 9. 6. not order ourfpeech by reafon ofdarknefs.
THUS we have confidered the Objell of this Use 2. THIS mould teach us, both to cm-
Wifdom. But befides that, we have in the De- mend the management of all our concerns toGod>
fcription, a farther account of it, in refpect of and to adore his Wifdom in all the Changes which
the All, viz. That he doth all this by one Sim- be jail us. It is not of Man in himfelf to direct.
pie & Eternal All. He doth it not fucceffively his own way j we are not wife enough to know
as Men do, not by multiplied Acts, but all at what is beft for us; and if left to our own choice,
once : nor is this one a compound A6t,confifting would foon undo our felves. Here then is en-
of many parts, as the actions of Creatures are $ couragement to make free refignation of our
but wholly uncompounded . The things feen felves into the hands of God, and leave our all
and contrived are many, but the contrivance is to his difpofe ♦, becaufe he is infinitely Wife, and
individual ; and all this from Eternity, as in the knows how to fleer all to his glory, and our beft
forecited;iitf.r 15.18. And there needs no more good : and there can be no Cafe fo intricate and
be faidfor the evidencing this AfTertion, but the perplexed, but he doth eafily fee the way throa
confideration, that all God's Attributes are him- it, and how to bring us fafe to the farther end
(elf: if therefore he be a Simple & Eternal Be- of it •, Prov. \6. % Commit thy works unto the
ing, his Wifdom muft be fo too •, and becaufe Lord, and thy thoughts fhall be ejlablifhed. This
he is Infinite, therefore muft his Wifdom be of alfo may quiet our minds under tbedark Provi-
so vaft a comprehenfion, as to be able to grafp dences which pafs over us at any time, to re*
in all this at once and together. And if we are member that all the Affairs of the whole Crea-
not able to difcern or give an account how thefe tion are managed by him, according to his pru-
thingscan be, it is not to be wondred at, if we dent Counfel, in which he hath laid out all in
confider the narrownefs of our underftanding, the beft way to bring about his moft hrly pur-
and the fhallownefs of our wifdom; it may fuf- pofes; and tho' we cannot fee the leading of*
fice to fatisfy us, that it is fb with him, becaufe them, yet he doth. And as nothing falls out
he is God, and not Man. befide his purpofe, fo he doth nothing ra-fhly,
K a for*
■r---,---y" Vifi.
«58 Ledttres upon the Que(h IV*
but Upon mature deliberation : and how mould i. THAT Power confidered in the moft genc-
this fi'enee & quiet us ! \Ve never begin to find ral & comprehenfive fenfe of it, is nothing elfe
fault with any Providence which befalls us, but but God's Afufficiency •, and hath been already
in fo doing we make injurious reflections upon confidered, in the firft general Head, to which
the Infinite Wifdom of God : and let him that the Knowledge of God in his Back parts is refer-
eontends with his Maker, look to anfwer it. red •, and fo it comprehends all the Attributes
U s E 3. HERE alfo are weadvifed, Whither under it, as being in our conception, a Genus
to go jor Wifdom, to guide us in our whole way* both to his EfTence & Subfiftence ; and fo the
Whom ihould we repair to, but the All- wife word Poaer is ufed in Scripture fometimes, for
God-, hitherto we are directed by the Spirit of God's Sufficiency •, fo, Gen 17. 1. — lam the
God, Jam. t. 5. Ij any oj you lack wijdom, it Almighty God—, This, in our mode & method
him ask of God, that givetb to all men liberally, of exprefling things, is the prima ptentia of
and upbraideth not \ and itjhall be given him. God, antecedent, and leading to our confidera-
And there are three Arguments couched in tion of his Knowledge & Will,
thele words to urge the Advice upon us, 2. THERE is an executive Power which we
1. Conjider, YOU want Wifdom : you cannot afcribe unto God, or a Power oj Operation, which
do without it* To ferve God, to do the duties difcovers it felf in his works of Efficiency •, and
of Chriftians, to carry it right in all the rela- therefore the Doctrine of it properly belongs to
tions you bear, to know how to order your Con- that Head in general $ for when we fee what
verfation in all things as becomes the Gofpel, God hath done, we are thereby led to conclude
and to live among Men fo as to honour God and his Omnipotency ^ and this is confequent upon,
adorn your Proreilion, requires a great deal of and flows from his Alf/fficiency ; ^nd is one of
Wifdom 5 and you have none of the true Wif- the Perfections in which it is manifefted. Of
dom in your felves naturally : Man indeed this Power mention is made, rfal. 11$. 5. and
would be thought Wife, but he is born as the we conceive of it in this order : We firft look
voild Ajjes Colt. The title which the Scripture upon God as able, ( Eph. 3 20.) that is his Al-
euts on a natural Man is a Fool : and tho' there fufficiency ; then by his Wifdom 8c Will deter-
are fbmePrinciples ofWifdom in thcRegenerute, mining what to do, ( Eph. 1. 11. ) and then pow*
yet there is much folly remaining in them. erfully to effect or bring about, what he hath (6
2. GOD hath Wifdom enough to impart to propounded j Pfal.13 ;. 5,6. IVhatJoeverthe Lord
fuch as do want it. He is not only infinitely pleafed, that did he in heaven, and in earth, in
Wife in himfelf, but he can make them fo, that thefeas, and all deep placet.
come to him for it, in fenfe of their need : He 3. THAT this executive Omnipotency of God,
is called the Father of lights : He is the fountain is nothing elfe but his effe&ive Will : for the
which can fend forth it's ftreams : He can irra* Will of God, as it is an effective Principle, or
diate your Underftandings, and fill them with efficient Caufe of things, hath the confideration
the light of fpiritual knowledge-, and convey of an unrefiftibltOmnipotency in it; feti^.9.1?.
into them every good & perfect gift : all the pfal. 95. 9. For he /pake, and it was done •, he
Wifdom that hath eminently appeared in any, commanded, and it jioodfaft. And therefore it
was derived from him j he made them Wife. cannot be properly laid that God wills to do any
3. HE is a. free giver to fenfible Petitioners, thing, which yet by his Omnipotency he effects
A fountain is not more communicative of its not ; for it is his Will, which doth but in our
waters, than God is ofWifdom to them that ask notion differ from his Power $ or it is his Omni*
it of him : He was exceedingly well pleafed with potent Will, which doth all things.
Solomon, that he asked this of him rather than 4. POWER is attributed to God Actively,
any other thing, and he gave it him very libe- God is a pure All, and therefore he hath not
rally. There is none wants it, but for want of in him a paffive power. We muft not conceive
asking, or becaufe they do not ask in faith, that God hath fometimes been out of Act -? and
Let us then covet herein to be like God, long that he did afterwards by this Power of his, fet
for and feek after heavenly Wifdom. And to himfelf to work : but yet our conception is ne-
ihat end, let us be always waiting at his Ports, ceflitated to look upon him as having the ver-
attending on his Counfels, opening of our hearts tue of a Caufe, or of communicating Efficacy or
to receive his influences : Thus mail we have a Efficiency to Effects. But there is no Power in
Wifdom which the world are Arrangers to •, even God, really diftinct from his EfTence ; for Ins
fuch aWifdom as will make us wife to Salvation. EfTence is that Power by which he is Omnipo*
[August 13. 1689.] tent; as it is that mercy ,by which he is mercifull.
God's Active Power is therefore beft conceived
of by us, as it relates to the Creature, which is
capable of receiving the impreffion which it had
not upon it before. Hence this Power of God
is faid not to be in refpect of himfelf, but with
2 rip H E next of the Divine Vertues to be reference to the things that are Effected, Matth.
confidered of, is Power; of which *9- 26. — With God all things are pofftblc.
take this Defcription : U is God able to do what- THESE things thus premifed, I come now
foever he dntb or can Will. For our right taking *o confider this Attribute as is expreffed in the
up the notion of this Attribute, let thefe tilings Defcription, viz. That ins God able to dowhar-
bc confidered foever he doth or can Will. And here I inall
' only
SERMON XXII.
1 «. ■ I t . I II I I . II I
Quefh IV. oJffemhl/s Citechlfm. 69
only point you, to the account which the Scrip- , 6. HENCE there are two things in which
ture give's us of it ; which we may take in thefe the extent of this Power is exprefled, viz.
particulars, , I. THAT he can do all things that he Wills'.
1. THERE is none flrohger than God. A- Whatfoever his holy pleafure faith mall be, that
mong all the beings from thefirft, there is none he doth always powerfully and uncontrolably
whole Power equals, much lefs goes beyond his. effect, Pfal. 115. 3. He never had a mind or
There are many ftrong beings in the Creation •, defire to do or effect any thing which he could
Angels are mighty beings and that whether good not effect -, he never did affect any project, but
or bad •, Satan is called the ftrong man, Luk. what he brought about, let it be never fo grear^
ii. 21. and the Prince of the power of the air, Job 21 14.
Eph. 2. 2. One Angel is able to cope witli all 2. THAT he can do all things, which he can
the powers of flefti & blood : where Satan hath Will. Hence his Power reacheth not only to the
erected his throne, all the world cannot turn things that are, but to all poifibilities. There
him out. But put all the ftrength of the Creation is not only a World made according to his Coun*
together, and it will not exceed his ^ 1 Cor. fel, but thoufands of beings which he could have
10 22. Do we provoke the Lord to jeakujy ? are wrought >, for when God made the World,he did
we Stronger than he I i not put forth all his Power \ but had the refiduc
2. GOD is mightier than all Created beings, of thefpirit, ( Mai. 2. 15. Matth. 3. 8. ; Nor is
He is not only equal to them, but Infinitely all the Capacity of the Creation able to compre-
above them in Power •, ^40.9. 8c 41. 10. haft hend the vaft extent of this Omnipotency of
tbou an arm like God ? or canft thou thunder God.
with a voice like him > He hath an Arm like to 3. THERE are clear & convincing difcove-
which there is none. Men's ftrength is in their ries of this Divine Omnipotency, in the works.
Arms, at leaft is fhewed by them : hence Arms that he hath done. If God doth work all, it is
are afcribed to God, and fuch Arms as are in* thence evident that he can work all. He that
comparable, Pfal. 89. 19. is the Caufe of all Caufes; he hath the vertue
3. THOSE things that are weak in us, when and efficacy of all Caufes in him. Hence the
they are attributed to him, are Jlronger than the • Pfalmift, Pfal. 86. 5, io. For tbeu art great
greateft ftrength of all Creatures : fuch things and doeft wondrous things : thou art God alone,
as in the Creatures are feeble, when fpoken of And there are particularly thefe three clear dif-
him, have more ftrength than all the World* coveries of God's Omnipotency in his Efficiency.
I Cor. 1.25. And the weakneft of God is 1. IN the production of the World 5 and fuch
ftronger than men. It is but little ftrength that a World, in which there are fo many Beings Be
we have in one of our fingers •, yet he with his Creatures ; a World fo vaft for bignefs $ fo cu-
finger made the Heavens, Pfal. 8. 3. Calls out rious a fabrick,having fo many admirable pieces
Devils, Luke 11. 20. What can we do with a of workmanfhip in it : and that all thefe were
breath, or by a word, fee Pfal, 33.9. Gen. j. A produced from no Pre-exifting matter $ that he
frown or an angry look from a mortal man is hath nothing to lay the foundation of all this
no great matter j but he fends a world of men work upor* To make fomething out of nothing,
to perdition by it ; Pfal. 80. 16. — They perijh and then out of this fomething to make all
at the rebuke oj thy countenance. And thefe ex* things, is a glorious demonftration of his Power,
pretfions are ufed purpofely to recommend his He that could give being to fuch, fo great, and
Omnipotency to us. fo many beings, that once were not at all, what
4. HIS Power is irrefiftible \ there is no with- is it that he is not able to do t God therefore
Itanding of it. It is a vain thing for the whole ufeth this Argument to ftrengthen the faith of
World to combine againft it, or fet themfelves his People on him, in the times of foreft diftrefs,
in Oppofition unto it ; Job. 23. 13. But he is when they were ready to link under difcourage-
in one mind, and who can turn him ? and what ment -, Ifa. 40. 27, 28. & 45. 1 j, 12. Thus Jaitb
his foul dejireth, even that he doeth. If he hath the Lord,the boy One o/Ifrael, and his maker, Ask
a mind to a thing, he dares to challenge the me of things to come concerning my Jons, and,
whole World to hinder him if they can, ifa. 14. concerning the work oj my hands command ye me,
27. iy 4 3. 13 He declares what is in his tho'ts / have made the earthy and created man upon it :
to do •, and founds a challenge to all the Powers J, even my hands haveftretched out the heavens,
of Earth & Hell to defeat him if they are able, and all their hoft have I commanded.
5. ALL Created Power is nothing, and lefs 2. T HE fulfilling of all his gracious Promifes
than that, when it is compared with his. There to his People. He never fpake the word to thern
are Powers among Creatures, and they can do but he did it •, and that in every point, circum-
much if he permits them * we fee many effects ftance of time, perfons, accidents \ and all this
thereof in the World j but caft them into the notwithftanding all the blocks, feeming impoffi-
fcale againft his, and they will not weigh the bilities, powerfull contrivances & ailociations
light duft, Ifa 40. 17. All nations bejore him that have been made againft them, they have,
are as nothing, and they are counted to him lefs been all dafht & broken, utterly defeated & come
than nothing, and vanity. If there were a thou- to nought : and all his Promifes have come to
fand times more power in Creatures, than there pafs in defpite of all : inftances for this we have
is, it would be all nothing -, that therefore that in Fharoab, Bcnhadad, Senacherib, and many
is, is lefs than nothing -, it ftands for a Cypher, other upon Scripture record -, vea, for this r< aft n
In a word, the Power of God exceeds the Crea* h&th he been wont to fuffer his People to be re-
tures knowledge, Pfal, 50. 11, duced
■ - - -~ - * ■*■ - — ■ ■ - '■ I I _.__.. I — - ■ — ■ — ■ I _
f& ' LcSures upon the Quell. IV.
duced to the titmoft extremity, till they had Not for Want of Power in him, but by reafon
nothing left them but the Promife to rely Upon •, of incapacity & inconfiftency in the fubjcct ;
that fo he might take the occafion to commend the doing of the thing inferring an impoilibility*
his Almighty Power to them. The Rules of Art are Eternal 8c Unchangable
3. Th E execution of alibis threat nings upon Principles,which therefore cannot be nulhfied.lt
bis proudejl Enemies. That Obfervation, Who- is impollible that there mould be an tffeil with-
ever refifled God t!f proffered ♦, is a witnefs to out a Caufe ; an Adjunll without z&ubjeli. God
his Almightinefs, that God can look upon the cannot make a thing to be, and net to be at the
ftrongeftCombinations of Men againft him, and fame time, place, and refpect 5 or a thing done
laugh at, and have them in derifion \ that he not to be done. God cannot m^ke a contra-
can dare them to do their worft, and warn them diction true, becaufe then he mould nullify his
of the unfruitfulnefs of their EfTays, and give own Infinite Wifdom, which he cannot do. In
being to thofe menaces, as Ifa. 8. 9, 10. Ajjo- a word, whatever God cannot do, it is becaufe
eiateyour felves, 0 ye people, and ye jhall be bro- either for want of Entity or Goodnefs, it cannot
ken in pieces , and give ear all ye of jar coun* be the Object of his Will.
treys : gird your /elves ', and ye Jhall be broken ?. DIVINES do from Scripture obferve a
in pieces •, gird your J "elves ,andye Jhallbe broken twofold Power afcribed to God, viz.
in pieces. Take counfel together, and it /Jjall i« A N unlimited & abfolute Forcer, by vertue
come to nought \ fpeak the word, and it jhall not of which he can do all poflible things, evenfuch
ftand: jor God is with us : fpeaks his Power to things as he never actually doth : of this Power
be infuperable. For this reafon he fuffers them it is that we read, Matth. 3. 9 — God is able of
to profper, and arrive at the height of Succefs, fbefe Jioties to raije up children unto Abraham.
Pride and felf-Confidence, raifeth them in his \ 2. -A N Ordinate Power, which is not a Power
Providence to their height \ that he may give different from the former, but the former con-
a terrible inftance of this Attribute in their de- fidered, as God hath pleafed to fet limits or
ftruction, fee, Exod. 9. 16. And in very deed bounds to it by the Decree, with refpect to his
for this caufe have 1 raifed thee up, for to /hew exerting of it in his works of Efficiency. It is
in thee my power ; and that my name may be de- certain that he hath by an Eternal purpofe, de-
€lared throughout all the earth. termined in himfelf whatfoever mail be done in
7. WHEN the Scripture fpeaks of fome time \ and this did unalterably fix the limits be-
ihings, which it faithGod cannot do, it is no way tween things meerly poflible, and things future:
contradictory to this Attribute oj his OMNIPO and ^ 1S w^tn refpect to this limitation, that it is
TENCY •, but it doth rather confirm us in the fometimes faid In Scripture, that God could not
belief of it. Here therefore we are to confider do fome things. Thus we read that God could
the things wherein fuch Aflertions are laid not deftroy bodom till hot was out of it: that
down-, and we fhall readily fee a fatisfying Chrift could not do many miracles in his own
reafon for them : let thefe Rules then be here Country, becaufe of their Unbelief, &c. Not
obferved on this account. that his Arm was fhortned in thefe refpects,
1. THERE are fome things done by Men but becaufe his purpofe, and fometimes his pro-
tvbieb arifejrom, and argue imperfett ion in them, rmfe had tied his hands ♦, his Will was other-
Thefe things then God cannot do, not for want w^e» and he purfues that in all he doth, Epb.
of Power, but by reafon of Power. When we l- *'•
read, that God cannot lye, it argues no weak- Use i, LEARN hence how vain a thing it
nefs in him, but his Infinite Perfeclijn. God is for any to go about to rejiji God. There is no
therefore cannot fwerve from his own Rules, or oppofing of Omnipotency, no driving againft
crofs his own Nature, who is a God ofHolinefs him who is Almighty : tho' every firmer doth
and Truth : Men thro' weaknefs can fwerve foin every fin ; Job. 15. 2$, 26. Forbeflretchetb
from the Rule $ Sin is therefore called a jailing out bis band againft God, and jlrengthenetb him-
fhort, Rom. 3. 23. but becaufe God hath no fill againfi the Almighty. He runneth upon him^
weaknefs, but is Omnipotent, therefore he can- even on his neck, upon the thick bojjes of his
not lie, or deceive, or fin. bucklers. Know it, every time you dare to
2. THERE are fome things which God cannot commit any Sin, you bid a challenge to Gcd
do by reajonofimpoffibility in the things. And to come and fight againft you if he dare ; aid
this no whit weakens his Power. There are two do you know whom it is you fet j'our felves in
forts of impoffibles to be obferved, battle array againft ? Shall briars and thorns arm
1. THERE are fome things tmpoffible to na- themfelves againft a confuming fire > Shall a
ture. Nature natured hath its Powers limited Worm roufe it felf up againft a Lion ? Every
and regulated, and there are bounds beyond time you are tempted to fin, a^k your felves
which it cannot pafs \ fuch things we therefore that Queftion, 1 Cor. 10. 22. Do we provoke the
call impollible ; but thefe things are eafy with hordto jealoufy ? are we fironger than he? You
the God of Nature : Nature cannot, but God can muft doubtlefs have the worft of it, Job 9. 4. He
and did make a Virgin to conceive : Nature can- »•* wife in heart, and mighty inflrengb : who bath
not produce the fruits of the earth for our nou- bardned htwf elf again (i him, andhatb profpered >
rifhment but fucccflively 5 but Chrift by his Ask the damned in Hell, who once were Rebels
Divine Power, could multiply the loaves and as you are, and they will tell you, that they are
fifties immediately. ruined & damned, heaps upon heaps, to be Etcr-
2. OTHER things are impoffible in Nature, sal witnefies, that there is no vvithftanding him.
" r " Use
Queft. IV. sJjTembl/s Catechifm. jt
Us e i. THIS tells us, That there is none "use 4. THIS tells us, That a true Believer
that canfecurc a Sinner from God's bands. There need not to fear any evil. There can no danger
are mighty ones in the World $ but there is none offer it felf before him to diftrefs'him but he
Almighty but he,and therefore none can bicker may anfwer it with God's Almightmefs In
with him. The Sinner endeavours to fortify times of difficulty, when every door is fhut up
himfelf in his ftrong holds, and enters into com- he can open one that we know not of. In times
binations with Earth & Hel],but all is to no pur- of danger, when our enemies are more and
pole, they cannot fave him ^ Ifa. 47. 13, 14. mightier than we are, yet are we fafe under the
Thou art waned in the multitude oj thy coun- fhelter of his wings j the feathers of the Almigh-
fels : let now the aflrclogcrs, the ftar-gazers, the ty will cover us ^ and tho' ten thoufands rife up
monthly prognoji teat ours jland up, and fave thee againft us, there is no fear. In times of foreft
from ttiefe that foal I come upon thee. Behold ', temptation, when all the Power of Hell, is enga-
theyjhall be as ftubble : the fire Jhall burn them : ged to devour us, yet they that have Omnipo-
theyfhall not deliver themf elves from the power tency for their protection, are in an Arm out of
cj ihejiame : there fioall not be a coal to warm at, which all the Devils of Hell cannot be able to
nor fire to fit before it. They cannot deliver pluck them. Let us then refolve, that at what
themfelves, how much lefs can they fave others ? time we are afraid, we will truft m the Lord :
it is vain to look to them, or expect help from having taken, let us keep faft hold of his Al-
them-, Jer. 3. 23. Truly in vain is falvation mighty Arm \ and tho' every ftep to Heaven
hoped for from the hills, and from the multitude were guarded with a legion of Devils, there
cf mountains. All leagues with them fhall be would be no danger : this Attribute is our en-
broken, and ruin not be prevented, Jer. 28. 1 7. couragement \ and let us take it as God is giving
Hence, it to us, Ifa. 26. 4 Truft in the Lord for ever;
Use 3. WE learn bow fearful the Deflrutti- jor in the Lord Jehovah is evcrlafling flrength
on oj Sinners muft needs be. And there are two [September i0. 1689.]
SERMON XXIII.
amazing confederations of it which are difcove-
red in this Attribute.
1. THE certainty of it. There is no efcaping
out of the hands of Omnipotency •, no deliver-
ing your felves from his Wrath ; Ifa. 43. 13.
rrffik lrFn *hZihV.Mf«y, Peace and 3. a NOTHER of the Divine Vertues ex-
fajetys thenfuddendeftruawncomcth upon them, J\ prefTed, is his holinefs. This is one
as travail upon '™*'*mtb child , and they of thofe Attributes, which hath a glorious di£
fhall not ef cape I he Almighty Power of God is play in the works of Efficiency : It is aTfo one
engaged againft the Sinner-, and if Almighti- of them which are called communicable Per-
nefs can make him miferable it fhall be done 5 feclions, becaufe there is the Image of it in An-
t ViFIi T? ^u brlnSrhim do\™ t0 ^e &l? & Saints : but it belongs to him Originally,
loweft Hell, he fhall not eTcapc. Were the and tranfcendently. Her? therefore we ma?
Sinner to cope with a Man like himfelf he enquire, 1. Into the Nature of this Attribute!
imght conceive fome hope of overcoming , but 2. In what Angular refpetfs it belongs to him.
if God be his enemy, he will tear him m pieces. 3. Wherein the difplays of it are efpecially to
he will ruin, deftroy and damn him : and God beobferved *
would have Sinners to think of it •, Pfal. $0. 22. [ 1 ] OF Holinefs take this Defcription x
JW confider this, ye thatjorget God, leaft I tear It is God bound for hmfelf V his own elory as
you in pieces, and there be none to deliver. He his laft End. Holinefs in the largeft fenfe may
can with more eafe tread you down to Hell,than ferve to fet God forth abfolutely Perfedt in his
you can crum the leaft worm under your feet. Being -, and fo it comprehends all the Attributes
... 2' JUZfea.t?7efs °f K; God doth all things under it : but looking on it as a diftinct Perfefti-
hke himfelf: m particular, we are told that on, and fo it refpects the Divine Purity. God's
God deflgns the declaration of his Power in the Holinefs may be confidered, either, as it is £A
jeftruaion of impenitent Sinners j Rom. 9. 22. fential, and fo it is his J pot lefs Glory , hence
What if God wiling to fhew his wrath, and to faid to be Glorious in holinefs Exod 1 % n
make his power known endured with much long- Or, as it is relative to his Works of Efficiency,
ff^gthe veffels of wratl i fitted to deflruilion and therein it appears to us according to the De-
He will therefore powerfully deftroy them, and fcription given. There are two things to which
fMV?SJ ^ 7 Cann°AT b£ ^ I Ue.Tl\n * *olin?s is °PP°fed in Scripture, which will give
vi /J 1 aS a an' but he wl11 do lt fome l!8ht t0 the knowledge of it :
like a God : He will hold him up by one hand 1. TO things that are unclean Hence the
of his Power, and ftnke him down with the Prophet when he had a glimpfeof this Perfedi-
?ff:,An2Y*U"no^ on, prefentlycriesoutofhisown, andhisPeo-
that Almightmefs (hall infM? Ezck. 22. 14. pie's Uncleannefs, Ifa. 6. 3, 5. And one aied
\antbine heart endure, or can thy hands be ftrong unto another, and fad, holy holy holy is the
in tbedavs that 1 fhall deal with thee ? 1 the Lord Lord of hofts, the whole earth is full of bis alary*
bavefpokenit, and will do it. And what a Then faid I, Wo is me, for I am undone, becaufe
powertull Argument doth this afford, toper* J. am a man of unclear, lips, and 1 dwell mthe
lwade dinners to make their peace with God, midft of a people cf unclean lips • for mine eyes
conlidenng, Heb. 10. ? 1. It is a fearful thing to bavefeen the King, the Lord of bofif, The Priefts
Jail into the bands of the living God.
were
. I' I
2^. Ltliuns upon the Queft.-IV.
were Forbidden to touch. any unclean thing, be- fed in right eoufnefs. And fee, Ezek. 56 23.
caufe they were holy : this in a moral fenle tells And I will f and ifie my great name which was
us that Sin and Holinefs are directly oppofite. profaned among the heathen, which ye have fro-
God's Holinefs is negatively his Being,altogether janed in the midft of them, and the heathen jball
without Sin. Now the moft comprehenflve No- know that I am the Lordjaith the Lord God,nhen
tion of Sin in a Creature, is that it carries IJhall befantlified in you before their eyes. They
him to fome other end than God and his Glory ; had endeavoured to make his name common a-
that is its impurity. mong the Heathen $ but he would fhew. himfelf
2. T O things that are common. Things to be the moft excellent one: God indeed doth
were therefore made holy by Confecration, carry on fubordinate Ends in the World, he
which was done by a feparating of them from manageth things in the Order wherein he hath
common, and dedicating them to Divine life, placed them -, and he hath a peculiar great de-
On this account the Tabernacle, Temple, and fign in the Salvation of his Elect ; but this and
all their Utenfils, Priefts, Levites yyea, and the afl other are fwallow d up in his own Glory:
Eeople of Ifrael were made holy, and fo called, and this is his Hdinefs.
ecaufe they were made God's peculiar -, hence C 2. ] ^ what ftngular refpelt Holinefs be-
that title, 1 Pet. 2. 9. — An holy nation. — So longs to God}
that the more folemnly any Perfon or thing Arfw. BECAUSE the Vertues of God are faid
Were devoted to God, and the farther feparate to be Communicdble. i. e. That there is fometb'mg
they were from any other end or ufe, the more like to them to be found in fome Creatures, and
holy they were accounted : hence we have fome which have the fame denomination put upon
glimpfe of the Holinefs of God 5 and in the De- them. We ought to obferve the difference -, an
fcription obferve two things, exemplification whereof we may take in this of
1. IT is God bound for him/elf, and his own Holinefs, which may be applied to his Wifdom,
Glory. He hath as it were Separated himfelf Power, &c. Here then,
from all inferiour ends, and devoted himfelf to 1. I N general, God is tranfeendently or
employ himfelf for his own glory ^ to look after, furpaffihgly holy. There are none in Heaven or
and fee to the advancement of that. We have Earth that are like him for Holinefs -, hence
God himfelf exprefling his Holinefs after this that, 1 Sam. 2. 2. There is none holy as the Lord.
manner, Ifa. 42. 8. I am the Lord, that is my 'For this reafon he is faid to be thrice holy, Ifa.
name, and my glory will I not give to another, 6. 3. And to be Glorious in holinefs, Exod. 1 $.
neither my fraife to graven images. It is the u. The greateft purity of the moft fpotlefs
Creature's Sanctity to be for God, becaufeitis Beings in the Creation, is unholinels compared
of him, Rom. H. 36. Tor of him, and through with his -, Job 14. 18. & if. 15. Behold, he
him, and to him are all things: to whom be glory puttethno trufl in his faints 5 yea, the heavens
for ever, Amen. It is his, to be for himfelf, be- are not clean in his fight; But,
•caufe he is of himfelf, and from no other. And 2. MORE particularly, Let this difference
this is that which be ftands bound for, i. e. in all be obferved,
his works of Efficiency, he aims at it, and is 1. HOLINESS is in God, his Nature, his
refolvffd to promote it $ Prov. 16. 4. The Lord Ejjence •, whereas in the Creature it is but a
hath made all things for himfelf ': yea7 even the Quality. We indeed afcribe it to him as a qua-
wicked for the day of evil. ( Rev. 4. 1 1. Ezek. lity, according to our manner, but in reality he
28. 22.) All he doth is for his great Name fake, hath none ^ whatlbever is in God, is God. So
that he may difplay his wondrous Perfections, that God,and his Holinefs are one and the fame j
•and declare that he alone is God. whereas the Creature, and its holinefs are two
2. HEREBY he makes himfelf his own lafi diftmct things j its eiTence is one thing, and its
End. That which one is bound for, is his End ', qualities another : and hence it is af bribed to
that which he is ultimately bound for, is his laft God in theAbftratl,to them but in the Concrete ;
End. Holinefs is a difpofition to feek the ad* they are faid to be holy^but never to be Ho.inefs 5
vancement of the moft excellent End in the laft hence that, Pfal. 89. 3?. Once have If worn by
place, and to have no other in co-ordination with my Holinefs, that I will not lie unto David,
it, but to fubordinate them all unto it : the laft Hence,
Good, is defervedly the laft End : becaufe God 2. THE Divine properties belong to this
Is better than the Creature, he is therefore its Attribute in him •, which put an unconceivable
End -, and becaufe there is none better than he, difference between him,& the Creature's fancti-
he is its laft End -, and becaufe he hath no ty: for what God is in his Being, that he is in
equal,he muft have no Competitor ; and becaufe all his Perfections, which are his Being,
he knows none better, no other Godbeiides him- Here then,
(elf, therefore is he his own laft End ; you have 1. GOD's Holinefs is Infinite, the Creature's
a fufficient Reafon for it, Ifa. 44. 8. — Is there a finite. Among them there are fome that have
God befides me ? yea, there is no God, I know more than others -, but he that hath moft, hath
■not any. When therefore God promotes in all a poor little to what he hath. Angels among
his works, the declarative glory of himfelf ; and fecond beings excell in this as in other Perfedti-
makes all things to contribute to the illuftration ons -, how often are they called holy ones ; but
and exaltation of it,then he appears to be holy -, alas, when they come into his holy prefence,
Ifa. 5. 16. But the Lordofhoftsfhall be exalted they all veil and cover their faces and feet, as
%njudgntnt> and God that is holy, fhall befanUi* being alhamed of themfelves: they glorify God
with
Queft. IV. tjjfembl/s Catechifm. 7 3
With their whole might, but not up to his defert : Anfw. IT is certain that Holinefs runs thro
but it is an Infinite, unmcafurable Sanftity that all God's Works i Pfal. 145- 17! The Lord is
God poiTeiTeth •, for he loves himfelf with an In- — holy in all bis works. But there are fome
finite love, and is therefore called love itfelj, particulars in which it more _ eminently beams
1 Toh. 4. 6. and his Holinefs cannot be better out to us : there are dark Providences that puzzle
eXpreiTed, than in his loving himfelf with the the godly, and are the bane of wicked men, the
choifeft love, and loving other things for him- Holinefs whereof God will one day vindicate, to
fe|^ the confufion of thofe ungodly opes who thought
' 2'. IT is Eternal. He is the Eternal God, him to be altogether like them : hut there are
and' he never was without his Holinefs ; it is other things on which his Holinefs is imprinted
impoflible that God mould be, and not be holy, in Capital Letters, which may be reduced to
whereas Creatures once were not, there was a four heads,
time when they began to be, & they could not be 1. G O D ' s Holinefs appears in the Image
holy before they were; and there is a vaft difpro- which beflampt upon Reaf enable. Creatures, and
portion between that which is Eternal & what is the law which he gave them. I put them together,
temporary. God's Holinefs having 110 beginning, becaufe in the one they were jit ted J or, in the
can have no end •, the Creatures that once were other they were appointed to their end : when
not may ceafetobe. Some indeed (hall never God would make a Creature like 'himfelf, and
actually ceafe, but they have a poifibility. would grave his own Image upon it, he made
Hence, it holy -, Eph. 4. 24. —Ibe ni w n.an, which after
3. GOD is Vnchangably holy. He cannot lofe God is Created in — true holinefs. As if in
his, but the Creature may part with its purity, nothing could he be equally represented, as in
God's Holinefs being himfelf is infeparable from this Perfection : and what elfe w^s that Rule o£
him \ but the Creatures being a quality, may Government, which he gave unto Man, for the
be feparated, though its Being continue : there regulating of himfelf by in his u'lle Co: ver-
are fome natural qualities of things, which cleave fation, but a Rule oj 'Holinefs > I#i$ 'e En-
foclofe, that the removal of them deftroys their comium that Pau I gives the Law, Rom. 7 12;
"being \ but all moral perfections in the Crea- The haw is holy— ■; It was a Rale of glorifying
tures may be loft : a wofull inftance of it we God, of loving him with our beft love, and our
have in fallen Angels and Men,who are become neighbour for his fake, Matth. 22. 37,38. A
altogether corrupt and^ defiled by Sin : and on farther teftimony did he give to this Attribute,
thefe accounts God is faid only to be holy •, Rev. in the Sanctions which he put to this Law, in
I j. 4. Thou only art holy . that he promifed felicity to Man on condition
3. GOD is holy Originally, the Creatures are of his perfect conformity to this Law, which
{b but by derivation. His Holinefs is the Pro- confiftedin a life of holinefs-, he engaged no lefs
tptype, theirs but the Copy •, his the fubjlance, a reward than Eternal happinefs to it -, and iri
theirs but the image or Jhadovo •, his the fountain, that he menaced him with Deatjr in cafe of his
theirs but fome few drops, or fxnaM fprings that tranfgreifion, that if he came fhort of that Ho-
ifliie from it : all the Holinefs that is in all the linefs he mould die : what greater teftimony
Creatures is borrowed of him ; he hath his in could he give to the Creature, that he loved
and of himfelf,and they have theirs of and from Holinefs, and hated Iniquity ?
him. Man became holy by God's putting his 2. IN the difpleafure which he providentially
Image upon him j Gen. 1. 26. And God faid, dif covers at Sin cS> Vnholinefs. Inthishedifco-
Let us make man in our image, and after our vers how contrary it is to his nature , thelnfinite
likenefs \ and let them have dominion over the diftance which he ftands at from all thofe that
fijb ofthefea, and over the fowl of the air, and ftand in the way of his glory} that he will have
over the cattel, and over all the earth, and over no fociety or fellowfhip with fuch -, that he will
every creeping thing tbatcreepetb upon the earth, not admit therri to any Communion with him-
He is beholden to God for it, whereas God owes felf: Pfal. 94. 20. Shall the t^rpne of iniquity
his to none-, hence that, Rom. 11. 3?. Or who have fellowfhip with thee, which frameth tnif chief
hathfirft given to bim> and it fhall be recompen- by a law ? Ashe holds fecret and everlafting
fed unto him again > Correfpondence with thofe that join with him
4.. HENCE God's Holinefs is above all degrees, in his ends, Prov. 8. 17. Holy Men, are Men
whereas that of the Creature is gradual. God after his heart, Alls 13. 22. But thofe that go
is full, perfect, can receive no addition or en- about to crofs him in his ends, and that fwerve
creafe, it is impoihble that he mould be more from his great and holy law, he cannot endure
holy than he is •, but fecond beings are capable them, nor will he defile himfelf by having any
of more, at leaft they are contained in bounds thing to do withthem,he cannot fo much as look
and gradations. Put all the Holinefs together, on them, Hab. 1. 13. Thou art of purer eyes
that is in all Angels, Saints, the third Heaven? than to behold evil, and canfl not look on iniquity.
and all will not make up fuch an one as is in ( Pfal. 5. 4, 5. ) And that he executes fuch ama-
God, they are none of them pure in his fight, zing Judgments upon impure and obftinate Sin-
Tho' Angelical Holinefs be fiftlefs, yet I know ners, herein he fhews his Holinefs eminently :
not why it may not be growing •, if they encreafe The Pfalmift faith, Pfal.9. 1 6 The Lord is known
in knowledge, they may in love. by the judgment which be cxecutetb: the wicked is
[3-1 IV HEREIN the d/f plays of this At' fnared in the work of his own hands. liiggaion^
tribute are more efpeciallytobjobfervcd ? •tf/tffc. q, d. Let all the worldmeditateonthis,
L and
,,,-i|H ■»'■■-! rik^t i'lr rr in n[ ■ -■ '-' '
-t^igj-Ji I ■ !»!» fi«i
»U Lefiures upon the Queit. 1 Vm
and how is he known but in his Holinefs ? God ftand by as one unconcerned ? Will he
When Man that was made upright, and was a always keep filence ? Where is his Holinefs
friend and intimate of his, fell from his Integ- then? They that think fo,beiieve not thisAttri-
rity,God turned him out ofParadife,and made fcute of his. Sinners,know ir, you have an holy:
the Curie to fall upon him j Sin therefore is God to deal withal, one that hates Sin irre-
faid to feparate between God £7 Man, Ifa.5 9.2. concilably, one that will not lofe the lead
When proud Pharoah would juftlc with God, tittle of his Glory, tho' he deftroy a whole
and fet himfelf to oppofehim, what fearful! World that fet themfelves in oppofition to it.
Plagues, and what aftonifhing ruin did he And then remember, that his Wifdom, : and
bring upon himfelf 5 and Mofes confeffeth. his Power, which are equally Infinite, tternal
him herein to fhew \C\vaMS glorious in holinefs, and Unchangable, do ftand engaged for the
Exod. 1 5. 11. When God thus comes to re- upholdingofhis'Holinefs, and will exert them-
cover his Glory of his infolent enemies, he felves in the Deilruftion of all thofe that are
tellsthe world that he is an Holy God. Enemies of it. And now fay, how lhall you
2. IN the way of Man's Redemption by efcape and how lhall you endure > Is it not a
Cbrift When God would exalt hisNbrcy, in fearfull thing to fall into the hands of that
the recovery of a Company of Sinners from the God, Whofe Holinefs will caufe his fury to
mifery they were fallen into, who had finned come into his face, an4 engage the other At-
and fallen fhort of his Glory ; rather than do tributes toconfpire in your DeitruQion : think
It in any fuch way as ihould in the leaft re- of this, and let it drive you to Repentance,
ile<ft on his fpotlefs purity, or give the world and make Sin an evil and bitter thing to you.
any ground to fufpeft that he had any favour Use 2. LEARN hence a Efficient reofori
for Sin, he gave his own Son for a ranfom, for all the Judgments which God brings upon any
and punifhed Sin in him without any favour, places or people. It mould point us to,and call
he made him to bear the whole weight of upon us to adore Cod in his Holinefs. Wheri
ivrath that was due to his Elec"t. When there- a whole World is drowned becaufe of abounding
Fore the Son of God was under the terrible for- Iniquity, a Sodom burnt with fire from Heaven,
Takings of his Father, and fevereft impreflions yea, when Jerufahm is laid in Afhes, all is tc*
of his Anger for Sin, which he undertook to, difplay this Attribute. When therefore we
fatisfy for, he then takes notice of, and fee the hand of God out againft a piofefling
acknowledged his Holinefs, Pfal. 22.?* People, and his Judgments awful! upon them,
But thou art holy, 0 thou that inhabited the and Men are ready to fay,what means the heat
praifes of Ifrael. Juftice indeed did the exe- of this fo great Anger ? fee and enquire if
cution upon our dear Saviour, but it was Ho- fuch a People have not oppofed God's great
linefs that hid his face from, him, and employ- ends, if by Sin they have not greatly difho-
cd that Juftice of his. poured him -, wonder not then, if they do not
4. IN qualifying of his Elett forEternal Glory, glorify him, if he glorify himfelf.
Tho he hath loved them with an everlalting Use 3. IT tells us what to think of fuch ay
love, and appointed them to be Heirs of the mock at Holinefs. Is there not fuch a genera-
Kingdom before the foundation of the world -, tion of Men among us, that feoff at the Con-
yet he brings them not to it, till they are by fcientious care of God's People to abftain from
Holinefs prepared for it •, and therefore gives Sin, and live in the conftant exercife of Holi-
them the Affurance in the Gofpel, that with- nefs in ail manner ofConverfanon ; who laugh
put it they (hall never come into his prefence, at Faftings & Prayers,, who ridicule thofe who
fteb. 12. 14. Follow —Holinefs, without which arq afraid of fwearing, filthy communication,
no manjhallfee thshord. He therefore fandi- and profanation of Gods Name 8c Day : cer-
lies them throughout, in Soul, Body & Spirit, tainly, thefe are impure, filthy Creatures, and
In order to his laving of them ; and Chrift by muft needs be enemies of an holy God, and
liisSpirrt thus fits them to be prefented to him- muft expeel his Holinefs to fail upon them and
felf in Glory, by taking away every fpot and confume them.
wrinkle, and blemifh 5 and hattt certified us, Use 4. THIS tells thofe that want Holi-
that there fhall enter into the holy place, no- nefs, whither to go for it. Think, without it-
thing that defiles. you are miferable 5 and do you find your felves
Use 1. WE hence learnt miferable ftate impure, and cry out of your uncleannefs, and
c) Sinners. The Holinefs of God is a glafs in enquire where you may get to be made holy 5
which ail ungodly Men may read their doom : remember, God is not only fo in himfelf, but
and Oh that fuch as live and ly in Sin would he is a fountain of it to all fuch as want it;
confider of it ! Think who that God is, with and he hath in Chrift opened this fountain in
whom you have todo,and then fay what hopes his Ordinances ; Zech. 13. 1. In that day there
have you to efcape his Infinite Wrath > Doth Jball be afountain opened to the houfe of David,
his Holinefs engage him to ftand up for his and to the inhabitants ofjerufdem, for fin, and
own Glory, and fhall fuch vile Creatures who for uncleannefs. And if you carry your un-
do nothing but difhonour him, hope to avoid holy hearts to him, he hath fet- up a fanttify-
the fuffering of the imprefhons of his hot dif- ing Office, his Holy Spirit is the difpenfer of
pleafure? It is the Sinner that fets himfelf this Grace, who can reftore this Image to you,
againft God. Sin is the thing that difhenours and by working you up to a conformity unto.
torn, that tramples upon his Glory, and will, the Holiaefs of God, make you fit to dwell ;
t>ueft. IV. tjtpmblfs Catecbifm. 7 5
with him in that holy place, into which I. WAT he r*ho m^kes V executes the Law
no unholy thins (hall enter, where Hohnefs have a right or lawful Author tty fo to do. It doth
rrown nerfeft ftiall be crowned with ever- not belong to every one, either to make Laws,
lading Bleflednefs. or ^ Put them m Execution j and tho' the thing
° _ -, it felf were never fo juft, yet it were injuftice
[October 8. I 6 8 9 J jn fuch to take it upon them : giving and purfu-
; u. ingofLaws, are acts of Government, and they*
that take it upon them, muft have the power on
STh R TVf O *\T Wllf tnem> eitner inthemfelves Originally, or by a
JZ, i-V XTX W XV HZ^LY . rightfull Delegation : for a Judge to Sentence a
convicted Murderer to Death is Juftice, for a
a. *yUSTlC E is the next of the Divine private Man to do it is Murder : and all acts of
T Venues, offered to pur consideration. Ufurpers, have been wont to be refcinded, tho*
Juftice, as was before obferved concern- poihbly iWneof them have been for the matter
jng Holinefs, may come under a double confi- juft.
deration, viz. either as it is ejjential in him,and 2. THAT the Law, which is to be Rule by*
then it is nothing elfe but the rellitude of his which this is to proceed,^ ft felf juft. For tho*
Nature $ or as it is relative to the Creature ^ and there muft be a Law upon which the Diftribu-
fcecaufe IfhaU fpeak to it in this laft fenfe, we tive Juftice is built, yet there is a Juftice which
may take this Defcription of it : is antecedent rationally to fhat Law, according
JUST IC E is God enclined to render to to which it ought to be enacted ; and all la w-
every one their due, according to Rule. And this givers ought to have an eye to that as the Rule
is that which doth eminently ihine forth in his by which they make their Statutes : nor can all
works of Efficiency •, particularly in his Admi- the lawfullAuthority in the World make a thing
niftration of the Government of the World : to be juft, by giving it the fanction of a law,
andbecaufe there are fome foot-fteps of this Ver- which in it felf or its own nature is unjuft •, for
tue to be found in fome Reafonable Creatures, the nature of the thing continues the fame after,
we may from thence be a little helped in our that it was before •, hence that Woe, Ifa. 10. 1,2.
Conceptions of it. Wo unto them that decree unrighteous decrees^
JUSTICE, among Men, is ufually ranked and that -write grievoujnefs, vcbich they have pe-
under two heads, viz. Commutative and Diftri- fcribed — . And indeed, here lies the greater!:
tutive: It is the latter of thefe which comes injuftice of all \ for if the Rule be crooked, they
rieareft to the difcovery of the Relative Juftice that muft ufe it, cannot do right,
of God to us* becaufe the difpenfation of it be- 3. THAT the Judge in all his difpenfations,1
longs properly to his Gubernation. Commuta- keep cloje to this Law : that he make ufe of it,
tive Juftice argues fome equality between Per- as his proper directory,in examining of all Cafes,
fons i whereas diftributive Juftice is difpenfed and final determining of every matter that
between une/quals* oris the Adminiftration of a comes under his Cognizance. The Judge, as
Superiour to Inferiours. fuch, hath nothing ejfe to do with the Perfbn
THERE is a Juftice which God obferves in under Trial, then juft as the Law prefcribes 5
the management of the whole World, and every and all his Juftification is in keeping exactly to
Creature is a iharer in this > but the moft radiant it : if any thing be, it is the Law that is oftend-
beams of this Perfection are refulgent to us in ed* if that be not broken, the Man is no Cii-
the Transactions that pafs between God and his minal : if then the Law be juft, it is that
Reafonable Creatures, Angels & Men 5 and it is which muft prove the Judge to be fo too * it is
moft profitable for us to confider it in reference not what he faith, but what that faith, and
to the latter. In order to a more particular that in the true genuine fenfe & intention of it t
View of this, I fhall premife in general ; to vary from this, is in Scripture called pervert-
1. THAT the foundation oj diftributive Juf- ing of Juftice, ProV. 17.23. A wicked man taketb
tice is fome law that is obliging to the fubjetf. a gift out of the bofom to pervert the ways of
Humane reafon can have no conception of this judgment. Upon thefe things thus premifed,
Juftice, without a pre-conception of a law upon let us now take a nearer and more particular
which it is built. It is true, where abfolute account of the Juftice of God, in the following
Sovereignty hath a prerogative, its Admini* Conclusions :
ft rations muft needs be juft : and God's Sove- 1, THERE was a Law which God gave to
reignty is his Abfolute Juftice ; but we muft Man at ftr ft to regulate him felf by. God having
diftinguiih between the Attributes of Lordftxip, made Man a Reafonable Creature, and aCaufe
and Juftice in God \ for he intended the difplays by counfel of his own Actions, and having with-
of this as well as that in his tranfactions with his al made him for his own Service & Glory, he
Creatures Juftice muft referr to a Law, and to revealed to him what was his Duty, and where-
a Law promulgated \ and therefore where there in he expected his Service, or how he would be
is no Law, there is no Obedience, no tranf- glorified by him. That> when God had made
greflion, no recompenfers, no room for any Juf- Man, he brought him under the Rule of (jo-1
tice to difcover it felf j Rom. 4. 15. --Where vernment, is evident from Scripture, and that
no law /j, there is no tranfgreffton. he revealed this Rule to him is no lefs apparent $
2. THAT Juftice may be accordingly difpenfed^ the relicks of this Law in fallen Men's Confci-
there are thru things re%uifite, ences, are a witnefs. that once there was a fair
L 2 infeription 5
j 6 LeBures upon the Quell. IV*
infcription i the records of Scripture do all wit- the Creature, being a rational Service, and
nefs alfo that onccGod did fhew Man the way. adapted to make him happy : it was within his
And the very nature of Man pleads For it, for compais, and directive of him to blcilednefs.
the fervice of a reafonable Creature, muft be a 4 THIS Law bad conditional recowpe rices an-
reafonable Service, which naturally requires, nexed to it. A Law in a moral fenfe fignifiesr
that he muft know his duty in order to his doing a Rule to direct the Creature in its Actions i,
of it. requiring a Conformity to it from the Subject :
2. THAT God bad the undoubted Authority but in a Political fenfe, it alfo includes in it the
of a Lawgiver. That he had an abjolutc Sove- Sanction that is put to this Rule, to hold Men
reignty over theCreature, is beyond any rational under Obedience, and preferve the honour and
ground of difputation. He had his Authority in prerogative of the Law it felf Now the Sanction
himfelf, and needed not to derive it from the of the Law mainly conilfts in the recompenfes
Subject. Humane Power is delegated, but God's determined for Obedience & Difobediencc with
is Originally in himfelf : Impoihble k is to con- which it is ratified •, which, that they may take
£eive of an higher and more natural right than lUce according to the merit of the Cafe, is that
that of Creation : if the Potter may claim a wherein the lawgivers Juftice is concerned:
liberty over the clay, which he made not, but When therefore God gave this Lav/ to Man at
tvas given him for his ufe, much more may God tbefirft, he added to the Command, a promife
over the Creature, which had its whole both Ef- of Life to Man, in cafe he mould perform perfect
fence & Exiftence from him : fo he argues, Pfal. Obedience to it, and a threatning of Death, if
loo. 2, 3. It was his Arbitrary Pleafure, whe- he fhould violate it •, and as he obliged Man to
ther he would ever have given being to a that part of it, whith refpected his Duty, fo he
Creature, he therefore acted his pleafure, as in no lefs bound his Juftice, to lee to that part of
making,fo in thefpecification of the feveral forts it, which referred to the Conditions which were
offecond beings. He may therefore without adjoyned to it, Gen^ 2. 17. But oj the tree of the
Ufurpation claim of them the Service to which knowledge of good & evil, thou fh alt not eat oj it :
he hath given them a Capacity, and if he re* jor in the day that thou eateji thereoj^ thoufhalt
quires no more of them, than what he endowed furely die. Rom. 10. ?. Lor Mofes defcribeib
them for, he is juft : they owe themfelves en- the righteoufnefs which is of the law, That the
tirely to him, he that is the firft Caufe, is alfo man which doeth thefe things, /ball live by tlerru
the laft End ; if he be Creator, he muft needs ?• FROM the confideration of thefe Condi-
be Govemour. tions arifeth the diftinttion oj Qod's Juflice% into
3..THAT the Law which God gave toMan was Rewarding*? Revenging. This distinction is
a Righteous Law. It is a difpute among the clearly aflerted and expounded, Rom. 2. 6,7,8.
learned, whether God wills things becaufe they Who will render to every man according to kit
' are good, or whether they are good becaufe he deeds : To them, who by patient continuance in
wills them $ /'. e. Whether the will of God com- wed-doingfeclc for glory, andhonour, and immor-
manding, or the goodnefsof the things that are tality, eternal life : but utito them-that are con~
commanded, be the ground of the Righteoufnefs tentions, and do nt obey the truth, but obey un-
of his Laws. I may not here difcufs this at large* righteoufnefs, indignation and wrath. Reward-
but methinks, here is no need of Controversy, ing Juftice, is God enclined to recompence the
if we coniider, that God's Being, Underftand- Creature's Obedience with a conftant Life of
ing, Will, Wifdom, Juftice, Goodnefs, Uc. are endlefs happinefs. Revenging Juftice is God as
not diverfe in themfelves, but only diverfified fully enclined to recompence the Difcbedience
to our Conception, and in the things done by of the Sinner with deftruction \ the former is
him * thefe being all Eternal, there can be no fummed up in the \vord Life, the latter in that
goodnefs more Ancient which mould direct him, of Death. Both of them are the fame Relative
and if it be Co-eval, it is himfelf. The Con- Juftice, bearing a different refpect to theCrea*
tjivance of the fuitablenefs between the Crea- ture according as it Hands related to the Law.
ture and its Rule, is the product of his Wifdom -, 6. THAT thefe recompenfes of rewarding
the determining it to be fo of his Will, whence and revenging Juftice affix'd to the Law, are p
the Command it felfrefults* and from this righteous. A Law cannot be righteous unlefs the
fountain all goodnefs derives 5 and yet the deri- Sanction of it be fo •, fuch are thefe : not only
\Ted goodnefs hath a real goodnefs in it, elfe it is the Command juft and good, but the condi-
would not be a genuine iffue of God's Wifdom tions are right. The Recompence of reward is
and Will : and then God both wills the things righteous, not that there is as much intrinfecal
becaufe they are good, his Wifdom doth fo con- worth in Man's Obedience, which is but his
trive.them -5 and alfo they are good becaufe he Duty, as to purchafe the Giory promifed 5 but,
wills them, his Active Will put the actual as God promifed no more but what he had a
goodnefs into them. We may then argue well power to do, fo having paft his word, and given
for the righteoufnefs of the Law from its Holi- his promife to the Creature, it is right for him
nefs,and its Goodnefs j and therefore theApoftle to perform it, and he would wrong his own
puts thefe three together, Rom.7.12. Wherefore Truth if he Ihould jiot fo do. The punifhment
the law is holy ; and the commandment holy, and of Sin is juft, it being a Crime againft the Su-
jufti and good. Its Holi nefs appears in that it preamMajefty,a rebellion of the Subject againft
is a Rule of glorifying God by his Creature, and his Sovereign \ a wrong done to the Glory of the
its Goodnefs in that it is fuited to the nature of Infinite God, and therefore. cannot butdeferve
the
tJffem&ly's Citecbifm. yj
the utmoft penalty the Creature is capable of. penalty due, and therefore in him Juftice and
7 THE declarative glory of God's Juftice Peace are at Agreement •, hence that, Rom.3. 26.
confifts in his ftandingto this Law. This is that To declare, I Jay, at this time bis right eoufnejs :
wherein we make the difcoveries of this Attri- that be might bcfufl, and the fuft'rfier of bur, nbicb
bute. Juftice confidered in him, is his inch- believe tb in Jefus. And indeed, never had
nation thus to do \ and upon this account he is Juftice rode in fuch (lately triumph, had not
(aid to love it, Pfal. 45. 7. Thou lovejt rigbtc- the Son of God in our nature and ftead refigned
cujnejs. Love in us is an Affection engaging himfelf up into its hands.
of us to a clofure with our Object : the mani* Use 1. LEARN hence that there is no hope
feftation of this is by his (landing by his own for <e Sinner that is in his Sins to efcaje the
Law, and when he doth fo, then he makes it wrath of God, and vengeance oj hell. A vain
appear, that he is a juft God, Now, thing it is to plead the mere)'- of God, and think
% GOD aU ays eyes this, Law in bis difpen^ to (hroud your felves under that, whilft there is
fatior.s to his Reafonable Creatures, as their guilt lying upon you : Remember, that when
fudge. God having fixed this Rule of Govern- God difplayed all his Goodnefs before MoJesy
inent, he now (lands by it, and fees to the fulfc that he took care to put in a caution agaii.ft fuch
filment of it : he bears a true refpect to it in all as you, Exod. 34. 7, 8. Keeping mercy jor thou-
his proceedures with the children of Men : he finds, forgiving iniquity, and tranjgr,fjun, and
acts impartially, and therefore is faid to have fin, and that voilt by rts means char the guilty ^
no refpell ofperjo/ts, Rom 2. 11. All the trials zijiting the iniquity of the fathers upon the cbil-
of Men are reduced to, and regulated by this dren, and upon the ' child r -ens children, unto the
Law ^ the Sentence which he paffeth is accor- third and to the fourth generation. And Mrfei
ding to it, and fuch are the Executions, ( Rom. made bafle, and bowed his head toward the earth%
2. 6. ) and whenever he enters into Judgment and worjbipped. Think, God is juft as well as
with Men, there is no bribe can be put upon mercifull, and this Attribute is equally Infinite,
him, fo as to biafs him in his Sentence, or make Eternal and Unchangable with that $ whatever
him to pervert the Rule : Juft as Men are found, love vain Men may plead that God hath for his
fo it fhall certainly go with them. Holinefs and Creatures, which-are the works of his hands-,
Juftice run through all his Judicial proceedings •, yet know it, he hath an Infinite felf-love, which
Pfal. 145. 17. The Lord is righteous in all bis is his Holinefs, which engageth him to fecure
wuys, and holy in all bis works. And whilft he the intereft of the declarative glory of all his
(lands by a juft Law, needs mull he appear to Perfections \ and he will not fuffer any one of
be a juft God. them to have the leaft (lain or blemilh upon it :
9. THERE are Sovereign Atis in God's deal* if therefore you cannot reconcile the Jmmacu-
3 ngs with the Children of Men, which no whit late Juftice of God to your hopes of Salvation,
infringe bis Juftice. There are other Attributes you have little ground of encouragement or com-
of God which he defigns the difplay of towards fort : that there is a way to do this, is of God's
fallen Man \ and tho' the effects of them may rich Grace 5 and if ever you would Hand in the
feem different from thofe of Juftice, yet they Judgment before a righteous God, it infinitely
in no wife contradict it ^ though our dim fight concerns you tofeek after and fecure this title^
cannot difcern many times the Confonancy, elfe all your hopes will perifh forever,
and our prejudiced minds are ready to make Us e 2. THIS Attribute ftands to flrengiben
wrong interpretations -, and thefe are efpecially the hopes, and confirm the conjolation oj true Be-
two, the one refpecting Reprobates, the other lievers. They that have taken fandtuary in
the Elctf. In regard to Reprobates, there is his Cbrift, and gotten under the fhadow of his wings,
bounty or common goodnefs, which bears with have not only the rich mercy of God to celebrate,
them in Patience, and gives them abundance of and comfort their Souls withal, but the very
the blejjings of life, Job 21. 5, i$c. This indeed Juftice of God (landing on their fide s and be-
is not properly Juftice, but Favour, they have caufe he is juft, they can never mifcarry : the
no claim ; but his Juftice is not blemifhed by it : Apoftle therefore interefts this Attribute in our
all this is but an indulgence to them as Prifo* pardon and falvation, 1 Joh. 1. 9. If ne confefs
ners, before the day of trial and execution -, and our fins, he is faithful and juft to forgive us our
this fatisfied, Job 21. 29,30. Have ye not asked fins, and to cleanfe us from all unrigbteoufnefs*
them that go by the way > and do ye not know And Paul's delign in Rom. 3. lat. end, is to (hew
their tokens ? That tie wicked is referved to the that his Righteoufnefs is difplayed in our Juftifi-
day of delirullion ^ they Jhall be brought forth to cation : for having taken the full of his righte-
tbe day of wrath. And not only fo, but he will ous revenge for the Sins of his People upon cur
call them to an account for all this,and the abufe Surety & Redeemer, it muft needs be that there
of it will add to their indictment : abufedgood* is no more Condemnation to them nbicb are in
nefs turns into treafures of wrath, Rom. 2. 3,4. Chrift Jefus, Rom. 8. i. Juftice faith, all its
In refpect of the Elell, there is his fpecial Grace demands are compleatly anfwered, and it hath
appearing in the pardon of their Sins, and redo- no more to fay. Let Sinners then tremble, but
ring them to his favour, and bellowing on them let the Saints rejoice and clap their hands at
Eternal Life, who were guilty and condemned this, that God is Juft, Vjal. 36. lat. end.
by the Law : and here Juftice is not injured,hut \J s e 3, TH A T it is very faf e for us freely
highly honoured, in that he hath provided its to recommend all the Injuries cr urongs that arc
fatisfaction in Jefus Cbrift, who hath born the done tousi unto God, ard to leave them nub hm,
■CMMmMMMAs
^8 LeBures upon the Qtieft. IV;
fyre need not anticipate God, by going about to partake n. Whatfoever is d benefit to tha
revenge our felves : the Juftice of God will do Subject of it, comes under the notion of Good-
us right} and if we can but leave it with him, nejs, becaufe it doth it good : and inafmuclt
never fear but he will in his own time, and in as whatfoever it »; or hath, comes from God^
the ben: feafon right our Names, and clear our it muft needs be a fruit and difcovery of his
Innocency, however it hath been befpattered in Goodnefs unto it : they are therefore his Bene-
the World. Let us then bear injuries, and hard fits that the Pfalmift calls on himfelf to praife
cenfures & reproaches with patience, and reA God for, Pfai. 1 03. 2.
ward good for evil, praying cordially for them 3. THAT which commends this Goodnefs
that defpitefully ufe us, that if it may be, God is, that he beflows all the fe javours jreely upon
will give them Repentance in this life, alluring them. The Creature had no challenge of them
our felves, that if we fuffer innocently, and for in it felf-, but they are every way free. There
righteoufnefs fake, God who hath clothed him- could be no antecedent Obligation lying upon
felf with Righteoufnefs as with a Robe, will clear God to them, no neceility he had of them, ha-
up our Integrity before the World, to our Ever^ ving done well without them through a long
lalting Confolation. Eternity : nor could there be any confequent
[November 5. 168 9t "J"'" inthero,fo as to deferve any part of this
Goodnefs by any thing they did for him,which
could do him a kindnefs, or earn his favour;
^ t-^ -ri -m € y^. ^T t/T^r all its very Powers 8c Aftions being fruits of
^ Jj, JtV JM O JN A/lK this very Goodnefs, fo that God is fo far from
owing the Creature any thanks for any fervice,
1^ rll , , _ ~ that contrary wife,it owes him ackowledgment
T follows that we tale fome account of and praife for this , Chron> , & Now
the goodnefs of God .which is another therefor^ our Qod> ve thank thee, and praife
°Lhl? VVr?" °r S°"ous Perfe6t[ons : whlchr thy glorious name. But who am I, and what is
aifohath its manifeftations in the works of my peop/ thatwefhould be able to offer fo wil-
Efficiency. For, tho God be good in himfelf, n t afur jhlsfort :}or aU m ^ Joj jh
yea, Goodnefs it felj 5 yet from this EiTential and of jhine own have we given tbee% And oa
Goodnefs of hi! 5 there is a Relative ;one, which the account of this freedom it is, that God
derives to the Creature, by which it makes im s this Goodnefs after diVerfe manners.
difcovenes of this Perfection in him, whereby and in different degrees to his Creatures at his
it taites and fees that God is gooo\ VVe may pleafure without givin them an acconnt$
take an account of it under this Description : and they that recdve the leaft have more
Qroodnejs is hod enchned to bejiovo his javours tjian Qod owed them
freely upon his Creatures. We do not look ^ ALL this refults from a natural inclina^
upon this Attribute here, as an expreffion of jion inGod jhus J0 ^ Jn Men we obferv€
the Perfeftion of his Nature, which is the AaionSj and that Qbfervation leads us to take
goodnefs of a Bang, for fo it compnzeth all his notke 0f fome Vertues which are Principles
Attributes undei .it h nor as his own happinefs from whence fuch Aaions flow, which by the
which is the refult of the former, and is alfo frequency of fuch Aaions, we account to be
counted the goodnefs of aBeing* but as a moral habitually feated in them : after fuch a man-
Vertue, according to our Conception, and fo ner We conceive of God. We may therefore by
the Scripture often, yea for the molt part the confideration of what highly commends
ufeth it : and it bears a relation to fomething Men for goodnefs, conceive fomething of that
unto which it imparts it felf, in which Com- whkh isfurpaffingly and incomparably inGod:
munication it is made known • hence that, The Apoftle feems to give preference to zgood
Pfai. 1 1 9. 68. Thou art good, and doe ji good.— Man> aboVe a righteous Man, Rom. ?. 7. For
We may here 1 Make Some general remarks fcarcely for a righteous man will one die : yet
on the Goodnefs oj u*i. And, 2. Take a more per adventure for a good man fome would even
particular account of ths^feveral dfcovenes dare to die. Now the principal Characters of
which are made of it m the works oj God. one eminently Good, are fuch as follow, which
[ ' J,n c*f ? «*(» WG m-33r obfervc> . i we may fee how they tranfeend in God.
1. THE SubjedtX^t participates in this Good- K HE is ready t0 dogood JoaIl lhat ask it:
nefs, ana that is the ■ Creature, taken Indefi- it }s fo naturai t0 hlm that it flows out fpon.
nitely, and Univerfally. There is no fecond taneoufly j it is but ask and have ; there have
feeing, »om the nobleft Angel of Heaven, to been fome Men commended for this : butGod
the moft defpicable Worm in the earth, but .is fuch an one, hence that encouragement of
partakes in the influence of this Attribute : chriff, Matth. 7. 7- Ask, & it /ball be given
the Scripture therefore is frequent in expref- v^.... And that declaration of the pfalmiff,
iing the unbounded expremons of thisPerfefti- pfai. ,45. jg. The Lord is nigh unto all them
on-, Plal.14?. 9. ite Lord is good to all.— tbat call upon him, to all that call upon him in
And 104;/; is fpent w the difcovery of it : truth And he feals it with h]s expcrience
and for this reafon it is,that all beings are cal- Pfai. 34. 6. This poor man cried, and the Lord
led upon to praije the Lord, Pfai ,48. heard him 5 andfaved him out of all his troubles.
i 2,/1'S r T\Ur ° th7ls,G(;od^rs comPre; 2. HE is ready to do for thtm before he is
itcnds allthofe Javaurs «/;/J; the Creatures do ^M A good Man by vertue of his inclination,
cannot
Queih IV. tLAjfemblfs Catechifm. yp
• . — ' ;; ■■ ■ ' — ■ ■ ' ' i •
cannot tarry till he be follicited 5 but he looks of this Goodnefs,. in the works of God. And
out to fee for fome Objects of his bounty, en- thefe may be reduced to two heads. God's Good-
quires who ftands in need of his favour * and nefs may be considered, 1. As it relates to his
it is certain, that God prevents his Creature, and Creatures in general, 7. As it difcovers it felf
fceftows innumerable kindnefTes upon it un- to fallen Man in particular.
fought -, Ifa- 6$. 1, / am found of them that asked ( r. ) THE Goodnefs of God may be confi-
not for me\ I am found of them that fought me dered as it relates to the Creatures in general,
not — . One would think it enough to do for We have obferved that it is Univerfal,and there
them when they pray-, but fee, Ifa. 6$, 24. are none exempted from it ^ and therefore aU
And it fhall come to pafs, that before they call beings do abundantly declare it : and we may
I will anfwer, and whiles they are yet Speakings trace the footfteps of it thro' all God's works of
I will hear. The Pfalmift did but purpofe, Efficiency, both of Creation and Providence.
Pfal. 32. 5. — 1 /aid I will confefs my tranf 1. IN the works of Creation. We read, Gen.
griffins unto the Lord; and thou forgaveft the 1. ult. that all the things which .God created
iniquity of my fin. . w,./ were good, yea, very good': fuch they were as
3. HE doth the Creature good, tbo' he hath they came newly out of his hands : and there
provoked h'w to the contrary. A good Man will are feveral tokens of his Goodnefs here, which
requite good for evil to a very ene\ay : if he deferve an Afterifm.
hunger he will feed him,t5V. He will ifpotfible, 1. IT was Goodnefsthat made, or gave being
break his heart with kindnefs; and herein, is to the Creature. The fecond being is the proper
God's Goodnefs highly celebrated, Matth. 5. 45J ifTue and product of Goodnefs as well as Power.
Thai. ye ?nay be the children of your Father which Goodnefs is accounted to be one of the prime
is in heaven, for he maketh his fun torife on the affections of being 5 meerly to be, is in Nature
evil and en the good, andfendeth rain on the jufl better than. not to be, now the Creature had its
andon the unjujl. {Rom. 5.8.) He not only being from God, Jltfr17.28.it once was not,
requites the Creatures Service with benignity, and had never had been, if his Fiat had not
but lays obligations upon them, whilft difho- given Entity to it.
n .-Miring him, to repent and return to their Qbe- 2. THAT he made it for an end which it was
dience *, Rom. 2. 4. Or defpifeft thou the riches to ferve unto. Philofophy tells us, that the end
ef bis goodnefs, and forbearance, and long-fuffer- and goodnefs of a thing are convertible •, a thing
ing, not knowing that the goodnefs of God leadetb had as good not to be, as to be to no ufe .of
thee to repentance > purpofe : and the goodnefs of a thing is propor-
4. HE doth good to a multitude. Goodnefs is tionable to the end it ferveth to : that therefore
difmflve : a good Man contents not himfelf with God made the Creature for an end, and no left
drawing out his Goodnefs to one or two, but than his own Glory, as, Prov. 16. 4. The Lord
would do good to all as he hath opportunity and bath made all things for himfelf. ( Rev. 4. 1 1. )
ability 5 GaL 6. 10. As we have therefore op- fets forth his greatGoodnefs to it.
portunity, let us do good unto all men — . And 3. THAT he put into the Creature afitnefs
truly all Creatures, as innumerable as they are, or Capacity, of ferving to their end, in their place,
deceive the largeifes of God's Goodnefs ; Pfal. To have made a thing for an end which it could
145. 15. The eyes of ail wait upon thee, and thou never have attained, had been to make it in
givefl them their meat in due feafon. For this vain. The habitual goodnefs of any thing, is its
reafon he is compared to the Sun, (Pfal. 84. 1 1.) ufefulnefs to the purpofe it is defigned for 3 and
which imparts its light to the whole earth : fo/ar as it is ufefull, fo far it is good. Now
and to a Fountain, ( Jer. 2. 17. ) which fends this was the goodnefs which God faw in all his
forth its ftreams far and near. works, and they had it from him •, his Wifdom
$. HE is unwearied in it. A good Man is contrived, and his Power effected it, and the
not tired out -, his natural inclination maintains effect it felf is his Goodnefs. There is no Crea-
in him a readinefs to be multiplying acts of Be- ture but hath its ufe.
neficence •, fuch is God, like the Sun, which is 4. THAT he pur the Creation into fuch art
never weary of travelling about the earth, but is Order or harmony, whereby every Creature is
as & giant in it, Pfal. 19. 4. Like a fountain made nextly capable of ferving to its end in its
which runs as full to day as it did yefterday, place. Without this, the habitual goodnefs of
and beftows its ftreams with as much freedom. the Creature could not have futably exerted it
6. HE delights in it. Connatural acts are felf 5 fome Creatures are to ferve God in ferving
pleafant : the Sun rejoiceth to run his race, their fellow- Creatures, others are to ferve him
Good Men are never better fatisfied, than in in improving of thefe for his Glory \ hence every
imparting their Goodnefs : and God takes delight thing was fet in its place : there is a Concate-
in beira; kind to his Creatures-, Mic. 7. 18. — ■ nation, Hof. 2. 21, 22. I will bear, faith the
lie delighted- in mercy. He is as we may fay, Lord, I will hear the heavens, and they fhall bear
in his tlement. It is one thing wherein he exalts the earth, &c. And thus did the Goodnefs of God
his glory-, and in all thefe refpedts the goodnefs impart it felf to the whole, in its feveral parts,
of the Creature is but a poor dark fhadow of s. THIS Goodnefs hath expreft it fe/J more
his, as will be exemplified in the things that, to fome Creatures, than it hath done toothers,
follow Hence, Though God's Goodnefs as it is in him is Infinite,
Q 2.] LET us take a more particular account yet in the Effect of it, it is difpenfed yarioufly
of the feveral difcovenu which are to be made to the Creature j hence fome- are more indebted
. — t0
Lcfttim upon the Queft. IV
to him than others ■, becaufe he hath imparted he^ that keeps the wheels of fecond Caufes on
more to them. For, g°ing, fo that provifion is continually made for
1. SOME Creatures have a more noble and the maintenance of the Creatures-, and he it is
Excellent Nature than others. As there are or* that brings it to them when thus provided,
ders of Being,fo there are degrees of excellency. He is the Father of this great Family, and that
A flam is more excellent than a (lone, zfcnfible he fees not only to the fupply of feme more ex*
Creature hath greater perfe&ions than a vege- cellent members of it, but of the leaft and moft
tative, and a reafonable Creature is more noble defpicable,fothat no one is forgotten, commends
-than all thefe, Job 35. 11. his universal Goodnefs to us ; Pfal. 104. 27, 28,
2. HENCE fome are capable of a more noble Tbefe wait all upon thee.: that thou mayB give
kind of Service than others. Sorrte Beings were them their meat in due feafon. That thou give ft
made to ferve God in ferving of Man. But Man them, they gather : thou openejl thine hand, they
^was niade more dire&ly & immediately for the are filled with goodi Even the ravens, yea, the
ferviceofGad.SomeBeingsweretoferveGod/w/- young ravens are thus lookt after by him, Pfal,
fively,not being capable of actually defigning his 147. 9. Job 38. ult. All this is by his opening
Glory ; whereas Man was to ferve him atiually, his liberal hand, pfal. 145. 26.
feeing made a Caufe by counfel of all hisActi- 2. THIS more peculiarly difcovers it felf in
ons, the Providence which he exercifeth towards Man
' 3. SOME Creatures were made to be only in particular. And I fhall only point at two or
temporary^ and then to have an end forever, as three pafTages which concerned Man before his
to the individual Being which they had, others fearfull Apoftafy ♦, for what refers to fallen Man,
were made for Eternity, and confequently capa- will fall under the next head of evidence. Here
fcle of ferving God world without end 1 Such then God commended his Goodnefs to Man fpe-
were Angels and Men in particular. daily in three things:
4. SOME were made capable of happinefs in 1. IN that he gave him a Command over his
their attaining of their End, which others areal- J e How-Creatures, and a iibrty to make ufe of
together incapable of enjoying, it being aftate them for his good. Man's Dominion was at fix ft
incompatible to their natures. A Beajt cannot founded in God's Goodnefs •, that excellent Gfar*.
be happy, nor a Star, but a Man may. Thefe ter which God granted to him at firft, recorded
therefore had more of Divine Goodnefs imparted in, Gen. 1. 28, 29. — Have dominion over the fijh
to them, and are therefore under the ftronger efthefea, and ever the f ml of the air, ana. over
Obligations. every living thing that moveth upon the earth,
2. IN the works of Providence. Herein the And God J aid, Behold, I have given you every
Goodnefs of God makes eminent difplays of it herb bearing feed — , was a token of his kindnefs :
felf, and that both to the Creation univerfally, Man's right properly derived from this donation,
and to Man particularly, thefe Creatures were God's property originally,
1. HIS Goodnefs is great towards the Creation and not Man's till he gave them to him-, and
univerfally. All Creatures partake in his Pro- how much of benignity there was in it, and
vidential Goodnefi, all kinds of Creatures, and how much Man was brought under obligation to>
that individually too; and there are two things God by it, the Pfalmift takes notice of with
efpecially in which it appears : admiration, Pfal. 8. Hereby he hud both an
1. IN the Suftentation which he affords unto honourable, and a liberal maintenance beffowed
them. The whole Creation is a dependent upon him, and as much of good as there was in
thing ; the Creature now made cannot ftand the things, fo much did God's Goodnefs exprefs
alone, butmuftbe held up : as it had its Being it felf to him.
of nothing, fo that Being would retire into no- 2. IN that he gave him a Law to diretl him
thing again, if he did not uphold it by the right in his reafonable ferving of him. Other Crea-
hand of his Power •, the Divine manutenency is tures were to be govern d by inflintt, bur Man
a continued Creation, it is that which keeps was a Caufe by counfel, and muft have a Rule
things in their Exiftence, and conferves their to conform himfelfto, elfe he mull: have lived
Eflence : {hould God for one moment withdraw in vain : God gave him a Law in his good Will,
this hand of his, or pluck it from underneath the and accommodated it every way fuitable to his
fecond Being, it would in that very moment fink nature, and there was nothing in it, but what
into the abyfs of non-entity, and fuffer an entire was holyjuft & goodJLom.y. 14. Now theGoodnefs
Annihilation •, Heb. 1. 3. — Upholding all things 0f the Law given, muft needs refult from, and
by the word of his power — . If therefore it be a give evidence to the Goodnefs of the Lawgiver 5
fruit of Goodnefs to be, it muft needs be Good- Neh.9.1 3. Thou — gavefi them —good Jhtutes — .
nefs that affords continuation to that Being. 3. IN that he promifedthemgloriousRewards of
2. IN the Care which he ufeth to provide for their Obedience. The firjiCovenant is faid to be of
his Creatures prefervation. Both the fupplies Works, becaufe the Fromife was annexed to the
themfelves, and the influence by which they condition of Man's per fonal Obedience, not be-
are efficacious to the attaining this end, flow caufe that Obedience had a valuable proportion
from this Goodnefs of God. The Creature is a to the recompence. It was free Goodnefs,
fhiftlefs tiling, nor is its good in its own hands ; that fecured to Man in the Covenant, a conftant
without fupply it would foon perifh. The very life of Happinefs, on the fuppofal of a faith-
inftinft by which irrational things purvey for full difcharge of the Duty required of him.
themfelves, is of him j but that is not all j it is l^an owed himfelf to God, but God owed
nothing
nAffembiy's Catecbifm. 81
nothing to him, till he had voluntarily by 5. 44? 45, 48. But J fay unto you, Love ycur
momife made himfelfa debtor; It was therefore enemies, b/efi them that curfe you, do good to
incomparable Goodnefs that ftood bound to do them that bate ymp frayfcr them which defpite-
fuch great things for Man. . fully ufc you, and perfecuteyou » That ye nay be
Use. W E may hence take notice bow vile the children of your Father uhicb is in heaven $
arid horrible a thing Man's Apoflafy was-, and forbcmaketh his fun to rife on the evil if)' on the
how deeply the confideration of it ought to bum* good, andfendeth rain on the fufl & on the unjuft.
ble us all that had an hand in it. No affronts Be ye there) ore per) ill, evenasyur father uhicb
site more bruitim and inhumane, than fuch as is in heaven is per jell, with, Luk. 6. 3 5, 36. But
are offered to Goodnefs. The^ very Heathen love your enemies, and do good, and lend, hoping.
could fay, hi ingratum dixeris, omnia dixiftt. for nothing again -.and your regard frail 'be great ,
Ingratitude is the moft unreafonable thing s and and ye Jhallbe the children of the higheft : for he
indeed there is not a more convincing and afha- is kind unto the unthankful, and to the evil „
fning confideration to be put on any Sin,to make Be ye therefore merciful, as your Father a if 0 is
us blufh and be even confounded at the thoughts merciful.
of it than to reflect upon, and upbraid our felves W E may hereconfider fomething mineral
with the thought of the ftrong cords by which the concerning this Attribute £and then obferve the
Goodnefs of God hath bound us to him, all particular difcoveries or difplays of it
whereof rnuft needs be fnapt afunder by us, be- [1.] IN general, in the Defcription consider
fore we can adventure to Sin againft him. thefe things,
"WOULD we then obtain to abhor our felves 1. THHfubjeU in which this Attribute exalts
i» duft and allies for any Sin, let us be much in its declarative glory, viz. ftnful Men, and that
contemplation of the innumerable pafTages of univerfally. . Sin is the common difeafe of Man-
God's Goodnefs, by which he had engaged us to kind,the whole race is fallen into it 5 (Row. 5. 1 2 )
the contrary. there is notfo, much as one exempted -, R( m»
this is the Emphahs and fcjninency of this Attn-*
bute, that it hath chofen fuch a fubject to be its
foil in which to make it felf known : and there
:
S_ « .« -. y^w ^k -r T7"T77 7"f ltni 1U w?"^1 lo maKe 11 leir icnown : anu mere
ti Jtv J\jL vJ JN 2v2\.y !• are thefe considerations that make it admirable,
I. B T bin they had forfeited all claim to any
' ^, _ , r . ir /. , , , Goodnefs, and could expect nothing at God's
t 2' ) CI ° D s Goodnefs is alfo confiderable, hand M that hh revel ; juftice fhould fall
VJT as it difcovers it felf to fallen Man upon them? and cut them J. . wereunder
in particular. We have heard,. That tho all the Curfe of Death, which contains in it alofs
tafte of hisGoodnefs,yet fome more than others •, of all d and a fu}ferjng of every evil and ic
and there are fome peculiar remarks to be made belonged t0 them, DaJlt ?. 8>
of it in relation to the Children of Men r, and 2# B r $i„ ,h had froVokcd God t0 do exez
this Goodnefs is twofold either that which is cutio„ them th had made themfelves
common to all, or that which is fpcaal V pecu* his enemi?s ' and fuch is the ftate of Men by
liar to fome. ".' Nature defcribed to be, Rom. 5. 10. ^Wbeit toe
Firfi, THERE is * Goodnefs of God which is wre enernies^t And therefore had all reafon
common to all forts of Men, and is therefore tQ a the utmoft of his Wrath to fall upon
called common, becaufe it is difpenfed to good them for if a Man find his Enemy .will hc
and bad to friends & enemies : and yet it hath nQt {] h[m >
a fpecialty in it, refpedhng them, from thegene- ? B r ^ f} had mdg themfeIves unprofi.
ral Goodnefs in which the whole Creation is in- tM^ and could therefore have no ground in
terefted, and hath a peculiar Conjideration on it, themfelves to exped fuch a favour 5 Rom.3.1^.
as it hath fallen on finfull Man for it s fubjeft j „_Theyare altogether become unpmjitabL—.lhzy
and is therefore in a more reftramed fenfe called had whol, m thdr ftrength of ferxi ig God/r
the Mercy of God : Mercy [ometimes in Scrip- doi ^,,5 tohis Glor5 become ^ain a*nd
ture comprehends both of thefe, but elfewhere ufdeis as^ t0 aftive obedience . and why ^^
itintends the former,v^ The Benignity of bod, Qod ttoMe himfelfwith fuch anufeiefs burden ?
which all fallen Men are fharers in .-The pro- and a]1 this befpeaks that it is meer Mercy that
per head to which this belongs is Efficiency, favour at a]] ig fhewn tQ thefe Creatures<
where it difcovers it felf, andbelongs there to ^ TH£ particular thil whkh this Attf jbute
the Day of Pumlhment, referring to the Mode- cmpl it felf u in this fub jea viz. their
ration which Godat prefent ufeth in the execu- MlJ God looks ,on their ^iferabk con-
tion of it : but being one branch of his Goodnefs, ^ ^ he moVes hjs own ^^ ^ CQmm
may here be difcourfed, and may thus be ^^ tQ them . Mferyis the proper foil of
defcribed: # Mercy, it can have no other Obwtl. This Ver-
GODs Mercy or common Goodnefs is tuc was eminently in God from Eternity, but it
God willing tofuuour ftnful Men in their Mi- could make no difcoveries of it felft0 the Cj.ea,
^'JtT ,_ . . - , ., . rs , tion, till the Creatures infelicity provided it a
THAT there is fuch an Attribute m God, fubjedt0 work Upon . all Creatures may partake
the Scripture is full for h that it is common to • God,s generaiQ00dn€fs, but this particular
imful Mea v^fll appear, if you compare, Matth. ^^0^ 0f jt ia Mercy, always fuppofeth the •
• M Creature
,._,, , ■—.■.. ■
8i LSmes upon the -Quelt.JLV.
i—
Creature to be unhappy, in diltrefs, labouring to die. Man is no fooner a Sinner, but he is a
under fome oppreifion \ and Sin had reduced Child of Death : as fodn as ever fin is corn-
all Mankind unto this Condition: Death was mined', God hath an advantage put into his
fallen. upon them, and that contained all con- hands, which he might immediately lay hold
ceivable Miferies in it. Man had no fooner of, and make the Creature know his fury $
finned, but he knew what it was to be undone, but in Jultice he remembers Mercy, Clemency-
and now he ftands in need of Mercy : this is holds his hands, fo as that he doth not itiik'a
that wjiich Mercy looks upon with a commi- theSinrier down dead upon the place-, and this
feratijig eye -, Judg. 1.0. 16. — His foul was is a fruit of Mercy, ham. 3. 22. iCbron.id.\%.
grieved for the mifery of IJrael. ■ pfal. 78. 38. But be being full of compafjionjor-
3. THAT wherein this Attribute exerts it gave their iniquity \ anddeflroyedthem not •, yea,
felf is, itjuccours them in this Mifery. We many a time turned be bis anger away, and did
conceive it as a Divine Venue in God, to be not flir up alibis wrath. Now there are two
an inclination 8C readinefs thus-todo* this other Attributes, in which this Clemency of
We difcern by the effect when we fee that he God mines out, which are, as we may fay, thev
fodoth : ail the relief that he affords them in degrees of its difto very, viz. his Patience and
this forlorn eitate of theirs, belongs to his his Long-fuffering\n both of which God makes
Mercy. Would we then take a fcantling of to appear how willing he is to fpare the Sin-
this. Mercy of God, we mutt lay thofe two ner. Thefe maybefeverally fpoken to
things together, viz. What belongs to their ( 1. ) THE Patience of God, is God willing
Mifery, and what abatements of it they enjoy : for theprrfent to bear thofe injuries that are of-
to the former belongs the confideration of what fcred bim by Sinners. Whilft the wretched
was, their due demerit by the Rule -of Jultice 5 Creature is offering all affronts and abules to
to the latter the obfervation of the degrees his facred Majefly, God heps filence, Pfal,
to which it is at prefent retrained or mode- 50. 21. He bears with all thefe indignities
rated in the execution : would we throughly quietly. He is not put into a chafe by them,
underftand the former, we mult unbowel the as we are wont to be,when we think our felves
Curfe, and that will give us an admirable dif- to be affronted ; he is calm and compofed un-
cover/ of the latter, by laying it by the Pro- der all. Sin is contrary to the holy'natureof
vidence under which they are; arid this leads God, and therefore he might joltly break forth
us to Enquire, in fury, upon the lealt Sin committed, cloath.
[ 2. "| WHAT are the particular dif coveries himfelf with indignation, and (hew no pity ^
or difplays of this Mercy of God towards but Patience moderates his Anger, fo that he
Sinners? wit holds the deferved puniihrnent, and for
Anfw. HERE firft take this general Rule, this reafon it is that the Sinner dies not upon
That wbatfoever Sinners enjoy that, is not of the fpot : and this very Patience is, a glorious.
Merit, is of Mercy And that will make, way Attribute, and will appear to be wonderful!,
for. another, viz. That every thing in the Sin- if- we lay it by the: confideration of the lives
ners condition, which is better than Hell, is; aid converfations of Sinners, their daily car-
hither to be alligned, Lam. 3. 22. // is of the riages towards him; and remember, that God
hard's mercies that we are not confumed, becaufe looks on, and fees all this, and that they are
his compaffians fail not* not cut off and deftroyed : let us then a little
THE itate of the Sinner in point of merit, commorate here, and obferve how admirably
doth here come under a double confideration, Patient God is.
1. What he<fo/frdeferve, and that is Death •, 1. H Efees, for he cannot but fee, That the
Rom, 6.23. 'For the wages of fin is death*—. Sinner pays bim not the homage or tribute ojObe^^
And that contains in it all the miferies of this dience which be owes to bim. Man owes to God
life, but the height of it is in the Eternal itate the whole ftrength of Body and Soul, to be
of thedamned: hence every mitigation of this, continually improved for his Glory ; to beat-
in what degrees fo ever, is Mercy. 2. What ways lifting of his Name on high, in all his
he doth not deferve* and that is any favour at thoughts, words, and actions •, but the Sinner
all. If that good Man Could make that inge- doth nothing lefs, God is not in all bis thoughts,
nious confeflion, Gen. 32. 10. I am net worthy Pfal. 10. 4.
of the leaflo) all the truth which thou baft Jbewed 2. H E fees the Sinner daily going on into
unto thy fervant—* Muft not every Sinner do more and more Sins-, running himfeif into fur-
fd ? Where all is wholly forfeited, there can ther and more provocation-, encrcafing of Ini-
be nothing deferved ; and hence every good qutty, adding of Sin to Sin, Ija, 20. 1. In-
thing which a Sinner enjoys, is part of this ftead of reforming former ways, and returning
Mercy. ftom them*he is multiplying of tranfgreifions ;
UPON thefe confederations, the Mercy of Sinful Man is every day throwing in one more
God contains in it two Attributes, in and by itick to his pile, running further' and deeper
which it makes it felf known to Mankind, on the fcore,; every new Action hath a new
vte. Clemency and Benignity -, and in opening of exorbitancy accompanying of it, and ftili the
thefe two,weihall make a particular difcovery more he acts, the more he Sins-, all this
of it. God fees.
1. THE Clemency of God, is God enclined 3. HE fees how the Sinner grows worfe and
to fpare Sinners a while, that deferved prefently worfe every dayt inltead of growing better.
How
Queft. IV- tJjfemblys Utechifm. 83
How he is daily provoking him, not only by and though they go up and down the world,
iterated acts of the fame Sin, but aggravated under a Sentence of condemnation, yet are
degrees of finning, and rinding out new Sins, they forborn, and fcmetimts a very great
and new ways of finning againft him : how while. Now the Lorgf.ftering of God appears
they grow bolder and bolder in tranfgrefling more efpecially in the gradation, or thofe
his holy Laws. many and flow Peps which he takes in execu-
4. HE knows, for he keeps an exaft regilter, ting of his anger upon Sinners •, he might do
of all the in dividual fins, fecret and open, which the work at once, but that he doth net, but
they have committed. They are written in his proceeds gradually, fpeaks him a long-fuffer-
Book and laid up among his treafures.-, his ixg God. Here then, obferve thefe ffeps,
eye follows them to all their vain Companies, i. H E waits, and is not fpeedy in cowing out >^
lewd Practices, alL that they do in the dark, cgamft the Sinner. Eccl. 8. u. —Sentence
ltands in the light of his countenance; he againft an evil work is not executed fteedily — .
counts all their vain thoughts, and idle words, He did not fall upon Adam immediately, but
and obfeene anions, and how many thoufand tarried till the cool of the day. Some he delays
of thefe hath the Sinner been guilty of, and Ten, Twenty, Forty, an Hundred Years before
God hath forgotten none, and canfrt them all he brings them to the Hell where rhey defer-
in order before him. ved to be the tlrft moment of their being:
5. HE fees what entertainment Sinners give Gen. 6. 3. We read of a Sinner of an Hundred
to all his Warnings & Com f els, which he fends Years old.
to them. All that fcorn and contempt which 1. GOD often frft debates the cafe with
they offer unto them.- all their fecret upri- Sinners before he defrays than. He falls not
lings of heart againlt them ; all the refolves upon them, till he hath reafoned it out, and
they make not to hear them ; all the mocks offered them matter of Con virion ; he reafons
and flouts at God, and Godlinefs j hears when with them, Ifa. 1. 18. Come now, and let us
they fay as, Job 21. 15. What is ihe Almighty, reafon together, faith th >c Lord . Gives them
that wefjouldferve him > and what profit ftjould leave if they can, to find any fault with him
m hive, if we pray unto him> Jer. 44. 16. As or bring any thing tojultify their ownCourfes'j
for the word that thou haft f poke n unto us in the Jer. 2. $. Thus faith the Lord, What iniquity
name of the Lord, we will not hearken unto thee, have your jatbem found in me, that they are gone
6. HEobferves bow all his Mercy & Patience, far from me, and have walked ajter vanity, and
hardens t\>em in Sin, and emboldens them to are become vain ?
perlift in it. Pfal. 50. 21. Thefe things haft 3. AFT ERCcnvifiien he waits again, to fee
thou done, and I kept filerice : thou thought eft that if they will hearken unto him. Whether there
I was altogether • fitch an one as thy felj — . How may be any fenfe or remorce in them, that if
they defpife his Goodnefs and forbearance, and Conviction would do, he might proceed no
make thofe very things which fhould lead them farther againft them •, and as long as there is
to Repentance,their encouragements inimpeni- any hope, he continues debating: thus he did
tence, and fo bring a world of vanity upon the by his Prophets of old with a degenerate peo-
Creature. And, pie, Jer. 8. 6. I hearkned and heard, but they
7. HE fees how they are always quarrelling, fpake not aright : no tnan repented of his wicked-.
and finding fault with him ; charging him with nefs faying, What have I done ? every one turned
injufticc, and finding flaws in his Providence, to his courfe, as the boife ruffietb into the battel.
murmuring at every thing, and full of difcon- 4. IF pleading will do no good, he proceeds.
tents : angry if they have not their wills in to threatning. He flays them by his Prophets,
every thing -, enraged if he crofs them j Pfal. before he flays rhem by his Sword : He fends
79.9. They fet their mouth againft the heavens—, his Servants to denounce Judgments, to fee if
All thefe things God knows right well, and this will make them walk foftly, with Ahab -
the time is coming when he will make them andFaft with Nineveh ; thefe blow the Trum*
uaderftand that he fo doth: but he fufFers their pet, and tell Men of the wrath that is im-
mannersforthe prefent. And for all that God pending.
knows all this by them, they are not cut off, 5. H E continues this dfpenfat ion feme while.
but have a room allowed them in God's World, He threatens not once or twice, but many
and he for the prefent puts up all thefe wrongs-, times. He fends one Prophet after another -
and is not only filent, but pitifull, and helpfull 2 Chron. 0,6. 16. But they mocked the meffen-
to fuch Creatures -, he fuffers all this indignity gers of God, and defpfed his words, and 771'ififed
with abundance of gentlenefs: This is the Pa- his prophets, until the wrath of the Lord arfe
tience of God. againft his people till there was no remedy. VVaTt-
( 2. ) THE Longfuffering of God, is God ing to fee if they thus may be perfwaded, if
willing to deferr the Sinners execution, till there fome warning or other will not faff en, and a*
be no remedy. Sentence is paftupon the Sinner waken them to bethink themfelves, and re-
asfoon as he is one. In civil Courts, it ufeth pent.
not to be long betweenSentence, andExecution. 6. W HEN he begins to execute, he doth it
On fome God fhews his feverity in cutting gradually, and not all at once ; but by ffeps*
them offfpeedily, and this is juft* for they fir ft by lighter plagues, and after that by foa*
are under the Sentence, andftand at the Judges vicr : tries firft what rods will do, to fee if
difcretion j but to others he deals otherwifej - they will jiKVemfcorpions, pfal. 78. 38. And
M 2 he
-'■■.-
8^. LeBures upon the Quefh IV*
he hath many fteps in the way, before he comes opportunity to repent in, and encouragement to
to the top, Lev. 26. 27, 28. And if ye mil not repent: And Oh! think with yourfdves if God
for all this hearken unto me, but walk contrary be thus loth to deftroy me a wretched unprofi-
unto me : Then I will walk contrary untoyou alfo t^\^ provoking Sinner, how ready then will he
in fury h and. I, even 1, will chafiife you f even be to receive me a repenting, mourning reruri>
timesfopyourfins. ing Sinner, betaking my felf to Jesus Christ
7. HE makesapaufe between one Judgment, And let this quicken and encourage you to rlv
and another. He doth not bring them in an fpeedily unto his Everlafting Arms of Mercy,
heap 5 but flops between, to give them opportu- J
-nity, and that to fee if there be no fruit of the f
eafier, which may obviate the beavier,znd there- LL)ECEMBER31' 1689. J
fore they are faid to come, if fb be the former — ,
will not check them •, Lev. 26. Sinners have
^ 8?IN tCmidft of his Judgments, be looks ^ ii tv Nl VJ JN XXl^lL
carefully to fee ij there be none to Hand in the gap,
. and make up the hedge. Would fain have fome- 2. HP H E Benignity of God, is God willing
body to hold his hands, and prevent further and JL bountifully to bejlow tie good things of
forer Judgments ^ fee Ezek. 22. 30,31. And I this life upon Sinners, contrary to their dejerts.
fought for a man among them thjtfhould make up In the former he reftrained their deferved exe-
ibe hedge, and flan J in the gap before me for the cution ^ in this he pours out his undelerved
land, that I fhou Id not deftroy it : but I found bounty upon them. For the illuftration of this
none — .Or whether they themfelveswill return ; precious Attribute, let us obferve,
hence that complaint, Amos 4. ( 1. ) THE fubfdl of it, Sinners. It is true,
9. HE waits till there be no remedy : till all this bounty is umvcrfal, the whole Creation
a^her ways fail, before he makes a full end of are {hearers in it, Pfal. 35.5. & 145 9. all Man-
them, or proceeds to the utmoft, _ 2 Cbron.^6.16. kind in particular, good 8c and bad partake of it,
10. AND there is one amazing ftep more, ( Matth. 5. 451. ) but it is more /^<7//W/y obfer-
and that is, when there is no remedy, all means vable that Sinners, God's Enemies, Rebels that
fail, all courfes have no Effect, but they con- are up in Arms againft him, have fuch deep
tinue obftinate, be is now at a ftand, and doth draughts of it : He hath better things for hisChil-
not know how to do this firange work,yea. often- dren, ( as we mail hear afterwards -5 ) but lie is
times takes up a refolution, that be -will not do it, willing that for the prefent, the worft of Men
Hof. 11. 8, 9. How fhall I give thee up Epbraim} fhould be made to know by their own experi-
bow fhall I deliver thee l/rael ? bow fhall I make ence that he is Good.
thee as Admab ? bow fhall Ifet thee as Zeboim ? (2.) THE matter of it, the good things of
mine heart is turned within me, my repentings this life. Or all thofe things which are fuitable
are kindled together. I will not execute the for the maintenance, and comfort of their out-
fiercenefs of mine anger, I will not return to ward Man : whatfoever affords them prefent
deftroy Ephraim ; for I am God and not man, the benefit or relief belongs to this head, of which
'holy One in the midft of thee, and I will not enter we may take a brief general furvey -, hitherto
into the city. ( If a. 57. 19. ) then do thefe things belong,
Use 1. LET no bold <S? daring Sinners take t. THE Care which God hath of the Sinner
encouragement from hence to perfift in finning, in his Conception and Birth. He is made out of
Know it, God can be patient and long-fufTering the corrupt mafs, he is conceived in Iniquity 5
too, and yet come foon enough to your coft, he is a Sinner in the womb ; and yet the hand
to fall upon you and deftroy you forever, of God's Providence extends kindnefs to him ;
and he will too, if you repent not \ and then a- he keeps him in his Mother's belly, prefer ves
bufed Patience, and neglected Long-fuiferance, him from all thofe Cafualties which might pie-
will rife up againft you, and make your woes vent him from ever feeing the light of the Sun •-,
the more intolerable. Think not God is recon- makes the knees to prevent him ; puts into him
ciled, forbearance is no payment •, Pfal.5,c.2i,2 2. a reafonableSoul,with all its faculties & powers *
Thefe things baft thou done, and I kept ftlence : gives him an underftanding, will & affections j
thou tho,ughtefi that I was altogether fuch a one as making him a Caufe by counfH,and giving him
thy felf -. but I will reprove tfiee, andfet ibem in ability toexercife them,thathe is not born a na-
crder before thine eyes. Nozjo confider this, ye tural; gives him alfo the true fhape and bodily
that forget God, left I tear you in pieces, and there perfection belonging to his kind,writes down all
be none to deliver. his Members in his Books, that there is none
Us e 2. LET i/ call upon Sinners to blefs ofthem wanting,nonefuperfluous, and every one
God for a Day of forbearance, and to make the in their right fhape and place, and they are iit-
right ufe of it. There is not the leaft Child, but ted for their feveral ufes to which they were de-
hath occafion to take notice of it, but for. which figned -, he gives them a feeing eye, and an
you had been now as long roaring in Hell as you hearing ear ; it might have been otherwife, and
have been •, and Oh confider what unfpeakable God fometimes orders it fo to be, to let finful
Mercy there is in it ! The damned are gone to Man know how much he is indebted to Divine
their Own place, and there is no Redemption ; Goodnefs for fuch favours ; Pfal. 119. 14, &c.
thefe are- the Attributes that give a fpace and 2. THE Sujicntation & frrfcrvatwn of all
the
%
Queft. IV. sJpmhl/s Catechifm. 85
the faculties C? powers in Sinners. This alfo is and Friends to folace themfelves withal -, gives
of his benignity, that God keeps him alive, who them Callings to attend, and profpers thole Cal-
deferves to die asfoOn as he is born •, that he lings •, keeps their Houfes and Shops and Ware-
not only fhores up his life, by putting under the houfes from burning \ their Ships from mifcar-
hand of his power, but he looks after all, that rying, c5V.
none of them fuffer or are deftroyed j that thofe 5- THE Fruit id/2 which they have of the
Cafualties he is liable to every moment, are good and comfort oj all tbefe good things: That
kept oftj which would impair the powers either their Faculties meet with theirObjtcts, and take
of Soul or Bodys there are innumerable of tnem fatisfaction in them j that they can fuck out the
and unfeen : the Sinner could not avoid them, if fweetnefs of them, and take pleafiire in them.
God did not watch over him, and guard him God could either fhut up the vertue of thcfe
with his watchful Providential eye. He is de- things in them, that they mould not exert it ;
fended from outward violence, and inward in- ( there is bread, and there is the jhijf of bread ; )
fectioiis. Every ftep might be a trip, and every or he could impede the Faculty, that it fhould
trip a fall, every fall might break his bones, not act upon its Object with delight. Give Meat
Every indifpoiition might prove a ficknefs, and and no ftomach, and digeftment or nutriment 5
every ficknefs his Death } every one he meets Gloaths and no warmth \ give Men abundance,
might be his Enemy and flay him \ that thefe and deny them a heart to make ufe of it, making
things are nor, is God'sGoodnefs. David faw much themfelves raiferable in the midft of plenty.
in this 5 Pfal.35.10. All my bones jhall fay, Lord, That he gives them both the things to rejoice
vebo is like unto thee, vcb:cb deiivereji tbe poor in,and enables them to joy and delight in them,
from him that is too firong for him, yea, tbe poor is his great Benignity, Pfil. 6j. 8 Eccl. 2. 24.
and needy, from htm that fpoileth him-. There is nothing better j or a man, than that he
•3. THE comfortable place which God hath Jhould eat & drink, and that be fhould make his
provided for the Sinner to live in, and his making foul enjoy good in his labour. This alfo 1 fawi
it fo to him. This lower "World was adapted that it was from the hand oj God.
for an habitation for Man, and made every way ( 3- ) THE manner of God's beflowing thefe
convenient and comfortable for him ; and tho' good things upon Sinners : He doth it bountifully.
Man's fall hath greatly impaired the excellency God's Elfential Goodnefs appears in his commu-
of it, and brought many inconveniences into it, nicative bounty. He had been Good inhimfelf,
yet it is ftill a place of much delight to poor yea Goodnefs it felf, if he had never willed any
Man : and that God gives Sinners a room in of his good things to the Creature •, but we had
his World, a place on this Earth, and liberty to not known him to be fo, had he not in his Em**
breath in this Air, is a great favour* Hell is ano* ciency revealed himfelf to us in his Benignity*,
ther manner of place where he deferved to be> He doth not keep thefe treafures lock'd up with
and God doth many things here to preferve the himfelf} but he opens them and diftributes them
conveniency of it 5 that he hath firm footing as theSun diffufeth its beams,and innate warmth j
hereto walk up and down, and the earth doth as theFountain fends abroad its waters in fprings,
not cleave under his feet, and fwallow him up, and refrefhes with its ftreams thethirfty lands,
as it did Corah and his Complotters ^ that he God unlocks his Store-houfes, and fupplys his
keeps the Air pure and falubrious, and doth not indigent Creatures \ Deut. 28.12. The Lord fhall
poyfon it with thofe infectious vapours, which open unto thee his good trcafure, the heaven to
mould make him to fuck in his breath and bane give the rain unto thy land in his feafon, and to
at once, is Mercy \ that the waters do not re* blefs all the work of thine hand : and thou Jhalt
turn and drown him-, that the Sun, that great lend unto many nations, and thou Jhalt not bor-
eye of the "World, keeps its circuit to give him row. And that which commends it is. that he
light 5 and the Moon and Stars lend him their doth it liberally, or bountecufly •, and there are
benign influences, and do not fight againft him. two things implied in this,
4. THE Juitable Vrovfton that God makes for [ 1. "] THEY are Riches of Goodnefs which
him in this place. A Faculty without an Object God beftows upon Sinners Rom. 2. 4. Or de-
is miferable, and it will be a great part of the fpij est thou the riches of his goodnefs—. There
infelicity of the damned, that their Faculties are a world of Mercies that they are made to
ihall be deftitute. of all convenient Objects for participate inj in this World : God is heroically
them to act upon. But here in this life God gives liberal, magnificently bountiful to them : He
to Sinners fuch Objects as their outward man is is not (paring, near and clofe of his treafures -7
delighted in, and they take much content in the but they are poured out as a mighty Fountain
enjoyment and ufe of them : he gives them food vents it felf, not in fmall fprings ^ but great
to live upon, and fuch as their Palats relifh, Rivers : And there are four things in which this
and in due feafon \ he affords them raiment to appears,
wear, to cover their nakednefs, and defend 1. HIS Bounty is manifold. It doth not con-
them from the injuries of every feafon •, he is fill in fome one good turn which he doth to the
their great provider, the whole World is his Sinner •, but in an uncountable variety: He fup-
Family, and what he gives, they have \ Pfal. plieth every fort of want ^ he anfwers all his
104. 27, 28. He fpreads their Table, fills theif outward needs, gives him conveniences every
Cup, gives them Houfes to live in, Eftates to way, anfwers them in all •, Acts 1 7. 2?.--^
live upon, makes every Creature to pay them giveth to all life, and breath, and all things *
its fervice •, they have their Wives and Children Gives them a World to live, in, Air to breath in*
an
86 LcSures upon the Quell. IV.
an Earth to walk upon, Light to fee by, Fire to and more than fo, is all upon free coft. The
warm them, Houfes to dwell in, Meat, Drink Sinner pays him nothing for all this h but pro-
and Raiment •, and thefe varieties, not for bare vokes, and injures, and wrongs him, notwith-
necellity, but delight too. All the Sinner hath, Handing all. There is no fervice done for God,
or can fpeak of, comes out of this Fountain or he is paying him no homage, makes him no re-
Treafury. turns ^ nay, he is not fo much as thankful!
2. HE beftows all thefe things plentifully Rom. I- 21. — Neither were tbanffuL And
upon Sinners. He gives them great Store in every doth not fo much as know whence it comes, or
kind which they enjoy. Their Furrows are rich- who is the owner of it j Hof. 2. 7 8. Though
ly watered-, Grafs grows plentifully, and Corn he doth no good, but is an unprofitable burden
enoughSmd to fpare 5 Pfal. 65.9, &c. Tbou vifi- upon the Earth, is a fruitlefs tree, that cumbers
t eft the earth, and water eft it : tbou greatly en- the ground, and therefore lays God under no
ricbeft it with the river oj God which is jull of obligation at all to him \ yet he doth it for him,
water : tbou prcparejl tbem corn, when thou baft meerly to difcover his own bountiful Nature.
fo provided J or it—. God is no niggardly Houfe- ( 4. ) THAT which farther enhanced the
keeper, but maintains his Family in the World, wonderment of this Attribute, is, that God doth
fo as the Beads eat not all the Grafs, nor is all all for him contrary to bis defeat. The Sinner,
the Provifion fpent, neither need they to allow- who is the Subject of all this Benignity, and
ance themfelves. He might,as injuftice he fome- fwims in thefe Pleafures and Delights, that hath
times doth, make them eat their Bread by weight, all things at his Command, and is laden with
and drink their Water by meafure •, but he doth God's Favours 5 if he had his own, and no more
not ordinarily dofo, but they may eat & drink but his proper due, mould have had nothing at
their fill. all. «ot a "World to live in, or Air to breathin ;
3. HE mowers down fo much Goodnefs upon much lefs a Table richly fpread, an overflow-
Sinners, that their harts or defires are filled ing Cup, a foft Bed, a ricnly furnilhed Houfe,
with joy '& ^ladnefs. They have even as much a lovely Wife,and defirable Children 5 all man-
as they could wiih for-, Ads 14. 17. Neverthe- ner of Recreations, Mirth, Muiick and Jollity.
lefs, he hath not left hwfclf void out voitnefs, in His proper place was to be all this while inHell,
that be did good, and gave us rain from heaven, naked and deftitute of all that is Good, dwelling
andjruitfulfeajons, filling our hearts with food with the devouring fire, and everlaftmg burn-
and gladnefs. (Pfal. 145. 11.) They have ings, combating with the Wrath of God h and
even what they will, all things at pleafure. inftcad of laughter and pleaiure filled with
God doth not crofs them in their wills, nor di- wailing and gnaffimg of teeth. And wnilit God
minim them, but every thing goes on profpe- hath been doing all this kindnefs for him, he
roufly and merrily with them j Job. 21. 7, &c. hath been daring him to this, by his bold tranf-
Wherefore do the wicked live, become old, yeay arc greffions. God hath nourifhed a Viper fed a
mighty in power > — That which the World de- -K^Abeftowed his good things upon an Enemy,
clares to be Mnn's happinefs, they have it-, one that hath armed them all againft him, and
Pfal 144. 12 Sec. Yea, fo as they can pronounce mifimprov'd them to his great difhonour. And
themfelves Me/Ted in their enjoyments and fing what Orient Colours doth this confederation put
a Requiem to their Souls in the midft of it h upon the Benignity of God.
(hut 12. 19. ) Use 1. HENCE common Mercy is no evi-
4. THE Goodnefs of God doth fuperabound dence of God's ffecial Love. Eccl. 9. 1. — No
towards tbem : They have not only enough and man knometb either love or hatred, by all that is
to fpare, not only to the utmoft of their defires, before tbem. . .
but beyond them 5 Pfal. 73.7. —They have Use 2. THE confideration of God scom-
tnore than heart can wifh. The word is, that mon Goodnefs, may ferve to c nvmce the Sinner
which pajfetb the thought of their heart. Had they of bis horrible Ingratitude toGod, 111 that he re-
contrived to themfelves a worldly condition, turns him nothing for all his Mercy, but Sin.
and fet out in their thought what they would Do you thus requite the Lord, Oh fooliih and
have and what would give them molt pleafure unwife ! Think, vile Sinner, where thou hadft
and delight they could never have laid it out to been long ere this, had unmixed Juftice taken
fo much advantage, and fo little of incumbe- place on thee, as foon as ltvhad an advan-
rance They could not fo much as in a dream tage agamft thee -, not where fhou art 5 but in
have fancied for themfelves fuch a plentifull the bottomlefs Pit, there dwelling with Devils
to make life of it 5 they furfeit upon earthly you ? hath he born with Patience all your ln-
delights, and have agreat deal * (Pfal. 17. 14.) jurious dealings with him < and drawn out his
and all this is of God's Benignity. forbearance unto long- fuftenjig towards you,
r 2 1 GOD beltows all this Goodnefs upon ufing all means to reclaim you ? and not only
Sinners freely All the coft and charge which kept you out of Hell, but ltrewed your paths
God is at, in holding up their Being, maintaining with fatnefs, and filled your bellies with the
their Life, fupplying them with all that necef- hidden treafures of his Goodnefs \ and go youttiil
iity, convenience, or delight can polfibly call for, go on inyoiirSn^difhonounng & proyokingGod?
Queft. IV. tJfemMy's Catechifm. 87
is this the pay you make him for all his Coft youngeft Sinner here" prefent, but is under ijr-
and Love to you ? and can you ftill depend for numerable of thefe Obligations, Accept then of
more, and ask it at his hands ? How bruitifli Mercy'sCall,and harden not your hearts into inl-
and unreafonable is tliis-. the Ox and the 4/* penite'ncy, leaft you turn treafures of Goodnefs
will rife up in Judgment g iii)ft you one Day. into treafures of Wrath : and know it, common
Ask your own reafon, would you nourifh a Viper Goodnefs is an Attribute which hath chofen to
which would gnaw'out your Bowels? Is not this exprefs it felf to you in time j its duration is
confideration enough to put a flop 'to your Career arbitrary ; .its time will ihortly be over, and it
in Sin, .and make- you aihamed of your ways will give place to uni-uenchiblc Fury. Be afraid
and doings. then of out-running its feafon, but repent to day
tfs e 3- LET this Confideration of God's while it is called to day ^ and let this bean in-
common Goodnefs or Mercy, invite and encou- centive further to it, to think, if God can beftow
rage Sinners to Repentance. This is the rational fo much upon me an Enemy j what glorious
tendency of it, and the thing which God looks treafures of fpecial Favour, hath he to happify
that 'it (hould work in the hearts of Sinners > all thofe withal, that accept of offered Mercy,
Rom. 2. 4. Or dfYfefl thou the riches of bis and are reconciled, to him through the Blood of
goodnefs, and forbearance, and long-fuffcring, not Christ.
known? that the goodnefs of God leadctb ihec to r , ' ':'M Q 'n d
repent^} 2 Pet. I 9. The Lord is not flack [ J A n u a R y 28. 1 68 9. 3
concerning his promife, ( as fome men count -> ___ ___
flack nefs ) but is long-fuffering to its-ward, not
Willing that any fhould perifh, but that all [fhould
come 10 repentance. And the thingit felf (peaks
a great deal of quickning and encouragement.
It fpeaks aloud, \/\T E ^ave teen Con^4erifig of God's Good*
1 THAT Goddeferves all the fervice of the V V *efr, as it doth in particular difcoverit
$inntr. He that gives you your lives for a felf to fallen Man, in thofe' difplays of it which
prey,, that keeps you out of the Pit, that fuftains are common to all, both good and bad >, under
and maintains you with, fuch liberality; if he the title, of Mercy. It follows to look on it, 1
fee not loved and ferved by you, who Ihould ? Secondly, AS it is fpecial to fome. Though'
certainly, thefe are the Cords of a Man, and all have more than they deferve, yet all are not
"would bind you in affection to another, and alike favoured by God i nor is this difference
why not to God > is God to be defpifed for that only in the degree, but alfo in the kind of the
which you would thinkMen can be never enough piipenfation. Common Mercy is not in like
acknowledged for ? proportions diftributed to Sinners 5 but there is
2. THAT your finning againfi him hath been another Attribute of Goodnefs whofe effects are
highly unreasonable. Thus Daniel convinced that eflentially diverfe from thofe,even the highefl of
Heathen Emperour, Dan. 5. 23. — The God in them-, which there are but fome, and thofe com-
whofe hand thy breath, is, and whofe are all thy paratiyely but a few do taft of, and that is GraceJ
ways, halt thou not glorified. May not God well in which the higheft manifestations of Divine
expostulate with you and fay, I have done you Goodnefs are made; and we may obferve fome*
good, and not hurt all your days: I have beftow- thing of it in the opening of this Defcription *
ed uncountable Favours upon you, ever (ince G RACE is God willing to exalt a rejidue of
you had a Being -, for which of all thefe is it that fallen Men to 4 fate of Etern.i Life 01 Glory,
you thus diihonour me, hate me, and take up for his own name fake. Here we may obferve,
Arms of Rebellion againft me > fo he pleads with I. THE word Grace fignifies fomething that
them-, Jer. 2. $. Thus faith the Lord, What ini- is Free. It is fometimes applied to a hrfon,
quity have your fathers found in me, that they and then it deciphers a dinbo'iition in him to be*
are gone far from me, and have walked after ftow undeferved kindhefs upon another 5 fome-
•vanity and are become vain} And what ratio- times to a Thing, and is as much as a jree-g ifti
nal Anfwer can you return to this demand I and in this fenfe, all the common Mercy that
3. THAT God doth not take delight in the Sinners enjoy, maybe called Grace, beeaufe
Sinners dcftrutlion. Every living Sinner here God bellows it liberajly, without their Merit,
Jrefent hath the conviction of it in himfelf: for Grace and Merit are oppofed. But the Gof-
uftice might long ago have triumphed over you, pel alfo is pleafed to ufc the word in a reftrain-
if God had not been companionate -, if your ruin ed fenfe, and then the Grace of God, is fpecifi-
. had been a pleafure to him, he had advantage cally diftinguifhed from his Mercy $ the prin-
enough to have given himfelf fatisfaction in it : cipal differences between which are contained,
no day pane th without one. and may be taken notice of in the remaining
4. THAT God is willing the Sinner fhould particulars of the Defcription.
live. All his Patience and Bounty fay, that 2.. THE Subjelt upon whom this Attribute
he is a Merciful God, and that he is reconcilable falls, a refidue oj fallen Men. It is Man for
to Sinners : He gives them thus a fpace, and whom this Perfection of God is difplayed, no
motive to Repent •, neither of which are offered other Creatures except Angels are capable of it 5
to thofe whofe day of Mercy is fpent. And how and Devils are denied it % andyit is fallen Men,
loudly doth this cry to every Sinner, Oh repent, for all are fo $ the Apoftacy nath included in it
retunij why will £qU dy ? Ajid these is £0j the the whole race , but that which makes it peculiar
■■ •'■ ■■■-■•' ■^^■i........'.-nT'--^.' ■ -- •----■ ■- •--■•'■
8S tenures upon the Queit. IV
5s that it is,oniy a refidue. Special Grace hath not/een, nor ear heard, neither have entred into
■ iingled out but fome of many to glorify it fclf the heart of man, the things which God hath pre*
upon % who thefe are, belongs to an after Confi- pared for them thai love him, Mercy is mana-
deration. Here only take notice, that there ged in Wifdom's left hand, Grace in her right
are but n fete/wed, Luk. ih 25. a remnant, hand, Prov. 3. 16.
Rom. 9.27. and all that are fo, are faved by this 5. THE Fountain or Original from Which all
Attribute*, £ph. 2.8. By grace are ye faved— . this proceeds, and that is a /fecial love which be
The Subjects of Anaftafy or Reftitution, atid the bears ^ to them, arifingfrom him/elf He doth it
Subjects of Grace are the fame •, and this is for his own name fake : it is becaufe he loves
one difference between Mercy and Grace, ajl them, that he doth all this for them, and he
partake in that, and but fome in this, . therefore loves them, becaufe it was his holy
3. THE Att of this Grace, or that wherein pleafurefotodo: it is not for any thing in them,
it diVplays it felf t It exalts or rai/eth up this for they have nothing, but he pleafeth himfelf
Refidue, The Sin of Man had brought him into in it, Ezek, 36. 21, 22. Eph. i. 9. Having
a low Condition, caft him into a dungeon of made known unto us the myftery of his willaccor-
diftrefs a pit of mifery, he was laid by the ding to his good plea/ure, which he hath purp/ed
"Curfe a's low as Hell it felf •, but now this Grace in him/ If. He hath fet his heart upon them,
comes, and with a mighty Power draws him and he will herein confirm his Everlafting Love
©ut of this Pit,deli vers him from the loweftHell ; to them : And here alfo, tho' Mercy and Grace
if, therefore runs through the whole work of Re- are both undeferved and free, yet there is a vaft
ftitution : that is it which knocks off his Chains, Difference. The higheft demonftrations of corn-
Unlocks his Prifon doors, and brings him out of moniWm^are well enough confident withGod's
it • it releafeth him froiri all his mifery, reftores Hatred : WhileGod was feeding Ifrael, and their
him again to God's favour which he had loft, meat was yet in their mouths, The wrath of God
•and puts him among thofe nobles that are ad- came upon themy and flew thejatteft of them ■*-«?,
mitted to (rand in his prefence •, in one Word, pfal.78.30,3 i.But Grace is the expreffion ofa fix-
It/aves him, Eph. 2. 8. And this is an Act of ed LoVe which for his own fake he hath placed
tranfeendently more favour than common Mer- unmovabiy upon them *, and everyAct of Grace
cy affords unto any : that indeed yifitstfie poor is hither to be referred * as well as that in, Ter.
Captives of Juftice in their reftraint, it makes 31. 3. — I have loved thee with an everlafting
their Prifon more eafy to them, mends their love: therefore with loving kindnej shave 1 drawn
fare in it, and carries it felf very generoufly to- thee. Now becaufe that which peculiarly recom-
wards thofe unhappy Creatures, who deferved mends this Attribute to Us, and puts a Luftre
to have felt utmoft feverity •, but it releafeth upon it, is that all this which is done for thefe
none of them, it gives them a temporary re- perfons is of Grace, it is free : We may a little
prieve, but it affords them no releafe 5 the Sen- commorate here, by reflecting upon feverai
tence of Condemnation abides, and their day of weighty Confiderations, which greatly declare it
Execution is coming : but Grace gives them a to befool mall reduce all under thefe tbreeHezds,
full acquittance, and perfectly fets them at £1.3 T H E Riches of this Grace appear in
liberty from Sin'& Mifery. [ . the Great Things which it doth for the Subjeff.
4. ONE great andfingular Benefit which this A free Favour isenhaunced by the Magnificence
Aft of Grace beftows upon the Subject, viz. It of it. It muft be Heroick Grace which doth
exalts them to a State of Eternal Life £7 Glory, fuch wonderous things for Men. We may dilate
The term from which is Sin & Mifery, the on this by Meditating on all that is done in the
term to which is Holinefs and Happjnefs : it work of Reftitution, both in Redemption and
frees them from greateft evils, and brings them Application, to which the Doctrine of this At-
to the enjoyment of the greateft Good that a tribute properly refers. Here only take *Spe-
Creature is capable of. We have it excellently cimen in thefe twoparticulars which comprizeth
cxpreft, 1 Sam. 2. 8. He ratfetb up the poor much.
cut of the duft, and lifteth up the beggar from the 1. THE great Evils which it reftores or de-
dunghil, to fet them among princes, and to make livers them prom. When Grace comes to apply
them inherit the throne of glory — . And that it felf to them, it finds them as miferable as Sin
makes a mighty difference between common and the Curfe of the Law could make them :
Mercy and Grace : the things of the one do in- Innumerable great and deftroying Evils are
comparably furpafs the things of the other : upon them •, Hell was open ready to receive
Mercy only beftows upon them fome Crumbs them,and the Wrath of God was ready to fall in
*hat fall from the Table, and can be allowed to fury upon them, his Hand was up, and the fatal
Dors ; whereas Grace lets them at God's Table blow ready to be ftruck •, they were juft falling
as Children, and provides Children's Bread over into an Ocean of unquenchable Fire ; and
for them : though great in themfelves, yet Grace ftept in and faid, Deliver them, I have
compared with the other, they are little things found a Ran/om, faul tells his Ephefians what
which Mercy hath to beftow, the tranfitory and they were when Grace came to them, Eph. 2. 3,4.
temporary things of this life •, but they are the Amovg whom al/o we all had our conver/atwn in
great and Eternal things, Crowns, Kingdoms, times paft, in the lufts of our flefh, fulfilling thg
durable Riches, and Everlafting Pleafures which defires of the flefh and of the mind j and were by
Grace hath prepared -, they are beyond Concep- nature the children 0} wrath, even as others. But
4ion j I Cor. 2. 9. But as it is written, Eye hath God wb» is rich in mercy j or his great love where*
vitfr jje lovedus. t 3. THE
Queft. IV. *Jjfeml?ly$ Catechijm. 8^
2. T H E grc.it Good that it 'reft ores him unto, the Stones fhould have rifen upChildren oiAbra.
It raifeth him up as high as Sin 'hath made him ham, Matth. 3. 9.
low. It brings him from Death to Life, from 4. H£ «*/<* few gotten Himfelf a Name
Hell to Heaven, from a Dungeon to a Palace j GA>ry & Renown in their Ruin. He would have
makes hirri of a Beggar a Prince, of an Outcaft mined forth in the Triumphs of his Juftice, with
an Heir-, it gives him Grace and Glory, and his Garments died in their Blood, if he had
all that is good : and it muft needs be rich Grace fhewn his Wrath, and made his Power known
that doth all this ; Efpecially if we confider, in them, as well as he doth in thnje that are the
[ 2. 3 THE Subject of this great Favour, for miferable Subjects of his revenging Juftice.
whom all this is done ; this will put Orient Co- ( ?. ) CONSIDER the Subject in way of
lours upon it. Comparifon ; and here alfo will Grace appear
( 1. ) CONSIDER the Subject by himfelf yoW- eminently. And that,
tively, what an one he is ; and we mail find, 1. I F we ask Why Godpitcht upon fallen Men
j. THAT he is altogether undeferving of rather tbanj alien Angels -.That when all the vaft
any of this. He is wholly without the leaft Me- Number of Apoftate Spirits are kept in Chains
rit of it : He did not deferve the leaft common of Darknefs, and not one of them is brought
Mercy, Gen. 32. 10. I am not worthy of the back to Salvation, but they muft forever feel
leaii of all the mercies, and of all the truth which the fmart of their Difobedience 5 God mould fee
ibou baft fhewed unto thy fcrvant — . much lefs meet to lift up the Heads of fome of defolate
rhen fuch Grace : might fay as he, 2 Sam. 19.28. Mankind from the Prifon, and fet them at his
for all myjatbers houfe were but dead men before ownTable: What was there in Alan more than in
fay lord the king : yet didjl thou fet thy fervant an Angel to prefer him in the Choice £ Paul
among them that eat at thy own table — . They puts therefore a Remark on thisj Heb. 2. 16.
had no Merit oiCondigmty, had nothing to fhew For verily he took not on him the nature oj An-
that could lay Claim of Title to this Inheritance; gels ; but he took on him the feed oj Abraham.
it muft be given them, Rom. 6. ult. For the 2. I F we ask a Reajon of ihe vajl Difference
wages of fin is death : but rhegijtoj God is eter<- made between Man & Alan : Why this Man is
ml life, through fefus Chrift our Lord. Nay they recovered out of his Mifery, and the other left to
had not fo much as any Merit of Congruity, if perifh in it : All were equally Children of Wrath,
that may be called Merit ; were neither in a Pof- Eph. 2. 3. equally become Unprofitable, Rom*
ture fitting to receive thefeBleilings,nor any way 3.12. equally full of enmity againft God, Rom.
able to difpofe or prepare themfelves thereunto j 8. 7. equally capable of Salvation : Almighty
unprofitable and ufelefs Creatures : God him- Power could have done it for one as well as for
felf muft firft make them meet for the Inheri- the other : The fame Price would have paid for
tance, before they could partake in it. their Redemption •, the fame Spirit could have
2. TH At be was ill-defer ving t Not only converted them ; It muft be nothing but afto-
had no Defert of Glory, but had Ignominy be* nifhing Grace that determined this Cafe,
longing to him ; had by Sin & multiplied Tranf- [_ 3. J I F we fballrun over and glance upon
grelhons given God abundant Provocations to the feveral Parts of Man's Reftituticn, -we Jhall
deftroy him; had wearied God with Iniquity; as difcover in each of them a rich Aline of Grace9
in Ifa.43. 24. Thou hall wearied me with thine mi- enough to tranfport us into Admiration.
quities. Juftice had demanded his forfeited Life, 1. ELECTION is an AG of Grace. Rom.i j.?.'
& muft needs have had it, ifGrace had not ftept Evenfo then at this prefcnt time alfo there is a
in and refcued him : He was a Child of Wrath remnant according to the eleOion oj grace, Eph.
as really as thofe in Hell ; Eph. 2. 3. — And were 1.5. Having prede/iinated us unto the adoption of
by nature the children of wrath, even as others, children by J ejus Cbrift to himfelf, according to
( 2. ) CONSIDER the Subject in relation to the good pleafure of his will. It is impoifible that
God ; and there we fhall fee the Excellency of any Created finite Agent fhould move or incline
this Grace, in that he doth all this for one whom the Eternal and Immutable Will of God, to fet
God hath no need of: He faves none becaufe he his Love upon fome, who were to receive their
could not otherwife have done with them* For, Being and their All as the Refult of his good
1. H E was happy & ' biejfed in Himfelf jrom Pleafure; or that any thing befides his own
Eternity : He lived without them or any other Good Will fhould direct him to put down this
fecond being, when no World was ; and fo he Man's Name in the Lamb's Book of Life, and
fhould have done, if no World had been : His leave out others, who were all to be of the fame
name is, (250D 25le(Te& fotefcer » He gives Lump, all alike and under the fame Capacity-
all to, receives nothing from the Creature* 2. REDEMPTION is alfo an All of free
2. HE had an Innumerable Company of bleffei Grace ; and there is manifold Grace to beobfer-
Angels,tofingEverlaJlingHalle/ujahs to his Praije: ved in it : It was inexprefhble Love in God to>
In thefe he would have been glorified forever; fend his Son to redeem us; Joh. 3. 16. For Cod
Dan. 7. 10 — Thoufand thoufands minifter unto fo loved the world, that he gave his only begotten
him, and ten thoufand times ten thoufand food Son, that whofoever believeth in him fkould not
bejere him — . perifh, but have everlafting life. It was incom*-
3. H E had the Rejidue oj the Spirit, Mai. parable Love in Chrift to come upon this Er-
2. 1?. He was not tied to this Race of Men : rand ; Eph. 3. 19. — The Love ofChrijl uhicb
If he had feen meet to be honoured by fuch a paffeth knowledge — . It was meer free Grace in
fort of Creature, he could but have faid it, and God, to accept of the Redemption of Chrift,
N and
^^m*i*^^^+!*20mab**a*mmmm&i*\r «■ »«v^^»^rrfi'i wp-iui 11 n iT.
p o LeSures upon the Quelt. i V,
and take him in Exchange for Sinners i For proud if they obtain it : Deny the Freedom of
rho5 a Surety may ftand in Law for Debt, yet it, and you deny it to be Grace .-. Here is not
the Judge may chuie whether he Will accept any room to charge God with a finifter refpttt-
of one for a Crime. ingof Perfons, for that hath no room in Gru-
^ 3. APPLICATION alfo is an Aft of free tuities -.God may do with his own as he will ;
Grace in all the parts of it. Faith whereby we There is no Man deferves this Favour at his
come to have an F.vangelicalRight to the Pro- hands : If therefore he bellow it not, there is
mile, is a Gift of God, as well as the Promife no room for complaining : They feel his Seve*
it felf-, Eph. 2. 8. Fir by grace ore yefaved, rity, but there is no Unrighteoufnefs : If they
through faith ■, and that not of your felves : it is mils Heaven and Glory, and meet with Ever-
the gift of God. The Juftijicatwn of a Sinner, lafting Milery, they have but their Wages s
in Pardoning of his Sin, and adjudging him to and as for thofe that have it, it fo comes to
Life, is ofmeer Grace j Rom. 3.24. Being them, as to exclude all Boafting : It is Grace,
juftified freely by his grace, through the redemp^ and they did nothing to purchafe it ; nor had
tion that is in Jefus Chrift. ' Our being Adopted they ever had it, if they had not found Grace
to the Inheritance of Children,and being made in the fight of God.
foynt Heiiswith Chrift, is as a great, fo an Use 5. THE DoBrine of God's free Grace
undeferved Favour h Eph. 1. 5, 6. Having tells us, that the Chief of Sinners have no reaf on
predestinated us unto the adoption of children by to Defpair of Salvation. It is no little Glory
Jefus Chrift to hvnfelf, according to the good plea- which is brought to this Attribute, by the
Jure of his will, To the praife of the glory of his large Expreflions that it makes of it felf to the
grace, wherein he hath made us accepted m the Children of Men: Grace therefore doth no
beloved. Our Salification, or being refiored where more abound, than where Sin hath fig-
to the Image of God, and furnifhed with the nally abounded : When therefore the aggra-
Graces of his Spirit, derives from the fame vatedConfiderarionsof Sin,from theGreatnefs,
Fountain, and therefore it is called Grace ; Multitude, and ill Circumftances of them, are
2 Pet. 3. 18. But grow in grace, &c. OurP;r- ready to bear our Spirits down into Difcon-
feverance in the Faith, and being kept from ragement, and make us afraid to hope; let
falling away,is owing to Him •, and mult there- us entertain our felves with the Contempla-
fore needs flow from Grace, 1 Pet 1. 5. Who tion of the Grace ef God, the Fulnefs andFree-
are kept by the power of God through faith unto nef's of it : Remember that it is in God Infinite,
falvation — . And what is Eternal Glory, but and therefore cannot be outdone by us ; and
the Top and Confummation of Grace ? and for that will (hew us, that the loweftHell that
that reafon faidto be the Gift of God ; Rom. we apprehend our felves to be in, is a place
6. 23. — But the gift of God is eternal life, thro" ©f Hope 5 and though we have nothing in our
Jefus Chrift our Lord. Yea all thefe are but fo felves to rely upon, there isftili room for us
many Links in one Chain, whereof Elellion to hope in his Grace.
is the firft, and fo they muft bear the lame De- Use 4. THIS alfo tells us, after what
nomination. Manner we are to go to God if we would obtain
U s e 1. LEARN hence, How much they his Salvation, mz. So as may be moft for the
rob God of his Glory, who afcribe their Salvation Illustration of this Attribute : Our frame
toThemfelves,either in whole or in part. Needs muft be fuch $ a Conviction of our Sin, Mi-
mult all Juch endeavour to obfeure the Grace fery, Unworthinefs, Impotency, mult bring
of God -, and how injurious this is to his Ho- &s down to the Foot of God, and make us re-
nour, will be feen if we confider how dear fign and fubmit our felves to the Difpofal of
this Attribute is to him, and what a coftly as Sovereign Grace. Our Pleadings alfo mult be
well as curious Contrivance he hath laid for built upon fuch Topicks as thefe : we muft ask
the Exaltation of the Riches of it •, all of all for his own Name fake: There muft be no
which, Men that would be their own Saviours mention of our Doings, our Abftinences,or any
endeavour to darken : It derogates from the thing that we have done ; But, together with
fery Defign of Salvation in a Goipel way -, the Acknowledgment of our own Demerit, and
Rom. 9. 23. And that he might make known the adoring of his wondrous free Favour, we muft
riches of his glory on the veffels of mercy, which ask as Beggars, 3nd refolve that if he hear
he had afore prepared unto glory. It puts Man us, his Great Namefhall have the Honour of
Into a better Condition than the Fall hath left it, and we will fing everlafting Praifes to The
him in •, Rom. ?. 6. For when we were yet with- Riches of the Glory of his Grace in JESUS
out Strength, in due time Chnft died for the un- CHRIST.
godly. It in part at Iealt,atrogates to the Man [February 25-. 1689. 3
himfelffbme of the Acknowledgment of his
Salvation : and fb much as it gives to Man's
free Will or Strength, fo much it takes away Q T? "O "JVf f^\ \T WJ V
from Grace : Needs then muft God rejed all O JO, XV 1\± W 1M A.A1A..
fuch. as thus feek and hope to be faved.
Us e 2. LEARN from the Defcription of s. rpHE laft of the Divine Vertues here
Grds Grace, that it is a Sovereign Thing ; and ^ mentioned is Cnitij. This alfo is
confequently, neither have Any caufe juftly to effentially in God, for it hath its eminent Dif-
cornplainof God iftheymifs.it, nor to be play* in rhe works of Efficiency.
* THE
I - - I
Queft. IV. nrfjfemblfs Crtecbifm. pi
THE Word Truth admits of various Notions that he will do •, and herein is the Truth of this
which are put upon it \ but when it is applied Word, that he ftands to his own Purpofes, and
to God, it ufually comes under one of thefe Tuo never alters them, Job 23. 13. But ie is in tne
fenfcs •, either, I. As it is applied to his Beings mind, andnh) can turn him ? and Kb.it bis foul
en which accouitt he isfaidto be the True God, defircth, even that bedoetb. God's Decrees are
in oppofition to all the feigned and made ones not Conditional but Abfolute : He hath inde< d
of the Gentiles, to all Idols \ but this is not here Decreed Conditions or Connexions between
to be confidered, but will come under the fol- things -, but he hath not Connected any depen-
lowing Queftion. Or, 2. As it is looked upon dent undeterminedGonditions between things,but
as a Moral Vertue, in Men. Truth may be con- he hath fixed them : the Conditions of things are
fidered Objellively, and fo it relates to the Un- but Media in his Decrees, and only intend, that
demanding, whofe proper Object is Truth : and he will bring about fuch Ends, by fuch Means •,
then it implies a Knowledge of things as they and having once purpofed, he never varies : He
are 5 and this when Attributed to God, belongs engageth to himfelf, that thus he will dry and
to his Omnifcience, and is accounted a Vertue he ftands to his "Word : But of this more in the
of his Vnderjlanding, of which we have already Doctrine of the Decree.
heard under hisWi/dom : Or it maybe confide- ( 2. ) TH AT God is pleajed as jar as he fees
red Sub f (lively, as it is a Property inherent in meet, to reveal this Will of bis unto Men. He
the Subject, and then it is a Vertue of the Will; hath not indeed revealed all his Counfels and
and it comprizeth in it, thole two Vertues of Purpofes ^ there are thefecret things which be-
b'a.tb\ulncjs and Conftancy : True and Faith] ul long to God, and are no otherwife known but by
are therefore often joyned together in Scripture theAccomplilhment : But fo far as inWifdom he .
Language : and thus it is often afcribed to God, fees it convenient, he doth declare his Mind,
after the manner of Men : and in this fenje we and acquaint his People with what he hath De-
may take up this Defer iption of it : creed. And thefe Discoveries cfh.s Will me
T R V TH is God, Fulfilling 0] alibis Will, ac- raade,
cording to bis Word. There is an exact harmo- 1. IN thofe PrediUions which be bath given 0]
ny between his Will, his Word, and his Perfor- things before-hand, which in the Time appointed.
mance, and in this it appears that God agrees Kere to come to pafs. The Scripture abounds
with himfelf, and that is hkTrutb. For a brief with fuch as thefe ; fome referring to perfonaf7
clearing up of the Doctrine of this Attribute, let others to more publick Affairs : fome in rtfpedt
thefe things be obferved, of his Church, others relating to the Enemies of
( 1. ) I HAT God's Will bath determinate^, his Church •, fome that have been already ac-
fxedly, uncbangably, pur pcfei what be will do. complifhed, others, that are as yet to be expedt-
The Scripture afcribes unto God a Will •, fome- ed, the Time not being come for the fulfilling
times under the notion of a Faculty, fometimes of them.
of an Ad-, and in this latter refpeet, it refers it 2. IN the Revelation $f the Rule of Man's
fometimes to his Purpofes, and fometimes to his Happinejs. He hath fhewn to Man the Way :
Trrcepts \ in the former refpeet it is more ge- He made known to Man at firft, the things
nerally, and here to be underftood : We are wherein his Felicity did conilft, and how he
here to confider, might be bleiTed forever ; and he hath alfo dif-
1. THAT God hub Decreed or forc*determi* covered to fallen Man the Way and Means of
Tied alibis Works of Efficiency •, fo that what his Recovery out of Mifery, and obtaining Sal-
comes to pafs in Time, is no other but what he vation by Jcfus Chrift : and this is called the
had appointed before all Time, in the days of Will of God in Scripture, becaufe he did forever
Eternity j and for this very reafon all God's purpofe within himfelf that there mould be a
Works are faid then to be known to him, Acts Connexion between thefe things : Hence we
15. 18. Known unto God are all his works jrom have that affertion of Paul, Acts 20. 27. For I
the beginning 0] the world. And how fhould he have nt fhunned to declare unto you all the com-
know them antecedently, but becaufe he had fel 0] God,
Decreed them > 3. IN the Promulgation of the Promifes, The
2. THAT this Decree is on Aft 0] bis Will, word of God is full of precious Promifes, in
In God we conceive fome Alls to be Immanent, which God obliged himfelf, and part his Word
others Tranfcient •, to the former belongs his to his People,that he will beftow thefe and thofe
Decree, which is nothing elfe but his Will as it Favours and Bleifings upon them -, and they do
refpects the Works of Efficiency 5 and this is an contain in them Matter of univerfalConfolation .*
Eternal Act, in which he hath refolved with Thefe alfo are the Manifestations of his Decree?,
Himfelf what to do, and there is nothing comes and give us to undeiftand what Thoughts he
to pafs, which was not firft in this Purpofe i entertained in his Heart from Eternity concern-
Hence that,. Eph. 1. 1 1. In whom alfo we have ing his People ; Jer. 29 1 1. For 1 know ibe tko is
obtained an inheritance, being predejimated ac- that I think towards you, J't'ith the Lord, tbo'ts of
cording to the purpofe 0] bim who reorketh all peace, and not of evil, to give you en expelled end.
things after the counjel of bis own will. i. e. 4. IN the Denunciation of bis Thi earnings :
He tookcounfel of no other but his own Will. There are fearful Menaces uttered in the Scrip *
3. THAT/fr/J Will of his is determinate. fxed, tures againft thefe and thofe who are God's t-
tm mutable : the Decree is fometimes called his nemies, and Haters of Him \ whereby Men are
Word j forwhat he hath,as it were faid in himfelf, fully acquainted what he would have them expect
N 2 a*
£X LeBures upon the Quelh IV.
at his Hands •, which are the making known of or hath be f poke n, andfhall he not make it good ?
thofe Judgments .that he had purpofed, and God is incapable of lbnfe things that make
prepared in his Decree concerning fuch j Ifa. Men to break their Words, which they intended
lo.ult. ForTopbet is ordained of old : yea, for the when they fpake them, viz.
king it is prepared fie bath made.it deep c? large i I. W ANT of Ability, which they before fuf*
the pile thereof is fire and much wood, the breath petted not. And there are many things which
of the Lord, like a fire am of 'brimftone, doth kin- do carnally intervene, unforefeen^ for which
die it. reafon M.i. are always to refolve with that
( 3. ) THAT God /peaks Nothing but what Claufe,// God will s But God cannot be obftruct-
be bath purpofed. There is Truth in his Word-, ed * His Power is as large as his Will, fo that
and this Truth is the exact Agreement which he could never be impeded : If he hath a Mind
there is between his Counfels and his Declara- to do any thing, he is able to accomplifh it *
tions : He doth not fay one thing and intend ano- Job 23. 1 3. But he is in one mind, and who can
ther : He fpeaks nothing rafhly, undeliberately, turn him ? and what his foul defireth, even that
unknowingly. There are Two Reafons of Men's he doetb. There was no great work ever yet put
filing fhort of Truth in what they fay, but God Him to a Hand * there is no Mountain too high
is. far from both of thefe : for Him to skip over.
1. IGNORANCE or Inadvertency. Men • 2. SOME new D/fcovery which makes them
often miftake, and think of things otherwife to fee reafon to alter their Thoughts. Men fome*
than they are, and yet perfwade themfelves times fay, before they have feen the thing
they are in the right •, and this arifeth from a through, and their after Thoughts are wifer :
want of Knowledge or Deliberation : But thus There are many Inconveniences that difcover
He cannot utter a Falfhocd or Error, becaufeof themfelves upon Deliberation, which at firft
his Infinite all Knowledge : He knows his own view lay out of their fight ; But God is incapa-
Thoughts •, and in knowing them, he knows ble of this alfo 5 for he fees all things in their
every thing Caufes, and Effects, and all their Circumftances
2. DEC EITFVLNESS, or a lying ^ifpo- and Confequences, atone view, fo that it is
fit ion : Many fpeak with a Purpofe to deceive impoflible that he Ihould ever have any occasion
others, and to impofe things that are not true, to repent of his Word. .When therefore Repen-
upon theirCredit j and there is a root of this per- tance is afcribed to Him in Scriptute, it is an
verfe Difpofition in all Men by Nature : But Humane Expreffion* the Change is neither in
there is no fuch thing with God: Hence the his Purpofe, nor in his Word, but in his Provi-
Oppofition in, Rom. 3. 4. — Tea, let God be true, dence, or Works, and that according to his
but every man a liar ; as it is written, That thou Word : And if it be faid, that we find both Pro-
tnightefl bejuflifitdinthyfayings, and migbteft mifes andThreatningsin theWordof God, which
overcome when thou art judged. And this in never were accomplifhed, but God did other-
Man proceeds from theWickednefs of his Heart j wife *, the Anfwer is ready, viz. That God often
But God is Holy, and therefore it is faid to be reveals Himfelf to Men in conditional Promifes
ImpoHible to him -, Heb. 6.18. That by two im- and Threatnings : If therefore the Condition
mutable things, in which it zvas imp^ffible for God ceafe, the Truth of the Word doth ftand, though
to lie — . When therefore God is faid to Deceive the Thing it felf be not done : So David under*
the Prophet, E%ek. 14. 9. it doth not intend that ftood the Promife, 1 Chron. 28. 6,7. And be faid
God revealed a Falfhood to him % but it refpects unto me, Solomon thy f on, bejhall build my boufey
his Providence, fuffering him to deceive him- end. my courts : for I have chofen him to be my
felf by falfe Conjectures, and difappointing his f on, and X will be his father. Moreover, I will
confident Expectations, which he had in fecond eftablifh bis kingdom for ever, if he be conflantto
Caufes : All that God faith is very True, and do my commandments, and my judgments, as at
Faithfull. this day. And foGod himfelf tells us he would
( 4. ) THAT God Always performs what He have the Threatning to be interpreted, Jer. 18.
hathfpoken. What He faith, He will do, That 7, 8. At what inftant I fiallfpeak concerning a
he doth without fail: As there is Truth which nation, and concerning a kingdom, to pluck up, and
confifts in a Conformity between the Heart and to pull down, and to defiroy it: If that nation
Tongue, fo there is a Truth appears in an Agree- againfl whom I have pronounced, turn from their
ment between Words and Deeds : God not only evil, I will repent of the evil that I thought to d&
intends to do it when he fpeaks it, but he ftands unto them.
hy and purfues that declared Intention of his : ( 5. ) THA T God dotbail things ExaUly, as
There is Confiancy appertains to Truth, and that he bath fpoken. The Execution is not varied
5s when one is not to be put by from what he from the Expreflion : He doth not come fhort of
hath faid: Men may not fay one thing, and his Word, in the Performance: We have Solo.
intend another -, and yet they may change their mon acknowledging of this, 1 King.8.?£. BleJJeJ
JVlind and Repent of what they have faid, and be the Lord, that bath given reft unto his people
To go back from it, which is alfo aDefect in point Ifrael, according to all that be promt fed : there
of Truth : But neither is there any fuch thing bath not failed one word of all bis good promife
with God -, and therefore thefe two things are wbiebbe promifed by the band of Alofes bisfer-
put together, Numb. 23. 19. God is not a man vant. And this is to be obferved not only as to
that bejhould lie, neither the f on of man that he the Sub fiance, but alfo the very Circumflances
fhoM repent : hath be faid \ andjhajll?€_ (Mjieitj of things ;and this both in Predictions, Promifes,
and
Queft. IV. *JjTemblys Catecbifm. p2
2nd Threatnings : If we fhall in particular and His Spirit given his Teftimony that you
take notice of the Predictions concerning Cbrifl h are the Sons of God >, never fear, * His Truth
How many things, which may to us look like itands to pawn for your Salvation : Hath ha
minute Circumftances, and yet in theGofpel wrought the Condition in you ; your Salva-
we (hall find manifold references to the Old tion is then fecured : They horribly injure
Tettament in fuch things as thefe, to certify this Attribute, who fay a Child of God may
us, how exal/ly God is carefuli in performing lofe his Hope. There are alfo fearfull Threat*
the Truth of his Word-, and how he orders all nings menaced by God in his Word againft
things fo as to bring it about : God's Promife ungodly Men ; and here lies theTerrorof Them
to Abraham was not only about the Thing, but God fpea'ks as he intends. He would not have"
the Time too •, and fee what a Remark Mofes Men to pleafe themfelves with an Opinion,
makes upon it, Exod. 12. 41- An& it came to rhat thefe are but to fright them, and never
pa/s at the end cf the four hundred & thirty years, purpofed to be executed upon them : See how
even thefe If -fame day it came to pafs, that all he backs his Menaces againftSW, 1 Sam. 17.
the hells of the Lord went out from the land of 29. And alfo the fire ngth of Ifrael will not lic\
Egypt. If it be here Objeaed,tbat/^Piophe* nor repent : for he is not a man that befhould
fied Nineveh's Deftruclion in Forty D*yj,Which repent. And how dangerous a thing is it foe
yet was adjourned Forty Hears -, it may readily Men to prefume he will not be as Good as his
be anfwered,that Forty Prophetical Days, which Word, we find in that particular Threatning,
are Tfrf/\r,might be intended, the? Jonah under- Deut. 29. 19, 20. And it come to pafs when he
Itood it not 5 or the Threatning might be Con- heareth the words ofthiscurfe, that be blefs him-
ditimal, and the general Repentance and Re- felf in his heart, faying, Ifhall have peace, tbo*
formation it put them upon might be a length- / walk in the imagination cf mine heart, to cdl
ring out of their Tranquillity j which neither drunkennefs to third t The Lord will not f pare
altered God's Purpofe, nor impaired the Truth him,but then the anger oftbeLord^nd hisjealoufy
of bis WW. JItall J "moke againfl that man, and all the curfes:
(6.)THAT God hath not fo much as the that are written in this book Ji ball lie upon hint
Jeafl Inclination in him to vary jrom bis Word, and the Lord fhall blot out his name from under
The Pfa Jmi & ipcaks of Truth in the inward parts, heaven. It is true, God hath gracioufly left
Men may perform their Obligations, becaufe the Door of Repentance open for Sinners to
they cannot with Honour or Safety omit fo do- cfcape; but there is no other way. If God be
ing, when yet they have many Reludances true, let Sinners then be afraid of coming un-'
and Strivings in them, inclining them fo to do, der his dreadful Threatnings.
if they could-, which is a fecret Evidence that IT s E 2. HENCE we have good Encourage-
there is a great deal ofFaifenefs in theirHearts : went to Believe for the Church oj God. Chrift'si
But with God there is no fnch thing: He Flock indeed,feeds upon the Mountain of Lions,
never fo much as entertains one Thought and Hill of Leopards, and they ly open to no
in him to do otherwife : He doth not little Danger by reafon of this * but the Word
Fulfill his Word meerly becaufe he hath of God is fo full for it, that there is a Day of
Given it, but he gave it becaufe he refolved to Deliverance a coming -, and the Predictions there
fulfill iti and it p]eafeth htm always-, hetakes do give us fufficient Footfteps to trace, which
a Delight and is fully fatisfied in it : As he may allure us, that the time for Accomplifh*
cannot, fo he will not Repent .- His Heart is ment of this cannot be far off; and what tho
in all he doth : When therefore the Scripture the Face of Providence be covered with Clouds
faith, He doth not do a thing mllmgly, as Lam. and Darknefs,yet the Word of Propriety is lure :
j. ;£ it is fpoken after the Manner of Men, That God is able to give being to his Word, is
and only intends that he doth it not without witneffed to by his Omnipotency * and that he
juftCaufe, and fuihcient Renfons moving him will certainly do it, is ratified by his Truth :
thereto. And in thefe things doth the Truth of This therefore affords fure Footing for our Faith:
God Chine out to us : When therefore John had his Revelations about
Use i.' LEARN hence, Howfafeitis to thefe Great things, he had that given him for
le under the Promifes, and how dangerous to be his Confirmation, Rev. 19. 9. And he faith unto
-under the Threatnings of God. The Word of me, Write, B/effed are they which are called unt a
God is full of great and precious Promifer, ibe m<*rriage-f upper of the Lamb. Andbe faith
which contain in them compleat and perfect unto me, Thefe are the true Jayings 0} God.
Huppinefs-, and here lies the Safety of the Use?. B E we exhorted to Imitate Gcd in
Children and Heirs of the Promife, that when this Attribute. As he is a God of Truth himfelf,
once they come to be under them, and have fo he loveth Truth in his People, Pfal. 51. 6.
gotten God engaged to them, they can never Behold, thou dcfirefl truth in the inward parts—*
fail, becaufe they have the Truth oj God fet And on the contrary,he hates and abhors Lying,
as a Seal to them .-This is the Encouragement, and hath fearfully threatned it, Rev. 2t. 8.--
I Thef.5. 24. Faithful is he that calleth you, who And all liars, ftallbave their part in the lake
alfo will do it. And this is the Confolation of which burns with fire C brimfhne : which is the
Believers, Heb. 6.18. That by two immutable fecond death. Let us then abftain from Lying,
things, in which it was impoffible for God to lie, Diifembling, Deceitfulnefs cither in Words or
we m'ght have lirong confolation, who have fled Deeds, as we would not pull down Divine Dif-
for refuge'to lay hold upon the hope fa before ut. pleafure upon our felves. And let Children and
If God hath once paft his Word to your Souls, Young ones beware of this Sin : Be afraid of
— . -- - .- telling
n
Lcliures upon the
telling a Lye $ the true God will be fearfully
,Angry with you if you addidt your felves to
Fulihbod •, you mend no Fault by it, but make
two of one; Remember, you are naturally ad-
dicted to it, you are born with a Lye in your
Mouth, Pfal. 58. 3. The wicked are eji ranged
from the womb, they go afiray ajfoon as they be.
hern, f peaking lies, You mull then pray with
(jueftT^.
David, Pfal. 119 29. Remove from me the nay
of lying— . Get a Love to the Truth, and a Ha-
tred to every falfe Word and Way h and fo God
will Love you * Uprightnefs and Integrity (hall
preferve you { and you mail be called the Chil-
dren of God, and His Truth frail make yon
Happy,
[April 22. 1690.]
__—
SERMON XXX
V.
Que s t i o n
i|&&8* & E there more Go ds thanO N £<?
*3^!
IS
that have profeffed Chriftianity, the GnojJicks,
and Mamcbces, and Marcionites, made Two, one
the Author of Good, the other of Evil -, and the
Tritkeites, for the Trinity of Perfons, have fur-
rogated Three Gods : It is therefore necefTary to
be well-grounded in this Article: And if our
but O N E O N L Y, the Faith will give Credit to the Divine Teftimony,
Answer.'
1$
THERE
LIVING and TRUE GOD.
we need look no farther for Proofs the Scripture
every where averting it : See Deut. 6. 4, htar,
TT is of Infinite Concernment, that We be ° lJraQe 7» \be Lord our God is one Lord. Pfal.
rightly fixed on the 'Ob jell of Worfhip; for 83* l8- That men may know, that ihou whofe.
if it be not fuch an one as can make us happy, name. alone ts Jehovah, art the moflhigh over
our Religion is vain. That this mult be a God, a// lhe earth- G^d denies himfelf to have any
the Light of Nature difcovers, and therefore all Cornval, Deut. 4. 35. Unto ttbee it wa, fl>cwedi
Nations do acknowledge it : But yet how wo- *"at ,hou m'ghteji know tb.it the Lord he is Gcd,
fully have they milt it, through their rain Ima- tbere * none elIe beJldcs bim. If u 44. 8. — Is
ginations, by reafen of the Darknefs on their ™ere a God bffldcs me ? y*a* tbere M no God, I
Minds, whilft they have fought to Gods that know not any. Ch. 45. 5, 21. I am the Lord,
cannot fave > That we may not be miftaken in ^ then » no™ e,fe-> tbcrc '/ no ^d befides me :
this, which is as much as our Life -, after the '" There is ne God elfe befide me, ajuji God and
Defcription of God by his Attributes, in the a foviour, there is none bejide me. And refolves
former Queftion, our Cat ech ij m in this leads he will part with none of this Glory, Ifa. 42 8.
us to fome further Difcoveries of Him : In which, * am tb* Lord, that is my name, and my glory
I. It reduceth us to an Unity, ajjurmg us that «"'# I not give to another, neither my praife to
there is but ONE. 2. Points us to Jome Dif- graven images. Nay,Reafon it felf, and Nature's
criminating Notes by which we may know Him, Light, if well improved, would convince Men
and not take another for him *, and thefe are of thisTruth : And therefore the vr\&h of Heathen
Two, 1. He is the LIVING. 2. He is the TRUE ^oets and Pbi'ofcpbers have believed this Afler-
Gvd. For the help of our Faith, thefe things tion> and fpoken it as far as they durft, to avoid
may be briefly opened. the Severity of their Laws, whilft the/ have
jfttft, THE Unity of the Divine Effe nee taught that all things muft needs proceed from
is here ajferted : There is but 0 N E God. This One Firfi Caufe, who is the Efficient, and prime
is a Foundation Principle of the Chriftian Reli- Mover of them: Yea, Socrates fpake it fo plain
gion, 1 Cor. 8. 4, 5, 6. - — There is none other that he died for it ; and Plato hardly efcaped
God but one. For though there be that are called the Ofiracifm. Among many Evidences, cow-
gods, whether in heaven or in earth, ( as there vi&ive of this, let a few fuffice.
be gods many, and lords many ) But to us there 1. THE Firfi: Being can be but On?.
is but one God . The Heathen worfhipped Reafon faith, that if there be a Second, there
many Gods : Though they had fome Notion of a nicfr be a Firfi: -, for all Number begins in anUni-
Deity, yet they divided and crumbled it in ty, and to fay there are two firfts, is a Contra-
pieces, diftributing it to every thing that did diction in the Nature of things 1 Equality and
them good, Sun, Moon, Stars, Rivers, Foun
tains, Elements, Brutes, Vegetatives : Yea,
theyencreafecjtheir Gods according to the Num-
ber of their Cities : Yea they had their Tutelar
Gods, their Houihold Gods, their Gods for all
particular Callings, Concerns, Difeafes : We
have an Account in Gentile Antiquity of Thirty
Tboufand of them : The Romans had their Pan-
theon, a Temple in which all the Gods of the
Nations were Worfhipped, the True God ex-
cepted : And tho' the trueRcligion acknowlegeth
fctit One, and
Priority are ineonfiftent to the fame Subject
Now it isoneoftheDivineProperties to be Firft :
And from thence God Himfelfargues his being
alone; Ifa. 44. 6. Thus faith the Lord the king of
Ijrael, and his redeemer the Lord cfbofls, I am
the firfl, and I am the lajl, and befides me there
is no God.
2. THE very Order of things in the
World, proves that there can be but 0 NE God.
There is a Plurality of fecond Beings, therefore
there mull be but One firfi: Being
■.
As the Firft
no more, yet even among thofe can fee but One, fo there muft be a Firft •, for
where
. „H Mil - - - ■ ■■■ ■■■ ■ »^ ■ ■ — ■ ■ II ■ I ■■■ ■— ' ' ■■■■III | _ ._ .
Queft. V. tdjfemblys dtechifm. 9*
where is no Firft, there is no Order; and where Reafon of the Heathens different Rites, was
there is no Order, there can beno Goodnefs •, for their adoring of divers Gods, whom they ap-
what Goodnefs can there be in Confuflon > and prehended they muft worfhip in a different
where there is no Goodnefs there is Nothing $ manner : Thus therefore the Apoftle argues
for Ens et Bonum convert untur. Eph. 4. 4, 5, 6. There is one body, and one Spi-
->. / F there be more Grids tbdri One, either they rit, even as ye are called in one hope of your cai-
rn uk be all Equal one to another ; or elje there ling ; One Lord 3 one faith, onebaptifm, One God.
mu ft be Superiority & Inferiority between them : and Father of all, uho is above alfy and through
but neither of jhefe can poffibly conftjl with right all, and in you all.
Reafon to admit of : If we conceive them Equal, &eC0U"0i?>. THE way to Know this One
there can be no Chief Good \ we cannot call one God, is here pointed to w : And if there be but
of them lb, becaufe there is another as Good as One, it is neceflary that we Know Him : And
he • and then theAttribute of the moftHigh muft here are Two Titles put upon Him, by which'
ceafe $ for among Comparatives, there is no Su- He is tobediftinguifhed from FalfeGcds& Idols,
perlat'ive : If we conceive an Inequality, we can- t I. HE is the £ft)tng God. As Being is bet-
not allow them both to be God ; If there beano- ter than no being^ fo a Living Being is more
ther above Him, then He is not over all God noble than fuch things as are without Life : The
blefled forever : He muft Himfelf be a depen- Scripture therefore afcribes Life to God : And
dent being, and fc, not an adequate Object for becaufe there are many fecond Beings that par-
our Faith to rely upon: If he be acknowledged ticipatein Life, we are therefore to diftinguifh
Sirperiour to the other, then that other is a Sub- the Life of God, from that of the Creatures, in
ject, weak, imperfect, and cannot beGodjSu- that they have their Life by Participation, but
premacy being a Prerogative of the Deity : It is He hath his Life of Himfelf h according to, Joh*
Folly to count Him our God,that cannot do what 5, 26. For as the Father hath hj'ein himfelf ; fa
he will without Control, that cannot fave us hath he given to the Son to have life in himfelf^
in defpiteof all Oppofition. L I F E, according as it refers to the Crea-
4. ALL the Divine Attributes prove that ture, is the Aft oj the Soul upon the Body; or
there isbutOneGod.God hath revealed himfelf to more generally, a poixer in the thing of f elf
us in and by his glorious Perfections .* If then motion in its proper Place 2 Whatever hath an
we acknowledge none to be God, but Him to, internal Principle of Motion in it, is accounted
whom thefe do belong, we muft conclude that to have Life : Now Life is attributed to God by
there is but One : There are indeed fome Attri- way of Analogy ; And as the Rational Life
butes that we call Communicable, a Shadow of is of all the moft noble, or that which fome call
which is in the Creature -, fuch are the Divine Intellectual, we therefore afcribe that to Him :
Vertues, as Wifdom, Holinefs, &c. But then, if and of this Life of God, we may take this brief
we cohjider, that they belong to the Creature Defcription 5
only in the Concre t e, to the Deity in the Abftratf, IT is that whereby God is in Himfelf, the
and consequently in the Superlative, they can fo Fountain or Original of all eminent Atfwgs.
appertain but to One : There may be many Wife, Here obferve,
but Wifdom it felf is but One : There may be 1. GOD Lives. Hence this Attribute isgi-
Holy Ones, but the mofi Holy cannot be more ven to Him ; and he fo Lives as that it be-
than One. As to the IncommunicablcVene&ions, longs eminently to him y See, Pfal. 18. 46. The
it is impoifihle that they fhould be multiplyed ?> Lord Liveth,and Bleffed be my Rock-~. Jer. 1 o. 1 9*
and this more cfTentially carries convidtion to But the Lord is the true God, he is the living
his Infinity : It belongs to God to be Immenfe God, and an everlafli»g king.-. 1 Tim* 6 17.
andlnfinite -, but this infeparably belongs toUni- -*-Nor trujl in uncertain riches, but in the living
ty : The Notion of two Infinites being contra- God — . And by this he is differenced from Idols;
dictory to all rational Conceptions •, for if there Pfal 115. 4. Their Idols are ftlver and gold, the
be two, they muft confine each other, and fo work of men's hands, &c. The Sum is, they are
neither be Infinite, £5V. Hence learn, altogether Lifelefs.
i.THAT Polytheifm is but a fort of A theifm* 2. G 0 D is the Fountain of Life. He not
They that worfhip more Gods than God,doin ef- only hath Life, but he is Life 2 It is one of his
feci: worfhip noGod at all : For they cannot wor- Attributes, and he hath it belonging to Him in
fhip any one as God,who divide theirWorfhip to the Abftract. Here Two things,
more than One : They therefore who thus fear l. Hi 6 Life is His own, He borrowed it nou
God,are inScripture faid,not to fear him, 2King. It is not a derivative Life, but it is originated
17. 3 3,34- They j cared the Lord, and ferved their in Himfelf 5 He is beholden to none for it:
oven gods, after the manner of the nations, whom And herein he differs from other Living things 5
they carried away from thence. Unto this day They live,but they are not all Life h They live,
they do after former manners1-, they fear not the but it is a borrowedLife which they enjoy \ They
Lord — . received it from another to whom they owe
2_ THAT there can be but One Religion. Acknowledgment of its Derivation, but none
Religion is properly the Worfhipping and Ser- gave Him His.
ving of God : Where there is no God acknow- 2. H E is the Author ofljf e to all ether Living
ledged, there is no Religion profefTed -, and if fo, Beings. They are but little Springs of Life
then,where there is but One God confeffed,there which they have, and they come from this
ought to be but One Religion pra&ifed. The Fountain $ Afts 17. 25,28, -^Seeing he givetb
to
$6 LtSures upon the QuefhV*
to all life and breathy and all things. For in him 3. HENCE GOt) muft needs be bis own
we live, ar.d move, and have our being; as certain Laft End, and the Laff End of all other Beings,
alf° of your own poets have fa id, For we are aljo If He lives <?/Himfelf, He can then look no far-
hit offspring. It is by his Favour or Indulgence ther than Himfelf} If He lives from Himfelf,he
that they live, but he depends on the Courtefy muft needs live to Himfelf ; and if all others live
of none for His. . _ from Him, they ought to live to Him : The Firft
3. BTVer'tueof this Life He is the Original Caufe and the Laft End cannot be diverfe, but
of \afi [eminent Atlings. Becaufe he is all Life, muft be the fame ; Thefe are therefore put to-
therefore Divines call him a Pure Atf, having gether, Rom.11.36. For of him, and through him,
no Palfivity, or Potentiality in Him -, and hence and to him are all things ; to whom be glory for
alio, He eierteth fiich noble Acts as no Creature ever. Amen.
can do the like ;and there areTW things where- II. HE is the %X\lt 0 0 D. There are many
in the Eminency of God's Actings difcovereth Falfe gods, that are fb called by foolifh and de-
it felf, viz. ceived Men 5 But this One God,this Living God
i. HE alls with the great eft Light. His is the True God : And it concerns us to know
Life is nioft tranfcendently intellectual-, furpaf- Him ^ for if we fervea Falfe god, we have a
fing our Comprehenfion : Hence his Thoughts Falfe Truft, and Falfe Hopes 5 But if we ferve
which he makes known to his People are moft theTrue God,and in Truth,we mail have aTrue
iderful, Pfal. 40. 5. Many, 0 Lord my God, Happinefs. And Would we knowHim from every
ere thy wonderful works nhich thou haft done,and othei;,we may take Thefe Rules for our Direction.
thy thoughts which are to us- ward. And yet the 1. T HE True God, is the Everlajling Firft
World hath but forrte Rays of this mining in it : Being. If we worihip any Being from the Firft,
arid tho' the Angels and glorified Saints mail we worfhip an Idol : If there were any thing
<T\vell in great Light, fuch as is beyond our pre- before it, that is not God : And this muft be an
font Conception, yet His tranfeends them all, Eternal Being; This is the Comfort whichMofes
T Tim. 6. 16. —Dwelling in the light which no encourageth God's Ifrael withal, Deut.33.27. The
than can approach unto, whom no man hath Jeen, eternal Gad is thy refuge, and underneath are the
nor can fee •-. everlailing arms. And when God would fet on
?. H Ealh with greateflT)ellght. Some define his Confolations on his People with Efficacy, He
a Rational Life to be art atl with delight : The preffeth them with this Conilderation, Ifa. 44. 6.
damned have the Light of Reafon, but it is with Thus faith the Lord the king of Ifrael, and his
Sorrow, and therefore they arefaid to Dy : The redeemer the Lordofbofts, I am the firft \and lam
glorified enjoy compleat Satisfaction, and in the laft, and beftdes me there is no Gid.
that regard are faid to Live : But God's Happi- 2 T HE True God is He who hath his Being
nefs is infinite ; his Pleafurescan receive no Ac- in Himfelf, and received it of no other. Our
ceifion,no Contribution from the Creatures. Job Faith is not to live upon any one that hath bor-
22. 2,- 3. Can a man be profitable unto God ? — rowed his Being : He is Being it felf, who is
Is it any pleafure to the Almighty, that thou art God : And therefore when God fends Mofes to
righteous ? or is it gain to him, that thou make]} tell Ifrael under the Tyranny of Egyptian Bon-
thy ways perjett} Hence learn -, dage, that He would come and work a Delive-
1. THAT GOD is Immortal. This Attri- ranee for them, He reveals Himfelf to them
Elite is afcribed to Him, 1 Tim 1.17. Now unto under that Name, I A M, Exod. 3. 14. And
the King eternal, immortal,invifible,the only wife God faid unto Mofes, I AM T H AT 1 A M:
Go /, be honour & glory, for ever & ever, Amen, And he faid, Tbusfhalt thou fay unto the children
And herein it appears to us ; for He who lives of Ifrael, I AM hathjent me unto you. That
of Himfelf cannot dye : And tho Immortality which is but a littleCrumb or Particle of Being,
doth actually belong to fome Creatures, yet not cannot be a God to us, nor is to be acknow-
fo as to Him •, He that gave their Life to them, ledged as fuch by us.
is able to take it from them : Tho they cannot 3. T if £ True God is the Author & Creator
dye by DifTolution, yet they may by Annihila- of all other Beings, He is no God that hath not
tion ; And mould he withdraw his Upholding made the World, and every thing in it : God
Hand from thenv they would return to their therefore often reveals himfelf to his People by
former Nothing •, For this reafon Immortality is this Conilderation, and proves Himfelf to be
reftrained to Him, 1 Tim. 6. 16, Who only hath God by it, Ifa. 45;. ?,— 1?. So, Ifa. 44. 24. Thus
hn mortality — . faith the Lord thy redeemer, and he that formed
1. T HAT G OD is Independent. This At- thee from the womb, 1 am the Lord that maketh
tribute is alfo implied in Scripture, Rom. 11. 3 ?. all things, that Uretcheih forth the heavens alone,
Or who hath firft given to Hun > And is argued that f pre adeth abroad the earth by my felf And
from his being the Fountain of Life, Act. 17.25. on this conilderation he cafts Contempt upon all
Seeing he givetb to all life, and breath, and all the Heathen gods ; Jer. 10. 1 1. Thus jhall ye fay
things. He lives of and therefore on Himfelf-, unto them, The gods that have not made the bea-
He needs nothing to fupportHim -, All his Life vens c? the earth, even they Jhall perijh from the
is at home •, He is felf fufficient. Our Depen- earth, and from under thefe heavens. They are
dence arifcth from our Derivation of all from gods of no Value.
Another: He then who derives nothing muft be 4. T H E True God can See all cur Wants,
independent -, He who gives all,and receives 110* and Hear all our Cries : It is a vain thing to call
thing, muft needs be fo 5 Thus doth God. upon a God that hath ueither Seeing norHear-
%;
1»S;
1
Queft. VL nJffembljs Cttecbifm. yy
ing, Pfal. 13?. 1?, 1-5,17. The idols of the bea- from this Love-, Rom. 8. 38, 39. There
then are fdver and gold, the work of mens hands, is None that is able to pluck them out of his
They have mouths, but they /peak not ; eyes b.ive Hand : This is the God whom- we are to ac-
they, but tbeyjee not. They have ears, but tbey knowledge for Ours, and no other.
bear not ; neither is there any breath in their Use. HOW happy then are they^ xahofe this
mouths. But fuch is not thisGod whom we arecal- One, the Living and True God is ? They, and
led upon to Worfhip & Serve j Pfal.34. 15, 17. The only they have made a good Choife, that have
eyes rf the Lord are upon the righteous fSf his ears renounced all other, and put themfelves under
are open unto their cry. The righteous cry, and the the fhadow of HisWings : Be then advifed,01der,
Lord heareth, and delivered) them out of all their Younger, to labour to be able to fay, This God is
troubles. He is one that fees all their fecret Ne- our God. It is not fufficient to fay, that you
ceiTities,- knows all the clofe Contrivances of have a God, but ask who he is : Be able to fay
Hell againft them, Hears their groans, and the with Paul, 2 Tim. 1. 12 / know whom I have
\rery Defires of their Hearts : This is a God to believed. Do not bmldAltars to anVnknoa>nGody
be trufted in. left it prove a Falfe one, and then you be un-
5. T H E True God can afford us Help every done ♦, Let it be the Living God : You ftand in
where, and in every Cafe, and all his People at need of Life, you can find it no where elfe but
once. He is not afar off, but a Prefent help \ in Him • all other things are dead, the Spring
Pfal. 46. 1. God is our refuge & flrengtb, a very of Life is with him, and it is a living Spring,
prefent help in trouble. He is not tike. Baal, is always full and running over, and the Life
otherwife occupied, fo as he cannot tend us •, He that he hath to give is an endlefs, never-dying
is not only a God of the Hills, but of the Val- Life, and fuch a Life only can make you happy,
leys too : He can help all and every where- at And before that it is .the True God, whom you
the fame time. Acknowledge, Worfhip, Truft in : Every one
6. THE True God hath allfecond Caufes at talks of God, but how few are there who can tell
his Command. He can order and difpofe them as who their God is ? And yet the Dependence
he fees meet : He hath no Dependence upon here is as much as your Souls are worth : If after
them,but they are entirely fubordinate to Him : all the Profelhon you have made, and confi-
Jie can give Rain, and he can withold it •, open dence you have pretended unto,it fhould be found
orfhut the Bottles of Heaven at his Pleafure j that you have made to your felves More Gods
can turn the Hearts of Men for or againft us •, than One, or taken up with a dead Idol in the
and they all wait for his Word, and move at room of the Living God, a Falfe inftead of the
his Bidding. \ True One-, and then when your folly comes to
7. THE True God can give Eternal Life to be difcovered to you, this God fhould refufe to
bis Friends and Favourites, infptte of Men and help you, and fend you to the Gods whom you
Devils. He is a poor God who can only beftow have ferved, to fee if they can fave you -, what;
temporary Favours on fuch whom he hath a de- a mifery will you labour under ? Say then,
light to honour : Our God is not fo -, He gives Afhur fhall not fave us, we will have no more to
Eternal Life, an Everlafting Kingdom, an Infi- do with Idols : Make Him your only Truft, and
nite Glory -, and he gives his People leave to He will make you Happy forever,
challenge all the World to feperate them [May 20. 1690.]
--■■■. -'■.'■■ ■ ■ LI -
SERMON XXXI.
Question VI. fons in the Unity of the "Divine Effence, is one of
the great Myfteries of Religion, and above the
«*§&&$* OW many PERSONS are there Comprehenfion of humane Understanding -, It
<3§ fj $* in the God-head .<? therefore requires us to fearch into it with Sobri-
<&8 §* ety : It is an Article meerly of Faith, and we
«8§^1^ muft reft in the Difcoveries which the Scripture
Answer. gives us about it ; not counting it our Wifdom
~,..,r-.n*-. ^nnmnrnPAXTp* i. t0 he wife above what is written. Our buhnefs
THERE are THREE PERSONS in the -s t0 enquire what The Word faithj t0 believe
God-head, the FATHER, the SON, and that ;t is true . ana Faith muft fllence the Up-
the HOLY GHOST-, and thefe Three are rifings of Carnal Reafon, that asks, How can
One God, the fame in Subftance, equal thefe things be ?
in Power and Glory. • THERE are Three Heads to which the An*
fwer may be reduced, i. The Diftinttion of the
THE Divine Alfufficiency difplays it felf God.bead.mo ,be ^Jonsini, iftta
unto us in God's Effence, in&Subjlflwes : £ffi *«/<"'. . 3- ™Z >ff ?nlit
The former hath been already fpoken to j the Godhead A brief tefle&m of thefe w.U help
latter now follows : Under that we conndered onrl^Ma^Cwceptionrftto^rfflj.
history, in this we are to obferve how this . fttf, TUt V^Mion of thtGod-!,«,d
One is lirct. The Do&tmt oUTrimty of Fer- >""> >b< ierS'ns '" \« > T*« One » Three. In
5>8 LeBures upon the Quelt. VI
the right {rating of this, we may gather out of 2. THE Subftftences arefo many fever -alRe-
Scripture Tbcfc Conclufions, lations oj the God-bead to itfe/f: Our Concep-
I. THAT in the Divine Effence, there are tion of them comes under the rational Head of
certain Divine Subftftences. The word Subfift- Relation -, and therefore the Names which are
ence is ufed, Heb. 1. 3. tranflated Per/on: It given to thefe Perfons in Scripture, are Names
fignifies a /landing under. Though there be of Relation, and do direcfly point us to fuch a
but One God, yet that One God fubfifts in a di- Conception of them •, and tho' a Relation in the
verfe Manner j or the Eflence ftands under a Creature do not conftitute a Perfon, yet fuch
different refpedt to it felf : Though God be but Relations do hold forth fuch Perfons in the Deity.
One, yet He is more than One, he is Three ; 3. N OT a Relation alone, but a Relative Fro-
not Three Gods, but Three Manners of Being perty denominates a Divine Per/on. It muft be
ere in this One Go& This Unity of Being and a particular individuating Relation -, It muft be
Plurality of Perfons, are plainly afferted in, proper to this Perfon, and diftinguifh Him from
1 Joh. 5. 7. For there are three that bear record the other Perfons ; and therefore it muft not be
in heaven, the Father, the Word, and the Holy that which is common to more thanOne : Hence
Ghoj} : and thefe three are one. That this is fo, tho' there be Four Relative Affections, yet not
we are therefore to believe -, How it is, though Four Perfons, becaufe One of them is common
many have effayed to fhadow it to us by earthly to Two of them, viz. to Breath : And tho' there
Similitudes, yet none have reached it : Humane be more Properties, yet they are not Relative,
Reafon muft be here filent and wonder : But, and fo don't Denominate a Perfon / Thus, not to
II. T H E S E Subftftences are diftinguifhed beBegottenisaPropertyoftheFather,but it is no
from the Effence, as a relation in a being is from Relation, and fo no Perfon. Now a Divine Per-
the being it felf \ Joh. 1. 1. In the beginning war fon differs from one Created in three ref pells,
the Word, and the Word was with God, and the I. EVERY Created Perfon hath a diftinft
Word was God. A Relation is lefs than an Ef- Effence by it felf -, But all the Divine Perfons
fence, and yet it is more than a thing meerly have one and the J "am* Effence ; Joh. ig>. 30. I
Rational : It is True, though it be not eiTen- *nd my Father are one. 1 Joh. 5; 7. For there
tial : Things differ really when there are Two <*re three that bear record in heaven, the Father,
Eflences, Rationally, -when the Difference is only the Word, and the holy Ghofi : and thefe three are
in our Conception : Modally or Relatively, when one.
the Being it felf differs from the feveral refpecls 2. ONE Created Perfon, hath not his In-
that it bears : Thus a Man differs modally from being in another, whereas thefe have, Joh. 14.10.
himfelf confidered as a Man, and as a Mafter, Believeft thou not that I am in the Father, and
and as a Servant •, which though it be but a dark the Father in me > the words that If peak unto
refemblance of this great Truth, yet 'it is fuch you, Ifpeak not of my felf ': but the Father that
as God accommodates us with : Thus then, tho' dweller h in me, he doeth the works.
God the Father be God, yet He is not Father as 3. ONE Created Perfon proceeds fromano-
he is God, but as he begets the Son : Hence ther in Time : But tho' here be an external
thefe Relations are afllgned to Him in the Con- Order, yet there is no Priority of Time or Nature ;
crete, and not in the Abftratf : He is called They were all of them together in the fame E-
Father, not Fatherhood 5 Eph. 1. 3. Blejfed be ternity.
the God (S> Father of our Lord Jefus Chrifi — . V. THE Divine Perfons are Three, neither
III. THESE Subftftences are fignifcantly cal- more nor lefs, and therefore we call them the Tri-
Jed Perfons : So the word Subfiftence is tran- nity : This alfo is of Revelation -, the "Works of
flated, Heb. 1.3. and that word, 2 Cor. 4. 6. Creation and Providence declare a God, but not
Face, is ufed in that Language for a Perfon ; and a Trinity ; But the Scripture confirms us in this.
it is very Analagous. A Perfon in our account, For,
is an individual Subfiftence 0} a Rational Being : 1. THE RE is a Plurality in the Deity there
That thing which is endowed with Reafon, and afferted. Hence words of the Plural ufed to ei-
is an Individual, is a Perfon : A Beaft is an In- prefsGodby; called, Elobim, Gen. 1. 1. /in-
dividual, but without Reafon: The Soul hath vab Elohim, Gen. 2.4. Makers, Job 35. 10.
Reafon, but it is not an Individual : Now every Creators, Eccl. 12. 1. Adonai or Pillars, Gen.
manner of Being makes a diftinct Perfon in God, 1. 26.
becaufe his Effence being indivifible, muft be 2. T HE Word of God alfo confines this Plu-
in every Manner of Being. rality to the Number of Three : Some Footfteps
IV. A Divine Perfon may be thus Defcribed : of this there are in the Old Teftamem • Pfal.33.6.
It is the Divine Effence fubfifting under an Indi- By the word of the Lord were the heavens made ;
vidual Relative Property. and all the hoft of them by the breath of his mouth.
Here three Things, Pfal. 67. 6, 7. Then flail the earth yield her in-
1. THAT the Effence & Subfiftence go together crcafe -, and God, even our own God fall blefs us.
to conftitute a Divine Perfon. Subfiftence adds God ffall blej s us, and all the ends >ef the earth
to Subftance its Individuation, or its diftindt ft) a 11 fear him. Ifa. 6. 3. And one cried unto
Manner of Being •, and confequently it giveth another and f aid, Holy, holy, holy is the Lord of
Perfonality to Rational Subftances : And we look hofts, the whole earth is full ofbisiiory. But
upon God under the Notion of a Reafonable or more cleatly and pofitively is aflerted in the
Intellectual Being, which is the higheft we can AVro Tejlament \ Nlatth. 3 16, 17. And Jefus
nfcribe to Him. when he was baptifed, went up ftra'ghtway out
Queft. VI. *Jff~embly's Catechifm. p^
cf the water : and lo, the heavens mere opened whom I will /end unto you from the Father, even
■unto him, and he /aw the Spirit of God de/cend- the Spirit of truth which frcccedcthfrom the Fil-
ing li Ac a dove, and lighting upon him. Andlo, ther, he fhallteUifie of me. . It is hard for us to
w voice jrom heaven, /aying this, is my beloved conceive of the Difference between the Nature
Son, in whom lam well plea/ ed. Matth. 28. 1?. of the Son's Generation, and the Spirit's Pro-
'Goye therefore and teach all nations, baptizing celTion ; But this the Scripture certifies us of*
ttein in the name of the Father, and cj the Son, that as the Son is from the Father alone, fo
and of the Holy Ghoii. 2 Cor. 13.14. The grace the Spirit is from Them Both 5 and for this
cj our Lord je/us Chrifl-, and the love of God, reafon He is not only called the Spirit of the
and the communion of the Holy Ghofl, be with you Father, hut of the Son too, Rom. 8. 9. But ye are
all. Amen. 1 Joh. 5. 7. For there are Three not in theficfh,but in the Spirit, if /o be that the
ihal bear record in heaven, the Father, the Word, Spirit of God dwell in you. Now if any man have
and the Holy Ghofl — . not the Spirit of Chrifl, he is none of his. Gal.
^>eC0u6lYs T H & Names of the/e Per/on s 4. 6. And becau/e ye are /ons, God hath /en t
are exprefj'ed^ the Father, the Son, and the the Spirit of his Son into your hearts, crying^
Holy Gholt. . Under which Names, every of Abba, Father. ProcelTion therefore is His Man-
which the Scripture makes mention of> is re- ner of Subfifting-, and His Relative Property
commended to us that which is to be known is to Proceed from Both,
or their diftincl Perfonality -, and from thefe Hence,
we are to Dejcribe them, and conclude their II. THAT wherein t hey Differ, one from the
Difference one from the other. Here then, other, Is efpecially in thefe Three Things -,
1. FO R their Defcription. u THE! Differ in the Order of their Ori-
: 1. GOD rfo Father is a Divine Per/on, Be- ginal in the Divine Nature. And that is in
getting the Son. Adtive Generation ihews the one Peifons being from another \ For. accor-
Fathef's Manner of Subfifting .- What this Ge- dingto their Proceiiiona and Relations, fuch
Deration is, the Word ofGod forbids our over is their Order; The Father is theFirft, Vc-
curious Enquiring •, Ifa. 53. 8. — And who And we may not invert this Order : The Fa-
fka/l declare his generation > — But this is the ther is not of Another, and. Another is from
Father's Relative Property. It is not an ElTen- Him ; The Son is of Another,, .and from him
tiil Aft, for then it were common to them all-, together with the Father, is Another 5 The
But it isPeribnah To Beget,'<in& not tobeBegot- Holy Gholt is from Others, viz. The Father
ten,belongstotheFarher,asHeisFather,Pfai.2.7. and Son, and from Him is not Another. 5
J will declare the decree : the Lord hath/aid unto which Order is not an Order of Duration, or
tnei Thou art my/on, this day have I begotten Dignity, or Caufality, nor Nature $ But only
the-. Hence, tho' He is not the Fountain of 0f Original.
the Deity, yet He is theOriginal of the Perfons, . 2.THEI differ in their Per final Properties, i.e.
and t|ie Fountain of all BlelTednefs -, Eph. 1.3. ThofelncommunicableProperties which belong
Bkffed be. the God and Father of our Lord Je/us to one Perfon, and not to any of the other :
Qtr'ifl* who hathbleffed us with all/piritual ble/- From whence it follows that one Perfon cari-
fings in heavenly places in Chritt. -not be another; The Father cannot be the Son,
2. GO D the Son is a Divine Per/on Begot- && Tho'he that hath feen the Son, hath feen
ten of the Father. See, Joh. l. 14. And the tne Father, Job 14. 9.
Word was madefiefh, and dwelt among >us ( and 3. T H E 7 differ in their Manner of Wor%-
toe beheld his glory, the glory as of the only begot- ing\ Becaufe that flows from their Manner of
ten of the Father)—. Heb. icji for unto Subfifting : The Father workethof Himfelf,
which of the Angels /aid he at any time, Thou art the Son from the Father, -the Holy Ghoft
my Son, this dayhave I begotten thee > And again, from both Father and Son, Joh. $. 19. Then
1 will be to him a Father., and he fl)all be to me a an/wered Je/us, and /aid unto them, Verily verbr
'Son. Prov. 8. 24, 25. When- there were no ly I jay unto you, the Son can do nothing of hinth
'depths, I was brought forth : when there were, no /elf, but what he /eeth the Father do : for what
fountains abounding with water. Before the things /oever he doeth, the/e al/o doeth -the Son like-
mountains were /ettleds before the hills' was I xioi/e. Ch. \S. 12. Howbeit, when 'he the Spiritraf
brought forth* Pafiive Generation is the Son's truth is co?ne, lie will guide you into- all truths
Manner of Subfifting \ and hence to be Begot- for he fhall not /peak of him/ If •, but what/oever
ten, and not to Beget is his Relative Pro- he fhall hear, that fhall he /peak : and he will
pcrty -.For this reafon he is called The Bright flxwyou things to come,
image of bis Father's Per/on, Heb. 1. 3. The
word iignifies a derived Light : Fortho' as CfiftMf, THEIR Unity wtd Parity tit
He is God, He is of Himfelf-, yet as He is the Godhead.
Son, He is of the Father. I. THEIR Unity : They are One God, the
3. THE Holy Ghoft fo a Divine Per/on fame in Subttance^ This is evident from trfe
Proceeding/rtffl* the Father and Son. Joh.14. 26. Confederation of Two Things :
But the Comforter, which is the Holy Gbofl, whom j. THAT God is but One pure and indi vide d
the Father will/end in my name, he fhall teach Effence. That there is but One <jod hath been
you all things, and bring all things to your re- already proved-, and to this Onenefs of His
tnembrance, nhat/oever I have [aid unto you. belongs the Simplicity of his Eflence, that it
Chap. 1?. 26. Uut wpen the Comforter is come, admits of no. "Di^inon j There can be no parti*
e O 2 tioa
'ill ■* — ****
i od LtVmres upon the Queft. VI#
tic n made in the God-head, becaufe it hath no bisfhoulder : and bis name Jhall be called, Won*
Parts neither potential nor actual, derful, Coun 'feller , the mighty God, the ever-
2. THAT tbife Three Divine Perfons are all lafiing Father, the Prince of peace,
of ibsm God. This alfo hath full and clear Evi- 3. THEY are Equal in Operation : All the
dence from Scripture-Teftimony: That Perfon, "Works of Efficiency are done by them joyntly :
to whom the Titles, Names, and Incommuni- They are all theWorks of God j flowing from the
cable Attributes and Works of God are afcribed EfTence, which they aie alike concerned in: All
in Scripture,He is God. All thefe we mail find Three made the World, Pfal. 33. 6. By the word
allerted of Each of thefe Perfons in particular, of the Lord were the heavens made : and all the
1. CONCERN tNG the Father. In the boft of them by the Breath of bis mouth. Chrift
Old Teftament, Gen. 1.2. So Pfal 33. 6. i. e. in doth the fame Works that the Father doth ; Joh.
refpect of the Spirit : And in the New Teftament, 5- '9- —For what things Joever He doetb, theft
Rom 15. 6. 1 Jtm. 1. 2, 17. Chap. 6. 15, 16. alfo doetb the Son likewije.
Mattb. 19. 17. 2 Cor. 6. 18. But becaufe none 4. THEY are Equal in Honour : Divine
but Atheifts queftion the Father s Deity, no Honour is due to them all, and that alike -, Joh.
more need be faid of that. 5- 23. —All menfljould honour the Son, even as
2. CONCERNING God the Son. The they honour the Father.-- They are all to be
Scripture holds forth his Deity plentifully t In Sought or Prayed to, to be Trufted in, to have
the Old Teflament He is called, Jehovah, all Divine Perfections afcribed to them : We
Gen. 18. 14, 17, 20. Eternal, Pfal. no. 4. are beholden to them all Equally for our Salva-
Trov. 8. 22. to 31. Omnipotent, Jfa. 9. 6. tion * and therefore, we owe each of them an
Judge, Gen. 18. 2?. The Object of Divine Equal Acknowledgment of it.
Worfhip, jy*/.45- ** God from Eternity, Usei. THE Doctrine of the Trinity (hews
Job. 1.1. BlefTed Eternally, Rom. 9. 5. Crea- us the Sufficiency of God jcr our Happinejs, not
tor, Heb. 1. 2, 10. Eternal Govemour, Ver. 8. only as rte are Creatures, but alfo as we are Sin-
Wrought Miracles in his own Name, Luk $. 13. ners. It then may well be brought under the
Knows the Heart, Cbap, 6. 8. Forgiveth Sin, Head of Al fufficiwicy. As he is God all thofe
Mattb. 9. 2, — 6. Col. 1. 14. And is Equal Oceans of Goodnefs are in Him, that can fill
with God, Phil. 2. 6. the moft enlarged Defires of our Souls, and
3. CONCERNING God the Holy Gboft. make them to run over \ And as He is Three
In the Old Telidment, He Co-operates with the Perfons, He is fuitable to bring poor Apoftate
Father, Gen. 1. 2. Creation is afcribed to Him, Men to theEnjoyment ofCommunion with Him-
Tfal. 33. 6. He gives Under ftanding, fob felfin thefe inexhauftibleTreafures of Goodnefs:
$ 2 8. In the New Teflament, Baptifm is in his The Father may be pleafed with us, the Son
Name, Mattb. 28.19. And fo is Bleillng, 2 Cor. can pleafe Him, the Spirit can apply the Son's
13. 14. Believers Bodies are His Temple, 1 Cor. Satisfaction to us : Man in Integrity might be
6. 19. And He Regenerates, fob. 3. 5. happy in the Enjoyment of One God j But
HENCE therefore Everyone of them pof- Fallen Men cannot be recovered without a
-fefleth the whole Divine EfTence entirely. Trinity. Hence,
II. THEIR Parity : They are Equal in Power Use 2. B E we all Exhorted to labour after
and Glory. And this follows from the former : a diftinft Knowledge oj the Trinity. To move
Forif they be all the fame God, they muft be you to it Confider,
fo •, For God is not above or below Himfelf : t. THIS Knowledge is neceffiiry to Salvation.
Hence that, Phil. 2. 6. Who being in the form of One God in Three Perfons is the Object of our
God, thought it not robbery to be equal with God. Faith ^and to know Him fb,is our Life,Joh.>i7.3.
And Joh. 5. 23. That all men fhould honour the And this is life eternal,tbat they might know thee
Sonr even as. they honour the Father. — If they the only true God, and fefus Chrift whom thou
-are Co-eiTential, they muft be Co-equal. And baUfent. The Knowledge of God the Father is
there are fever al Things in which this Equality necelTary, Joh. 1. 18. No manbathfeen.God at
appears : any time ; the only begotten Son, which is in the
1. THEY are Equal in Exigence; being Co- bojom of the Father, he bath declared hi m. Of the
exiftent -, Joh I4.1t. Believe me, that I am in the Son, 1 Joh. 5. 20. And we know that the Son of
Father, and the Father in me — . They are one God is come, and bath given us an understanding
in another, and one is as much God as the other : that we may know him that is true : and we are
Each is God of Himfelf, and not God of God : in him that is true, even in his Son Jefus Chrift,
Ones Subliftence is not derived from another's This is the true God, and eternal life. Of the
EfTence ^ For if fo, then the Son fhould Beget Holy Ghoft, Rom. 8. 9. But ye are not in the
•Himfelf, and the Spirit Breath Himfelf. fiefh, but in the Spirit, iffo be that the Spirit of
2. THEY are Equal in Duration. They are God dwell in you. Now if any man have not the
Co-eternal : Each is God, and God is not Qlder Spirit of Chrift, be is none of his. And the Rca-
than Himfelf : Every one is from Everlafting fon is, becaufe God heareth none but fuch as
to Everlafting, and there are no Ages in Eter- come in the Name of Chrift -, and by the Help
nity j Joh. 1. 1,2. In the beginning was the Word, of the Spirit.
tand the Word was with God, and the Word was 2. THIS Knowledge willeftablijh you againji
God. The fame was in the beginning with God. damnable Herefies, -which Carnal Reafon hath ob~
Jfa. 9.6. For unto us a child is born, unto us a truded on Man : Such as thofe of the Antetri-
-fon is given% and tie government fhall be upon nitarians, the Tritbettes fthe Ar.ians & Soeinianr.
^ q.WE
Queft. VII. v/Jfembl/s Catechifm. 101
s. WE cannot perform True Worfhip to God Holy Ghoft, be with you &L -.Amen. It is by the
without this. Divine Worfhip is due to Every Son that we come to the Father •, and the Holy
one of thefe Perfons : But how fhall They be Ghoft brings us to Chrift. And if we defire to
worfhipped by us, if we do not Know them ? have a right Conception of thefe things,we mufb
4. THIS Knowledge will confirm us in the veil Carnal Reafon, and hearken to the Word
belief oj the Scriptures. We know tbe "Word of of God, and content our felves with ftudying
God to be True, upon Divine Teftimony •, The what that reveals of this Myftery.
Word of God, is the Bafis of our Faith & Hope •, Use 3. B E we alfo advifed, if we defire
It is needful then that we be confirmed in the to be truly happy, to labour to make Jure of an
Verity of it : And by this Knowledge we find Intereft in this One God in Three Perfons. Let
that there are Three WitnefTes, 1 Joh. 5. 7. For us ceafe from vain Creatures, which can neither
there are three tliat bear record in heaven, the deliver us from Mifery, nor make us Happy :
Father, the Word, and the Holy Ghofi: and thefe But here is all Communicable Glory to be de-
three are one. And fee Juh. 8. 1 2, 18. rived to the Soul : One God in Three Perfons,
<. THIS Knowledge is necejfary to our Com- is a fufficient Portion for all Souls : If we can
munien with God. Thofe that have true Fellow- come to enjoy God Father, Son, and Holy Ghoft,
fhip with him, have it with One God in Three we are BlefTed forever. Let us then afcribe all
Perfons, 1 Joh. r. 3. That which we have feen Glory hither, and expect all Happinefs from
and heard, declare we unto you, that ye alfo may hence \ that Unity in a Trinity, from whom we
have fellow/hip with us : and truly our fellowfhip derived our Being, unto whom we owe our Lives
is with the Father, and with his ion Jefus Chrift. and all that we have and are,and at whofeHands
2 Cor. 1 3.! 4. The grace of our Lord Jefus Chrift, we only can receive our Eternal Felicity.
and the love of God, and the communion of the [ J u n e 17. 1690.]
SERMON XXXI I.
Qju estion VII. Caufe by Counfel, and fuch we conceive God to
be, to deliberate and conclude before he Acts :
1&&&PHAT are the DECREES of GOD? Rafhnefs and Incogitancy are Defeds, and not
^§ 11/ ?* *^e Commendations of a Rational Agent ; If
#§ ^s* Answer. therefore God doth all He purpofed to do all ^
$}W$& unlefs we will fay that He doth He neither
THE Decrees of God are his ETER- knows nor regards what -, which would contra-
NAL PURPOSE, according to the Coun- £* that Infinite Wifdom which is m Him :
JVw 1 • fir 11 u u c u:„ «,„« Hence that afiertion, Eph. 1. 11. — Wboworketb
fcl of his Will, whereby for his own aUtU ^r/^ J0Jfelofhh own jjg.
Glory, He hath Fore-ordamed whatfoever 2# FR0M theConftderaticn of his Omnipo-
Cometh to pafs. tency. When we confider that the Works of
God wrought in Efficiency, are not natural and
OU R Catechifm having given an Account necefiary, but Voluntary and Contingent •, He
of God's AIJ efficiency, appearing in his was under no Compulfion to make a World, He'
Eiience and Subfiftences-, is now palling over to did it for his Pleafure, Rev. 4. 1 1. -—For thou
the Confederation of his Alefficiency-, And for haft created all things, and for thy pleafure they
an Introduction hereinto, gives us a View of the are and were created-, And then remember
Decree : And here indeed is the true and proper that he is able to do every Work of Power,"
Place for the Do&rine of it to be Methodically and therefore hath not gone to the utmoft of his
handled •, becaufe we look upon God as a Ratio- Ability, but there was the Refidue of the Spirit
nal or Intelligent Agent, and Wife Artificer, witn Him j it faith that there muft be fome-
who will have an Idea of his Works before him : thing that made a Partition between the PoJJible
If therefore God works in Time, we prefuppofe Beings, which never fhall actually be, and thofe
that he Purpofed fo to do before Time. Our p«/ar<?Things that fhall inTime have Exiftence*
Catechifm puts a Plural Word upon this Act of and what could that be but the Decree ? inaf-
God, calling it his Decrees 5 not with refpedtto much as they wholly depend on his Will.
God Decreeing, for in Him it is one Eternal £>>eC0ttDlt> * Nthc Confideration of rfoNa-
A&, as we may hear -,but with reference to the ture of the Decree ♦, We may take up with the
Things Decreed, which are manifold and un- feveral Parts of the Defcription given in the
countable by us. We may here in the Firft place Atfwer •, in which we have,
Conjider the Evidence,^/ there is fuch a Decree, 1. A more General Account of it •, it is His
and then Enquire into the Nature of it, as the Eternal Purpofe ^ and this includes all : Here is.
Word of God hath given us Light to difcover it. lt $0 M EThl KG in which it agrees wart
jfltft, THAT there is a Divine Decree, will other Decrees •, it is his Purpofe : Now a Purpofe
appear, more particularly from Two Evidences, flgnifieth a fixt, refolvedj determinate Refolution
1. FRCIM the Works ^/Efficiency : If there aDOUt a Thing. It is therefore faid to be fettled,
beany Works done by God, then there was a pfal. 119. 89. For ever, 0 Lord, tbywordisfet-
Decree for the doing of them : It is proper to a \c& /# heaven. APurpofe is oppofed tolrrefolution,
and
•* i" ■ .c^.
101 Letiures upon the Quefh VII
and Indetermination, when a Thing is under Wifdom appears ; Counfel in our Conception, il
Deliberation; But He is refolved, He knows necciTary to a Decree,wbich cannot be well made
his own Thoughts, Jer. 29. 11. For 1 know the without'it : And God is a Caufe by Caunfeh The
tfct's that I think towards you, faith the Lord—. Decree is therefore frequently called by this
2.. S 0 M EThl NG in uhich it differs, viz. Name.-: And it may be thus Defcribed,
It is Eternal : In God we conceive fome Acts to IT is His Eternal Deliberation with Himfelf,
be Immanent, fome to be Tranftent -, Jo the concerning the Beft Way cj effecting bis own
Former of which his Decree appertains : It muft Defigns.
needs therefore be Eternal: God never was 1. IT is a Deliberation : This is after the
without this Decree 5 It is therefore faid to be Manner of Men 5 who in Confulting do Deli-
Forever, Pfal. 119.89. Elfe there would be a berate about Matters: And tho' God knew from
Change in God, which is contrary to his Mature, Eternity, and at firfl Sight, what was Beft, yet
Mai. 3. 6. For I am the Lord, i change not.— is He brought in Deliberating, Gen. 1. 26. And
II. A more Particular Account oj this : In God faid, Let us make man in our image, ajter
which, our iikenefs, &c.
( 1. ) THE Subject of the Decree 5 or the 2. IT is an Eternal Deliberation \ For his
the Things decreed ; Whatfoever comes to pajs h Decrees are Eternal Projects, Acts 1 y . 1 8. Known
i. e. All that is wrought in his Efficiency : The unto God are all his works jrom the beginning of
Decree involves every Thing in it, and hath the world. 1 Cor. 2. 7. But we f peak the wifdom
left nothing uncei tain as to that 5 It extends it 0f God in a my fiery, even the bidden wifdom which
felftoall Effects and invents, Eph. 1. 11. It Qnd ordained before the world unto our glory.
reacheth to Sparrows, Matth. 10. 29. And Hairs, Thefe were paft before Time had any Exiftence.
Ver.?o. To Goar J s and Worms, Jon.4 And as 3. JT is with Himfelf: For in that Eter-
it neglects "not the Leaft things, fo it orders the nity there was no other to confulr with butHim-
Greateft \ all Changes in Kingdoms and Monar- fdf . nor needed there any, He comprizing all
chies, Dan. 4. 32. And things moft Eventual, Wifdom in Himfelf: All fecond Beings were to
Prov, 16. 33. Tie lot is cafi into the lap : but the be the Product of this Counfel, and therefore
whole difpofingthtreof is of the Lord. Yea, even none of them could be at it.
the Arbitrary Contingent Actions of Reafonable 4. / T was concerning /he Bell Way of effellhig
Creatures, Acts 2. 23. Him being delivered by the his Defigtis. In all Counfeis there is an End or
determinate counf el\$ foreknowledge ofGud,yehave Defign propounded ; and that which is ths
taken, and by wicked hands have crucified t ' flun. guejiion is, Hoiv this "ma jr he Beft brought a-
( 2. ) THE Influence which this Decree hath bout > So that the Nature of Counfel properly, is
upon tfo Subject ; it Fore-ordains Them •, it to be employed about the Means, tho' always
Pre-deferrriines Them. There are a Vaft Com- with an Eye or refpect to the End. God hath
pany of P ftlble Beings in the KnowLedge or many Ways in which he could have brought a-
pnderftanding of God •, the Decree appoints boat his Ends ; but his Wifdom fetsit felfon
which of them mail be •, and therefore by it they work, to contrive that which may Beft Anfwer
pafs from Pbii'ibility to Futurition : And it ap- them.
points, not only their Being, but the Manner, NOW in this Counfel, God contrives in his
of their. Production, the Time, the Means \ and Mind an Eternal Idea of all things that are to be.
all this _ Before-hand : Hence that Alls 2. 23. and God having a Work to do, intne Creation and
Chap. 4. 27,28. For of a truth again ft thy holy Gubernation of the World j lays out the Whole
child Jef us, whom thou ha ft' anointed, both Herod Scheme of it in his Infinite Understanding, in
and Pontius Pilate, with the Gentiles and the which he hath a Pattern of the Whole World,
people of If rae I were gathered together, For. to do and every thing in it: And this Idea muft be
whatfoever tby hand and thy counfel determined Eternal, becaufe Time, and all the Things of it
before to be done. And this Ordination is a are contrived in it, Acts 15. 1 3. Known unto God
Firm and Immutable Determination ; and there- are all his works Jrom the beginning of the world.
fore in the Execution of them God's Conftancy And there is a vaft Depth of Wifdom in it,Rom.
difcovers it felf : In all that He doth, he Hands 1 1.33. 0 the depth of the riches both of the wifdom
by hisDeree : What He hath once purpofed and knowledge of God ! how unfearchable are his
he never, alters, or goes from in the leaft, Numb, judgments, and his ways paft finding out ! There
23, 19 God is not a man, that he Jhould lie, is a Double Knowledge we afcribe to God ; a
neither the J 'on of man that he ftjould repent : hath Knowledge of his Alfujficiency, by which he knows,
hi faid, andjhall he not do it ? or hath hefpoken his own Power, and what he can do •, and in this
and fall he not make it good ? (Rom. 11.29. Pfal. are comprized all Poilible Beings: And aKnow-
je2. 27. ) Prov. 1 9.2 1, There are many devices in ledge of his Decree, which is called a Knowledge
a mans heart \neverthehfs the counfel of tlxLord, of Vifion,in which he knows all Futuse Things ♦,
that jhall-Uand. And the Reafon of it will anon and this is in Scripture called his Fore-know-
appear, ledge, Rom. 8. 29. For nhom he did foreknow, be\
(3.) THE Freedom or Liberty which God alfo did predeflinate to be conformed to the image
ufed in making this Decree ; He did it according of his Son. And hitherto belongs this Idea, which
to the Cou»felof his Will, Eph. 1 . 1 1. And here is nothing elfe but a knowing of what he intends.
are Two Terfdlions or Attributes of God, which to do : For tho' in Men, the Things are the Idea,'
eminently appear in this Decree : and their Knowledge is nothing elfe but the*
1. \ II 1 6 Counfel -, in which his Infinite Image of the Things $ yet in God his Knowledge
IS
Queft. VII. vffemMfs Catechi/m.
is the Idea,and the Things are the Image : They in thefeas, and all deep places. His Will brings
are thefirft in his Mind,before they are in them- all Things ordained by Him into Adual t xift-
felves : Now this Idea, is but One in God ; at ence in the due Seafon, without fail : His Ope-
One Perfect and Eternal View, he clearly fees rative Will doth but lay, Letfucb Things be, and
all Things that are to be, without any fucceihve they are, Gen. I.
Intuition : They all ftand before Him at once -, 4. HENCE this Will of God, is the Firft
For in feeing Himfelf he fees all Things : And Caufe of all Things. If the Reafon of the Beirtg
yet as it hath a diverfe refpeel: to the Creature, of Things be followed up to the Top, we muft
fo it is manifold 5 fo that the Idea or Rule of one find it in the Decree -, and in that we fhall find
Creature, is not the Idea of another \ and for them to have been determined by God's Will ;
this reafon it is called,!^ manifold wifdom ofGod, Inflrumental and Intermedial e Caufes there may
Eph. 3. 10. It extends not only to the Kinds and be many, which he Wills to improve in theExe-
Matures of Things, but to every Individual in cution of his Decree ; But this is the highefi
each Kind, and every Action and Change that caufe of all : Hence was the Creation, Rev.4.i«r.
belongs to it : It counts every Drop of Rain, Thou art worthy, 0 Lord, to receive glory, and.
Hail Snow that fhall fall, where and when \ honour and power-, for 'thou haji created all things,
EveryThought that comes into the Mind of every and for thy pleafure they are, and. were created.
Creature \ and there is not the moft minute The New-birth, Jam. 1. 18. Of bis own will fe-
Thing that efcapes it •, Pfal. 139. 2, ^.Tbou gat he us by the word of truth— . The Application
knoweft my down-Jit ting, and mine up-rifing, thou of Mercy, Rom. 9. 18. Therefore hath he meriy
under ftandeft my thought afar off. Thou compaf- on whrn he will have mercy, and whom he will, he
feft my path, and my lying down, and art acyuain- bar dene th. Hence He is guided by no Previfion
ted with all my way*. in the Creature.
£ 2. ] # IS Good Heafure. For though $. H E NCE the Will of God is without Caufe 5
Counfel be ufed in the Preparation of a Decree, or there can no proper Reafon be given why he
yet the Will exerts it felf in the Fixing of it : Wills : I mean any Thing without Himfelf, de-
The Authority of that Signs and Seals it, and termining his Will : There can be nothing grea-
fo makes it a Decree : And of this, we may take ter than the Will of God, for it is Infinite 5 Nor
this Defcription : before it, for it is Eternal. Matth. 11. 25, 26.
IT is An Aft of God's Will, moft freely and At that time Jefus an/wered and /aid, I thank
efficacioufly determining in Himfelf, concerning thee, 0 Father, Lord oj heaven and earth, be-
the effecting of all Things. Here obferve, caufe thou hM hid thefe things from the wife and
j. IT is an All of God's Will -, i. e. accor- prudent, and haft revealed them unto babes. Even
dingtoour Conception, 1 Pet. 3- 17. tho' it be fo Fatherjorfoit feemedgoodin thy fight. There
improper -, For in God, the Faculty and Act are may be a Reafon of God's Will given, in refpett
one : But it implies he hath an Intention : The of the Creature willed j He may Will the Exift-
Will fets the Underftanding on work, by in- ence of One for Another, and all have their
tending a Thing, which it will have that con- Ends-, fo that if we ask why God made the
trive * and fo the Will is the Firft Mover : As Sun, &c. Butif we ask what moved and encli-
alfo a Determination, when the Way contrived ned God's Will, tfc. we muft fay, Nothing but
by the Underftanding is approved by the Will •, "his Will.
That determines nothing, but leaves it to This, 6. T HE Object of this Decreeing Will, is
which fetting its Royal Signet to it makes it all Things in Efficiency. It concerns the effed:-
Authentkk : For though God be Omnifcient, ingof all things-, There is nothing efcapes it,
yet he is not Omnivolent ^ It is therefore called as we have already heard,
his Determinate Counfel, Ads 2. 23. 7. THl S Will makes the Decree unalterable.
2. THIS Will of God is moft Free & Sove- It engageth God in Conftancy to fee to the Exe-
reign. God acted in the Decree with the greateft cution of all Things juft as they are determined :
Liberty : He acted not by NecefTity ■„ For there Hence that, Job 2?. 13. But he is in one mini,
is no Dependance of the Being of God upon that and who can turn him > and what his foul defiretb,
of the Creature : He might have done as well even that hedoeth. It therefore cannot, fhall not
without thofe that be, as without thofe Poilible befruftrated : If any thing have paft under this
Ones, that fhall Hever be : Nor hath He any Aft, it ftands ratified, and God abides firm by
Obligation to the Creature, which He willed to it, and all the Creation fhall not turn him away,
foe : If God had never willed the Creature to Ifa. 43. 13. Tea, before the day was, lam he -
foe, He had not injured it in the lea ft ; be- and there is none that can deliver out of my hand:
ing no otherwife obliged than as he hath / will work, and who fhall let it >
bound Himfelf, Rom. 1 1. 34, 35. —Or who bath 8. T ET this Will lays no forcible Necejfity on
been his counfeller > Or who bath firft given to the. Creature 5 but only a Certainty as to the
him — . And if he had not been Free, there Event. Things fhall be as it hath determined 5
had been <no room forCounfel : Necefliry Things and yet the Freedom of Caufes by Counfel is no
muft be, and therefore need no Deliberation whit infringed by it, but ratified ; becaufe in it,
about them. God hath purpofed that Free Agents fhall Act
3. THIS Will of God is moil Efficacious, freely: As to the Event, Chrifts Bones could
This Decree, by realbnofit, puts a certain Fu- not be broken, and yet there was no Neceflity
turition into things, Pfal. 135.6. Whatfoever the Cogent laid on the Souldiers.
Lord pleafedt that did he in heaven^ and in earth, ( 4. ) THE
104. - Ltfiures upon the Quell. VII
(4.) THE Great £7 Ultimate End of the and Divine Will is the Rule of the Decree, which
. Decree \ it is for his own Glory. . Every Wife is alfo the Rule of all things : He who' Wills
Agent hath an End in his Working, and that things becaufe they feem Good in his flghr,
End is in his Eye when he lays out his Wcrk^ : and is not any way accountable -, He whofe
How elfe fhall he be able to accommodate it Will is Supream and Holy : He cannot err nor
aright ? For that being to be a Mean to the End, doamifs .: It is therefore Impudent Boldnefs for
• cannot be fo without a futahlenefs for it : Now us to find Fault with Him for any thing
tho5 there are feveral fubordinate Ends of Crea- Use 2. LET the Dotfrine of the Decree
tures, one being made for another •, yet all and teach us thefe Pr -attic al Lejfons :
every one of them are ultimately for God : That i, TO fee our Notbingnefs without God 5
God made all for himfelf is certain, Prov. 16. 4. How out of Him we are Nothing : It was his
. The Lord hath made all things for himfelf : yea, Decree that gave us our Being : He accounts us
even the wicked for the day of evil. And if fo, Nothing, Ifa. 40. 1 ?, 17. Behold, the nations are
then He purpofed thus to do : God is the Beft as a drop of a bucket, and are counted as the f mall
Agent, and muft have the Reft End ^ and there duft oj the balance : behold he taketh up the ifles
can be Nothing better than His Glory : This as a very little thing. — All nations before him are
then is that to which other ends are but means : as nothing h and they are counted to him lefs
Hither then all God's Defigns drive •, Eph. 1. than no thing, and vanity. Let us count our felves
5,6. Having predefunated us unto the adoption fo. As Creatures we are meer Effects of his
X{cf children by fefus Chrtf to himfelf according Good Pleafure : When we are lifted up in Our-
10 the good pleafure of his will, To the pra'tfe oj felves, let us look on the Pojfble Beings, which
,-the glory of his grace-— , And therefore the Wif- never fhall be, and remember it is the Decree
dom of all is to be judged of according as it ferves that put all the Difference between Us and
to the Advancement of this. Them : We came from Nothing, and had been
U s e 1. i INFORMATION, Learn hence, Nothing ftill, but for this.
1. THAT there are no Events Cafual in 2. T O adore the Wifdom of God in all
refpeti of God. To us it is true, Time 3c Chance Things that fa/lout in the World, and that befall
happen to all Things : They come to pafs by Us in particular. We are apt to Cavil •, but re-
unfeen Ways, and unknown Accidents: But in member, Infinite Counfel ordered them 5 That
refpect of God it is not fo : There can Nothing fatisfied Him, Job 23. 14. For be psrjormetb the
fallout either befides his Knowledge or Inten- thing that is appointed for me : and manyfuch
tion ♦, For it is his Decree that gives Being to all things are with him. The Reafon why we fee
Events, and the Things that are, had never been not the Wifdom of them, is, Partly becaufe be-
if he had not Purpofed them h Jofeph\ Vendi- ing Creatures we cannot fathom the Wifdom of
tion into JEgypt had not come to pafs, if God the Creator -, and as finful Creatures we are
had not Fore-ordain'd it, &c. Gen. 45. 5, 7. Now blind and prejudiced : Partly becaufe we forget
therefore be not grieved, nor angry with your the End they ultimately aim at, and meafure
felves, that ye fold me hither : jor God did fend them by fuch as we allot them ; and Partly thro'
me before you, to preferve life. — And God fent Pride, having an high Opinion of our own Wif-
me before you, to preferve you a pofterity in the dom, which is indeed Foolifhnefs.
earth, and to fave your lives by a great de/ive- • 3. TO Sanctify God in all our Changes : Let
ranee. us to this End acknowledge his hand in all -, nei-
2. TH AT all Things that come to pafs, are ther afcribingthemtoCto*<?, as if they fell out
the Product of Infinite Wifdom. God doth all, befide the Intention of the FirftCaufe, which is
and he doth it according to Counfel. We are a Blafphemy againft Providence ; nor looking
ready to find fome Flaw in God's Providence, too much upon Infiruments, either in Good or
and think we could mend many things ^ but Evil, forgetting their Abfolute Subordinacy to
remember, all Things are ordered by the Coun- the Firft Caufe, but acknowledge his hand, fend-
fel, not of Men or Angels, but of God, who ing and difpofing of all : And let us Acknow-
doth nothing rafhly : The higheft and moft ledge his Sovereign Prerogative to Order all as
dreadful Wheels ate full of Eyes, Ezek. 1. 18. he fees meet-, that He isL^,and hatha Liberty
As to the Creature,fometimes Things might have to determine of all Things at 1 leafure : And
been better, Matth. 26. 24. The Son ofmangoeth hence learn quietly toSubmit to the al-difpofing
as it is written of him : but wo unto that man by hand of God : Let that lilence us in every
whom the Son of man is betrayed : it had been good Thing, // is the Lords Will : pfal. 38. 13, 14.
for that man if he had not been born. But as to and 39. 9. Remember, He is the Potter, and we
the Great End, which fwallows up all elfe, viz. are the Clay, &c.
The Glory of God, all is beft j and if we do not 4. TO Commend all to Him ; not anxioufly
fee it, it is our Ignorance. fearing what may come to pafs ; believing all
3. THAT no Decrees of God can be Unrigh- fhall be as He hath in Wifdom appointed,
teous, but all are Juft £? Holy. His Sacred [July 15. 1690.]
S E R
'■ -'''•■ ■■■■■. .. . . . I I ■■ .... , j . III. "— — — — ^— ^*- ■ *
VI IL zJffembiys Catecbipn. 105
SERMON XXXllL
Qy esTION VIII, look all over the "World, and fee any thing tf-
fected or made •, any operation wrought,or thing
4a&&foOW doth GOD Execute His brought to pafs : we may fay,as the Magicians
2 »S Decrees I once, This is the Finger of God He had his
4$ fZ gj» hand in it, or it had never been done*
4B<&'$,4' a «. ,., „ « 2. NOT only fo, but he Works All in all
mw* answer. jhings % r Con * £ 6# ;, w the jam Go^ Mch
* ~r^ n i-«--t^ :- •.!,• workeih all in all. i. e. The whole Efficiency of
GOD Executeth his Decrees in the all things Depends upon the Fuft Caufe * not
Works of Creation, and Providence. only as t0 their Subftantial Beings, but alfo as
to the real Circumftances thereof, Ifa. 4 J. 7.
WE nave heard, That the Decrees of I form the Light -, and create Darknefs-. I make
God relate to Fuch things as come to j>eacet and create Evil ♦, / the. Lord do all thefe
pafs in Time •, in this Decree therefore we are things. All that concerns the Time, Place,'
to confider its Confutation, and its Execution : jrVent, Succefs, Wc. are ordered and wrought by
the /0rw*r hath' been taken notice of under the Him* He himfelf drives the great and whole
Foregoing Queftion j the latter comprehends in Trade of all the World ♦, being the Caufe of all
it the whole Work of Efficiency •, a Distribution Caufes, and Firft mover of every thing that
of which our prefent An fixer affords us \ and moves; Acts 17. 28. In Hun vie live, move and
gives Us. the occaiion to look into the thing it have our being.
Pelf, whereof this Distribution is made, viz. MOW that God is fuch an Efficient is worth
God's Efficiency •, of which take this Defcription \ our proving •, that fo ourFaith being fettled upon
IT is that whereby God worketh all things p all \^ may make futable Improvement of fp great
i;id///W/7£*.WhatGodfore-ordai)iedinhisDecree, and momentous a Truth : and this will appeac
that he brings to pafs in his Works \ tbefe there- jf we confider,
fore are of an equal latitude. Efficiency figni- 1. THAT all Beings or Things are Inener*
lies the thorough doing of a thing. Every Be* getical, they can do nothing without the con-
ing or Thing is a Work of God,and claim's Him courfe of His Power & Efficiency* If we fpeak
for the doer of it. of them, as Not being •, ( and once they were
1. CONCERNING the general Nature of not ) what can, what could the thing, (having
Efficiency, take thefe Conclufions. noExiftence, nor any remote principle of Ef-
1. THE Efficient is a Cauje from which the fence, ) contribute to its own Being, when it
thing is. For he communicates his Vertue unto never thought of it felf,nor Was any thing ♦, not
the Effect. As Chrift once faid, Vertue is gone having fo much as a Material Caufe, out o£
cut from me •, fb God, in all his Works, lends which it might be made ? Or if wefpeak of the
out Vertue from Himfelf, and communicates Creatures already Made, being now in Act 9
it to the Creature ; fo that all things are vertu- there is a firft Mover and Caufe of their Actions
ally in Him as their Efficient caufe •, as, Rom. and Operations a bout themfalves, without which
II. 36. Of him, and tbro' him, and to him are all they Can do nothing i All Creatures are dead
things — . C)> £hers,of no fignincation,except the Influence
2. THE Work of the Efficient is to Prepare of God adds a Figure to them ; if He moves therrt
the Matter, bring in the Form, and Finifh the not, they ly dead, and cannot ftir ; they are as
Thing ^ fo making it fit for the attainment of pictures and Idols, that can let out no Efficacy,
its End. Thus we fee in Artificial Works, as of except he acts upon them. Sometimes the Sea
the Carpenter in building an Houfe; &c. And flows not, and Sun (bines not, the Fire doth not
thus God doth Work Artificially in all the things burn : and the Re&fon is, becaufe he withdraws
that he doth. His Efficacy from them -, they are all nothing
3 EFFICIENCY is not an Immanent Aft re^ and vanity -, Ifa. 40. 17. All nations bejore hint
maining in God, but Tranfient, falling upon an are as nothing, and they are counted to him leftk
external Subject, and leaving an Impreifion or than nothing, and vanity.
Change upon that. This Act leaves no Change 2. IF we confider His Sovereign Afting and
in God •, He is the fame he was •, it only adds a Ordering of every Motion of the Creature, and
Relation to Him, which he bears to the Effect ; that whether Natural or Moral. Here mind two
the only Change is in the Subject, which by it things :
pafleth from Not-being, to Being ;and fo to fuch ( 1.) HE can Interpofe & Prevent the Motion
a Being. of theCreature,when He Will. That he doth to*
II. A S to the Special Nature of Efficiency, fhewsthat he can ; & we havelnftances fufficient
take thefe two things, in the Defcription. for it •, See for this Job 9.7. he commandeth theSun9
I. IT is that whereby God Works All things, and itnjeth not •, endfealcth up the Stars. PfaL
He Works all kinds of things, great and fmall; 106. 9. He rebuked theRed Sea alfo, and it fcwi
His Finger is in every thing; there is nothing dryed up. Many fuch Acts as thefe have been
done in the World,but he is the doer of it, Eph. done at the Exercife of the Faith of his People" -
1. II. —He Korkctb all things*-. If we divers whereof are mentioned in Heb. 11, parti.
cuiarly v. 33,34* p (2v>
■ i i ' ,m_>
1 06 LeflUm upon the Quell. Vl It.
1 "■ ■- * — — — — 1 —
( 2.; THE Creatures, when they do act, are the whole dfpoftng thereof is of the Lord.
always at His Command. They do juft what He Thus the Lot fell upon jfcban, upon Saul, Sec
bids themj and no more, or otherWife: Pfal. And this alfo is eminent in the Determination
78. 26. He caufed an ea&wind to blow in the He puts upon things that are done without
heaven : and by his power he brought in thefouth- Counfel, to make them to fulfill his Counfel ^
wind, &c. He is therefore faid to be the Fa- thus in the Arrow that flew Ahab, 1 Kings
ther of all thefe EfTeds, Job 38. 28, 29. hath 2?. 34. God- is faid to deliver a Man into Ins
the rain a father ? or who hath begotten the drops hand, that kills another accidentally, Exod.
of the dew ? Out of wbofe womb came the Ice* 21. 13*
and the hoary fr oft of heaven, who hath gendred it> (4- ) IN all the Evjls that do befall the
And they all are at his Word, and fulfill it, Children of Men : God challengeth this to
Ver. 31. Pfal. 148.8. And how can this be himfelf, Amos 3.6. Shall there be Evil in. the
afcribed to Him, but in regard of His preva- City, and the Lord hath not done it ? And the
lent and predeterminrng Efficiency \ He who things that are moft Eventuous inthemfelves,
doth this, muft needs be acknowledged theFirft yet they are Purpofely and Deliberately done
Mdrer. by God • and He Connect ed all the things
3. IF we take a /w7/V#/<7r Account of things which produce fuch an Event. If a Tile fall
we (hall difcern that this Efficiency is in tham from aHoufe, and flay a Man, God brought
all, and that their whole Dependance is upon him thither in the inftartt. And indeed, if
it. And this will appear, both, all thefe things are fore-appointed by God, as
1. IN the Production of all things. Whatfo- We before heard proved • thenHe hath an hand
ever is made, He made it. All things are the in the fulfilling of hisPurpofe •, 5c this fob gives
tVorkmanfhip of His Hands, EfTe&s which he Him the free Acknowledgment of, in every
hath produced by the Word of his Power, thing that he met withal •, Job 83. 14 For be
Gen. 1. 1. Ifa. 40. 26. & 4I« 4. He made us, per] "or -meth the thing that is appoint cil for me.
and not we ourfelves. If we were made, we ( %. ) IN the difpofing of the freeil Atlions
had a Maker, and there was none could make of the freeft Creatures, viz. AngeJs and Men,
the Creature but He ; befides whom there was Thefe are Caufcs by Counfel, of their owri
none, when the Creature was not. And, Anions ^ they have a free Will of their own^
2. IN the Ordering or Management of the but yet He doth all here too. He preferves this
things that are produced by Him. In all the Will of theirs, or elfe it could not exert it felf
carrying on of the Affairs of the wholeWorld, at all j and He inclines it too, to be fure to all
He is All in All ; and his Hand is in every that is Good ; there is never a good motion in
thing. it, but He put it in, Pfal. 119.33, 34. Yea*
( 1. ) IN the very Smalleft things that are. He hath an hand alio about Sin, though with-
There is not fo much as a Sparrow falls to the out Sin : He hardens the heart, and blinds the
ground, but it is according as He dif^ofeth it, Mind ; Excd. 14. 8. and Rom. 11.8. God hath
it is not without Him i and the very Hairs of given them the Spirit of flumber, Eyes that they
our headareall numbredby Him,iTW/fr. 10.2 9,30. fhould not fee. He ufeth them as Tools, orln-
There is not a Goard grows, noizWorm that ftruments, to "Work his Pleafure by, in the
eats it, but ft is according as he Orders it 5 World,and makes their Wrafh ferve hisPraife,
Jonah 4. 6, 7. He hath an Hand in the very &c. pfal. 76 f 10. Surely the wrath of man fh all
Birds building their Ar/?j,and difpofeth thereof pra'fe thee — . They mean one thing, and He
as he pleafech, Pfal 104. 17, 18. another -, and whilft they puifue their own
( 2. ) IN the <rreateft things that are. As Defigns, they only Accomplifh His ; Ifa* 10 6,7.
the Leaft are not beneath Him, fo the Greateft / will fend him againft an hypocritical nation $
are not above Him : All the high Wheels in and again]! the people of my wrath will I give him
the World are turned about by his Hand. All a charge to take the fpoi I, and to take the prey \
the tranflations of Kingdoms, defolations and to tread them down like the mire of 'the •ftreets.
brought upon Dominions, and ruefull verftons Howbeit, he meaneth notfo -—. And if all thefe
of Thrones, are the work of his Pleafure 5 He Works belong to God, then needs muft Al-fuf-
doth all this 5 fer. 27. 5, 6, 7. Dan. 4. 32. ficiency belong to Him •, He muft be Acknow-
1 Sam. 2. ?, 6. All the rifings and fallings of ledged to Work all, and in all. And it is to
freat Men are done by Him ; Jfa.^o. 20, 23. be obferved, that in all things, God keeps
fal. 76.12. He fball cut oft the f pint of Princes, His Eye fixt upon His Decree : Efficiency is
He is terrible to the Kings of the earth. nothing elfe but His executing of that 5 it doth
( 3. ) IN the moft Eventuous things that be. neither more, norlefs, nor otherwife. He is
Things which feem to us to be molt Cafual, faid to do whatfoever h% willed or pleafed 5
and tc> have no pre-difpofal, He is the deter- which Will or pleafure of His is not an occa*
mining Agent in all thefe. We may inftance fional thing, as Men's Pleafures are : but it is
in Lots -y Men caft. them, and there is a Con- Himfelf, from Eternity, Fixed, and Iromura-
tingency in them -, as to anything in fecond ble-, which is His Decree.
Caufes, there is no Difcretion of the Creature NOW our Anfwer gives us a full, general
In the direction of them -, yet are thefe wifely Diftribution of this Efficiency, giving us the
c-ver-tuled by Him,and he makes them Decide two Heads, to which all that can be meotio-
matters juft as he had before Purpofed j Prov. ned, as relating to it, muft be reduced. All
16. 33. Tbe Lot is caft into the lap, but the ExternalWorks of God belong hither-, God
" " gives
-■" ' , ■ "■ ' :' , - ■ • v • < • " ■— — ■ i few
IX. lAffemblj's titecbifm. 107
gives a Eeing to all things that are * and having Curfe David \ and^ this may teach us to Afford
made them He/tfAw G//r of them,and Provides and Worlhip Him in a]l,and to fit down quieted
for them, Orders and manageth them to the under vvhatibever befalls us, faying with him,
Ends and Purpofes they were made for. The Pfal. 19> 9> 1 was dumb, I opened not my mouth,
Creature could not make it felf j a meer Non* becaufe thou didft it.
entity could not reduce it felf into a Being, but Us e ?. LEARN hence, That it is theC/;W-
muft have remained Nothing forever, if he Bians Duty to dwell much oh the Contemplation
had notgiven it Exigence i and when it is made, oj the Efficiency of God. Pfal. 66. $. Ccme and
it is as little able to Maintain its own Being \ fee the works oj God. Pfal. 77. 11, 12. / will
the fame hand that produced it,muft fet afecond remember the works oj the Lord: furely I will
hand to it, or elfe it will return again into No- remember thy wonders oj olJ. I will meditate of
thing •, and under thefe two we mail find all the all thy works. God's Works help his People td
Works of God. A diftinct inquiry into each ef Work, in the reviewing of them : And this
thefe will be afforded us in purfuance of the fol* will ferve both to keep the Mind in a Spiritual
lowing Queftions $ which will afterwards come frame, admiring at the Glory of God, declared
under our confideration. in His Works ; and to help them to carry it fe-
ll s e 1. HENCE, It is a fafe and good way verently, and fearfully before Him, keeping up
to root Atbeifm out of our hearts 1 and confirm an high efteem of Him in their hearts : ( All
us in the Belief that there is a God± to ftudy low and mean thoughts of God, proceeding from
much the Do fir me oj Efficiency. The Apoftle a want of confidering his Works, ) and keeping
tells us, That the Invifible God, is feen and their Souls humble, when by discovering His
known by vifible things, i. e Acts of Creation Infinite Great nefs, in the great things that he
and Providence, Rom. 1. 19, 20. And the hath done,they are effectually convinced of their
Pfalmift read the Declaration of His God-head own Littlencfs, yea Notbingnefs ♦, that humbled
in His Works, Pfal. 86 jo. For thou art great Job, Chap. 38. with 40. 41. & 42 ?, 6,
and doejl wondrous things : thou art God alone. Use 4. HENCE God is to be fought to-, to
There are glorious, mighty and powerful Works work all our works in us, and for us :. We, alas !
wrought which claim no lefs Wildom and Power; can do nothing of our felves j and yet we have
than that of a God to bring them about. The great Duties lying upon us, but are without
Production of a World, fo framed and made \ Strength •, our Operations depend upon him $
fo great, fomany* and fo curious Beings produ-, Phil. 2. 13. It is God which worketh in you, both
ced, and all out of Nothing $ the great Revolu* to will and to do, of bis good pleafure. Joh.
tions and Changes in the World, the wonderful 15. 5. —Without me, ye can do nothing. He
fecret movings of thofe great Wheels ; the Con* muft fet our Wheels on going, elfe they ftand
currence of all things to the bringing about E- ftill.
ternal Projects : Did but the Atheift read thefe Use 5. HERE is theIteafon,why the Sairttt
things over in his mind, and well confider of flmll never fail in their Works •, becaufe they have
them, he muft fay, the Finger of God, ( not an Intereji in, and Affiilance from himi who
Nature, nor Chance, but the God of Nature, J is works all things according to the Counfel of hie
in all thefe things \ and the hearts of Chriftians Will. Chrift, who is al/t and in at', dwells in
would be greatly fetled againft all the Tempta- them and helps them -, the Spirit, who is God%
tions to doubt of the Being of God by this Con- hath made them his Temple $ how then ihall
iideration. they fail
Use 2. .HENCE There is muchoj God to be Us E 6. LET this then encourage Faith in
feen in all the Works which we daily fee done God, jor the accompl foment of every Promife *
in the World* Something of God appears in all •, and direct us to give to God the acknowledgment
there is no Work which He is not in, no Action ef all the Performances of them. When God
which he Orders not $ and that, not as a bare would eftabliCh His People's Faith, He leads
Spectator or Supervifor, but an Agent in all. them hither, Ifa« 45. 1 1, 12. Thus faith the
We fee and hear of many wonderfulProvidences, Lord, the Holy One of Ifrael, and his Maker,
ftrange Changes that are brought about, ftupen- ask me of things- to come, concerning my f on s ±
dous Effects which non*plus our Understandings I have made the Earth, and Created Man upon
in the enquiry after the Caufes of them : Now, it, &c. And when Paul would draw us to give
who, or whatever be tile Inftrument, He is the God all Praifehe points us to this, Rom* 11. 36*.
Efficient^ and this is to be obferved in every For of him, and thro1 him, and to him, are all
PaiTage, whether of Kindnefs (hewn us, or Inju- things ; to whom be glory for ever. Amen,
ty done to us, it is the Lord, he bids Shimet to [ A u o u s t 12. i^g.]
SERMON XXXIV.
Q.tr e s T t 0 n, IX. the Word of his Potter, in the fpace of
«&#,&!* HAT is the Work ?f Creation > Six Days, and all very good.
tZJt THI7W IW' ' • n a> /CREATION is the Firft part of God's
.¥*¥* THEWorkofCreauoni?,God»s ^ Efficiency. The thing muft Firft have a
making all things of nothing, by Being,in order to it's being Provided for. In the
V 2 Defcription
i 08 LcBttres upon the Quell. IX
_; i ! U _ _Z! -
Defcription here given, we may obferve feveral 2. T H E Original of Nations will Jhcw that
things \ 1. The thing defcribed, Creation. 2. the World bad a Beginning, and is not Eternal-.
The thing afferted, Creation is, there Jucb a If we look into the Antiquity of the World, wc
Work. 3. The Author or Efficient of it, God fhall find where, and when it was firft Peopled-,
wade it, 4. The Sub jell of it, All things. $;. The and the nearer we come the Place from whence
Negative Principle, ( if I may fo call it, ) of theNations fpread themfelves abroad,the greater
Nothing* 6. The All ive Principle, from which Monuments of Antiquity are to be found: Yea,
this Efficiency proceeded, the Word rf his Power, by the help of the Scriptures we may count up
7. The Time taken up in it, in thejp.ice oj Six how many Years it is, fince the Firft Man was
Days. 8. The Quality in which it was made, all made •, and it is unreafonable to think theWorld
very Good. The opening of thefe, will help us fhould ftand fo many Thoufands of Ages before
in theContemplation of this great Work of God. it had a Man in it.
Firft, THE thing dejeribed, is Creation. This 3- THE Original of WRorieS gives further
Word is fometimes ufed in a more large fenfe^ light to this. Confult all Chronologies, and they
to exprefs any Origination that is given to the will confute the Notion of the World's Eternity*
thing, and is applied to any Efficient of things The Scripture hiftory runs us up the higheft of
Natural or Artificial. But in the ftrict and any •, and indeed it begins with the Beginning,
Scriptural fenfe of the Word, it is reftrained to a and that comes confiderably fhort of Six Thou-
peculiar fenfe, and fignifies, the giving to a J and Years. The moft Ancient Hiftory of the
thing ifs whole and entire Being >, and io it is Gentiles begins with the Monarchy of the AJfy-
differenced from all other Works, whether Na- rians, and the Reign ofNinus •, which is fuppo-
fural or Artificial: In thofe there are New fed to be Contemporary with the Life of Abra*
Forms introduced, into Matter that is fitted ham : all that they fpeak of before, is meerly
and difpofed to receive them ♦, but in Creation Mythological % and indeed thofe very Records
it is otherwifej for here the Matter is Made, in are confuted Fragments, and very Fabulous :
order to the producing the Form i They do but And if there were no Original of theWorld; why
bring a Form into an old Matter -, but in this did not the Poets fing of other things before the
the thing is altogether New $ the thing was No- Funerals diTroy. If there have been innmerable
^hing before Creation gave it a Being. It is Ages, why have wenoRelation of their Actions ?
true there is a different manner of Creating 4. T ri E Newnefs of the Invention oj Arts,
(bme things and others ; fome had their whole will further evince this. It is certain that the
Exiftence at firft, others fuccellively •, but in Arts are all of them imprinted in the Book oj the
both it wasC?eation Work that fet the firft ftroke Creature •, and from thence it is that Men's Rea-
to them, before which they were nothing at all* foiling Power Collects them, by Obfervation and
as will afterwards appear. Experience, the Foundation of them is laid in
Secondly, THE thing ajferted Creation is, there the Nature of things,and is gathered from thence
isfuchaWork. If there be aCreature,then aCrea- by curious inquiry : And fuch is the necefTary
fion. Either the World muft be Eternal, or it ufe of them, in the Management of Human Af-
ihufthave a Beginning •, Eternal it cannot be, fairs, that Mankind could not have lived with-
er then we make it God, to whom Eternal out them for an Infinite fpaceofTime. Now
belongs as an Attribute Incommunicable : If it it is manifeft in Hiftory, who were the Inven-
ftad a Beginning it muft needs be Created -, a tors of thefe Arts. The Scripture gives us an
thing that once was not, and now /V, had an Account of the Fathers of many of them : And
Efficient 5 and if it receive from him it's whole it is apparent that many of them were but of
jgftence, it was then Created. Yefterday, in comparifon, and have not at this
NOW, that the World had a Beginning may Day arrived at Perfection, but have new Expe*
be proved evidently to us, not only by clear riments added to them continually.
Scrtpiure-Tcftimony, which allures us of it, Gen. 5. THE Succefiion of things will a/fo prove
1. i. In the beginningGod created the heaven and- it. We read, Eccl. 1.4. One Generation pajfeth
the earth.- And tells of things which were before away, and another cometh — . And our conftant
the World was, Joh. 17. 5. Prov. 8. 23. .&c. But Obfervation confirms it to us. Now, not only
alfo by convincing Arguments. For, doth one Generation follow another,but onepro-
1. ETERNITT is ajcribed unto God, as ceeds from another fuccellively, and it is im-
J3is alone Prerogative. See, Pfal. 90. 2. Before poftible that the total Collection of Generations
the mountains were brought forth, or ever thou- fhould proceed from another by Generation,
hadft formed the earth and the world : even from but it muft needs be by Creation. There
everlailing to cverlafting, thou nr'f God. Col. is a Succelfion of Hours, Days, Years, Ages *
1^17. He is before all things— . 1 Tim. 1. 17. and where there is a Succelfion, there is
'Aow unto- the King Eternal, Sec. Now that no Eternity, but a Beginning : In the fame Ho-
which is not Eternal, muft needs be Temporary, rizon, either the Day muft be before the Night,
for thefe two are oppofites ; that which is not or the Night before the Day, both could not co-
Eternal is a Subject of Time. Now Time is exift in the fame Place ; and if one be before the
nothing elfe but a Meafure of the Creature's Du- other then it is a Succelfion,and not an Eternity
ration -, and being a Meafure, it muft have its which is an abiding Now, without any Sue-
Limits. A thing which hath it's Meafures,muft ceifion at all. If there hath been Infinite Time,
be followed up to its Beginning, where the Mea- then a Day muft be as long as a Year -, yea then
fure is at an end 3 if it have none, it is Immenfe. this Day is not ; If Infinite Days had gone before,
But, they
Qi iieft. IX. tJjfembly's Catecbifm. i 09
they could never have come to an end, to make are clearly feen, &c.^ Pfal. 19. beg. The heavens
room for the Introduction of This Day h yea declare the glory of God, and ihe firmament fhew-
Yefterday, this Day, and to Morrow would be etb bis bandy work.
the fame \ which things aremeerContradictions. II. FROM the Manner of rbeir Produtfion •
6. THE Corruption alfo of things in tbe which was in a way of Creation. It is true fome
World, dotb evince that it bad a Beginning. For Creatures are continued in a way of Generation
if things had not a Beginning, how could they but all had their Beginning by Creation h and
End : Now in this World we fee things are daily this is a Work that none but God could do ; there
Corrupted •, Men and other Creatures are going is no other Agent that can work in fuch a way :
to their Diftolution : Time and Change are Con- Take away Materials which they may work
comitants, Eternal things are Immutable : That upon, and the whole World of Created Agents,
which hath a Death, had a Birth -, that which Natural and Artificial, muft fit Idle, and do no-
goes did come •, fleeing things are Temporary -, thing at all. Art can work, if Nature afford it
diuoluble things were fet together \ and we are fome compleat matter : Let a Carpenter have
told of the very Earth and Heavens, what they fuitable Stuff, and he can build an Houfe, other-
are like to come to,tho' for the prefent they feem wife not. Nature can work, if there be a Princi-
to abide through all thefe Changes, 2 Pet. 3.10. pie to Work upon, though incompleat : Let there
But the day oj tbe Lord will come as a tbief in tbe be Seed, and it can produce a Plant 5 Spawn,
night \ in the wbicb the1 heavens fhallpafs away and it can make a Fijh s But to Work without
with a great noife, and tbe element fhall melt pre-exiltent Matter, fo as to bring forth the
fervent beat, the earth alfo, and tbe works tbat Firft Plant without a Seed, the Firji Fifb with-
are therein fhall be burnt up> If then the World out a Spawn ; yea, the Firft Principle of thefe,
had a Beginning it was Created $ and this will and all things, out of Nothing, by his bare Word
alfo further appear in the fequel of this Difcourfe. of Command, is proper to God, and belongs to
Thirdly, THE Author or Efficient of this no other -, but fuch is the Work of Creation It
Creation, and that is God : God Created tbe is fuch aWork as re^mresOmnipotency to Effect,
heaven, and tbe Earth, Gen. 1. I. ThelVorAs arid therefore none but He who is Omnipotent,
of Creation are therefore afcri bed to him, If a. could ever bring it about.
40 28. 42. ?. & 44* 24. The Attribute of m Fourthly, THE bub] ell of Creation, and that
Creator, belongs to Him, and none elfe. Now is, All things.^ There is nothing befides Him-
on fuppofition that the World was Created, it felf, but what is made 5 and whatsoever is made,
neceffarily follows that God Created it $ and this He made it : All Being is either Firft or Second^
will appear, both, and the Second is from the Firft •, there is no
I. FROM the Confederation of tbe things pro- Second Being can owe its Original Primarily to
duced by Creation, And here confider, any but Him. Hence, We read in, Rev. 4. ir.
1. THAT the Creature could not make it felf, —Thou haft created all things.— Every Rank
TheCaufe is fomething Antecedent to the Effect, and Species of Being came out of His hand im*
and therefore cannot be the fame with it \ what mediately in Creation -, the Continuance and
can a thing do towards its own Being, when it Succeihon of any of thefe Kinds is by His Pro-
is not-i The Efficient is Active, the Effect is vidence $ in the former he ufed none, in the
Paifive 1 If the Creature were its own Maker, latter he ufeth the Inftruhientality of fecond
it mould be before it is. Caufes ; fo that there is no Creature but ftands
2. THERE is no Being either before or befide related to Him as its Creator ; and there is no
the Creature, but God. The firft and higheft Being befides fiim, but what bears the Deno-
diftri button that we can find of Being, is into mination of Creature,
God and the Creature -, and there is nothing but Fijtbly, THE Negative Principle, of the Ne-
what belongs to one of thefe. If then the Crea- gation oj any Principle Material h God made all
ture could not make it felf, God muft •, if it of Nothing. He had, as no Tools to Work with,
muft have a Maker that was before it, it muft foho Matter to work upon -, and this is that
be He. The Creature began with Time, what which declares it to be a Creation indeed. This
is before that is Eternal, and that is no other Article belongs to the Doctrines of Faith-, and
but God. carnal Reafon knows not how to comprehend it 3
3. THE Nature of the Creation faith, that and therefore the wifdom of heathen Pbilofophy
it could have no other Maker but God. If we Was here puzled and nonpluft -, many of theril
look into the things themfelves, and view the taught the works of Creation fo farj as to
Frameof the World, and take notice of the cu- acknowledge there was a Time When there were
rious and'eiquifite manner of the Make of it ; no particular Creatures, nor Forms of things^
the exact Harmony and Symetry of the whole, neither Elementaries,nor any Elements 5 nothing
and the curious Contrivances in each part •, ( in but a Rude and indigefted heap or Chaos ofform*
which the leaft Fly is full of wonders -, ) it will lefs Matter, on which they confefs the Eternal
difcoyer Infinite Wifdom, and Eternal Power Agent did work, and out of which he educed
to have been at Work about it : which are plain all the Species of Beings, giving them their fe-
Demonftrations that God's Hand alone formed veral Forms and Qualities, and appointed therri
and brought it forth ; all the Beings that are in their feveral Ends and Vfes 5 but iiill this Ma*
the World carry in them the witneffes who it terial Principle of the World, they thought.to
was that made them -, Rom. 1.20. Tbelnvifi- be Co-eternal with God. The ground of which
hie things of Him Jrom tbe Creation of the world Opinion tyas3 a Maxim taken up in Heathen
.„ - _ _. ... ^
.^u— .■
i!0 LttiRrei tyort tfa Queih IX
fhilofophy^v nihilo nihil fit) from whence they nipbtency, to accomplifh&is Purpofe* and fo
concluded 'it to be an utter Impajfibility in the the Creature received its Being,
thing, that ever any Being mould be produced U s e. FROM what hath been already faid,
from 'a haveNon-entity. But this Principle is not we may Learn,
univerfally true^ If we confider the ordinary i. GODs Infinite Self-Perfethon, in that
courfe ofNature> or look upon Nature as now he could Live Eternally without the Creature:
conftituted- now things are not ordinarily Made^ He is therefore His own Happinefs 5 He was
but are of fome Pre-exiftent Matter : But if we Q0d bleffed forever, before the World was *and
fpeak of Nature in its Constitution, or feek into that was Infinite Ages,
the Firft Order or Condition of Beings, there 2# THAT God produced the Creature not by
was a Supernatural Work in that i> and though atly Necrjjity of Nature, but by his own Free
Mature cannot, yet the God of Nature can, and Will \ ReV. 4. u. --for thy pleafure, they are,
doth produce Something out of Nothing •, and out an^ wne created. Pfal. 115. ?. But our God
of that Something, All things. t Now that this bath done whatfoever be pleafed. God's, necefaty
World was made of Nothing, is evident, and natural Acts are Eternal, but the Creature
1. BECAUSE it was Created \ and we have was made in Time, and therefore it Wasmeer-
hea.rd that the Nature of Creation, is to give \y a produ£t of his Good Will.
the whole of its Being to the thing : The ApotUe ^ THAT it is vain for Man to build his
tells us what is the Article of our Faith, about bopesfor Eternity upon the World, .or any thing
the Creation, Heb 1 1.3. Thro' faith we underftand m n . yow can tfce Offspring of Time Grown
that the worlds were framed by the word oj God him w}tn Eternal Felicity ? needs muft it fail
fo that things which arejeen, were not made ^of ^an, Wn0 hath no where elfe to go for it.
things which Jo appear. And fee, Rom. 4 17 ^od ^ j? \s good for .Man to look back to his
wboqutckneth the dead, , and calleih thofe things mn Original. Let us every one contemplate
which be not, as though they were. . tne Creation, and there we lhall fee that a
THIS Pre-exiftent Matter muft be e ither while ago, we came out of the Womb of our
Uow uponeiuierot muv. uu^r»»v.w . .^, rny rarnerb nomtr wusn^ »-y"^" i"««, mat
! IF w§ fuppofe it to be the Creator, then thou difdalneft all about thee ? Tell me, Art
we confefs it to be God Himfelj •, then we make lhou not tne son 0f Adam, and was not he the
the Efficient and the Matter to be the fame 5 Son af Duf}^ and was not that the Child of
then God muft communicate of His own Sub- Nothing ? Here is thy Parentage,
ftance to the Creature 5 then there is in the Di- ^ THAT we are to afcribe to God the Glory
vine Effence a Material Principle, and that Di- 0j our Creation. All his Works \are to praife him.
viiible and capable of Generation & Corruption -, vVe are to acknowled ge t hat he alone made us t
& then the Creature proceeds fromGodNaturally The Confeflion of this Truth, and by it to
and notVoluntarily,Eternally and not in Time : diftinguifh the True God from Idols, is ne-
AU which are Mafpbemous Conclusions and ceflary * Jer. 10. n, 12. Thus fball ye fay \ unto
altogether repugnant to the Nature of God. ^w, The gods that have not made the heavens
2. IF we fuppofe it to be a Creature, then it Qn^ 9jJ?e €(tftu even t])ey j}m// perlfh from the
muft have an Or igmal, and thence it muft have gartb anijrom under thefe heavens, he hath
* Time when it began to be, before which it was made thg emh hy his poweft }}e bath eftablifhcd
not-, and therefore that matter muft ultimately the world by his wifdom, and fir etched out the
U made of Nothing •, for to fuppofe a pre-ex- heavens hy his difcretion. Heathen Pythagoras
iftent Matter of that Matter, is not to evade the could ft£ He that will challenge a Deity to
Intricacy, but to make it more entangled : So himfelf muft be able to makejuch a Worldas
that of neceility, our Contemplation of there /jWj ^ f in Truth, / made it.
things muft ultimately refolve it : lelt here, viz. 6. THAT we are to trutt in God again ft
That all things came firft ly out of Aothing: And h Rom ^ 8#
why fhould it be thought Impoffible with God, * -September 9. 1690.]
( with uhom all things are Poffible, ) to give a
Being to the things that were Not, becaufe we
impotent Creatures cannot comprehend it, fince oro ,, r^*VT WVT/
he is able to do more than we can think ? ^ O il IV IVl W IN AAA/.
Sixthly t THE Alhve Principle from which
T^^b^^^uT^* This is pofitivelyafl-ertrf^.o,, And Ithc
,ZdZe-~ And how often in Gen. Chap. i. particular Account of it given, G<". r. Thofe
7MG«fiid!& 3w« »«• Here is to be that think that all things were .Created both
^r a \ n\,v* nrrniflntrncv 1 His Decree, as to Matter and Form in an Inltant, ana that
?rfborii which haA CeHiready lokeu J the Divifion of the Work of Creation into
l*}&M^k&V$W l» Om: X* t»f, waS only to decypher the (W«jaf
' mi I ill
Queft. IX. tJjfemblfs Catechifm. 1 1 1
e-
things themfelves,do directly Contradict the ex^ Time: and therefore their Principles flood tog.
prefs letter of Scripture. It is readily granted, ther, their exiftence was compleat from the firft
that God did not take upfo much time in it, for beginning : there was no world, no creature, no
want of Power to have done it at once ; He that beginning of time before thefe were made ;:
did it at feveral words,could have done it atone, they were made with Time, not in fucceilion of
hadHe feen meet ; but it otherwife pleafedHim ; Time, and therefore are as ancient as Time it
and tho' theWorld be but One in Order, but One felf : That and they began at once : and hence it
circumference, and One center ; One in Conti- follows that they are not fubjects of Generation
guity, all the parts touching one another, without and Corruption, aslnconftant Natures are : God
any vacuity: and One in End, being made for having made them Immediately of nothing,per*-
God's glory ; yet it confifts of divers parts, feet, they have no Antecedent Principle to be
diftinct in Nature 8c Etfence; in which is difplay- refolved into, and therefore no force but Omni-
ed Gods abfolute Sovereignty, in beftowing va- potency can alter their Being, or take it fi era
t iety of excellencies on feveralCreatures,and His them : they are therefore perpetual or seviternal j
manifold Wifdom in making fo many forts of there was no time before them, nor ihall there
Beings, and fuiting them all to their various be any after them : They are Ingenerable, can
Ends* and God was pleafed to fet thefe Crea- acquire no new form; being always enduced
tures in their Order ; and being called His Ar- without, ever fince they tvere : and Incorrupti-
mies, He fo Marfhalled them in Creation, as He ble, their Being isfo compact, that no power but
made them Orderly to Come forth into Being ; God's can disjoin it % as will be cleared concer*
and Leafurely too, to give us the better advan- ning them in particular. Thefe conftant Na-
tageto contemplate the nature,order & frame of tures then are of two forts ; viz. The Third Hea-
things ; which was a main duty of Man in In- ven, and the Angels \ both of thefe are included
tcgrity, by viewing the Power, Wifdom, and fei the word Heaven.
Goodnefsof God mining in thefe things, to give 1, THE Third Heaven, and no other is here
Him* the Honour & Praife thereof; which in all meant ; for we have an account afterwards gi-
likelihood was a principal part of the employ* ven of the Creation of other Heavens ; viz. The
ment of the Sabbath, then given to him : and it Miher'uil, and Aerial, but this Empjrrean Hea-
is ftill a work which gracious Souls will delight ven hath no other mention in the Hiftory but
to be fpeculating ; Pfal.n 1.1,2. — I will praife here : befides thefe Heavens are Inconftant na-
the Lord wuh my whole heart ,i n the ajfembly of the tures,and lyable to corruption, Heb. i.i 1,1 i.They
upright, and in the congregation. The works of fhdll perifh, &c. but this is a conftant Nature
ti?e Lord are great, fought out of all them that called therefore an Eternal Houje, 2 Cor 5.1*
have pleafure therein. 2. THE Angels alfo are Metonymically com*
WE may here then take a brief view of the tained in this word Heaven ; being the Original
Order of thefe things,aRd therein the diftribution Inhabitants of this Place, and of a Nature very
of the feveral general kinds of Beings, according fuitable & proper to it. ThatAngels were Crea-
to their various natures, as they are defcribed, ted, is certain; they are fecondBeings,they were
Gen. r. and according as their natures are dif- not before time ; they are conftant Natures,and
coverable from the method in Which they were therefore it moft agrees to the order of Creation,
created. And here the firft diftribution which that things of a fort fhould be made together %
We meet with in the firft days work, is, that of befides they are called the Morning Stars, Job
the Creatures into conftant and inconftant Na- 38.7. and it feems to refer not fo much to the
tures : and the diftinet nature of each of thefe is Morning of theWorld in general,as the Morning
to be hence gathered : The former of thefe is ex- or Beginning of the Creation ; efpecially if we
prefled under the name of Heaven, the other of conflder that they are there brought in as a
Earth : both of thefe Words are here ufed Tropi- Chorus finging & fhouting, while the frame of
cally, and do comprehend diftributively under fcconftant natures Were making ; befides in the
them the whole Creation i and it is to be obfer- Context we have the diftinguifhing Notes be-
ved, that there is no more mentioned In that tween Heaven 8c Earth ; one whereof is that thQ
Hiftory concerning Heaven^but what is in ver.i. Earth was void, /. e.vf Inhabitants ; intimating
telling us, that God created it in the beginning ; thatHeaven was fupplied with thefe,which could
but the reft of the Chapter is an Explication of be no other but the Angels. We may therefore
the Earth,and the particular manner of the Pro- here take a particular account of each,
duttion of the feveral Speices in it : whence we I. OF the Third Heaven take this Defcription :
Conclude thefe two forts of Creatures ; viz. fome It is the Holy Habitation of God, built by Him
that were made perfect immediately,in the firft in thefrji moment of Time ; filled and furnijbed
inftant of time, which we call Conflant Natures ; with allDeligbts needful toEverlailingBleffednefs,
others that were made and perfected Mediately and where God is to be more immediately enjoyed.
6r byDegrees,having firft their Matter prepar'd, Here are thefe things obfervable ;
and then their Forms given them,which we call 1. THERE isjuch a Place or Heaven as this.
Inconstant Natures. The Scripture tells us of it, in fuch Terms a&
I. CO NS T A NT Natures are fuch as were -can be underftood of no other ; witnefs the Epi-
made with their principles in them ftanding to- thets put upon it ; 2 Cor. ?. 1. — A building of
gether, and perfect in the firft Moment of time : God, an houfe not made with hands, eternal in
they had both their Material and formal Princi- the Heavens. And fee, Heb> 11. 15, 16. Be*
pies at once concreated in the fame Individual fides, the Angels, as *eil ai ©thsxCreatiires niuft
have
1 -,. ■ -■- -' ■■■> ■• '1 ' .■.,.--... ■ - ... :
1 1 1 Lt&Ures upon ibis Qucft. IX,
have their proper Place, which is here, or no Houfe not made with bands, 2 Cor. $. 1. A City
where-, Matth. 18 10. —In heaven their An- uhcfe builder & maker it God \ Heb.11.10. The
gels do always behold the face of my father. It is City oj the Living God, Heb.i 2.22, The Father's
therefore one Penalty of fallen Angels,to be ex- Hvufe, Joh.i4i2. The Third Heaven, 4 Cor.i 2.2.
eluded frojh hence •, Jude ver. 6. They kept not 5. HERE God is more Immediately to be eft-
their fir fi Eftate,but lejt their own Habitat iojj,8cc. joyed. Here He is to be feen in great Ma jetty
2. IT is God's Holy Habitation : So called, and (lately Glory for ever. When the Children
if a. 63. 1$. It is his Palace or Throne, Pfal. 33. of God come to Heaven,they approach near Him
13,14. Not that His Infinite Eflence is here into His prefence •, there the thick glafs is taken
comprehended $ but partly becaufe it is the moft away, and the beatifical Vifion is compleated
Glorious Place in the World,hence moft fuitablc 1 Cor.13.12. Now vre fee through a glofs darkly
to be His Throne^ Ifa. 66. 1. partly, becaufe but then face to- face. But who can declare, that
here He makes moft of his Glory known -, here hath not feen it, the glorioufnefs of this Fabrick ?
Saints fee him as he is, 1 Joh. 3. 2. It is there- II. OF the Angels take this Defcription :
foreman Holy Place •, both for it's Native Purity, They are a great Company of Spiritual haturesi
haying never been defiled by Sin •, 1 Pet. 1.4. or Sub/lances, Created on purpoje to be mini firing
,'Tis an Inheritance undefiled -, therefore the Spirits unto God. We may take the Explica-
now Devils, once Angels, fell not there, Heaven tion in thefe particulars 5
not admitting any pollution into it, Rev. 21.27 '. 1. THAT the Angels were Created, is evi-
And becaufe it is confecrated by God, to be His dent by Scripture, which numbers them among
Dwelling place -, 2 Chron. 3c. ult. — His Holy God's Creatures 5 //4/.148.2, with j/ft.Col.i.i^*
dwelling place, even Heaven. Tor by him were all things created that are in
3. I r teas built by God Himfelfin the Jirfi mo- Heaven, &c. That they were Created in the
went of Time. Hence that, 2 Cor.5 1. — We have a firft moment of Time, together with the Third
Building of God—. And fo, Heb. n.io.Gen.t.i. Heaven, we have heard.
It is then made of no pre-exifting Matter, & con- 2. THERE is a great Company of them : Luk.
fequentlyan Incorruptible Place, 1 Pet. 1.4. An 2. 13. - -A multitude of the heavenly hoft. Matth.
Inheritance Incorruptible : Hence fubjedr to no 26. 53. — More than twelve Legions — . Heb.
Changes -, 'tis an Eternal Houfe ; it's Creator hath 12. 22. — An innumerable Company — , In re-
made it to be an Houfe that will not decay or gard of us they are Innumerable, tho* God
moulder-, it is a continuing City, Heb. 11. 10. knows both their Number and their Names.
4. / T was filled & f urn tjhed with all Delights 3. THEY are Spiritual Natures or Subfiancer,
needful to Everla/ling Bleffednefs. It being to They are Natures, i. e. They have both Mat-
he the place for Entertainment of God's Friends ter and Form -, Form they have, becaufe they are
and Children for ever •, it was therefore in Infi- eflentially diftinguifhed each from other : Go*
nice Wifdom fuited for it, to the beft advantage briel is not another Angel. And tothink them
that might be. For, Immaterial is abfurd ♦, for what ferves the form
1. IT is a moft Glorious Place : It is madeof for ? Befides they have a common Kind, Heb*
the moft pure and fubtle Matter of all Bodies in 2< 16. — The Nature of Angels-. Which Com*
the World * the moft curious and ftately Earthly munity flows from laence. They are capable
Palace, is but-a Dungeon compared with it-, all of Torment •, they are not a mere Atf, as God
the Excellency of the lower World, is not fit to js, but have a Protention 5 they are Quantity,
let offthe Glory of the Third Heaven,fo much as and not Infinite -, though they can contract and
by a Shadow. It is fo glorious and mining, that it dilate themfelves, yet they are limited to place,,
needs no Sun to give light there ; precious Stones and have a local motion, which is not injtanta-
and Pearls are there trodden on ', Rev. 21. 18, neous, but fuccejjive, Dan. 9. 21. But they are
• 23. Spiritual, and therefore In-corporeaU they have
2. IT is a moft Spacious Place- If any Place the fineft Matter •, our fenfes cannot perceive
could contain God, it were this; 1 Kings 8. 27. them •, Luk. 24. 39 — AJ'pirit hath not flefh
— But, behold the Heaven, and Heaven of He a- and bones — . If ever they become Vifible, it is
vens cannot contain thee — . It is of fufficient by afiuming a Body, for the Time, without jmy
Capacity to entertain all the Heirs of Glory -, a perfonal Union : And being Spirits,they are Per-
great City, Rev. 21.10. It grafps in its Conca- ibus, inafmuch as they are IndividualSubftancea
vity, the whole frame of Inconftant Natures ; of a Rational Nature, or Caufes by Counfel,
the Earth is but a point to it \ the Starry Heaven, fubfifting of themfelves, and hence are capable
as large as it is, is but ajlraitroom compared of happinefsor mifery.
with it. 4. THEY were Created on purpofe to be iWi-
3. IT is filled with all pnffible Delights, and nifiring Spirits unto God, Here confider,
tranfeendent Pleafures. All that this World af- 1. THEIR Miniflry it J elf, aflerted. Heb.
fords i Food, Raiment, Mufick, Fountains, Ri- 1. 14. Arc they not all Minijtring Spirits, fent
vers, Gardens $c. are but a dark lhadow of the forth to minijierjor them wbofhall be heirs offal-
.Pleafures of this Place; it was made for De* vat ion. And it is two fold,
lights, and thefe all of them Full and Eternal, 1. TO Celebrate the Glory oj God. Pfal 103.
Pial. \6.u't. — In thy prefence isfullnefs of Joy, at 20. B/efs the Lord ye his Angels,8cc. Pfal.148.2.
thy right band are pleafures for evermore. Vraife him all ye his Angels — . To advance his
4. THE titles given it in Scripture fhew its great Name in his Works ; hence that, Luk. 2.
excellency, 'Tis called P{W«f//f,Luk,2 3,43. An 13,14. WA multitude of the heavenly hoflpraif-
Queft. IX. tJjfeMbl/s Cdtecbijm. . 1 1 ^
ing God, f*ying, Glory to God in the highcft ---. 2, W H 0 they are that are moft fit for Heaver,
The Heaven paflively glorifies God, but there and like to g» i hither when they dye : They are
do it actively -, waiting at his Throne, arid con- fioly Ones, fuch as are fanctifted by the Spirit of
felling with Adoration } (fa. 6. j, i, j. . God, ^nd* fo made meet for the Inheritance.
2. TO fulfill his Commands. Pial.103.20. -•■- Groundlefs are the hop. i of Unholy Perfons, tft
His Angels that do his commandments, &c. It is have any part ft ere : Hfaven indeed is not for
the Honour of the great King, to have thefe no- their Turn, neither the Place, nor the Company,
ble Perfonagcs waiting on his Throne j and their nor the Employment $ nor can it give them En-
Employment is about Matter* of greateft Mo- tertainment, but would fpu'e them out, if they
ment : Hence they have great Names put upon were in it. This confideration invites all to
them, Thrones, Principalities, &c. They do all Holinefs, that would not be afhamed of their
according to thePleafure of the moft high ; Ezek. Hope ; 1 Joh.3,3. He thai haththis lye purifictb
1 . 1 i.-~*\\/hither the fpirit was to go, they went — . bimfelf.
And their fpecial Miniftry is for the good of the $> 1$ there fuch a Place, what do vat Here ?
Children of God \ Heb. i 14. Are they not all Both it not ju'ftly reprove eur neglect of feeking
tnmiflring Spirits, fern forth to minifler for an Intereft in it * It is to be obtained, being part
them whofhall be heirs of/alvation > Pfal 9 1.1 r. of the Prize that is Jet bejore us 5 and we have
For whofe fakes they intermeddle with the Af- nzz& of it ' Here is no Reft to b& enjoyed in this
fairs of Kingdoms, and interpofe to defeat the evil World, nor is it a Place for us to abide in !
Plots of Potentates againft God's People, Dan. And how defirable a Place is it for us> where
10. 13, 20. Hence they attend all the Wheels alone We can be Happy ?
of Providence. 4. WE may well congratulate the Felicity of
2.THEIR Fitnefs for this Miniftry appeareth God's Children, who have fuch a Place provided
5n thofe Endowments that God beftowed upon for them, after all their Labours and Travels,
them in their Creation* fitting them to thisSer- Bear couragioufly all the hardfhips of this Wil-
vice j i de'rnefs •, Heaven will make you amends for all.
1 GREAT Clearnefs ofUndtrftanding, ena- U s E 2. FROM the confideration of thb
bling them fully to difcern "God's Mind. They Angels h Learn,
iinderftand in a way of Reafon, and by Revela* 'i« WHAT little need God hath of our Service.
tion, and feeEflefts in the Caufes,£?V. Eph.^.io. If Vye fpeak of his declarative Glory •, fee what
But in this way they are the moft intelligent an innumerable Company of Glorious Servitors
Creatures j being Spirits : Hence compared to are always attending on his Throne, fpeedily,
Eagle's, afe being Inhabitantsof Heaven, dwelling chearfully, conftantly doing his Will * what a
at Court, Matih. 1 8. 10. . Wonder then is it that he will accept of fuch dull,
2. GREAT Freedom of Will, fitting them for cold, and liftlefs Services as ours are ?
the Setvice of God, in a moft enlarged manner : 2. WHAT Royal Perfons God's People art *
Herice they are ready toferve God, Pfal.i 03.20. for whom God hath provided fucfi Minifters of
Hence they delight to do the Will of God faith- State, to attend upon them : How honourable
folly and throughly, Eztk. 1. 9,12. And Love ^re they in God's Eyes, and how fafe from Evil,
God's People : Are theirs, Matth. 18. i«. And Pfal. 91. 10, 11. There fljall no evil befall thee ,
Rejoice in their Wtlfart, Luk. 15. 10. for he fliallgivehis Angels chargt over thet, to
3. GREAT Strengtb,that they be able to carry keep thee in all thy ways. How dangerous then
thro' their Work without Refiftance. They are is it for any to dare to meddle with them, of
Conftant Natures,and therefore ate very ftrong j offer to do them any Injury >
and they are Spirits, ahdfo no other Creatures ?• WHAT is the highefl Glory vf the nobhfi
can grapple with them : One Angel can Cope Creatures. The greateft Honours they are
With an Army Allien. We fee what Work they capable of, is, to be Minifters to, and Attendants
make where they come' Matth. 28. beg. upon-God : This is the Honour 'of Angels and
4. "GREATEST AHiviiy, that they may With it is their Glory, that they do it with the greateft
ill fpeed perform the Commands of God. Their Freedom : And would we be like them,let it be
Spiritual Nature makes them fo 1 Nothing can our greateft Ambition to imitate them herein ;
ftop their Courfe : They are wingtd, Ezek.i. 6. endeavouring to get our Souls as the Chariots of
They are to ride Poft from Heaven to Earth : Aminadab, running with all Chearfulnefs the
They have the largeft Journeys to go j and the Race of God's Commandments.
King's Bufinefs requires haft, and the Neceflity [October 7; 1^90.]
of Gods People is very urgent, and calls for ■ .
greateft Celerity \ Dan. 9. 21.
U s e 1 FROM the confideration ofiheThird AT7T) i* g^\ "VT X^WfZt '
heaven , Learn, b Jb lV M U JN A A A VI*
1. THE grtat Love of God to His Chef en, in
providing a Heaven for them before they were. itjjsxtiNSTAK T Natures were fuch as were
This was the firft work of Efficiency that God J[ made perfca b Degrees, m their materia)
wrought : Before he made Man,he made Provi- & formalPrinciples. Thefe are expreiled under
a! jim V, an^t .atrn°u-°ntly *xhuTemfo- the Name of Earth, Gen. 1. 1. Thefe were hot
w?f™ Xnhfl niello ^Z"™*1™™10?- made & finifhed in an Inftant > but Succefhvely '-
WhatThots 5 then mould God tsChildren entertairi Here theii are jwoThings td be confidered,
t^ « °nad % ?,lS 5 s°^ — f- »; The- Material P^ciplfe of Thfefe. H The fe-
them< in the Days of Etermty > * — — q v ^. ► ^wgj[
— — — —
1 1 4. Leftures ugon the Quel L IX,
veral Forms or particular Kinds of Beings,which (4OTHIS Matter was maintained in this Stare
wer» Created out of it. by the Miraculous Power oj the Spirit oj God for
[1,] CONCERNING the Material Principle, the fpace of Twelve Hours. It remained in this
called Earth, v. 1. Waters (5> Deep, v. 2. Take formlefsVacuity for the fpace of Twelve Hours,
thefe Conchrfions. v. 2. Darknefs is mentioned,™ give us to under-
(i.)THERE was a Predefining Matter of In* Hand, how long it remained without Form and
conftant Natures. I mean a Matter which was Void : This Darknefs therefore is called Xi£ht,v.
firft made, in common, for them all, before they 5. f > that the Time of the Night 8c this Darknefs
had any particular Forms : fo that they were not was all one •, which if the World were created in
made Perfe& at flrft,noryet Individuated -, which the Equinox, was Twelve Hours, Joh.i 1. 9. *re
is the Foundation of all the Differences between there not twelve hours in the Day. And all this
Conftant & Inconftant Natures : Thefe are there- while it was fuftain.ed by the Miraculous Power
fore compared to a Garment, P/~tf/. 102.26. which of the Spirit, v. 2. the Spirit of God meved upon
is firft in the Wooll,£5V. Hence,Gr * 1. we have the face of the Waters. The Holy-Ghoft is here
this Matter defcribed, v. j, 2. God created the intended ; and this Action is afcribed to him, in
Earth ; and the Earth was without Form & Void: allufion to Birds that fit to hatch their Eggs, and
And the feveral things that were made out of it, to bring forth their Young,and flutter over them
in the fequell. That there is fuch a common Mat- to cherrifh them in their feeble condition : The
ter is evidently the Tranfmutation of things,as firft Matter could not exift, with any natural
Elements, and Nutriments, which could not be Power, without an Effential Form \ it mull needs
if they had not one common Subject : fo that the therefore be fuftained by a Miracle. He did, as
foundation of all the Changes,and Turnings,Ge- it were cherrim the firft Matter, and prepare it
nerations and Corruptions,Beginnings & PerifTi- for its feveral Forms.
ings of all the Creatures in the lower World, is Use. THE confideration of the Fir fl Matter
laid in their very Creation. > may lerve to Humble us : Let us fometimes look
(2.) THIS Matter was made together with the back to our Original:fee the formlefs Lump tha£
Third Heaven and Angels in the firft Moment of we once lay in4 and acknowledge it to the Wif-
Time. Gen.1.1. In the Beginning God created the dom & Good Will of the Work-man, to make the
Heaven & the Earth, Sec. becaufe elfe there had difference between us and the moft deformed :
been a Vacuity, an empty Place in the World, Their deformity is hot their fault, but theCrea-
without fomething to fill it up \ which is a Con- tors pieafure : We were hewn out of as knotty &
tradition 5 Place being nothing but a Relation to crooked Timber as they. Yea, learn here that
the fecondBeing, having but aModalExiftence,as we are Brothers & Sifters to Worms, and Toads,
the thing is conceived to be in it : as alfo becaufe and Verminejob 17.14. 1 have/aid to corruption
the Material Principle is durable, and remains thou art my Father ; to the worm thou art my Mo*
for ever, whatever Changes the Creature goes ther, and my Sifter. Pfal.22.6. They were made
through in its Forms. of as good StufTas we are^ only the Goodnefs of
(3OTHIS Matter was at firft without Form,and God hath laid out more Curiofity about us.
Void, and covered with Darknefs, Gen. 1.2. And [2.] NOW let us take a view of the feveral
in thefe things it differed from the Heavens, or Kinds of Inconftant Natures, which were formed
Conftant Natures. out of this firftMatter : And we may follow them
1. WITHOUT Form : Not that it had no Form in the feveral Diftributions which the Order of
at all •, but it had no compleat AcT: of thofe Po- their Creation will give us light for ; and the
tential Forms which were afterwards either e- Firft of thefe is,
duced out of it, or introduced into it : It had no INCONSTANT Natures are either Elements
Form, becaufe there were no Kinds of Things or Element anes. The former of thefe are fimple
Created out of it, but all lay in it, as a Mafs or Natures, the other are compounded ; thefe are
Lump without diftinSion. Principles, thofe things principled of them : It
2. V OID \i.e. of Inhabitants : And this fol- was therefore neceflaty that the Elements mould
lows from the former s for being without Form, be Created firft,becaufe other Beings were to be
it was not Habitable : There could be no Birds in made of them : Thefe therefore had their EfTen-
the Air, &c. before there was any Air, S?V. A rial Forms made Immediately of Nothing,
thing muft ftand out of all fecond Caufes, before THESE Elements are distributed according to
it can be a Subject for another thing ; but here their Scituation, into the Upper Zc Loner-, fbme
were only two, Efficient and Matter, The two afcending & moving toward the Circumference,
words ufed in the id. v. in other Scriptures, do others descending, and tending to the Center of
imply the utmoft defolation, hideoufnefs, empti- the World.
nefs, and vacuity of a thing : Deut. 32. 10. A \. THE Upper Elements are thofe whofe
watte howling wildernefs. And £o,Pfal, 107.40. Forms being the moft agile, do naturally tend
and. If ai. 34. 11. to afcend : They have the nobleft & moft atlive
3. COVERED with Darknefs. It was an Forms, and are therefore called the Heavens.
Abyfs, a Chaos, a Place of Confufion : And this THESE are Two, viz. the Fire and the Air :
alfo follows from the former -, for having noForm, and we have the account of the Creation of both,
it had noQualities,which flow from the Form ; 8c 1. THE Element of Fire is expreffed in it's
hence no Light,which is a Quality : Light there- Creation, under the notion of Light •, Gen. 1. ?.
fore was afterwardCreated : And thisCommends And God J aid, Let there be Light, and there was
to us the Infinite Wifdom of God in bringing fo Light. That being an eminent and moft obfer-
comely a World out of fo rude a Heap. vable
'ufjfemMy's-- Catechifm* \ i 5
vable Property of it. ■ Light it felf Ts a Quality •, In: This is called Heaven, V e'r. 8. And &&
8c cannot be out of a Subject : Thft Subject of this called the Firmament Heaven. The Word fi
Qnalitv,is metonymdcally intended, & thatisF/rr. nifics there, Waters, becaufe the #ate> is there
FIRE is the ' Higbeft, and Hat t eft Element, drawn up into Clouds, and thence returned in
which being Condenfate, will burn and Ihine. Rain, '_&*. It's Ufc is mariifhld :
THAT there is fifch an Element, appears, be- IT is the Subject recipient, and cfiferent tf
raufe there are Four Prime Qvialitics, of which the Light 8c Darknf fs \ The lower World is < n-
Heat is one, whofe Subjedl is 'Fire \ from the lightmd from the upper, through it, being <;■
Influence of this Quality into the Earth, for the pbanous : It is the Subject of the Meteors, whkji
generation of Minerals •, and becaufe our Fire are carryed about in it • as the Wind, Clouds,
Sies upward towards its own Place; Rain, Snow, &c. It is the inftrument of preferf
THIS Element is the Higbeft, next the Third ving and cherifhing the Lives of ft vera 1 Crea-
Heaven r The Vrimum Mobile, and Cbryftalline tures : We breath in it, and receive Breath from
Heaven plitced abovcit, are Fictions of Philofo- it: It is the Medium of every Sound, and thro'
phers- ■:' The- Starry Heavens are feigned to be a- which it is conveyed : So that -we are beholden,
bove it, where-s they are indeed it ; though Phi- to it for the Liberty to exercife our nobleft Sei.'fes
lofophecs miftaking -it for the Third Heaven, of Seeing & Hearing.
made-it Qmnteiiennal ; It is the Element of the Use. HERE is therefore a great "deal of God's
Stars, as the Water is of the Fijhes : It is moft Goodnrfs to us to be feen, in this Element, Pfat
Light and Active V Hence Angels are compared 19. 1 — The Firmament Jliewetb hts bandy wdrkl
to it, Pfal. 101. 4. Mlxo maketb bis Angels — a It is a piece of Workmanftiip becoming the All*
flaming fi>h It is thtHotte/L Heat is the Prime thorofit: By it he proves him felf to be God"^
Quality' -, It hath the moft attive and ftrong Form Ha.- 40, 22. It is be that ft'rctchctb out tbe Hea-
of all^Ifi-icls with themdftForce whichActivity yens — . ^ And all the Kindnefs we receive hf
is from it's Heat, by reafon whereof it diftblvcs it- ; theLight it'brings to us, the "Breath we en-
other Biddies •, 2 Pet. 3. ro. — The Elements fhall joy by it, the Motion' we are priviledged with
tnelt with' fervent beat, &c. And when it is fcy reafon of it, the Communication of our felves
condenfed, or compounded together, it burns in Speech to oiie another j call for our Thank-
and mines, both of which we obferve'by Expe- fullnefs to God, and bid us to make it torefound
rience': It is therefore to be conceived, that God with the Ecchoof his Praifes.
did fo condenfefome part of this Element, to 2. THE Lower Elements, whofe Forms being
enlighten the World, and make a fepa'ration be- lefs active, are enclined to defcend toward th^
tween Day 8c Night, for thefirft three Days be- Center, are Two, vie: The Water and the Eart%
fore the Sun, &c. we're made :, from hence alio whofe Creation is jointly defcribed, Gen. 1. ' <?;
it is, that the lower World is fupplied with the -And thefe are CsMedGod'sBund/es, Amos j.6.An<l
Fire', by which fo many things are done, and ^atbfoundedHisTroiip[}^{eh.Bunflc']intbeEartlK
without which, the Life of Man would be Very becaufe they are bound up together in one Globe?
miferable. 1. THE Wafer is a lower 'Element, the moft
Use. WHEN therefore we find any Com- Co'd, and of a congregating nature,
fort or Benefit, by any of thofe Ufes to which IT is a Lower Element, it naturally defcend st,
this Element ferves, Let us Blefs God for it ; let It is fuppofed naturally to be next the Air ; Bui
it lead us to him, and help us to ftudy, how we God hath placed it in the Creation t gether with
may irriprove it to his Glory ^ let us ufe this the Earth ^ and bound it up with Bars, that'it*'
Light, and improve this Warmth, in the Service overflow it not, Job 5 8. 8; (yc.
of God, and not of Satan, and our own Luffs ^ IT is the Coldest. That is its Prime Quality \
elfe the more we are benefited by them, the And for this reafon it is in Scripture noted by this
greater will our Guilt be. Epithet, Matth. 10.42. — A cup of Cold Water— .
2. THE Element of Air, is defcribed in it's It is therefore often put in opposition to Fire, -in
Creation, under the Title of the firmament, fefpect of if s Heat, as being moft contrary to it.1"
Gen. 1. 6,7,8. And was the fubjecT: of the fecond HENCE it is of a congregating \ihHre\ which
Days Creation. The Word fignifies fomething is by vertue of its Coldnefs, which con t rafts and
that isfpread abroad i, Hence that,Iia.4c. 22. He draws, things together 5 as the Fire feparates
firetcbetb out tbeHeavens as a curtainfS fpread- them. The Benefits of this Element are great ^
etb them out as a Tent to dwell in. ' The Air is not only in the Composition of Bodies, but alfo
anH'£^Element,enclining to afcend,being the in that it affords us. a great part of our Nutri-
moifteft of all Elements. It is an higher Ele- meiit : It quencheth our Thirft, it fu'pplies the
xnent, placed next to the Fire, and reacheth to Earth with Fertility ,it affords Traffick and Com-
the Starry Regions, naturally enclined to move merce among "Men.
upward :dt is one of God's Af cent ions, Amos 9.6. 2. THE Earth is a lower Element moft dry :
It ishe tbatbuildeth HisStories\JAeh.Afcentions~\ Hence from this Quality it received its Name,'
in tbeHeavens. It is the Second btory in theWorld Gen. r. 1 9 And God called tbe Dry Land, Earth..
of Inconftant Natures 5 tho' it alio defcends to fill This is the loweftof all,and therefore is the Cen-
a Place, and prevent a Vacuity, which arifeth ter of the World, and by vertue of its Drynefs.it
from its Fluidity. Hence it is the Moittefl of all •, is inclined to keep its own Figure 8c Bounds 5 iit
T!,;. ;. ;f». ti_:-J:„^..„i:... t. -^ -1 ... .1:1. ...u-u r^ r, •/ - n. °«.__ ■ *_ ii ' a :•-
dated, for Living Creatures to move & breath
■ - • ■ ' I 11 1 I 1^ II I ■ ,. I . f r
u 6 LcBures upon the i Queit. IX.
■■■■■- ■- - ~ - - ■?* -•■ — .
fit Place for the Creatures to walk upon $ and Lightnings witbRain,and bringctb forth the Wind
hence the ufual Name in Scripture, comes of a out of his trcajures. They are Bodies foon con-
Word that fignifies,to tread upon ^ but for which ceived -, a Cloud as big as a Man's Hand will
Man could have no Habitation in it. prefently fpread the Sky. Their Mixture is v«ry
THESE two Elements are fo molded together flighty * Snow & Hail do but very little differ
-as to make one Globe, ufually called the Earth •, from Water ; Hence they are quickly diflolved
being a roundBody, lying upon its ownCenterj& and turned to their Principles, Jam. 4.14. —
that not by a Miracle,but by natural Difpofition A Vapour appear ctb for a little time, and then
put into it in Creation, Job 2^7. lie hangetb the vanijheth away. Some of thefe are Fiery, as
Earth upon Nothing. See,3$. 4,6 And thefe are Sparks or falling Stars, burning Spears, Swords,
interwoven, that all the Inhabitants of the lower Arrows, Thunder & Lightning 5 Others Airy as
"World enjoy the benefit of them both * the the Wind and Earthquakes j others Watry, as
great Sea warning every Continent, and fecretly Clouds, Mills, Dews, Hoar-Frofts, Rain, iS'c.
Conveying its Waters in theCaverns ot theEarth ^ To thefe we may add Rainbows, perpendicular
and by the Clouds, which as fo many veins run Lines in the Clouds, Parelions, 6v. Their ufe is
through it in Springs, Brooks, and Rivers, EccL to purge the Air \ Partly the Nutrition and Ge-
1-7- J°b 38. 16. Pfal. 104. %.&c neration of the Fruits of theEarth, hof. 2. 2f.
Use, 1. HERE is matter of Admiration at Partly for Signs, Luke 21. 25. Some are na-
ibe Wisdom and Power 1$ Goodnefr of God. His tural, fome preternatural.
Wifdom in hanging this Earth upon Nothing,fo Usei. EVEN thefe fhort liv'd things dijeo-
firm and faft j His Power in laying reftraint ver abundance of the Glory oj God-j both in their
upon the great Body of Waters,that they return Production & Operation : Thefe therefore are
not to drown the Earthy and His Goodnefs in fo called upon to Praife God-, Pfal. 148. 8. And
feating & difpofing of both, as to make them how much doth the Pfalmift infill on One of
commodious for the Entertainment of Men, them £ Pfal. 29. By thefe God fometimes feems
B'eafts, Fowls, and Fifties. to be rending the Earth in pieces, and fetting
Use, 2. WHAT little Reafon bath be tobe the World on Fire : Thefe mould make us Fear
Troud,wbo bath moft of this Earth in his PofjcJJion ? God.
It is but a little in it felf, but a point of a point* 2. THESE mew, Our Dependence upon Godi
and it is but little worth, being made to be trod- a nd how much roe are engaged to him j or This Pare
den underFoot,and not to be fct up in the Heart, of the Creation : We cannot live without them :
IN the next place we proceed to confider of None can bellow them upon Us but He 5 Jer.
the Creation ofthe Elementaries >, which are In- 14. 22. Can the vanities of the Gentiles caufe
conftant Natures,made up of the Elements mixed R*m ? Or can the Heavens give fhowers ? Art
one with another, Gen. 2. 19. Out of the Ground not thou he, 0 Lord our God > Therefore we will
the Lord God formed every Be aft of the field, and wait upon thee \ for thou haft made all thefe tfflngs.
every Fowl of the Air. By Ground we are to un- They all obey him, and are at his Call 5 Pfal*
derftand thefeFour Principles. That other things 148. 8. Fire & hail, fnow & vapour, ftormy
were made of them appears, both by the Quan- wind fulfilling his word. We muft ask of him
titles of them, which thefe partake in, ( Job 4. the Former and Latter Rain 5 And all theBenefit
j 9. J as alfo by theRefolution of them into thefe : which acrues to us from them, calls for our
InflniteWifdom contrived them by feveral Mix- thankful and cheerful ferving of him.
lures, to give different Forms to them, whence [November 4. 1690.]
proceeds the divers Kinds of them, according to
the Creator's Pleafure.
THESE Ele?nentaries are wont to be distribu-
ted into Imperfectly and Verfeftly mixt Bodies.
1. THOSE of va Imperfect Mixture are
Erft in order of Nature in Creation, be- 2, DERPECTLT mixt Bodies are fuch
caufe God m making of Inconftant Natures pro- I which have the Mixture of the Elements
ceeded from things more Imperfett, to things more chfe & compall in them# In the
moie Perfeti. They are : called Imperfetl not fof they were but tack'd together, but in
as if they were not rerrecr m their Kind } for
they were alfo the Works ofGod,and go
is their Perfection : But their Mixture
firm liable and permanent, but foon made, foon 2£«w£iE^
diflolved, inftable Jude v. 12. Thefe are gene- Lifc . Some haVe onl a Bod others haVe both
rally known by the name of Meteors ; which, a Bod and a SouL And
though not named m the Hiftory of the Creati- rTn INANIMATES,ot things mtboutL\fe%
•?' 7et "? ?^e underft,ood>as theWorkmanlhip are llfuall known by the al 2nd ^m^.
of the Third Day •, made next to the Elements : henfive Name of Minerah . which may be De-
Chap. 2.6. There vxnt up a Mijl from the Earth. fined t:iementariesperjedly mixt, confifing only
e. on the Third Day ^ and now the Firmament oj a Bod The Creatio]1 of thefe is not vouch-
SERMON XXXVU.
He caufetb the Vapour to ofcend^ He makah thc jEarth \ Thefe are Creatures of God, and
made
— --> 1 I 111 l.ll.ll fill
Queifc IX. *Jlf[emhly\ Catechifm. 1 1 7
made alfo to (hew Forth his Glory ; and there- his Heart, and worfhips thefe,advancing them
fore mult have a room allowed them in the a,s high asGod,and feiting them in his Throne,
Creation $ and here it,is moft proper, being of Pfal. t^>. i?. The idols of the heathen are 6//-
things perfectly mixt, of the moft imperfect ver O' Gold, the work of men s hands.
Nature: We have accordingly an Account of [2.] AN lMATES,ot things with Life, are
their Creation and Nature, job 28.beg. Surely fuch things as were Created with both a Body
there is a vein for Silver, and a place for Gold'-, and a. Soul. Life is properly the Adt of the
Iron is taken out of the Earthp Brafs is molten &oul upon the Body 5 Ir therefore confilts in the
out of the Stone. Thefe are God's Subterranean union of thefe two -, Gen. 55. 18. — As her.
Treasures, hidden under ground from the Vul- -foul was in departing, for fie died.- - Life then
tuns Eye, and yet are found out by the fearch confiits in Union, Which Union is made by an
of Men's greedy Defire. A& i for which reafon Life is called an Act,
OF thefe Minerals fome are accouured more which is the Principle of Operation : Here
Watry, viz. l. Metals-, and thefe are either then we may confider fomething in general of
more fW,fuch as Gold and Silver * Thefe are tne Nature of a Soul-, It is a Qiuckning Spirit 7
two adored Metals with which theGod of this affording Nutrition to a thing, an&Scl) ^-Motion
World feduceth Men into Idolatry \ Or more jn icS proper place.
Impure, as Iron, Copper, Tin 8c Lead, which 1. IT is a Spirit : Not Immaterial as feme,
are very ferviceable for the Ufe of Men. 2. for then it wou d be God •, Nor yet are Souls
Mineral Juices, fuch as Brimltone* Ailom,6>V. 0f any Inferiour Being QnintefTential, but £le-
SOME are more Earthy, as, I. Stones-, mentary, made of the more refined Particles
fome whereof are elteemed Precious t, and of them 5 and are therefore called Spirits,
whether for Colour, Rarity ,or curious Compo- 2. A ^jtickning Spirit, Hence we oppofe
fure,are adornized and ufed for Ornament ; Or Quick & Dead • When Soul 8C Body are united,
Common, which lye in the Streets without be- they are faid tobe $uicfa when feparated,D^cf:
ing regarded. 2. Precious kinds of Eartbfuch And the more Spirits, the more Quick.
as Terra Sigillata, Armenia, SCc Thefe were 3. THAT which affords Nutrition to a thing:
at flrit made in the Larth, and its womb was Itufeth the bodilyOrgans fitted theretq,where~
then impregnated, and made fruitful of them, by it attracts thatNourifbrhent which is needed,'
which are continually generated by Influence and makes ufe of it for Prefervation and Aug-
of the Sun, on the Places naturally adapted mentation .• There is a Power in the Creature
for them. to do this, and this difcovers a principle of
U s e 1. HERE alfo the Wifdom V Goodnefs Life.
of God further commend themfeives tons. His 4. IT gives to the Creature Self-Motion in
Wifdom in the various mixing the fame Mat- its proper place : It gives it Self-Motion •, Me-
ter into fo many Forms & Kinds-, fome fo ex- teors are moved, but not by themfeives, but
ceileht, others fo mean •, Wifdom in putting an adventitious Impulfe iLife principally con-
intoeach of thefe a particular Goodnefs, and fifts in Self Motion, Death in the CelTation of
making it tome way or Other ferviceable: Some that Power •, Other things may move when
for Ornament, others for Improvement, and moved, but thefe have an internal Principle of
Utenfils,for theCorhfort ^Convenience of Man? it : And it is in its proper place : Elements move
Some* for the advantage of Commerce •, Others towards their place when out of it, but when
for Medicine : The courfe iron, dull & heavy they come,there they reft; but this is not Life*
Lead, are as necefiary as the purer Gold and but a principle of Gravity & Levity : But
Silver: Pebbles have their fervice not lefs Living things have a Spring ofMotion in their
than JeWels. Wis Goodnefs alfo in laying in proper places ; Which is an Effect & Lifcovery
fo liberally of this Provifion for the Ufe of ofLife.
Man* not meerly for his Necefiity, in fuch NOW Living things may be diftributed ac-
things without which his Life Would be very cording to the Kind of Life which they live 5
uncomfortable* nor meerly for his Convenience, and fo, they are either fuch as have a Simply
in thefe portable Metals by which Traffiek is or fuch as have a Compound Life : An account
rendred more eaiy • but alfo for his Delight, is given of both thefe, Gen. 1.
in pleating their childilhAge With fuch things, J. THOSE with a Simple Life a re firft to be
as when they are come to perfeft Age, they handled- for the Compound Life fuppofeth
will as much defpife, as Men do Children's the Simple, as being made out of it by Corn-
baubles, pofition.
U s e 2. SEE here the different Extern which THINGS that enjoy only a Simple Life are
God & Man put upon thefe things. God would of Two forts.* They are fuch as only have a
not fo much as give them a Name or Mention Vegetative, or only a Motive Life : Of thefe,
in theWorks of Creariort,but palled them over ii VEGET ATlVES are the Firft -.and are
with filence : But Men make their greatelt therefore firft named in the Hiftory, being
pifcourfes about them, either repining at the Created on the Third Day, together with the
Want of them, or boalting themielves intheir Earth, Gen.i. 11,12. and they are of the two
Enjoyment of them, or conrriving how they the more Imperfecl. Thefe are called by the
may compafs them. God laid them low, placed general name of Plants-, and may be defcribed,
them in the Bowels of the Earth, to be trodden fuch things as have only ^Vegetative Life:They~
upon j But Man adores them, fets them up in grow* up of the Earth, that at firft by a Divine
Fiat
i m J® LSuris upon the Que IK JX>
i . 1/ _ ' ' ' ! — 1 — : "- '" -" " ' ■ _ """ " ... . ■ ., .
Fiat brought them forth, and that with aPrin- Food & Delight ; our PreferVation and pWj
eipie of Vegetation in them, Ver. i\.--If/hcfe fanfies : It is God Himfl-lf that made thefe
feed isiw it Jeff. Which Principle is the Vrge- things \ It is His Earth that they grow upon,
tdiive Soul yand in it there are feveral Facul- His Kain that makes" them,' His Sun that nou-
tiesiuitable for this fort of Life : Thereis the rifheth them: The works of Creation and Pro-
Faculty of Nutrition, Attractive, Poteritive, vidence do meet in every Harvef : God's Effl-
Conctetive,F>pulfive;: There are Organs fitted ciency rs at work in Heaven, ■Earth- and Sea
for this Service- the Root,' Body, Bark, &?t. to provide us with our Livelihood y and yet
Hence Atigrrienration & Generation : By the what a irately Magnificei.ee dorh he ufe in pro-
former the Fferrt grows to it's Stature; by the viding to Superfluity • the wild Beafts have a
latter it propagates its Kind. Plant she of Two large Range afforded" them. WhenGcd f-read
forts, -the- Ikrb, and 'the Tree, ver. H. The his 'Hibie on the Earth, heintended; nor to give
Herb is-'aTei'ier arid more tender Plant •, and his Bread by Weight, or Drink by-Meaiure.
hence is of a fhorter Duration, continuing for How then ought we 10 honour God- -with our
the molt part but One Year or Two jand then Subitances ■? And how:umeafonable a thing
either dying altogether, or into the grouud ; isit, that when God is thus providing for his
and comprizeth under it Grafs, Flowers, Corn, Creatures, t'Nev fhould h- taking up' Awns of
and all fuch as we itrictly call Herbs 'or Weeds: Rebellion, and drawing their Swords againft
The Tree is of a more folid fubicanCe,and con- him > Let Sinners think on it and be humbled.;
fequently rriote durable,, and' for the moft part and remember thefe are His Creatures, and
outgrows the former:, and to this Head doth" He can Ita'rve you when He will : And if you
belong Shrubs of all forts 5 And Trees whe- abufe thefe *ii;ngs unto Luxury, they will but
ther for the Nourifhment of Man, or for the feed you as Ox-n againft rhe Slaughter.
Nourishment of Beaits, or whether fuch-Ufes 2 NOW'lec us confder xhote Animatt's that
■as are ferviceable for theNourifhment of Man- have'a Simp'e Motive Lite ; Sc rhofe are called
kind, Building, Fire, &c. And upon this Shelf by the general name of Light s,Gnn.t.\$. Lighrs
■of plants, God hath fet the greateft parr of are Animates, endowed with a Locomotive Life,
the Furniture of this lower World. 1. THEY are Animates, or Living things,
U s f t. HOW much of God we have Hereto confirming of a Body and-Soul. Philofophers
contemplate. Every Spire of Grafs fets God be- have been aftonifhed at th'eir fwiftMotion^and
fore us -.Upon the Earthly Carpet is fet the* hence fuppdfed them to be fixt unto their Orbs,
Wondrous Glory of God: Somethings have only and moved by Intelligences ; as if Infinite
a Being, and they fay that he is\ Others have Power and Wifdom could not put into them a
Life, and they proclaim that tie is the Living Power ofr Self Motion, as well as Create ano*
God, yea a mighty Fountain of Life, there be- ther Power to move:them : But that they are
ing fo many forts of Living Beings, and fo Living Beings appears,- partly by their Order
many Millions of every fort, that derive their of Creation •, they were made among Xiving
Life from Him. And how admirable is His Creatures ; and how immethodical a conceit
"Wifdom in Framing of thefe things, as well as" is it, that God fhould fir ft- begin to "Create one
his Power in Producing of them: The Earth fort of Animates, and then after that to return
had not brought forth one Blade of Grafs, had to make another fort ofInanimatcs> Partly from
Be not impregnated it by his Word ; He made" the Nature of their Motion, which, is continu-
theie at firit,and (till caufetbtbe Grafs to grow, al ; which proves a conlt.ant Spring of Action
Pfal. I47. 8- He keeps the Wheels of Nature natural to them •, for violent Motions are not
itill a going •' Hof. 2. 21,22. — / mill bear, faitb permanent and regular: It was the Wifdom
the Lord, 1 '-tot II bear the heavens, and they jhall of the Creator to fit every thing for its End
hear the earth, And the earth flail bear the corn, and Ufe •, and that was by putting into it a
'and the voine,& the oyl,lS> they Jhall hear J ezreeL Nature fuitable to its Operation, and thofe
Hence they are called His, Ver. 9. --yJfy corn, were for Motion and Revolution \ andas it is
"-viy wine, — my wool, and my flax — . And continual, fo it is regular : The Sun knows it's
there are moreMyfteries of Wifdom in the molt rifing -, and every Star keeps his place accord*
defpicable Plant, than human Wifdom can dive ing to the Law of Creation,
into : Who can contemplate all the Wonders 2. THEY have a Locomotive Life. That
ofGeneration:,Growth and Perfection of Plants, Self Motion is Life, or an Indication of it, we
without Wonder ? What admiration is to be have already heard 5 Such do thefe exert, this
had in obferving the Variety of Colours, fra- is the manner of their Living. Here obferve,
grant Odours in Flowers^ the neat Fafhion and r. THE Subjett LJ ace they move in, is the
party couloured Bravery in them, excelling Element of Fire : Said to move in the Expance,
Solomon in all his Glory ? And there is never Ver.t^. by a Metonymy of the Adjunct, the Fir-
an One of them but Hands and laughs at Men mament being next : There are but Three Hea-
and Women, who arc at fo much colt to trigg vens^ the Third is above thern : They, move
fcp rhemfelves, and are at laft out fhone by one not in the loweft, for then they would only
poor Flower, that is in the Morning and wi- difFufe Air by their Motion j whereas their
thers before Night. Beams are Fiery, as appears partly by their
Use 2. WHAT ca ufe hath Man then to Light, partly by their Heat.
acknowledge God's Beneficence, in providing for 2. THEIR Formal Spirit or Srul, being Mo-
ijjmfuchf&rts of Creatures. Here we have our tiveidoth'^<trtic/^atfojIiirf,\vh\Qh is inoit Atlroei
and
Queft. IX.
nJ jfembly's Citecbifm.
IIC?
and hence they have their Agility, and a fup-
ply of Fiery Spirits to continue their Life and
Motion : Here then they iwim as Fifties in the
Sea,or fly as Birds in the Air, moving in their
feveral Stations, as in their own Element :
Hence called Stars a] Heaven, Gen. 22. 17.
?. THEIR Material Subtlance is of the Four
Elements, tho' Fire be Predominant. They are,
or belong to the Earth, mentioned Yer. 1. i. e.
The Firft Matter, which was Firft formed in.
to Elements, and then into Elementaries, a-
mong which they are placed in the Order of
Creation: And they have a Circular Motion
alottedthem. The End or Ufes of them are
fuch as thefe :
1. TO Divide the Day & Night-. The Light
did it in the Three flrlt Days, hut it was now
itampt upon thefe Bodies as their defigned Of-
fice to the Worlds End -, and they do it by le-
perating the Light and Darknefs in their dif-
tintt Way and End.
2. ^O give Light upon the Earth : And for
this Reafon, they have their Names,Lights -, as
being Light Kecpers,3iX)d. Light Carriers : All of
them do more or lefs Illuminate, tho' prin-
cipally the Sun.
3. TO be for Stgns & Seafons, Days & Tears :
For Signs, Prognoiti eating feveral Natural Ef-
fects, likely to enfue. Seafons, i.e. feveral
Times of the Year, made by theMotion of the
Sun efpecially, tho' influenced by other Con-
ttellations -, fob 38. 31, 32, 33. Days, by the
Accefsand Recefs of Light and Darknefs -, yea
by the Revolution or Periodical Circle of the
Sun finifhing his Courfe, and coming into the
fame Point, which conftitutes a Tear.
LIGHTS are either the Great Lights, or
the Stars 5 i. e Some give more Light, and
fome give lefs : The Great are the Sun and the
Moon^ The former appointed to Rule the Day,
and the latter to Rule the Night -, /. e. by (hi-
ring on the Earth to denominate thefe, for as
long as the Sun fhineson the Horizon, it daz-
zles the Light of the Moon and Stars : The
other, viz. the Stars, help to Rule the Night
together with the Moon, affording fome Light
to the Earth, when the Sun doth not appear.
Use. LET us here alfo make a ftand, and
give God /foGA?ry of this Part of his Workman-
fhip : The Heavens declare abundance of the
Glory of God : Thefe glorious Lights difcover
many Beams of His Divine Excellency : Here
is Infinite Wifdom in Framing, and fetting in
Order all theArmies of Stars-, which tho' there
be fuch a Multitudinous Hoft of them, are yet
Mar (hailed in their feveral Conftellations, ob-
ferve their Order and Motion,go theirCircuit,
return in their Courfes, and break not their
Ranks : Here is a Bright Ray of Divine Power
in making fo many, and fo great Bodies, many
bigger, few lefler, than the Earth •, which
itrongly move through the Fiery Region con-
tinually. The Activity of His Being fhines
through the nimble Agility of thefe, in their
Diurnal Motion -,the Fixed Stars being recko-
ned to move Forty two Million Miles in an
Hours fpace. Divine Goodnefs is Radiant, in
hanging up thefe Lights in Heaven, fo Be-
lpangling the Roof of the Dwelling, to give
us Light, to help us with Influences to ferve
ns for our Good. Obey we Him, whom Sun
and Moon obey :Beat HisCommand,whoCom-
mands and the Sun rifeth not, if c. Job 9. 7,-.lc,
[December 2. 1690.]
SERMON XXXV1IL
11 T.T A V IN G confidered of the Creation
JTl of fuch Living Creatures as have a
Simple Life •, it follows to take a view of therm
that Live a Compound Life : And here
C 1. ] IN General, Things with a Compound
Life are things which, befide the forementi-
oned Vegetative zndMotive Life, do alfo Live a
Life ofSenfe. Here Two things,
1. THEY Live both the former Lives .* They
meet together in them, whereas they are alone
in the other 5 and this is one Reafon why they
are faid to have a Compound Life,
1 .THEY have the Life of Vegetation. Stars
do not grow, but Senfitive Creatures do : They
encreale in a way of Life: They receive Ncu-
rifhment by Organs fitted in them for Vegeta-
tion, and animated by Vita) Spirits : Hence
they are the Subjects of Nutrition, Alteration,
Augmentation -, by Vertue whereof they arrive
at their defigned Stature.
2. THEY have the Life of Motion: Plants
move not out of their own Place to feek for
Nourifhment, being fixed, and have it where
they ftand •, But thefe move up and down and
feek for their Nutrition -, They go from Place
to Place to get their Food where they can
find it.
2. THEY have a Third fort of Life fuper-
added,viz. a Life of Senfe : Whether they have
fo many diftinct Souls in them, as they have
Kinds of Life, or whether they perform all
thefe Fundionp, by one and the fame Soul ;
let Philofophers difpute. The Soul confidered
as Senfitive is nothing eife but a Sen fib le Spi-
rit, by which our Nature perceives fenfible
Objects, by it's Bodily Organs, which other
Creatures do not. In the Senfation of the
Creature, there are Two things, which will
come under confideration, viz. 1. The Objetf.
2. The Faculty, together with its acting on the
Ob Jeff.
1. THE Objetf. There mult be an Object for
them^ for the Aft of the Senfes terminates
on fomething without them : It is fomething
which is presented before them, for them to
Aft upon, which Object meets with ihe Senfi-
tive Spirit in the Organ, by which the Objedt
is reprefented unto, and made pre fent with it.
2.THE Facultie s orSenfes are according unto
their Internal or External Operation, of Two
forts, viz. Inward or Outward Senfes.
(i.)THE Inward Senfes are made by the In-
ternal Operation of the fenfible Spirits •, whe-
ther on the Brain or on the Heart : Thefe are
THt;
1.
i z o LcStares upon the Quelh IX-
i. Ttt'E Imagination or the Fancy | which THESE arc called by the General Name of
takes in the Images of things, and receives the Animals, but herein they differ $ Brutes live no
Impreilioii of them, as they are brought in by higher a Life than what is Sensitive, but Man
the Outward Senfe§ : It is as it were the Porter, hath higher Faculties ; Brutes werefirft made,
which takes in the Species oF things, as they being for the life of Man, and it is fit the Tene-
are offered. unto ft. ment fhould be ftock'd,before the Landlord come
2. THE Cogitation • which lays'together ahd into it. Of Brutes, fbme were more ImperjeU ;
compofeth the Things which are ptcferited unto and thefe were made on the Fifth day, Gen. 1. 20,
the Fancy, whereby the Senfitive Creature as it Hfc. Thefe were of Two Sorts, 'Fijhes & Fozv/s ,
were, doth conclude Senfibly •, and accordingly the former were made to live in the\Vater,where
either embraceth, or avoids the Object : And by there are innumerable, and the Leviathan is the
this the Creature is capable of forming other Glory of them all \ the latter to fly in the Air,
Objects ; from whence Seniitive Creatures are of which alio there are many Sorts, and all thefe
capable of Dreaming, which is nothing but the for the Benefit of Man : Others were more Fer-
working of the Cogitation. . fett,an,b\ were created on the Fifth day ; they are
3. THE Memory •, whereby the Creature is called by the General Name of Beafis -, f0me of
able to lay up, what Cogitation hath laid toge- them are Wild, ranging in the Woods, and In-
ther •, and to bring them together again unto tractable $ others Tradable and Tame, and eafy
the Fancy, when theire isoccafion : And by this to b^ ruled.
the Senfible Creature, having formerly feen an THESE are Preparatory Works of Creation,
Object and obferved it, knows it upon Sight a1 made ready lor the Entertainment of Man, who
great while after. is next to be treated of.
4. THE Affettionss which are nothing elfe Use,i. SEE here a World of Divine Wif-
but the Reflection of Cogitation upon theHeart, dom mining through thofe Senfitive Creatures .
by which it is moved according to the Impreifi- appearing in,
on it had there made : And by Vertue hereof are I. THE Comely Scituation & Proportion of all
Senfitive Beings varioufly affected with Love, their Organs for the bell Advantage fox their
Hatred, Fear, Defire, Uc. And thefe appear in Operations,
forhe of them unto Admiration. 2. THE Wondrous Harmony between the Sen-
(2.) THE Outward Senfes are reckoned to be fes and their Objects.
Tivejn which there is an External Operation of 3- THE Capacitating the Spirits of tL/emeyts,
the Senfitive Spirits : And thefe are, in living Creatures, to put forth fuch excellent
i. TOUCH I NG j and this is the molt ne- Operations
celTary Senfe of all, n«t only for the well Being, 4* THE Placing of all thefe fo tfojely infomg
but alfo for the Abfolute Being of the Creature: Bodies, fo Small, and of fo little Dimensions.
This Senfc is defufed through the whole Body, Use, 2. SEE here and acknowledge the
and helps it to difcern or perceive the things iri Goodnefs of God.
thofe Qualities that may be felt : Thelofs of this 1. IN Providing fuch Creatures for our Ufe
is the Death of the Subject. and Service : All of them proclaim his Bounty
2. T AST I A G; which the Philofophers call and call for our Thankfulnefs.
a Kind of Seeing : The Tongue is the Organ, its 2. IN the Contemplation of our Bodies, there is*
Object is Savour,itsUfe is to diftinguifh of Meats, Goodnefs in every Member & Faculty, in Place-
and Drinks, and is very Serviceable, both for ing of them, and fitting of them for their Ufe,
Safety and Delight. Pfal. 1 3 9. 1 4. / will praife thee, for I am fearfully
3. SMELLING; whofeOrgan is theJsTofe, and wonderfully made. ' ,
its Object Odours,and is Servicable unto the Pre- Us e, 3. SEE the Vanity of tbofe thai lay all
ferving of the Creature from Infections, and to out upon their Bodies : This is to be a Slave to
refrelh the Brain. Senfe,afid to live a Life of Brutes ; which is be-
4. HEARING i It hath the Ears foritsOr- rieath a Man.
gan, Sounds for its Object, the Air the Medium -; Use, 4. HERE is a Lcjfoh again ft Cruelty to
a noble Senfe, ahd is therefore called a Senfe of Senfitive Creatures : They are our fellow Crea-
Difcipline. tures, and as to bodily Compofure and Senfitive
5;. S KEING; which is fcitllate in the Eyes -, Life, they ftand in the fame Order with us : It
having Colours for its Object, Sight for the Me- is God's Goodnefs hath given us the Ufe of them j
dium •, and a Senfe of great Utility, and Comfort it is our Sin, to be Cruel unto them ; that is not
to the Creature ; The want of it makes a perpe- an Ufe but Abufe of them.
tual Night. THUS have we feen the Creator putting of this
THERE are, befides thefe, other things ivhich lower World,ofInconftantNatures,into aMeetnefs
fcelorig unto the Senfitive Soul in thefe Beings : to be anHabitation for fomeNoblei Being than was
Sleip, which binds up' the External Senfes from yet made ; There fti 11 wanted One Sort, which
Acting : And Hunger ahd Thirft, being an Im- fhould rent it of God, & pay Him the Tribute of
preflion oh the Senfes through want of Nutri- Glory for it : Who therefore,(together with aLife
ment: But I pafs them over. Thefe are fome ofSenfe,by which he mightConverfeamongMen,
of the Wonders of Cteation In this Soft of Beings : and ufe thefe things, ) mm*, have a more Noble
But, Life, for the enabling of him for the Improve-
Q2.] I N Particular, Senfitive Creatures are of ment of all jn the Actual Service of God : And
Two Sorts, Brutes, or Man, which doth withal tho' his Creation belongs unto the Six Days, yet
live a rftore noble Life, as we may hear, it
Queft. IX.
_ —
., - , - -
tzJjftmbiys Gtevhifm.
in
it deferves a peculiar and diftinct Remark to be Natural Worfhip, or, the Natural Service of the
made on it. Hence it comes under another Creature, which it can't fail in : And it obtains
this End, both,
made
^ueflion.
I. BY the fhining ImpreJJions of the Glorious
Tower and Gcodntfs of God, which it bears upon
it : It carries upon it the Seal & Stamp of Divine
Omnipotency and Bounty : It hath not CafaSs,
BUT there remains One Thing more in this
Anfwer, which relates alfo unto the next. Hence,
Eighthly, WE have the Quality in which all
things were Created : All very Good. This we
haveaflerted in Gen.i. And that not only at the but Gods Superscription upon it, Ffal.j 9.1. This
Fnd of each Days work, but after all was done : is the Declaration which it makes 5 It is as it
Where we have God brought in, taking a View were a written and engraven Encomium of the
of the Whole, in every Part, and altogether and great Architect
eivine the Verdict upon it, v. ult. And God J aw 2. IN that it hence affords unto us Matter^ and
" ' » .-i iA-« :* „», Occafion oj enquiring ajter the Knowledge of God ;
which it doth by bearing fome Footfteps of his
Glory on it, Act. 17.27. That they Jhould fee k the
Lord, — j eel ajter him, and find him, though he be
:ery thing that he had made, and behold it was
very good.
HERE then Obferve in General,
, THE Goodnefs of the Creature is, its Apt-
mis V Fttnefs for its End iff Vfe, which they riot far from everyone oj us. Rom.i.2o.For the
■ J . . _ J * j_, . _ . --1-1 /- _ i«7iimi// *hi >7(T r n+ hint Trnitl the rv»^*ir,n ni +H/»
mould ferve unto. That which is Ufelefs cannot
be faid to be Good : for the goodnefs of a Thing
is the refpect it bears unto its End, and when we
fay it is Good, we muft be able to fay for what,
or elfe we fay nothing at all. God, who aimed
at an End in making all things, could not but
propound fomething in the feveral Beings that
he made. He were not a wife Agent,that mould
lofe his Skill, and Time, in making a Trifle.
2. GOD fitted ah things j or the End He de-
tnvifible things ofhimjrom the creation of the
world are clearlyjeen,being und'erjlood by the things:
that are made, even his eternal power (J? Godhead,'
fo that they &rc without excufe : TheHeathen could
acknowledge, that he could difcern fomething of
God in every Herb, and Pile of Grafs,that grew
in the Field : the Natures of Things, curioufly
fought out, enforced very Ethnicks to acknow-
ledge and adore a Deity.
3. IN that they Serve as Encouragements unto
Men,\n the active Serving & Glorifying of God %
being' for the Suftentation and Comfort of our
figncd them to. For this Fitnefs is the very Form
of the Goodnefs of a Creature : He gave them a
Nature prompt to their Work : He doth not re- Llves' jlf T m% llve u"to ^ Pra!fe> J Cor'
nnirpRrirlr nf them & denvSrr* w , Hp Gtt+A tW 1°' V ' Whether ye Eat or Drink, or whatever ye
do, do all to the Glory of <Jod. 1 Tim. 4. 3, 4.'
quireBrick of them Be denyStraw : He fitted them,
by leaving an Imprelhon on their Natures an- % » n
fwerable to the Laws of Nature, which he laid Evfr 7 Cre.atufe °fG°d "J0?-**? cre""{ b> £'*»
upon them, to be guided by > fo that the Law to be received nithTbankmvtnv. So that when
which was their Rule, and their Natural Confti- ^an ^rves God with Chearfulnefs then do the
Creatures chearfully ferve him,and fo attain their
tution* anfwered one the other exactly : He. fui-
ted their Qualities for their Operations ', fo that
we may read in the Nature of their Being, what
is the Law or Rule of their Being & Operation -,
and therefore hence do Naturalifts deduce the
Rules of Phylofophy, fo far as their Bleared-
Eyes can difcern them in the things.
3. THIS iJfefulnefs of the Creature comes
under a double Confideration.
1. G EN ER A L or Univerfal -, and that is
in the Ordination of one thing with another, fo
that all tend unto the Perfection of the whole,
and the mining Glory of God, Ffal. 148. For as
the Second Being is from, fo for the Firft -, and
all things Joyntly, as they were made, were fit-
ted to keep Tune in the Praifing of God.
End, and Advance the Glory of God.
Use, 1. SEE here, the Vanity under which
the Creation groans, was not from the Creation 5
it was then very Good. Goodnefs & Vanity are
Direct Contraries : and this tells what an horri-
ble Deformity the Sin of Man hath brought up-
on the World : When therefore we fee all things
out of frame, remember it is not from the Un-
skilfulnefs of the Workman, but the Corifuflont
which Sin hath hurled upon the Works,that the
curious Inftrument is fo difordered -, which hath
broken fome, and difplaced other of the Wheels
of it, whereby it is now full ofConfufion : And
let it help to make Sin vile, & odious unto us.
Use, 2. SEE here, how poor a Plea that will
2. P AR T.ICUL A R j which is the fpecial be **"b<r.day> tof*h} wo?% ha™ Ser™d G<
Operation whereby every Kind of Being,& every andJ c0lM ""'J* ls, tr"e f?lle1n ¥a» *j becnome
Individual in every Kind,were fitted to Serve to a? l^Tu^ ° ?^° ,' ^ ™ ^H ^
the great and laft End, according unto its fingu- of hls ?n\ the G,lory °f <^d : A?1utT,th^ fault 1S
lar Nature 8c Place it is fet in, in the Creation : n(* *? £? charged upon God : All the Creatures,
Which Service is double » Alhve 8c FaJJive. and fo ^"7™ mfe J? 7 g°°d : ^^
(1.; ACTIVE, The Service of Angels and ca.T °Ut °f th% ufv ha"d^y vertuewhere-
Men, who were fitted for being Active Inftru- of t V we/e &*?* {.or hls Service. If Man be
merits in Serving of God, their Maker, and in now ^P?^ « ^s becf & ^ ^ befool d a-
their Natures capacitated for the Difcharge of wa7 ^ Stock, and made himfelf a Bankrupt:
this High and Glorious Service. ^hl£h ls & far from ex?ufI"§ him f ^ do™§
(2.) PASSIVE; whereby other Creatures theDaty he was a ppomted to, as that it adds
were fitted by way of Paifive Refleajon to exhi- unto hls Guilt' and he mufl be called to an Ac'
bit and declare His Praife, Pfal. 19. if 1
The Hea-
vens declare the glory of God : and the firmament
jhiwetb his handy- work. Which we may call,
count for it at the laft.
C December
3c. 1 6 0 o. 3
R
S E R
k imi i- i iiV hi ii ii iii< i in in i
111
LSures upon the Qiitit. X.
SERMON xxxix.
Question X. his fpecial Nature ; He made him a Reafonable
living Creature. He is a Creature,and fohe par-
4$§,$\& 0 W did GOD Create Man $ takes with the common Kind with all Second Be-
*? H ^ ' *n§s : He is a Living Creature, and hereby he
jfi!^«*>^ ANSWER. comes neareft to things that have Life7 and ha-
^%%?§8> ving in him a Principle of Vegetation, Motion,
GOD Created Man, Male and Female, *j*^» ^herf n ?od's„ Wif?°'-n & Go?lnefs
r ... T • TA t j o- i to the other Creatures appeared in providing a
after His own Image, in Knowledge, Righ- fuitable Governour t0 fetover them, and giving
teoufnefs, and Holinefs, with Dominion tnem a King of their own Kind : But then he is
over the Creatures. a -Reaf enable Creature, & herein he differs from,
and excels the Reft, and doth more nearly re-
WE have,in the former Head,obferved how femble the Life of God •, for according to our
the lower World was furnifhed, with all manner of conceiving, God lives a Life of Rea-
dings fuitable to make it a fitting Place of Ha- fbn : He therefore often calls himfelf a Man, in
bitation, to entertain fome more noble Being •, Scripture, becaufe He deals with Man in a Rea-
who might receive Homage and Tribute from fonable way : And Angels are called Men, be-
other Creatures, and actually return it unto % the caufe they have a Life of Reafon. Now Man
Glory of his and their Creator. In the next was made a Reafonable Creature,
and laft Place therefore follows the Creation of i. BECAUSE he had not been otherwije capa-
Man \ who as to his Bodily and Senfible part, b'.e oj the Image oj God : For that fhines forth
participates in the fame Genus with his fellow only in Rational Beings : other Creatures have
Animals, being a living Creature with a Com- a Shadow of the Divine Perfection on them, by
pound Life *, but as to his better part is an Im- an ImpreiTion on them, which they paffively re-
mortal Subftance, and Akin to the Inhabitants of ceive •, and not the Image which they are Inca-
the other World And fince there was a Counfel pable of, which afterward appears,
called at his making, itdeferves a fpecial & par- 2. BECAUSE otherwifefo? could nut have been
ticular Remark to be made on it. For a more a J uit able Ruler over his fellovc Creatures. Go-
full and diftinct difcorery of this Piece of Gods vernment requires Wifdom & Difcretion : Here-
"Workmanfhip, thefe things may be confidered. by it is that Man is capable of guiding themac-
i. The Thing Created, (i) In its fpecial Na- cording to the'Rules of right Reafon : By this he
ture. (2) In its EiTential conftitutihg Parts. is Wifer than they are, Job 35.11. he make h its
2. The Time and Order of his Creation. 3. The wifer than the Fowls of Heaven : Abk to difcern
Different Sex in which Man was Created. 4.The their Ends & Ufes,& accordingly improve them
Adjunct Perfection. j.His Prerogative. 6.His End. ferviceably, to the Glory of God, and his own
I, THE Thing Created •,' in which there are Comfort.
Two things to be confidered,both included in the Use, i. THIS calls for Homage & Submijjion
Anfvoer. from Man unto God. The Rule of Creation de-
(1) IT'S Special Nature ^ God Created Man, mands his Obedience: Remember that any time
i. e. He made him a Man. It points us unto the you Commit any Sin, you rife up againft your
Species or Kind of Being $ and this is that where- Creator : Remember Man, thou didft not make
by God made him a Reafonable Living Crea- thy felf,and therefore that thou art not thine own
ture : In which Defcription we may obferve, Lord & Mafter : thy Tongue, Hands, & Heart
1. THE Author from whom he hath his Being, are none of thine own,and therefore thou oughteft
viz. GOD- He did not give Being unto him- not to live as thou lifteft : Quicken thy dull
felf ; but the fame hand that made all the other Heart unto Duty by this •, I recede my whole
Creatures, made this laft Creature too : he owes Being from God, and therefore why ihould I not
his Being unto the fame Original, Job 3 ?. 10. be wholly for Him ?
God my Maker. Pfal. i©o. 3. // is he that made Use, 2. SEE what an Excellent Being Man
us. Acts 17.26. He hath made of one Blood all vcas as he came out of the Hands of his Creator.
Nations of Men. He muft be a rare piece of Workmanfhip, about
2. THE Manner of his Making •, and, whofe making God mould call a Counfel & en-
1. IN Refpeft to God that made him: It is ter into Deliberation : God made all things in
otherwife introduced in theHiftory, than the wondrous Wifdom 5 but here was a Refultof al!
Creation of any other Being : Concerning others God'sCreatingWifdom gathered together inOne :
it is only faid, Let them be, and it was fo j but as There were many Beams of His Wifdom,Power
to Man, God doth as it were confult in himfelf and Goodnefs fcattered among other Creatures ;
about making of him : there is a Divine Delibe- here they are all contracted in this little Model'.
ration how or in what manner to make himfien. Look into the Third Heaven, and you mav fee
1. 26. Let us make Man. It is fpoken after the an Inhabitant of that Place dwelling in an Houfe
manner of Men, but it tells us, That there was of Clay : look into the lower World, and you may
fomething peculiar in and about this Creature to fee the Four Elements comprized in his Bodily
be remarked. Frame 5 the Life of Plants in his Vegetative,
2. IN Ref-pefl unto Man that was made, viz. Stars in his Motive Soul.Brutesin his Senfitive,
Queft. X. oJfemWs Citechifm. 123
cyc> 5ee how curioudy and wonderfully he is fuitcd to perform the Devices of the Sour,
'made : And have a care of fpoiling the Frame wherewith many Works are wrought,and Man
that was fo exquifitely Compofed, of undo- is enabled to provide for his own Supply .-
In? that Creature which God would not make And here are the Feet which carry the Body-
wfthouc Confutation, according to the Direftion of the Soul . anct
(2.) HIS BJfential constituting Farts of there are but 7W,becaufe Man was made to go»
thole things which go in to make and deno- upright, and move Heaven ward? in all his
urinate him fuch a Being $ and they are his Operations.- And all thefe Organs were mads
Body and his Soul. Thefe may be called his to be at the Command and under the Govern-)
Confidence, becaufe they did confilt, or ftand ment of the Nobler Part which follows,,
together,- in his Creation. Would we know [2.] THE Soul is another conftitu.ting Part:'
how God made Man, the Anfwer is, Gen. 2.7. in Man, being an Immortal Spirit of Life, en-
The LordGod fcrmedMan of theDufl ej the ground, dowed with the Faculties of Underftanding sc.
and breathed into his Noflrils the breath*}' Life, Will, by Vsrtue whereof, Man is a Caufe°b/.
and Man beams a living Soul. We may take a Counfel. Here obferve,
fhorr view of each. 1. IT is the other Conflicting Tart in Man/
' 1/] THE Body is a conltitutihg Part of Man confifts of Soul and Body 5 where either.
Man, made of the Elements, and fitted with is wanting, it is not an entire Man.
fuitable Organs for the Operations of the Ilea- 2. IT is a Spirit 0} Lfe. Job 32.8. There /V
fonableSou1. a Spirit in Man, and the inspiration of the Al-
1. IT is a CcnjtitutingFart \ it is EfTential ?nrghty,givethhim underflanding. It hath leaft
and'lntegral in hirn: The Soul doth not make Mat tir and moft Form: It is Materiated, or
die Man, without a Body joined unto it 5 but elfe it would not ftand feperated without a
both thefe in Union constitute the Man : The Miracle : There is no pure^ftf or Form ftand ing
Body, though not fo noble apart, yet is as alone, that being a Property Incommunicable of
abfolutely neccifary to his Being as the Soul, the Firft Being. It hath the Properties of a
2. IT was made 0} the Elements 5 and fo agrees Spir/t in it .\ It is molt Active • it has a kind of
with the Bodies of other Creatures. Gen. 2. 7. Ubiquity* it is from one end of the Earth to a-
-Of theDufl--. A Synechdoche. The Spirit of mother irt a little Time •, it is never out o£
God ufeth thePhrafe, Duft, to (hew unto Man Action ; it Sleeps not in or with the Body 5
his mean Original -, bur the Four Humours in that is at Work when the Senfes are bound up ^
his Body, fhew the Elemental Conflitution of it is of wondrous Strength •, Men can kill the
his Body. Body, but not annihilate the Soul.
3. IT was fitted with Organs fuitable Jor the 3. IT is an Immortal Spirit. Man by reafori
Operations of the Reafonable Soul. It was there- of it, is called a Living Soul, Gen. 2. 7. i. e.
fore curioufly contrived for this Purpofe, Ffal. Immortal. There was no pre-exifting Matter
139.14,15. We have before taken notice of of which it was made, being made immedk
thefe Organs, as fuited for Senfation-, and ately out of Nothing : There was no Time in
iherefore need not make a particular Account which the Nature and Form ftood feperable.
of them, only as they are the fuitable Inftm- It is void of contraryQualities : The Mortality
n>ents of Reafon, for which End they are a- bfthe Creature arifeth frbm the Mixture of
dapted for the Functions of this moft excel- its Matter, the contrary Elements main-
knt Soul. Here then is the Head, the Chief taining a War in the Body, which tends
and more Noble Parr, being the Principal. Seat to Diflolution > there are no fuch in the Soul,
of the RatipnalSoul* where alfo are placed the It hath therefore in it, a natural Apprehen-
Inward Senfes, and accordingly the Brain is fion of, and Defire after Immortality : Brutes
divided into fo many Cells, or leveral Rooms, have no fuch Thoughts, nor do they fee be-
which are as it were fo many Shops, in which yond Time ; but Man grafps after Eternity :
the Inward Senfes do work : Here alfo are all Hence fome Souls gain apparent Strength un-
the Organs of the External Senfes except dor the fenfible Dangers of the Body \ 2 Cor.
Touching^ which is all over the Body : This 4- 16*. Tho' our outward man periflj, yet the in.
is the Work-houfe Of the Underflanding, and ner man is renewed day by day. And the Scrip-
the Throne of Reafon : Here is the Face vvhich tute gives us a Clear Teltimony for this, 'Exod.
is full of Majefty, and puts an awe upon other 3. *5- compar'd with, Matth. 32. 32. God is
Creatures, a Principal diftingufher of Men, not the God aj the Dead,but of the Living. 1 Pet.
whereby one is known from another-, and here- 3. 19. The Spirits in Prifon. Eccl. 12. 7. The
in appears the curious Wifdom of God, in gi- Spirit fhall return to God that gave it.
ving every one a di ft haft Face, that among fo 4. IT is endowed with the Faculties 0} XJn-
rnany Millions there is not Two in all Points derflanding and Will. It hath an Vnderftand
alike, but eafily diftinguifhable : Here are the ing, which Brutes have not, by vertue where-
Eyes, the Soul's Looking-Glaffes, to take in of it is able to Read the Book of the Creature,
Vifible Objects, and to turn every way; Here to fee into the Nature of things, to difcern
are the Ears, by which we receive Discipline, the Beams of Divine Wifdom ihining in the
taking the Word of God, and Means of Faith : Frame of the World,and treafure up theKnow-
Herc is the Heart, which is the Se'at of the ledge of it within it felf : By this alfo it cari
Affections, and by which the Will doth exert invent curious Works,having a framing as well
illicit Anions ; Here are the itynds, Organs as difcerning Wifdom Ex*m, 31. begin. It ci *
R 2 got
-—
SERMON XL.
i 24 LeBtires upon the Queft. X*
govern Inferiour Creatures with Difcretion^Jjw. take up fatisfled, or reft contented, till you
3.3,4. It is able to reflect upon it felf, and have fecured vour Souls under the Wings 1 of
read its own Knowledge. 1 Cor. 2. 1 1. It can CHRIST, and thereby laid in for them an Iter-
communicate thatKnowledge it hath unto others : nal Portion,fit for Immortal Souls to Live upon
And that which is its beft Advantage is, that it when all the things of Time fhall come unto an
is capable of knowing God to Eternal Life. It End.
hath alfo a Will, whereby it is able to chufe or r t *
refufe what it apprehends to be Good or Evil i |JANtrAR^27. 1690. J
This Faculty can fet all the Powers of Soul and 1
Body on work 5 it can determine concerning the
A61:s of them all at its Pleafure : It hath the
higheft Objedr, viz. Goodne/s it felf,and the beft
Rule, viz. Divinity.
5. BY this Soul Man becomes bCaufe by II. HP HE Time Iff Order of Man's Creation,
Counfel. Man can both propound to himfelf his J_ After God had made an End of Crea-
own End, and make choice of the Means or Way ting all other Kinds of beings, He laft of all
leading unto it : He can deliberate with him- made Man 5 God finimed His Six Days Works
felf about thefe things, and take that which likes by Creating this Creature : There is a great
himfelf,and leave that which is not grateful unto deal of Wifdom and Goodnefs of God mines
him : None can either compel or hinder him in forth in the Order of the Creation : Now there
hisChoice,but he can follow theDiclates of his own are Two Reafons why Matt* was made Lufl,
Understanding : From whence it follows,thatall L BECAUSE the World was to be His Tcnc-
his humane Actions are Voluntary & Deliberate, merit and He the Landlord ; and the Creatures
Use i. FROM the_ Confideration of our were to ferve Him. Though all things were
Bodies, in refpecl of their Original, we may ga- made ultimately for the Glory of God •, yet in
ther matter of Self- Abafement. This God laid the Order of their Being, there was a Subordina-
as an humbling thought upon Adam, Gen. 3.19. tionofthem, and they were to ferve God, iri
--Duft thou art, and unto Duflfhalt thou return, ferving of Man. The very Angels of Light
Think of this, and be Proud if thou canft : When were not wholly exempted from this Employ-
Bodily Excellencies are ready to puff you up,and ment: Heb. r. 14. Tfov mtnifler to the heirs
you admire your felves for your Comely Fea- offalvatton. This therefore is not improbably
tures, exquifite Proportion, Strength, tJc. look fuppofed to be the Trfal upon which Apoftate
down to the Ground, and remember from thence Angels fell from their Stations. The Earth was
thou wert taken, and what hath Duft and Allies for him to dwell in A while, and Heaven for his
to vaunt it felf of. Let it mow all fuch thek bternal Abode : The feveral Creatures were for
unaccountable Vanity, who lay out their Time, his Comfort and Delight : God therefore prepa-
Pains and Goft to Adorn and Gild over a Lump red and furniihed all for his welcome Enter-
ef Mudd and Clay, and to help to Cure us of tainment ; every thing was made ready for his
this Folly. Ccming : So that when he was made, he found
Use 2. FROM the Contemplation of ourSW, an Habitation every way furniihed & fitted for
1. THINK not that you have Provided fuffi- his Entertainment ^ and all this to lay him under
ciently for Tour-* felves, or thofe that Depend on the moft forceable Obligation to ferve his Muni-
you, tchen you have laid in only for the Outward ficent Creator. See that, Pfal. 8. 4, &c.
Man. Remember there is a Soul, a more Noble 2. BECAUSE Man was made next lyf of God
and Excellent Part, which muft alfo be cared and his Service, and to employ the other Crea-
tor, and muft alfo have a Supply laid in for it, tures in it. There was no other fort of Being
or it will Perifh. Think of the fblemn Caution made after him, to mew, that he was made for
given by our Saviour in that reipecl;, Matth. 16. no other Created Being. The Creature is to
26. What is a Man profited, if he fhall gain the look forward ; and there was nothing ftood be-
vibsle world, and lofe his own Soul. tween Man and God, to give him to underftand,
2. BE exhorted to carry it in your whole De- that nothing mould intercept his Heart, but that
portment,as thofe who have Immortal Souls. Blefs he ought to make God his immediate End -, And
God for them : Acknowledge his wondrous Fa- that by his improving of other things for the
vour in giving them to You •, by Reafon where- Glory of* God, he mould help them to ferve to
of you are more excellent Creatures than any their ultimate End : This therefore is that which
elfe that were Formed out of the fame Lump of Man, who had loft it by the Fall, is reftored
Clay, being hereby capable of more Noble and again unto by the New Creation. Ifa. 43. i\.
Excellent Employments, and of a better State, ThisVeople have I j or med for my felf, theyfloall
even of Everlafting Bleffednefs, of Communion fhewjorth my praife.
with God: Do nothing unbecoming your Souls -, Use. THIS mews us the Folly and Ingra-
confider their make, and let Noble Actions adorn titude offinfull Man, and confequently how Vile
(Iich a noble Nature, as you are made to parti- a thing Sin is. ' >
cipatein: Do not then negl eel them, or take 1. IT is Great 'Folly. How degenerate are
n > Care of them but above all things lay in a we become in that we have made our felves
fuitable Supply for them : Take heed that they Slaves to the Creature, which was made to ferve
do net mifcarry at laft '■> if they do, the Body a Vs. This is to look backward and not forward?
well as the Soul is undone for ever ; Never then and by this means, there is a Rout and Pifordet
brought
,1 | T I 1^1 I III ■ I ■ ■■ II ■ !!■ J -mmm
Queft. ft tJjfembiy's Caiechifm. H $
brought upon the whole Creation ; 8c thus things ever was ! They then that fpeak reproachfully
are obftructed and diverted, and fo made toloic of it do both impeach God's Wifdbiri and Truth,
their End, as much as in us lies. Other thing* Use 2. THIS may tell Aland? Wife wheii
look forwards as far as they can towards their ibcy attain the End of their Creation, viz. When
Laft End \ but Man who mould bring them to they afford each to other all that needful Help,
God and offer them unto Him, hath turned which was the Reafon of their being Made:
them, and Idolized them, and thereby robbed When they Love one another entirely : When
God of his due Glory '• and what a madnefs is they feek the Temporal and Eternal Good of
It to make himfelf a Servant to his Servants. each other : When they carry it fuitable in their
2. HIS woful Ingratitude. What could God Place, and Live together as the Joy nt Heirs of
have done more, to oblige a Creature to be faith1 Salvation : If they do otherwife, they turn that
ful unto Hiin, and cheerful in His Service ? into a Curfe which was provided as the befl out-
And that yet after all this he mould depart from ward BleiTmg of Mankind,
his Obedience, and take up Arms of Rebellion IV. THE Adjurtft V'e'rjeclion which was be-
againft his Creator and Benefactor muft needs flowed upon Man in his Creation, viz. God made
he matter of greateft Aftonifhment -, Ifa. I. 2. him after bis own Image, with Holinefs, Rigb*
Hear ; 0 Heaven, the Lord hathjpoken, I have teoufnefs 15 Kvewledge. The Perfection of a
nourifhed, and brought up Children, and they thing is, Wheri it is made compleatly fit to at-
have rebelled againft me. And mail not this ferve tain its End : thus was Man Made : Eccl. 7.29.
to abafe us deeply ? God made man upright — . I call it his Adjunct
III. THE Different Sex in Which God Crea- Ferfetlion, becaufe it was" not eiTential to his
ted Man, Male and Female, Gen. 1. 27. I fhall Humanity, but feperate from it, that remaining
here only make a few Remarks. entire : but tho' it Was not Natural yet it was
1. ADAM was Fir ft made as the Head of Man- Con-natural, or due to his Nature at Firft, with
kind. There was fome Diftance obferved in the refpett to the End that he was made for : This
Creation of thefe Two, becaufe God would give will more fully appear in the ConfTderation of
to the Alan the Priority, in the Covenant that the Nature oj this Image, of which there are di-
paft between them, and a Superiority in the Re- vers Notions among Divines : 1 fhall here con-
dition between him & the Woman.. 1 Tim«2. 13* fider it under the Notion of that which fomecall
For Adam was ftrft jormed, then Eve. the Moral Image, to which I think that in ftrict-
2. MANs Neceffity required that be fhould nefs ought to be reftrained : And it is thus De-
bave one of bis Kind for bis fuitable Converfe -, fcribed *,
Gen. 2. 18, 2®. And the Lord God /aid, it is not THE Image of God on Alan, was that Alo-
Qood that man fhould be a/one, 1 will make him ral Relhtude which was imprinted on /;. s whole
an help meet for him, 8cc. Man was made a So- Nature, making him in his Alanner CT Meafurc
ciable Creature,and Solitarinefs was neither fafe fit to Refemble, and able to Serve God.
nor comfortable for him •, now the Beasts were FOR a more full explaining this Defcription,
before him,and not fit for RationalCommunion •, we may take diftin£t Notice of the feveral things
the Angels were Invifible, and therefore not contained in it
fuitable for familiar Converfe •, no Being was fo 1 . IT is Marts Rellitude, or his Aloral Good-
fit as one of bis Kind. nefs. For the Goodnefs of a thing is its Perfedti-
3. MAN's Conveniency required, that tp'tl on, by which it is rendred capable of ferving. to
Companion of his fhould be a Woman : no other the End and Ufe for which it was made. Every
could have anfwered all the Ends of Human So- Creature was made Good, Gen. 1. 3 1. Man was
ciety. Men were not made as the Angels, all made a Moral Agent, a Caufe by Counfel, and
the Individuals at once •, but were to be Propa- therefore mull have a Moral Goodnefs in him :
gated in their Generations : fuch a one there- And it is contrary to the Wifdom of God, to
fore could only be a meet help jor him, Gen. make a Creature for an End, and not to fit it to
2. 18. Serve thereunto.
4. GOD's Defign of treating with Man, rcqui- 2. IT was an Imprinted Goodnefs or Recli-
red that there ffould be but One Alan, and One tude. For the Image of God was not properly
Woman at Firft : becaufe he would Indent with Man's Nature, or the Faculties of his Rational
Mankind in a Covenant in One Head •, for which Soul, as fome have thought •, becaufe thofe re-
reafon all were to proceed from One Original: main not only in Fallen Man, but even in the
Our Firft Parents were One Flefh, and were the Damned themfelves 5 whereas the Image is loft
Root from which all Men were to fpring 5 and in Adam\ Poflerity,and is therefore reflored and
therefore mufl be but One. renewed again by the Grace of God in Regenera-
5. THE Woman was taken cut of the Alan-, tion : It was then a Stamp and Character of Di-
Partly that all might derive Originally from vine Goodnefs left upon the Nature of Man,
One, Partly that fhe might be the more Dear making him able to perform the Service that
and Precious to him, and Be loved by him as a was required of him : and it was not implanted
piece of himfelf : Gen. 2. 22. The Rib which the by the Rule of Nature, but by the Rule of Di-
L>rd b id taken from Alan, made he a Woman. vinity ; neither was it from the Principles of
Use 1. LEARN hence, Tbat Alarriage is Nature, for then it was infeperable : Henee it
Honourable. Heb. 13.4. Alarriage is honourable may in fome fenfe be called Natural, in other
in all, &c. God provided for this at Firft, and Supernatural-, Natural, as it is due to the Na-
Himfelf Solemnized the Firft Marriage that ture of Man made for fuch an End, without
which
Mf,.-, torg* »/lPa ffe Queit. X.
which he could never helve attained it $ and r. IN Knowledge : This refers to the Under-
Super natural,he\p%a more Glorious Excellency fending, and comprehends under it all tkeln-
than the bare Principles of Nature can exerr. telleclual Venues fitting him to difcern, ap=
3. THIS Re&itude was imprinted upon the prove of, and regulate himfelf aright to the
Whole Mature. All his Faculties a nft Powers doing the Will or God. He had a Sanctified
both of Soul and Body, received the ftamp of Underltanding, difcerning the Rule, and the
it : Man therefore, and not this or that part Excellency of ir,it's fuitablenefs to his Nature,
of him is faid to be in the Image of God, Gen. and the Infinite Wifdom of God mining in it :
t. 26. Nor indeed would it elfe have been fuf- He had a Spiritual difcerning of all that was
ficient for the Defign of it 5 for tho' the Soul needfuli to his Happinefs : This fallen Mart
and Powers are .mainly concerned in Serving hath lolt^ 1 Cor. 2.\q.Thc n.itural man rcceivetb
of God, yet the Body was to be the Soul's In- not the things of the Spirit of God, &c. And thus
fcrument in the Performance of it ; and there- Agur complains, Prov. 90.2. lammorebrUitifh
fore God requires Service from the Whole than any Man, and Lavs not the Understanding
Man •, I Cor. 6. 20. Glorify God with your Bo- of a Alan: Which argues that Adam had a vait
dies & Spirits. And the Body in particular $ Meafure of it.
Rom 12. i.—Prefent your Bodies a Living Sa- 2. IN Righteoufnejs & Holinefs i Thefe re-
crifice,?zc* The Whole then muft be furnifhed fer to the Will and Affections, and influen-
and fitted for it. ced the whole tVlan : and fo it was a Power and
4. IT was that, whereby Man was fitted to Inclination to clofe in with God entirely asfiis
rejcmble, and enabled to fcrve God in his Manner Chief Good and Lalt End, and fo of fa filling
and Meafme. He could imitate God in his Glo- the whole Law i In thus doing he was to be
lions Moral perfections; he could take him as Happy. The Law of God is divided intoTwo
3iis Pattern and Work after Him 5 and for this Table?, in the one is required a full doling of
Realbn. are the Peop'.e of God bidden to imi- the whole Man with God, in the other a fub-
tate the DivinePerfeclions ; Matth. 5. ult. Be)e ordinate Love to our Fellow-Creatures Matth;
perfeii as your father in Heaven is pc rfeft. 1 Pet. 22 37, 38. Thou fait love the Lord thy Gody
1. 1 5« Be ye Holy J or I am Holy This is to be xcith all thy Heart, and with all thy Soul, and
like God, this is to be Perfect, 1 Joh. 4. 17.-- with all thy Mind 3 this is the fuf and great Com-
Becaufe as he is,fo are we, in this World. Man mandment £ and the Jaond is like unto it, Thou
liad the Impreihon of the Intellectual and Mo- fait Love thy Neighbour as thyfelf. T he Prin-
lal Vertues of God upon him, whereby he was ciple enabling Man to do the former, is called
able to relied! them : There are the Footfteps Holinefs •, that which fits him to the latter, is
uf God's Attributes upon the Works ofGrea- called Righteoufnejs in Scripture. Now this
tion, but M«an is a Parelion that receives thofe Principle in the W ill not only enabled, but
Beams upon him, and returns them back again alfo enclined the Man to the exercife of thefe :
to the Glory of his and their Maker. He was It difpofed it to make fuch a Choice, and re-
uot only able to Read, but alfo to Write after nounce whatfoeve* was contrary -, to Choofe
His Copy, and comes as near as was poflible ; the Good, and Refufe the Evil, by a Free, Full
1 Per. 2. 21. Leaving us an example, that ye and Perfect Elicit Act : In the Ajfetlions and
fhould follow his flops. 1 Cor. n. j. Be ye fol- outward Man,it was that which enclined him'
iowgrs of me, even as I alfo am of Chr if. And in to an entire Subjection to the Commands of
fo doing, he was able to Serve Gcd • which is the Sanctified Underflanding and Wilt, without
nothing elfe but anApplication of thefe Divine the leaft Reluclancy, or being prefb to Obey
Vertues to the Rule given to direct the Em- them ^fo that he was in a Readinefs for ever/
ployment of them : Only wemuitobferve that Good Work. The Body as well as the Soul,
jhe could only do it in his Manner 8c Meafure: the Senfible as well as the Rational Powers
His Manner, that is as a Creature which muft were fit for their Bufinefs, and there was no
Jiave a Rule to direct it, and Habits of Vertue Pravity or Diforder in this whole Frame $ but
in him to enable him, and thefe alfo fepera- he was every way fitted, both to Will, and to
Me from hkn: And in his Meafure, this Like- Do, according to the Difcretionof his Maker.
nefs implys notanEquality orldentityofNatare That Man at Firlt had fuch a Power and Prin-
and Ability : It mult be the Meafure of a Cre- ciple as this is, needs no other Evidence, than
ated, and not an Increated Perfection : God is that lefs than fo, could not have fitted Him
infinite, Man is Finite, and all his Perfections for his End, or denominate him Good, in the
limited : However it was fuch a Meafure as Station he was put into, uader the fpecial Go-
nnfwered his End ; and a vaft Meafure it was : vernment of God.
We read, pfal. 119. 96. I have feen an end of U s e i. THIS calls to Soul humbling con«
tf/l VerfeUion, but thy Commandment is exceeding fideration, of the great Lofs that we have Jujlain-
bi.-ad.. This (hews that Man had a vaft deal, ed by the Fall: Was it thus with Man when he
of Created Grace in him, becaufe by Vertue of newly came out of the hands of God hy Crea-
,xhis Image he was able to keep it all, in its tion? How fear full a Change then hath the
Tiill Latitude. Now this Image is faid to con- Apoftacy made in the "World ? Where is there
iiltin Knowledge, Righteoufnejs and Holinefs : any thing of this to be found in the Natural
Such as it is in their Renovation, fuch it was Man > Me was once an Ornament to the Crea-
+r\ Creation-: But this is in Knowledge, Col.5-.lo, tion, but now a Difgrace: He was. once the
Righteoufnejs & Hotinrjs, Eph. 4* 24. Delight of his Maker, but now hateful to Him *
. ' oncp'
Queft. X. *Jjfemblys Catechtfrn. 1Z7
once he was able to Glorify God and be Happy, La ft : And here God would have other tilings
now he can do nothing but fall fliort of hisGlory, to Serve Him in Serving Man.
and is become Miferable i and for afpiring to be 4. HENCE GOD gave to Man the free Li-
: And
the in...
God is rejefted, the Creature made Choice of; Difpofe : God beftowed them as aGift upon Him
Holinefs and Righteoufneis hated Sin loved ; Qen% u 2?. So that by Vertue of this Donation
Man is Metamorphifed into a Be aft or Plant, if he might life them at his Difaetion.
not worfe, and become the very difmal and dole- 5. THE Creature was defigned to Serve God
ful Ruins of himfelf t And can we think of this j„ Serving Man. Man was not the Laft End
without Confufion of Face. . ■ \ of any thing 5 it was all for God : Prov. 16. 4
U s e 2. THIS tells us what is the great Good jhe Urd made all things for himfelf. Man was
which we ought tofeek ajterthe Recovery of: We therefore to Improve the Creature fo as it might
have Loft a great many things but this is the Glorify Him : he was to bring to Him the Tri-
Jcwel of the greateft Value the lm,.ge of God > ],ute from every other thi . to ther hig
whereby only we can be able to attain our End, Rents in the World, and Pay them in faithfully
and be made Happy : Poor Man labours in vain t0 Him : nor can the Creature attain its End but
to recover out of his Mifery by any other At- ty being f0 ufed,
tempts: till this be reftorei we are unprofitable & G 0 D for this End endowed Man with
Creatures, and muft needs be Miferable : Blef- Gifts fitting him for this Government. This
led be God who hath through Chnft made it a was done, Partly in making him a Real enable
Vcffibihty, and in the Gofpel pointed us the Way Creature ; by the Exercife of which Reafon he
how it may be obtained : What have we then was able to know the Nature and Ufe of thefe
to do but earneftly and reftlefly to feek it of things, and accordingly to Improve them : But
him, by the Renovation of his Spirit. Principally by Vertue of the image of God which
[ M a R c H 24. 1690.] He conferred upon him j which fitted and difpo-
— , fed him to apply thefe Rational and Moral
Powers of his to the right End, which other-
STh R TVf O "XT YJ J vvife he could not have done : Ma» then had a
Xu IV L1X V^ ±^i SLLjL. Spirit of Government in him at the Firft.
,7. GOD having thus fitted Alan, gave him a
V. HP HE Prerogative which God beftowed Charter of Government over thefeCreatures : We
JL upon Man in his Creation * He gave have it expreiTed, Gen. j. 28. God delegated to
him Dominion over lis Creatures. Some make Man aPower underHimfelf, whereby he became
this to be part of the Image of God, and therefore Vicar, and had Authority over the Works of his
they diftinguifti it into Internal and External •, hands •, Pfal. 8. 6. Thou madeft him to have Do^
and reckon the Power given to Man over the minion over the works of thy hands, Sec. Hereby
other Creatures to be the External : but wefhall they all come to be in Subjection to him : and
find in the Hiftory, that there was femething forth© Specimen of this Authority, He brought
diftincl: from, and coming in upon the Image ; them all to Adam to give them their Names :
Gen. 1. 26, 28. Here take thefe Conchfwns : Gen. 2. 19. Now the Impofition of Names is a
1. G 0 D hath abfolute Lordfhip over allCrea- Note of Authority.
lures. He Made them, and he may Order or 8. HENCE, During Man's Integrity, All the
Difpofe of them according to His Difcretion,ap- Creatures were in entire Subjection to bim. They
point them to what Service He fees meet : The all came and did him Homage when they recei-
Right of Creation is fuch as makes them wholly ved their Names from him ; and God put into
Subject : He that gives a thing its Being, may them a PailiveObedientialDifpofition.Even fince
allot its Service too : Pfal. iac. 2, 3. Serve ye the Fall there js aFear &Dread upon them 5 Gen.
the Lord : Know that be hath made us. If it be 9. 2. The Fear & Dread oj you fhall be upon every
4 Him, it is for Him. &faft of the Earth, &c. But before there was a
2. GOD made Alan next ly and Immediately Spontaneous Subjection -, there was fuch an In-
10 Serve Htm Allively. Man wag made for Mo- ftinct in them.
ral Obedience, to Glorify God by a Rational Use 1. HENCE then we may Infer, Bom
Conformity to hisCommands ; and for that Rea- Unrcafonable a thing Sin is. That when God had
fon he gave him a Principle of Reafon, and A- Made Man fo glorious a Creature, and beftowed
domed it with His own Image,that he might be fo much Bounty and Honour upon him, given
compleatly fitted for that Service, as we heard him together with his Image to enable him,alfo
in the Former. a whole World to encourage him to Serve his
3. GOD to Encourage him in his Obedience, Maker •, he fhould for all this fall from his Al-
made-.tbe other things nextly for Alan. This legiance, and revolt from his God, is the molt
efpecially refpects the Vifible Creation, or Crea- unaccountable piece of Ingratitude that can be
tjires in the Lower World, enumerated, VfaLS.i. thought of: Did the Prophet fo expoftulate with '
&c. Befide the haft End of things, here are David, 2 Sam. 12.7. Thus faith the Lord ,1 anoin-
Subordinate Ends : All was for God ultimately •, ted the King — Wherefore haft thou drjpifed the
but there is an Order of Beings, in which one Commandment of the Lord, &c. May not God fd
is for another, and fo they come to be for the expoftulate with Man.
2. THE
i z8 LeBures upon the Quelh X
i. THE reafon Why the Creation groans un- but every Creature is from another, and muft
Aer its Servitude. It doth fo, ( Rom. 8. 22. ) not therefore be for anotlier ; it depends elfewhere,
becaufe Man makes ufe of it for his Service,for and for that Reafon muft pay its Service elfe-
that it was Made for ; but becaufe he doth it where : Man therefore becaufe he is a Creature
not for God's Glory, but to his dilhonour ^ fo cannot be his own laft End. Again the tnd of
that the Creature is abufed by being diverted a Creature is fomething better thun it felf : the
from its Laft End, to the contrary , and there- End is more Noble than the Means : it cannot
fore it is faid to fufFer Vanity : And let all that then be any thing beneath it : and upon this
abufe it to their Lufts confider of it. fcore Man may not look downward on other
$. THAT the Creatures Rebellion againf Man Creatures as his End, becaufe they are beneath
fjjould bumble bim. It was not fo at Firft : When him. And upon the whole he can have no other
therefore fome Creatures Serve us unwillingly, Immediate End but God : not the/things of the
others do us Harm, and others with-hold their World, becaufe they are put under him -, not
Service from us * it ferves to convince us of our himfelf, becaufe he is a Creature -, not the An-
Rebellion againft God, and fhew us what a wo- gels^ becaufe tho' he was made a little below
full Mifchief the Apoftacy hath brought Man them in dignity of Nature, yet he was not fub-
under. jeered to them in the order ofGubernation, yea
4. THAT Cruelty againfi the Creature is un- they were to be miniftring Spirits for him : Gcd
becoming Alan. It is our Fellow-Creature, made alone is his Sovereign & above himj he is there-
for the Glory of God, as well as We, became fore for Him and for no other,
ours by God's Donation, made to Serve us not 3. GO D ' s End and fxfign in ibe Creation is
to be Abufed by us ; put under our Dominion, His own Glory. Prov.16.4. Tbe Lord batb made
and therefore to be govern'd according to the all things for Himfelf. i. e. The Declaration and
Rules prefcri bed by God : For Man to ufe Cm- Manifeftation ofHis great Name-, that He might
city unto the Creature, is for him to degenerate be known in the World as fuch a God, and reve-
from a Rightful Prince and become a Tyrant. renced accordingly , and but for this noCreatui e
?. HOW Prspoficrous a thing is it for Men to had ever been made, Rev.4.1 1. For thy plcafarc
make themfelves Slaws to the Creatures. What they are and were Created.
is this but to become a Servant tothofe things 4. HENCE, Marts next End & Work was to
which were made to Serve him ? Letusbeafha- Dire ft bimf if Immediately to the Advancement
med of it, and endeavour to recover our Domi- and Declaration of this Glory of God. This was
nion ; i. e. Let us in Heart be above them, no to be his proper Work & Employment ; it was the
longer to Serve them, or our Lufts by them •, but Buflnefs he was to be conftantly occupied about :
making them Serve us, in helping us in the That which is the End of Mans Renovation, was
Service of God. certainly the End of his Creation 5 and what that
VI. IT follows that we confider Man's End ; is, fee, lfai.43.21. This people have I for med for
( for tho' it be not mentioned in the Anfwerjet my f elf they fhall fhew forth my Praife. That is
it is to be inferred from it. ) God makes nothing therefore declared to beproperlyMan's wifdom,
an vain 5 and by the Manner of his make, the Job 28. 28. Unto man he faid, the fear of the
Nature that was given him, the Perfection that Lord that is wifdom, &c. How he was to Glori-
was beftowed upon him, and the Rank he was fy God will be confidered afterward under the
placed in among the Creatures, we may gather Head of Government.
what his Special End was ; and accordingly take 5. HE was alfo to Improve the other Creatures
it up in This Defcription : in this Way and to this End. ' It was not enough
IT was that, whereby He, as the Head of the that he himfelf Served God, but he muft alfo '
Lower World, was to dire ft himfelf, and improve lead them to this Service.
the other Beings, to the Glory of his, and their j. THE other Creatures though they were
Creator : This may be dilated in the following next ly for Man, yet ultimately for God. God in
Tropofttions. giving Man the Dominion over them, and Ufe
I.MAN was the Head of tbis Lower World, of them, doth not give away his Right to, or
He was the Chiefeft of all Vifible Creatures-, Property in them: tho' they were by this Means
There were none above him,but God gave him a Subordinated, yet they did not lofe their refpect
Lordfhip and Dominion over them \ and this to their Laft End : God mould then have parted
plainly faith, That he could not be for them as with his Prerogative which his Holinefs will not
his End: The End is Superiour to the thing admit of: they are all His ftill, andManhim-
which ferves to it ; it muft not look beneath but felf too : And if he be not his own but anothers,
above itfelf for its End : If thefe were made for fo then is all that he PoifefTeth : God expects a
Man then he could not be made for them. Glory from the World} He expects a Tribute to
2. HENCE, Man was made Immediately fcr be paid Him from all his Creatures: His Works
God.KW things by theLaw of Nature are to ferve muft Praife Him, as well as his Saints Blefs Him.
for fome £W,elfe they fhould have their Being in 2 . HENCE all the Service that they do for Alan
vain -, for of that which hath no End, there is no is intentionally in order to the Glory of God. I do
Ufa. Now the End of the Creature muft be fome- not mean that the Creatures themfelves have
thing without it felf: herein it differs from God 5 any fuch Active Intention, for then they inuft
as he is from no other, fo He can be for no other, be Rational •, but I intend, according to the Na-
fcut muft be his own laft End ; He depends up- tural Order, and Subordination of Beings, in
on no other, and therefore can ferve no other : which there was an ImprefEon of the Rule of
Nature
Queft. XL *Jjfemblys Catechifm. 1 2p
Nature upon them,which leads them all in their Use 2. THIS tells us what Multitudes there
blind Obedience to aim at the Glory of God tho' are in the World, that Live in Vain. Vanity is
unknowingly : They do therefore difcoverthat the Lofs of an End : All they who do not Serve
ofGodtoMan which mould direel and ftimu- for the End they were made for, muft needs
late him to Glorify God by them and for them ; Live in Vain : Well might the Pfalmift fay,
Pfal. 19. beg. Man may therefore fee a great Pfal. 14.4. have all the workers of iniquity no
deal of God in their Natures, and the Benefit Knowledge? How few are they that know or
lie hath by them. < think what they came into the World for ? but
3. HENCE whatjoever Service Man received, fuppofe it was only to Serve their Carnal Appe-
from the Creature, he was to refiett it back to the tites, to drench themfelves in Sin full Pleafures,
Honour of the Creator. He was to Govern as to enflave themfelves to the Creature, and Live
God's Lieutenant in the World : All the Service to the World and the things of it ; as if Man's
which Man hath paid him by the Creature, is whole Bufinefs was to Eat, and Drink, and Play :
the Creature's Obedience to God -, it herein fol- And whofoever you are that rife no higher than*
lows the Rule of Government imprinted on its this ; Know it, that you are Vain Creatures ;
Nature ••> it Serves him becaufe God hath fet you are good for nothing,
him over it,andthat can go no further : It there- r U s e 3. SEE here to wfofe Account all the
fore now remains Man's Bufinefs to receive this Vanity of the Creature is like to be charged ano*
Homage, and bring the Acknowledgment of it ther Day h viz. of Sinful Man. There is an
to God : We are bidden to honour Uod with our Vmvcrfal Vanity which like an overflowing
Subflance. : And thus Man attains his End, as he Deluge hath covered this lower World •, and all
is let above the other Creatures, and helps them thefe Creatures fuffer under it : The Apoftle
to attain theirs. tells us it is not the Creature's Fault, that doth
Use 1. AND will not this give us occafion not patiently fuftain it, but groans under it 5
to See tff Lament the Miferable Efiate of Man by ( Rom. 8. 20, 21, 22. ) that Acts up to its Ability,
the Fall, who is thereby difabledfrom Serving to Serves to its End ; but being to pafs thro' the
his High & Glorious End. When we confider hands of Sinful Man, it is there fpoiled : That
what we were made for -, and confider how ut- ftands pointing to God and his Glory, but Man
terly we are come lhort of Ability to perform takes;it,and makes it Serve himfelf 5 yea & Arms
any thing of it, yea are fallen to be quite Crofs it in Rebellion againft his Maker. Let Sin-
to it -, and inftead of Serving God we Serve our ners then think of the heavy Account they have
felves and our own Lufts ♦, Inftead of laying to give in, when all the Creatures that have
our felves out for his Glory, we do all we can Served them in Vain,fhall teftify againft them ;
to Diihonour Him -, and refufe to pay Him any And all the Vanity which hath been brought
of the Homage or Tribute that is due to Him ; upon them, fhall be laid to their Charge : Let
What Tears are fufficient to bewail this forlorn this awaken Sinners to Bewail and Repent of
Eftate ? How unhappy are all they that are fo, their Folly, and feek God's Pardon in Chrift ;
and neither fee nor bewail it ? Were their Eyes And let it teach us all to fee to our felves how
opened, and their Hearts touched, they would to Ufe the Creatures of God •, that they be not
not but cry out of their own Wretchednefs. Abufed, but Improved to his Glory ; that fo they
Rom. 3.23. Allhave finned and come fhort of the may not rife up in the Judgment againft us.
Glory of God. [April 21. 169 1. ]
1 ..■ .I 1 1 I. ' '
SERMON XLU.
Question XI. which it was Made -, and this we call his Pro-
vidence. God doth not do like Human Artifi-
Ǥ^%$* HAT are GOD's Works of?TQ- ficers, Carpenters, Shipwrights, Sec. who Build
«Hi V/& vidence ? houfes for others to Dwell in, Ships for others
«*§ " §8* to Sail in -, and having fo done, look after them
<Br$f»> Answer no more.
A N s w E K* IN the Inquiry into the Nature of God's Fro-
GOD's Works of Providence arc, His vldence> asi'is ,in'he M™rpfated vmtous,
t«,vfl-w,a wrr en r 1 n r • j we may i. Make it appear, That there ts a Fro-
molt Holy,Wife dc Powerful Preferring and vid(nCe\ 2> Inquire £* th'e General NaJure Qc
Governing all his Creatures, and all their it ?. jake Notice of it in the Parts wherein it
Actions. exerts it J el). We are to make it appear,
I. THAT there is a Providence of God Ma-
WHE N GOD had Made a World, and naging the Affairs of the World. Tho' the De-
Furnifhed it, He did not now leave it to nial of this be implicit Atheifm, and a meer Eth-
it s own Guidance ; npr did He fo put it into the nick could fay, " He that Queftions, or makes
Hand of any, tho5 never fo Noble a Creature, as " any Doubt about a Providence in the World,
to lay off the Care of it from Himfelf: But ha- " mould be Anfwered with Stripes, and not with
ving Made it foi an End, He fet a Second hand " Arguments : Yet becaufe there are that fufpect
to it, for the Managing of it unto that End, for the Being of it, & that fuppofe all things managed
S by,
-- ■ - -- — - ■ ■ - ■ ■ i ii i ■ - i t i. r - ■'- -1 ii--.i inr ill ; ^^_
130 Leisures upon the Quelt. XL
by a tumultuous Stdiforderly Cafualty j others but that there is One who is above them tDan.
are puzzled with fome Knots which they have 4. 17. The mojl Highrulcih in the Kingdom of
no Skill to unty h and it being a main Princi- Mcn,and givetbit to wvomforJerhe will. Which
£>Je in Religion, and a Foundation of a Chrilti- Truth is more than Maniieftby all the Defeat-
an's Comfort thro' all theViciiTitudes which go ments of the Itrongeft policies of Men, and
over him in this World of Change .• It may not overuling them to Ends contrary to the Inten-
se amifs to eftablifh the Truth of thisDochine tion oftheDefigners;yea alfo tho' the Powers
againftthe Cavils of Vain Minds. TheTruth is, of Darknefs have been in the Combination :
the very Nature of a Deity being granted, the All Ages give their Evidence to this by mani-
Being of a Divine providence cannot be denied : fold Examples : Men are fo Skilfull and Cau-
As therefore We formerly argued for the pro- tious, that they think certainly their Defigns
Ving aGod\ becaufe there is a Providence -, fo muftbe effedted •, they have forefeen and an-
tnay we with a like force Infer a Providence, tedated as they fuppole, all poiTible Obftru&i-
.becaufe there is a God: For any to acknow- ons : But now the Wifeft of Men, who think
'ledge either ofthefe, and deny the other is to there is no Wifdom like theirs 5 when they
make himfelf Guilty of atontraditfion : But have done their belt are ftrangely fruftrated -y
let me add Two or Three evident Difcoveries as Eccl. 9. ii. The race is not to the fwift, nor
of it. That there is a Divine Providence ap- the battle to the firong, neither yet bread to the
pears, ^{A, nor yet riches to men of underftanding, nor
(1.) FROM the Wifdom & Order which yet favour to men of skill, but time & chance
appears in the Management of all the Creatures happeneth to them all. If Men did all, then he
that are in the World. They are moil: Wifely that hath mofl Strength would get the Day, £5V:
Acted and Guided to their Ends $ even fuch But becaufe it is not fo, there is fome unfeen
Creatures as have no Principle of Reafon to Caufe, fome controling Power that fecretly
Guide themfelves. If we look into the whole defeats them ^ and often to their greatelt Con-
Frame of Second Beings,arnong fo many Crea- fuilon and Affonifhment : Yea the powers of
tures, there are no Rational Agents, but Angels Darknefs are hereby alfo Confuted -, and God
and Men , all other Creatures are void of ufeth Men and Devils to do His Work, when
Knowledge and Underftanding, and yet are they never mean it ; Ifa. 10. 6, 7. I will jend
they Guided by exact Wifdom to theh/everal him tgatnfl an hypocritical nation ; and againfi
"Ends ; riot by their own, for they have it not ; the people of my wrath will I give him a charge to
not by the Wifdom ofSuperiour Creatures, for take the Spoil, and to take the prey, and to tread
what Agency have they in this Guidance ? It them down like the mire of the ftreets .- Howbeit,
mult needs therefore be by the Wifdom of he meaneth not fo, neither doth his heart think/o,
God. When Creatures Aft as if they foreknew &c. It were endlefs to count the Examples
the Times and Seafons, (Jer. 8.7.) this is not which might be produced for this ; It is moft
to be attributed to Man's Wifdom, which can- eminent,in that none ever defigned to fubvert
no Influence them: Hence that Challenge, any of God's Predicted Counfels, but befooled.
Job 39.26,27.0.'//; theHawkfly by thy wifdom%and themfelves,ahd were made to confefs that God
flretcb Her wings toward the South ? Doth theEagle was above them -, and this is Providence : Jo-
mount up at thy Commandment f5 make her nefi on, fepVs Brethren, &c. are a Pregnant Inftance.
#/§fr? They Act by aRule which they know not, ( 1. ) FROM the NecelTity of a DivinePro-
and as regular as if they knew it : This faith vidence : Which thus appears,
that there is One who both Knows their Rule, 1. THERE is a Care neceffarily incumbent
and Guides them by it $ & that is God,and this on God to Frovidefor His own Family. God fs
is providence. Some Philofophers obferving , a Living,moft Wife,and Powerful Agent : The
this, afcribed to the World, a Soul, making it a World is Bis • He hath a great Concern in it ;
great Animate ; andfb feeking to come at God, and how fhould He neglect it ? He would never
they fell ihort of him. The Truth is, the Soul have made it, if He had not intended to look
of the World is Divine Providence, guiding every after it : The very Relation He bears to it, as
thing by the Rules of Infinite Wifdom. God Creator, Infers that of a Providence : He hath
5s not mixed with the Creature as a part of its made it our Duty to take Caje for thofe of our
Ejfence -, but he is with every Creature as an Own-, and tho'He be under no neceflary Natural
Efficient : To fee fuch- a World of Creatures in Obligation to the Creature, whofe very Being is
their feveral Ranks and Stations, fo difcreetly Arbitrary j yet Hypothetically He ftands con-
Ordered, fo Wifely Marfhalled, and fo regu- cerned, and cannot with His Honour omit it:
larly Marching, each one in its Place, and He made the World and every thing in it, to
without fail to reach their great End ; and yet be a Glafs in which His Glory was to be re-
the greateft part of them blindly, without any prefented 5 His great Wifdom, Power & Good-
Skill or Difcretion, not knowing whither they nefs were to fhine forth in it j and that He
go, and yet going Right \ declares evidently may have the Glory ofthefe, He mult fet a
whatHand it is that leads them. Second Hand to Uphold and Order it -, elfe will
( 2. ) FROM the Supremacy which appears He lofe all His Glory •, and how can it confift
in the wonderful Difpofing & Controling all the with His Holinefs to fuller His Great Name to
Affairs and Anions of Rational Beings. Hereby be fo Difhonoured > Certain it is that without
it appears, that the Wifdom of Angels and this Providence of His, it had been better if
Men is not the Supream Agent in the World, He had never made the World : For,
' ~ " 2. SHOULD
■n^'»
emmfs Catethifm. \ 5 %
'■ '•'-■ -■.■'.
■ » * ■■.-.. ,, ■
2, S&OUtD Jfc negkit the Affairs of the 6(4 hath ever been a /////* Jfe<#': Eartji and
fttaW* #? Hls Work would foon be '/polled*. As Hell have always been Combined agajn'ft it :
the Creature coul4 not mAke it felf, when it the Gares of Hell have been Contriving how to
not ; fo neither can it Uphold or Guide it Extirpate it : That hath always been the Con
was
felf aright now it is made* fait, Pfal.1 83. 3,4. C^f /rr /^ cut thy e
" \. I T cannot Uphold it felf in Being. Ths from being a Katwn, &c. There hath been 4
fame Hand that Madv it, mult Maintain it in P/?/ carrying on ever finceCain j and how comes
Being, at his own Colt and Charges, That \t to pafs that it hath not taken Effect >: No-
all things are Provided for is plain-, how elfe thing obvious tp Humane Senfe or Rea'fon,
do they continue in their Being ? But it is a. could have prevented it : The\Vit,the Wealth,
l>ove the Creature's Power, and therefore God the Power hath been op their Side j nor W.a|
rftuftdoit. Every Creature was brought into it any Pity orTendernefs that held their Hands,
the World, leaning on God's Hand, and it hath No: but the \Vife Mqn refolves it into the
not yet learnt to standalone j The whole World true reafon, Prov. 21. ?p. There is no Wijiont
is a fucking Infant depending on the Brealts nor Under/landing, nor Counfel againft the LQ.rd:
of Divine Providence : the Fowls of the Air- And the Pfalrniic points God's Jirael whither
have no fore-Provifion? vet there is a Provider they oyjgbt tp referr it ; pfal. 124, beg. If ibe-
for them: Helplefs and fhiftlefs Creatures Lordbad not been on our fide 3 tpey bad f wallowed.
have their Food in due Seafon. Give an An- us up quick, &c.
fwer to that Quaere, Job ?8.ult. Wboprovidetb (5.)THEL\n\zOh]eZ\\omtbatVainMenmak$
appears from this one thing, viz. Who can not in regard of themfeiyes,h,ut our Eye-fight ;
fay and make it good, I will this Aigbt go to Bed, one Drop of Spiritual Eye-falve, will f leaf
and rife in Health in the Morning : 1 will Sow them up to us : There Is no flaw in them, bpt
my field, and Reapfucha Crop ; I will make fuch a Crack in our Understandings. ThePlalmjfl"
a Venture, it fhall return with fuch Profit f Man's that was a while exercifed with the Frenzy,
goings are of the Lord 5 and beeaufe he can't when he came to himfelf, confeffeth himfelf
Command them himfelf, it is a Demonltration to have been a Beajl, Pfal. 73. 2 r. Some fay if
that he is under tfiepower of another,in whofe there be a Providence, how doth tjie Scriptures
Hands is the Brea.tri pf his Hoftrils?and whofe refer all tot Time & Chance i EccJ. 9. 11. f'Wf
are all his Ways, and Chance hqppeneth to them all. Luk. 19, 3 1.
2. IT cannot Guide it felf Aright : The Crea^ By Chance there came, &c. But this is eifijy
ture would lofe its Way, if it were not Con- Anfwered : The Word of God intends by \%
cfu&ed by a Superiour Hand ; efpecially fince nothing elfe, but an Event falling ou£. uhex-
Man by Sin hath fallen from his Rules, and pecledly in refpeel tpMen, tho' not befide?
loit his \Yay : Except God be Glorified by the the Intention of £Jod. The Wife Man's Scope
Creature, it isfpoiled, beeaufe that was the is tofhewbyan Enurneratiqn ofInftances,that
End it was made for : That Man doth not of the Iflue of Human Affairs, is to Man, Cafunl
himfelf fin ce his Fall actually Glorify God is or Contingent, by God's Wifely putting in ung
evident j Rom. 3. 2?r All have finned, and come feen Occurrences, to difappoint their mottRa-
JJjort of the Glory of God : That the Creature is tional Hopes : A Man is furnjfried, and lyhaj
by this Means diverted from its proper Ufe, fhall hinder him ? prepared for the Battle, and
and Armed in Rebellion, is no lefs true 5 and why mould he not get the Victory ? Why God
that is the Reafon of the groaning of it, (Rom. puts hi fomething which they dreamt not of 5
8. 20. ) If therefore God Himfelf did not Rule, apd thisConfirms ,and doth no wayConfute the?
Guide and Conduct the Affairs of the World Dodrine pf Providence, f^t Word in Luke ]$-
by His own Hand, all the Defign would be ut- of the fame Import 5 and oply fignifies. That:
terly fruftrate, and the Creature fink under the Man dame not Deilgnedly, but ProyjdentK
Vanity. ally: In refped of "'Second Caufes, feme tjiings;
( 4, ) THE f range Trefervation of the Book are Necejfary, fome Contingent-, but this make^
oFG6d, and the Church of (5od through all Ages} nothing againft tfie Wife Determining all by
ihdefpite of all Attempts againtt them. If there tlie FirfiCaufe, Some there be whp'fufpeft:
wfete ho other Arguments to prove a Provi- Providence, beeaufe Wicked Men, and theHa?;
dence of God but this? it were enough to con- ters of God enjoy fo. mucfl Profperity^nA'Go^
fute all Gairi-fayers, The Book cf God hath ly Men fuffer fomuch 4dverfjty. ' The Obfei-
been fpiteA by Satan, and hated by Ungodly vatipn of the Wife Man, ( Eccl. 8. 14. ) hath
Men % and how many Attempts have tfiey made fome to flumble, pthers to break their-
irjade to Raze thofe Records ? Yet have they ISfecks : The Pfalmift himfelf was almoft
out-lived all EfTays h when many other Vo- at that unhappy Conclufion,Pfal. 73.13. V^Hy
lumns of lefs Antiquity, which Men have 1 have cleanfed my heart in vain :' JBut this is
prized, an& Satan had no -fpecial Milignjty meer Ignorance. The Confideratiens, 1. Tha£
againft, have periled •, and fcarce fo much as there is a Time in which the Attributes of
any Moth-eaten Fragrnents left of them at this common Mercy, Qoodvef^ and Patience mult
Day 1 AJid whofe Care could this be but God's? have their DecfarativeG lory upon fome who ar<j
h thers rjpt thep a providence: } The Church of pnly capable hereof in this Life,' beeaufe after',
S 2 wardj
1 3 %
LcBti)
es
upon the
Queih XL
wards^ He that Made tbeni, will have^noAhrcy People,haVe found fuch Temptations ftrongl?
affaulting them in Hours of Trial -, Dotl)
God indeed Care for, us ? HitbHe not forgot en to
be Gracious ? Is he not mindlefs of our Trouble ?
Both be regard tbo' roe Ptrifh > And the more
fuch Tumultations we fin4 within u&ffae more
ihould we engage our felves Itrenuoufly to for-
tify againlt them.
[ 3. ]. CONSIDER That ibe Doubting of ibis
Truth, is tbe Cauje of many Exorbitances in our
Lives.
1. IT leads to Atbeifm it felf. He that firft
upon them : 2. 1 hat the Graces of God's Peo-
ple mult have a Time of Trial, by manifold
Temptations, that they may be found to Praife ^
which can be but in this Life, becaufe after
that They Rett from tbeir Labours, and Tears
are zviped away : 3. That there is aDay of Judg-
ment coming, in which all things fhall be Ad-
jufted 5 when the Wicked's Profperity fhall
encreafe their Al/fery, and. Godly Men's Af
iliclions fhall add to their Felicity : This will
take offall that can be fufpedted on this Ac-
count. TheTemple gives fufficient Satisfaction Queftions whether there be any Providence
to this 5 Pfal. 73. 17. / went into tbe SanUuary
(f God, tben underftood I their End.
Use. TO excite us to endeavour a full
Confirmation & EUabliJbment in tbe Belief of this
Dotlrine •, That there is a Divine Providence
will not be long before heDoubts whether there
be a God: For to think of a God without this
Relation to the Creature, is a great Abfurdity :
And this was the Atheifm condemned in them,
Ezek.8. 12. They fay tie Lord fectb us not, tbe
which Orders all the Affairs of the Creature. j_ord hatbforfaken tbe Ea;tb.
And to move us hereto, Confider, 2. IT is the Root of all the Wicked Dealings
f 1.] IT is of necelTary Influence into our in the World. Men think God is not Careful
vi^oleLfe. We mult either firmly believe the about them, and therefore ihey may do what
Providence of God, or punctually deny our tney lift : He thatDentcs '^Providence, will not
Chriftianity. For, be afraid ofCommuting any 4fowi/7tf//0tf;Ezek.
1. WHITHER Jhould a Cbriftian repair for g. I2. HaJUboufeen wbat tbey do in tbe dark
alibis Relief, in all bis Straits V Exigences, but every one in t\je Chambers of bis Imagery ? &c!
toGod> HeprofelTeth himfelfto have no other
Truft or Confidence -, he hath renounced the
God of Ekron,$c whither then fhould he go but
to the God oflfrael > And how (hall he go in
Faith, if he mildoubts his Vmverfal Providence ?
2. WHAT hope can be Comfort himf elf with-
3. IT is the Reafon why Perfons leek to
Live by Vnrigbteous Courfes. If they fuppofe
that God is not concerned to Provide for his
Creature, then they inuft Provide for them-
felves -, they will be their own Caryers, and'
move by Rules of their own deviling, and fuch
al, that be fhall enjoy Supply & Safety m this as gratify the Luffs of theFlefh.
World, but from tbe Providence rf God> All rj^-j CONSIDER Hew Advantageous tbe
the World are his Enemies,they are fet againft ylrm belief of this Truth is to a Chriftian.
him ; if they can Ruin and Undo him, they I# IT will make us JWinoful of God h when
wil L : He cannot go to them with any Expecta- we 0bferve how Mindful He is of us : It will
V?.frther,e ,^ere n0 Pr.ovidence,they would heip us t0 fee Q0d in all that goes before us,
2. IT will make us Thankful for every Mercy:
When we fee the Hand of God reaching it
down to us, it will teach us gratefully to Ac-
cept it of him, and ltudy Returns, Pfal. 116.12*
Wbat fhall I render unto tbe Lord, for alibis
benefits towards me ?
3. IT will help us to Rely upon God. He
that Doubts of Providence cannot place his
Dependance upon God ; But when we know
that we can have nothing but what comes from
him, that will direct us to go to Him, and wait
at His Footftooi : It will animate our Prayers,
and make us to go to Him in Earneft.
'4- IT will teach us to Walk Rigbteoufly It
will be a Caution to us, to have a Care of Pro-
tion
foonDifpatch him -, and if he does not believe
it, he mult needs Defpair-, he could not Hand
up againft the-m without it.
3. HOW fhallheexercifetbcGr aces ^Patience
c^Contentation without //? If this oneArgument
fhould fail aChildof'GodJ dare fay that he can
find no other Bottom to build the Exercife of
thefe Graces upon •, and that more efpecially
In Times of forelt Trial : How can he Sancti-
fy God in the Fires a Rejoice in the Want of
all things v Uphold his Profeflion in Integrity,
when he is fore broken in tbe Place of Dragons \
Suffer cheerfully the Lofs of Eftate, Liberty,
yea Life itfelf, in the Defence of the Truths
of Chriji ; If he doth not .believe that there is
the Wifdom& Power of God Managing of thofe yoking Him h tofludy to Pleafe Him, and car-
Affairs? What was it that RoptDavid's Mouth? ry it in all things fo as to enjoy His Favour,
Pfal. 39. 9- I was dumb, I opened not my mouth counting it better than Life.
becaufe thou didfl it. ,5. iT w\\\ teach us to Glorify God in all
f 2.] THERE, is no Truth which Satan more the Revolutions that go over the World. When
we acknowledge His Providence to be the
Condu£ter of all •, this will make all to fall
down and WorfhipHim.
[May 19. 169 1.]
endeavours to' undermine our Belief of ' thanT "his.
He is on ail occafions feeking to raife fome
Scruples & Doubts in our Minds about it : He
looks upon this as one main Pillar of our Faith,
and if he can once Jhake it, he hopes he fhall
without great Difficulty overthrow the whole
Building : If he can bring us to Difpute againft
Providence, he knows that our Religion doth
foon come to an End : Hence 'tis that God's
SEfc
Quefh XL ftJ^emblys Citecbifm. i * 2
e
. . beoutofhisAVatchjthereisno where,where th<
SV R M O 1ST XI 111 EyC of,ProLvlc4e^e dot» not view & obferve>rov
J2, IV 1V1 W IX /YLjLII. j 5 . ? . lhe byes of the Lord are in every pUe ■ be
holding the evil and the good. And it is na'jdie
1 1. TV TOW let us conflder of the Mature of Speculation, but it is Operative : There is no
l\ Providence in General ; which may be Place fo dark as to fhut his Eyes out 3 Pfal. i i ?
gathered out of the Diftribution offered in the J 2. The Darknrfs btdetb not jrom Thee. Hence
Anfwer, in this Defcription : the Pfalmift could difcover no Place, where to get
IT is that Efficiency of God, whereby tie dctb, out of the reach of it, v. 7. &c. Whither Jhall 1 go-
af ter a moft eminent Manner, take care of.U watch from Thy prefencr. ?— Iflajceftd up into Heaven
over- all his Creatures, in allrefpeBs, according Thou art there : If I make my bed in Hell behold
to His own Ccunfel. This Defcription is com- Thou art there : 8cc. *
prehenii ve * And in it obfervc, 2.IT extends it felf to AllThings Individually ■
[1.] IT is one part of God's Efficiency : An ex- not only to the Kinds or Species of things but
ternal Transient Act, the Operation of the Firft each Individual in the Kind, (Pfal 1 / ? 1 s, 1 6.) It
Being with relation to the Second. In Creation is not determined or bounded by fuch & fuch Be-
there was a Beginning of Efficiency •, In Frovi- ings,but it determines allSecondCaufes 5 & is not
dence there is a Continuation of it. Hence that, only the Unirerfal, but alfo the Particular Firft
Joh.5.17. My Father vporketb hitherto, & I work. Caufe of all things. God doth not fo look to fome
£2 I IT is that whereby He takes care of , and things, as to neglect others ; and therefore, what
watcbetb over His Creatures. This is thefpecial was obferved of Efficiency in general, is appli-
Natureofit, and that wherein it differs frpmCre- cable to this part of it ; It reacheth to the Greateft
ation h that made them,& this looks after them : things,(/<?£ 7.12.) It Rules over the Kingdoms &
The wordtranilated, to provide, OVy*. 2 2. 8. figni- Empires of the World, (Dan.^.iy. ) And it doth
fies, to/re, or look to a bufinefs ; and this watch- pot Over-look the Leaft things,but is concerned
ing, ( which is alfo afcribed to God, Gen.^ 1.49.) in the Numbring of the very Hairs of our Head
implys, That the glorious Attributes of God are ( <flW.10.30. ) There are no Beings fo high, but
always awake, and that they are at work in the He tha: is higher than they,manageth them with
Frame of the "World, managing of the Affairs His Providence ; nor any Beings fo contempti-
thereof, and that with great, ft Warinefs. The ble, but He who Cares for the Works of his own
World is a great Veffel 5 He looks to it and Steers Hands, fees to them,and looks after their Affairs.
it, takes care that it do not through Negligence 3 If extends to all the Accidents or Orcum*
fuffer Shipwrack : Hence the Providence of God ftinces depending upon things : Not only the
is defcribed after fuch a manner ; Pfal.3 3.1 5,14. things themfelves, but all the Contingencies of
The Lord looketb from heaven, He beholdetb all the them. Thofe things which fall out to the Crea-
Sons of men h From the Place of his habitation he ture, to an Eye of humane Observation, with the
looketb upon all the inhabitants of the earth. rnoft Cafualty, that look as if they were meerly
[3.] THIS Care&Watch extends to all things Fortuitous,yet they have a rnoft abfolute depen-
ds all refpet7s,and that after a motf eminent man- dance upon His Providence : As is inftanced in
nsr. And herein theGlory of Divine Providence a Lot-, Prov.16.33. The whole difpojing thereof is
appears ! And we may take a diftinct account of °f the Lord ; A Sparrow accidentally falling' to
the Excellency of it in a few particulars. the ground -, Mat.10.29. ^Not one of them fall to
1. IT extends it felf Univerfally. It reacheth the ground without your Father. There can be
far and wide, throughout the whole Frame of Be- no Aclion done by, or Chance befall any of the:
ings : it grafps within it all the Works of God -, Creatures, but what are difpofed by this all-doinp-
and there is Nothing out of the Watch of it : As Providence of God. a
the whole received its Being from Him, fo it all ^ 4. THIS Providence is very Exafi in Infpedt-
comes underHisWatch : Hence that,Pfal. 145.1 5, ing and Ordering of thefe Affairs. God exerts'
16. The eyes sf all -i»ait upon tbee,and thou givejl a great deal of Carefulnefs therein ; There is no
them their meat in due feafon. Thou openeft thine Being goes wrong, fo as to mifs the Defi<* n He
h'qni, (Jf fattsfieftthe defire of every living thing, hath about it : There is nothing, falls oufamiis
And there are Two Things here considerable, or befides the Scope he Aims at. All things
(1) IT reacheth to allTimes. It is a continued, are made by it Serviceable to the Advancement
uninterrupted Providence : There is no Moment of his own greatEnds : Nothing is omitted which
in whichHis wonderful Care is not exerted,orHis is of Confequence \ nothing miftaken or infup-
Powerful Hand is not at work about the Creature, plied. Among Men, there are great and fair
\frhat is afterted of his SpecialCare of hisChurch, Defigns which are loft and mifcarry upon a little,
is a Truth concerning his Univerfal Care about Miftake ^ many a Plot becomes Abortive : but
the whole World, Pfal. 121. 4 He that keepeth God's Providence isfo heedful in all his Affair?
Iftael, will neither Jlumber nor fleep. Hefetthis as to Antedate all Mifcarriage •, and without
Hatid to the Creature as foon as He had given it any Indifcretion, to bring about His Eternal Pur-
its Being, and hath continued it hitherto, & will pofes : Job 23. 13. He is of one mind, and nb*.
do fo as long as it hath a Being : it is altogether «# turn Htm ? And what his Sou/defiretb even
without the leaft Intermiihon. that be doth.
1 (2) IT reacheth alfo to all Places. He views 5- THE Exquifttenefs of this Providence far-
every Part & Corner of the Creation, and pries thef appears in thofe Curious Contrivances, and
ntfo evQty Place : there is none fo remote as to Secrets of Div1neW\fdom, whereby God a&varicetb
1^4 Lelhm upon ih Quelh XI*
His Defignsinthe World, This is fet forth, and is Omniprefent with every Second Caufe ; and
deciphered in the Prophet's Vifion \ Ezeh\. at Work Himfelf with all things that do Work.
The Wheels there mentioned^ iignify the Front- He is the Great Efficient, and Creatures are but
dence of God. s The Rings of thefe Wheels are, His Tools that He Works by : ( If a. i©. i %. )
the feveral Turtt: tigs of this Providence : Of thefe There is nothing doth or c n Stir without Him :
it is averted, It is not Bread alone that Nourifheth a Man, but
(r.) THAT they were High, & Dreadful The His EfficaciousWord that goes along with it. The
Nyfteries of Providence are ftupendious and un- Attwn is the Creature's ; Jt is the Man that Be-
fearchable '. Such things as are too Intricate for lieves and Obeys, but it is He that Works it in
the Creature's Skill to Analyfe, or to be able to him : Phil 2. 13. For it is God that worfytb in
Soar in hisContemplation to the height of them : you, both to Will & to Do of bis good Fleafure,
They afford Matter of Admiration rather than Nor is there only the Immediacy of Vcrtue de-
deep Inquifition. riving from him i but alfo of His Fre fence witfc
(2.) THAT they were full of Eyes : Intima- the thing .• Go whither we will, he is there 5
ting the Curioufnefs, Exactnefs,^ and great Wif- Pfal. 1 59. 7, &cf
dom, that is Converfant about God s Providence. [4.] ANt) this Providence doth all this accor-
And there areThree Things in fpecial, to Name ding to his CounfeU That which God by an
no more, xvhich fhew the Exquffitenefs of God's Immanent Aft did Decree., that by a Tranfient
Providence on this Account. Acl He doth Effetl \ and that according as Ha
I. THE Cauftng of Occurrence j, though feem- did decree it : Eph. 1. 5,1 1. Being Fredeflinated
ingly never fo Crofs & Oppofite, in the iffue to according to the Purpofe of Him, who worketh all
Work mofl Harmomoufly to the Advancement of things according to the Counfel of His own Will,
His Deftgns, and fulfilling oj His Ends. Exam- This is One of thofe Works in which God Ex ecu*
pie may be particularly given in the Cafe of teib his Decrees : And Providence is exceeding
•Jofeph : God defigned to make him a Freferver Exatl in following the Pattern laid out in His
of His People i and what ftrange Changes is he Purpofe : Thofe beven Hundred Eenjawites that;
carryed thro' in Order to the Accomplishment could Sling a Stone to an Hair's Breadth, were;
of this : And who would have tho't of thofefore- not fo Exact in hitting the Mark, as God's Fro~
going Paflages that befell him,that they had the v.idence is in anfwering His Decree : He doth
feaftAfpedr towards thatAdvancement which af* not Vary in the leaft from it, nor doth one Jot
terwards he arrived unto ? And yet there was, or Tittle of it fail •, hut all comes topafs precife^
never an One but what was a Step towards it Iy as it>was intended,
2.1N the bringing 0} Good out of Evil. In Crea* I cannot pafs from this Doftrine of 'Frovidenct
tion God Made fomething out of Nothing : Thus, in General, without making fome particular
the World was produced from a Negative Con- Glances upon it, that may be as fo many Pracli-
trary, and that was Wonderful. But in Fravi- cal Inferences from it, W&
dence, God brings Good out of Evil, from a Use i. THAT there are no Fortuitous or
Vofitive Contrary, which is more Wonderful. Cafual Events in the World, falling out by For-
facob thought that thofe CroiTes he met with, tune, or beftdes the Intention of the Firft Caufe :
made againjl him", ( Gen. 42. 36. ) Yet all pro- No, not in thejeaft Occidents or Cireumflantial
ved in the End to have been for him. Afapb is Casualties which happen to the Creature, For*
Flagued all the Day long •, and he thinks he hath tune was a Blind Idol devis'd by the Heathen 5
"Laboured in vain, (Pfal. 73.13.) but the $anctu- and is by the Pevil fpit upon the Face ofDivipe
ary informed him, that the Counfel of Wifdom, providence. That there is a Contingency ir*
was Guiding of him unto Glory, in all this things with refpedt to Second Caufes, is a Truth :
Courfe it led him in Y'tr. 24. ^ But to fay there is any thing meerly Cafual,
3. IN his having to do with Sin it f elf, with- referring to the Firfr, Caufe, is Blcfpbemy, " Ac-
out any the leaft Spot or Unbolinefs, Wonder- cidents are Cafual to us, becaufe in relpefl: to
ful is the Working of God's Providence. Here, Second Caufes, they are equally like to be, and
He can fo perrmtSin,as that it friall infallibly be }' not to be i but in refpeft to God they are not fo ;
and yet not fo -effect it, as that it fliall be any We are therefore here taught to fee a Hand of
Stain to His Holinefs in the leaft : As the Sun God in all Cafual Events. Men are apt to put
Is not defiled by mining upon the mod Dirty them off with a Slight or Contempt, and %V
Sinking Places, tho'1 they Stink the more for it's They might have be) alien others, as well as rne >.,
ftijning upon them \ fo God is then mofi Holy, True, as to the things themfelves -, but if the Eye
when He is giving of Men up to $;#, He can of God Orders all things, then there was a
fo Order it, that Abfalom fhall Commit themoft Finger of God pifpofing of thofe Cafualties tQ
hbrrid Abomination, without being a blame able befall us in particular ; And this ought to be
baufe of it ; He can harden Fharoaffs Heart-, ftudied and confidered. The Mjsh Drew a Bozo
and yet very juftlyPatf'jft him for that Hardnefs at a Venture^ but God dire tied the Arrow to hit;
of his. 4hab9 and Kill jhunj? according as He had Threat*
6, THE Eminency of this Providence fur- ned,
ther appears, In that He is always intimately 2. THAT we can never be from out of God's
Frefent with the Creature. It doth immediately Sight, nor/r^;; under his Hand. His Eye prys.
reach every Creature with its Influence ; A£ts into every Corner \ His Providence extends to
l"7. 28. He is not far from every one of us : For everyPlace : And it did not only do fo formerly,
in him we Live, Move and have cur Being, He but it doth fo ftill. His li«H is at Work in the
moft
, , „ . . - ■ ■ ■■ ■ ,. . ■ - ■■■■-, ■ ■ ■ l ■— ^ l ■ — — — ...
Queft. XL zJjfembljs Catecbifm. 1 35
moft Remote,as well as in theNeareft Places 5 for Fortunc,butAl-feeing Providence that doth every
there is nothingRemote toHim : And this tells us, thing : and all wbAch that doth is according to
(1) THAT there is no Place where we may Sin Counfel,& that of Him who is the Alwife God :
Secretly. Atheiftical Men think to get out of From whence we may infer,
God's Sight, and from his Watch, and there to (i) THAT there is no Liberty for us to dare
Sin without Controll : but this is a grand Cheat to lay any thing of Blame upon God, whatever we
of themfelves : Hence, meet with : They are Holy Providences, becaufe
(2) THERE is no Place that can hide us from contrived by Him forHisGlory : They areWife,
the Anger of (Sod. If we Sin & Provoke Him,any becaufe,deli berated in His eternal Couufel : For
where, there is His Providence at work, and Wo us therefore to find fault with them, or Charge '
will be to us. David was Confcious of this, and folly or indifcretion upon them, is a daring con-
it put an aw upon him, (Pfal.iiy. 7- ) tempt of God : The confideration that it is His
(3) THERE is no Place where we may not truft Doing muft ftop our Mouths, Pfal.-tf. 9,22,23.
and rely on God's Providence. If we be but fure (2) THAT we may^ in having done our Duty;
we be in that Place, and about that Employ- reft in God's Providence, let it be what it will.
ment which God calls us unto, we may fecure Tho' Senfe and carnal Reafon are difquieted,and
ourfelvesin this, That God is there, and He is ready to Murmur at it 5 yet, be it never fo ab-
takiug Effectual Care for us \ if it be in the Val- ftrufe,and dark, this is enough to fatisfy us,That
ley of the Shadow of Death, it matters not, be- there is a Hand of God in this EVent,and that He
caufe He is with us to Conduct us, Pfd.i^. brought it to pafs according to His determinate
3. LEARN hence God's great Condefccndence Counfel : And with this thePfalmift ftopt his own
and Benignity to the Creatures, in that he Him- Mouth, and quieted his tumultuous Thoughts,
fe/f looks after them all. It is a fond Objection Pfal.73.23, 24. Nevertbelefs, - — Thou haft holden
which fome make againft God's Universal and me by my right Hand : Thou fhait guide me with
Particular Providence •, that it feemsto be a Dif: thy counfel, &c.
grace to Him, and contrary to His Great Ma- 6. THAT we are to acknowledge our Being, all
jefty, to ftoop fo low, as to intermeddle with our Comfort s,and all our Hopes of a well Being, to
thefe mean things here below,efpecially the more have their Dependance upon God's Providence. And
Inferiour Sc Defpicafcle Creatures : But it may this calls upon us to wait upon Him for the Con-
futfice to fay. That tho' ameng Men Greatnefs tinuance of all to us,with Faith ; hence that, Job
and Goodnels feldom meet, yet in God they are 10.12. Thou haft granted me Life and Favour 5
infeparable : And it is fo far from being a Dif- £7 thy Vifitationhatb prejerved my Spirit. Is Job
credit to His Super-excellent Majefty, that by Preferved to the next hour ? It is becaufe God
thus doing, His Power and Gooctnefs do fo much extends His careful Providence to him. If God
the more appear and mine forth. Proud Man mould keep us by Day, and not by Might, the
may think it matter of fcorn to meddle with fuch laft hour,and not this, we mould never get thro*
or fuch Occafions -? but God doth not fo, nor will it : We could not fo long Hand alone. That is
he contemn,fo as to account fuch Things unWor- an excellent Watchman lndeed,thatfo watcheth
thy of his looking to as he himfelf hath made as not fo much as to ilumber : How mould we
for the illuftration of his Glory by : And this then be continually bringing home the Acknow-
may encourage the Poorer! & moft Abafed Souls ledgment of all unto God >
to Rely on him, and put their Truft in his Pro- 7. THIS tells us that we are tofubmit all our
vidence. Concerns andAtlions unto the Providence cfGodtJ
4. THAT there is nothing comes to pafs in the As we can do Nothing without Him -, unlefs we
World that 'could have been other wife, when all have the Concourfe of His Efficiency to enable
Caufes are put together. If God doth every us to do all our Works, we mult fit (till and do
thing, and that according to His Counfel, which nothing j fo muft all our Dependance be upon
is fixt & unalterable -, then there is a Necefftty, His Operation: We have no command of Events,
or an Infallibility of the Futurition : There was we may do our utmoft, ufe our beft Prodence,
a Certainty of the thing,altho' this doth not hin- take Care and Caution, be very diligent,8c omit
der the Contingency of it as to fecond Caufes,or nothing that is rationally tending to further our
put any Violence upon it, to enforce it thus to Defign ; but after all,it will be juft as God will :
Aft : There is no FatalNeceffity laid upon God, This tells us then, that we have nothing to do,
as the Stoicks dreamt : He Acts with the greateft but to ftudyDuty, and faithfully to attend upon
Liberty in all : but there is an Immutability in it,and then commend it unto God : ThisDoctrine
hisNature •, and his Will having freely determi- is theGround of all fuch Counfels as are given us,
ned and laid out all his Works, He is now enga- Prov.16.1. and Pfal. 37 5. Commit thy way unta
ged,and He will not vary from it, ( fob 23. 1 3. ) the Lord : Truft alfo in Him, and He fhall bring
Neither is the fecond Being, efpecialjy, rational it to pafs. And this is the only way to keep our
and voluntary Agents, under any Compuliion, Comforts, in a duly compofed frame of Spirit
but Act according to their own Choice, and yet under all the Viciflitudes of Providence that pals
no otherwife than in Subordination to the Rules over us.
of Providence ; fo that if they Act againft the 8. IF God be lb careful in His Providence for
Rules of Moral Obedience, they are not for this lJx,it tells us,Tbatwe ought to be very Cartful in
Reafon to be excufed. Serving of Him . Whom mould we Serve, but
5« THAT there is Infinite Wifdom in all that Him in whom we Live, Move, and have our Be-
befalls the Creature in this World. It is not blind iog ? All that Good' and Benefit we en joy,all the
Succefs
* 3 6 LeBures upon the Queft. XI.
Succefs which we meet with in otir Affairs, all Determines by His Decree. And here Three
the Comforts that we tafte of from one time to Conclufions may be Obferved,
another, do with one Voice call upon us to make i.THAT God could as well Work all without
it our Study & Endeavour to Honour & Glorify them, as with them. It is all one to Him as to
this God 3 and without intermiffion to purfue Ability which way he Works : It is as eafy to
tneDutieshe bath laid us under 5 and of every Him to bring about His Projefts without the
good Thing we now tafte,to make it our Bufinefs Mediation of Second Caufes, as by it : for when
to inquire with the Pfalmift, Pfal. 1 16.1 2. What there are never fo many of thefe at Work, they
9 jhalll render to the Lord jor all bis Benefits to- muft be all of them Influenced and Enabled by
wards me > Him -9 elfe they can do nothing : If He be with
[June, 16, i 6 9 1. ] them, let them be never fo Mean, theyprofper j
V ^e De away,be they nerer fo Potent,they fail,
2 Chron.14. 1 itLord,it is nothing withTbeeto help,
STT R TVfl C^S ^\T VI llf whether with many, or them that have no power,
JU IV 1YJL W 1M /YLjLy * 2. THAT hence, God dotb not ufe Means or
Instruments, through anyDefeft ofVertue in Him,
TO the preceding Description we may ad- but out of the Abundance cfhisGoodnefs. He
joyn> for farther Uluftration, this Diftin- wants not Vertue, for He gives them all theirs ;
&wn, viz That the Providence of God is either but **e is willing to put fome dignity of Effici-
Jmmediate or Mediate, This doth not conftitute encY uP°n tne Creature ; and by the Mediation
divers forts of Providence, but only Ihews adi- of Second Caufes, to render His own Efficiency
vers reipect that is to be put upon it ; for there the more Obfervable. Hence, in the moft emi-
are both of thefe in every Providence,that befalls nent Works of Providence,God ufeth fiich Means
the Creature : only according to the more or lefs many times as have the leaft Aptitude or Abili-
appearing of the latter, we are wont to Denomi- ty tn them to bring them about, Amos ?. 9. He
nate it : As will appear by confidering of them, flrengtheneth the /polled againft the ttrong,
1. I MAI EDI ATE Providence, is that 2Cfer0». 24. 24. 1 Cor. 1. 27, 28. Judg, 7. 2.
whereby God by Him/elf takes Care of all 3. T H E Second Caufe Atfs, tloy Mediately,
things as their abfolute Caufe : And this is fully yet as Properly and Really, as if there were no
Exprefs, Aff. 17.28. In Him we live, move and Firfl Caufe. The Being and the Actings of the
have our Being, He never doth anything fo by one, do not deftroy the Being,and the Actings
Means, but that HeHimfelf is immediately con- of the other ; No, not in the very fame Actions:
cern'd, and acting* in it : There is nothing done God Acts Efficiently and Infiuentially ; the Crea-
but He is the Doer of it. And there is a double tu re Acts Inftrumentally and formally : God
Immediacy we are to afcribe to Him. Acts as the Firft &Supream -, the Creature as the
(r) THERE is an Influential Vertue goes Second, as a Subordinate Caufe.
forth from Him with rcfpetf to the Entity which Use i. THIS tells us, That we are not fo
appears in every Ejfetf. There is no Operation much concerned to engage Second Caufes as the
of the Creature wherein this vertual Influence Firft. We are then Strong, not when we are
doth not exert it felf : hence all things that come compafied about with a Multitude'of Secondary
to pafs are Attributed to Him : no Creature could Auxiliaries, but when we have God on our fide,
do any thing, at any time, if He did not derive. The Foundation on which true Faith builds it's
the Vertue unto it from Himfelf by which it doth Confidence, is not Means or Inftruments, but
it : Only here we muft diftinguifh, between the God alone *, who can afford us Help in all Cafes,
Entity and the Irregularity of the Action -, of either with,or without theMeans,as He fees meet,
which we may afterward have occafion to con- This may quiet us at ourloweft Ebbs •, Dan.3.17.
fider : But it is on this account that Second Cau- Our God is able to Deliver. It may fatisfy us
fes have the title of Inftruments put upon them, when we have none fhut up or left ; (fto.8.32.)
Ifai.10.5. 0 Affyrian, the Rod oj mine Anger, &c. Make fure of this, and no matter how Many,
(2) THERE is alfo an Immediacy of the Divine how Mighty, how Crafty they be who area-
Trefence with every Effeft that is wrought in the gainft us.
World. God himfelf is prefent with it, not only Use 2. T O Teach us to diflinguifh of the
by His Vertue, but alfo His Being : His Omni- Good or Evil which befalls :ts by Mediation of
prefence hath already been fpoken to •, and we Second Caufes, As thefe have an Influence, and
are to obferve, That He is not an Idle Spectator, are Voluntary, fb we may obferve their Good
but an Agent in all -, Amos 3.6. or 111 Will -, But as there is an Immediacy of
2. MED I ATE Providence, is that whereby God's Efficiency in thefe very things, fo we are
God looks ajter the Affairs oj the World, by im- to Submit and Adore : This diftinction David
proving of Secondary Caufes, in the carrying on obferved in Sbimei's Curfing. In f urn, As the
His great Deftgn. Tho' both the Being & Op- Action comes from the Creature, fo we are to
perations of Second Caufes are from the Firft reflect upon that in it -, but as it comes to us,
Caufe Efficiently, yet they are the next Caufes we are to look beyond the Creature,toHimwho
of their own Actions Formally : And hence, with doth all things according to His Holy Counfel.
refpect to fuch Effects as are produced by them, HI. WE are now to confider the Kinds and
God is faid to work Mediately, ( i. e. ) in and by Parts cj God's Provideace.
them, becaufe they do nothing but what He ena- ' W/4 THE Kinds of Providence are Two9
Weth them to do by His Influence, as well as v^« Ordinary & Extraordinary, God can provide
for
Queft. XI. Uffemh\y\ Caiecbi/m, 1 5 7
for His Creatures in an Ordinary way, or He lows thisCourfe in Bis, Ordinary Providence to
can go in an Extraordinary Path : He hath more Guide and Order all Creatures according to the
"W^ays than one to Provide for His Creatures in. Inclination & Capacity of their Natures : things
We may confider thefe feverally : meerly Natural according to Inftinct and Rati*
[1.] THE Ordinary Providence of God is onal Beings by Direction of their Reaftm.
that whereby He Provides for His Creatures ac* %, THESE Rules, by which Gad carries on the
cording to the Order He put them into in thtQrt' Affairs of the World in the Conrje cj his Ordinary
anon, It is therefore calkd0/tf/tf<wy,becaufe it is Providence, are Unchangablc, The are £.tlee|
that which for the moft part God follows in the invariable Rules ; God may go from or btflde
way of His Providence : And becaufe there is thefe Rule? if He will j but that is tx raordv*
an Order or Method prefcribed in it \ we may nary Providence,as we ftiall hear s but the Rules
briefly take it up in a few Conrtufions. themfelves alter not •, they areOrdinances made
1. IN His Ordinary Providence Godufeihthe for Perpetuity : Hence fuch Expreftions about
Crc'atures,andfets Second Beings en Work. God's them ^ Jer.? 1.35,36. Thus faith the Lord, which
Ordinary' Providence is Mediate \ He makes giveth rhe Jun for a light by day, api the prdwti-
Ule of Heaven, Earth, many Senfitive and fern, ccsof the moon and oj the ftars jor 4 light by mghrf
fenfitive Creatures, every one in their Places, which divideth the fea when the waves thereof
to be Improved accordiug as His Infinite Wif- rore -9 the Lord ojpojis is his nam. If fhofe er~
dom fees moft fuitable, in the feveral Stations dinanccs dfpart from befre mc, faiff? thiLord9
they are in : God doth not Ordinarily Provide then the feed of If ml atfofca.ll eeqfe from being
for, and Maintain His Creatures, without their a nation before me for ever, Chap, | h. m Thus
Inftrumental Agency in it : He fets them to faith the Lordt If you can break my covenant of
Work, $z He Himfelf Works in and with them, the day, and my covenant of the night, and that
2. AMONG thefe Second Caufes, (here is a there Jhould not be day iff night in their feajfan ?
certain Order obferved by the Providence of God Then may alfo my covenant be broken with Davi4
in the Improving oj them. There is a Subordi^ my fervant, &c. The Rule of the Creature is
nation of one Caufe to another \ they are Tied always one, in the fame Cafe and ftefpedt; that
have an Account of it \ Hof 2,21,22. / willhear 3S Jong as the Sun and Moon endure ; and henc$
faith the Lord, I will hear the heavens, and they it comes to pafs that we are ordinarily able tQ
fhall hear the earth, and the earth fl) ill hear the Judge of Effects in their Caufes ; only remeiji-
corn, and the wine, and the oyl, and they fhall bring that God Rules all,
bear Jezr eel. And it is God who puts everyone Us e i. THIS tells us, That we cannot De*
of thefe to Act in it's Place, The Husbandman pend upon the Ordinary Providence of God, but
muft firft Manure his Ground, and then caft in in the ufe oj Means, Hence that Prefcription,
the Seed"* the Heavens muft then Diftill their Gen. 3. 19. In thefweat of thy face fk alt thou eat
Showers, and ailift with their Influences; the bread, If we will Dive in this World, we moil
Earth muft receive them > and the Plant muft fo lean upon the Hand of God, as to be employ*
draw them to it, and by Degrees come to Matu^ ed in feeding our Livelihood j whence we may
rity, Z?c. And there are fo many various Steps conclude it neceftary, that^ every one have a par^
and Gradations in thefe things : And God is in ticuar Calling, and ufe Diligence in it There
the Top of all. is no Contradiction between Trufting in God for
3. THESE Second Caufes in their Order, A8 our Supply, Maintenance, Defence, and ufing
from a Natural Principle s or according to the all regular Endeavours for the obtaining of them.
JLaw of Nature, which was imprinted upon them They that pretend to Truft God's Providence,
in their Creation. There is a Mature put into fo a neglect of regular Endeavours, do not in-
the things themfelves by the God of Nature, de- deed Truft it, but Mock it. God indeed would
riving from the Vertue 8c EfRcacioufnefs of that pot have our > Secular Employments hinder onr
Word which was left upon them when they were Religious Duties, in their Seafon ; but he would
Made, when Godfaid, Let them be fo, and they have us Ddigem in our Place. Pfe could G}vt
were fo % which Impreilion remains on them to ys all without our ftrikjug one ftroke $ but lie
Perpetuity, and is their very hature •, fo as that hath appointed another way, and our Faith and
they have in them a Natural Vertue and Difpor Obedience muft go together ; the Diligent Hand
fition, enclinhig them foto Act and exert them- makes Rich, but Sloth, and Poverty, and Rags,
felves in the Order which God firft ftated them apd Shame muft be expected to go together.
ln,when He Made them: And when the thing Use 2. LEARN hence, That our ordinary
Acts according hereunto, it then Acts Naturally Supply and Livelihood, is not in our Hands, but
and not Forcedly. depends on the Providence of Go{j? It is He who
4. THE Law of Nature, or thofe Rules im- Orders and difpofeth of Second Caufes in their
printed on the Natures oj things, was mojliiav- Subordinate Station, according to His own Plea?
monious fff Agreeable to their Natures, Here- fure-, fo that when we have done all that we can
in the Wifdom of God Difpjays it felf, in that do, laid out our beft Prudence and utmoft pili-
He put a fltnefs into every Creature to Serve to gence for the advancing of our Defigns, we mull
it's Ends, and confecjuently ufeth it in his Provv- ultimately refolye all into His Providence The
dence according to that Fitne& • fo t&ai he foi- Husbandman Plows his Ground, and Sows his
T Seed j
3 5 8 LeBures upon the Queft. XI*
Seed-, he bath gone as far as he can at the whom he will ihew the Miracle -, as Peter
pfefenr, but theSeed may Rot in the Ground, and John in healing the Impotent Man-. But
£9V rI'he Merchant wifely confiders and Ad- Pbyfical Canfes they cannot be $ No, not f0
Ventures his Eftate, and hopes for a good Re- much as Inftrumental: Hence they deny it to
tmn, but how many Cafualties are there out the mf elves, and afcribe it toCbri/l, Atts 3.12,13.
of his Hands ? All that we have now to do,is le Alen oj Ifrael, why marvel ye at tbis > or why
to Commend it to God, believing in the Pro- look ye Jo earnestly on us, as though by our own
fhife, that He will Provide for us in the way power orholinefs, webadmde this man to walk}
of our Duty, and according to His Sovereign The God of Abraham, and of Ifaac, andof Jacob
Wifdom. If we fear Him, He hath faid that theGodofourFatbers,bathglorifedhisbonJefus\
we (hall not Want •, and He hath the Order- And their being done in his Name, ' pruves
ing of all Second Caufes in His Power, and is Him tobeGod. Whenever a Miracle is wro't,
able to Command His Bleffing upon us, by that is the Finger of God.
helping them to Work fuitably, and prevent- 4.M IRACLE S are a plentifuiTeftimonyun-
ing fuch CafuaLies as they are in their own to the Divine Omnipotency. There is nothing
Nature liable unto. Whether therefore we which doth more befpeak the Almighty Power
fucceed, or be difappointed, we mult acknow- of God than thefe -, it Commands Men to lay,
ledge it to Him, and not pore too much upon that he can do every manner ofthing •, and His
Second Caufes, Power is not limited : , Chrilt therefore gives
f 2. ] THE Extraordinary Providence of God that as a Reafon why the Man was bornBhnd,
is that whereby He Provides for His Creatures, Job. 9. 3. That the works cf Godfbouldbe nunifeft
by skipping over, or inverting the Order of the in htm : There was a Miracle to be wro't in him.
NaturdCourfe oj things. And this Providence 5. MIRACLES have been ujually wrought
is that which we call Miraculous. Not to in- by God for Signs. They are fenfible Signs : The
lift upon this, Let us take up the opening of it working of them, if we confute the Scripture,
in a few particulars, was on purpofe to be an uncontrolableCon-
1. A Miracfe is a Work that is above the viction of fomething to Men : Sometimes to
Power of Second Caufes to produce. It exceeds Ratify His Prom if es, Exod.\.beg. Sometimes
the force of the Operation of the Second Be- to convince them of Apojhcy, 1 Kings 13.3 ,4,5.
ing; and it is therefore called a Wonder in Sometimes to eftabliih a Dotlrine, as the Mira-
Scripture % for tho' there be fome Wonders cles wrought by Chrilt and his Apoftles. God
that be not properly M'racles,' fince there may was not wont to Work Miracles meerly for
bfe a fecret Natural Influence,the Caufe where- themfelves,but for fome Spiritual End, as every
of we cannot difcern, which is the ground of where we may obferve in Scripture.
our Admiration, vet there is no Miracle but Use i. HENCE then, Satan by himfelf, or
what is Wonderful : Such therefore is a Inllruments, can Work no Miracle : His Signs
True Miracle, as no Second Being can Effect are called, Lying Wonders, 2 Thef. 2. 9. He
by it's own Vertue $ fuch as for the Suh to knows the Nature of thir.gs better than we
(land (till, and go back -, a Alan born Blind, to do, and can therefore apply them to Opera-
have his Sight reltored 5 a Virgin to Conceive -, tions that we are not able to fee into, fo as to
a Dead Body to be reltored 5 and Difcafes heal- fee the Reafon of the Connection between the
ed with a Word-, and many the like : In which Caufes and Effects whence we are aftonifh'dat
though God mar ufe Men in the Operation, them •, but his Signs are ufually Lying •, ;. e.
yet they do nothing at all to the Produttidn nieer '.mpcfturcs-8L jugling Tricks, that have no
of them, but the whole Efficiency is of God. Reality in them, but a deception of our Senfes.
2. A Miracle is the overpaffing of Second Use 2. THIS may teach us to Depend upon
Caufes. It is a Working of Effects Per Saltum, God, even then when there is no poffibility of Help
or all at once \ and for this Reafon it is above doth appear from Second Caufes-, or according to
the Power of the Crature, which Ads accor- the Order & Courfe of Nature. If Ordinary Sup-
ding to the Laxs of Nature, which are here ply fails, God hath Magazines Infinite, toRe-
over- kipped : In Ordinary Providence we muft lieve the Neceflitiesof His People out of ; and
plow, Sow, fife, before we can have Bread -, altho' Miracles do not fo frequently appear as
but God can skip over all thefe Media, and formerly, becaufe theG^/pf/isRatifyedtoMen-,
multiply a few Loaves to the Feeding of many yet thus far may & ought the People of God to
Tboufands : If the Corn had been encreafed by Trult & Confide in Him, viz. To Believe and
Sowing, it mult have taken a long Time, but Rejoice in Him, when the Fig-tree doth not
He did it at a Word -, and that, not by making BlolTom 5 asknowing,thatas His Fidelity can-
any New Matter in the Creation ^ but b" cau- not Lye ; fo HhOmnipotency is not grownWeak:
fing that Matter to become Bread immediately, Nor hath God faid,He will not Work a Miracle
which in the Ordinary Way muft have paft forHisPeople,we know that He can -,8c tho' we
through many Succeflive Changes before it are toServe His Ordi nary Providence,y et we are
could have come to that. not to call: away our Confide nee, wherxSprings are
3. GO D is the only Author c7 Effi ient of dried up^ but coriclude,that eith'erGod hath re-
Aliracles. Men may be Mora! Caufes of them, ferved fome Means which we forefaw not ; or to
by Prayer 5 as Ehas, when he Prayed for Fire, befure that His Right Hand will appear fome
&c. and for the reftoring of the DeadCbild's way or other for His People's Safety & Help.
Life : Or when God ufctb them as fuch by C J v t y- 14. x 6 9 1. ]
Queft.
XL
njtjfemblfs Catecbijm.
■■■in—
i
3*
SERMON XLV.
at the Firft \ fo as that there is no one of them
that ever was, but ftill is in the World $ and
fliall be as long as the World (lands, notwith-
standing all the Hazards which fome of them do
Secondly T^ J* E Parts 0} Providence are alp run of being utterly Extinct : ; And the .Species
Two viz. Conftrvation and Go- would eafily be loft, did not He take Care of it
by a Wonderful Providence.
4. TO Singular & Individual Beings. Thefe
He alio looks after* and continues their Eeing
to them by His Providence, during fuch a Time
vernm\*tt. 'Thefe are both pointed to in the
Anfwer. God both Preferves the Creature in
its Exiftence, and Guides it to its End ^ and in
thefe Tactile whole of Divine Providence mani-
feftsitfelf. The former of thefe is Conferva
and Seafon as Hefees meet. He hath theirTimes
things are made for an End h they >n His Hand, and .He hath bounded them h but
are led to it bv Gubernation h but they cannot ftiH He keeps their Matter and Form together,
be fo led, unlefs they be continued or preferved and preferves their fet*W and Operations fo
in their Being : Of this then take this Defcrip- long as till His Good Pleafure hath Determined
}' . ° that they ihall ceafe to be ; until they have fer-
T 1 1 C 0 NS £ R V A T 1 0 N is that Part of v«d their appointed Time, and His Providence
God's Providence whereby He upholds all things for the attaining of that End which He intended
in the Hand of His Power. In the clearing of them for, and then they are DifTolved.
this Defcription take thefe Conclufions, .i*0THE Way in which Uod ca
(1.) THERE muft be a Conjervatioft oj the
Creature by God. There is a Neceflity of His
Upholding all Second Beings ; for if He did not
hold them together, they would fall in pieces :
tf He did not bear up the World and all Beings
in His Hand, they would Sink, and return to
their Ancient Nothing. He is the alone Foun-
tain of Being •, all the Being which the Creature
hath, it received from Him, and it muft be
ontinws
His Creatures in Being £? Athon is Various.
And here we may take notice of thofe Two that
are moft obferVable :
i. SO ME things God continues in a Perma-
nent State. There are fome Individuals which
are to laft from the Beginning of Lime to the
End of ir, "permanent and withoot Succoffion :
Th re are the Conflant Natures, viz. the Third
Heaven and Angels, which are for Perpetuity -y
continued by Him, it would elfe tire, give out, they are defigned for an JEvitermty, and muft
and never come at it's Journey's End. The In- £e foch as they are for ever. And there are
fluence of Providence, is the Maintenance of it's fome won flam Natures* which muft endure as
Being. This Part of God's Providence is by the
Schools,not unfitly cdll'd, God's Manutehency. It
is His Hand Underneath that holds it up $ it de-
pends upon Him for it's Continuance, Exiftence
and Operation. The bare CefTation of Divine
Providence, refpe&ing the Creature, without
long as the Frame of them is to ftan^l, until it
be folded up as a Vefture* and the whole lower
World be Changed,which is till the Day of Judg-
ment -, as the Sun^ Moon and Stars, and the Bo-
dies of the Elements : And thefe may be faid to
be Preferved more immediately, inafmuch as we
any other Operation,would reduce every Second are not acquainted with any Secondary Caufes
Being againuntoNothing : IfGod puts His Hand or Mediate Helps in their Prefervation : They
from under, it falls and finks. Pfal. 104. 29. are Subject only to God, and there 13 no Second
Thou hide ft thy face, they are troubled •, thou Caufe, but only His own Almighty Power whicfc
take ft away their breath, they die, and return to continues thefe in Being and Aft. 5 Maintaining
their dun. Job 10. 12. Thou haft granted me the Subftance of them, fo as that they abide-:
life and favour, and thy vifttation hath preferved And tho' the Elements go through fo many
my fpirit. Changes by Generation and Corruption of Indt-
(2) THIS Prrfervation which God affords viduaJs that are Made cut of them, there is not
to the Creature extends it felf -one Jot of th^r, Subftance dimmimed, from
1. TO the Effence of all things : i. e. The wh*t it. was at .Firft 1 And tho' Confident Na-
tures endure fo long, yet they do riot wax Old
or Decay.
2. 0 THE R Beings God continues by a more
Mediate, Providence in a Changable State >, and
that both with refpect unto the Generals^wA the
Individuals,
1. RELATING to General Kinds : And
thefe God continues by the Means of the Propa-
gation of Individuals. God intending a SucceJJion
Matter and Form : This is it that holds them
together : God fuftairts the Caufes and Operati-
ons of them by His Hand, upholds' their Union,
that they fall not afunder •, in which He makes
ufe of a common Rule, or the ImprefTion of a
Natural Appetency after Selj -Prefervation, put
into and maintained in the Creature, by which
it avoids things Deflrullive, and craves fuch as
are Confervative.
T 0 the Accidents & Qualities of things •, of Individuals, and therein the Continuance of
the Faculties & Vertues of Second Beings. God
hath united thefe to their Subje&s by a neceffary
Connection, and holds them together, fo as that
they do not feperate ♦, and this is according to
an Ordinance or Decree, appointing to each it's
feveral Nature and Qualities.
■$ T 0 Univerfal Beings or Kinds, He keeps
up all the feveral forts of Beings which He made
the Species of Beings, by Singulars taking their
Turns, abiding their Generation, and then going
ofFagain to make way for Succeeding Genera-
tions : He hereupon left the Impreiiion of a
ProlifcalVeitue upon the Nature of feveral Be-
ings, by Vertue of a Creating Word •, See, Gen.
•I. 11, 22, 28. And upon account of this Generg?
ticn it is, that the Corruptible and jooti Dyirg
T ^ Creat.nfc
rt—aewWIwi .' —t»
14.0 LeBures upon the Quell. XI.
Creature is Eternized ; and the Kinds Live in Vertue for the Prejervat ion o£ the Subject. Hence
thofe Individuals which are upon the Stage, when we read, Matth. 4. 4- Man jhall not live by
innumerable of thofe that formerly were of them, bread alone, but by every word that proceedetb cut
&o now Ceafe to he : One Generation goes, &c. of the mouth of God. And fee the Expreilion,
for ever •, i. e. Till the Laft Generation ; or till Ifa. 3. 1 Behold, the Lord, the Lord of hojh doib
the Confirmation of all things. take away from Jcrujakm, and from Judith, the
2, A S fir Individuals \ God's Providence flay and tbeftaff, the whole //ay of bread, and the
Preserves and Continues them in a Treble man- whole flay oj water. There is Bread anil there
ner, by Provision, by Influence, and by Pro- is the Staff of it. No Being can do us any
tcQion. Good further than He Influenceth it : There is
1. B T Provifion of Supplies for the Suftcn- a Vertue which goes from Him, that makes the
tation of his Creatures, The Creature is a De- Creature to Live by it. An Appetite to Eat, is
pendent Being *, it muft be Maintained or elfe as much from God, as the Food it felf that i$
it would Periih •, and this Maintenance we fuited to it 5 and that it turns to Nutriment, and
ftre now in Confideration of, is Mediate ; it not to FutrefaUion, is of His Care for us : He
ftands in need of a New Supply to be brought gives us Cloaths and makes them to Warm us.
Sn unto it, that it may Live upon, and be Pre- 3. B T Protection : i. e. Defending or Saj e~
ferved by : Now God takes Care that there be guarding us from thofe Harms which would elfe
fuch a Supply provided for, and afforded to the overwhelm our Beings ; The Individual Crea-
Creature in a way of Con/iancy and Continuance : tures are many ways expofed to Deftruction,
And herein God's Providence appears Wonder- efpecially fome of them. This Protection there-
lull both to Man and to BeaSt. In the greateft fore is very EiTential in the Conferving Provi-
Tamine that ever came upon the World, God deuce of God i and it exerts it felf in defend-
hath laid up Store fufficient in His Providence, ing them,
for the Prefervation of every Kind, fo as to keep 1. FR 0 M Natural Difeafes : All Living
them alive. There are many Creatures in the Creatures iince the Fall, in this lower World,
"World which are very flnftlefs,. and have no are become liable unto them j and by them tiey
fore-caft of their own •, they have not the Wif- are ufually brought to their DifTblution : Here
dom of the Ant, to lay up in Summer for the therefore thisProvidence exerts it felf, Partly by
Winter-Store ; fore-fee not hard Times, and Preventing thefe Maladies from fezing them ;
therefore have laid in nothing before-hand-, and Partly by Providing and BUffing Means for
yet God gives a Supply to thefe, that the Kind their Recovery out of them ^ God Provides P/;;-
doth not Ceafe,but the Individuals are Supplied j fick for His Creatures, as well as Food, andap-
they find fomething which may Uphold and plies it to them : Partly by a Natural Sagacity
Continue their Being unto them. There are put into the Brute Creatures to apply to their
fome things that do not Spin and Toil, and are Remedies : Partly by giving Skill to Rational
yet Richly Clothed, ( Matth. 6.28. ) That do not Beings ; and God's Providence is here often very
Plow nor Sow, and yet they Live,and how? Tour Obfervable.
heavenly Father feedeth thtm -, ( Ver.26.) That 2. F R 0 M Violence .♦ The Creature is liable
do not lay in for themfelves, but only gather to AiTaults, and it's Life is endangered thereby -,
that which God hath made ready for them \ and there are fome that are a Prey to almoft
( Pfal. 104. 28. ) That cannot look after them* every thing ;, and yet there is fuch a Care taken,
felves, and are caft upon Providence, and yet that fuch as thefe are Prefervcd >, this is of God,
XheylAvesiJobtf.ult.) And altho* Mankind we and He doth it, Partly by putting an Injlintt
more Infirumental in the making of Provifion into the Creature it felf, fo as to know fuch
for themfelves, in that God hath taught them to Creatures as are Inimicaftoit, and feek its Life ;
underftand how to make ufe of the Means for a and giving it Difcretion to ufe Means to /hun
Livelihood •, yet is the Succefs of all their La- and get out of the Danger 5 yea and to fecureit
bour entirely Subfervien* to, and Dependant felf from the InvalTon ; Such a piece of Wifdom
upon God's Providence, which only can give the is commended in a Brute-, Trov, 30. 26. The
Bleffing to, or with-hold it from their Endea- Comes are but a feeble folk, yet make they their
vours. He therefore is the Firft in this Order boufes in the rocks. Partly by Limiting and Re~
of Caufesi (hof. 2. 22.) Hence that Expreifi- framing the Rage o( Voracious Creatures, fo
on, Hab. 2. 15. hit not of the Lord of bofts as to keep it within their due Bounds : And
that the people fhall labour in the very fire , and these is an obfervable Pauage in God s Provj-
the people fhall weary tbcmj elves for very vanity, dence of this Account, viz. That Ravenous
2. B 2'Influence .• I mean by the Commanding Creatures, are unaccountably ftinted in their
cf his Bleffing upon the Provifion which He Increafe, fo that there are but Fe w of them in
hath thus made for,and brought unto them,fo as Comparifon of theNumeroufnefs of Innocent and
that it doth effectually reach theJM it is appoin- Serviceable Creatures : And this is a Fruit of
ted for. As there is a Creating Wifdom of God God's Care in preferving of His Creatures in
appears in His putting theVertue into Creatures their Being.
fuited to the End and Vfe they were defigned (4.) ThIS Conferving Providence of God,
for ; foHis Providence further Works in cauflng it a Kind of Creation. Creation and Conferva-
the Creature to Exert the Vertue which is in it, tion differ only in this refpeft, In Cr canon, all
and enabling all the Organs of Nutrition to things are New Made, and are confidered as ha-
perform their Functions, fo as to derive that ving no Prerexiftence ; but they by it came
Firft
iiiijim ~ ' " ~ " "" -■-. . , . . . ■ i-mpm, iii—g,!,,,^ , |^j
Queft. XL nJffembtfs Catecbifm. \^\
Firft out of the Hands of God * whereas in not preferve our (reps for us > How many are.
Confervation they come under the confident- there that would make an end of us, if fie diet
tion of having a Prejent Exifteuce, which yet not Preferve us : And is there not good rea-
is fo weak and inefficient in it felt, that it fQn then, why we thould ask thefe. Alms at
would every moment fall back again into No- his Hands, and beg of Him our Supply and
thing, if it were not held up by apivineHand. protection : If we knock at any other Door wo
The fame Vertue which exerted it felf in it's may come away empty handed and aifiamed ;
Produilion, is always emanating from God for if He with-hold, none can (how any fa,
unto it for Sufltntation \ it is the Second Hand vour to us : And if we have thefe things, yet
which God fets to his own Work j fo that we jje only can make them Serviceab.e unto us j
may call this Prefervaiion a continued or ex- f0 that we mult be always going to Him .• Ani
tended Creation : Hence they are put together, it is his Honour to have ail the World as fo
Neh. 9. 6. Tbou, even thou art Lord alone, thou many little Children, continually coming to
hall made heaven, the heaven of heavens with all Him as their Father for all they Want : Qthe?
their heft, the earth and all things that ere there Creatures do fo according to their Capacity,
in, thejeas and all that is therein, and thou pre* and fo mould we •, Job 38.ult, Pfal.i4?.i5,i£.
fervefl them all. . l .; The eyes of all wait upon thee, end thou givefi
( 5, ) T tf £ Prefervation pf all things is an fam their meat in due feafon. Thou openefi thine
All of Divine Omnipotency. Hence in the Der hand,and fatisfefi the defire of every living thing.
fcription it is called that whereby He upholds 2. IT tells us alfo how unreafonable a thing
them in the Hand of Hit Power. And indeed $7> is. Daniel, when he would fet forth 4fc/»
What lefs than an Increated Power can beac- fhazzar's horrid Iniquity, fo as that it might
knowiedged in it, by thofe whoferioufly con- appear more heinous, aggravates it from this
iider and ponder jt ? When we look uponthis Confideration, That it was againft God's Pre*
great World, and the innumerable Beings that fervmg and Protecting Providence ; Dan. J, ??,
are contained in it, and confider what a^n ab* — And the Godin whofe hand thy breath is, and
folute Pependance thefe all have upon God, ufofe are all thy ways, fa tft thou not glorified. fr*
and how Ihiftlefs they are all of them in them- every Sin that you Commit, you Arm youc
felves, fo that if they were not every moment felves in Rebellion, not only againft your Ala*
underpropt and born up they would immedi- £fr> ( and yet how grievous a thing is that )
ately be Annihilated j how ftrong an Hand but againft your Prejerver: You War againft
mult we conceive that muft be, which is al- the God that gives you Life and Breath every
ways under them and holds them up, and nei- moment ; You fet your felves in Arrav againft
ther faints nor is weary under fuch a weight ? Him that Feeds and Cloaths you ; That yoi|
And therefore the Apoftle takes notice of this ]\J0W are, you are beholden to this Providence
Attribute as mining out eminently in this re- of His •, and yet you deny and feektorob Hirr*
fpedt s Heb. 1. 9. Upholding all things by the 0f tj,e Q\0Xy of it ; tho5 if He Ihould withdraw
word of his power. This Doclrine then affords jtiis Manutenency for the leaft Inftant, in tha£
us precious Matter of Contemplation \ and very Article of Time, you muft needs Periih 5
there are feveral Ufeful, Practical Inftruftions yet by every Sin you are provoking Him fo
that we may draw from it. To name Tour, to do. AH Sin is an Abufing of this Favour of
1. IT tells us the Reafonablnefs of that Pe* God, which is our Life, to his Dishonour ?
tition in our Prayer, Give' us this Day our Dai- ^nd what unaccountable Madnefs is this;
ly Bread. Whom Ihould we ask our Daily Pro* Weil may God Expoftulate with Sinners on
vifion from,but Him who keeps us in His con» this Account, as Deut. 32.6, Do ye thus requite
tinued Providence ? It was that which prefer- the lord, Qfoohfh people and unw/e ? is not he
ved us in the laft Hour, and if it withdraw thy father that hath bought thee * bath he not
we cannot Live to the nex,t Hour. Man is not m#dc ibpe and ettablifhcd thee 1 Sinners, Think
his own Upholder, no .not for one tnbpienyiot of it, there is none that ever did fo much fof
in any refpeot, further than Infrumental \ We you^asiGod hath done, and none tjrtatever yon
have an excellent draught of this Providence did fo much againft, as Him \ In every Sin,
in Pfal, 1 16. 8. Thou haft delivered my foul from you fet your felves to Deftroy Him, who, \i\19
death, mine eyes from tears, and my Jeet jrom did not Preferve you, you could not be.
falling. And, 66. 9. Which holdeih our foul in 3. IT tells us that we ought to fee & acknow-}
life, andfuffereth not our feet to be moved. We ledge our Prefervation to be jrom God, and not
could not have the next Meals Meat, did not from ourfelves. As heiVW^us, and not we j fo
God make it ready for us; AH our Labour he Keeps us, and not we : He holds us up 5 h$
and Pains would nor do it -, our own Com- Defends us : All our Care and Prudence coul4
forts would all Steal away and be gone from not have kept us till now. He looks after us
ns, if He did not keep them for us .- He is our in the Womb; and when we hung on th§
Carver and our Trenfurer too, we are of His Breafts^and he hath not intermitted this Care
Family and. His looking after : He fpreads to this Day. And whom is it that we Confefs
our Tables for us h and it is His Goodnefs that this to ? Who hath the Thanks & Praife of it f
gives us Food and Raiment ; He that Cloaths Here is Conviction enough againft Atheifm, if
the Lillies, Cloaths us aifo : He faves us and rightly confidered* Let every one of us reflect
defends us from all Harm : We Ihould eyerv and consider, Had we been kept to this Day,
moment run otirfelves into Mifchief, if He did through all the Changes that have gone oyej
— .
i^% LtVtures upon the Quell. XL
us if there had not been a God that hath done 5. ARE you keptjrom the Violence of Men
it for us > And do we not Confefs this unto or Beafts > This is alfo from Him-, no thank
Him ? HowBruitifh & Sordid athingis this? to your felves : How many eminent Peiive-
God gives us every Day frefh Matter for ranees of this Kind have forhe of us enjoyed?
Thanksgivings. And here We fee the Reafon And did not God Tye up theMouths of Beafts,
why the World is yet ftanding upon its Legs, and Curb in the Spirits of Men, what De-
and is not reduced to a Chaos, yea a Non-en* ftruftions would be every Day ? But God keeps
tity : Pfal. 103. beg. Blefs tbeLord,v»bo healctb us from Killing one another •, and fo He con-
allthy difeafes. Who redeemetb thy It je from rinueth our Lives : And now what is theVoice
dettru8ion \ who crownetb thee with loving kind- and Language of all this to us, but toaihame
nefs and tender mercies. Who fatisfietb thy us that we have done fo little for, fo much
mouth with good things.—. to the Difhonour of, this God ; and put us up-
4. L EAR JV hence tben^bat Strong Engage- on it the more earneftly and early to engage
ments and Bonds there are lying upon us to Serve our felves in his Service, and to do it with Joy-
God - and to Devote our vchble Life, and Time^ and Chearfulnefs in confideration of thofe un-
and Subflance, and all that we have, and are, 10 countable Benefits of hisC^yjrw'^Providence*
His Service. If we look over all the Paflages that He is daily Lading us withal,
of this Conjerving Providence which has been [August ii. 169 1. 3
applied to us *, we fhall find our felves obliged \
to him, forever to be His : for whofe (hould
we be, whom (hould we Serve, but that God C "p "R lV/T O 'M YI 1/1
by whom we are what we are,and from whom O m~j *%> XT-l. v^ «L^ jXL^y 1+
we receive all that we have > Give me leave
then to Pfefs this upon Old and Young, as a £ 2. ] rp HE other Part of Providence h
Potent Argument to quicken us all to be De- J^ Government, As God Created, fa
voting our felves unto God. Confidet then, jje Preferves the Creature for fomethingi
t. DO you Live ? Is the Breath of your He hath fome great Defign in holding up th<-
Noftrils continued to you ? Is there any Difte- World, which may Countervail all the Coft
xence between you artd thofe that ate gone to ne is at upon it. He doth it that the Crea--
the Place of Silence ? Ate you not to this Day ture thus Made and Kept, may attain its End.
cut off from the Land of the Living > You are hence there is alfo Guber nation. The fame
beholden to God's Preferring of you for it t Hand that Keeps it up, alfo Guidei it.
It is in Him that you Live ; your very Life de- jpy^ OF Government in General, takethig
pends on him 5 if He mould hide his Face, ftefcription 5 It is that whereby God DireQstf
you would be Troubled, yea Destroyed j there Leads the Creature in the Right Way, for the Au
would need no more to bring you to your tainmeni of its End.
Grave -, you would Perifli without hisftriking pQR the clearing of thisDefcription let us
a ftroke. obferve thefe things :
2. HAVE you Meat, "Drink and Cloaibiftg 9 t. THAT there is fuch i Providence as This;
Are you Maintained and Supplied > It is all Directing and Ruling the Affairs of the World, in
His that you have, (H>f2.%.) It was he Ordering all the AUions of the feveral Creatures,
that fat Second Caufes on Work for the Pro- will appear Neceffary. For, as they could not
ducing of t-h'em,all thofe Wheels had elfe ftood Make, nor Preferve, fo neither can they Go-
tfili i and he difpofed them to you by a parti- vern themfelves. There is not Wifdom nor
cular Providence, or you had never had them : Strength enough in the beft Created Being, to
He fpreads your Table and fets on your Meat fteer it felf aright to it's Haven *. Except He
every Day. • who Made this great Vefiel, and Upholds it,
%. DOTH your Food Nourijh you ? Do your be alfo it's Pilot, it will never fhape a True
Cloaths Warm you > Do you find thefe things Courfe, but be Loft. He holds the Card and
Inftrumental for your Prefervation ? Do you Compafs, and fits at Helm-. And though Ratio-,
feel any Comfort in and by them ? Now re- nal Beings are called upon to Eye the ?ole~flar%
member, He put that Vertue into them, and yet did not He direct thefe, they would alfo
he makes them to let it out to you •, He could mifcarry : There are fo many By-paths in the
take it away, or bury it up, and then it fhould Wildernefs, through which they Travel, that
do you no Good at all. if He did not Lead them, they would mifs
4. ARE you kept from Difeafes, or recove- their Way and be Be-wildred. God having
red out of them at any Time ? It is He that doth Made a World, doth not leave it to be mana-
k. Some of you have efcaped when others ged by another,asthe Shipwright doth hisShip.
have been overtaken : Sicknefs hath been He only knows every Nook and Comer, every
round about you, and hath not come to you -, Rock, and Shelve, and Quick fand ; and.
others have been taken by it, and God hath how to carry it Clear of all, into the Port it
Moderated it untothem, or lhewn his Power is Bound for. All Beings are from Him, and
In bringing them up from the Gates of the jor Him -, and He mult Conduit them. The
Grave. Thefe things as cafual as they feern Glory that God gains by the Creature is by it's
to be, are the Difpenfations of God's Careful attaining its Fnd : Should that be mifs'd he
Providence over you, eife you were open to would be aLofer ; but this He will not be^for
Sicknefs and Death. want cfhi§ rakingCarefor the bringing it about.
2. THE
Queft. XL utflemblji's Catecbi/m. i^
2# THE work of Gubernation concerns the Government refpects the Anions of the Crea-
AcTmgs of the Creature.ot the Operations of Se- tures according to their innate Principles. If
cond Beings. In Conservation, we obferved, a Man will do any thing with an Liitriirnenr,
that God upholds thofe Principles whereby he mult not only make it, and iuit it, but alio
they are capable of acting 5 now inGovernment improve it .-, if that doth not w0rk infrrumeri-
He directs the Acts themfeives : whatfoever is taliy,the Man doth not work by it. We muft
done, or performed in the whole World,all the not think that God only works,at the Preience
motions and various turnings of theCreatures, of fecond Caufes, and thefe ftand by, and do
thefe are they into which,and every particular nothing at all. That there is a formal Princi-
accident of which, Divine Gubernation hath an pie in the fecond Caufe, proper for its own C>
influence \ He is therefore faid to work all perations, is evident from, Gen.i. 1 1. God f aid[t
things at pleafure, Eph. r. 11. let the Earth bring jortb,&LcMziz the Libertine
3* T h E right of Divine.Governtnent is found.- Opinion a Truth, then either theCreatures
ed in Creation, and Confervation. have no Principles of Activity in them, or the
(1) IN Creation. There is nothing befides Principles, together with the difpojitions they
God butisa Creature ot God, and ows obedi- have to act, are put i to them for nothing^
ence to Him becaufe he made it : Creation which is incontinent with the wifdom of their
gives a right of Sovereignty to the Creator over Creator,who made nothing in vain. Yea fuch
the Creature : if all the Being which theCrea- a Notion will remove all goodnefs from the
ture hath is from Him, then it's Being is His, -Creature, contrary to Gen. 1. ult. yea the dif-
and at His difpofe: This will declare Him to ference between things -, and utterly vacate
be an Univerfal, Supream, and everlaft ing Mo- the Notions of Good & Evil •, render ungodly
narch, ( Ffd. 100 beg. ) thofe are therefore put actions as laudabie a's the molt holy, and fub'«
together, Rom. 11. 36. For of him, and through vert the Reafon & Equity of the Punifliinent
him, and to him, are all things. ofwicktd men. But the Scripture molt fre«
2. I iV Confervation. If you maintain any quently afcribes Efficiency to fecond Caufes'*,
Perfons, you expect that they mould fubject Acts 1. 23. They appointed. Sec. 1 Cor. 3.9. For
themfeives unto you. You will not allow him we are labourers together with God.
his maintenance, who denies you his fervice. (2) AS the Creature works, Co God Co-works
Tne whole World are kept at his charge, ,and with it. The Firlt and Univerlal Caufe works
therefore hath he reafon to challenge the rule together, oris at work with all the actions of
over them. If all eyes wait on him for their fecond and particular Caufes : Act. 17. 28. In
meat,it is fit they (hould fo do for their work bint we live, move, &c. which concurrence is
too. This the pfaimilt acknowledged on the fomething diltinct, both from Creation, and
account of one act of Confervation,Pfal. n 6.1 1>. Prefervation. In Creation, the Principles by
OLord, truly lam thyfrvant, lam tbyfervantt wh'uh it worketh are infufed into it 5 In Con°
Jhou haft loojed my bands. fervation they are upheld and maintained 5
4. THAT which Divine Government em- but now, when t,he Creature is foaccommoda-
ploys it felf about \s,to guide the Creature to its ted for its work, it goes not forth to its Action
End. He carries 0*1 all Beings to their End, without the compliance & concurrence of the
& to rules them as that none mifleth it.There pirft Caufe, bringing forth of thefe Principles
is a peculiar Subordinate end, and there is an into Operation. There is fuch a Negative
Univerfil, general and laft end 5 the Creature Imperfection attending upon the Creature, as
may mifsthe former,but not the latter ; There that it cannot go alone, but it mult be led 5
is the end of the Precept, and the end of the like a tool, which when it is never fo fit for
D^r^,ReafonableCreatures,as will afterwards work, depends upon him who is to ufe it for
mote fully appear,may lofe theformer,but not its Operations : As a Child which rrultbeled
the latter, God's Glory is his own laft End, by the hard or elfe it will fall. Pfal. 139 10.
which he will always attain by every Second Thy hand fhall lead me, and thy right handjhall
Being in fuch a way as fhall exactly anfwer hold me. All Beings from the Firlt, depend
his alwife purpofe about it. And from this no upon the Firlt Being, not only for Entity, and
Creature is able to withdraw it felf, but when Venue, but for Operation too, Dan. 5. 2 3 Wbofe
it moftfetsit felfagainft it,it then ferves to it. are all thy ways, Prov.-2T. 1. The kings heart
Gen. 50. 20. He thought cvilagainji me $ but God is in the hand of the Lord^as the rivers of water :
meant it unto good, to bring to pafs, as it is this be turneth it witberfoever be will. As he makes
dayjofave much people awe. For the order of the Eye 8t Ear, fo he makes them to fee and
Divine Government is certain, indilToluble, hear too, Pi ov. 20 12. The bearing Ear, and the
unchangeable. feeing Eye, the Lord bath made both of them.
5. THE way of Divine Gubernation is by a (3) THE Hecejjity of this Concurfe with a
Concurfe or Co-operation of the Firfl Caufe with fecond Caufe will appear, from the Abfolutc
all Second Caufes, guiding them according to Dependence of the Creature upon the Creator,
their natural Principles, and manner of work- For if that be dependent, its .Activity mult be
ing. Concerning this Concurfe we may take fotoo; and it is an Impoffibility, that the
thefe Conclufions. Creature thould beany otherrhan adejjendanc
(1) T HE R E is an Operation of fecond Cau- Being, and therefore mutt receive its Activity
fes. For where there is no Operation of the from this Concurfe.
Creature,there can be no Co-operation o{ God. (4) THIS Concurfe with the Creature is,
1^
ttwn ii in i— »«»- «————— i in i^ ■— m'm ^mmm ^"* *■ — —— ^ — ■ i ' mi „.
i,!/! LeBures upon the - Queit.XI^
I LEADING to all it's Operations. The hearts, and that tbeyfhould come againft Ifrael in
concurrence of the Firft Caufe,is the firft Caufe battel, that be might deftroy ibem utterly — God
of the activity of the Second -, for in order of turns no fecond Caufe, ordinarily, out of its
Caufes, the firft muft move before the fecond own Bias,except it be in Miracles. As when
can fttr •, the fecond depends upon the firft,and Balaams Afs reproved the Madnefs of the Pro-
therefor'e muft be afled by it, Aft. 17. 28. In phet, and fuch like •, and in Monltrous Pro-
llim we move. duclions, in which alio he hath a glorious de*
2. SUPER WUR to it. They are not fign.
co-ordinate Caufes, drawing together, but the 6. IF God at any time fufpend this Co-opera-
concurfe of the firft is above, and directive to tion of his, the Creatures operation ceafeth upon
the fecond. A co-ordinate Caufe works of it it : It ftands ftiil and moves not during this
felf and is equal in Operation to that which fufpenfion. And this is the very way in which
lovns with it. ( As two Matter workmen, e- many miraculous things have come to pafs.
qually undertaking a bufiuefs; ) fuch are not Thus Jordan ftood ftiil and flowed not, to give
the Creature and God : a fubordinate Caufe Ifrael a PalTage : thus the Sun flood ftiil in
depends upon its fuperiour in refpect of Ope- the Heavens, and went not in its race, for at
ration which is the place of all fecond Caufes leaft twelve Hours, to give God's Peopie an
as they refer to the Firft : they are therefore Opportunity to deftroy their enemies : Thus
called God's band, Pfal. 17. 14. the Fire did not exert its heat to deftroy the
3. IMMEDIATE: And that not only by Three Worthies, who were caft into it : But
Reafon of vertual Influence, but alfo of infinite thefe things have been particular exceptions
Ommprefnce, which toucheth all Beings, and from the common Rule of Providence.^: ferve,
xeacher!- all their A&ions, ( as hath been al- as to prove the neceflity of this Concurfe,
ready obferved under the Confideration of Effi- fo the arbitrary Government of God in the
ciency in general. ) management of it : and that there is an Ex-
1 4 DETER M 1N1NG the Attion in refpeft traordinary,as well as anOrdinary Providence.
of the Event. And hence it is faid to guide, Use. LET me draw a few Inferences from
and direft the Being. The Eternal Decree of hence.
God having fixt 8c determined concerning what 1. I T tells us that tbere is an Order in the
lhall be acted,and all the feveral circumftances World. We are ready to cry out of Confufion
of theCreaturesOperations,(3s hath formerly and Diforder, and it may be a great truth, in
teen evidenced 5 ) hence by His Acltve Provi- refpecl of the A&ions of the Creatuie compa-
dence He muft uetermine them. Natural A- ted with the Law of the Creator,or the Moral
gents are blind, and fee nothing before them, Law* the Creature may greatly fwerve from
lut act as they are afted,and therefore are ne- that : but we muft diftinguifh between the or-
cefiarily determined by Divine Providence der of the Decree,8c the order of the Command:
Job 25 11. Who teacbetb us more than the beajls and if we refer unto the Decree or God, all
cf the earth. That Rational Agents are alfo things fall out according to the Ordination of
thus determined appears, becaufe elfe there that ; and thus the Wifdom of the Fit ft Caufe
would not be an Abfolute Subordination of the fhines forth in the very folly of the Second.
Second Caufe to the Firft, and fo God muft be If God rules & guides all the Actions otallBe-
fruftrated by the Creature in refpeft of his ings to His own holy Ends, they cannot but be
Decree • He therefore makes them to do what guided according to an unerring Rule of Order,
they do not mean, Hai. 10. 6,7. I fend him 1 He which his Providence Eyes in all the difpo-
meaneth not fo. They fulfill his determinate fures of the Creatures 5 and the Eye of Faith
counfei Act. 4. 27,28. Againft thy holy child Je- fees beauty in all, even there where humane
fus —'Herod, Pontius Pilate, with the Gentiles, Reafon judgeth there is no'hing but confuhon.
anheoole of Ifrael were gathered together, to do Man was not of the counfei with God when
Xt Cover thy counfei hatb determined. he eftablifhed His Decrees , and hence in this
% THIS Co-operation of God is according life he cannot follow Him in the feveral paf-
to the Creatures Principles, and its manner of 0- fages of His Execution thereof,but is forced to
aeration It is according to its Principles : God acknowledgers paths to be in the deep Rom,
favTnTin Creation *iven, and in Confervation n. 33, M. 0 the depth of the riches bow of the
uphofdU ofthefePrincipies -, fuch as ofbum- wifdom V knowledge of God ! bow unjearchable
\ne in fire Vc. He co-operates with them,and are his judgments, and bis ways patt finding out I
keeps them working in their own kind. And For who hatb knocan the mind of the Lord or ubo
according™o their manner of working. There bath been bis ceunfeUer > The way of God's
are fotne JW*/Caufes,and fome Free Caufes ; Government is a profound Sea, we cannot trace
He doth not make meerly Natural Caufes to or find it out. Eccl. 8. 17. Then I beheld all the
adl freely, or by counfei , nor vet doth He lay work of God, that a man cannot find out the WOrk
any compulfion or conftraint upon free Agents h that is done under the fun : becaufe though a man
but al' fecond Caufes work like themfelves. labour to J eek it out yet he Jball not find it , yea
The Sun lhineth Naturally, and yet He makes further, though a wife man think to know 11 r, yet
it to (hine, ( Matt. 5. 4?. / ReafonaMe Beings fhall be not be able to find it But ftni this we
U freely and according to their Voluntary muft ever conclude, that if God fcts at helm,
Choife and yetHe alfo works with themjofh. tfe is an exact SteerS'Man.
11, 20. For it was of the Lord to barden their 2' ***
ueft. XL oJ/JemM/s Catechifin. 145
2 SEE here a Reafon why all Beings attain ruling Hand of God in this alio,* and remember
their loft End. As well Rational as Irrational that what He hath ])<.cerniined lhall come to
are fo directed & managed as they ferveto the pafs, and He will without (ail have His Glory
advancement ofthe Glory of God t It is becaufe out ofit,andlet that fatisfyus -, let Reafon fub-
He guides them, and over-rules their A&ions, ject it felf to Faith, and we mall never iufpcdt
by his active Cooperating Government ; all God's Government
Beings elfe would fall wofullyfhort. When we [September 8, 1691.]
fee a World going right,& blindCreatures acling ^^
difcreetly, and keeping of their way, we may ~^
, hence be pointed to obferve, who isthe orderer O T? 13 IV/f O IV ¥11/11
of them \ they fee not nor know their mark, but Q X^ I\ 1VJL \J X\ A. L^V 11 +
yet they hi: it ; it is becaufe He that guides
them fees and knows what He would have them jjfj e have been confTderlng of God's Go-
ferve unto : That then the Creature attains its \f y vcrning Providence in general : It will
End is to be acknowledged to His Efficiency. not be amifS)
; . HENCE we are to acknowledge God in all Secondly ,TO take a more diflintt account of the
ourAftbns. In Frov.20.12. it is faid, not only Kinds0jltt Efpecially fince fo much of the
the Eye & Ear, but the Jen ng Eye &c. i.e. the Caterhifm {s taken up about one of them# Now
Faculty with theOfe ration,** well as the Organ. thefe Rinds of Government are Two, viz. (W-
That we have Eyes, Ears, and all the Organs mn & Spccial . the next Q,Ieftioil introduced
of Senfe and Reafon, we owe it to God, and fhe kUer of thefc , we ma}r therefore look
not only fo.but that thefe perform their Fundi- the former under ^ The Scripture ives us
ons, and execute their • Oihces, He deferves the j. ht for thig Diftribution : As the whole World
acknowledgment of this alio. I here are wno js God's Kingdom, fo there are fome common
have Eyes, and fee not, if God but withdraws Laws refpeaing the Realm in General, and o-
hisConcurfe. ( 2 King. 6.18,19,20. ) There are thers whlch are particular to fome Corporations,
many Naturals born : You mult not luppole that The Reafon 0f the Diftribution is this s there
your Eyes and Ears, and Tongues are your own, are two forts of Creatures, foms are Irrational,
as if you could fee, t?c. when you pleaie. others Rational . Among Second Caufes, there
4. IT tells us whom we muft go to to work all are f(jme that Wf)fk by Naturej0ther8 by Coun_
our works in us and for hs, viz. to God : we mult fel . both thefe bei]]g made for Qo^s Glo ft
ask His direction, and beg of Him his guidance. ferve t0 this End . and pQ muft have a Ru]e tQ
When the Apoftle calls us to work, he tells us guide them thereunto : And a Government ex-
who muft co-work with us, Phil. 2.12,13- Work ercifed over them that they may fo be. Hence
out your ownjalvauon with jear and trembling a DouUe Qubernation, the one leading of Na-
For it is God whuh workeih in you, both to will tm^ the other Rationai Agents to their £nds>
and to do . In every bufinefs,whether Ci- L T H E firft of thefe to be treated of,is Com-
vil or Religious, that God calls us unto, it con- mon Government, becaufe it is more General •,
cerns us to look to Him for his Ailiitance 5 for and of it we may take up this Defcription,
ifHeleadnot, what can we do, Pfal. 127.1. Ex- Common Government is that whereby haiural
cept the Lord build the Houfe,they labour in vain Agents are hy fu,tab[e \lul€S guided 10 their Ends.
thai build it. And this alfo gives us a fufficient j faall endeavour to clear up this Defcription in
Reafon, why we are not to undertake any thing, the f0uowing Propofitions.
but with a fubordination of it to Him, according ,# XHAT all the Aflions of Natural Agent?
to Jam. 4. 1$. Te ought to fay, if the Lord will, are defigned by God to ferve to fome End. God
we Jhall Live, and do this, or that. _ doth nothing in vain : There is no Second Being
.5. LEARN hence a Reafon j or our being Con- but was made forfomethmg : accordingly there
tented with the Adminiflracion of the Affairs of js n0 Adtion of any Being, but doth in feme
.the World. God fits King, and rules over all, re{pe& tend to the great End which the Wife
and therefore let us be quiet -, let us not find Artincer, who framed it for Operation, aims at
fault with God, or go about to pick an hole, ei- by the Creature The Sun mines not, the^ Fire
ther in His Wifdom, fo as to Queftion the Pru- turns not, the Creature ftirs not to no purpofe :
denceofhisAdmimftration 3 (when we fo do . the ftamp or impreffion of Divine Goodn-fs left
it is either for want of IniTght into the depths of upon things, in the Creation, declares that they
Divine Counfels, not knowing what defigns are were made for fomething-, and the confederation
in the womb of Providence ready to be brought of tne Infinite Wifdom of Him who hath made
forth 3 or want of Eying the right End,not con- and gujdcs them, will allure us, that they are in
fidermg that what crofleth the Creatures defign au t]ieir Motions going home- ward \ how elfe
may ferve to Gods glorious End, which is alfo Can \\ be that He moulc( not lofe His Glo by
the Creatures laftend : ) or in his Jufiice, re- them? and they fo]\ fllort of the g00dnefs that
membring that He is righteous in all -, and if was pllt jnt0 them >
the Reafon ot the Equity of fome of his ways 2< HENCE it follows that all the Natural
appears not to us, the Ermr is in our Judgment, Atlions of all thefe Creatures ore guided byfwe
and not in His Government. Give Him the Rule ofG.vcrnment. Or, that there is a Rule
glory of His Providence >} and when the Crea- according to which they are to be Managed. An
ture ads armfs, with refped to the Law, going End appointed, fuppofeth a Rule prtfnihed .
contrary totheCommandjetletusfee the over- becaufe it is a necefTary Medium to the li^ht
V attain^
1 4.6 LeBures upon the Queft. XI
atrainmenc of that End, and not miffing of ir. thou the ordinances of heaven ? cahtt thou Jet tbp
It is by its regular moving that the Creature dominion thereof in the earth ? Ordinances, i. e.
hits the mark, and doth not fall befides it : Its Statute- Laws imprinted on them, according to
End is the proper Butt to which all thefe Ar- which they aft. So, Jer.33.20 Thus faith the
tows are directed, and if they reach it, they Lord, If you can break my covenant oj the day, and
muft Hy right,and therefore they mult be fhot my covenant oj the night, and that thefe fhould
light, which requires a Rule,unlefs we fhould not be day and night in their fcafsn. Covenant^
fay that all things attain their End by ameer j. e. The Character which God hath given
cafual or fortuitous Event,which is a reproach them, according to Which they are to be go-
to the Providence of God, and a groundlefs verned.
conjecture in refpedt of the Creature. (2 ) A N inclination or promptitude natural in
3. HENCE alfo they are of Necefjity guided jhe Creature to ail in conformity to thts Law.
and governed by God for the attainment oj this And this is a Principle or Natural Power*
End. There is the Eyeof Wifdom fixed upon which istwiftedin theNatureofthe Creature,
the End, and the Hand of Power conducting and in the ordinary courfe infeparable from
them to it: The neceffity of this appears, it : and this is fomething diftindt from the
(1) BECAUSE their End to which they attain Law it felf $ for as that djfpofeth it, fo this
is to them unknown. It is above them •, they impowers it, to yield Obedience to the Law :
ferve to it, but they can tell nothing of it 5 it gives it an Aptitude and Readinefs to com-
and ic is a moft noble End, viz. The Glory of ply with thefe Rules. So, Job 5. 7. let man is
God : They mutt therefore be guided, by an lorn unto trouble, as the /parks flie upward^
Omniprefent, Omnipotent, Alwiie Agent,who pfal. 104. 19. Jhe Jun knoweth his going doun.
can be no other but God himfelf, elfe they (3) A Natural Inf Unci which is left upon
would certainly fall (hort. Natural Agents Animals, or Creatures endowed with fenfe.
have but a paibve impreilion of their Rule up- By vertue of this they are inftigated to put
on them, imprinted in Creation, on the Kind, forth thofe noble Acts, which carry in them a
and {lamped, in its production, on every Indi- very great refemblance, as if they had ,an
vidual •, they neither difcern their Rule nor active principle of Reafon in them •, as if they
their End,for only Rational Agents can dofo^ underftood the Reafon and Tendency of their
and yet they exactly attend the Rules they own Actions ; which yet it is certain they do
cannot Analyfe, and reach the End they have not. The Scripture therefore Metaphorically
no acquaintance withal. There muft therefore afcribes to them Wifdom 8c DJcrttion, Prov.
be One,who hath the Idea or Platform of this 30. 24. And fends foolifh Men to School to
in hisbrealt, wifely and lteadily to fteer the them, Prov.5. 6,7,8. Go to the Ant, thou fluggard,
whole courfe of this Creature accordingly. conjider her ways.and be wife,&.c. And upbraids
(2) FROM the Reafon and Order, which there man with them, Jer. 8 7. Tea, the fork in the
is to befeen in the carrying on of the whole Af- heaven knoweth her appointed times, and the tur-
fair oj the World oj Natural Agents. The Crea- tie, and the crane, and the Jwallow obferve the
ture is Irrational, but all the Actions of it are tmte of their coming, but my people kn.w not the
Rational \ i. e. Confentany to the Rule of right judgment of the Lord.
Reafon, {Prov. 30.24 to 29.) which thev would (4J AN Obediential Power in the Creature
not be, if they were not under the guidance of rendring it capable of fubjection, or parti ve O
a molt Rational Agent. By the regular motion bedience to the will of the Creator. And all
of the Ship, we infer that there is a Wife Creatures ftand in this Hate of fubjeftion, be-
Skilfulpilot at Helm. ing at all times capable and ready to receive
(3) FROM the Natural Inclination in all Na- tne irrefiftable impreffions of God s Power, to
tural Agents, to promote the common good of the be and to do whatsoever His Pleafure is to ufe
Vniverje. That there is fuch a difpofition them in and for : Job 38.3 1,32. Can ft thou bind
rooted in the feveral Creatures,is to be obfer- the Jweet influences of ~Pleiades,or locfe the bands
ved \ that they are more engaged to preferve of Orion ? Canfl thou bring forth Mazzaroth in
s.
theUniverfe,than for their own prefervation ; hisjeajon, or canfl thou guide Ar'durus with hi
fo that they will act contrary to their own Jons > Pfal. 148. 8. Fire and hail,Jnow andva-
Natures, rather than the whole fhould fuffer : pour,ftormy wind fulfilling his word. Mat. 2.9.
Thus the Fire will defcend, the Earth afcend The ft^r went before them, Sec.
to prevent Vacuity : and whence can this be, 5. THIS common Government of God is
but from theCare of theUniverfalGovernour? exercifed upon the Creature, by a Sovereign
4. IN the Way and Manner of God's Gover- Predetermination of all the Atlions of it. Rati-
ning the Natural Agent, we are to confider, onal Agents as well as Natural, come under
(1) TH ELaw of Nature; which is nothing this predetermination, but becaufe ir is com-
elfe but the lmpreflion of the Will of God up- montoall, I therefore mention it under com-
on the Creatures Nature,from the beginning ; mon Government. And here we are to ob-
by vertue of that Creating Word, let it be fo : ferve, that God doth not only predetermine
It is that ftampofDivineWifdom the fbotfteps theEvent, but alfo the Anions fhemielvesin
whereof are to be found in its Natural Con- order thereunto. In which obferve,
ltitution. Job 38. 1 2. haft thou commanded the (1) THAT there is a previous Motion or D/-
morning fvue thy days $ and caujed the day- vine Influence exciting the Crearure to its Adion^
Jpring to know his place ? And v. 3 ?« Knowft fo far as concerns the bringing it forth into aft.
Queft. XL *4 ffemti/s CatecMjm. 147
It is certain that the fame Power and Goodnefs uho bath bound, the waters in a garment > who
that Created the Sun, muft alfo give Being to bath eftablifhed all the ends oj the earth > vhat is
the motions of it s All Creatures muft lye ftill, bis name, and what is bis Jons name, if thou
if God ftirs them not •, they are meer Pictures canft tell?
which let out noVertue or Efficacy till he excites 3. H E Jets Bounds to all the Aftions nhicb
it And therefore theinfenfibleCeflation of the the natural Agent doth perform. It goes
Influence of the Firft Caufe, gives a full flop juft as far as His Influence carrys it, and no
to the Operation of the Second. God not only further. Though they hare a natural tendency
gives to, and maintains in, the Creature a ver- to progrefs, yet this influence is as a chain and
tual Power, but he atfb draws it forth •, ( Alls bar, which ties them up, and keeps them in.
17. 28. J fo that his Pleafure fore-determines With what an impetuous rage would the fwelling
whether it fhall Aft or no. Sea, efpecially when raifed by Tempefts, over-
(2) THIS Pre-determination applies all the flow the dry ^ Land ? But He keeps it within
Aftions oj the Creature unto the proper Objects, Limits by his powerfull word of Command,
about which they are to be employed. 2 Sam. Job 38. 8,9, 10, 11. Wbojhut up the Je a with
l<5. 10. So let him curje, hecauje the Lord hath doors, when it brake forth as if it bad ijfued out
Jaid unto him, Curje David. It is true, He ufeth of the womb ? When I made the cloud the garment
them in their natural way, but he fixeth all thereof, and thick darknejs a fwadling band,
their particular Aftions to the determinate and for it, And brake up for it my decreed place, and
individual Objeft, according to His own Pur- Jet bars and doors, Andjaid, Hitherto Jhalt thou
pofe. The Cseature's Nature, tho' it hath it's come, but no further : and here JJjall thy proui
fpecifical inclination, yet it hath an indifTerency waves he flayed.
with refpeft to Individuals. The Bear is natu- 4. H E determines the time of the Creatures
rally a Beaft of Prey •, but that Two of them continuing in Aftion. He hath laid out for ir>
Ihould come in the way of thofe Children who how many turns it fhall take upon the Stage,
mocked the Prophet, and deftroy forty-two of and when it mall withdraw again. All the
them-, or a Lion in the way of that Prophet Creatures times are in His hands, He is the
who difobeyed the command of God, and Kill Mafter of this ehterlude ; at his bidding they
him, & not the AJs on which he rode, nor devour come, and at his bidding they retire, Pfal. 104.
either of them, thefe things were determined by 29, 30. Tkou bided thy face, they are troubled $
<3od's Sovereign-Influence. thou takefl away their breath, they die, and return
(3) THIS Pre-determination, overules.ordei s to their du ft. Thou Jende ft forth thy jpirit, they
and difpojeth oj all the Athens of Jecond Caujes are created : iff thou r ens weft the face of the earth
at pleajure. This will be evident if weconfider, And they cannot go beyond thefe limits, for fo
1. THAT when God pleojeth, He controls much as one moment.
and countermands their Aftions, fb as they do 5;. HE brings about His own Ends of glorify-
not put forth their natural Activity : This with- ing His Name out of all the Aftions of theCrea-
drawing binds the Creature under an utter im- ture. Everything that the Irrational Creature?
potence ofputting forth it's natural Aftions ; but doth, it doth it Blindfold, it is led it knows not
this was obferVed before under the general De- whither. It doth not, it cannot refleft and ask
fcription of Government, when we difcourfedof it felf, to what purpofe it is and afts j yet as a
the Divine Concurfe. natural Stream, it keeps to its own Channel,
2. WHEN the Creatures do Aft, they Aft and deviates not, till it hath paid it felf a due
at His Command. They are not at their own Tribute to the Ocean of God's Glory, Pfal, 19.
uncontrolable Liberty, but do all in Subordina- begin.
tiontoHim, Pfal. 78.26. He caujedan eaft-wind (4) THIS pre-determining influence infwu-
to blow in the heaven : and by his power be bro^t ates itjelfinto all the Aftions of the Creatures of
in the Jouth -wind. Now this is done by a Di- all kinds. We are here fpeaking only of Natu-
vine Impulfion terminated on the Creatures, ral Agents -, and it were an endlefs task to ex-
from whence God is called the Father of all the amine all the Aftions of all Creatures in parti-
Aftions done by them •, job 38. 28, 29- Hatbthe cular : In Generalbe it obferved ;
rain a father ? or who hath begotten the drops of 1. THE JmalleH Things do notefcape it. God
the deta ? Out of whoje womb came the Ice ? and counts it not below Him, or any difparagement
the hoary jr oft of heaven, who hath gendred to His lofty Majefty to look after, and cm ioufly
it > And tho' Job can neither fet the Creature to manage the leaft and moft inconfiderable
on work, nor control it in it, yet He doth both, things : a Sparrow dies not, one Hair of our head
Ver. 31, 32. and 34, 3>- Canft thou lift up thy fallsnot oft, but at His Order, Math. 10.29,30.
voice to the clouds, that abundance of waters may There is not a Gourd grows, nor Worm that
cover thee ? Canft thoujend lightnings, that they eats it, but at his Command, Jonah 4. £, 7. A
may go, and fay unto thee, Here we are ? Thefe poor Bird cannot build a Neft to lay her Young
Interrogations are tofhew the difference between in, till He gives Order about it, .P/V.104.16,17 .
Gods Power, 8c his : and this is a certain truth, 2. THE greateft Things are not abo\Te it. The
thatjuft fo many drops of Rain, Hail, & Snow, mighty "Wheels of the World are managed by
as fall, juft fo many puffs of Wind as blow, are Him : ThisGovernment is the Spirit which is in
ordered and commanded by Him } hence, Pro v. the Wheels turning them which way it hath a
50. 4. Who hath ajcended up into heaven, or de- mind :This makes theSun to a rife, and go down ;
Jcendcd ? who bath gathered the wind in bis Ms ? this makes all the Celeftial Bodies to keep their
" V 2 Place,
***-
ia8 Leftures upon the Queft* XI
place, Order, and Time in all their Motions on whom God hath laid more and itronget
as exa-tly, as if they knew it. bonds, whom He hath given Reaion and Un-
3. THE molt FortuttousTbings do not efcape derftanding unto, whereby we may know Hi3
it. In the greateft Cafualties He isanablb- Will, & read His Mind. Sin therefore makes
lute 8C determining Agent: Thofe things that us worfe than irrational Creatures, Jer. 8. 7.
are done without any counfel ofthe Creature, 7^35.9,10. We may go to all the Crea-
do without fail accompliih His counfel. An tures, and learn leffons of Obedience from e-
Arrow (hot at random is carried and guided very one of them-, none of them ever rofe up
by His Providence, to accomplish His threat- againlt their Sovereign. And when we fee
ning in Abab's mine, 1 King. 23. 34. all in order but our fejves, may it not (name
I N Sum, that there are fo many diverfify- us >
ed and unaccountable events of Second Caufes 2. I F we rebel againfl God, and forfake His
is hither to be affigned. If a Reafon be ask'd, Service, all Creatures are ready to execute his
Why this Creature doth but look into the revenge upon us. They do but wait for His
World, and then retire back to its firft Princi- Word : They are His Armies,and you can look
pies, when another is allowed alongcontinu- upon noCreature,but it may make you afraid •,
ance of Action upon the ftage. Why this day for if God fpeak it,the molt contemptible may-
is clear & ferene, to morrow ftormy & tern- difpatch you ; He can fend a Fly to Summon
peftuous-, why it Rains upon this piece of the greateft Emperour in the World before
ground,& that on which it Rains not withers * His Tribunal, and it {hall do it.
Why this Year bringeth forth handfuls, the Us e, 3. IT calls us to fee God at work in
next is barren $ why this Figtree blolToms5and all the Actings oj the Creatures. And let us fol-
bringeth forth ripe Figs that bloiToms not* or low God in all,and fee how wife a Steers-man
5s blafted,or the fruit fails ofTuntimely ; why He is who fits at the Helm, who foiees to the
Locufts, Caterpillars, and Palmer-worms come great Affairs of the World, as not to neglect
at this time, and not at another $ why bread the Ieaft, and fo looks after the leaft, as with-
and water at one time afford nourifhment, at al to be careful of the greateit ; who counts
another time none ; (and many fuch things all the drops of Rain, and blafts of Wind;
asthefeare.-) though a Moral reafon of thefe who caufeth all their Motion, and ^aufeth all
things may be rendredjet a fatisfying Fbyjical Motion to rundown into His Piaife : Let Him
reafon none can, but all muft ilTue and reiolve then have the acknowledgment of all, even
into this Arbitrary Government of God, who then when Natural Caufes mifcarry in refpeel:
a«5ts as a great Monarch, who gives not an ac- of our Expectation ; when we fee them that
count of His matters to the Children of Men, rife early, to eat the bread of forrow h him
but holds the Creature in a full Subordinate- that is admirably wife, to want bread ; him
on to His abfolate pleafure. that fows much to reap Utile 5 fee God in all,
Use, 1. LEARN hence, that our only way Hab.i.ii.
to get.any good by tbe Creature, is to be fahbjul Use, 4. LET \t teach tbe Clildren ofGoi to
in Serving God. The Creature is not to be Truft in him at all Times, and to believe that
trufted in by us, for it is not at its own dif- it (hall go well with them, which way foever
pofe, it cannot help and do for us at its own Second Caufes feem to be carrbd •, and learn
pleafure •, the exertion of thcVertue that is in to fay as he, Hab. 3. 17, t 8. A'.ib^gb tbe Jig-
It for our good is from God : He is the Ruler of tree Jhall not blojjom, neither [hall fruit be in tbe
all \ we muft therefore go to Him for all we vines, tbe labour oj' tbe olive jhall ja I, and tbe
Want, Ifai. 45. 1 '. Concerning tbe work oj fields /ball yield no meat, tbe flock Jhall be cut rff
my hands command ye me. If He be againlt us, from tbejold, and there Jhall be no herd in tbe
Second Caufes cannot be for us, for they all flails : Jet I willrrjoyce in tbe LORD, I wi I
obey His word of command : if He will, He j0y in the God oj my falvation. Suppofe the
Seals them up s He gives them, or witholds Heavens Ihould be broken into thoufands of
them at pleafure ; nor can our Induftry fore- pieces, and the Earth be dilTolved into Heaps,
ftall his Providence -, and He hath p.omifed ihould all things feem to run into a Cbaos,yet
them only to thofe that ferve Him uprightly, remember, it is your God that Rules the
and threatens to take them away from fuch World, and is doing ail for His Glory •, and
as difobey Him, Deut. 1 r. 13 to 18. Let us not He cannot forget, or neglett to take care for
think toprofper by Evil doing. thofe who are the Apple of His Eye, and Sig-
Use, 2. SEE here what great Reafon we net on His Hand. Think, in greateft feeming
have tofervt the Lord with Fe+r and Trembling, confufions, all Second Caufes are as God em-
How ought we to ferve Him, whom all the ploys them, andallfhall work together for
Creatures do ferve ? And there are two Ar- good to them that love God.
guments may be drawn from the Prefent
Do:trine, which loudly call upon us to the October, 6. 1 6 9 1.
practice of this Duty, viz.
1. IF Unreafonable Creatures do fulfill His — r^^---——-— —————— -
Word, bow much more tbenjhould we } We up- S F R -
Queft.XU. ^ijfemblfs Catechifm. i^
SERMON XLVIIL
(Question XII. 2. THE proper Sub jeU off pedal Government
is the Reafonable Creature : Such as being Caufea
&&SM> HdT /fecial AS of Providence by Counfel, are capable of chufing their own
«$r#/-^ did God exercife towards Man, Actions; that can act upon Deliberation, and
4$, & in the Mate wherein he was either Elect or Reject. Thefe being the nobleft
f^ff? Createj / Kinds of God's Creature, and made after Gods
linage^ were appointed to ferve to their End,
Answer a^ter anot^er manner. For, being capable o£
the Active Act of the Rule, and not only a bare
WHEN GOD had Created Man, He P^ve impjreffion of it , they muft therefore have
»• r^ cxc vu u: another and an Higher Rule, and be govern a
entred into a Covenant of Life with him, after a fmgular and fpedal manner &for God
upon Condition of perfect Obedience •, for- Ruies His Creatures according to their Nature i
bidding him to Eat of the Tree of Know- Now only thefe Beings are capable of this Go-
ledge of Good & Evil, upon Pain of Death, vcrnment, or fuited unto it* both becaufe they
only are capable of the Rule, other Beings are
WE have been confidering of God's com- not fo : Thefe only can know God, and chufe
tnon Government, by which He leads Him and love Him, Vc. which the Rule points
iral Agents to their End. It follows, t0 '■> and alfo becaufe thefe only are capable of
II. THAT we proceed to Difcourfe about the confequent Rewards of Eternal Happinefs
Bis Special Government, which refpects Rati- and Mifery * other Creatures cannot be Happy,
onal Agents, and the way in which God con- becaufe it is a thing above their Conftitution 5
duels them to their End. The Queftion under and the7 cannot be forever, becaufe they
confideration points us to that which is the foun- Pen^ '■> but thefe nlay b.e happy.and they abide
dation of this Government refpe&ing Man, and to Eternity.
unto which all the After Tranfactions mentio- 3- THE Rule of fpecial Government is the
ned in the former part of the Catechifm do refer ♦, Mor^ Law- This may at firft feem doubt full 5
and therefore calls for a more exact Explication : but to make it out, let thefe things be obferved,
And to make way then to a clear Infpeftion 00 ^#£K£ there is Government there
into it, fomething may be premifed, »*/* be a RuI^ This belongs to the very Na-
Firji, CONCERNING the General Nature ture of it : To Rule a Subject without a Rule to
of Special Government 5 and it may admit of dire**, is Tyranny, and not Government among
this Defer iption, Men > and tho' God's Will be His Rule, yet
SPECIAL Government is that whereby God God hath in Himfelf an Idea of that Which He
Guiles his Reafonable Creatures, to an ever- will manage the Creatures by, and it is wife
lasting State of Happinefs or Mfery, according a"d Juft. Government is for an End, and there-
to the lenour oj the Moral Law. fore it muft have it's Rule, how elfe mould it
THAT we may rightly take up, and not rea,chNi!rs^nd * . . „ , T ,
be miftaken in this Defcription, let us diftinflly , (f\ T£ I S Rule is properly called a Law.
corfider the feveral things contained in it. Here And the Reafon is, becaufe it refers to Govern-
then obferve thefe followingPropofltions, which ment* and it bears the Denominatioir of a Law,
Will lead us to the Things : » two refpecls
I. THE Reafonable Creature comes under a 1. IN refped to Him that Governs. < It is the
double Confideration 5 either as it hath fomething Ground upon which he proceeds in this Admi-
in common with other Natural Agents, or as it niftration, and to which he refers himfelf 111
.lath a fpecial Nature diflind from them: And *v He makes it his own Law, to which he
hence it is a Subject both of common and fpecial reftrams himfelf 5 and it is the Rule of his J -f-
Government. So far as all Creatures hold any tice m ^\ ™s proceedings : We read, Gen. 3 82 I.
thing in a Community, fo they come under Difcern J pray thee, wbofe are thefe. And there
God's common Governing Providence. Forthis rnuft be a Law to difcem between right and
fpecial doth not include thofe common confidera- w">nS in.a JudSe' God therefore obligeth Him-
tions -reflecting this Subject. The general Laws ielftothis.
of the Realm include under them all priviledged •> 2. mrrfpelftothe Subjects or them that are
Places, or Corporations, confidered as Subjects Gov.rnd. It fets them their bounds, which if
of the Kingdom 5 but their Charter-Privileges they come ihort of, or go beyond they become
have fomething in peculiar. Confider Man in guilty of Tranfgreffion. Hence, Sin hath that
the natural refpects wherein he agrees with Defcription 1 Joh. 3 4. •— 5m is the tranf-
other Beings, as Vegetable, Motive, Animal-, grjjJionoftbeLaw. He being under the Au-
and fo all his natural Aftions refpect the former thorny of the Rule, it becomes ^ a Law toflnm,
Gubernation ; but look upon him as a Reafona- and he cannot decline from it without Sin ; be-
ble Creature 5 and thus he is a Subject of fpe- caufe he is obliged to conform himfelf entire-
cial Government. *>T t0 ltt , N mtT-
(3.) THE
<^ - ■ , — - ^ - — - ■ ,■ U . ._.■■ -~ ~ II" I~ " , ' ~ ' •" — — •
t 5 o Leftures upon tfa Queft. XlL
(7,.) THE Excellency oj a Law, and confe- (7.) HENCE ait the after Tranf alliens be-
quehily the Wifdom oj the Lawgiver appears, in tween God and Men refer to this Law, Here
its being fuited to the Nature and Condition of was the foundation unto which all muft be re-
ibe Subieti. The defign of a Law being to Go- duced : This was it which did Neceihtate the
'ern
.the Subject fuit ably to it's End, and that introduction of a Surety, upon Mans falling
refpe&ing it's Actions •, it muft needs have re- behind in his refpect to it -, this muft be confi-
fpect to its Nature ; for the Operation is accor- dered in all the Parts of the New Covenant, as
ding to the Being of the thing : and therefore that which muft be anlwered either by or for
Creatures of different Kinds or Natures, muft Man, and may in no cafe be baulked jand the
have differing Laws. That cannot be a Law to Reafon of that muft needs be, becaufe it was
one that may be to another. Law is founded the firft ftanding unalterable Rule offpecial
in the higher! Reafon •, but to require the fame- Government : Not that it did exclude the hew
of an Unreasonable Creature, that may be of Way to Happinefs by Chrift, but made it ne-
one that is Reafonable, is a thing unreafonable : cefTary, hypothetically 5 which elfe it had not
See, Job 35. 10, 11. • been.
(4.) HENCE, Man being a Moral Agent, it 4. THE State unto which the Reafonable
■was jit that hejhouldhuve a Moral Law to Go- Creature is conduced by this Government: It
vcrn him by. Without this, his Moral Anions, is an Everlafting State. This will be evident,
which are only truely and properly Humane, if we coniider,
wculd be under no Government 5 and hence (1.) T H AT the Subjetls of this Government
they would ferve to no End, and fo be in vain, are to abide for ever. . They are Angels and
which is not to be conceived -, for fo God would Men : Angels in refpeel of their entire Being 3
lofethe Glory of the Service of His nobleft and Men in refpeft of their Souls, are immor-
Creatures, in their mbft excellent Endowments, tal Subftances : And thcugh their mortal Bodies
This Moral Law is therefore ufually called by muft fuffer Corruption, yet they fhall be raifed
Divines, the Law of Nature ; not in a larger again to incorruption,. Matth. 22.30. For
fenfe refpecting the whole Nature of the Crea- in the rrfurrefiwn they neither marry, nor are
ture, but rejiraintdly, relating to the Nature given in marriage -, but are as tie angels of God
of Man, becaufe it was fitted to his Nature, and in heaven. 1 Cor. 15. 42. So alfoisthe refur-
the Rdfons of it are to be read in the Light of reEnon of the dead, it isjownin corruption, it is
Nature, fo far as it remains in him : It is there- raifed in incorruption. They fhall therefore
fore called a Good Law, in Rom. 7. 12. continue for ever ; for it is derogatory to the
(5.) GOD at fir jl gave Man this Law for Infinite Wifdom of the Creator, to make an
his Rule. It was that according to which He Immortal Subject, and afterwards to annihil-
required him to couform Himfelf. The New ate it.
Edition of the Moral Law upon Mount Sinai, (2.) TH AT there are Everlafting Places
drawn up into Ten Commandments, was nothing prepared on purpofefor theje Subjetts to be dif-
elfe but a Tranf cri ft of the Law given to Adam- pfed in And why fliould Eternal Receptacles
at Firft j which fallen Man had loft the Senfe be provided, unlefs the Creatures State in them
of in a great meafure 5 and therefore the Relicts were ccmmenfurable for duration ? But that
of it are intimated to be in the Hearts of thofe there are fuch, the Scripture plentifully informs
very Heathen who never had a Crpy of that us, Jch. 14 2. In my fathers houfe are many
which was given by Mofes, Rom 2. 14, 15. man/ions-, if it were notfo, I would have told you :
Fcr when the Gentiles which have not the law, . / go to prepare a place for you. Ifa 33.14.^0
do by nature the things contained in the law, among us ftall dwell with the devouring fire } who
tbtfe having not the law, are a law unto them- fliall dwell with everlafting bumitgs. Yea we
f elves : Which fhew the work of the law written in are told that they fhall be here forever, Matth.
their hearts, their conference alfo bearing witnefs, 25. ult. And theft 'fhall go away into evcrla fling
end their thoughts the mean while accufing,orelfe punifhment: but the righteous into life eternal,
excufing one another. (3.) THA T G od will have fome Everlafting
(6.) THIS Moral Law was given to Man to Monuments of his own Infinite Glory, in -whom
be a perpetual Rule : And that both for his mea- the fhine of his Divine Moral Perfections, fhall
firing his Ailions by, and God's meafuring out be illufirious forever. We are told that God
his Rewirds of them according to it. It was will have it fo, Rom. 9. 22, 23. What if God
to be perpetual. There was a Ceremonial willing tofhew his wrath, and to wake his power
Law given afterwards, which was to be tran- known, endured with much longfuffering the
fienr, but this tvas to ahide as long as this Go- veffcls of wrath fitted to deflruHion .- And that
vernment of God continued ; and for this Rea- he might make known the riches of his glory on
fon our Saviour hath that AiTertion,Matth.<).i8. ' the vcffels of mercy, which he had afoic prepa-
Tor verily I fay unto you, Till heaven and earth red unto glory I Otter Beings, tho' their Mat'
pafs, one jot or one title fhall in no wife pafs ter periihetb not, yet their Subflances are refol-
jromthr la*, till all be fulfilled. We therefore ved into their Principles, and they are no more,
read 5 Pfal. 19. 9. The fear of the Lord is clean, and the whole Species of them will ere long
enduring jorever. Pfal. 1 19. 89. For ever, 0 ceafe 5 but tkefe muft remain, that God's Glory
Lord, thy word is fetlcd in heaven. This is an may be feen in them Eternally j they perifh,
Unchangable Law through all Generations. but thefe mult endure.
$. THE
QuelKXIL
.^ -; —
tdffembiys Caievbipti*
i 5 f
c, THE Condition into which they are
brought, rej 'petti ng this Eternity is twofold,
viz. either of Huppinefs or Aljery. Some
are appointed and led to a State of Eternal
Life and Glory, others to a Condition of
Eternal Death and Punimment, Matth. 25.
ult. And thefe Jhull Jhall go away into ever-
lafting punifhment : but the righteous into life
eternnl. Some fhall have the Beatifical Vifion
and Fruition of God forever ; 1 Pet. 5. 10.
The God of all grace, who hath called us unto
his eternal glory by Cbrift Jejus. Others fhall
be caft forever from His prefence into Ever-
lafting Burnings * 2 Thef. 1. 9. Who Jhall be
funijhed with everlajiing destruction jrom the
frcfence of the Lord, and jrom the glory of his
power. Here obferve,
(1.) THAT there are two glorious Attributes
of God, which he intends principally to exait in
His Reafonable Creatures-, and they are His
Mercy or Grace, an I His Juftice. Thefe are
won't to be called his Moral Perfections, and
for that Reafon Moral Agents are to be the
Subjects in whom the Declarative Glory of
them is to be manifefted ; and that God hath
defigned the Glorfying of thefe Perfections in
this Subject:, is witnefTed in the forecited,
Rom. 9. 22, 2?.
(2.) THAT thefe Attributes may for ever
Jbine forth in them, there muft be Jo me everlaft-
ing Monuments of each of them. That Grace
may appear Eternally, there muft be fome
that mult be made endlefly Happy, in fuch a
way, as may render it admirable. And that
Ju ice may fit in State, and may triumph
for ever, others are ordained to be perpetual
Inftances of it, by fuffering Eternal Punilh-
tnent. This is one of God's ancient Pecrees,
and therefore they are faid to be of old ordained
to it, Jude ver. 4.
(?.) THAT this may be effetled, they mu/i
needs come under the JpecialG over nment of God.
Thefe things refer to the confideration of
Rewards and Punishments, and are to be
difpenfed with Authority, and God a&s in
it as a Judge •, and therefore they muft needs
come under a Rule, in which the Creature
is concerned as a natural Agent : Hence we
read, Rom. 2. 6. Who will render to every
m«n according to his deeds.
6. THIS ijfue befalls the Reafonable Crea-
ture according to the tenour of the Moral 'Law.
AVe heard already that it is the Rule of fpe-
cial Government. But here let us farther
obferve,
(1.) THAT the M ral Law might be a Jul-
tab 'e Rule of Government, it had Sanations ad-
ded to it. There was not only a Directory
given, but there was aPromife made unto
Obedience, Rom. 10. <> For Mojes defer ibeth
the right eoujnejfs which is of the law, That ihe
man which doeth ihofe things fl)all Ive by them.
And aThreatnins; toDifobedience, Gen.2- 17.
But of the tree of the knowledge of good and evil,
thou fhalt net eat of it : for in the day th it thou
eat eft thereof, thou {halt Jurely die. Without
thefe it had not been a proper ihftrument
of Government.
(2.) THAT the Reafonable Creature to whom
this Law was given was mutabe. Though he
was every way turnilhed with Moral Powers
to obey, yet he was capable of dtfobeying ^ as
the Event wofully proved : Thefe Sanctions
therefore were a fuitable Moral Obligation
on him, to practice Obedience, and avoid
Difobedience, Deut. 30. 19. J call heaven and
earth to record this day againft you, that I have
Jet before you life and death, blejfing andcurjing :
therefore chooje life, that both thou and thy J e eel
may live.
(1.) THAT whether the Reajonahle Creature
Obey or Difcbey, God will have His Glory by it,
God hath an End in all His works, and he
will never mifsof it. If the Creature mifs
of it's Felicity ^ yet He will not be put by of
His Honour : And for that End he hath pro-
vided for it by annexing a Penalty as well as
a Reward to his Law ; that if the one fail,
the other may take place : Hence that,
Rom 2.7,8,9. To them, who by patient conti-
nuing in well doing, Jeekj or giory, and honour,
and immortality ■, eternal life : But unto them
that are contentious, and do not obey the truth,
but obey unrighteoujnejs ; indignation t$ wrath 5
Tribulation and angwfh upon every Jo u I of man
that doth evil.
(4) HENCE all God's proceedings with the
Creature in this Government refer hither. T he
Moral Reafon why one is made Happy and
another Miferable, is not becaufe they were
Ordained to it-, but becaufe they are found
the Subjects of thefe, according to the Law :
And therefore the Book of the Moral Law,
wiil be the ground of the Procefsof the great
Court atthelaft Da^ : The enquiry will be,
whether that be anfwered, and accordingly
will the Sentence pafs. The New Covenant:
only admits that it be anfwered by a Surety 5
but it is certain, that there fhall be none
ftand then in the Judgment, but they whom
Juftice it felf fhail give an acquittance unto,
and declare for them that they have obeyed.
Use i. WE hence learn, That Man was
neither Happy nor Miferable by Creation,
Creation made him a Subject capable of
either, but it put him into neither.
HERE let us obferve,
1. HAPPINESS V Mifery do not belong
to the Head of Creation, but of fpecial Govern-
ment. God muft lead him to this State,' if
ever he arrives at it >, but God doth not lead
him thereto by the Rule of Creation j in that
he only gave him a Nature that he might
be Happy, and an Ability to comply with the
way to ir.
2. HAPPINESS is the attainment of the
Creature's End -, and Mifery is the lojs of his
End. And here underftand me not to intend
theEnd of the Decree,which we call}GodxsFnd \
which can never be loft-, but theEnd propofed to
Man, in which byObedience he was to receive
the Reward, and this we call Man's End.,
btcaufe
ftttAw
! y x LeHures upon the Queft. XIL
feecattCe he was obliged by the Precept to aim a Surety, and the Benefit of the Suretifhip be
at it : But Man by Creation neither obtains nor not conferred upon them, fo as to procure a.
bferh his End, but is put into a Capacity for Righteous Difcharge from the Condemnation of
either. the Law for them ; which can derive in no other
3. H APPIN ESS or Mifery are the Re- way but this-, and how mould this drive us al!
ward or Punijh went oj the Creature according to leek the Security of fuch a Title, that we
to fome Rule's and the refpeli that bis State and may not be condemned ?
Actions bear to the Rule. Happinefs therefore
follows upon Eupraxy or Well-ioing, Mifery [December i. 169 1.}
upon Evil-doing 5 but Man by Creation had
done neither Good or Evil : And before he
could, hemuft have a Rule given him, which Q T? T> A/f f\ XT YJ 1 Y
muft be the Ivteafure of it 5 which belongs to O Hi IV 1VX W IX j\L,LJ\*
this Government. Man had the Habits of Ori-
ginal Holinefs and Righteoufnefs, enabling - — j £ have talcen a brief view of the Na-
him to bring forth the Aftions of true Obedi- y y Jun of Special Government, as it dif-
ence, and fo to be maae Happy : But being fefs from t]wt whkh is Common#
mutable, he might mifs and fail :_ Happineis Secondly, THE Subjects of this Government,
was Conditionally promifed him in the Cove- / we 0j>ferved, ) are Reafonable Creatures :
nanti but the aftual Fruition of it, depended Nqw thefe are of Two fortSj viz# Ange\s ana
upon his Trial. ^^ Botb 0f tnefe are equally concerned in
Us e 2. LEARN hence, The Excellency of this Government) astothe Subftance of it j be-
the Moral Lav/, irrtbat it is a Rule ojtbe Hap- . ^^ ^ ag Caufes by Counfel> and
pmefs of the Rea/onable Creature-. Ife. 56. 2. ha*- a Law given them, according to the
BleJJed is the man that doeth this and ibe fon ^^ of whkh th were tQ be everlaitingly
of man that layeth bold on it : that keepetb the H 0r Miferable. Only we may obferve
fabbatb from polluting it, and keepetb bis hand ^£ differences :
from doing any evil. Jam. 1. 25. But whofo t THERE are many particular things in
looketh into the per jell law oj liberty and conti- tJje Mora/ Ul^ nhjch fbg Angels were not capa.
math therein, be being not aforgetjul bearer, b/g ^ buf wgre profer t0 Men . The Angels
but a doer oj the work, this taan jhall be blejjed bei ' Sp)rits whereas thofe things have a re-
in his deed. The Law was not given Man for his fpea to Man ' confidered as having a Body as
well as a Soul -, and bearing fome Relations
which they do not, to which there are Relative
Duties annexed -, fuch as between Husband and
Rule to have guided him unto it. Man was w;fe parents and children 5 Moderation in
deeply obliged unto God for giving him the ufi \he Good lhings of this Life b inftituted
Law, for without it he had been left in a\Yii- Wo^hip e?V.
dernefs, and remained without Felicity forever. 2 a^gels were each one of them to Jland
Use 3. THIS tells us, What Re af on there or fall ror himrcij whereas Adam was the
is why vie fhould all take great heed to cur Lives c9^monJ Uead 0f Mankind. All the-Individual
and Allioas. Let us then always remember A , were Created at once> in their natural
that we are under God s ipecial Government, perfea:ion and therefore each one made his own
and that all we do hath a tendency to an Ever- c]loice voluntarily . but Man was made Cm
lafting State, either of Happinefs or Mifery : the pirft and tobe multipiied by Propaga-
And (hall not this make us Cautious to ourfelves i()n and ;n that Qnej all were comprehended,
toconfider, that whatever we do is upon an and ^ tranfacted for, as will afterwards be con-
Everlafting Account •, we are not like Beafts fidered
that live a while, and then Perifh and are no qF the A k rome Rood never to fall,
more h but we are going to an Eternity, and all otj£rs reU nev€r ti be repred; -whereas in
we think, fpeak or do, is upon the Account, ,^ Firft Adam the whole race oj Mankind fell
and will contribute either to our Weal or Wo : undgr a c . 0>Death and there are Jome who
How wary fhould this make us to ourielves, and ^^ ^r ; w Af0aacy^ and others who are
put us upon pondering all our Iteps and pro- . „ed umQ Ufgb j}}e Second Adam#
poling to our own Souls beforehand Will this ^ .'^ CQnctm us atprefent, to know
contribute any thing to my own Eternal Blef- th ' ticular Tran&aion between God and the
fcdneft ? afluring our ielves that if it doth not ^ f() the ^ ture hath fpoken but little
it will lay in for our endlefs Pumfhment, if dift|l6tly about it . but as it relates to Men, we
Grace prevent not. > .u 1 r are all deeply interefted in it, and have need
; U S E ,47 r/HI« Trs , ?Xr n frlfZ ^ be well-acquainted with it from the begin-
lute need oj Chnji s Sat nj alt ion, in order to ^ ^ ^
our Salvation s and of the imputation of His ' & h ^ firft thj thflt ofFers k felf
R.ghteoufnefnous tn order to our Juftification. mv conflderation referring to Man, is the
For If the Moral Law be the Rule of fpecial q^^ whkh rs>d betwceBn God and him at
G-crnment wo to all the Poftenty of fallen ft Firft ^ thcvoyBafis on which «11
Man, if the Law be not anfwered for them in * J that
Queft. XIII.
iMffemhly's CatecUfm.
that follows is built, and unto which it muft a'bfolutely Stipream, and a Subject who owed
be referred. himfelf and his all to him : Bat,
THIS Anfvocr before us, affords aDefcrip- 5. ADAM confentedto and approved of this'
tion of this Affair : And in the clearing of it Rule, as jufi & equal, and affemedto the Righ~
up, we may confider ofthefe things. (1.) That teoufnefs of the Sanlfion of it. For neither did,
these was fuch a Covenant paft between God nor could he Obje& againft it, but contented
and Man. (2.) When it was made. (3. ) The with Eve in the Declaration of it 5 and when
Excellency of it. (4.) The Nature of it. (5,) he knew that he had tranfgrefTed it, and fo
The Sacraments annexed to it. brought himfelf under the Threatning,his Con-
[1.] THAT there was Jucb a Covenant pafl fcience accufed him, and he fought to hide him-
betaeen God & Man. I need not here tarry felf from God-, and where we have God pro-
to Difcourfe of the Nature of a Covenant in Ge-
neral. Where two Parties do ftand mutually
obliged one to another in a voluntary Agree-
ment, there is a Covenant : that there was fuch
a 1 ranfudiion between God and Man will ap-
pear if we confider,
1. THAT Adam was by Creation God's Ser*
vant. He was made, as all other .Creatures
pounding, and Adam commenting, on fuch Arti-
cle^ this amounts to a Covenant.
[ 2'] WHEN it was made-, viz. When God
had Created Alan. He Was firft made capable
of Covenanting-, and then he Was Covenanted
withal , fo that it was not the rileer remit o£
Creation, but confequent upon it, and falls un-
der Government : And Alan was no fooner
were, for the Service of his Creator, Prov. made, and placed in his Station among the
16.4. The Lor -dbatb made a 11 things for himfelf. Creatures, but God enters into Bonds with
He was a Creature, and fo bound for God as him and takes him into Covenant .- And the
his laft end ; for this is the natural refpect reafon of this was, becaufe Man was made
which a Creature owes to the Creator, and it is capable of Happinefs 5 now he could not be
due to Him for giving it it's Being \ Pfal. 100. Happy- without a Covenant. Thofe Glorious
2, 3. Serve the Lord with ghdnefs -, come be* Rewards of Obedience could not become his
fore his prefence with fingmg. Know ye that due in any other way. He owed Service to
the Lord he is God, it is he that made us, and God as he was his His Creature, but God owed
not we our felvrs -, we are his people, and the him nothing, but what he mould pleafe freely
fheep of his puUure. to give him : Obedience was but His Duty,and
2. ADAM teas a Reafonable Creature, and there could have been no Merit in it, nor could
fo he owed unto God a Reufon.ible Service. Rom. he have challenged a1 Reward of Life for it, i£
12. 1. I btfeccb you therefore, brethren, by the it had not been Covenanted for on this Condi-'
mercics oj God, that ye prefent your bodies a tion -, for God is voluntarily and not naturally
living fact "i fee, holy, acceptable unto G id, which obliged to any of his Creatures. Man no fooner
is your reafonable Service. The Nature of 'the was, but he was to ferve God, and God imme-
Creature difcovers the Quality of the Service diately brought him under the ftrongeftEngage-1
that it owes to God \ for the Operation follows ments fo to do.
the Being of the thing : And as a Reafonable [3 ] THE Excellency of this Covenant : It was
Creature, Man was capab'e of Tranfacting with a Covenant oj Life. It is true, there was both Life
God in the way of a Covenant -, he was able to & Death contained in it,(as will be obferved) but
underftand, and fubferibe to the Articles, to it is called, a Covenant of Lije, not only from the
give his free Confent, andfet his Seal to them, latter part of it, or the Promife, but alfo becaufe
3. GOD's dealing with all bis Creatures is thisCovenant wastherefore propounded to Man,'
according to their manner of working. Man that it may fhew to him the way of Life ; and
therefore was made in fuch a Capacity, that fo the life which he was to make of the Threat-
he might actually be indented with \ and here- ning of Death affixed to it, was to make it an
upon God traded with him in this way. Hence, incentive to him to be more carefu-11 in his Obe-
4 THE Tranfaclion between God Vf Man, dience, that fo he might live. It is a Covenant
recorded, Gen. 2. carries in it the Substance of of Life in it felf, of Death only by accident 5
a Covenant ; as will be evident if we confider, Rom. 10. $, For Mofes defcribed the right eouf-
(i.J THAT God gave him a Law or Rule to nefs which is oj the law, That the man which
walk by. He pointed him to what was his Du- doeth thofe things, fl?all live by them. Manftocd
ty \ laid out the way of his Obedience before now a Probationer for Happinefs or Mifery ^
him-, Mic.6.%. He bath jhewed thee 0 m?n, what the Covenant told him how he might efcape
is Good, and what doth the Lord require of thee, the one, and gain the other : by offering the
(2.) H E joined to the Rue, Conditional Fro- Reward to encourage him, by threatning the
tnifes and Threatnmgs; by which both God and Penalty to caution him,
Man became obliged. For both did God engage f4-] THE Nature of the Covenant is expreft
Himfelf to proceed according to thefe Sanctions, in the refidue of the Anfwer : Life was promif-
and laid Man under them : Gen.2. 17. we have ed upon the Condition, Uc. Here let nsobfeive,1
the Threatning. 1 . THAT the Covenant between God and
t (3.) HE gave Min an Underflanding both of Man was a Covenant between Unequals. Such
his Duty, and of his Benefit and Danger. The as there is between a King and his Subjects, or
Woman could tell the Serpent upon what Terms a Mafter and his Servants -, this indeed is but
they ftood with God, Gen. 3. 2, 3. And this a fhadow of it, becaufe God's Supremacy is ab-
as enough to make it a Covenant between One folute j and he hath a Sovereign Right to lay
X His
*-• ',-, ill I -• — -I .. £
1 54 Lettwes upon the Queft. Xll4
His Commands, and give Articles as He plea- that Idefire beftdes thee. He Was to choofe God
feth,and for that reafon it properly belongs to for himfelf, as his laft End and belt Good, and
Government \ and it is properly called the account Hirrt enough.
Covenant of God, and not of Man, in as much 4. FROM this Principle he was prallically
as He is the Author and Executor of it •, Deut. to have Attended, to the faithful performance of
S. 19. And itfiallbe, if thou do at all forget the whole haw or Command, All the faculties
the Lord thy God, and walk after other godsend and powers of his Soul and Body were to be
ferve them, and worfhip them, I teltijie againfi employed cohitantly in this work * he was to
you this day, that yefhallfurely perifh. do the Will of God, and nothing elfe i this
2. THE fubpnce of the Covenant was the was his bufinefs •, and for that Reafon it was a
Moral Law, confidered as the bond of the Obliga- Covenant of Works, becaufe there was a work
tion of the Creature unto God; as it was impo- fet him to do, on which his happinefs de-
fed by God, and accepted by Man. Impofed pended, Ijai. 56. 2.
upon a Subject over whom God had the right (2.) THE Reward promifed to this Obedience,
of Dominion : Thus is the Law the matter of was Life: In which Life there was contained
the firft Covenant, and therefore it is indiffe- the continuance of an Unchangable ftate of
tently in Scripture called, fometimes a Cove- Bleflednefs, in the full enjoyment of the Infi-
nant, and fometimes a Law •, it being that nite goodnefs of God to his utmolt capacity,
unto which all Man's references ate in the Rom. io. 5. There are Two things contained
Covenant between him and his God, and the in it,
ground of the Divine proceedure with him. 1. A N Immutable State ofBkffednefs. He
3. IN this Covenant we are to obferve the fhould have been confirmed in his Obedience,
Tarts of it •, and they are two, viz. The condi- and never loft it, and fo have been everlafting-
twns propounded, and the confequents annexed: ly happy • for it is Eternal Life that is pro*
For, as there are two Parties in a Covenant,fo mifed : for as this is the reward of Faith now,
there is fomething that each of the Parties is fo it ihould have been of Obedience then •, for
obliged to, and the Obligation is on both, or it is the fame Life is promifed in both Cove-
elfe it could not be a Covenant: Now the con- nants : and the continuance of his bodily
ditions here are the Obligations laid upon Life, was included in it.
Man,the annexed confequents are thofe which 2. A full Fruition of God to be his Portion :
God hath taken upon Himfelf,and bound Him- and that is" Life, Pfal. 30. ?. He fhould have
feif unto : and there was a ftrong connexion been his God,Exr>d. 20. 2 and he fhould have
between thefe -, as therefore the conditions been his for ever, Pfal. 48. ult. For this God is
Were two, viz. Obedience and Difobedience -, fo our God for ever and ever $ he will be our guide
were the confequents, viz. Life and Death •, even unto death.
the former referring to Obedience, and was (3.) THE condition of Death was Difobedience.
contained in a Promife, the latter to Difobedi- And this is contrary to the former $ as there-
ence, and confifts of a Threat ning : Here then, fore it was enjoyned him, fo this was forbid-
(i.)-THE Condition of Life was Obedience, den him: and it Was his Non-attendance to
Rom. 10. 5. Now Moral Obedience, is Man's 6od's will, and taking up with fomething in-
due, and Perfect, Perfonal attendance to the ftead of God for his portion $ and it confilted
revealed will of God, or the command given in any coming fhort of duty, or tranfgrelTion
to him, and thereby refting fatisfyed in God, of the Command : This is called Difobedience,
as the chief good * Deut. 6. $. And thou fhalt Rom. 5. 19. And as the Obedience confifted in
love the Lord thy God with all thine heart, and an entire conformity to the whole Law,fothis
with all thy foul, and with all thy might. More Difobedience, was in coming fhort in any one
particularly, in the Rule of Obedience, Man Article, Gal. 3. 10. Curfed is every one that con"
was required, tinuetb not in all things which are written in the
t. TO acknowledge God's Supremacy, and Au- book of the Law to do them.
thority to Command him, and to have born 4. T HE Punijhment threat ncd for this Dfo*
the higheft refpeft unto it .• God therefore bedience,was Death, Gen. 2. i7. In which is
gives that for a Reafon of his Commands, lam contained an utter lofs of all that is good ex-
iheLORD% that He is an abfolute Monarch, hibited in the promife, and fufFering all the
His Will is a Law: Man therefore was to ac- miferies of this Life, and Eternity.
knowledge the Command worthy of Obedi- NOW thefe terms were fixt, ratified, unal-
ence for ir$ own fake. terable -, and that on God's part as well as
2. NOT to have given Ear to any Temptation Man's.* He engaged His Holinefs, Juftice,
of Satan, butttood refolutely and unmovably Truth in it,and they were to Hand inviolable,
to the Command as his alone guide to eter- Mat. 5. 18. For verily 1 fay unto you, Till hea-
nal Bleflednefs ^ and his not fo doing,was the ven and earth pafs, one jot or oneti le/l-all in no
firft ftep to his fall. wife pafs from the law,till all be fu/f 'lied. Hence,
3. TO have made an Alfolute choife of God \jy.~] WE are to obferve the Sacraments which
for his Portion ; and to have reitcd fatisfyed were annexed as Seals to this Covenant, and
in this choife. He was not to take up with they were two, viz. thtTreeoJ Life, and the
any thing, either in Heaven or in Earth in the Tree of Knowledge, Gen. 2. 9.
room ofGod. Pfal. 73. 25. Whom have I in 1. THE Tree of Life was a Sacrament,
heaven but thee ? and. then is none u$on earth whereby God Sealed up a conftant Life of Hap-
pinefs.
r. ■ .
Queft. XIII. idjjembtfs Catecbifm. . 15?
pin efs, in cafe of his Obedience, Gen. 3. 22. Covenant was put upon making his own Choice
And the Lord God /aid, Behold, the man is whether he would Live or Dy-, if he then Chufe?
become as one of us, to know good and evil. And to Dy, againft aU Warnings, he juftly deferves
itovo left be put forth his hand, and take alfo of to be filled with his own Device.
the tree of life, and eat, and live for ever. God Use 2. SB, E heri a Reafon of the Juttlce
had given to Man a concreated Power Moral, of God's proceedings againft the heathen h to
enabling of him to obey perfectly ^ but he was punifh them with Eternal Death. Not as they
mutable : Hence to encourage him, He made have refufed to accept of the Second, but as they
to him a glorious Promife of an excellent Re- have violated the Firft Covenant. The terms
ward, if he would be Faithful 5 and to ratify of Reconciliation were never propofedto them,
this Promife and to make it the more obliging, and hence they are not on this account Guilty,
He fequeftred this Tree, and put that figure neither have they received the written Word,
upon it, that it mould be a Sign and a Seal of in which the Law is revived, ( and hence faid
the Promife, and by looking upon it, he might to be fudged without the Law, Rom. 2. 12. )
{timulate himfelf, and fortify againft all Temp- but all Mankind owe Obedience to the Law
tations to draw him away. Moral 5 and were interefted in the Covenant
2. THE Tree of Knowledge was a Sacrament made with Man in Adam h the breach of whiclr
to confirm the Threatning, and witnefs to Man Covenant they ftand Guilty of h having finned,'
the certainty of his Death, in cafe of Difo- and come flmt of the glory of God, Rom. 3. 23.
bedience \ Gen. 2. 17. but of the tree of the Use 3. SEE how impoffible it is for fallen
knowledge of good and evil, thou fhalt not Man, by Perfona I Legal Obedience to recover a
eat of it : for in the day thou eateft thereof, State of Life & Happinefs. The Nature of
thou fhalt furely die. It was to let him the Covenant of Works difco vers the vain at-
fee and know that God was in earneft $' and tempt of Legalifts, who go about to eftablifh a
would be as good as His Word j that the threat- Righteoufnefs of their own : The Nature of this
ning was not meerly to frighten him, but to Covenant fhews it abfolutely impoffible foe
ratify to him the Truth of what he was warned fallen Man to recover God's Favour by his own
of. This Tree alfo had a further defign in it, works: The Covenant faid, if Man Sin, he
v z. To be a fpecial Trial of his Obedience : fhall certainly Dy, and it Sealed it : How Un-
This Tree, as the former, had nothing in its reafonable then is it for any to think by a new
own Nature, to make it unlawful for Man to Obedience^ perfonal, to recover himfelf again
ufe the Fruit as common Food ^ but God to to the Promife of Life, who is for Sin already
fliew his Sovereignty, did by a pofltive Law, actually under the threatning of Death 5 which
lay a reftraint upon Man's Liberty, and fo muft be Executed, or the Truth, Juftice and
exempted it, to fee if he would acknowledge Holinefs of God will fuffer. LeVMen walk ne-
His Sovereign, and give Him his Prerogative, ver fo exactly, yet there is Guilt upon them j
Not that all Obedience was reftrained to this and if not removed, they muft Dy.
one Article * for the whole Moral Law was his Use 4. SEE and Bewail the Happirters
Rule \ but here was a fpecial Probation of him 5 webavcm'iftofr and the Infelicity we have con-
fo that this Tree was both a Sacrament, and a tralUd to our f elves by the Fall. Had Man cr
Teft unto Man at the Firft. beyed God, all the Creatures had obeyed him ;
Use i. HERE we fee the ground of that, hehadpoffeft an Eternal Unchangable State of
Truth \ that Man's Perdition is in himfelf, Hof. Happinefs : Life had been his Portion j all
13.9 0 If raely thou baft deft royed thy f elf. Man things had confpired his Good ; he had Lived
is his own undoer, he had a perfect Law given and not Dyed; God would have taken up His
him, and he might have obeyed it if he would, Eternal Refidence with him,and filled him with
and fo have been forever happy : If he would all Glorious Felicities \ but now how far other-
difobey and throw himfelf away forever, he wife is it > and what a loud Cry is here to all,
muft ftand to the hazard of it •, if he dy and be to feek a redrefs by the New Covenant j yea to
damned, he can charge none with the guilt of drive Children to Chrift in the Days of their
it but himfelf : The Covenant was a Law of Youth : You are now miferable, make haft then
Life in it felf, if he finds it become a Law of to be Happy in Chrift.
Death, it is thro' his own Default. Man by [December 29. 1691.]
n in ' '1 ■!, — ,,iii , 1 ■ I, 1,1 1 m
S E R M O N L.
Question XIII. TTITHERTO we have feen Man bidding
&£-4ct, / Tj our firft Parents continue in the XJl fair for Happinefs % being Created in the
Ǥ<?)> Eft ate wherein they were Created .<? Im,aSe of God, fumifhed with a ftock of Origi-
»». ?* na* Sanftification, fitting him for the whole O
. ^f^-f? Answer bedience of the Moral Law, and put under a
OUR Firft Parents being left to the Free- ^e}}ant firmlyengagingLife to him upon that
dom of their own will, fell from the Eftace 2^2"* : A"d mWJ^ ^ ' wl^l
urhpreJn rV,^.. r> _j l r - What ftronger tye could there ly upon him,thari
I-** rr\l wer* ^teatcd> b? finmnS the affured Felicity which Ihould have been his
againft GOD. — ' - - Revmd,
— »
-u.
256 LeBures upon the Queft. XIII
Reward, and the certain Mifery he mould incur and that refpe&s to two Things •, i.The State df
in Cafe he ihould Tranfgrefs ? But behold, Nature in which he was, and that was a btate
The next News is, Man is fallen and undone : oj Ptrjcllion, by vertue of the Image of God
And this is the doleful Condition we are now which was upon him. 2. The Covenant State
to enquire into : We have confidered the Firft which he bare, and that was in Relation to
Covenant as the Rule of God's fptcial Govern- Happinefs, as he was under a Covenant Promife
meiv, and according to the Tenour of which, of it, and flood fair for it : From both of thefe
He leads Men to an Everlafting State of Happi- he is gone, and they are utterly loft, as will be
nefs or Mifery : We are now, particularly taken notice of under fome of the
III. TO take a view of the Things that were following unjwers.
confequent upon this Covenant, with re/pet? unto MAN %y the Fall loll: himfelf •, and there are
Man ; or what becomes oj "him with reference two Words by which this Fall is expreited in the
unto it : And all of this will be reduced unto New Tejlament,which will give us light into the
Two Heads, viz. Man's Apojiacy ; and his Re- general Nature of it .•
covery: The Apojiacy fubje&s Men to Ever- [1.] IT is called an Apojlacy^Ueb. 3.12 The
lafting Mifery, and God leaves multitudes to Word properly fignifys a ftanding off, and fo
Perifh in it ; but there is alfo a Recovery and properly exprefTeth the fallen State of Man :
Reftitution in which many are reftored to the He was made to clofe with God, but now he
£njo}rment of Felicity. ftood off from him, departed and feperated him-
I. THE firft of thefe to be fpoken to is Man's felf •, hence a finful Man is faid to be feperated,
Apojiacy, his departure from, and violation of Ife. 59 2. It implies a Defection, and there are
the Covenant, ( winch the prefent and feveral two Things contained in it :
following guejiiens will inftruct usjn.) (1.) THAT Ma* iejt the Place which Ood had
I N the Anfwer before us, there are Four Jet him in. There was a Station to which he
Things to be obferved, viz. 1. The Fall of Man was appointed, but he Deferted it : God com-
from his Primitive Eftate is alfo alTerted. 2. manded him to Serve him -, and to make His
That the Occajion of it was his being left to his Glory the ultimate Scope of his whole Life, and
Free-will. 3. That the Principle blameable all his Actions ; he was ranked foremoft in the
Cauje was the Abufe of his Free-will. 4. That vifible Creation, but he broke his Rank, defer-
that in whuh he abufed it, and by which he jell, ted his Place, flew from his Colours,
was his finning againft God. (2.) THAT he Rebelled againll God, and took
HERE then two Things may be look'd into part with his Enemies, again jl his Maker : He
for the opening and confirming of this Truth, went over to thofe that had taken up Arms a-
l. Something in General concerning the Apof- gainft his Lord, and lifted himfelf among them,
tacy of Man. 2^ Something in Particular about and became of their Party : He went away from
the way in which it was brought about. God to the Creature* it is fummarily expreft in,
I. IN General reflecting Alan's Jipojlacy -, Jer. 2. 13. For my people have committed two
there are threelhings worthy our Reflexion, viz. evils 5 they Lave forfaken me the jountain of
1. THAT Man is certainly fallen from his living water s, and hewed them out cijlcrns, bro-
Trimitive hftjte. That our Firft Parents did ken ciilerns that can hold no water. And this
not continue in that Integrity, Perfection and is furely a great Fall.
Dignity in which they were placed at firft, but [2.] IT is called an Offence, Rom. 5.17. The
caft themfelves down from that height. We Word properly fignifys a Fall which is taken by
have the Hiftory of this_ at large, recorded in, Humbling at fomething which lies in ones way .*
Gen. 3. where we are informed, both that it And here it is applied to Adam's total Apoftacy *
was, and how it was. And indeed there needs and it ferves moft aptly to exprefs the ruined
no more to prove the Fall of Mankind, or that Eftate into which Man hath caft himfelf j _ for
Man is by Nature in a State of Apojiacy, than to there are Three or Four Senfes in which it is
confider what he once was, and what he now is -, ufed, all of which give light in this Affair :
whether we look upon his Endowments, or his (i.J IT fignifys a jailing befides ones Aim or
Privileges which he was at firft invefted withal, Mark which he fhould have gone to : And : his
and fee how all thefe are now gone,& exchanged was the very Nature of the Apoftacy ; for in it
for Mifery, it fpeaks plainly that he is Fallen-, Man fell befide his Rule, which fhould have
if his Eftate were fuch as it hath been already guided him to his End, and fo he mift of that :'
defcribed to us, there is none of that now abi- he declined from the Law which God gave hiirr
ding : Once he was able to Serve God, now he to direct him to this Happinefs, and fo he frll
cannot *, Once he knew Him, and could chufe quite befide it. Adam {hou\& have gone by Rule,
him for his Portion, now he is ignorant of Him, and fo have reached to his End -, his coming
and bids Him depart from him: Once he was fhort of fo doing, was the procuring Caufe of
Immortal, in Health and Favour, all the Crea- his Fall.
turesferved him, and there was nothing to mo- (2.) IT is a falling down , a declining -, or a
left him -, but now he is a Dying Creature, and lofs of a Man's excellent Eftate, and that by
every thing gives him Trouble and Sorrow : ftumbling at fomething thrown in his way ; and
And if this be not a Fall, what can be fo> But, fo it farther exprefTeth the Apoftacy. Man
2. AVE may look upon the general Nature of {tumbled at his Rule,and fo he fell. There was a
the Apojiacy oj Man. It is in the Anfwer called, Queftion of the verity ofGod'sPromife &Threat-
hisjallingjrom the Eftate wherein he was Created, ning caft before him $ and this gave him fuch a
7m
Queft. XIIL tJffemblfs Catechijm. i 5 7
Trip, that it threw him down: He was in an high fervai ion here, during God's Pleafure, which
Place of Eminency and Dignity, exalted above extends to Good and Bad, Juft and Un juft, and
his fellow Creatures, flood next to his Maker -, he fhall do fo forever: But his Fall is properly
but now he is brought into a low, a mean, and from the Rule of fpecial Government.
an ignoble State: was made free j but is now (2 J THAT Man did not Fall abfolutefy j Wont
become a Servant of Servants. Gods Government. Nay he is as much under
(3.) IT intimates zfal'ing front oneObjeff to it as ever he was,notWithftanding his Apoftacy 4
another. A deferting of one thing, for fome- he is a Subject, tho' he be a Rebellious one {
thing elfe. Such was the Apoflacy : Man's pro- and God will have His Glory by him, whether
per Object is GOD, whofe Face and Glory he he will or no, which is the defign of His Go-
was to view, and in the Enjoyment of whom he vernment : God will in this refpect hold him iri
was to be Happy ; but he changed his Object, Subjection, that if he will not pay Him the Ho*
and chofe fomething befides God to clofe with- mage which he owes Him, He will recover His
al : He chofe the Creature inftead of God, to Honour of him by force : If he will not Glorify
feek his Happinefs from : For that is the Sum Him, He will ftrein for it : If he will not do
of Man's Apoftacy, Rom. \. 1% Who changed what a good Subject oiight to do, he fhall fuf-
the truth of God into a lie, andworfhipped and fer What is an Offenders due: If he will not
Jerved the creature more than the Creator. Serve at Libert)'", he fhall be held in Chains i
(4.) BY a Metonymy of the Caufe, it fig- God will drive him home to his Journey's end, &
nifies the Ruin of a thing. The Fall and the bring him to an Everlafting State, and that ac-
Ruin of a thing are one and the fame thing in cording to the Rule of fpecial Government.
Scripture Language ^ compare, Hof 13. 9. 0 Man can never wholly defertthisRule: but rauic
Ijrael, thou baft dejiroyed thy J elf : with, 14. 1. ftand related to one of the Conditions of it j
0 Ifrael, return unto the Lord thy God ; for Hence we read in Prov. \6. 4. The Lord hath
ibou haft fallen by thine iniquity: And this well Made all things for himfelf-. yea, even the wicked
fuits to the Apoftacy. Man in his Creation for the day of evil.
was like a fair Houfe, new built, fit to enter* (3. J THAT Man did not fall from the Obli-
tain the King of Glory, fit for a Temple for the gat ion of Obedience, to the Rule of fpecial Go*
Holy Ghoft to dwell in •, but now he is like an vernment. For notwithftanding the Fall, he is
old Houfe gone to decay, where, by the ruin* ftill held under the Dominion of the Rule, and
ous Heaps, we may guefs what a famous Struc- the Conditions of it ftand inviolable : He is held
ture it once was, but is now nothing but in pailive Subjection to the Law, tho' he doth
Rubbifh. not actually conform unto it. He is not proper-
3.WE are toobferve ih^ Manner of his Fall ; ly an out-law, or put out of the reach of it, but
and that isexprelt to be, by Sinning againftGod. a Rebel, one whom the Law hath an eye and
1 am not here to fpeak of the Nature of Sin in aim at, and will take hold of; it will Cenfure
general, nor of the particular Tranfgreilion and Judge him according to Rule. The Hea-
in which Man's Apoftacy con fi fled -, for thefe then themfelves, who are without the written
things come afterwards : But only in General Law, area Law to them/elves, Rom. 2.14. And
to take notice, that Man's Fall comes under a they fhall one Day be Tried by, and Sentenced
Moral Confederation •, or that it was his Sin to an Everlafting State, according to the Rela-
which threw him. And here take this Gene- tion they bear to this Law : Hence, every Sin
ral Conclufion •, expofeth him.
T H AT Man left his Primitive State by (4.) & A ^s proper Fall teas from this Rule
falling off from the Rule of fpecial Govern- of Government, as it was a Rule of Life. He
tnent, under uhich be was placed, as it was a is fallen from his Eupraxy, and fo firm his Hap-
Rule of Life. pinefs •, and he is fallen under Ataxy, and fo
AND that we may take up the right notion into Mifery.
of this, let thefe things be obferved : Here obferve,
(!.) THAT Man did not fall from the Rule 1. THAT by the Rule of fpecial Govern-
of Creation or Confervat ion, but of Gubernation. ment, Life was to be the Reward of Obedience,
Not of Creation, for he ftill remains one of and Death the Recompence of Vif obedience.
God's Creatures, tho' he be a Difobedient one : Thefe we have obferved to be the Terms of the
He is not therefore cutoff from that Duty and Firft Covenant, and Man was to be Happy or
Homage, which as a Creature of God, he owes Miferab'e upon thefe Conditions : for the Law
to his Maker : Nor doth God difown him from is not to be confidered barely as a Directory,
being one of His Creatures : Nay Sinners (hall but as it flood with it's Sanctions, which were
know it one Day to their Colt. Nor ofcConfer- the Rule of Relative Juftice in it's Proceedings
vation ; as God gave his Being to him, fo He with Mankind, and the diftributionof Ream-
will fuftain or uphold this Being of his accor- pencesto them \ according to wh ch he was to
ding to the Rules ot Providence, and the Condi- Live or Dy.
tion of fnch a Creature : As therefore he had 2. THAT as Man by his power to Obey.ftooi
an Immortal Being beftowed upon him, fo God fair for Life, fo by his ailualObedier.ee hejhruld
will preferve him in it to all Eternity, and not have b en confirmed in it. All the Created Hr>-
futferhimto be Annihilated, or lofe that Being linefs and Kighteoufnefs in Man, did nrt put
and Nature of his ; He partakes in that Con- him into PclTelnon of Happinefs, but it difpc fcd
Y him
■>Wj>« »■■»--' i ■ — — .iw—i iiw im ' — * ' l^^M— ^»^— ^"■*"1"- ■■— i^ai i i i — — ^^— ^— »^ ■<..!,■, ,, m lmm
i 5 S Lettures upon the Que ft. XIII-
him inro a next capacity for it •, he might be and there we mall read thtText on which all
hapoy ifit were, not his own fault, he was this Infelicity is the wofulCommentary. Had
told'how it was to be attained, and he had not he fallen from his God,and from his Rule,
power to comply with the condition, and if his God had never forftken him -, nor had we
he had but fo done it had been put paft dan- ever read or heard fuch Tragical things, if
ger* for the promife pofitively faid, Do and Man had not thrown himfelfdown into them
Live. And if he had been faithful in hisDuty, by Sin ; had not that opened the door, rhele
God would have been true to His Word. Mifchiefs had never got out : Jer. 2. 17. Haft
?. HF.NCE Alans Actual ccming fhort of thou not procured this unto thy fe If ^ in that tbo^
b;s Obedience, was properly bis Fall, Herein baft forfaken the Lord thy God.
his Apoitafy truly and effentially confided,
in his falling from his Rule, in difobeying of Use, 2. SEE here how needful bctb the
it-, and all the confVquent Mifery which he Attive and Vnffive Obedience of the Second Adam,
fell into, wis but the fruit and efteel of this, uerefor the Reftitution of fallen Alcn. For,
If he had not finned he had not died ^ nothing (1) IN his Apoflafy Alan jell from bis Obedi-
elfe but fin could have tumbled him down ence. He flood off from the Law of God,
from that excellent ftate, and laid him in the which was the Rule of Life, and here upon
pit of mifery, Hof.r4. 1. 0 ffrael, return unto came fhort of the condition of Life, without
the Lord thy G?d , for tb:>u haft jallen by thine which it could not be enjoyed : the Second
jn>quity. For, by neglecting the condition of Adam therefore muft ofneceflity obey, and
Life, he loft the reward of it, and by fulfilling perform the required Condition for him. No
the condition of Death, he brought himfelf Obedience, no Happinefs -3 Life comes in up-
under the e'fficacv of it. on that Condition : He then that will be
4, HENCE, Vhrt he is fal'en from all power Mans Saviour muft fulfill all Righteoufnefs.
and ability of obeying and being Hafpy by it, is (2) IN the Apoftafy Alan came under tbe con-
a penalty <f that Difob dience. His lofs of his dition of Death. By falling orr from God, he
power confifts in the lofs of the Sanftification fell under the Threatning, and fo was bound
which he at firft had habitually in him, and over to fuffer the Penalties included in it;
tins was pm of the Death which he procured and he who will Redeem him, muft alfo corn-
to himfelf by his Sin. How far there was a ply with this Condition, by fuffering in his
Fhyfical influence into it by the aft of Difobe- ftead, elfe could not an Holy and Juft God
dience, is matter ofdifpute, but this Aloral ftand to his own Agreement : No part there-
influence it certainly had 5 and whether Man fore of Chrift's work could have been fpared,
did actually deftroy all his Grace at once, by nor could we have been Happy, if any of it
the T-ranfgreffion, it is certain that he did it had been omitted.
Meritoriouily, and it all went away upon it,
by God's righteous Judgment \ fo that he left Use, 3. THE Conftderat'wn of Mans A-
no pood thing remaining in him, that was poftajy may fhevo us what weak Things rre are ;
Tbeolegica'ly fo-, and this was the complement and what little reafon we have to confide in our
.of his Fall, now his Primitive State was alto- ownStrengtb. When we look upon Adam in
gether gone, and the Law it feif according to Innocency, adorned with all thofe glorious
the firft conflitution of it, can no longer give Perfections of Original Righteoufnefs and Ho-
him Life, Gil. ?. 2t. Is the law then againfl the linefs,having God s Law written on his heart,
fromifes of God> God forbid : for if there bad and God's Image imprinted upon him, and
been a law given which could have given life, every way furnKhed forObedience,and now fee
verily righteoufnefs ftjould have been by the law. him fallen, and al his glory loft, and him
And this may f ffice to be fpoken of the Fall tumbling into a Pit of Ignominy and Mifery ^
of Man in general. let it teach us to he afraid of trufting to our
own Abilities, or leaning to our imperfect
Use, t. HERE we fee the true and proper Grace. None more likely than Adam in per-
ReafonofMansAVftry. When we look all fecYion, and yet he loft all. Be not high
ovtr the World, and fee Sons and Daughters minded but fear ; let us make fure to have
of Sorrow flattered up and down upon the our Security in a Stronger Hand, not recko-
faceofthe Earth, born to Affliction as the ningour felvesfafe, but in having Immutable
fpirls fiy upwards •, when we fee SickneiTe.% Omnipotency engaged to carry us through 5
DWeafes, Deaths, Perplexities, Difappoint- and let our hopes Center there.
■ments, Lifcontents, and all manner of Mife-
Ties, let us ftand ftill and enquire, How a [January, 26, 1 6 9 1. 3
Creature fo excellent in his Creation, is be- ; ■ ,
come fo Sorrowful and Miferable in his pre-
fent condition •, and to fatisfy our Minds a- ^TiPMON T T
.bout it, let us look back to Man's Apoftafy, OX^lViVAv^i.^ aji*
- ■
Queft.XIII. ' Jjjemblys Catecbtjm. 1 77
tinuetb therein, be being not a forgetful bearer
ST? R TVT O "NT / / but a doer °f the word* this msin Jhaii be bleffcl
C/ AV ITX v-/ i-^l J-jI* in bis deed. It is the fcope of every rule, as
fuch, to guide to fome end .- now man Was
II. TTCTEare mere particularly to confidcr of made for a clofure with God, as his only
VV the way in which the Apoftacy was bleffednefs, and the Law was to direft him
brought about : in which tjie 0//"^ of it come hereunto, and was fitted exactly for it ;
to be enquired into : and though there is but 'David therefore calls it a light, and a lamp ;
one of them mentioned in the Anlwer,yet we and declares them to have great liberty who
may here methodically look upon the other, keep it, Pfal. 119. and for this reafon it is
Here then we may obferve that Divines do defervedly called a law of liberty, Jam. 1. 27.
diltribute thefe Caufes, into thofe that are
blame left, and fuch as are blameable : and I M 1ET if there had been no law, Adam
ftiall offer fomething in refpeft of them both. had. not finned. It was therefore fo an occa-
I. THE blamelefs Caufes are reckoned three ^ "on of his finning. Rom. 4. 1$. For where no
I. The Law of the firft Covenant. 2. The taw is there is no tranfgrejfun. Adams aft in
decree of God concerning this Affair. 3- The eating, &c. had been no fin, if there had not
Fcrmiffive Providence ox God which was at been a law prohibiting ir^if man's attions were
work about it. What influence thefe had into under no rule, he could not do .amifs } all
the Fall, and how far they may be called Cau- would be alike, and the moral difference be-
fes, I (hall endeavour to difcover diftinclly. tween good and evil Would not have been j
1. CONCERNING .the Law. of God : we read, where there is no way, there can be no going
Rom. 4. 15. Tbe law worketb wrath, and 7. io, out of the way. Hence we read in Rom. 7. <>.
'13. And the commandment which was ordained For when we were in the fiefh, the motions of
to life, ifound to be unto death. Was then that jins which were by the law, did work in our mem-
vobicb is good, made death unto me ? God forbid, bers to bring forth fruit unto death, j. e. both
But fin that it might appear fin, worketb death diicovered, and excited occafionally. Adam
in pie by that which is good, that fin by the com- found fault with the Law,and fo he ftumbled
mandment might become exceeding finjul Hence at it, and that gave him a fall -, the law
they fay that the Law wasacaufeby accident forbids the thing, and therefore when it is
of the fall j becaufe if there had been none, done, the law makes it a fin by this prohibi-
man had not fallen. Others call it Caufafine tion, which elfe it had not been,
qua non, but I fuppofe it may be more proper- 0> .) HENCE the Law was an cccafwn of the
ly called an Occafion then a Caufe : to be fall, only as man oppofeth him/elf to it, other-
fure whatfoever influence it had, it was alto- wife it had never procured it: a mighty Rock
gether blamelefs, Rom. 7.12, 14. Wherefore dafheth in pieces a ftately Ship that runs it
the law is holy, and tbe commandment holy, and felfuponit; an hard floor Olivers a glafs
juft, and good. For we know that the law is fpi- that falls upon it. The rock had done thefhip
ritual: but I am carnal, fold under fin. We no harm, if it had ftood clear of it ; the glafs
may then gather up this matter in thefe plight have remained whole for all the floor,
Conclufions. if ic bad not fallen upon it. The Law had let
(1.) THAT the Law was the Rule of Man's man alone, if he had not run himfelf againft
Obedience. It was the meafure of his duty, it by oppofing it ; hereby it makes him a
and that fervice. which he owed to hisMaker : finner which otherwife he had not been,
it put the diltin&ion between what was good (6>) HENCE man's Apoftacy was no way nc*
for men to do, and what was evil, Mic. 6. 8. cejjitated by the nature of the Law which was
He hath /hewed thee, 0 man, what is good. It was given him. The rock which the fteersman
the hedge which was fet up to keep him foolifhly runs againft, may be a fea mark, to
right ; and whiles he kept within the bounds guide him to fhape a right courfe to his haven*
of it, he did well. Ms own folly procures him a fhipwrack,by it!
(2.) IT was neceffary that manfhould have a To be fure the glorious law of God, was a
law given him to walk by. For as he was made directory to man, to guide his courfe to the
by a rule, fo he mull: be guided by a rule. If haven of everlafting blefTednefs, he, by fal-
it had not been given to him, he could never ling foul of it, was fplit, and difabled for
have been happy ; without it he had been ever reaching the harbour of felicity, and f©
left in the dark without any light, yea in a the law which was of it felf a favour of lifea
wide wildernefs without any way : he could became a favour of death,
not have a&ed well without a law ; for, to
aft well is to aft by a Rule. God therefore (1.) HENCE the Law was altogether blamelefs.
did man no wrong in giving him a law to Though the command prove d^ath coufequen-
point him to happinefs, for he wrought it on tially, yet it was ordained for life, and hence
his heart, and made him compleatly fit to it is holy, Rom. 7. 10. And the commandment
attend it. Eccl. 7. 29. God made man upright, which was ordained to life, I found to be unto
(?.) THE proper fcope and nature of the Law, death. 'Tis the commendation of the rock
was to.be a guide to man to the enjoyment of Life to fhiver in pieces the veffel that dafhedi
and Happinefs. Ifai. 56.2. Jam. r. 25. But who- againlt it, and falls foul of it 5 it is the glory
fo looketh into tbe perfect lata of liberty iandLcon^ qt the Law, to break the man that throws
£ a himfelf
1.78 LeBures upon the Qucit.XIII.
^_^_____^^_j_ .1 j an - 1 nil ■ iiiin 1 (m 1 * ~ 1 1 -- ■ _ , , _J_^M_^^_^^__
himlelt upon it. If Adam ( e fo bold as to 2. THAT God did Adam no wrong in giving
juitle with the command, ir is fit he fhould Umftcb a law, and binding bim under the pcnal-
bear the marks and bruifes upon him,as tokens ties of it, in cafe of d if obedience. Adam was
of his preemption '•, and he mult thank h.im- Gods creature, God had abfolute dominion
felf for all the mifchief which arifeth to him over him 3 he was made for an end and mult
from it. have a rule to govern him to it ■ and the law
2. CONCERNING the Decree oj God about which God gave .him was fuitable to his
this Affair •, this alio, though it was con- nature, a law of life, adapted to his con-
cerned in the fall of man, yetrarher is to be created abilities, good for him, and would
called an Antecedent, then a Caufe of it •, tho' have led him fro the fruition of the chief
fooiifh man be ready to cry out, Who hath re- good if he had complied with it. It was
fifed bis will ? Here take thele Aflerfions; therefore Adam's lawful duty to obey this
(1.) THAT God did certainly jromall Eternity command, and God exacted of him no more
fore-ordam the fall of man. That He foreknew thai] what he might do without wronging of
the futurity of it is undeniable, for he laid in him. Hence are thofe three titles pu? upon
for a remedy againlt the evil effects of ir, the law, Rom. 7. 1?. Wherejore the lawisholy,
refpecling his elect, having cbofen them in and the commandment holy, and jufl, and good*
Cbrifi bejore the joundation oj the world, Eph. Holy, as it directed man how to glorify God
1. 4. whij:h fore-knowledge could have no as his lalt end ; pull, in the fanfrions of it •
ground but in his purpofe •, the thing being good, as it pointed man in the way to eternal
in it felf contingent: this was one of thofe bleitednefs/
Media by which God would advance the glory 3. THaT man's allion by which be fell zvas
of his jultice and his grace in man. As there- not an alt oj obedience to the decree, but oj re-
fore mans apofacy did not fall out befides bellion again]} the precept. Man could not do
God's tore fight, fo neither befides his holy it in compliance with the decree, becaufe he
purpofe ; had not he decreed ir, it had never did not know it 3 and if he had known it, it
been. r m was not his rule. God's decree is his own
(2.) HEACE man's fall was unavoidable with rule of efficiency, but the command was man's
refpetl to the Decree, i. e. the event could be rule of obedience, Deut. 29. 29. The fecret
fio other in regard of that. Either the purpofe things belong unto the Lord our God 3 but thofe
of God mult be void, orelfe man mult fall 3 things which are revealed, belong unto- us, and to
but the counfel of the Lord fhall ltand 3 fo our children for ever, that' we may do all the
that there was a neceflityof the event, becaufe words of this law. It was God's will that it
God had fo determined 3 and there is no fhould be man's duty ro obey him in all his
Liberty granted to man, to cavil at or quarrel commands 3 and this man knew 3 for it was
with divine decrees.- See how the Apoltle imprinted on his nature. Now this will of
anfwers fuch daring objections, Rom. 9. 19,20. God was that which man refitted and fat
Thou wilt then fay unto me, why doth he yet find himfelf againlt 5 which was a revolt from
fault? For who bath refitted his will? A ay but his God, and a renouncing of his duty 3 yea
0 man, who art thou that replies! againji God ? that which was his duty according to the
fhall the thing j or med fay to him that jormed it, decree, for this was an everlalting rule, that
tyby baf\ thou mad,e me thus ? man fhould obey God.
(%.) THAT God's decree did no violence to 4. HENCE, the decree of man's apofacy bad
man's jree-will. They labour of a great no moral influence at all into bis fall, i A
miltake, who iuppofe that every neceflitv puts blameable caufe is a moral caufe 3 and it
a force upon the fubjecf of it. The Decree works by inciration 3 but man had no motion
confidered in it felf is an immancntatt in God;- from hence, for he underltood nothing about
and therefore hath no efficiency upon thecrea- it. Man in finning acted without any delibe-
ture. Man was made a caufe by coanfel of rare regard to the decree, only concerning
his own actions, according to the decree, and himfelf with the command, againft which
acts as fuch notwithftanding it 5 without any he entertained a prejudice, and accordingly
compulfion^ yea it determined that he fhould revolted from it : and this he did with a full
do io. liberty as if there had been no decree about
(4.) HENCE the blame of marts fall cannot be ir, as will hereafter be difcovered 3 fo that
imputed to the decree • nor is the man blamelefs here is no blame at all to be charged,
for it. And this will be evident. For, 3. WITH refpetl to God's permijfive Provi-
1. THAT God fljould give man a law and bind dence which was at work about marts Jail. Here
him under obedience to it on peril of death, and lies the grearelt difficulty 3 and that becaufe
yet purpofe that he fhould jail and dye, belongs this permifTion belongs to the Providence of
tobis Juprcmacy, and was according to his God 3 and for that reafon is not a meer fuf-
infinite wifdom, to lay a foundation for the penfion or celTation of divine acting, as Armi-
comingof the Second Adam, and the ad vane- nians and Jefuits dream 3 but hath an energy
ing of his glory. So that there was no unrigh- or efficacy in all thofe things that are done
teoufnefs with God in this regard ; as he by the creature, by divine permifTion. And
made all for his own glory,fo he may contrive, therefore we mult allow it a caufal influence
and defign his own glory by them, as beft into the very allion by which man fell from his
pleafeth him. Rev. 4. 11. And for thy pleafure pri;
they are, and were created.^
^ — I ■ - • ■
QueitXllI. yjjjembiys Catccbijm. 179
primitive ltare, although we are not ro charge arilerh from a doing that which one ought
any blame upon it. Let us then briefly reflect not to do, or not doing what he oughr* and
upon this in a few Concluiions. fo he that commands or periwades another
j. IT zvas Gods pic a jure to give man that by argument to a Jin, is guilty and blame-
command, which was to be the trial ,f bis obedi- worthy, but no fuch thing can be charged on
ence : viz. refpe&ing the Tree of" Knowledge. God's Providence, for he forbad man upon
And he did it on purpof'e fora trial 5 of which pain of death, Gen. 1. 17. he.-.ce, Jam. 1. 13.
we may take a more diltinct account when Let no wan fay when be is tempted,! am tempted
we come to it. But God Would have man's of God: jor God cannot be tempted with cvil>
obedience put to the proof; and it was with neither tempt eib be any man.
which was leading eventually to man's jail. As good ^ the Obliquity of it is the evil. And that
he provided matter for the tempter to work is as it bears a refpeel to a rule, which is
upon, fo he over-ruled the affair fo as that broken by it -, and this is of a meer moral
man mould be tempted. It is certain that confideration. Now the ^/belongs toEJ/icicncy,
there was the aeVive concurfe of God's effica- and fo cannot be without divine concurfe \
cious influence in difpofing of this matter; but i\\tfinfulnefs of it, is a deficiency moral
for there is no creature can Itir without him, in it, and therefore belongs only to the
Aft. 17. 28. The entity of every action, fo creature \ hence that, A&. 2. 25. Him being
much as a thought proceeds from him ; and delivered by the determined counfel and fore-
it is he that determines it to this or that; knowledge of God, ye have taken, andby wicked
the Devil could not have thought of fuch a bands have cruafy'd and flain.
thing, nor come to Adam, nor fpoken any (?.) ADAM did not want thofe influences,
thing without a concurfe of God's efficiency •, ''till be was willing to want them. That man
and that is voluntary in God. could not obey unlefs he had divine afiiftance,
3. GOD determined the event of this Temp- , belonged to his nature, as he was a dependent
tation : and therefore he influenced accord- Being, which is a property of every fecond
jngly. God's efficiency gives being ro all his Being, infeparable from it ; and he could not
Decrees,and therefore,becaufe he has decreed but know it, by the light of nature which he
it, he brought it about by his permiiTion, fo had. That it was his duty, as fuch a creature
that there was more than a meer leaving it to have teltifyed his dependanceby asking it
to contingency •, His hand was in it, and it of God, is not to be doubted. Prayer is a
will appear how, if we add, natural duty, belonging to natural worfhip,
. 4. THAT God gave not to Adamthefe influen- and is an acknowledgment of that dependence j
ces of confirming and affixing grace, that were had Adam asked help of God,and it had been
needful to bisfianding. Adam had all habitual deny'd him, he might have had fomething to
grace that was requifite to a Creature fo con- plead ; but he confented to be without them,
cerned ; but a Creature hath a neceffary in the very Temptation ; he had influences
dependance on the Creator, for its concurring which preferved the habit of grace in him
influence to all its anions ; without which 'till he put it away, he only wanted fuch as
it can do nothing. Now Adam had not thefe were for the acting of this, habit •> and he, by
beltowed upon him in the time of the temp- entertaining the Temptation into deliberation
tation, but was left to himfelf -, for if he on the offer of it, willingly was without
had he would not have fallen -, God could them.
have alTilfed him and kept him, but he. did (4. J PREVENTING influences were not due
not. And, to him, but belonged to God's Sovereignty. God
5. THE powerful efficiency of God, concurred might either give them, as he did to the
xoith the all of ' dij "obedience in which man's fall Handing Angels, or he might with-hold them,
was accomplijhcd. Not only did he fufpend as he did from the other Angels, and Man.
his afliftance but he alio influenced the a£l And as he gave them not, that which he did
itfelf j elfe it had never been -, all action is not owe them, fo it was not to be imputed'to
entirely from the fuperiour caufe -, Ad3in him, as any blame on him, or wrong done to
could never have looked on the fruit j nor them. And though man,by the wantof them,
deliberated about it, nor confented to eat it, was in hazard, by reafon of his own mutabi-
nor ftirred his hand to take it, nor opened lity, yet becaufe God did not owe them^ to
his mouth to tafte it, if there had not been him ; and he was furntftied with that which,
an active concurfe of the divine power was fufficient to lay him under the obligation
enabling him in the very a&, thus to exert of Obedience; and might have had divine
all thefe powers of his. ' help, if he had fought it j he did not fall
6. TET in all thefe things the Providence of therefore, becaufe he wanted any helpwhere-
God is without any blame ; which will be evi- by to have (food 3 but becaufe he chofe to be
dent by thefe things, without that help, and deliberately confented
(1.) WE mufi difl'mguifh between a phyfical to commit that fin which was his ruin, as
and a moral Caufe. All blame relates to a will appear.
moral caufe j not to one meerly phyfical. Blame
" "" " - A a 2 Use.
i8o
LeBures upon the
^Hielt.XIlI
Use. LEARN we hence then, how vain
e$ well as dangerous, a thing it is for wen to
excufe their fin, by charging it either upon God's
haw, Decree or Providence. This is too com-
monly done ; but whether it be with refpecl
to the firit fin, or any other, ic proves perni-
cious to them that do it. We may thus fill
our hearts with prejudice againit God, andfo
harden our felves in fin, and ftrengthen our
impenitency ; but if we think thus to implead
his Jultice in taking vengeance upon us for
fin, we put a cheat upon our own Souls ; and
when we come to ftand before the righteous
Judpe, he will wipe off all the afperfions
which we have caft upon him, and make us
to know, that our perdition is of our felves.
Our bell and only fafe courfe is, to adore the
fupream wifdom and liberty of the Great
God, and confefling our own guilt, and his
holinefs ■, to enquire what remedy' there is to
be obtained, that we may be delivered from
rfae miferies which are fallen upou us for fin -,
and fet our felves to comply therewithal :
fo may we efcape, and be delivered from our
Judge. But, if we neglect this way, and fet
our felves to fret againft thofe Judgments of
God, which are a great deept, and palt our
finding out, we fhall know to -our coft in the
day of Revelation, that then every mouth
fhall be ftopt, and the whole World fhall be
found guilty before God.
[February 23. 1691. "] ,
\ SERMON III
J I, TICTE are now to proceed to confider the
V V blameable Caufcs of the Apoftacy :
and thefe are reckon'd to be either the instru-
mental or the principal. The ground of this
diltribution is, becaufe man fell by Tempta-
tion, a*nd therefore the tempters are reckoned
as inftruments in this affair ; and yet becaufe
they could but tempt, and he had a power of
jefiftance, there is an higher caufe than they .*
and becaufe it was their duty not to tempt
him, and his not to be tempted by them, both
are therefore blameable.
Firlt. WE may begin with thelnftrumcntal,
fcecaufe they were leading : and thefe are
reckoned to be three, viz. the Devil, the Ser-
pent, and the Woman. That the Serpent was
an inftrument ufed in the temptation is not
to be denied-, but whether blameable or no
willbeconfidered in the place of it.
Here then,
I. THE firlt of thefe is the Devil, who was
the leader in the Temptation -, and though
he be not named in thehiftory of man's dole-
ful fall, Gen. 3. yet he is plainly intimated,
who elfe managed the Serpent to fpeak, and
teafon,'and plead,which was altogether preter-
natural to that creature ? and for this reafon
he is .in Scripture charged, to be the biginner,
father, or author of Stn -, fob. 8. 44. 1 Job.
3.8. And here,
/. WE may methodically treat fomething
about the nature 0] Devils. For man is not a
little concerned with good and bad Angels ;
as therefore we treated of them as Angels
under the do&rine of the Creation ; fo we
may look upon them as Devils under the
head of Apoftacy -, both becaufe they made
themfelves fo by Apoftatizing, and becaufe
their fin feems to have been compleated in
their procuring man's fall. To be fure here
is the firft notice that is given us of their
(hewing themfelves Devils 5 and in their own
apoftacy, they became the inftrumentalcaufes
of man's fall. Of the Devils then take this
defcription -■, They are apottate Angels, who
difdaimng, through pride, that Special Office
which God put upon them at firft -, became
bldfphcmers of God, and murderers of men. In
opening of this defcription we fhall fee how
deeply they were concerned in the fall of
man. Here then,
1. ThETare Angels. This is their nature*
they have all the natural angelical properties
belonging to them : they were created inth^
firft moment of time -, they are fpiritual fub-
ftances, incorporeal, invifible, of" a quick
underitanding, exceeding aclive, &c. hence
they have the name Angel put upon them,
1 Pet. 2. 4. and Jude 6.
2. ThETare apottate Angels. And herein
they morally differ from thofe blelTed ones
that never fell : they were created by God
with all moral perfections, they were good,
for fo was all that God made, as it came out
of his hands, Gen. 1. ult. they were therefore
capable of ferving to their end, in actual-
glorifying of God 5 but by apoftatizing they
made themfelves Devils, which word is a
name of difgrace -, the Englifh word fignifles
doing Evil ; the Latin and Greek Dtabolus7
fignifles an Overtbrower, or one who darts
through another. The Hebrew, Satanfigmfes
z Jpiteful Adverfary : they ftood off from God,
armed themfelves againit him, fet up for
themfelves to be Gods in the world. Hence
that,2Cor.4.4.T/;^ god of this world. The Scrip-
ture often fpeaks of them, in xhefingu/ar as
one, partly becaufe they are united in their
great and general defign 5 their Kingdom is
not divided, but there is an unanimous agree-
ment whereby they confent as orTe perfon
againft God and man : partly becaufe rhey
are fubjetfed to one Prince, to whom they
yield a diabolical obedience. However,there
are multitudes of them -, a legion could once
be fpared to one man, and yet enough left to
tempt all the world befides : we therefore
read of the Devil and his Angels. If the time
of this apoftacy be enquired afrer, thus muca
may be faid about it, viz. that they did not
fall during Creation $ for all ftood right 'till
after man was made, that is the obfervation
which God made upon the whole, Gen.i. ulr.
and it is certain that they were at leaft begun
to fall before man, for they were the finful
tempters of him. But,
$ THE
y
QuellXIII.
AJJemblys Catechifm.
181
3. THE ground, of their Apoftacy, or thac
•wherein they fell. They through pride dif-
dained the ipecial office which was put upon
them at the fiiit. There are various opinions
about the fin of the Angels which ruined
them, and the Scripture ieems tofpeakfome-
thing darkly about it 5 but yet if we put
things together, we may fpell out fomething
about it. Here then rake rhefe Conclufions.
(1.) THAT there ivas a fecial office j'or the
good of man, which God put the Angels into at
jirSt, and made it the tcft or trial of their obedi-
ence. Angels, as all other Beings, were made
for the fervice of God : .they being in the
top of the Creation, and the molt noble
Beings, were therefore in order next unto
God, and thereupon nextly and immediately
for him. Man was made a little lower than
them, and therefore they were not put into
his Charter, nor was he to have any dominion
over them s but God, by a poiitive order
afligned them for his miniftration -, fo we
lead, Heb. 1. 14. Are they not all mimftring
Quits, fent forth to mi m fie r for them, vabofhall
be heirs of falvation $ where we have their
inferiority to Chrilt, proved by the office they
bear, and the whole texture of the words im-
port it to be an office. This precept then
was poiitive 5 and this office was to be a teft.
They owed all homage to God, now God
would prove them by iuch an appointment as
thif, as he did man by another teit, viz. the
Tree of Knowledge.
(2.) THAT this teft was the unblameable
cccafton of their fall. To call it a caufe is too
much, but an occafion it was. The Angels
fall, was a revolt from God, a renouncing of
the homage they owed ro him j now they
acted as caufes by connfel 5 they therefore
had fomething that was to them a motive,
which put them upon fo doing 5 and what
could that be but this office of theirs ? for,
if we confider them as glorious Intelligences,
filled with knowledge and perfect holinefs
in their creation, they could not be dif-
contented, either at their Being, for as
Creatures they li3d the greatelt excellency of
nature of any, they could fee no other crea-
tures of a better make for them to emulate -,
nor at the Place of their Habitation, for that
was Heaven, the belt and molt glorious in the
whole Creation, and every way fitted for
their entertainment-, nor at their Serving and
Glorifying of God direftly, for they knew him
to be the molt glorious Being, and themfelves
to* be his Creatures, and had a natural delight
in him, and fubjection to him, and knew it
to be their happinefs \ and therefore all the
while that the reit of the Creation was in
making, they fung to him in confort, Job
38. 7. and what elfe doth their now remain
to be a moving caufe of their rejecting their
fervice to God, but not liking of their Spe-
cial Work >
(*.) HEREUPON their fall is affigned to
their Pride. This was the fir It Hh, and
leading to all the reft, which went into the
compleating of their apofiacy $ 1 Tim. 3. 6..
Not a novice, left being lifted up with pride, be
fall into the condemnation of the devil. And.
what is pride, but an overweening opinion of
ones felt, which makes him think himfelf
too good for his duty, and fo puts him upon
fcornrully neglecting it. And this is refembled
by the pride of an upltart Minifter,who thinks
himfelf too good for his People, and fo neg-
lects his care of them : this therefore points
directly to the miniltry of the Angels.
(4.; THIS pride led them to difdain the fecial
office ivhich God had fet them in. The nature
of their fall is defcribed in, Jud. 6. The An-
gels which kept not their Jirji eftate, but left
their own habitation. They left it, and We have
ob.erved that it was pride that made them
to leave it 5 and therefore they did it in
difdain -, and the word, Slate, fignifies a Ma-
giftracy, or an high office that is put upon
perfons, this was it that they left. It could
not be their nature, for they could not change
it for a better 5 it could not be their order
in the Creation, for there was no higher ; ic
could not be their habitation in Heaven, for
it was the molt glorious, and therefore it
mult be their office ; and here was the mat-
ter of their indignation. For,
1 . THtT were confeious of their own excel-
lency, and dignity. As Angels, they excelled
in Knowlege, fo that they could not but know
themfelves to be the mafter-pieces of the
works of God- to furpafs in all excellent
endowments, every other piece of the Creati-
on : they did fo in reality, and they had a
power or" reflection upon themfelves by which
they were able to difcern it.
2. THEY Jinem man to be in a lower order of
being than themfelves. This isconfequent on
the former 3 though they could not but dif-
cern man to be the matter-piece of the vifible
Creation, and adorned with a great many
excellent endowments, and to be in his fpi-
ritual faculties and perfections akin to them-
felves yet as to his bodily frame to be raifed
out of the Dult 5 and in many refpects ro be
of an inferiour order 3 Pfal. 8. 5. Thou baft
made him a little lower then the Angels.
7. HENCE they reckoned themfelves to be
degraded, in being employed to mini ft et -for man.
Their fervice appeared to them to be difho-
nourable, it was below their dignity, and un-
worthy of fuch noble Creatures ; pride now
enters into them, when they reflect upon
themfelves, and their office, and it tells them
they are too high, and too good to wait upon
fo mean a perfonage as man, and they know;
not how to brook it.
4. THIS raifed in them a difdain or contempt:
of their fervice. They fcorned it, their minds
rofe up againft it, and would not fuffer them
to comply with it ; and hereupon they re-
folved not to perform it 3 their pride would
not give them leave to ftoop to fuch a pea-
fant as man.
5. HEREUPON they are filled with Malice
cgainfi God and man. And that is a natural
and
4
182
LeUures upon the
QueitXIlI.
%
and proper offspring of pride ; they entertain-
ed prejudices againlt God, for the injury they
conceived he had done them, in finding fuch
an employment for them, as if he had put an
.affront upon them, and cait difpaiagemenc
upon their high and glorious nature •, and
againlt Man, becaufe he is thus become an
object of their envy, in that there teemed to
he a greater honour conferred on him, than
upon themfelves; and that he was in higher
favour with the Creator than they were.
6. THIS malice and. envy fat them upon de-
vifing a way bow they might at once be revenged
loth upon God and Man. And that was by
calling of man out of God's favour, and fo
undoing him : they confulted and contrived
how to deprive God of that glory which was
due to him from men, and make man to for-
feit himleif, and lofe his happinefs for ever
without any hope of a retrieval. And this
was of meer fpite, and they reiblyed to ven-
ture their own eternal ruin, for the bringing
about this defign 5 and here was the way and
ground of their apoitacy : Hence called Satan,
and our Adverfary.
4. THE confummation of their tranfgreffwn
was in their prof ecution of ibis defign, and actual
accomplifhment of it, fo jar as in them lay ;
and it confilts in two things, viz.
(1.) THET hereupon became blafphcmers of
X3od. And that appears in thole lying and
reproachful reflections which they catt upon
Him, in the temptation. They were lies, and
for that reafon, is the Devil called both a
liar, and the father of : lies, Jon. 8. 44. They
were the firlt who fpake equivocations, un-
truths and falfhoods ; and they were blaf-
phemous lies againlt God ; for we find in the
reply upon the woman's firlt anfwer ; Gen. 3.
■ 4, 5. a direct impeachment of God's glorious
perfections j endeavouring toperfwade man,
that God in treating with him, had dealt
unkindly, yea injurioufly,yeafalfly with him ;
liad envied him his. happinefs, had impofed
upon him, had no love for him, had laid a
foundation for his mifery ; and what is this
but blafphemoufly to traduce Him?
(2.) THETa/fo thus became murderers of Men.
And that not of their Bodies only,but of their
Souls too i they feduced them, and fo undid
them, and thus in procuring of man's fall,
theycompleated their own ; in making of him
miferable, they made themfelves Devils.
II. HERE therefore we are to obferve how
they murdered Mankind. That they did, fee
fob. 8. 44. and the way was by feducing him
into the Sin, whereby he fell > and fo he
■was the leading inltrument ; He is therefore
laid to have beguiled our fir ft Parents, 2 Cor.
31. 3. the word is a metaphor taken from a
thief, who collogues a traveller out of his
ivay, upon pretence of (hewing him a nearer
and better, and fo draws him into fome blind
corner where he robs him. Here rhen we
may take this conclufion 5 That the Devil was
tiot a neceffary compelling caufe, but only a coun-
felling and tempting agent about the jail of man.
And for this realon he is called the Tempter,
Math. 4. 3. becaule that is the trade which
he is always driving, and by which he draws
men to deftru&ion.
Here then obferve,
1 . THaT he ivas no compelling caufe of man^s
fall-, he did not neceflitate it. For,
(1.) BE had not the power of man's free will.
He was never made the lord and fovereign of
man in the order of Gubernation 5 that domi-
nion which he hath, he hath gotten it by the
fall i by God's jult Judgment, and man's con-
lent .• he not only would not- force by vio-
lence, for that the humane will is not capable
of, but he could not morally alter or change
it, or put any new principles into it, for he
was a creature.
(2.) ADAM had in him created abilities to
ferve God, and confequently to have rejelfed
the temptation. For God made him able to
perform the whole law, and this was one
eflential part of it, to hearken to no offers
made to him, to draw him away from his
obedience, but with greateft indignation to
renounce therm this therefore he could have
done, by the improvement of his moral
powers.
2. HENCE he could be no more than a tempting
Agent. It was only morally that he was an
inltrument.
NOW if we confider what the Temptation
was, we (hall find in general ; that it was
a fallacy, whereby under the pretence of
truth and goodnefs, he endeavoured tofeduce
man to believe a lye, and thereupon to enter-
tain evil. . Man is a caufe by counfel of his
aftions, his underltanding is for eyes to his
wilh and therefore, by deceiving of that, this
is drawn intomifchiet" -, accordingly the Devil
applied htmfelf to man. Here obferve,
(1.) MAN hath a natural reach after bappi-
nefs. This is a principle engraven in humane
nature, and infeperable from it : hence the
Itrongelt motives toperfwade him toany thing
are from this topick, to make him believe
that it will be a medium to happinefs : hence
that, Pfal. 4. 6. There be many that fay, who
will fiew us any good ?
(2.) GOD therefore made ihefe the fanclions
of his law, viz. happinefs in cafe of obedience,
mifery upon difobedience. Thefe being molt
of all accommodated to man's nature, and.
having the Itrongelt tye or obligation upon
them, the one to encourage, the other to
caution him.
(5.) GOD to try mans obedience, gave b'm
alfo a tefi ; a prohibition to cat of the Tree,
&c. on pain of death. This, we have heard
was a pofitive command, in a thing in itfelf
indifferent, 'till God ufed his fovereignty
about it.
(4.J THE Devil hereupon ?nakes an advantage
by his lies, to lay before men, matter of preju-
dice againfl God. The fubfta nee whereof is in
Gen. 3. 4, $. And the ferpent faid unto the
woman, %e fhall not fur ely die. For God doth
hnowy that in the day ye eat thereof, then your
eyes
Quell. XIII.
...i .1 -i~
jijjcmblys Catechifm.
mi
eye s flail be opened : and ye flail be as (Jods
knowing good and evil. Where,
1. HE propojetb a fljort and cafy ivay to be
happy at once, by eating the fruit of this Tree.
He therefore abufech rhe name of'ir, to infi-
riuate a fecret vertue hidden in it, to fill man
with divine vvifdom, and advance him to a
God-like perfection I and he knew if he could
but fcrew into man an opinion of being happy
by ir, he could go a great way to prevail
with him.
2. HE calumniates God, as having fome ill
defign in prohibiting mantheufeof this tree.
q. d. God knows how much a very talte of
this fruit will advance your perfection, and
becaufe he envies you ib much felicity, there-
fore he hath forbidden you to touch it, kit
you mould tfiereby be made more happy than
He is willing to have you.
3. HE p erf wades them that the threat ning
was but a bugbear to j 'right children, and not to
be 'regarded -, and gives his word that there
was no danger in it, ib to remove them from
all fear of any miiery likely to enfue upon
their undertaking to eat of it. ver. %.
4 HEREUPON he offers the fruit to them
in itslovelinefs. Gen. 3. 6. The woman Jaw
that the tree was good for food, and that it was
f leaf ant to the eyes, and a tree to be it fired to
make one wife. q. d. See what a beautiful
thing it is, look over all that garden, obferve
if you can find fuch another, and it mult
needs have fome fecret ftrange vertue in it.
Us e. I. LEARN hence, What are the
Sins which make us moft like the devil; and let
it put us upon hating of them.
THERE is Pride, this was his matter Sin j
and when you (hew -molt pride in your look,
in your talk, in your garb, in your carriage
to others, the more Devil-like you appear.
THERE is dij content at the itate and place
God lets us in, thinking it beneath us, and
below thofe endowments and abilities that
we have-, we think our felves better then
fome whom God hath preferred to us, either
in honour, efteem, preferment, or wealth 5
and now we murmur and fret.
THERE is malice and envying others the
favours bellowed on them by God, and there-
upon ftudying and endeavouring to undermine
them, to blalt them, looking upon them with
an evil eye, waiting to do them a mifchief.
THERE is lying 5 a being given to a fpirit
of it, and driving of a trade, of equivocations,
falfhoods, and endeavours to deceive others
with our impoftures.
THERE is blafphemy, in afperfing the glori-
ous Name of God with reproaches, and call-
ing vile reflections upon any of his precious
Attributes.
THERE is feduttion, improving of our wit
to draw others into fin, to Itudy devices, and
lay fntres to entrap their Souls withal.
AND there is murder, whether of foul ot
body, by endeavouring to ruin them, all
thefe are fpecially Satanical fins -, by them
the fallen Angels made themfelves Devils 5
and they that live in them, look as like him,
as the child like rhe father.
Use II. LEARN hence, Whdt need we
hive to implore the con ft ant help of God to pre-
ferve us from the power of Sato ns Tc, -apt at ions,
Though he cannot force, yet how ffrong is Ife
in perfwading, how fubrle In ihfitiuatijig ?
Remember he beguiled Man in his integrity*
was too hard for him in his greatelt per-
fection 5 who are We then to wirhftand him,
who have always a parry in us ready to be-
tray us into his hands ? Let us not then be
fecure, but always fufpetting his ifratagems,
and fenfible of our own infirrhiry, refuie to
entertain any parley with him • let us com-
mend our felves to the Grace of God, that by-
it we may be preferved, and enabled to
efcape the wiles of rhe Devil.
C March 22. 1691. 3 N
___;
SERMON LliL
WE have confidered of the firft leading
inltrumental Caufe of Man's A poitacy*
viz. the Devil : the 2d follows, viz.
II. THE Serpent. Which is numbred among
the blameable Caufes 5 how rightly we may
confider : I mall pafs this over with two ot
three Remarks.
1. THAT it was* real Serpent that the
Devil made ufe of; as his inftrument, in tha
Temptation. It is true, the Devil himfelf is
called a Serpent in Scripture 5 yea and this
is afcribed metonymically to the Serpent irt
this cafe, which was truly the Devils work.
2 Cor. 11. 3. The Serpent beguiled Eve. Buc
that Satan did not meerly aflume the maps
or refemblance of fuch a creature, but im-
proved that fort of creature in this defign,
is evident, becaufe there is a particular curfe
denounced upon it,Gen.?.i4. And theLord fail
unto the ferpent, Becaufe thou haft done this, thoti
art curfed above all cattel, and above every beajl
of the field : upon thy belly fhalt thou go^ and
duftfhalt thou eat all the days of thy life.. Whicli
is not in propriety applicable ro the Devil t
and tho' the Devil's and Serpent's doom am
put together, in ver. 14, 15. yet there is
luch a real effect in refpecf of that kind of
creature.
2. THAT the Devil applied him f elf to out
firft Parents vifibly and audibly, feems to" be,
becaufe he could in no other way then offer them
aTemptation, That there is a nearer and mors
fecret commerce that Angels can have with
our fpirits, then by the outward fenfes, U
not to be doubted 5 and it is certain, than
Satan can insinuate his fuggeltions into the
fancy or imagination of fallen man 5 as hS
did unto Peter and Annanias > but the reaTori
is, becaufe all our powers are now tainted
with Sin,and fo readily receive the impreffion i
but whether he io could do when man was
:■ " -
184 Leflures upon the Queft. XIII.
a -1 — , ■ 1 »
in his integrity, may be well queltioned j Use. Ltl 'this then be a Jolemn warning to
fince he mull firft corrupt the imagination, us,to have a care how we be ufed as tools for any
before he could faften fuch a Temptation on to commit Sin by. God hath hung up the
it, which was above his power. Hence that Serpent in Scripture for a warning to us ;
ofChrilt, Joh. 14. 30. The prince of this world and remember, that knew not what it was
comeib and bath nothing in me. abufed for, and fo it finnfd not, and yet was
3. WhT the Devil made choice of the Serpent curfed ; whereas we can never confent to be
rather than any other creature, is not recorded-, inftruments of Sin, without our own Sin 5
we may therefore only conjecture. We read, becaufe we are capable of knowing the rule,
Gen. 3. 1. Now the Serpent was more fubtle and it is our duty to acquaint our felves
than any be a fi of the fit 'Id , which the Lord God with it.
had made. Poflibly he might improve that na- 111. THE laft inftrumenral Caufe of the
tural fagacity for his purpofe. It is alfo evi- Tranfgreffion, was the Woman. She is reckon-
dent that this beaft could eafieft wind itfelf ed among the inltrumental Caufes, becaufe
into the garden and on to theTree j and iince the Devil in the Serpent firlt tempted her,
all the creatures had payed their natural ho- and by her the Man. Although fhe may alfo
mage to man, as their conftituted Sovereign, be accounted to the principal caufe ; in as
our firft Parents had no ground or reafon to much as the firft man and woman were the
expert any plot in fuch a creature, whofe root of mankind, from whence all were ro
nature they underltood 5 and therefore the derive ; and in that ref peel were looked upon
Devil might with greater facility addrefs as one. Hence they had one common name
them in it. S given them, Gen.?. 2. Called their name Adam,
4. THAT the Serpent therefore was meerly And they are mentioned as one in their
.paffive in this defgn. The Devil, by divine Creation, Gen. 1. 27, And though their pro-
permiflion, enrred into the Serpent, and hibition be expreltas given to Adam in the
managed it himfelf for his own defign : lingular, Gen. 2. 16, 17. The Lord God eom-
orders its tongue,and frames it to fpeak fuch manded ihe man, &c. yet Eve underltood it as
words as he articulated by it; for furely,the comprehending them both, Gen. 3. 3. God
Serpent underltood not what he faid : for, haihfaid, ye fhall not eat. She alfo was a
who fhould infufe that underltanding into cauie by counfel in what (he did. Yet, look-
him > we have no reafon to think that God ing upon her as made for the man, and by the
did, as once miraculoully to Balaams Afs : Creators law owing a fubordination to him,
but we are not to fuppofe that the Devil fo Ihe may alfo be looked upon as wftrumen-
who is himfelf a creature,, fhould be able to tal. And fo, befides the common calamity
put knowledge into a brute, and enable it to falling upon man for fin, there was a fpecial
difcourfe underftandingly. He therefore only curfe which Ihe derived to her Sex, Gen. 3. 16,
made ufe of the natural fubtlety of the Ser- Unto the woman he faid, I will greatly multiply
pent to be fubfervient to an higher defign thy forrow and thy conception: in forrow fhalt
than that could underltand. thou bring forth children : and thy deftre fhall
5. THAT hence the Serpent was no blameable be to thy husband, and he fhall rule over thee,
caufe of the Apofacy. The Devil in it was to And Ihe was in this blameable, becaufe fhe
blame, and the more for abufing any one of acled upon deliberation, and was voluntary
Gol's creatures, to fubferve to the greateft in what fhe did: And there are three things
piece of miichief that ever was done in the here to be confidered •, which will fhew how
world •, but the Serpent itfelf was not at all fhe was culpably inltrumental in this affair,
to be blamed. Blame is only merited by a 1. SHE was created on purpofe to be a meet
fault that is committed -, and every fault is a help unto man. Gen. 2. 18. And the Lord God.
voluntary irangreflion of a moral law, prohi- faid, it is not good that man fhould be alone : I
biting ir, and fuch a law can be given to will make an help meet for him. Being there*
none but caufes by counfel •, and- hence, no fore of his own fpec/es, and fitted for hu-
unreafonable creature can be blame-worthy mane converfe with him, fhe ought to have
by any of its actions : inafmuch as it always encouraged and fortified him in that obedi-
atts the nature that was put into it, unlefs ence which God had required of them both,
it be a£ted by fome other befides its nature, They were to take that delight one in another,
and beyond its apprehenfion, where it is which they could not find in any other crea-
purely paffive. ture, and were therefore mutually to confpire
6. HENCE the curfe which fell upon the in the great work of glorifying and ferving
Serpent was an aft of Sovereignty. That which God, being jointly made for it.
belongs to the Serpent, in Gen. 3. 14,15. was 2. SHE frft hearkened to the Temptation ef
rot a punifhment of its Sin, (for it had none,) Satan. The A poftle takes particular diltincl
but a righteous inltance to the world of notice of this, in 2Cor. 11. 3. 1 Tim. 2. 14.
God's hatred of Sin, in putting a fpecial re- And we find in the hiftory, that the Serpent
mark on an instrument in it, though but direclly addrefled himfelf to the woman,
paffive. And truly what is the curfe, which Gen. 3. 1. And he no fooner offered that en-
is come upon the whole Creation, but a wit- fnaring Queftion, but fhe began to warp in
nefs againft man's Sin, who abufed the her anfwer, ver. 3. abating from the abfo-
creature? lutenefs of the threatning, and making it a
peradventure .*
i i ii iA
QuefK XIV. Jfemblys Catecbifm, ig^
peradventure : and then (he fubje&ed her Providence relating to Man's Apotfacy. Here
underitanding and will to the report of only let me add thefe remarks.
Satan, and the delufion offered to her fenfes, > (i.) THAT freedom of will properly conf ft s
ver.6. by which (he entertairied all thofe fen- 'in afpontaneity, or liberty of cbufmg orrefufmg.
fual lults mentioned, 1.7^.2.16. the lufts of the It is the priviledgeof a caufe by counfel, and
flefh, in giving way to her carnal appetite 5 it luppoferh an underftanding to dire&,and a
good for jood -, the lull of the eye, in enter- will toeleftor reject accordingly. Such afree-
taining the defirable afpeft: of the forbidden dom God did at firft put into the Angels and
fruit, plea/ant to the eyes : the lults of pride, Man 5 although it mult always be confidered
in afpiring after more wifdom than God faw in the fubordination of a creature, in the
meet to endow a creature withal, to make concurfe or co-operation of God» And this
one wife. And thefe lults fo prevailed upon freedom is the foundation of all. moral
her, as made her to adventure upon the fruit tranfadions with fuch creatures. Hence that,
dire'clly againit the divine precept, fhe did Deur. 30.19. lbavcfet before you life & deaths
tut. By which aft (he defiled the root and bleffing & curfing ; therefore cboofe life.
fountain of humanity. (2.) GOD's leaving of man to the freedom of
3. HOW floe joined with the feducer, and be- bis will? teas bis fuf pending of bis determining
tame a tempter of Adam to fin with her. Gen. influences, whereby be might have been confirmed
3. 6. And gave alfo unto her husband with her, in bis chufing good. Man had all the habits
and he dideat. And hereupon we have Adam of fan&ifying Grace put into him, confiding
impeaching her for this thing, ver. 12. And in fpirituai ^ knowledge, righteoufnefs and
the man f aid, the woman which thou gavetf to be holinefs, fitting him to make a good choice 5
with me, fhe gave me of the tree, and I did eat. but thefe were not confirmed, lb as to deter-
She gave the fruit it's commendation, which mine them to make fuch an actual choice, as
ihe had entertained, makes offers to him, the event proved, for if they had, he had
infmuates herfelf into him, backs all that the never embraced the Temptation. And this
Serpent had faid, and attracts him to a joint was an aft of divine Sovereignty;
content with her in the great Tranfgreflion •, (3.; HENCE man being left to bimfelf the
and by thus doing inftead of being an help, Tempter was too bard for him, and overcame
fhe proves a mifchief, and becomes an occa- him. Thus it was eventually ; and God had
lion, yea a blameable caufe of his ruin. purpofed that it fhould be fo ; and yet his
Use. THE Confideration of ibis will tell us, thus being left was not a necefhtating eompuL-
mhat need we have to be very wary to our five caufe of his fall. For,
f elves, left Satan fhould ufe us as tools to draw 1. THE Tempter could only 'tempt; He
one another into Sin ; and fo become under- could not compel. All his Itrength lay in his
Devils each to other. And earneltly to pray fubtlety .• Man's free will is incapable of
to God, that he will preferve us: and it pe- compulfion : it was therefore in it's own
culiarly concerns thofe Whole relation and nature a thing contingent, whether theTemp-
affe&ion is molt near and intimate. We have tation fhould prevail or no. The Devil had
great advantage either to do good or harm no phyfical power over man's freewill, he
unto thofe, in whofe bofoms we lie, and had only the cunning of perfwafion, by pre-
whofe affections we have theafcendent upon, fenting his covered fallacies.
If God give us wifdom and grace to ufe it, 2. MAW s liberty of will had an innate power
we have the greateft probability to procure of refufing the temptation, as well as of the
their falvation •, 1 Cor. 7. 14. For the unbe- embracingit.^ It did not then want it's liberty
lieving husband is fan [fifed by the wife, & the to good, as it doth fince the fall, for he had
unbelieving wife is fandifed by the husband, the habits of fanctiflcation on him, that grace
But if we yield to the Devil, there are none in him which had he Itirred up and made
whom he can ufe more dangeroufly, inallur- ufe of, would have led him to have rejected
ing each other to the commiffion of Sin, and Satan with utmolt deteftation, and no corrupt
hereby tobecome guilty of ruining each other, inclination in him 5 fo his liberty was not
And if the Devil got fuch advantage by it an indifferency to good or evil 5 but only a
upon our firitParents,in innocency,what need freedom to good, with a mutability, or capa-
have we to fear and tremble, and pray to the city of being feduced to evil,
father of mercies to be preferved. 3. OUR frfl Parents being thus left abufed
THUS we have confidered the Inltrumen- their fee will, and fo fell into Sin. And here
tal Gaufes of the Apoftacy. We now come, is the principal blame-worthy caufe of the
II. TO the Principal, which is exprelt in Apoltacy. For the more full difcovery of
the Anfwer : viz. Adam's abufing the freedom which, let thefe Conclufions be here obferved,
of his Will, to which he was left by God, in (\.) THAT man was at firft created with
yielding to the Temptation, which it was his perfetl liberty or freedom of will. This be-
duty, and he had ability to have withstood, longed to the integrity in which God made
Here are two things to be confidered, viz. him. Feci. 7. 29. God made man upright. Adam
I. THAT our firft Parents were left to the had all that conferred upon him, whereby
freedom of their own will. Something was in- he was compleatly fitted for the obedience
timatedof this under theoccafionsor blame- which God required at. his hands 5 there was
left caufes, referring to God's perrahfive nothing wanting that was due to his nature.
. ■ ■"• « - V
1 86 LeBures ufon the Queft.XIV.
as a creature in fuch an order, and made linquifh it's ftate'; this the blefled Angels
forfuchan end. He had a law given him, enjoy, and this all Believers jnChrift partake
fuitabie ro his nature 5 he had an under- in, and are therefore faid to have the im-
Itanding able tor to re-ad ir, and difcern the- mortal .feed in them ; but this God would not
rationality of it 5 a confcier.ee able 10 dif- confer on Adam, bnt left him to the trial of
cover his* obligation 'to ir, and re fen t both his habitual grace 5 and this was arbitrary,
the rewards and penalties annexed to it; he altogether depending on God's good pleafure.
had thofe gracious qualities in him, which (6.) THIS fufpenjion did not put a compelling
difpofed him to love and delight in, andac- neccjjity on man to fall There was no force
cordingly to chufe the ways of obedience,and in it $ it did indeed expofe him to the
had not any the leaft natural inclination to hazard, but without any blame on God .- for
fin inherent in him. man iiill had all the created powers in him,
(2.) THAT Adam by this fee will of his was a full liberty with him, and all moral obli-
able to clofe in with the chief good. His free gations engaging of him to obedience ; over
will was made for good objectively, and not which the Tempter had no power at all.
for evil. If evil had been it's object as well (7.) HENCE Adam finned voluntarily, or by
as good,or if it had been made with an indifTe- confent, and in that he abufed his oven free
rency to one as well as the other,this freedom will. He, upon his own accord, upon free
then had been the proper caufe of his chufing choice embraced the Temptation, and fo
evil \ but fo it was not, but only by accident, threw himfelf into the tranfgreflion ; it was
JVlan's free will was no more made- for him by a deliberate and confulted. aft that this
to fall by, as it's direct end, than a knife is full fin was committed by our firit Parents,
made for a man to cut his fingers withal -, and it had in it thefe fteps,
nay it is herein evident, that it was made 1. THEY confented to a conference with the
for good diretlly, and not for evil j becaufe Serpent about the command of God, and the
whenfoever man chufeth the evil, rather than juflice andgoodnefs of it, Gen, 3. begin, which
good, it is under the notion and appearance they ought not to have done 5 but immediate-
. of good, and therefore there lay the fallacy ly with utmoft deteftation to have rejected
of the Temptation, Gen. 3.6. and this is the it : and this was the beginning of their great
leading caufe of all Sin. Ifai. 5. 20. Wo unto fin, and expofed them.
them that call evil good, and good evil; that 1. THEY entertained the pleading of Satan:
put darknefs for light, and light for darknefs -, to the raifing of jealoufies in their minds again ft
that put bitter for fweet & fweet for bitter. God, with refpeft to that particular pcfitive
(3.) THAT this freedom or liberty of will to precept. That therefore was the trap which
good, was not taken away from man bejere he caught them. Gen. 3.4, 5, with 6. this then
confented to the temptation -, but in the infant was their next advance.
of his confenting. It was man's fin was the ?. NOW their judgment was blinded $ and
procuring caufe of this lofs, and is therefore they apprehended that good to be in the tree
before it in nature, and not after it in time, which there was not. It was therefore a
The lofs of theimage of God isapunifhment mifreprefentation to their underltandings,
of Sin ;■ ' Adam therefore confents to the which impofed on them, calling evil good,
Temptation, and fo he lofeth his liberty : he ver. 6. and this was a penalty of the former,
at once di (obeys and dies ; he throws ofFthe and a further Hep of their fall,
image, and fo God takes it away from him. 4. HEREUPON they crowded in, a difirufl-
So that when the Tempter come he had it ing of God's- truth and good-will: a difcontent
in full ftrength : Man had elfe been punifhed at the itation they were fet in, an afpirin^
before he had merited ir. after a fancied happinefs, which they fuppofed
(4.J THOUGH Adam had a free will to good, was to be gained in the way offered by the
yet he was but change ably good. Abfolute ilii- Devil, ver. 6.
mutability is a prerogative of God, and %. AND now they are drawn to a full eletlion-%
belongs to him alone. Mai. 3- 6* I am the and chufe to caft off the precept, and clofe
Lord, I change not. All created perfections, in with the temptation : and this is followed
though never fo eminent in themfelves, yet with the fin itfeif, ver. 6. m which the whole
have this defeft attending of them, that in tranfgreflion is confummated -, and that action
themfelves they may be loit. Adam was one perpetrated by which man is undone: the
thing, and his Rule another; as they might law broken, and the curfe of it procured,
meet, fo they might parr. And this muta- Use. THIS may point us where to lay the
bility in a moral agent is a ground of the ilrrfs. of the blame of every Sin that we are at
poiTibiiity of it's failing, and fo forfeiting any time drawn into. The firit tranfgreflion
all it's perfections. difcovers to us a rule to judge of all actual
f5.) GOD, not intending to advance his fin by. We are apt when conviction is offered
glory, in man's happinefs, by a Covenant of to us, to ftiift off the fault, and fometimes
Works, but of Grace, did not fee meet to to lay it ro eternal decrees, and fay ; wh*
confirm Adam in his primitive flate. There is hath refifted his will ? fometimes to the Pro-"
afecondary immutability, if we may fo call vidence of God, which offers us the allure-
It, which the creature is capable of, viz. of ments which our corruptions are enflamed
feeing confirmed, fo as never actually to re- by ; and very frequently upon inftrumenrs.
which
Queft.XlV-
Jjjembiys Catechi/m.
which have tempted us, especially moral,
agents 5 thus Adam turns the fault off to
Eve, and fhe to the Serpent •, but let us
know, th3t whatever blame any fecond caufes
may deferve, ( for God's Decrees and Provi-
dences deferve none*) it will be one day
found a truth, that the great blame of all
the Sin we commit, will fall upon our felves.
And it will be made to appear, that we our
•felves were our own undoers ; and had we
not voluntarily given our confent, we had
nut been trapan'd into fin : and if ever we
truly repent of fin, and go aright to Chrift
for pardon, he will make us to charge it
l87
■*' -
upon our felves, and acknowledge that our
own wicked hearts were confenters, and fo
left us inexcufable. This is the right con-
viction 5 and 'till we come to a thorough
and fenfible apprehenfion of this, we mall
never know the finfulnefs of Sin, fo as to
acknowledge our felves vile, and bitterly
bewail it before God. Labour we then by
every fin we fall into, to be more acquainted
with our own perverfenefs 5 fo (hall we be
able to juftify God, and condemn our feves,
[April 19. 1692. 3
_ —
1 i »
SERMON L1V.
Q^V ESTION XIV.
'*&#,£• HAT is Sin $
Answer.
Sin is any want of Conformity to, ot
Tranfgreffion of the Law of GOD.
OUR Catechifm, having taken notice of
the woful mifchiefs, which man had
done to himfelf by Sinning \ throwing him-
felf from, and fo lofing that good eitate in
which God made him at the firft \ commo-
iates upon this fad contemplation, and calls
us to ftand Itili and make enquiry, what Sin
this is that hath done all this harm, and
undone mankind ? And it mutt needs be
fome fearful thing, which hath produced fo
fearful an effect. We are here therefore
invited to take notice of Sin.
I. IN the general nature of it ; more par-
ticular considerations about it will follow
afterwards. Here then are two Particulars
in the Anfwer to be obferved, 1. The Rule
to which Sin bears a relation, or by which
it is denominated ^ viz. the Law of God.
2. The relation itfelf which Sin bears to this
Rule, fet forth in two things \ 1. By way
tfdefefli a want of conformity. 2. By way
of excefs -, a Tranfgreffion. And thefe are
the things now to be fpoken to.
/. CONCERNING the Law unto which Sin
bears a relation. The particular treating of
it in it's nature, and parts, will follow to be
purfued afterwards, {'when we come to en-
quire into the duty which God requires of man.)
Here only fo much may be taken notice of
concerning it, as may help us in the difco-
very of the nature of Sin, which may be
gathered up in thefe following Conclusions,
1. The Law of God is that Idea or Platform
according to which God determined to govern
mankind. It is, the rule of fpecial Govern-
ment. God made all creatures for fome end,
and they were to be led to that end by fome
rule .* and every creature hath a 'rule fuited
to it's nature, according to the wifdom and
pleafure of Him who is Lord of the creation.
Man being a caufe by counfel, and capable
of acting deliberately, and voluntarily, was
treated withal in the way of a Covenant, in
which he had a work appointed him, and
wages promifed him \ now this Law referred
to his work, and was the condition of the
firft Covenant. It was that which God re-
vealed to be his will concerning man's duty.
He had therefore laid it out in his decree,
in which refpeel the Law is an everlafting
rule ; for though God did not from Eternity
purpofe, that man fhould actually obey it \
yet it was an everlaftingdecree,that it fhould
be man's duty fo to do, and that he fhould
ftand or fall accordingly. And hence the
judgment fo paffeth upon men, Ifai. 19. 20.
2. THIS Law was given unto man at firft
for the rule of his cbedicnce. God was pleafed
to reveal it unto man as foon as he had made
him, to be his fquare and compafs \ it palt
into a command, it was to tell him what was
good, Mich. 6. 8. and he was to meafure
himfelf and all his actions by [\t j he was
to do nothing without an eye to it, it was to
tell him what was right, what wrong : and
he was by precept obliged to keep within
the bounds of it, in all his thoughts, words,
and deeds 5 and neither to come fhort of,
nor to go beyond it. Ifai. 8. 20. To the law
and to the tefimeny : ij they /peak not accord-
ing to this word, it is becaufe there is no light
in them.
3. THE fubjeft-matter of this Law, is all
that which God hath revealed to man as his duty.
There is a law of creation, which was the
idea according to which God decreed in
himfelf to make the World, and each feveral^
forts of Being in it. And there is a law of
Providence, according to which he hath
determined to manage all the affairs of the
World, and every individual creature in it,
to the end he hath appointed them •, but
thefe laws are not the Rule we now fpeak
of. God propofed them to Himfelf,' and they
B fc 2 arc
i88
Lectures upon the
Queft. XIV.
are his own rule or wiidom : But this is that
which contained in it the whole of man's
duty. Eccl. 12. i?. Let us bear the conclujion
of the whole matter, jear God, and keep bis
commandments : jor this is the whole duty of
man.
4. THE fubjett 0} this obedience is the red-
fonable creature, and particularly «M/7.Touchir)g
the Law given to the Angels, it belongs not
toourdifcourfe, nor need we much to concern
our felves about it. But unreafonable crea-
tures are under another law or rule, from
which they cannot fwerve voluntarily, and
for that reafon are not capable of finning :
for; indeed there are none but reafonable
creatures that can aftively entertain their
rule, and come under it properly as a com-
mand : others are meerly pa (five \ thefe
alone can underffand and chufe. Hence it is
fpoken to man, Job 28. 28. And unto man he
Jaid, Behold, the fear of the Lord, that is wif-
dom, and to depart from evil is underfanding.
No inferiour fort of creature can receive
5. THE equity of this Law is founded in the
good- will and pleafure of God. There are fome
who ufe that diltinction, viz.that fome things
are good becaufe God commands them, and
other things are commanded by God becaufe
they are good : but we are to remember that
God is Goodnefs itfelf, and all Goodnefs is
fountained in Him, and derives from Him.
The infinite wifdom of God is infeparable
from his fovereign will, He therefore by that
accommodates his Laws, to the iiate and
defign of the creatures-, all of which refill t
from his holy will. Eph. 1. 9, n. It is He
who hath made all thofe connexions of things,
which we obferve in the world, or they had
never been. His will therefore is given as
the higheft reafon of every law : / am the
Lord, is that which fubferibes the warrant,
and there is no liberty left to us to difpute
it. And the equity of this is founded in the
jy'ivine Sovereignty % God is a great King,
creatures are all from him, and owe them-
felves to him. Lord and Lawgiver are joined
together, t/oL 33. 22.
6. THE way of God's revealing this Law to
wan, is either, •
1. By the light of nature: thofe mfcnp-
tions or engravings of it, which are on the
hearts or confidences of men. Men are there-
fore faid to do by nature the things contained
in the law, Rom. 2. 14. i. e. though they have
not the written law,yet it is on their natures 5
and ver 15. their coniciences are brought in
giving evidence. This infeription was at the
fiilt full and legible on man's heart, in his
itate of integrity •, it was equally extenfive
to his rule •■, for he was created in knowlege.
But in fallen man it is much obliterated -,
and there are but fome fcattered fragments,
and moth-eaten relicts of it to be oblerved-,
and thefe fo blurred as fcarcely legible.
2. BT the tranfeript of it in his word. When
man had almolt utterly loft his rule, God
revived it again, and hath made a record of
it in the Scripture ; where beiides the law
Ceremonial, which was given to one People,
and for a time, and the Judicial hw, which
was accommodated in civils, to a People
under fuch a pedagogy 5 there is alfo the
law moral, which was more univerfal, perpe-
tual, and abiding ; of which our Saviour
fays, Mat. 5. l7> i8- Think not that I am come
to deUroy the law or the prophets : I am not come
to deftroy, but to fulfil For verily 1 fay unto
you, till heaven & earth pafs, one jot or one
title Jhall in no wife pafs j rem the law, till all
be fulfilled. And with refpeft to this publi-
cation of it, is that in Mich. 6. 8. lie hajb
fhewed thee 0 man, what is good; and what doth
the Lord require of thee, but to dojuflly, and to
love mercy, and to walk humbly with thy God.
7. THE goodnefs of this Law apt ears, in that
it was a law oj life. . There was not only an
equity in it, obliging man to the obedience
of it, and making him juftly guilty in cale of
dilbbediencej but there was a goodnefs in it
too, with refpecVto man, for whom it,vwas
appointed. And therefore that is one of the
epethets which the A pottle .put upon it, Rom.
7. 12. The commandment is good. And the
goodnels of it for man, was herein to be feen,
that he wasdire&ed by it in the way to live
for ever, i.e. to Be happy. f .7^.5^.2 R^w.io.?.
Jam- 1. 26.) It was neceiTary that man fhould
have a law to frame his lire by, without it
he could riot be luppy •, he had been in the
dark, without light-, in a wildernefs without
a way, and fo mult have been lolt. Now the
fcopeof the rule was to point man to blelTed-
nefs 5 to pleafe God, and enjoy his favour,
which is his life.
8. MAN's Obedience properly confined in his
conformity to this law. When" in all things Ire
aniwered it, then was he to be efteemed obe-
dient unto God ; then, and only then, ' when
he was juft as broad in his being and actions
as the law •, when being laid by it, he neither
went beyond it, nor fell lhort of it. \fai.%6.7.
according to this therefore is man to be mea-
fured in a Tzwj/confideration. And this leads
us to thefecond thing offered us in theaniwer
under consideration, viz.
II. THE relation that Sin bears to this Law.
We read in, 1 Joh. 3. ^.Whofoever committeth
fin, tranfgreffeth alfo the law ; for fin is the
tranfgreffion -of the law. The "Woxti.,Tranfgrfffiony
according to the Itrict meaning, and vulgar
acceptation of it, is fhort of expreffing the
full fenfe of the Greek word that is here
ufed. The word Anemia, fignifies a miffing
the law or rule, yea every milling of it: and,
if fo we underftand the word, Tranfgrejficn,
it comprehends the fubftance of what is
intended. The Englifh of the word is, a being
without law. Sin then is a being or doing
befides the rule : it is called adeparting,Dan.
9.1 r. Now this is expreffed in the Anfwer,
both in the def etf,and the excefs : the former
whereof relates to the fins of omijfion, the
latter to thofe of commiffton. For our better
and
Queft. XIV.
Jjfembljs Caiecb'fnt.
\%
and mote diftinft underttanding of the nature
of Sin under thefe expreffions obferve! thefe
things.
I . THAT in every command oj the Law, there
is both a negative and affirmative part. Obedi-
ence properly confitts In act i man cannot be
fa id truly to obey, but When he doih iome-
thing. IJai. $6. 2. Gal. $. 10. Now it is not
every aft that a man doth, which is obedi-
ence, but only that which is regular. Hence
the command doth two. things s I. It points
out vobatis to be done 1 it tells us what is
duty, or what are thole actions in which we
are to obey the pleafure of God revealed in
his word. 2. It Jets limits to this, by excluding
of the oppofite ; it therefore tells us what is
not to be done, and how ic is not to be done,
this is the negative part, and the ot'her is
the affirmative : and there is no affirmative
but hath it's negative; yea,under whatfoever
form the precept is delivered, the other is
always included* When the law faith, Thou
(halt not kill i it intends, thou (halt preferve
' the life thou art concerned in. When it faith,
Remember the Sabbath to keep it holy, it
iignifies, thou (halt not prophane any part
of holy time, &c.
2. HENCE men are liable to Sin two ways,
viz. either by not doing, or by doing amifs ;
* either by neglect of, or by going befide the
rule: the former of thefe is called a Sin of
omiffion, the latter of commiffion.
Here then,
(\.) A Jin oj omijjion is a want of affual
conformity to the law of God: When men
neglect, or do not, that which God requires
of them by his precept. Whatfoever God bids
us to do, we are under a moral obligation to
do it, and we bring a curfe upon our felves
by neglecting. Gal. 3. 10. Qurfed is every one
that continueth not in all things which are
written in the book of the law to do them. And
there is as real fin in not doing what God
commands us, as there is in doing of that
which he hath forbidden us 5 and this is actu-
al fin ; becaufe though as to the performance
itfelf, there is rather a not acting, yet there
is always an act of the will,confentingto fuch
a neglect: ; whether it be through finful
ignorance; or more highhanded rebellion.
Now this omiffion refpects either,
1. THE Heart: When there isnot an inward
approbation of, and love to the law of God,
■ he cannot receive it. 1 Cor. 2. 14. But the
natural man receivetb not the things of the fjirit
of God, for they are foolifhnefs unto him : neither
can he know them, becaufe they are jfeiritually
difecrned. The command doth not pleafe men,
they do not fee that beauty, excellency,
defireablenefs in it, which it deferves to be
acknowledged for, and therefore cannot take
delight in it. Rom. 7.22. they look not upon
it as a rule of life.
2. T HE Life : Whenmen donot their duty
which lies upon them, either unto God or
unto men •, they do not perform the will of
God. Though men do nothing, yet they fin,'
becaufe they are bound to do by precept -5
and therefore God oftentimes, in his word,
threatens men for not doing. Many are apt
to think, if they (it Hill and fuipend from
acting, they are on the furer fide 5 bur this is
a great rr ittake. Why is God's jury thieatned
to be poured out upon tbojc that call not upon
his name I Jer. to. 25*
(2.) A fin oj comm.Jjion is, when men dothofe
things which are againft or bt fide the Law. And
indeed all that is befide it is againft it 5
becaufe that is a compleat rule for all the
actions of men. When men act, bur they do
not act by rule^ then they do tranfgiefs. i. e.
they go befide the Jaw, it is Anomy. T ere
is nothing that we can concern our elves
about,but there is a law to direct us. Though,
there are things indifferent in themfelves,
yec there are no actions of men ultimately
indifferent, but are either right or wrong $
and there is a direction about them in tie
word ot God. When the law faith thus,and
men do otherwile, they fin, All actions are
as fomany arrows that are fhor by men, the
law directs to the mark ti,ey fhonid be Hot
at, and tells men how they fhould fh ot turn.
All that mils here io fin in, fa do g. Now
there are Three things in which this miffing
efpecially difcoverj. it felt
I. W ITH rejpetl to the matter oj the action.
It is then befides the law, when it thwarts
the letter ot it. 7 he rule prefcribes the
things themielves which are ro be done, the
action it felf is required of us 5 not to do
this, or to do fbmething elfe -btfides it, is the
molt grols and apparent finniig of all ; and
this >s rhat only whic'i men can directly arid
immediately chaige upon others, ordinarily.
.2. h\ regard oj the principle from whence the
atlion proceeds. A man may fail in his duty,
and be guilty before God of finning againft
Him^in the very action wherein he keeps molt
clofe to the letter of the law, and others can-
not charge tranfgreffion upon him. We are
therefore here to obferve; that there is an
habitual and fpiritual conformity to the law,
which is required of all men; which confifts
in the Image of God, or that righreoufnefs
and true holinefs,from whence our obedience
is to flow ; and this was beltowed upon man
in creation ; and he hath loft it by his own
default ; but ftill it is his fin that he wants
it ; yea the very want of it is part of his
original fin, which is in all men by venue
of the apoltacy, as will hereafter be made
to appear. When therefore men have not a
principle of Sanctification inthem, or do not
exert it in their actions, they fin ;■ becaufe
they fall fhoft of the rule, which requires
that entire love in every duty that is done by
us, which can only commend us to God ; and
where it is wanting, all that is done flows
from the corruption which is in man, which,
is enmity to the lazv of God, and is not, cannot
befubjeSi Rom. 8. 7.
3. IN the end that it is done jor. The law1
of Gcd- is to duett man to his laft end : it
therefore
jo0 LeBures upon the Queft-XIV.
•therefore requires man to level all his anions for is not a little one > for there is no injuft ice
right and let him do never fo plaufibly, yet with God : the fentence then is righteous ;
if he'have a finiiter aim in what he doth, he and let every Sinner think of itfolemnly,and
falls foul with the commanded comes under then call any fin little again, if he dares. It
the guilt of tranfgreffing it. That is a pre- is true, fins differ circumftantially, and in
cent of univerfal influence, i Cor. 10. 31. themfclves; but there is in every fin a want
Whether therefore ye eat or drinker wharf cever of that love to God which we owe to him,
redo do all to the glory of God. /^therefore and a dafhingof our felves againft a holy law,
finned in doing God's command, though he and eternal rule, which is given us to guide
did it with a great deal of zeal, becaufe he us to our great end, and thereby an expofing
aimed at his own politick ends h and not at of our felves to the juft wrath of the Great
the glorifying of God. And that is the fault God. TT,A„XT1_ , . «• •
God chargeth upon them about theirfafting, U s e III. LEARN hence bow jufit u
7ech 7 5 Whenyefafted and mourned in the with God to punijb Sin with Eternal Death.
Uth iff feventh month,even thofefeventy years, Carnal minds are apt to entertain theaafelves
ill \e at all f'aft unto me, even to me * Any with prejudices here, and are ready to charge
action of ours, which centers fhort of God God with undue rigour; but it is becaufe they
asthelaftend, i's a Sin. And this may do not confider what Sin is. Did men tmnk
iuffice for the nature of Sin in general. what a great King God is, and what little
things they are 5 what homage they owe unto
'Use I LEARN hence what need there Him : and then remember that every fin is a
is of Freachinz the Law, if we defire that putting themfelves in direaoppofition, to an
Sinners mould be brought to a fight of their holy law, and a righteous God, it would put
fi Some "here be who are all for Gofpel them to filence. This will flop all mouths
^reaching as they pleafe to call it s i.e.nothing one day. If we worms cannot bear affronts
butlcomtorts,and confolations by JefusChrilt, from coir fellow worms, how Oioiild the high
•indthev like not any other Preachers but and lofty One, who is infinitely above us,
fuch But we muft remember that confola- take fuch from us, who are in every Sin
tmn U offered too foon to Men, if it come ftriking at his Glory > , . , •-,
SeS JefusChrilt Use IV. WW careful then fhould we all
rame to lave his People from their litiSi and of us be of Sinning. Hereisfufficient matterof
in order to their coming to Him, fo as to warning to us, to take need how we engage
mrrake in his Salvation, it is requifite that our felves many Sin. Confider then that
they be convinced of their fin, and their by Sinning you lofe the great end of your
mifervbvir that fo they may feek unto lives, which was to glorify God. Rom. 3. 23.
Him for this deliverance : for whiles men For all have fanned, and come fhort of the glory
are whole they fee not their need of the of God. The law againft which you fan is
nhvfitian Now it is by the Law that we God's law, and He Hands engaged to plead
come to the knowledge of Sin. Rom. 7. 7- againft you all the affronts which you at any
What (hall we Joy then I Is the law Jin ? God time offer to it , and how fearful is your
forbid Nay I had not known fin, but by the hazard then ? By Sinning you direftly op-
law ■ 'fori had not known lufl, except the law pofe God in his very command, and let your
had 'did, Thou fhalt not couet. It is true, the felves to undermine his honour 5 and whoever
law ought alwavsto bedifpenfed withrefpea was there refitted God and profpered ? Every
to the Mediator, elfe it is only to drive men fin is of a feparating nature, it makes a
tndefoeration; but if it be neglefted, and fearful diltance between God and you. Ifai.
not taught at all, that will be to let men 59-2. But your intuitu 'shave feperatedbetween
alone in their carnal fecurity,and fuffer them you and your God, andyourfins have hid his face
to live altogether wichoutapprehending their from you, that he will not hear And there is
need of a Saviour n0 readier wa? t0 Perifh> then ro be far off
U s e II THIS will tell us that there is no from God. By every Sin you are laying up
fin that can be of it's own nature little. The more wrath for your felves. Rom. 2. 5. But
Papifts tell us of trivial fins, that are next after thy hardnefs and impenitent heart trea-
of kin to no fins ; that are fo fmall & trivial fur eft up to thy f elf wrath again!! the day of
things that it is an eafy matter to obtain pardon wrath, and revelation of the righteous judgment
for them. Yea praftically 5 who is there that of God And how fearful a trade, is that >
doth not fhew that he hardly regards fome Let then all Sinners fly to Chrift to deitroy
fins- can eafily commit them, and is not the dominion of Sin in them : and let us all
much troubled for them ? Well 5 we are learn to be more watchful over our hearts,
here aflured that there is no fin but is a and careful in our lives.that we be not drawn
croffine or thwarting of the holy law of away by our own hearts, Satan'sTemprat.ons
God • it is therefore an aft of difobedience and thefnares of the World, todo that curled
to his command, a rifing up againft his au- thing Which Gods Soul hateth.
thority. And remember what God judgeth
of all fin, His law threatens death for every L A U G u s T p. 169- J
one. Ezek. 18. ^The foul that finneth, it frail
die. And furely that fin that a man muft die 9. ft *tr* u iX
QueflXV. Jjjernblys Catechifm. i^j
1 i i— «*w - J.
SERMONS
Q^tJ e s t i o n XV. prove all the creatures that were put unde£
him according to their natureand ufcruinefs
'BMM&HAT was the Sin whereby our fir ft for the advancement of this Glory by them'
«$ M/& Parents fell from the eftate wherein NoW according to that light, man had rea-
JLkJS they were created ?. fon, t0 jf^K that he might glorify God,' by
■**"*"* a w . x. p , a Wnkful earin^ of that *>«" as well as any
Answer, ojh" 5 nor could he have confciencioufly-
r is ~ m abltained from it without fuperftition
The Sin whereby our firft Parents fell 3. HEKCE it was by apoftive law i" 'facial
from the eftate wherein they were created, government, that man was retrained from that
Was their eating the forbidden fruit. fruit % which made his eating of it become a Sin.
A
Here confider,
FTER the general confideration of Sir), (i.)THAT God is the ab/olute Lord and
_ we are invited, Sovereign Owner of all his Creatures. He hath
II. TO make a more particular reflellion a jult challenge to difpofe of them according
jtpon that Sin, which was the leading and pro- to his pleafure -, becaufe he both made
curing caufe of all the infelicity that k befallen them, and made them for this end. Rev, 4,
mankind. And. this is that which is ufually ulfi He never intended to make a* World*
called Adam's firft Sin, and Itiled by Paul, and then put the government of it out
the offence,Rom. 5. 18. becaufe it was per- of his own hands, nor yet to lofe the
fonally committed by him, though influen- liberty of governing of it as he fees meet :
dally* or, by way of imputation, it reacheth He will maintain his authority,
to all. . f2-) HENCE God may, if he will, by a pcfc
I. WE are to confider the nature of this tive precept lay a rejlraint upon the natural
Sift. This Sin is here defcribed unto us, by liberty of men. He did not fo give the' do-
th e aftion in relation to the fubjeft about minion ofthefe things to man, as to leave
which it was performed, eating, &c. Himfelf no liberty. That therefore which
Two things may here be confidered in the is lawful, according to the light of nature
explication of this truth, viz. 1. In what pro- may be unlawful, by a pofitive prohibitio'i
perly iheTranfgrejjion did conjiji ? 2. Wherein given about it. And there is a rule in the
thegreatnefs of this Sin dif covers it f elf ? law of nature for this, in the Second Command*
Q. 1. IN what properly the TranfgreJJion did went; Which tells us we ewe God obedience
confifl ? ; in whatlbever he fhall difcover to us to be
A- AS this atiion of ourfrfl Barents referred his will .
to the precept, or prohibition laid upon them, (3>) GOD faw ?nect to give man a trial of
not to eat this jruit : or, becaufe when God bis obedience to Him. He would fee whether
had forbidden it them, they adventured upon he would be faithful to him or no. There
it. For out dlftintt Conception of this, let rnuit therefore be a proof made of it. Man
thefe things be obferved, was holy, but mutable, God therefore would
1. THAT by the law of Creation there could that this mutability of his mould have an
have been no hurt in Adam's eating this jruit. experiment, to fee if he would maintain his
In the order ofCreation,God made thefe things fidelity notwithftanding. Angels and men
For the ufe of man, and . he gave him the being caufes by counfel, God i'aw meet to
dominion over them. Man's bodily life was offer them a probation -, what that of Angels
to be fuitained by things fitted for that end ; Was, we have before confidered, we are now
and this fruit was fo fuited, it had no noxious in queft of that which was offered to man.
quality in it, but had that nourifhment, and (4-) THE law of nature could be no fitch Tefi
pleafancy in it, that was adapted to man's or Trial, but it muft be fo?ne poftive precept*
appetite, and wholfome for him. Gqu. 3. 6. It is a true rule, that man's will always
The tree was good for jood. The act of eating follows the lalt diclate of the practical mi-
ls natural, and fo lawful, yea necelTary, and demanding: the greateft objection againft if*
the fruit was convenient to the end of eating, is fetch'd from the fall of Angels and Men
2. THAT by the common law of fecial go- but 'tis through a miftake. Man had entire
vernment, it hadheen lawful to eat this jruit fanclification on all his faculties ; he'not only
as well as any other. By this common law, knew his rule, but the excellency of it, an&
I mean the law of nature, which was en- had an entire love to ir, could not be mifta-
<graven on the heart of man, conlifting of all ken in it, nor prejudiced at it: fo that triers
thofe rules, which directed him to righteouf- was no hold for a Temptation to faften,whicli
nefs and holinefs 5 and were fuited to his would draw him from his refpecl: to'ir, or
mature, and imprinted on his confeience. alienate his heart from it. It had been vairi
This told him that he was to make the'glory therefore for Satan to have attempted it. Ic
ft" God his lalt end in all things ; and to im* niuft then be in a pofitive command,whereiri
God
Ij2 LeBures upon the . Queft, XV.
God alTerrs his abfolure fovereignty : Nor inquifitive into this $ becaufe the foundation
could it be in any other way. of the mifery of all the children of men was
(5.) GOD Jam meet to make choice of this laid in it. Rom. $. 12. II href ore as by one man
Tree j or the 'left : and accordingly forbad him fin entred into the world, and death by fin : and.
to eat the fruit of it. The feparatingor this fo death pafjed upon all men, jcr that all have
tree rather than another, was not from any finned. And vain men are apt to think it a
thing properly in the tree, but from God's poor bails of fo fearful a Tragedy : Men are
arbitrary pleafure. Poffibly, yea likely it ready to fay, What muft the eating of an
was one of the belt and molt inviting fruits, Apple be fo heinous a thing, as to be made
whence advantage might be taken in the the undoing of Adamand all his Polterity,
Temptation .* but it was God's will to forbid and the leading caufe to bring fo many mil-
man the eating of ir, and the reafon was lions into the bottomlefs pit, and everlaiting
becaufe he was pleafed fo to do, to try man. burnings ? But it is for want of a right un-
it was to alien his Lordfhip over man s and demanding of the matter. There are then
fee how he would carry himfelf. feverai things, that may h,ere be offered to
(6.) THE Tempter by this gained advantage our confideration, to fheW us the heinoufnefs
fo infinuate into man a fufyicion of God's good of this crime. _
voill to him •, in that he would reftrain him 1. THAT this Sin was againft the very Sa-
from the ufe of this fruit ; as is evident in crament, cr Tcji that was given them. This
the Temptation, Gen. 2. begin. He knew there tree was a Sacrament of death ; it was that
was no hurt in the thing it felf, God had no which God gave to Adam to try his love to
;;sceifity of hindring him, but it was his him by j it was a Seal of the Covenant, and
meer pleafure. The fruit was good 5 and he that was herein violated. Now the Seal is
would by a lye perTwade him, it had more that which ratifies, either the promife, or
venue in it than it had; and fo his heart was the threatning. He did, therefore* by this
leavened with jealoufy. aft, as it were, tear off the Seal from the
n.) THE malignity of this Sin lay in the re- Covenant,that was palt between God and him.
hellion of Adam's heart againtt the fovereignty The trial ^ indeed was but fmall, yet the
tf God in the prohibition. He entertained the Dependencies on it were very great ; his
arguments of the enemy, believed them, and everhlting happinefs or mifery were to turn
was thereupon diffatisfied at the command, upon it.Now the f mailer Tnch a Trial is, the
and fo more eager in his defire to be tamper- more heinous is the fin and folly in violating
ins with it : and at length fully refolved in it. Jf man might have faved his life, and ob-
himfelf to rejeft this government of God over tained his happinefs, by abltaining from an
him : his Sin was becaufe it was forbidden Apple, and he would not do that for it, how
him ' and yet he regarded it not, but would juftly doth he dye? and yet fo it was. If in
eat for all. X^'IS one ^m^Q tning, he had been true to
(8 ) THE TranfgreJJion it felf was compleated God, he had never been loft. The fmaller the
in his allual eating this fruit. He was begun matter was, the greater was the contempt *,
to fall before, the firft jealous thought en- and thereupon the Sin the more inexcufable.
tertained (hook him 5 and his fuperiour fa- See how they plead, 1 Kin. ?. 13. And hit
culties were depraved before his eating, but fervants came near, and /pake unto him, and
the Sin wis finifhed in his eating. For, /aid, My father, if the prophet had bid thee do
1. NOW his whole man had ailed in it. All fome great thing, wbuldft thou not have done it ?
the'faculties of his Soul, and powers of his how much rather then, when he faith to thety
Body* were interelted in it actually. His wajh and be clean ?
underltanding had alTented to it, his will 2. ADAM was under no compelling nee -effty
had given it's confent, and made the choice to comply with this Temptation. We before
and refolved upon it ; his affecfions carried took notice, that in it he abufed the liberty
him forth, or fpurred him on to it : his ear of his will : he could have abftained •, God
had received the falfe reports ; his eye had herein required no more of him, then He-
been deluded by the fair (hew ; his feet had enabled him to do : his tenure of life and
carried him to "it-, his hand had taken it, happinefs were upon moft eafy terms : the
and his mouth had talted it. - Tempter had no power over him, he could
2. KOW he hid wholly fhaken off the yoke of only offer his deceits. Adam knew on what
God's government, as far ax in him lay. It is terms he flood •, he might have read his
true, no creature can put it felf altogether obligation to this duty in the law of nature,
from under the government of God ; (He will or the Second Command ; he might have
be above them, do they what they will: J employed his underltanding in reflecting upon
but he now rejected his aftive obedience to the indubitable Supremacy of God, His great
it, and thereby became a rebel againft his Goodnefs, His truth, the certainty of his own
Sovereign,and engaged with hisenemy againft ruin in cafe of difobedience ; as well as on
his Lord and Lawgiver. And this leads fuch things as he was deceived by •, and that
us to enquire, he did not was his own fault. That there-
(\ 2. WHEREIN the greatnefs of this Sin fore he did this deiiberately,and upon choice,
dij covers it felf ? without compulfion, greatly aggravated his
A. THERE is a great deal of reafon to bs crime. •
'3.TH&
Queft XV.
Jjfenlblyb Catcchifm.
3. THE lujls that gat into his hearten d pre-
vailed over him to cat this fruit, rcndred the
Sin very great. We mult not only confider,
that he did tranfgrefs the command, and do
the thing forbidden,but what made him to do
fo. Now Divines obfervc three lulls more
peculiarly gotten into him, and hurrying of
him to the perpetration of this Sin,
(1.; IKTOLLERAbLE Pride. And that
wrought in difcontent at his own ftation,and
afpiring after an higher : and what higher
Could that be, but the Throne of God ?
Mark, what was the great motive that clench-
ed the Temptation j Tefhall be as Cods, Gen.
3. ■>. God had Iht him as high as a creature
could well be ; he irood next to God, iub-
ordinated to no other order 5 all viiible
creatures were put under him,and theAngels
themfelves,though in divers refpecls more no-
bleBeings,yet were made to mini Iter for hitti;
there was none above him but God ; nor any
Being equal to him, but the Holy Angels ;
and yet he afpired 10 be climbing higher,
accounting his own place too low for Him...
And'what fearful ambition was this?
(2.) HORRIBLE Ingratitude. God, to ob-
lige him to Obedience, had given all things
to him, a World, and the Creatures in
it, f6r his ufe and benefit ; planted him a
garden with his own hand, for his delight;
and made the feveral creatures come -and
pay their homage to him, as their Lord.
And what could he rationally have defired
more? And what did he require of him for
all this, but to love Him, and in teftimony
of that love, to abftain from this one thing?
When he had enough and morebefides ? And
yet like an unthankful wretch, he abufed
his makers love, and takes this too.
(?.; MOST grievous Infidelity : And that
both refpecfing the promife and the threat-
ning. God had paft his word, that if he
Would herein obey Him, he fhould be happy
for ever ^ but he believed Him not, difcredi-
ted His word, and thought that God envyed
him happinefs. God had alfo denounced
Death, pofitively, and unavoidably, if he
fhould dare to meddle with this, fruit, and
*atof it. But the Devil tells him there is
no fuch danger, and he adventures on his
credit, to make God a liar, as far as was in
Jiim. And was that a little Sin which was
thus introduced ?
4. DIVINES well obferve, That Adam in
this one att, trod under foot, and defpifed all
God's attributes, and commands. And if fo,
then it engroffed all Sin in it. Let us make
a glance upon it.
(1.) HE deftifed all God's glorious and preci-
ous Attributes. God had engaged Himfelf
V> him, in all hismaVifefted perfections, to
fee his portion, if he would obey Him \ but
it he fat him at nought, and chofe rather
to have his portion in himfeif,and the world •,
say to expea his felicity rather from an
apple than God, God had engaged all thefe
perfections againft him, if he flrouid nanl-
I93
grefs. They all flood armed againft him in
the threarning ; but he regarded them not,
but run upon the very boffes of his buckler;
though he had all the reafon to conclude, that- v
by this One aft of his, he mould incenfe the
Omnipotency, Infinitenefs, Unchangeablenefs,
Eternity, Holinefs, Juftice and Truth of God
againft him, yet in the very face of all thefe,
he adventures to put all to the hazard .
entre'd the lift, and threw out the gantlet to
the molt High, and practically faid, that he
cared nor to have thefe Attributes his friends,
and was not afraid to make them his enemies.
(2.) HE trod under/ 00 1 and violated the whole
law, and commands of God. It is true, there
is a collateral breaking of all, in the tranf-
grefhng of one. Jam. 2. 10. For whofoever
fhall keep the whole law, and yet offend in one
point, he is guilty oj all It is alfo evident,
that he, who rips off the feal of a Covenant,
makes every article of it void at once , and.
fo was this. But befides, there was a more
dirett and immediate violence offered to the
particular precepts in the Decalogue h as
lome have remarked : And may be glanced
at.
THE Firft Command was broken, by his
ambition to be in God's place ; his flighting
the Divine Sovereignty . his feeking his
happinefs fomewhere elfe, and not in God.
The Second, in his violating of the divine
Inftitution, this Tree being a Sacrament, and
by his abftinence he was to ratify the Cove-
Bant, which he thus brake. The Third, by-
lightly efteeming of God's Name and Word,
His Promife and Threarning, he renounced
his reverence -, he alfo brake his vow, and
covenant- promife to God, for an oath ofGod
was on him in the Covenant. The Fourth,
in that when he ought to have been prepar-
ing for the Sabbath, fit being fuppofed that
he. did this on the fixth day in the afternoon,)
he utterly difabled himfelf for ever keeping
a Sabbath aright. Again, the Fifth, in that
he had no more honourable elteem for man,
and the whole race of mankind, (whom he
knew were to ftand and fall with him,) than
to deftroy them all for the fatisfa&ion of
his inordinate defire : and herein alfo he
finned againft rhem, as they were his chil-
dren, lofing of his parental bowels of affe£H^
on to them. The Sixth, in that he hereby
murthered himfelf, and all his pofterity,
bringing death, fpiritual, temporal and
eternal on all mankind. Rom. ?. 12. And it
was the moll cruel murder that ever was
committed .-he had all necks on theblock;and
cut them off at a blow. He ruined all Bodies
and Souls together. 1 Cor. 1$. 22. In Adam
all die. The Seventh, by luxury, indulging
his appetite, and feeding his luft, and by a
vile uxotioufnefs, in rather hearkening to
his deceived wife, and to her cruel fiarter-
ings, than to God himfelf, and his awful
comminations. The Eighth, in eating the
forbidden fruit 5 God had kept this from'
him by a lawful interdiaion, He had by his
• C g pofitive
194
Leffttres upon the
Queft-XVL
pofitive declared will, fenced that Tree out
or Adams property, and he felonioufly med-
dled with it. The Ninth, by his unbelief of
God's threatnings, and taking a falfe tefti-
mony from the Devil .• for he that believes
a falfe report, and pra&ifeth upon it,aswell
breaks this command as he that raifeth it.
Tiie7>/7//;,in giving (cope to hisconcupifcence,
to luft for that which it was not lawful for
him to have*, and therefore he ought not to
have coveted it -, longing to be fingering of
that whichGod had charged him not to touch.
Thus was every part of God's Law defpifed
by him.
Use J. SEE here, That the ciratmttances
attending it may make aSm greater or lefs. The
thing itsfelf barely confidered,mayfeemfmalU
but when we have looked upon it with all
its antecedents, and concommitants, it will
be made formidably great. And the want of
this is the great reafon, why the iinfulnefs
of Sin, is fo little underftood by the moft of
the children of men : it therefore tells us
how we ought to think of it.
Use II. SEE howjuft it was with God to
punij}) this Sin with fo great a punijhment as
Death. God hath not out-done in his fe verity
againtt it. Call over what hath been difco-
vered in the bowels of this Sin, and judge
according to reafon, whether any Death be
too much for inch a Creature to undergo.
Use III. LET us here, ax in a glafS view
our own natural infirmity. See how weak
we are in our felves to encounter a Temp-
tation > how fmall a matter will draw us
from our^ obedience, if left to out felves.
Adam in innocency is won, by the lovelinefs
of an apple, to run into the fnares and pits
of mifery. If God keeps us not,the Devil will
with the fmalleft matter delude us ; whicli
fliouldcaution us againtt truiting toour felves,
and drive us to Jefus Chriit, and feek of
him for His keeping, that fo we may be de-
livered from the wiles of the Devil.
[October 4. 1692.3
SERMON LVL
Question XVI.
&§,£>& ID all Mankind jail in Adams
*P T)P fir ft Tranfgrejfion >
409(33 CHE? (&)
3P*t* Answer.
The Covenant being made With Adam,
not; only for himfelf, but fot his Pofterity,
all mankind defcending from him, by
ordinary generation, finned in him, and
fell with him in his firft; Tranfgrefllon.
UNDER the former head we took notice
of man's Apoftaey as it referred to the
fir It Tranfgrelfion, which was peifonally
committed by our firft Parents : but tho' the
A& terminated on them, yet not fotheGui/t,
nor the Pollution confequent upon it. We
are therefore here led,
II. TO the confideration of the Propagation
cf the Tranfgrcjfion, which is alTerted and
defcribed in this. In which there are Three
things obfervable. 1. The ground or Reafon
©fthe Propagation, the Covenant being made,
&c. i. e. he was treated with, not on a per-
fonal, but a publick account, or as a publick
Perfon. 2. The extent of this propagation,
with the limitation of it, all mankind, &c.
herein excepting the Son of God, in out.
nature, who delcended from him after an
extraordinary manner. 3. The^/fW? it felf,
or nature of the propagation, finned in him,
&c. i. e. became Sinners together with him,
and fell under the threatning of Death, as
well as he. In the opening of this Doftrine,
I (hall endeavour, with as much brevity as
may confift with perfpicniry> torefolve thefs
two Queftions. 1. How the TranfgreJJwn it
propagated ? 2. To Whom ?
Q. 1. HOW the'TranjgreJfion is propagated?
A. THERE are two things will heie come
under confideration, and ferve to make it
clear. 1. Our union to the firft Adam. 2. Our
communion with him in his TranfgrelTion. Let
us take the account of each of thefe.
I. OUR union to the firlt Adam. This is
neceflarily the foundation on which this
affair depends. Adam's Sin is extended to
none but his pofterity. If all the world had
not been fome way, in him, they could not
have been made Sinners by him -, and if they
had. not fo been, they could never have been
fubjefted to Sin and Death, on his account.
Touching this Union, we may enquire into
the nature of it. This union is the being oj all
mankind in Adam, defcending from him line ally i
as from the firft, by mediation of their next
Parents. We may difcover the nature of this
union in the following Propofirions.
1. THE Soul is not traduced or derived from
the Parents, but is immediately created by God
Himfelf. This difpute is much bandied
among the Learned, which I will not here
engage in, but only give two of many rea-
fons, to prove the truth of the alTertion.'
Here then,
(1.) IF the Soul be propagated, it is either \
by multiplication, divifion, or feminalgencration.
I know not a fourth way that can be con-
cerned •, and therefore the disjunction is full.
Now,
1. IT is not by Multiplication. Some fay
one Soul multiplies another, as one light
lights up another. But the comparifon will
not hold. For, 1. There is a communica-
tion of an elementary Jubftance from the
lighting,
Queft. XVI.
Jjfemblys Catccbifm.
195
lighting,- to that which is lighted by it,
whereas the reaionableSoul is not elementary
and fo cannot adminiiter any elementary
fubftanee, which is the alone i'ubjett: of fuch
mutations. Nay, 2. Why mould the ratio-
nal Soul be more capable of multiplicating
it felf then Angels ? they are both of a fpi-
ritual nature, and we hear of no fuch way
of Spiritsmultiplyingthemfeives, nor indeed
is ic intelligible- Yea, 3- This multiplica-
tion mult be either natural, or voluntary.
Meerly natural it is not, becaufe a Soul
knowing and willing, cannot perform- any
fuch action, without knowledge and will.
Nor yet voluntary, for then it mould depend
on the will : And if fo, how comes it to pafs
that fuch as are illegitimate are reafonable
Beings, endowed with humane Souls ? It
is certain that for the molt part, their con-
ception is againit the will of their Parents,
who would rather have prevented it, if it
had been in their power.
2. AW by Divifion. A part of the Soul
of the Parents is not cut off to make a Soul
for the Child •, for then it would be impair-
ed hereby^ and foby degrees it would watte
and wear out it felf, fince it is not nourifhed,
and fo repaired by elementary nutriment as
the Body is. Moreover, it may be well here
enquired, whether this Soul proceeds from
one or both of the Parents -, if from one
only, from which ? For the Soul of each is
equally diviiible? If from both equally, how
comes a Soul which is without parts, to be
made up of feveral parts >
3.- NOT by feminal Generation. For the
Soul is an immortal and conltant Being, and
is not therefore a fubjecl: of Generation.
Whatfoever is produced by Generation, is in
it's own nature liable to corruption. Bur this
is contrary to the nature of the realbnableSoul
which was made incorruptible. We (hall
therefore find the different manner of the crea-
tion of theBody,&: of theSoul,Gen. 2.7. And the
Lord God formed man of the dujl of the ground,
end breathed into bis noftrils the breath of life,
end man became a living foul.
(2.) THE Scripture is very full in affert'vg
the m manner of the Souls proiullion to be, by
Creation. See for this, Feci. 12. 7. Thenfhdll
the dujl return to the- earth as it was : and the
ffirztfhall return to God who gave it -. Where
there is a manifelt oppofition, of the manner
of the original of the Spirit, and of theBody,
and by Spirit we are to underftand the rati-
onal Soul. See alfo, Heb. 12.9. Furthermore,
Vie have bad fathers ofourflefh, which cor re lied
zts, and vie gave them reverence : fhall we not
much rather be in fuhjellion to the father of
ftirits, and live ? What more manifelt op-
pofition can there be, than is here between
the fathers of our flefh, and the Father of
fpirits ? So, Zech. 12. 1. And formeth the
jpirit of man within him. Ifai. 57. i6.Th<- fouls
which 1 have. made. There is a peculiar em-
phafis in it. So, job 10. When having fpoken
ot the origination of his Body, ver. 9,10. he
proceeds to mew the original of his Soul,
ver. 1 2.
2. TET mankind is propagated by Generation}
as other fenfitive, and vegerative Beings are*
This doth not at all hinder the truth of
man's derivation from man. For,
(1.) THERE are the formative Spirits gene-
rated, which do organize the Body ot the
reafonable creature3and make it fit to receive
the Soul in it, as its inltrument for it's
operations.
(2.) THE Body being thus prepared, the Soul
doth certainly come into it. There is that u. -
failing concurfe in the Providence of God,
that he always provides a Soul for every hu-
mane Body, that is generated. Job 10. 11,12.
Thou haft c loathed me with skin and flefh, and
haft fenced me with bones and fine ws. Tb.u
baft granted me life.
{%.) THE fame Spirits become the instrument*
of the union between the Soul and Body. They
are the bond of this union, and are according-
ly fuited for fuch a fervice as that is •, and it
is upon the failing of thefe that a feperaticn
is at any time made.
(4.) TJiE Soul and Body are thus united toge-
ther by Generation. By which union they
become one Perfon. This union is that in
whichGeneration properly remits. The whole
Body, animal and vital fpirits, which are the
bond of this union, are produced by this Ge-
neration : and by vertue of this operation,
the Body is fafhioned and organized, the Soul
is received into union, and fo one compleac
fubiiltence is made. And this is enough to
denominate a true propagation of the kind.
3. HENCE natural Generation is the way of
the propagation of the Tranfgrcjfion. For be*
. caufe ir derives from Adam to his children
which come out of his loins ; Hereupon, this
is the only way by which ic defcends to all
men as long as the world (lands, becaufe by
this means man is multiplied, and the world
comes to be filled with men.. Gen. 1. 28. And
God f aid, be fruitful and multiply.
4. IT muft therefore be by mediation of our
next Parents that we are united unto Adam.
For there is a line of Succeifion, and a con-
nection of one to another, by which, as in Co
many links, we have a real adhefion to the
fiiit. Generations therefore have their fuc-
cefiion, Eccl. 1. 3. One generation poffeth away,
and another generation cc-m-etb.
5. HENCE natural Generation is the bond of
our union with Adam. ■ For,
(if IT is by natural Generation that webave
our inbeing in Adam. Before we had our
actual exiifence, we were vertually in his
loins ; as the effecl is vertually in the caufe.
The role is vertually in the burn, before ic
ib much as buds.' Thus is Levi faid to pay
tithes in Abraham, Heb. "], 9, 10. And when
we actually be, we are actually in him All
therefore are faid to be of one blood, AEt. 17.
26. All are in him, as every branch that
fprings out is in the tree.
" C c a ' (2.) HENCE
196 LeHures upon the Queft. XVI.
(7.) HENCE it is by natural Generation that that one fingular ad of Adam's difobedience^
we arc lineally ' defcended from him. We are in eating of the forbidden fruir, according
all of us i'prung trom our firft Parents, by to the full merit of it, to become ours.
luccefTive Generations, which link us to them, Adam finned, and all finned in him, and io
Every newGeneration,is a new link added to it. his fin is charged ro their account, and put
6. HEREBY we are united unto Adam as the upon their icore. We are all made debtors
firft. The meaning of it is, we are in him,as .in Adam. We bear the guilt of his fin, and
in the root, and common principle of all his are bound to fuftain the penalty of it. Im-
polterity. We are fo united to him, as to be putation fignifies as much as the fetting of a
confidered as having our inbeing in him in thing to iuch an ones fcore, and making of
all refpects. For him a debtor for it. Phmchas his good aft
(I.) HE bad a paternal right to this. Gen. t. 28. was imputed, i. e. accounted to him as a righte-
God /aid unto them bejruitjul and multiply, ous aft, Ffal. 106. 31. So fin imputed, or the
Hence we are all faid, to have one father, imputation of fin, is a fentence of the Law,
He was the firft father of men ; and hence charging upon the perfon breach of Covenant,
we were under him, as children are under from which he is declared a delinquent,
their Parents, and involved with him as they Here then for our right flaring of this imputa-
are : And we know that a paternal right is tion of Sin to us, let us obferve theie things,
of very great influence. Run up -all the Ge- (1.) THAT Adam's aft in eating oj the for-
nerations that have been, and they will end bidden fruit whs declared by the Law to be an
here. unrighteous aft, God bad ieverely forbidden
(2.) HE hath a regal or princely right. For, it to him. The Law had pofitively faid that
being the Father, he was alfo the Prince of he fhould not eat of it ; and that if he did,
the World : and here Kingly authority firft he fhould die for it. The aft rfieref re was
took it's original. Now all fubje&s are in- no fooner paft, but the Law declared againft
yolved in their Prince as fo, and he tranfatts it, and the fentence of the Law fell upon it:
their publick affairs for them. Adam there- (2.) THIS Sin mis in the firft place imputed
fore bare the image of all his children upon to Adam himfelf. Gen. 3. 17. Adam' was the
him. 1 Cor. 1$. 48. As is the earthy, fuch are prime and perfonal offender % the attion in
they that are earthy. which the Tranfgreffion was, was his own,
(3.) HE was the root of all mankind, end he was the fubjed: of it. God then laid it
they are the branches. Now it is natural and to his particular charge, as the Perfon that
rational that the fame fap which is in the was immediately interelted and concerned in
loot, fhould fpread it felf. So that this it. Every aclion as fuch, terminates in the
union of ours unto Adam, hath refpeft to all fubjecf, and io did this.
the relations and changes of ftate, that he, as (1 .) BUT it did not reft here, but was. alfo
our root, was liable to. We were to be, as charged to the account of his Pofterity. Adam's
he fhould be in all thofe.refpecls. fin is alfo become theirs, and that in the full
(4.) ADAM Uood not ax a private, but a pub- merit of it, fo far as it is a tranfgreffion of
lick perfon. Not for himfelf, but for us all 5 the Law, and breach of the Cove" ant, and
he was the reprefentative of,and received the brings the creature under the defert of the
common Itock which belonged unto mankind, wrath of God ^ and they are legally account-
All the citates of all that were to be hern of ed finners. Though they have not commit-
him, were put into his hand, and he was to ted fin in their own perfons, yet becaufe their
trade for them. There was at firft no other perfons were legally in him, as the perfon
man befides him, and all were to defcend of the debtor is in the furety, -as the perfon
from him, he therefore had their whole of the Prince is in the EmbafTador. Hence
concern betrulted with him, as their common it is all put down upon their account, as le-
head. And this may fufiice to explain our gaily as it is upon Adam's. They ftand forth
union with the firft Adam. as delinquents, and are bound to anfwer for
II. QXJRCom?nunionwitbbim. This follows that fin. His act of treafon hath tainted all
upon union, as being the end of it. The of his blood and pofterity deriving from him.
fiene being united to the flock, partakes of (4.) IT was only that one fingular alt of eat-
it's nature, and is like to thrive or wither ing the forbidden fruit that was imputed. Hence
with it. This communion with fiim, implies in Rom. $. 16. we read that judginent was by
that they fhare with him in his Tranfgreffion, one, i. e. by one aO: of difobedience, and the
that they have a participation in that Sin. reafon of it is this, becaufe that a£r, and only
And how can it be otherwife ? For if they that, which Adam did as he reprefented the
-were in him, and finned in him, how then whole ftock of men, is or can be imputed to
can they be other than finners in him? Now his children. But this ac~l Adam did, and
this communion appears in twro particulars, none but this under fuch a confederation, as
1. The imputation of Adam's Tranfgreffion to reprefenting of all Mankind. I^hat none but
them. 2. A real communication of the Tranf- this was accounted to him as a publick per-
greifion and the confequents of it to them, fon, appears, becaufe no other but this pecu-
We may take a fhort account of both of thefe. liar acl, was or is charged to. the account of
1. CONCERNING the imputation of Adam's his pofterity. Adam's after a&ions were never
Tranfgreffion to ihem. It is that which makes mentioned in Scripture, with any fuch impu-
tation
^^ M^^— ■ — ■ — ■'- ■ 1 l«_>B«^^
Qlieft.XVI. JJJemblys Caiechifni. 1 57
tation annexed to them 5 only this tranfgref- things which Adam hath communicated to hi3
fion is that which they are reckoned to have children, and which they all labour under,
an hand in. Now that' Adam in this one aft, are his Guilt and his Funifhment; the^ htftd
acted as a public^ perfon, re-prefenting the communion with him in both thefe, and feel
whole duller of Mankind, and for that rea- the-direful effects of them. I fhall have
ion the imputation of it fell upon them, will occafion to fpeak of both of thefe more
appear herein. . largely under fome followingQiieftions. Here
x. BECAUSE this all is fo often mentioned, only as they derive from our fir ft Parents
in the word of God, as having an influence up- unto us^
0)1 bis Fofterity, and making of them to be j. HE hath communicated to m the Guilt of
offenders. And for this we may, among his Tranfgnjfion. Guilt is properly an obll-
others, confult, 1 Cor. 15. 22. Rom. ?. 15, 17, gation lyingupon a perfon to undergo a penal-
iS 19. This is the very thing which hath ty for a breach of fome law, by vertue of i
brought them under the threatning of the ientence pair upon him, adjudging fltrn there-
Law Covenant. , unto. This may be enlarged upon hereafter^
' 2. BECAUSE all men dye by vertue of this- at prefent only let us obferve,
Sin' That death hath feized mankind is ,. THi.T our jirft Parents had nofooner eater!
evident. Now that which brought it in, and tbe forbidden fruit, but they immediately be~
gave it it's extent, is afcribed hither, Rom. came guilty. The fentence of the law threat-
5.12. Wherefore as by one man fin entred into ning tell upon them, and they came Hnddfjj
the world, and death by fin : and fo death hath the condemnation of it, This guilt forthwith:
pajfed upon all men, jer that all have finned. He took hold of their confidences, and it was the
only that eat the forbidden fruit was by law fenfe of it, which affrighted, them fo,as that
to dye, Gen. 2. 17. For in the day that thou they fought to hide themfelves away from
eat eft thereof thou fhalt furely dye. But it is God, by reafon of the terrors that it imprint-
certain that all die, therefore all have eaten ed upon them. Gsn. 3. 10. I was afraid, and
of it, vertualiy. , , I hid my f elf , A ...
5. BECAUSE they are reckonedtohav.efinncd0 2. THAT this guilt is derived from ihemtd
who never perfonally aBed any fin. The term, their Fofterity. That it is fo, the Scripture
all, Rom. ?. 12. comprizeth under it,Children fully affures us, Rom. 3. 1$. AW we know
in'their infancy, as well as others. And it is fat what things the lawfaith', it fait b to them
lure, that they cannot fin actually : this muft fat are tinder the law : fat every mouth maji
therefore be accounted to them by imputation, ])C Stopped, and all the world may become guilty
and as they relate to the firft Adam. ; before God. They are no footer born .than
4. BECAUSE there are multitudes, (yea in- condemned; they come into the world tm-
deed all,) that are pumfi?ed for this, bejore they der the fentence .• the law hath found theirs
committed any allual fin. We find therefore finners, and doomed them for it,' They are
that they are conceived and born in fin. rfal.- fait bound in fetters of wrath to deif ruction i
51. 5. Behold, 1 wasfhapen in iniquity,^ and in the wrath of God is out againft them as foora
fin did nty mother conceive me. Now Sin, as it as eVer they are children of Adam, Eph.2.3;
Jhath power and dominion over any, is a very $y nature children of wrath.
great punifhment .- (as will hereafter be far- j. THAT this guilt a/if eth from the ijvpu-
ther obfervedj As alfobecaufe they dye,who tation of the firft Tranfgrejfwn to them. Guilt
never committed any one acfual fin. The alway fuppofeth an offence, which' renders
Apoltle makes a remark upon it, Rom. $. M- the man guilty. Now- there is no perfonai
Death reigned from Adam to Jttofes, even over tranfgrefllon of their own to lay them under
them that had not finned after the fimilitude- of i'tj for \t falls upon them before they have
Adam's tranfgrejfwn. He points to poor babes, done g00d or evil, but it was that of ousf
that dye before they come to ufe their rea- fir{t parents. This is called, the offence,
fon. Thus the Head plots treafon, and the emphatically, becaufe it is charged on the
whole Body fuffers for it. whole race of men, Rom. 5. 18. By the offence
of one judgment came upon all men to condem^
[November Ij 1^.92. } nation. And this mult be by imputation.
^_____________ . 4. THAT the equity of this follows" from our
union to the firft Adam. Becaufe we had all
STTj*- "O Tifl" (~\ "^T 11/11 our inbeing in him, andGod tranfacled with.
52t XV lVx KJ -LN J-jr II* the whole kind in one Head. He covenanted
for us, and we were obliged in him. If
2. f^O'NCERNING the real communication therefore it was juft, that fuch a Covenant
Vi of JheTranfgrejfton ; the confequents might pa'fs between God and the firff man,
cf it, to them. As we all finned in him, fo we it cannot be unjuit, that all defcending thus
fell with him. And this alfo arifeth from our from him, fhould run the fame rifqiie witffo
union to him. Hence all that befell the him. , .
firft Adam, upon his violating the Covenant 2. HE alfo communicated to us 'the fMifhment
made with him, is fallen1 upon all his of his Tranfgrejfwn. This muft needs foUo#
Pofterity. Becaufe he covenanted for them, from the former -, for if guilt be an obliga-
as well as for himfelfc Now the unhappy fion to fuffer penalty' 5* this penalty muf£
• - sleds'
1^8 LeBures upon the QuefkXVL
needs be the effect of the antecedent guilt : it is by ieafon of this that now he cannot
it bein^ nothing elfe but the execution of ferve God. Jofh. 24-19. And fofhua faid unto
the fentence, which in that had paii upon the people \ Ye cannot ferve the Lord 5 for be is
him. And ihe fame juftice which finds the an bo'y God : be is a jealous God, he will not
man guilty, and accordingly dooms him lor forgive ycur tranfgrfjhns nor vour fins.
it ftands bound to profecute' it till it be 3. 7YJ AT this corruption is derived to us by
confummate.. Under this head there are our ncxtParcnts in the channel oj natural gene-
two things to be looked upon as communica- ration. We have it immediately, andunavoi-
ted by Adam to his Poitetity, viz. Sin and dably, from them that begat us and bare us.
Death. We may here take a brief account Immediately they impart it to us. Hence that
of each of thefe, , of David, Pfal 51. 5. behold I was fhapcn in
1, THE fir Si Adam hath really communicated iniquity, and in fin did my mother conceive me%
Sin to all his Poprity. And that not meerly He acknowledged that he drew it from his
bv imputation, but by derivation too. Sin mother in his very conception: and u nave id*
(is we may hereafter coniider,) is either ably, it cannot be prevented. Hence we find
original or allual. Atlual fin is nothing elfe fuch remarks made, Job 14. 4. Who can bring
fcut the working, and breaking out of origi- a clean thing out of an unclean, not one. Joh.
nal fin, and no man derives this from Adam 3.6. That which is born of the flefh, ufiejh*
immediately, but from his own depraved So that there is fuch a contagion which doth
nature. Original fin is the moral defilement ever accompany the generation of mankind,
that hath corrupted man's nature, whereby $. THAT 'the finclifying grace oj (God in our
he is not only enclined but neceiTuated to next Parents doth not prevent this. And this
fin. Now this is that which Adam hath fhows that the contagion cleaves clofe to
derived from himfelf to all men. The way humane nature. A cirenmcifed Jew begat
and manner of it's communication is one of an uncircumcifed Son. The belt or Men have
the deepelt and molt difficult points in fometimes the vileftChildren. And there are
Divinity, and calls for great fobriety in the none but are finful. The natural birrh cannot
confederation of it. There are two things be fuch as will prevent the necefiity of the
here that would offer themfelves to our con- new birth, Joh. 3. 3. Except a man be born
templation -■> \'\Z.xh.ePhyfical way or manner of again, he cannot fee th.e kingdom of God.
it's derivation, and the Moral grounds of it. 5. THAT this began at Adam's Apofiacy,and
(1.) AS to the former of thefe, I mult needs derived from him originally to his Pojhntyi
confefsmine own ignorance about it, nor am It mult have it's rife fomewhere : Our next
I able to give a natural reafon for the deri- Parents brought it with them into the world,
vation of this pollution, or how it is propa- and as they derived it to us, fo they had it
gated, or what is the influence by which the derived to them, by their Progenitors: But
iormaVive Spirits are polluted, or how they it mult at length determine in an original,
can communicate this finfulnefs to the rea- and that was the firft Adam : He was that
fonable Soul. And all the arguings that I one man by whom fin came into the world,Rom.
have met with on this fubject, feem obfeure 5.12.
and unintelligable. And I believe it is one. 6. THAT it was not the fame individual cor-
of the Judgments of God which are unfear- coruption of nature which Adam derived to wy
enable. It is then a point of Faith, and the but one like it. Adam's depravation was per-
ivord of God allures us of thefe things about fonal ; The original Sin in one man is not
-r the original Sin in another, though it be in
' 1 THAT every one brings this Sin with him all refpecls of the fame nature or kind. Adam
into' the world- This defilement cleaves to is therefore faid to convey his image & like-
all men and there are none born without nefs to his Children, Gen. ?• ?. He begat a
it Hence that character of man by nature, fon in his own image. And on this account
Pfal. 5 8.3 The wicked are e fir anged from the we are faid to have born his image, 1 Cor.iJ-
iaomb they go afiray affoon as they be bom, 49. And this is the fubltance of what we
fl'eiking lies. This is the carnal mind which may gather from the word of God on this
is enmity againfi the law of God, Rom. 8. 7. account.
And though Children cannot (how it before,
vet as foon as ever they have any ufe of (2.) AS to the latter, or the Moral grounds
their rational powers, they make plain dif- of it 5 it is more eafy to conceive of, if we
erics Qc- -u> look upon this finful Irate of men by nature,
2 THAT this was not the condition of man's to be a punifhment of Adam's Tranfgreflion.
nature at the Jirft. Man was not made in And therefore, though we cannot fee how,
fuch a coniti union, he was not fo as he came this is done, yet we may be affined, that God
nut of God's hands inCreation 5 his primitive is righteous in doing of it.
itate was a iinlefs Hate, Eccl. 7- 29 Tt had Here then obferve,
b en inconfiftent with God's wifdom to have 1. THAT Adam 's sin made all mankind guilty.
made him thus, fince he was made toglorify This we have already taken notice of, but
God in obedience to His command,for which it is again to be here remembred, becaufe
he had been incapable if he had been made this whole Scheme mult be reduced hither,
with this defilement cleaving to him 5 for ~ ' ;, ^ TJJAT
Queft.XVL
JjJemblyS Catechifm.
199
2 THAT it is a righteous thing with God to
tunifb the Guilty, for what die is punifh-
menr bar the execution of" the Sentence 5 it
that then be right, fo mult this •, yea it is
in this wav that God proves himtelt to be a
righteous 'God, in refpect of Ins relative
^T HAT the corruption of man's nature is a
very great punifhment. There are two things
which go "into the denomination of a punilli-
rnent, & that the thing iufrered be an evil,
and that it is iniliaed for a tank or offence.
And both of thefe are here applicable to this
finful Itate of man.
(\ ) IT is a very great evil. That is ac-
counted evil to any one that doth him harm *
much more that maketh him miferable : and
if fo nothing deferves the title of evil more
than this doth-, for it is the molt pernicious
and mifchievous thing to mankind that can
be • as will appear when we come to looK
into the nature of it, and fhall confider what
it is in it felf, and what in it's wotul efteas.
Sin is therefore called an evil and bitter thing,
Ter 2. ^^. And
(2 ) IT is fallen upon men for the offence
given by our Jirft Parents, being imputed to
them. AH their Poiterity bear it as the fruit
of the TranfgrelTion, Hence that, Rom. 5. 19-
By one man's dif obedience many were made fm-
tiers. They were made fo, not only by impu-
tation, but derivation too. Adam polluted
the fountain of Generation, and God hath
ordered it to derive into the ftreams.
4, THAT God's punijhing Sin with Sin is
very frequent, and. confident with his Holinefs
andjuftice. It is frequent, the manner of it
is mylterious, but the thing is obfervable.
Thus Pharoah hardens his heart, and then
God hardens it. And fee, Pfal. 81. 11. But
my people would not hearken to my voice ; and
Jfrael would none of me. Rom. I. 26. fortius
caufe God'gave them tip unto vile affettions.
And He is holy even in this. He is no whit
defiled by it, He can deliver men up to fin,
without any fpot cleaving to Him 5 and it is
a righteous thing with Him 5 for fin deferves
the greateft punifhment the creature can
luffer ; and by the famereafon that God may
give men up to aftual Sins, He may punifh
them with a finful nature, upon the fuppofi-
tion of a guilt preceeding, which all have
contracted in Adam.
2. ADAM hath alfo communicated Death to
bis Pojierity. And indeed, this came in with
the other, Rom. 5. 12. Sin entred into the
world, and Death by fin. And here 1 {hall
obferve thefe things,
1. THAT Death was the very threat rung of
thefirfl Covenant. Gen. 2. 17. But of the tree
of the knowledge of good and evil, thou /halt not
eat of it ; for in the day that thou eatefi thereof,
thou fb alt fur ely dye. And this contains in it
all temporal, fpiritual, and eternal miferies.
This was an Article on which man was treat-
ed by God, and therefore it was the wages
which he was to expert in cafs of finning.
2. THAT as foon as Adam bad tranfgrrffed
he fell under this Death. Not only was he
liable to it, but it feized him in the inchoa-
tionsof it. The curfe immediately took hold
of him ; He fell under the impreirions of it-,
he fell under that mortality which was be-
fore fufpended ; the elements were curfed
for his fake, terrors fell upon him, and he
ftood under the danger oi hell's deftruction,
and their was no apparent hope of his efcape.
3. THAT he bath conveyed this Death doven tQ
his Fojlerity. Mifery and mortality are now
grown natural to mankind, and they are as
lure of it as they are born, job 14. 1. Mart
that is born of a woman, is of few days, and
full of trouble. And for this reafon all are
laid to die in him, 1 Cor. i>. 22. In Adam all
dye. And they cannot eicape it, though they
never committed any acluai Sin, Rom. ?. 14.
Whence elle is it that fuch a multitude of
Infants dye ? and not only fo, but they are
born into the world children of wrath, and .
fire brands of hell. Epb. 2. 3. So that, with-
out an intereft in Jefus Chrilt, they muft
fuffer the everlafting miferies of the bottom-
less pit: And this they have not from them-
felves, but from Adam ; becaufe both that
guilt, and that contagion, which expofethem
to it was derived to them from him.
Q; II. WE are now to confider to whom all
this is propagated ? And our Anfwer tells Us>
it is to all that defcend from him by ordinary
Generation. And we read that all are in
it, Rom. $. 12. Death paffed upon all weft)
for that all have finned. Here obferve*
1. THAT all thofe whom Adam covenanted
for, were included in this. For the ground and
reafon of it derives from the Covenant-
relation -, and hence it muft be fuch as Adam
ltood the Repreientative of j and whofoever
were fo concerned muft needs be entituled
hereto. All thofe who mould have lived if
he had ltood, died by his fall 5 for the pro-
mife and threatning were of an equal extent ;
2. THAT thefe are only fuch as defcend from
him by Generation. They are his children,
fuch as he had a parental right over, and
might therefore tranfaft for them with Au-
thority. It was not meerly becaufe of huma-
nity, but on the account of the defcent of
that humanity. If there had been an other
generation of men in the world, that had
derived from an other original, they would
not have been involved in this affair, nor
come under this fall. Adam would have had
. nothing to do to tranfacl for them.
3. AND it is only in the way of ordinary
Generation that any are fo concerned. The
Lord Jefus Chrilt was of the lineage of
Adam,(we have hisGenealogy run up fo high,
Tuk. 3.J but though he was born of a woman,
yet He- was not propagated, but conceived
after an extraordinay manner, Luk. 1. 34, 3S.
Then f aid Mary unto the Angel, How fhall this
be ; feeing I know not a man ? And the Angel
anfwered and J aid unto her, The. bolyGboft fhall
come upon thee, and the power of the Highe ft fhall
ever-
200 LeUures upon the Queft. XVI
overfjadow thee •, therefore alfo that holy thing are reftored again to a title, not to damna-
uihich Q.aU be^om of thee, ffallbe called the tion, which is our claim by our firlt Parents
Son oj God. So that though he were put but to Salvation, which Chrilt only can
under the law, yet He did not derive from confer.
Adam this guile and punifhment ; for if He Use III. THIS may ferve to tell us all
had, He could not have been a fufficient Surety what our true flate is, as voe are born. And it
and Redeemer for man. Befides, though He is good for us to know it; and Children are
was a man, or had an humane nature, yet He concerned in it- And it is in three thines.
was no humane perfon, and Therefore could i. WE are bound under the curfe of the' law
not come naturally under Adam's covenant, from our conception and nativity- There is a
but only by contract or agreement \ and which Sin (hat we are bound to dye for ; there is a
it was inconfiftent with His defign to have Debt charged on us, that we never perfonally
any perfonal guilt or defilement cleaving to contracted 5 and by this we are prifoners from
Him. But befides Him, there is no man was the womb, and in danger of Wrath falling
ever exempted. upon us every moment.
Us e. L / might here off er fo me thing to i. WE are under the power of a finful nature
vindicate God from injuflice, in involving all from the Cradle. We have an Amorite to our
mankind under Adam's franfgrcjjion. For if father, and a Hittite tor our mother, and we
the union to Adam in r lie Covenant was;///?, are juit like them ; we are born in our blood
the communion cannot be unjujl. And what we have no good thing dwelling in us, but
blame can the holy God fultain, for uniting all mannerof perverfenefs, and enmity '; we
the whole flock in one head or root? If man are good for nothing but to fin againlt'God
had ltood there would then have been no and provoke him continually.
injultice thought of in God's rewarding, not 3. WE are born dead. Eph. 2. 1. Dead in
Adam only, but all his too, with a conitant trefpajjes and fins. Mifery is fallen upon as
life of happinefs: and muft there not be a and we have many fearful fymptoms of it -
parity of reafon, in punifhing of them, as and there is all the reafon that we fhould
well as him, in cafe he difobeys? There was live in a trembling expectation every mo*
as great an advantage as hazzard. It can be ment, of being hurried away to the pit of end-
no punifhment in it felf to be a child of Adam-, lefs torments. And did we believe this to foe
and that in being fo, men fhould ftand or our ftate, would it not make us to enquire fe-
fail with him, in his Covenant, is an equity, rioufly after a delivery >
which is to be vindicated in things which
men by their reafon defend as juit. By a na- Use IV. HERE is matter of humbling and
tural right, innate qualities and maladies are abafement to us all, Young and Old. This is a
derived by natural generation. By an here- killing confideration to pride: and it fhould
ditary right, inheritances are conveyed or often be refiecled on to keep us low in outr
loft to their Children by their Parents. By a own eyes •, and efpeciaily when we are ready-
political right, the Prince involves the whole to be lifted up with any fond conceits. Sup-
Nation. Let us then beware of charging pofe of our birth, and parentage, we are the
God foolifhly. children of a Tray tor, and our felves tainted
Use II. LEARN hence the neceffity of our in our blood. Suppofe of our morality, and
being cut off from the flock of the old Adam, if civil converfation attended with'a good na-
we hope to be faved. We are here given to ture, we are ftill guilty, filthy, curfed crea-
underftand, what we are to expect if we con- tures in our felves. Suppofe we have no other
tinue under this Covenant. Adam indeed Sin to charge our felves with, yet here is
once was able to have conveyed life and hap- enough to make us vile, and abhor our felves,
pinefs to his children ; but now there is no and juftify God in all the Judgments which
more any hope of that. He is fallen, and pafs upon us. And let us all remember,that
all that we can derive from him is, nothing if there fhould be no more tobefaid of us, yet
but guilt, fin, and mifery 5 and as long as this is enough to render us hateful to God,
we are in frim, we muft expe£l it. What and cut us off from eternal life, that we are
neceffity then was there of another Adam, to the natural progeny of thofe that have undoriq
derive life and falvation to us. Hence that, themielves and all their pofterity.
I Cor- I?. 22. For as in Adam all dye, even fo
in Cbrifl fhall all be made alive. How infinitely'
then doth it concern us to be found in Him ?
[January 24, 1692. 3
To be cut off from a death-giving, and put
into a life-giving Adam ? To be tranfplanted
out of this curled frock, and engrafted into
that blefled one ? How reltlefs fhould we SERMON
be, till this horrible entail is cut off, and wc
Qlieft.XVlL J/Jemblys tateckifm. '6 St
»« «
W
SERMON LVUL
Q.U estion XVII. guilt, (as will hereafter be olfervedj b.ut M
punifhment it is laid upon the man-, lor ic
&&&$NTO what Eftate did the Fall bring belongs to the execution of juttice, and ic
S^T $? Mankind ? muIt be done '"febteoufly, elfe it is no punifli-
«| i §ij> ment but an injury- Hence chat, 2 Thefl r. 6,
^-'f'f^ Answer. S^/flg i/ is a rigbteeus thing voitb God, to re-
commence tribulation to them that trouble yom
The Fall brought Mankind into a" (late of And to thisrighreoufnefs there are twothings
Sin and Miicry, ™ general requifire. •
( 1 .) THAT there be a juft caufe for the infill-
"E have been confideringof the firftTranf- [ni °J "'"'• T° do a perfon evil without a caufe,
greffion, from whence all our unhap- is not to punifli him, but to abufe him. Hence
plnefs derives, in the nature of it, and in its that complaint, Pfal* 119. 161 Princes have
propagation, it now follows, perfected We without a caufe. When wicked
111. THAT we take notice of the punfrment men afflict the people of God for their holir
tinder which man is fallen by it. And this is nefs, and bring trouble upon them for -Well
a thing necelTarily confequent upon the tranf- doing, that is not punifhing but wronging
greffion, and therefore next in order to be them. Pun fhment hath always a reference
ipoken'to. And our Anfwer gives us a full to the reafonof it : for if it be what it pre-
diltribution of it. That the punifhment of tends to be, it mult needs be juft : unjuit
marl's firft Jin is here intended, is certain 5 for punifhment is a mere contradiction, at lealt a
it not only points us to the itate, into which very harfh catechrefis,
men are fallen,fince the Apoftacy •, but it tells (2>) THAT be who inflitls it, have a right of
us that the fall it felf hath brought them authority Jo to do. Punifhment is an a 61 of
into it, or is the procuring caufe of it : and jurisdiction 5 it is not then every bodies work,
that mult needs be in way of penalty. Ifhall but it belongs to thofe who are inverted with
commorate a little upon this Anfwer .- there fuch a power. For civil Judges to put a mur-
being two things needful to be enquired after derer to death,is to punifli him ; but for other
for the clearing of it. viz. 1. The general con- private perfons to do it,is not fo,Dut murder.-
ft deration of the punifhment infii&ed on man Hence God makes that challenge to himfelf,
for the tranfgrefiion. 2. The legitimacy of the on this account, Ezek- 18. 4. Behold all fouls
distribution it felf that is here given; are mine, as the foul of the father, fo alfo the
I. WE may enquire in general after the pw foul of the fon is mine : the foul that finneth it
nifhment of fin, becaufe the diltribution here fhall die.
given leads us to it. And in this enquiry, we 3. THEJubjeclofitis,atranfgreffor. Though
may firft look into the nature of the punifli- punifhment terminare upon the perfon, who is
ment, and then the necejjtty of it. the fufferer \n it, yet h always refers to the
L AS to the nature oj it, we may firft take fa& for which it is inflicted ; it therefore
notice of the common notion of punifhment ever prefumes two things,
among men, and then apply it to the prefent (1.) THAT there is a law with fuch afanliion
cafe. fut *o it, unto which he owes fubjetlion. All
1. PUNISHMENT is properly that evil which punifhment muit be regular ; none can be
is infilled upon a tranfgreffer right eoujly, for, liable to it, but one that is under fome law,
and according to the merit of his t ran J greffion. or rule •, and that which makes him fo is, be-
There are feveral things belonging to this caufe there is a penalty added to the precept
defcription, which mult be well obferved. of the law, by which it is ratified. It belongs
I- THE general nature of it -, // is an evil, to remunerative juftice to punifli ; and that
And fo the wife man exprelTeth it, Prov.i 3.21. muft be referred to a threatning in which it
Evil purfueth finners 5 but to the righteousgood is contained.
fhall be repayed. Good and evil are oppofed (2.) THAT he hath fome way broken thai law,
privatively. Whatfoever deprives the crea- and fo brought bimf If under that fantlion. Fot
ture of the good it is made capable of, is evil, the threatning of a law cannot juftly hurE
Punifhment is therefore called, a doing men him, who doth his duty, and doth not tranf-
hurt, Jofh. 24. 20. Ic is true, punifhment is grefs it- 1 Tim. 1.9. Knowing this, that the law
good with refpe£t to the in filler, (as will is not made for a righteous man, but for the law-
appear in what follows,) but it is always evil lefs and dij "obedient, for the ungodly and for fn-
in refpeel: to ihefujferer 5 he is always dam- ners, for unholy and profane, for murderers of
nify'd by it. Only let us remember, that tho' fathers and murderers of mothers, for man/layers.
all puniihment be evil, yet every evil is not Now by thus doing, he comes to bear the
a punifhment. We mult then look a little denomination of a tranfgreftor 5 and becaufe
farther. he is fo, he may be punifhed.
2. THE Jj>ecial nature, it is an evil right e- 4. THE reafon of punifhment ; it is for tranf
cufly injlifted. There is an evil contracted in greffion. And without a refpett to this refr
D d Jon*
202 • LeSures upon the Queft.XVlL
fon,it cannot come under that denomination, gainft men, then He punifheth them. This
Whatever eviL is fuffered, if it be not on this therefore is in Scripture called his anger, and
account, it cannot Recalled a punifhment. wrath and fury : fo that if God afflitt any,
Though the man deferves it, yet if it be not yet if it be not in anger,it is not a punifhment j
done tor that, it mult have fome other name, but if there be of that in it, whether it be
There are many evil things that God's people of a father or a judge it is fo. Hence that
fuller in this life, meerly as trials of their exprefhon in, Deur. 29. 20. Then the anger of
Grace, in refpetl of Go3, and a&s of malice the Lord,and bis jealoufie foallj "moke againfl that
in reipe£t of men, and devils; thefe are not man, and all tbe curfes that are written in tbis
punifhments, but a£ts of lovereignty as from book, Jhall lie upon him . And Pfal 90,7. For we
God, arid injuitiee as from initruments .* fuch are confumed by thine anger, and by thy wrath
Were Jobs in particular. we are troubled. And, 79.5. How long Lord,wilt
5. Tut mtafure or proportion of this evil -, thou be angry for ever ? Jhall thy jcaloufy burn
it is according io the merit of the trarfgrtjfion. like fire ?
If it comes lhort of, or within that merit, 3. THAT this wrath of'Gcd againftjinners is
there is a mixture of mercy in it -, and fuch juft. All mankind owe fubje£tion to God, as
are all that men undergo in this World, they are his creatures, Pfal. 100. 3. The law
Ezra 9- 1 3- Thou our God haft punifted us lefs He gave them was an holy juft, and good law.
than our iniquities dejerve. But if it mould Rom^ 7. 12. The penalty annexed tothislaw,
exceed that, it would ceafe to be punifhment, was no morethan fin deferved. Rom.6.2?. God
and become cruelty. Now, though among hath a right toexecure it, for He is the judge
Men, the Law is fuppofed to determine this, of the whole earth. Gen. 10. 25.
and men are judged to be punifhed according //. IT follows to take fome account of the
to merit, when the penalty provided in law ncccffity of this punifhment •, not only that it
is infli&ed •, yer, there may be too fevere is a righteous thing that it fhould be fo, -but
laws among men, and it is not real juliice but alfo necefTary and unavoidable : and the ra-
barbarous cruelty to do it •, and alfo, if the ther, becaufe the neceflity of a Redeemer is
law be right, and men do more 5 they do built on this hypothefis. Here then obferve,
not punifh, but perfecute. Punifhment is the |. THAT the law given to man at firjt was
wages of a tranfgiefhon- Hence thar,R<3/».6.22. a rule of relative juftice between God and him.
The wages of fin is death. And therefore it is As God is infinitely juft in Himfel£ fo he
to be fo much as is earned by it in equity. would declare it in his works $ and to that
2. TO apply iheje things to the prejent cafe, end he gave man a rule, according to which
God then punifheth, when He executes His he was to walk, and by which he was to be
^uft wrath upon finners, for their fins : this judged • and hence there were rewards and
agrees in every part to the foregoing notions, punifhments annexed to ir. By this then
Here then obferve, God intended to manifeft Himfelf to be righ-
1. THAT the execution of punifhment for teous, in His proceeding with man upon it:
fin, is God's proper work. Not that He doth it was therefore juft in its felf,andGod would
not ufe fecond caufesasHisinftruments in it 5 appear fo in doing according to it.
as civil rulers alfo have their executioners by 2. THAT God, to make tbis rule fure & in-
whom they punifh offenders -, but it is not a violable, put it into a Covenant. That theCove-
punifhment becaufe they do it, but becaufe riant of Grace is called, a new covenant,argues
authority appoints it. He therefore challeng- that there was an old one, antecedent to it ;
eth it as His prerogative- Heb. io- 30. For we and thatwasa covenant of works. Thisindeed
know him that hath faid, vengeance belongeib was promulgated on mount Sinai, Exod. 20.
unto me, I will recompence, faith the Lord: and but that was not the flrft edition of it •, it was
againjbe Lord Jhall judge bis people. And when made with our flrft Parents, as hath been be-
iinners are punifhed, they are faid to fall 'into fore proved. Now in a covenant both parties
bis bands, ver- 3 1 . For this reafon He is called ftand firmly bound upon articles ; as therefore
a confumtngfre, Heb- 12. ult the Pfalmift man was obliged to his obedience, fo God ob-
therefore appropriates it to Him, Pfal- 94- *. liged Himfelt to reward him with life if he
0 Lord God, to whom vengeance belongeth, fhew did obey, and punifh him with death if he
thyfelj. And none may challenge to do it but difobeyed : and that is plain in, Gen. 2. 17.
He, or by His order- Though becaufe He ufeth for if the word be gone out of His mouth, He
all'creatures todo Hiswillby them, the fame will ftand to it -, and it is of a threatning
evil which is done to any by inltruments,may that there is fuch a paffage, 1 Sam. 1?. 29,
be both an injury done them, in refpeft of And alfo the ttrengtb of Ifrael will not lie, nor
thefe, becaufe they had no precept for it ; repent : for he is ?tot a man that he [hould repent.
and yet a punifhment relating toGod,in whofe 3. THAT mankind are by the apojiacy brought
hands they are but the rod of his wrath. If at. under the threatning. This alfo hath been
1C( 5. made to appear. And now he muft needs die,
2. THAT God then properly punijl)etb finners, eitherinhimfelf,oriurety. ThoughGod,byHis
when He brings bis wrath upon them for fin. lordfhip, could have pardoned him,yet by the
That God is difpleafed at fin, and finners for covenant He cannot unlefs his fin be punifhed
it, belongs to his holinefs ; when he reveals in one that is accepted in his room. So that
his wrath, in the works of his Providence, a- not only the holinefs of God ftands engaged
- - - againft
Queft. XVII.
JJfemblys Catecbifm.
203
againft fin, and his juftice is armed againft the
finner for it, but His truth alio, and His fairh-
fulnefs to His word and covenant, ratify and
confirm the thing : fo that it is not only a
may be, but mutt be ; rhe finner is nor only
in danger, but bound, to fuffer the wrath of
God.
II. LET me now add a few words to vindi-
cate ibi diftr'tbutiori here given of the punifli-
irient of iiri. The parts or ir are here figni-
fied'to be Jin and mifery. Two things are ob-
ie£ted againft it, 1. That fin is the \mritor\ous
or procuring caufe of all mifery, and that is an
effect morally flowing from fin •, how then
can it be one part of the punilhment ? 2. That
God is the author of the puniflment which is
infixed on finners,as is confelTed on all hands*
and how then can fin be reckoned to be a pu-
nilhment, without making Him the author of
it, which is a reproach to Him, and reflexion
on His holinefs ? For the removal of thefe
doubts, and eltablifhment of the truth, let
thefe things be obfe'rved.
1. THAT as God is holy in His Being, fo be
dif plays His holinefs in all His works of efficiency.
That is a truth tor ever to be acknowledged,
Pfal. 147. 17 '. The Lord is righteous in all his
ways, and holy in all his wcrks. He feeks his
ownglory in all,and will not endureany thing
that oppofeth, or Itands in the way of ir,Ifai.
42. 8. I am the Lord, that is my Name, and my
glory will I not give to another, neither my praife
to graven images. So that nothing is to be
admitted that cafts any reflection upon that
precious attribute of His.
1. THAT hence, it is blafphemy to chargeGod
cs the author of fin. In no one thing dothGod
more difcover this holinefs of His, than in the
difplacency which He hath at fin. He hates
it, and cannot endure it, Uab.i.i^.Thou art of
furer eyes than to behold evil, and canft not look
on iniquity. And therefore Hands at a dittance
from finners on this account. Pfal. 54- 5. He
fhall reward evil to mine enemies ; cut them off
in thy truth. It would therefore be a contra-
diction to aflert Him to be the author of that
which is fo contrary to Him. As well may
light be the author of darknefs, as the holy
God of this filthinefs.
3. THAT yet God doth, for fin, give men up
to fin, is a celebrated Scripture truth. Needs
then mult it be confiftent with his fpotlefs
purity, elfe He would not fo do. We have
that famous inftance for this in,Pfal.8i.i 1,12.
But my people would not hearken to my voice, and
Ifrael would none of me. So I gave them up unto
their own hearts lujls : and they walked in their
own counfels. Thus God is faid to harden
Tbaroajfs heart, that he fhould refufe to let
Ifrael go out of his land. Thus God is faid
to move David to number the people, 2Sam. 24. 1.
And we have that expoftulation of the Church
in, Ifai. 63. 17. 0 Lord, why haU thou made us
to err from thy ways ? and hardened our hearts
from thy fear ? It is true, rhe way in which
God doth this, is very abltrufe and hard for
us to comprehend $ but when we are alTured
both, that he doth it,and yet is not the author
of fin in fo doing, we are to entertain it with
humble admiration, and not bold and faucy
argumentation ; and remember,that although
it is His pleafure that fin fhould be in the
world, or it had never been, yet He cannot
approve of fin itfelf, though He approves that
it fhould be, for Hisownglory,which belongs
to His holinefs ; and alfb, that although the
entity of the anions, unto which the fin doth
adhere, is of His all-efficiency, yet the obli-
quity of them, in which their finfulnefs doth
confift,isof themfelves,or their own deficiency
who do commit it.
4. TO be left, for fin, to fin, is cut of doubt a
very great funifhment. This will be evident
if we confider,
(1.) THaT fin itfelf is a great evil. There
is nothing that more, or indeed fo much de-
ferves the tide of evil ro be put upon if. Not
only are its confequents evil, but it is of it
felf, that which is contrary to God, who is
the chief good, and mult for that reafon be,
the greareft evil. By every fin the man hurts
his own foul, in it he falls Ihort of the glory
of God, and folofeth his lalt end. Rom. 3.23.
Yea, he obftrucls his own happinefs, which ,
finally confifts in well working, he fpors and
defiles himfelfjhe brings him felf under vanity.
t(2.) THAT fin is alfo a very great evil in its
effects. Jt is the moral and meritorious caufe
of all the other evils that men are fubjecled
unto: every new fin that a man commits,
contracts a new guilt unto him ; it increafeth
his condemnation 5 it is therefore called a
treafuring up of wrath, Rom. 2. 4. Men by fin-
ning make their woes the more' intollerable 5
lo that the longer a finner lives,and the more
fins he commits, the more fearful is his hell
at lalt „• hence the more fins are committed,
the mote ftripes are to be expected.
(3.) HENCE by giving men up to fin, God
certainly inflitls evil upon them. It is true,
this is rightly by Divines afcribed to the
permifiive providence of God ; becaufe though
He fuffers it, yet He is difpleafed, and doth
not approve of the fin fo committed. But we
are not to think, that God's permifiive provi-
dence is meerly paffive ; no, the whole tenor
of Scripture expreflions about this, evidence
the contrary * God hath certainly an hand in
it 5 and hence by giving men up, He doth do
them hurt, he lays a lore evil upon them:
and hence it is expreffed as a threatning a-
gainlt men, which always fuppofeth evil,Exod,
7. 3- J will harden Pharoah's heart.
(4 J TO do this for fin muft needs be in way
of penalty. For we obferved, that the inflict-
ing of evil on a tranfgrefforfor his tranfgrefli-
on is the nature of punilhment ; fo that
"Whatfoever evil it be that a man fuffers,upon
the merit of his fin, in a judicial way, mult
needs bear the refpecl of a punilhment upon
it : for though it be fin in it felf, yet in the
reafon and order of it, it is a penalty.
($.) AND it is a righteous thing for God thus
to do : and this makes it to be truly and
D d 2 properly
• ■ ■ » T*
204 Le&ures upon the ' QueftXVlI.
_ _ — —— — ^ ^— ^ ^ ^— ^— — ^— — — — — ^— ^ ■ , , ■ ■ < — —I. . _ .^ — __ I,, ^
properly a punifhment. God doth not ment ordained for Sinners, and it is no lefs
wrong men, when he gives them over to then deftruftion -, and God Himfelf is con-
their fins, becaufe they will fin- Hence we cerned in the execution of it. Job 21. 30. The
have the method of it alTerted and vindicated, wicked is referved to the day ofdefiruBion [they
Prov. 1 . 2 9, 3 o, % 1 . For that they hated knowledge, Jhall be brought forth to the day of wrath! It
and did not chuje the fear of the Lord. They may be, you little think of this in the midft
would none of my counfel: they dejpifed all my of your career •, but know it, as long as you
reproof. Therefore Jhall they eat of the fruit are under the law, you are under wrath •, and
cf their own way, and be filed with their own mifery is your portion from the moft High.
devices. If man hath made choice of fin, God And were this believed more, it would be
doth him no wrong, if He ratifies the choice, a check to the madneis, which is difcovered
and abandon him to it : and if this confide- to be in the hearrs of the children of men.
ration be added, that it is juft, there needs Well confider the tenor of the firft covenant,
no more to evidence, that it is a real punifh- and there you will be allured of this,
ment, according to the true nature of it.
5. THE firji fin laid the foundation, for all the Use II. WE here fee what mpfl have be-
after fins committed in the world, to come in as come of us all, if Jefus Chrijl had not come to
a punifhment. The firft tranfgreffion was not be a Redeemer. The eftate into which man-
in itfelf a penalty \ but it was the procuring kind was fallen by the tranfgreffion faith,that
caufe of all the penalties which follow ; for we mult have all hopelefly perifhed, had not
though every fubfequent fin be alio caufal, the Son of God undertaken to interpofe, be-
and meritorious, yet that is commutative ; tween us and the wrarh of an angry God',and
but this was the leading meriting caufe of take upon Him the pun fhment which we had
all. Rom. $. 12. Wherefore as by one man fin merited, and accordingly in fulnefs of rime
. entredinto the world, and death by fin : and fo fuftained it. Here was the foundation of our
death hath pajjed upon all men, for that all have hope laid. 2C0M.2 j.For he hath made him to be
finned. That therefore Adam himfelf fell fin for us, who knew no Jm, that we ntight be
under the power and dominion of fin, imme- made the nghteoufnefs oj God in him. How
diately upon his eating the forbidden fruit, much then are we engaged to thankfulnefs
and that all his children, that derive from unto God for this great love of His, in fend-
him fucceffively, are in their natural Irate ing His Son on this errand? And how great-
held under fin, is not only confequent upon, ly doth it concern us all, to ufe utmoft care
but a penalty of the firft tranfgreffion ; and to get a title to Chrift as a Saviour, that To
God hath for that righteoufly left the whole we may be found in Him at laft ; there being
progeny to be carnal, and fold under fin. no other hope for the poflibility of our efcaping
6. HENCE the punifhment of fin properly the punifhment, which will undo all thofe
confijls of thefe two parts, viz. fin and mifery. for ever, whofe lot is to fall under it.
That all the miferies which befall men in this
life, and after it in an other world, are the Use III. SEE here what a fearful judgment
recompences of fin, will not be denied -, that of God it is for any to be left to a courfe of fin"
to be left under the power of fin, and led in ning. The woful necefiity of finning, under
the ftreams of it, as a fruit of fome antece- which mankind is fallen, is a dreadful evil,
dent fin that hath procured it, is alfo a pu- and declares their great unhappinefs ; and
nifhment, we have now feen evidenced -, this for any to have the chains of reftraint taken
therefore equally belongs to this head, under off from them, and be delivered up, to run
fuch a confederation, with the other. And to themfelves into all abominations, is a token
one of thefe two may be referred, all the evil of the terrible wrath of God. Proir.22.14. He
which is befallen the unhappy race of fallen that is abhorred of the Lord, Jhall fall therein.
Adam. So that thediftributidn is both genuine Sinners may take it for a priviledge,8c young
and full -, though indeed fin thus confidered perfons may rhink it an affliction to be under
Is a mifery, in a large fenfe •, yet if we take any curb or check to hinder it, to walk in the
mifery more reftrainedly,for thofe calamities way of their hearrs, and the fight of their
which are not in themfelves fin, but the un- eyes ; bur be allured, that the time is coming
happy attendants and confequents of it, it is when you mall know,that there was no greater
diftributive; and what thefe are will after- punifhment on this fide hell, than to be thus
wards come to be confidered of, deferted of God, and fo left to fill up an a-
mazing meafure of wrarh. Blefs God then
Us e I. SEE here then what every finner in for reltraining grace, but yet reft not fatisfied
his natural fiate is 40 expetf at the hand oj God. without that which is converting and faving.
J If fin go before, punifhment is like to follow
after. This is the ftate which the apoltacy [March 21. 1692.3
hath brought you into. I am to warn you '
all, that if you are under fin, you are dead
creatures, dead in law. There is a punifh; SERMON
Queft.XVIII jijjemblys Catechifrn. 205
a>— — — . — — — — — — — ' 1 11 1 1 in 1,
SERMON LIZ
<&
Question XVII I. GUILT is properly ^ obligation lying uport
a per Jon which binds him over to fuffcr the* de-
y
' &§& Herein conftfls the finfulnefs of that fcrved pumflment of his Sin. T h i s i s appl i ca-
«*B U/& Bflate whereinto man fell > nle.t0, man boch with refPea t0 Adam's fin,
«(§ ^ gis* and alio to original and actual fin : the nature
«|?r|?^S|? Answer. °* lt being rhe fame in one and the other.
And I mall here treat of it once for all in the
The finfulnefs of that cftate whereinto §e"f ral notl?n- • j3*"1* *s a Court Vfo*% and
man fell, confifts in the guilt of Adam's Tw u"derixood ,by 1thoff- who are sk'lled &
man icn, ( * & Law affairs ; and therefore we may borrow
fiift fin, the want of original ngh eoufnefs, light for ^ illultration of it fron/the com.
and the corruption of his whole nature, mon fentiments 0f mankind about it in hu-
which is commonly called original fin-, mane tranfactions. And for a more full and
together with all adual tranfgreffions which clear opening of this matter, let me offer
proceed from it. thefe conclufions,
1. THAT Guilt always fuppofeth thefe Three
WE are confidering of the punlfliment Things,
of the firlt Tranfgreffion ; which con- (\.) THAT there is a law under zvhich the
ifts in zfinjul and miferable ftate unto which pcrfon is,andto which he owes obedience. Where
it hath reduced mankind. there is no law, there can be no tranfgreflion,
I. THE former of thefe is nowtobefpoken and confequently no forfeiture. None can be
of. That Sin is confiderable as a punifhment, a guilty perfon but a fubject, or one that is
we have already obfeived * and are now fome way obliged by a law: for he who is
to take particular notice of the influence, under no bond of rcftrainr, but may do what
which Adam's fall hath upon mankind, to helift,cannotdo amifs. Hence that,Rom.?. 19.
make them finners. Now we know that what things Jo ever the law
TH£ Anfwer before us is rather a diftribu- faith, it faith to them that are under the law •
tion, than a definition s pointing us to the that every mouth may be flopped, and all the world
feveral ways wherein man's ftate is now be- may become guilty bejore God. Now it is cer-
come finful. And thefe are reduced to three tain that mankind were placed under the
heads. 1. Adam's frii Sin is ours by imputa- rule of fpecial government by the will 8£ com-
tion. ^.Original Sin is ours by derivation, mand of God, and the covenant under which:
3. AUual Sin is ours by converfation .-that is, they wereatfirft put; and they owed obedience
1. The guilt of the firji Sin adhering to us. to it, as God who gave it, was their fupream
2. Original Sin dwelling in us. 3. Attual Sin creatot and governour.
proceeding from us. Touching the propagation (2.) THAT there is a function put unto the
of Sin to his Polterity by Adam, we have law in a way of threatning. And indeed, the
confidered it under a former Queltion, and it very nature of a law fuppofeth fuch a thing;
needs not to be here repeated ; only we are and this is the difference between a bare corn-
here led to a more diftinft enquiry into the mand and a law : the former refpecfs only a
things thus derived ; and to acquaint our precept, the latter contains the precept with
felves with, the nature of them : and thereby its fancfion. A law is properly an inltrument
we friall have a more full profpeft of our own of government, and therefore cannot attain
unhappinefs through the apottacy; its end, without it be ratified with rewards
I. THEN the firft thing here is, That man's and punifhments hypothetically annexed unto
flate is become finful, by vertue of the guilt of it. Now the latter of theie is that which
Adam's firji Sin. That we have communion gives oceafion for guilt in cafe .- fo that if
with our flrit father in his fin, by a righteous there were no threatning in the law, there
imputation of it to us, and confequently are could be no guilt derived ro the fubjetl ; for,
fallen under the guilt of it, hath been fuffici- becaufe that faith,the Sinner fhall die, there-
ently proved. That there is this woful infe- fore he becomes guilty of death,which other-
licity fallen upon men, to be born into the wife he would not.
world under guilt, is now to be difcovered ; (1.) .THAT he is fome way or ether fallen
it being a punifhment following of him : and under thatfanttwn. For herein indeed,as will
this will laft be feen by taking a brief view appear anon, is the very nature of guilt con-
of the nature of this guilt. Some there be tained. It is not becaufe there is fuch a claufe
who reckon this guilt tobe one part of origi- put into the law, that men muff thereupon
rial Sin. Others bring it under ad iff in£t head •, be neceflarily found guilty. The threatning,
and it may be reckoned to original fin, as it of it's own nature, is a guard againft guilr, if
derives originally from Adam to us \ though rightly improved ; it only accidentally be-
the different manner of its influence, is fuch comes the oceafion of it : there are therefore
as makes it more proper to look upon it none guilty but fuch as are brought nnder the
diftincfly by it felf. fentence
2o6 LeBures upon the Queft.XVlIL
fcntence of the lawfomeway or other. Hence tobeguiIty,whiclfbefore was under queftion,
that, i Tim. I. 9. The law is net made- for a and fo it legally puts him into a readinefsfor
righteous man, but for the dif obedient, &c. a fentence of condemnation to pafs upon him 5
2. HENCE it follows, That Guilt is rooted but it doth not make him fo. For there are
in Sin, and infeperable from it, fo long as the fome that juftify the wicked, and condemn
■man js under the law. Sin and guilt do bear the righteous. And if the verdicl given be
the moral refpettone to another of caufe and right, it iuppofeth the man to have been really
effect 5 and though thefe do always go toge- guilty, before it paft 5 for they do but find
ther in time, fo that in finning the man he- The cafe as it is, and determine it. So that
comes guilty, and falls under it, yet in otder if he had nor fiift been guilty in himfelf,he is.
of natuie fin is the fii ft, becaufe it is the root injured and abufed by fuch a declaration,
from which the other fprings, and out of There was fuch a verdict brought in againft
wuich it grows. Hence that, Gen.4.7. If thou JefusCnrift Himfelf,Mat.26. 66.Tbey anjwered
deft not well fin lit ib at the door. Sin, i.e. Guilt, and /aid, He is guilty of death.
And hence it follows, that as long as the law (4.) MUCH lefi is it the fentence which is
hath hold of the man, and he is i eluded in paft by the fudge after the trial. For, in a
the fauftion of it, it is impcflible that he righteous and fair procefs, the man is firit
fhould fin without being gniW. Relievers found and pronounced guilty, before fuch a
indeed, though they do fin, yet are not ftrifct- fentence paffeth upon him -, and it is the
ly guilty, for they are juftined, but it is be- ground or foundation upon which it proceeds,
caule they^re freed from the law asacovenant. Condemnation prefumes guilt as the reafonof
Rom. 6. 14. Sin hath reigned unto death. And it, and therefore cannot be the thing it felf.
oneway in which fin hath dominion is by 4. GUILT may be confidered pofitively. And
guilt. So we read, Kom. 5.21. That as fin h itb fo it may be cleared up in thefe Affertions.
reigned unto death : even fo might grace reign (1.) QUILT is a relation which the perfon
through righteoufnefs unto eternal life, by fef us bears to the law. It belongs to the head of
Ckrift our Lord. relation -, we therefore obferved, that it al-
3. GUILT may be confidered negatively, or ways fuppofeth a law,and a duty of obedience
what it is not : and fo, lying uP°n the man unto the law. Now
(1.) IT is not the Sin it felf which is com- all mankind are related to the law, either as
witted. Though they go together infeperably, keepers or breakers of it : and this latter
yet they are robe confidered diftinctly.* and refpefr is that from whence guilt doth pro-
fo they are two quite different things. Sin ceed. So that as foon as ever the man hath
is an antecedent, Guilt is a confequenf : Sin doneought that isagainft the law,he isimme-
Is a moral caufe, Guilt is an effect arifing from diately guilty, whether any procefs be made-'
it. And though both of rhem have a refpett againft him or no 3 becaufe he hath thus
to the law, yer it is d:vers ; Sin hath its ref- armed the law againft himfelf. Hence that,-
pe£t to the preceptive part or the law, as ic Mat. 5. 22. But I fay unto you, that whofoevcr
is a tranfgreffion of it -, whereas Guilt refers is angry with bis brother without a cauje fhall be
to the minatory part of it, or the fanclion,as in danger of the judgment. The fame word
it brings the man under it. There may there- with that, Mat. 26. 66. rendred Guilty.
fore be an abftract confederation of fin enter- (2.) GUILT is always perfonal We muft
tained in the mind, without any reference here diftinguifhof it as to it's derivation3and
to the guilt which attends upon it. And fo it's determination. It may derive from one
we fhail confider of it afterwards. common fource and original, and from the
(2.) IT is not the fufpieion or accufation or firft fin of Adam have all mankind contracted
indittment cf the perjn for Sin. Lawyers in- guilt, (as hath before been evidenced : ) but
deed do call the perfons fufpecled, accufed, it determines in individuals. Ezek. 18. 20.
indicted, or arraigned at the bar for a fuppofed The foul that fmnetb, it fhall die : the fon fhall
crime, rhe guilty perfon 3 but it is by a not bear the iniquity of the father, neither fhall
catacrefis or over ftrained metonymie. For all the father bear the iniquity of the fon. ProV.
this may be at man's bar, and yet the perfon -9. 12. If thot be voife, thouftalt be wife for thy
purely innocent of the crime charged -, and felf : but if thou fc or n eft, thou alorfe fhalt bear
lie maybe profecuted either upon miftake, or it. Every one muft give an account of himfelf
malice, and by tjhe information of falfe wit- to God : every one muft pafs a perfonal trial
nelTes. Now he cannot properly be both before God's tribunal, and ftand or fall ao
innocent and guilty at the fame time. And cording as he is found,
though there be no fuch miitake at God's bar, (1) GUILT bath a proper ref pell: unto pu-
fince He knows all 3 and will indict none but nifhment. As it looks back to fin in which it
the guilty : yet fuch a procefs prefumes an wis contracted, fo it looks forward to the
antecedent guilt upon which it is legally penalty which is by it deferved : it is fome-
engaged in. So that the man is not guilty thing that intervenes between the fault and
becaufe he is fo proceeded againft, but he is the recompence^ and becaufe there is a clofe
lb proiecuted becaufe he is fuppofed to have connexion between that and punifhment, it is
been before guilty. reckoned to it. And there are two things
(3.; IT is not the verditl brought in againft wherein this refpecl: is to be obferved,
Urn upon trial. This indeed declares the man 1. BT
QueftXVIII. JfmMj's Catechifm. 207
1. BT it the perfon is made obnoxious to pu- with His holinefs,and juftice,which aredeep-
nifbment. And hence the word is tranflated, ly concerned in the fanclions of the law,there
in danger, Mat. ?. 22. k puts him in the way is His truth and unchangeablenefs alfo iflte-
ofir,and lays him open unto it. tor, xelfed in it, and He cannot go back with
(I.) THERE is an imputation of fin which may honour.- and therefore we have that affu ranee
be made unto bim. He may be charged as a given us, Mat. 5. 18. For verily I J ],y unto you}
(inner j he is legally fuch an one 5 and this till beavcnV earth pafs, one jot or one title fhall
imputability is eflential to guilt, whether in no wife pafs from the raw, till all be fulfilled.
the perfon have himfelf really committed it, (4.) HEACE, Guilt is the finners prifon
or in way of exchange taken upon him the which holds him faff. The Word Mar. f. 22.
perfon of the firmer, with refpeft to the law 3 m danger, fignifies one that is beld in. Guilt
as Chrilt hath done for his redeemed, and is is a ftrong chain that the iinner is bound
accordingly (aid to be made fin, 2 Cor. s\, 21. withal to hold him fait unto judgment 5 it is
and fo they have their fins kid up, n him, Hal. that which (huts him up to judgment. Gah
$-3. 6. All we like fhecp have gone affray : we 3. 22, 2?. But the Scripture bath concluded all
have turned every one to his own way, and the under Jin, that the promife by faiib of Jefus
Lord hath laid on him tffe iniquities of us all. Or Chrilt might be given to them that believe. But
derives it from another by vertue of a \?g^ before jaith came, we were kept under the Jaw,
in-being, as we all do from ourfiril Parents, fnut up unto the faith, which Jhould afterwards
(2.) HE is hereby fallen under the threat ning, be revealed. And as long as he is under it,
and may expect the execution of it. He is come there is no pofiibility for him-to efcape. Mat.
within the reach of it ; the rhreatning indeed 23. %%. Te ferpents, ye generation of vipers,
is hypothetical, but the fuppofition is now bow can ye ej cape the damnation of bell ?
in regard of him become a pofition, fo that he 3. GVILT always prefumes that the funifh-
is certainly comprehended under it 5 he hath ment is defcrved. A perfon may be under an
therefore reafon to be afraid of the wrath of obligation to punifhment, and yet not truly
God •, he may read his name among thofe guilty, but innocent -, becaufe he is not juitly
whom the law of God hath doomed to death, fo, but injurioufly. Aid here three things
and that he is worthy to dye : he is in the are to be ihppoied for this,
way of it. Rom. 3. 16. Dejlruffion and mifery (\.) THAT the law according to which be be-
are in their ways. comes guilty, is a righteous law. Humane laws
2. THERE is alfo an obligation lying upon are not always fo. It was alledged by the
htm to fuffer punifhment, and be cannot efcape Jews againft Chrilt Himfelf, Joh, 19. 7. We
it. The danger before mentionedarifeth from have a law, and by our law be ought to die, be-
hence 5 but among men a criminal though caufe be made himfelf the Son of God. But that
expofed, may hope to avoid it, but it is not did not render Him guilty, though by fuch a
fo here. For, law he was fo feputed. There have beenlaws
(\>) THE law hath already pafl the fentence }n all ages made againlt the faithful fervants
upon bim. Guilt is by fome defined, to be a of Chrift, and they have been proceeded a-
fentence put upon a finner to dye. But then gainlt under the pretext of them laws, and
We mult remember, that there is a fentence accordingly been brought in guilty and con-
pait in the law generally, antecedent to that demned : but this is a perfecution, and they
which is paft by the Judge upon trial -, and it for all this were innocent perfons. Paul
- muft refer to this. And indeed it is nothing therefore juftifies the law, in order to the
elfe but the particular application of this yielding himfelf guilty, Rom. 7. 12.
fentence unto him, by his falling under it. (2.) THAT the man hath really tranfgreffed
The law faith, the iinner fhall dye, he is this law. It is true,this alone is not fufficient
now become a finner, and therefore the law to make a man ftand guilty before man's Tri-
teacheth to him, and faith that he fhall dye : bunal, becaufe they are to proceed fecundum
and this is truly and really a ftate of guilt allegata et probata, and if there is no fufficient
which he is in. evidence to fallen the crime upon the perfon,
(2.) THE law k pofitive. The threatning he muft be acquitted^ but yet if he hath indeed
is without any referve. Eve miffed it when done it,he is really guilty -, yea though his own
fhe minced it, and made it no more than an confeience mould not for the prefent accufe
hazard. Gen. 3.3. God, who is the lawgiver, him, becaufe he hath done the things for
had declared it with greateftafleveration,G<?rt. which he is fentenced by the law.
2t 17. Yea, it was itrengthned or ratified in (3. ) THAT the fentence of the law be no more
that it came in the way of a covenant 5 fo that than the merit of the caufe. Indeed this might
there is no roomleft for the man to feed him- be referred to the firlf, for the fan&ion is a
felf up with an hope, that he may avoid,and part of the law, and if that be unjuft,thelaw
the fentence not be executed. And, is not righteous : but however, the precep-
(3.) GOD Himfelf flands engaged to bis own tive part of the law may be right, where the
law. It is His, and He will fee that it have penalty may exceed, and fo the punifhment
its efficacy, and this is manifeft from the in the degree of it not merited .- all humane
fore-hinted confideration, that He put it into laws ought not to be written in blood : but
ft covenantjWherein He no lefs bound Himfelf, as to the divine law, its punifhments are
than He did the creature .• fo that together, right, and no more than the demerit of fin.
Rom
20 8 LeBures upon the . Queft.XVlIL
Rom, 6. 23. the finner therefore deferves to thou that for all tbefe things God will bring
dye. Rom. i. 32. thee into judgment.
4. HE1\CE, Guilt hath always tbefe three Use U. LET this ferve to convince every
concomitants attending upon it •, viz. unregenerate fiuncr of his frefcnt miferable
(i.J bLAME. As praife attends upon in- eftate. And Oh that you would be Jerious,
nocency, fo blame is infeperable from guilt, whether younger or older : what you l'hall be
The guilty finner deferves ro be found fault hereafter God knows, but I affure you, you
withal, for ir is by doing the things which are guilty, and in fo being, you are in a molt
ought not to be done that he brings himlelf dreadful condition. There is an hand-writing
under guilt 5 and therefore ought robe re- of terror againlt you, and ir may make your
proved for it. So the Prophet to him,2 Chron. joynts to tremble, mar your mirth, &: make
16. 9. Herein thou baft done f 00 'lijhly. And God you put on (ackclorh and walk foftly- The
experts thatfinners fhould charge themfelves fentence of death is upon you, and you are
upon this account, as Job 33- 23. He looketh. obnoxious to it every moment ; in guilt all
upon men, and if any fay, I have finned, and the curfes of the book of God are fallen upon
ferverted that which was right, and it projited you, and have you in chafe. Deut. 28.15;. But
gne net. lt fo^ll come to pafs, if thou wilt not hearken
(2.) SHAME. This naturally follows upon unto the voice oj the Lord thy God, to obferve
the conviction of guilt which is faftned upon to do all his commandments and his ftatutes which
men. Shame is an everlalting companion of I command thee this day -, that all thefe curfes
iin : difgrace is caftupon him by it ; and his fball come upon thee, and overtake thee. You
guilt expofeth him to thofe things that are are condemned already, Joh. 3. 18. The law
fhameful •, it makes them naked- Gen. 3. 7. hath done it, it hath been longfince recorded
Sin endeavours to calf a blemifh upon the in the book of God concerning all fuch as you,
name of God, bur he returns it upon the that you are children of wrath, & all the tor-
linner himfelf For a man to ffand expofed ments of hell are your portion from the hands
to ail penalties for his faults, is his difgrace. of rhe Almighty. God the great 8c righteous
Prov. 13. 5. A wicked man is loathfome, and Judge, isunder an oath to fee you damned,
come ib tof)ame. if you repent not. Deut. 32. 40, 41, 42. For I
(%.) HORROR. Senfe of guilt makes men lift up my hand to heaven, and fay, I live for
terribly afraid. Gen. 3. 8,9,10. and this is the ever. If I whet my glittering f word, and mine
very reafon of all the remorfes of confeience hand take hold on judgment ; 1 will render ven-
which wicked men are corroded withal, which geance to mine enemies,and will reward them that
makes them afraid where no fear appears,and hate me. Iwill make mine arrows drunk with blood
makes them to be within like a raging fea, (and my fword fhalt devour flejh) and that with
though they outwardly profper, and there is the blood of the fain, and of the captives from
no man can rell what ails them : but it is the beginning of revenges upon the enemy. He
guilt apprehended that torments them, and hath fwore and he will not repent. And you
makes them to feel an hell in their own breafts; Children, remember, that you brought this
they Hart and fly at the fhaking of a leaf, guilt with you into the world, and it lies
and would run away from themfelves, if upon you, and if you had never committed
poflibly they could. They are felf judged, one actual fin, yet this faith,you muft dye and
felf-condemned, they know that they have be damned for ever, if you get not this guilt
committedfuch things as are worthy of death, removed. Hear what God himfelf fakh,Exod.
and they live in a fearful expectation of it 34.7. He will by means clear the guilty. And can
every moment. you live one moment longer in quiet under
Use. I. HERE we may in part fee what a this fentence ? Can you eat and drink, and
fearful thing it is to Sin. Vain creatures are fleep, and play under the load of guilt ? and
ready to make a light matter of it, they take bear the infinite weight of it, without being
little notice of it, but pafs it over with dif- burdened, and crying out with the horror of
regard. Well,but remember, that you cannot it; who do not know but that before the
commit the leaft fin, but you thereby bring next hour is over, it will fink you down into
your felves inevitably under guilt ; and do the pit, from whence there is no recovery ?
you know what you do on that account > Let Oh let this make Chrift precious,
me tell you they are ltrong cords that bind
the finner, it is a fait prifon that you are laid [April 18. 1693.3
up in by ir. Sin may be fweet in the a&,
the commiffion may pleafe you, but know ir,
as foon as ever it is done, it will lting like C TZT "R li/f f^\ "\T / V"
a ferpent. The law (lands againft you, its O jtl IV IVX v^J x\ JL/I.
fentence rakes hold of you; and commits you
to the Judgment of the great day. Let young \\, ik * AN's Eftate is become fin ful by vertue
ones think of this when they are in their [\/ [ 0j 0rlginal Sm dwdfing {n ^ The
career. Ecci. 11. 9. Rejoyce, 0 young man, in Ut of the firft fin was ours h inputation
thy youth and let thy heart cheer thee in the or3ginal fin is ours h derivati0„. \\m noc
days of thy youth, and walk in the ways of thy nQW abouf ro -^ how of after wIm man.
heart, and in the fight of thine eyes : but know ner our firftParents derived this contamination
to
Queft.XVlII. JJfcmhlys Catechifm. 209
, I,. . ' ' ■ ., 1 , i ^
to their Pofterity,we took notice or' that under the rule, and a compleat ability fo to do:
a former Queltion, fo far as we might with the bias of man's nature was fet right -, and
fobriety. Our prefent work is, to look into this was truly his right eoufnefs and holinefsy
the nature of Original Sin, according as we which is therefore faid to be renewed in
are directed to it in the prefent Anlwer. This converfion, Eph. 4. 24.
we have reduced under two heads. 1. The .1. HENCE by theomijjion oj this reUitude, and
want of original right eoufnefs. 2. The cor- contraifing oj the contrary habit Juan's nature is
ruption oj the whole nature. And both of thefe fwervcdjrom the law. This is a necelTary infe.
belong to original fin, though the latter is rence, for,ifman's nature were by that confor-
more commonly undeiitood of it ; yet not mity adapted to the rule, whatsoever is in it
excluding the former. Butlfhall endeavour defective therein, or repugnant thereto, mult
to give a more particular account of this needs put him off from this rule : the lofs
matcer in the following Conclufions. of the habit, and the introduction of an oppo-
/. THAT all fin is a Jwerving of the reafona- fite habit, makes a change in the nature,whe;i
hie creature from the law oj God. This hath the habit it felf belongs to the nature of the
been already cleared up, when we took the thing. The man was made by rule, if then he
account of the nature of fin } and needs not became other than he was made, he ceafeth
to be further illultrated ; only it is to be re- to be according to rule,
membred, that any moral defett in fuch a 4- THIS is fin properly fo called. There are
creature, whereby it falls mort of that law, many who deny this,but they err,not knowing
Which is its rule, is to be reputed fin. the truth .* that it is lin is evident, For,
//. THAT in the reaf enable creature we con-
fidcr both its nature andits alliens. The nature (i.) THE Scripture calls it fo : And that
of a creature is thofe powers and principles gives things their right names. This title is
which are put into it, whereby it is rendred in the word of God conferred upon that which
capable of acting in its own orb. The nature can be applied to no other but this. What
then of a reafonable creature, as fuch, is that elfe could David aim at in, £fal. ?i. $. Behold
power which it had given it to act as a moral 7 was jhapen in iniquity •, and in fin did my mother
agent under a rule : and that is an ability of conceive ?ne. This is called the frame of the
knowing, and electing, or chufing 2£ refufing. heart, and we fee what is afcribed to it, Gen.
Its Allions are fuch things as it doth by the 6. 5. And Gsdfaw. that the wickednefs of mart
chtertion of that nature, or principle which was great on the earth, and that every imagi~
is in it ; or whatfoever it doth under the nation of the thoughts of his heart was only evil
Influence of its reafon and will. continually, and ver. 1 2. And God looked ufoti
III. THAT the fwerving oj the rational the earth, and behold it was corrupt : for all jlefii
nature from its rule, is properly original fin. had corrupted his way upon the earth. And that
Give me leave to illultrate this more parti- can intend no other but finful evil 5 it is
culatly. Here then obferve, called indwelling fin, Rom. 7. 18. and that
• 1. THAT God at fir$ put into man a nature cannot be allual fin. It is called the flefh, a
fuited to his end. That all things were made body oj death, a. law in the members warring
by God for an end, is evident, becaufe He is againft the law of God, 8fc.
a molt wile agent, and therefore would not (2.) THE nature cj it fiicws it to be fin. The
make any thing in vain. Now though the definition of fin agrees to it ; it is Anomy ; or
general end of all things be one, viz. the frame contrary to the law of God, and that
Glory of God i yet as there were diverfe mult needs be a finful frame. The Apoftle
natures put into creatures, fo there was a exprelTeth thisoppofition in hisownexamplei
different manner in which they were to ferve Rom. 7. 14. For we know that the law is jpiri-
to their end 5 and accordingly we take up t:ial : but I am carnal, fold under fin. Becaufe
Various notions refpecting the end itfelf. Now the law is right, therefore the man mult
man was appointed to ferve to the glory of needs be wrong 5 and that with reference
God, by an a&ive conformity to the law of to the law,according to which fin and holineTs
obedience given him. Hence that, Job 28.28. are to be judged of: it is habitual unrighte-
And unto man he faid, Behold, the fear of the oufnefs, and that is fin. I Joh. 5. 17; All uti-
Lord, thai is wifdom, and to depart jrom evil is right eoufnefs is fin.
understanding. And the wifdom of God did (:>.) ITS fruits prove it to be fin. It is our
accordingly put into him, a nature adapted Saviour's rule, that we are to judge of the
hereunto. See, Eccl. 7. 29. tree by the fruits, if they be corrupt, that
2, THE rettitude of man's nature, was jin is fo too. Now all actual fin is the refult of
"habitual conformity to the law of God. I mean this ; and there can nothing elfe but fin aiife
the rule of fpecial government, according to and derive from it. If ever this nature Itirs
which he was to be judged and rewarded, in the man. and puts forth, either in thoughts,
When God made man, He knew what He words or deeds, it is nothing but fin 5 nay if"
made him for, and made him accordingly, it be in things lawful in themfelves,or duties
He was to be a moral agent, and therefore owing to God, yet it turns them into fin i
had not only moral powers put into him,but the plowing of the wicked is fin, and his prayer
alfo a difpofition cleaving to them, whereby is an abomination • yea indeed all the fin \ti
'they were fifced to a& regularly : a natural the world comes from hence. Mat, f 5. i$h. we
tent and inclination in them to elofe with have an account of the generation of attual
oio LcSnres upon the Queft.X VIII.
fins. Jam. i. i?. WUeh lufl bath conceived, it lie could, but now all his itrength is gone.
bringcth forth fin. See Pial. 58.3,4. Kence natural men are laid to be without
(dr.) THE ejfefas which it morally proiuceth firengtb, Rom. J; 6. He is in no wife able to
fhew it to be fin. I mean the penalties that put forth any aftion that is pleafing to God.
arife from it. It is that which makes God Rom. 8, 8. So then they that are in the flefh
to loath men. He defpifetb their image, Pial. cannot pleafe God. This Jofhua put them in
73. 20. It makes men to be children of wrath, mind of, Jcjh> 24. 19. And on this account
Eph. 2. 3. There is nothing elfe but fin that men are fa id to be 'dead, Eph- 2. 1. They can
brings death, either temporal, or eternal upon indeed do the material part of duties, but
men. Now it is certain, that there are mul- they cannot do them after a right manner,
titudes that dye, who never finned actually, from a right principle, or for a right end.
Rom. 5,. 14. Nevertbelefs, death reigned from Hence that, Ifai 66- 3. He that killetb an ox,
jidam to Mofes, even over them that had not is as if be flew a man : he that facrificetb a lamb,
finned after the fimilitude oj Adams tranfgrrjfwn. as lj be cut off a dogs neck : he that offer eth an
Jt is true, the guilt of the flrlt fin imputed is oblation, as if he offered fwines blood : he that
enough to juftify this, but this corruption of burnetb incenfe, as ij be bleffcd an idol,
•nature goes alfo into it ; and therefore they (2-) AN univerfal indifpofition to that
are faid tobe unclean,by originationjob 14.4. which is good. As they have no power,
Who can bring a clean thing out of an unclean $ fo they have no inclination to it, they
not one. Why elfe are Infants baptized ? have no defire after the fervice of God.
IV. IN Original fin there are two things, Job 21. 14. Therefore they fay unto God, depart
T. THE lofs of original right coufnefs, or of jrom us : for we defire not the knowledge of thy
the image of God .• and this is the privative ways. They may indeed have a defire to per-
part of it. Here obferve, form formal fervice,as,Ifa.48.2. They calltbem-
I. THAT by the image of God, we are to J elves of the holy city, and flay tbemf elves upon
tinderltand tbofe habits of fantlificatton which the God of l/rael. A corrupt carnal principle
were infufed into man at the firfl. I know in them may prompt them to that, but to
there are divers fentiments of Divines, about honour and glorify God they have no appe-
the image of God, which was on man at firftj tency of: they are fallen fhort of that, (Rom,
fome there be who diltinguifh between the 3. 13.) and the reafon is, becaufe they have
natural image, and the moral-, making the nothing left in them which is fuitable to fuch
former to confifl in the rational powers, of a fervice -, the fervice is holy, but their ho-
undemanding and will j and they divide the linefs is gone.
latter into the external, confifting in his do- 2. THE corruption of the whole nature by the
minion' over the creatures, and internal con- introduction of a contrary image. We read of
lifting in the habits of grace or holinefs put fallen Adam, Gen. 2.7. We are told of two
into him : but I reckon this laft, or the inter- oppofite images, 1 Cor. i$- 49. There is now.
-1 • ^.- _- l,„ -l,,-> ^,.1„ »V.:«« i-kof- ft,o 'imnrr* *^Kn .,«~,, mnn'n ~*».i..» ~ ., A r-~~.
-Kfenefs to that which is
the Gofpel. Efb. 4. 24. Col. 3. 10. and when fpiritually good. This belongs to the pcfifive
we are told of their being renewed, it fup- part of original fin -, for though man hath loft
Tjofeth that once they were in him. his firft principles, yet he hath contracted
2. THIS image belonged to man's nature at others, and this is one quality of them, that
'fzrfi, confide red on a moral agent, under a rule, they fet him againft that which is good, fo
There is great difpute, whether this image that he is extrea.mly crofs to a clofure with
Were natural or Supernatural, and I fuppofe it the law of God •, there is in him a natural
5s belt reconciled by faying that it was con- antipathy againft,and abhorrence from it,Rom.
natural. It could not belong to the nature of 8. 7, Becauje the carnal mind is, enmity againft
man, meerly confidered as humanity,for then God : for it is net fubjell to the law of God,
lie would ceafe to be man upon the lofs of it : neither indeed can be- And this notes the
but conlider him as a creature made for fuch greatelt difhnce of nature that can be -, an
an end, it belonged to his nature, becaufe elfe enemy may poflibly be reconciled, but enmity
he could not" be fit for his end .• his rule had never can, that mult be deftroyed, if ever
been in vain, without fuch a conformity in there be a reconciliation.
Ills nature to it: and for that reafon his being (2.) A violent propenfenefs to all that U evil.
without it, hath made him unprofitable, Rom. An eager inclination to break the command 5
3! 12. He could never have ferved God, in hence the command it felfraifeth motions in
conformity to his revealed will, without it 5 him to fin, Rom. 7. $. For when we were in
and fo the command would not have been the flefh, the motions of fin which were by the law,
holy, and jult, and good, and he himfelf did work in our members to bring forth fruit
would have been made in vain. unto death. Although he be dead to good, yet
3. BT lofing of ibis image he hath contraUed he is lively to evil. There is a thirft in the
to bis nature tbefe two things, man after it. It islivelily illsftrated Jobi J.16.
(1.) AN utter impotency to do that which is truly How much more abominable and filthy is man,
good. Not only doth he not do it, which be- who drinketh iniquity like water ^ Thethirfty
longs to actual fin, but he cannot do. Once man doth not more long for a draught of water,
Queft.XVJ.il.
Jlffemblys Catechifm.
211
to fatisfy his craving appetite, than he doth
to be examining ot fin. The hatt doth not
more pant after the brooks of water, than the
heart ot man doth after iniquity § he delights
in fin, as the fifh doth in water, which is his
element • nothing better pleafeth him than
to enjoy it. nothing is more irkfome, than to
be kept from it. Prow 4. 16. For they jlccp
n t except they haik done mif chief, and tbur
flcep is 1 j ken away unlefs they caufe fome to fall.
V. THIS depravation <j nature a uriiverfal.
I am not now fpeaking of that univerfality
which refpe&s the whole kind 3 that hath been
already treaied or, but of that which extends
to the whole num. And this may be oblerved
in two things,
1 . THE image of God is wholly loft. It is not
only crazed, & weakned,as fome would have it,
but there is none of it remaining. Astowhat
men call the natural image, and the moral
external, I do not here ("peak 5 I know that
man hath an linderltandingand will flill, and
affect i'tfns, and confeience, and he hatha fort
of government over the creatures i but his
original fanctification is quite rooted our,and
there are no remains of it in him. Paul is full
for this, Rom. 7. i?» In me (that is in myflefh)
dwelletb no good thing. There remains no
tinclure of true holinefs upon any of his fa-
culties or members -> he hath no fpiritual dis-
cerning left in him of the things of'God. iCor.
2- 1 4. But the natural man receiveth not the things
of the Spirit oj God, for they are foolifhnej s unto
him, neither can he know them, becaufe they are
Spiritually dijeerned. He is become bruitifh
in this regard, he can underitand rationally
but not fpiritually. He hath no freedom of
Will to that which isgood,foas tomakechoice
of it. The natural freedom of his will is not
gone \ hence he hath a fpontaneity in his
elections, and his will is not forced, but he
cannot chufe the things of God : he hath no
love of God left in him, he cannot go forth
in his defires afrer him, as his chief good ; he
is darknefs it f;lf, and enmity it felf, and
what can be faid more >
2. THOSE corrupt principles do fill the whole
man. They are not only in him, but they run
through him, and wholly occupy him 3 he is
a mere lump of oppoficion to Ciod and his
ways. For,
(1.) THIS corruption hath wholly perverted
his fu\eriour faculties. Man is principally and
molt properly accounted a moral agent, by
reafon of his underltanding and will : for it
is by venue of thefe that he is to be treated
after a rational manner 5 and therefore the
molt woful efficacy of this depravation is to
be feen in thefe.
1. IN his under flanding. This was to be
eyes to him, to point out his way -, and not
only is it become blind and ignorant in fpiri-
tuals, but perverfe too -, it is filled full of
curfed principles, which pervert and lead it
out of the way -, he calls good evil, and evil
good j he judgeth of things juft contrary to
■{lie truth j he reckons the feiV'ice of God
to be unprofitable, and the fervice of fin only
advantageous and delectable : accounts man's
felicity to confilt, not jn the fruition of God,
but, in fome other thing: and this judgment
ruies him. Hence this corruption is to be feen,
2. J A' his will. This was to govern his
elections -, but not only can he not chufeGod
for his portion, but he is wilfully fee and
enclined to ltand, at an everlalting diitance
from Him ; he therefore bids God to depart
frm him, Job 21. 14. faith that Chrifi Jhatl not
reign over /;/>7;,Luk.iQ.j4. he is not to be per-
fwaded to come to Chn ft, Jbh>j. 40. he refufetli
the good : his heart is let in him to do wick-
ed iy ; he will none of God, Pfa 1- 81. it.
(.2.) IT ha lb vio'ated his infer iour faculties
and powers -, making them fervants t<p fin.
What this influence is, is not eafy to defcrihe \
but we know that all are the fubjectsof falsi-
fication. 1 The/. 5. 23. and therefore they are
under this pollution. Hence,
!. IN the (ijfetfions there is a crooked biaj$»
Thefe are rhe feet of the foul, the handmaids
of the will : bur thefe are become exorbitant
all of them falfejy placed,and violently acted*
in a wrong way, and on Wrong objects, he not
only doth not love God, bur he hates Himt
Rom. t. 30. nor only doth he not hate fin,
but he loves it, and infatiably defires it. jer.
2. 2>. I have h>ved ftrangers, and after the ?n will
I go.
2. IN his feftfes and members, he isenflaved
to fin. Hence that, Rom. 6. io( Ye have yielded
your members Jcrvonts to unclcannefs^ and to
iniquity, unto iniquity. Every thing in him, his
outward fenfes, his eye, his ear, his talie,
his hands, his feet j his inward fell fes, his
fancy, cogitation, memory, all are ready to
execute rhe commands of his depraved will,
and yield obedience to every lull of concu-
pifcence 5 fo that there is nothing left in him
but that Which is Unclean*
Ust. L LEARN hence what a wretched
creature man is becofne by the jail. And this
may help lis to hide pride from us all. If
the enquiry be, -What is man ? Here is an
anfwer iufficient to make Us cover our faces*
and hide out heads : he is a creature Utterly
void of all goodnefs, and a feminary of all
manner of abominations. There are not the
vilelt aalonS of the woilt finners, who have
been rhoniters of men, whole actions (land as
ib many blots upon Scripture regifier, but
there ate rbe feeds of them all in the heart
of eVery child of Adam. There is not the
lealt part of any Theological good left in any
of his pofferity, bv nature. There is a con-
catenation of all 'fins in the fpawn of them
within, a whole old man,that-hath every lult,
as fo many members, belonging to it •, this is
man : think of it, and be proud if you can.
Use. ll. SEE here the reafon why thf/e is
fo much all ual fn committed in the World. When
you hear of grievous encfrmitiesdaily commit-
ted,Wonder not at it, but wonder at the mercy
of God, which hath kept you from the like,
If we f.e a clock fet vvrong}and weights hung
En' mu
212
LeBures upon the
QueftXVIII.
cleanfe you from this, you mult perifh for
ever without hope. Make hafte then, and
get into Him, elfe you Will find the wages of
this iin to be death.
[May i6\ 1693.3
on, we may expecl it will ftrike falfe. An
initrument out of tune, if plaid upon muft
needs jar : a corrupt fountain,that is always
running, will ever fend out corrupt ftreams.
All thefe vile fins are but the running over
of the icum and filth that is within. Original
fin is the mother, and this is the fruitful
progeny or it. What was the reafon of the
wrerchednefs of the old world ? See,Gen.6.?.
And God faw that the wickednefi of man was
great in the earth, and that every imagination of
the thoughts oj his heart were only evil continu-
ally- Hence it is that man's life is nothing
elfe but a trade of fin, mooting out aclions,as IV J of allual fins proceeding from it.
fo many arrows, and all milling the mark. Aclual fi'i js ours by converfation ; and this
Hence the heart fwarmswith evil thoughts, a^° 's befallen us, in way of penalty of the
the tongue breaks forth into idle, foolim,and' *"'** ^jn' For the illultration of this we may
obfcene talk, and all the members intoeccen- en9mre-> i.Into the nature of aclual fin. 2. How
SERMON LXL
I II- 1\ ft A^s flare is become finful by verrue
trical aclions : fuch are the workings of cor
rupt nature in the children of men, and the
belt are not here wholly freed from them-
Use. III. THIS tells us why children take
fo readily to evil from the cradle. We have
reafon enough to obferve ir, they need no
man's flate is made finful 'by it ?
t. TOUCHING the nature of it ^ ir may
be thus defcribed ; Allual fin is the /waving
oj marts allions jrom the law of God. Here it
may be confidered, 1. What we are to under-
ltand by an allion ? 2. In what refpecl ic
teacher ; how fbon do they vent anger, envy, becomes finful?
wicked nefs ? alas ! they have it in them as *• WHAT are we to under fland by an allion ?
foon as they are born. Ifai. j8. 5. They are -Anf AN aft ion ^ in the common notion rj itt
eflrangedfrom the womb, they go aflray ax foon ts *be application oj the j acuity to the objeff. In
as they are born. It is their nature, thev are pvery agent we confider a power which is in
finful, before they are aclual finners-^nd there- n> and that feated in the faculties, and is in
fore no wonder if they prove fuch, as foon as tnem a principle of operation, which is called
they can acl. And this, if rightly thought of* tne habit ; and is that whereby ic is fitted to
may be a folemn caution to parents, to take ferve to its end : and there is fuch a power
heed how they nourifh thiscorruptionin them, *n every faculty, and that various, according
by taking delight in it, or fetting them an to the end and ufe of it. Hence, there is the
example of it; yea to begin to lay early at this intellectual power, and the vifive power, &c.
root, and endeavour the killing of it. Now whenfoever this power is exerred by
Use. IV. HENCE it ts not enough for us anv faculty in the creature, that is properly
to repent of atlual fins. Repentance, if true, an action j and that is always by applying to
mult not tarry here, bur go further : we muft an object. Now thefe aclions are fome natural,
go to the fountain ofChrilt's blood, not only anc* *ome rational and fpontaneous. Hence
to heal the wounds and fores made by aclual tne diftinclion between natural and voluntary
fins, but to dry up the fountain of original agents; and thefe latter are either elicit or
concupifcence. There is a body of fin,which imperatc. Elicit are fuch as do immediately
we all carry about with us, and it will drag proceed from the will at the diclare and di-
ns down to the bottomlefs pit of everlafting reclion of the underltanding, as chufing and
deltruclion, no lefs certainly,' though poflibly refufing ; imperate are, fuch as are performed
in a flower pace, than the grolTelt abominati-
ons of the molt lewd and enormous finners.
Take heed then of skining over the fore of
natural corruption, by outward reftraint j if
your foul be not healed, you will dye of it.
by the other powers in man at the command
of the will. Thefe actions again are divided
into thought s, words and deeds: the former
whereof are performed in and by the heart
or inner m3n $ the latter by the outward man
U s e. V. LEARN hence that there are none or bodily members. And becaufe thefe are all
of us but are undone without Chrifl. It may be, of them under the influence of the underftand-
fome have lived foberly and laudably to men, - itig and will,thejr are therefore called humane
but alas, original fin yet abides, and there is aclions ; and all fuch come under our prefenc
death belongs to that -, and there is none but co,nfideration. Here alfo we are to obferve,
Chrilt can deliver you fromir. It may be,you under the head of aclions we rank omiflions 5
Children think you are innocent, and out of riot only becaufe they refer unto them nega-
danger, bec3ufe'you have not lived to fall tively ; but alfo becaufe they are in fome fore
into thofelewdnefTes which others have fallen voluntary, and there is, at lealt implicitly,an
into-, but remember you are by nature a gene- elicit acl of the will about them •, in which
ration of vipers, you have the. adders poifon refpecl they may come under the denomina-
in you, you are vile and curfed creatures, be- tion of aclual fins,
caufe of that indwelling fin, which took up 2. IN what refpecl it becomes finful ?
its lodging within you as foon as you had a Anf. IN general, the finjulnefs of an alii on
being 5 and without the blood of Chiift to U a moral refpeQ cleaving to it jn regard where of
it
Queft.XVI/7. djjernblys Catechifm. oj^
"I | |_ I IIII -|"l I I _ J__| I I ■■ I I.I
it comes flrrt of its lati end. And this is vul- both about what he is to do, and what he is
gariy called the Obliquity of the a&ion. The to avoid. God fairh unro him, rhis thou
actions of moral, agents, or canfes by courr fhalt do, and that thou fhalt no't do- and
iel come und^r a double confederation, pby- though the precept be fometimes laid down
Jital and moral, Fbyfical is nothing elfe but affirmatively, and fometimes negatively, vet
the exerting or' a natural power, by apply- mere are both of them implied in every* o'ne.
ing it to an Object \ and fo there is a natural And there can be no perfect obedience to God
goodnefs cleaving to it as an aft : nor can it without a careful attendance unto both. Hap-
be done without divine co-operation. Moral pinels therefore accoiding to the tenour of
is a refpect that it bears to a Rule, by which the Law, is connected With doing, Rom. 10 ?.
the agent is obliged, and either agrees with For Mofes defer ibed the righteoufnefs whict is
it, or is repugnant to it, and fo is either right of the law, that the man which doth ibofe things
ot wrong j and this repugnancy denominates Jhall live by them.
it finful. But this will be more diltinctly 4. THOSE Freccpts extend to the Matter^
cleared in thefe particulars, Manner and hnd of the atlion. Thefe three
1. GOD having made man a reafonable Crea-, go inieparably into the conltituting of an act:
ture,trarfatls Kubbim as Juch. Though God or Obedience ; and it may not be without
hath an abiolute Sovereignty over His own any one of them.
works, yet when He made the creation, with (1.) THERE is the Matter, or thing on which
aueiign to govern it toHisown glory, His ma- the alt ion terminates. This is that which the
refold Wildom exerted it felf,in failing ore- Precept exprefly points us unto 5 it regulates
very fort or rank of Being, for the way in the action with refpecf unto its object, and
which He would have glory by it, and then fo it directly faith, this thou (halt do, this
managing it according ro that aptitude which, thou fhalt not do. We are to have a ca'reful
He hath put into it. Now he made a rati- eye to rhe thing it felf, and be exact: in com-
onal creature, able to know and chufe his plia: ce thereto, elfe it is no Obedience -
own actions, and thereby capable of being for this reafon rhe command faith, thou
treated with in the way of a Covenant, and, fhalt not Kill, thou fhalt keep the Sa'bbath,
havi.g fo made him, He thus dealt with &c.
him. We therefore find fuch an account gi- (2.) THERE is alfo the Manner \ and that
ven of what paft between God and him, Gen. is by the influence of a gracious principle in
2. 16, 17. So that there is a fpecial govern- the man. There is not only the-doing of the
ment which he is under the obligations of. thing, but the heart with which it is done ♦
2. 1 OR this end God gave him a Law to re- hence we read, 2 Chron. 25. 2. And he did
gulate his Lije and Aflions by. He prefcribed that which was right in the fight of the Lord but
to him a Rule of living and obliged him ro not with a perjett heart. All fruits pjnici-
walk in Conformity thereto. This is that pate in the nature of the tree that bears
which we call the law Moral, becauie it them \ it mult be a good tree if it bears
was accomodated, both in the things com- good fruit. Man had God's Image on him
iuanded, and in the manner of giving it to a at fir ft, which was neceiTary, not fo much to
moral agent, and it confitts of commands na- enable him to do the matter of duty, as to
tural and pofitive ) whence the diltincfion of do it gracioufly 5 there mult be holmefs ac-
Duties into moral natural and moral pofitive. tending if.
Natural were fuch as were imprinted on the (%.) AND there is the End for. The Rule
he3rt of man in his creation, ai^d he was able is given Man to direct him to his End • if
to read them by the light of rrature, which then he doth not aim at it in his actions 'he
was at firlt put into him j being fuited to doth not do aefs of obedience to God. We
the nature of rfran, as it was under divine are exhorted, 1 Cor. io- jj> Whether therefore
government, and bound to ferve to the glory ye eat or drink, or whatfoever ye do, do all to
of God s fome remains whereof there are the glory of God. For this is that for which we
Itill to be found in fallen man 5 hence that, were pur under the precept, that we mi^hc
Rom 2. 14. For when the Gentiles which have glorify God \ and He requires of us that'we
not the law, do by nature the things contain- fhould carry this before us, as the ultimate
ed in the law, thefe having not the law, area end of our whole life, and that all other
law unto themfelves. Fofitive were, fuch as defigns which we may lawfully have an eye
God expreft His Sovereignty in, and the rea- to, be entirely fubordinared to this and
fon of his obedience to them upon God's re- ferve it.
vealing His will about them to m3n, was 5. HENCE the finfulncfs of the atlion con-
contained in the law of nature, telling him fifls in the jailure of any one of thefe things.
that God is his Lord and Lawgiver. Any one moral defect:, in what regard foever,
3. THIS Law is made up of pofitive and ne- is enough to fpoil the action. For, to the
gative Frecepts. There are two ways in making any action reputed an act oV entire
which God required of man to exprefs his obedience, it mult want none of the things
Obedience to Him, viz. by doing the things that are requifite $ fo that by the abfence of
which He commands him, and avoiding the one it becomes defective, and being morally
things which We forbids him : hence there- fo, it is therefore finful. Hence it is not Ga-
lore there are in this Rule directions given \f jRn for a man to do the things which are
foj bidden $
214 Lectures upon the Queft.XV///-
forbidden •> but alfo not to do what is com- yea all punifhments refer to it as the meri-
manded : though indeed omiflion and com- rorious and procuring caufe. Here let us
million are hardly, if at all feparable. Hence, obferve,
though a man keeps to the letter of the law __ i. THAT Marts whole State is'rcndrcdfin-
never fo exactly, as to the material part of fit I by rcafon oj Original Sin. That hath emp-
theduty,yet it his heart be not right in if, that tied him of all that is good, and filled him
makes it finful for all. That is the com- with all evil. Hecannot be more univerfal-
piaint, Pfal. 78. 36, 37. Neverthelefs, they did ly, habitually finful, than he is, as he derives
fidtter him with their mouiby and they lied unto from fallen man. The moral image of God
bim with their tongue. For their heart was not which was once on him, is quite gone. Read
right with him $ neither zvere they ftedjaft in but that defcription of a natural man, linn,
bts covenant. This is it that makes the plow- 3.10, Sec. and it will certify us that he is
ing of the wicked to be fin, and his prayer evil, and only evil. He hath loll all power,
an abomination ; becaufe they derive not and all inclination to good, and is filled
from a gracious principle in them. On this with a greed inefs after evil. And what can
Icore it is, that all the fpecious actions of be faid more as to his real Hate.
the Gentiles, exerted by that which they 2- THAT all aft lual 'fin , in fallen Man, doth
call moral venue, were bur fplendida peccata, certainly flow jrom original Jin inJjim. The
becaufe they had no root of fanct ifying and firit Tranfgreffion was an actual fin, or rather
laving grace to grow upon. The not doing- a complication of many aclual fins ; this
of them alfo for a right end, puts the fame brought upon man the lofs of his created
denomination upon them. Falling is in it holinefs, and the corruption of a dcpiaved
felfa duty, but yet for this God rejected nature. And now out of this fountain flow
theirs, Zech. 7- ?• Did ye at all f aft unto we, all thefe bitter ftreams 5 fo that it is nothing
even to me. Ifai- ?B. 4. Behold ye j aft for ft rije but the eruption of the inbred corruption
and debate, and to fnnte with the fill dj wicked- that man is full of, which hath put him un-
nefs, yefhall not j eft as ye do this day, to make der tl)3t unhappy neceffny, that if he doth
your voice to be beard on high. Prayer and anything, he muft fin, hecannot think one
giving of Alms are good things, but lee, thought without ir, Gen. 6. 5.
Mat . 6. begin. Hence alfo though the end 3- THIS notwithftanding, aclual Jm hath an
be right, and Men fnould defign the glory of influence into the rendrmg Man's fate note
God in what'they do, yet if the thing done finful. It is true, that which is only evil,
be materially againlt the law, a good end and nothing elfe, cannot be more fo, in its
will not excufe it from being_finful, for we own nature, but yet it may receive additions
are cautioned againlt doing evil that good or augmentations in its kind j whereby it
may come of it s an(* whaifoever is contrary comes to pafs, that there is more of the e-
to the letter of the law, is fo. vil. And there are feveral things in which
6. THAT which makes the action finful, this may be irftanced, efpecially,
is, becaufe the exorbitjtion is voluntary. It (i.) EVERT fin leaves both guilt and a Jpot be*
is certain that fin can be charged upon no 0- hind it. Theie two are infeparable from all
ther creatures, but fuch as are caufes by fin, as it refers to the fiilt covenant, under
counfel. A bealt cannot be faid to fin, and which men are in their natural Hate.
why ? but becaufe it hath no moral powers 1. THERE is guilt cleaves to it. This re-
in it-, it cannot make a rational and delibe- fers rd that fanction of the law which is con-
rate choice, but is acled by inltinct. All tained in the threatning. Now this threat-
humane aftions are voluntary -, and though ning is out againlt the firmer for every fin. Ezck,
the fall- hath obliterated many principles 3-4- Hence that, Mat. 5. 22. But I J*y unto
Theological in man, and wofully blurred the you, that wheftcver is angry with his brother
felt, fo that he doth many things ignorantly, without a caufe fh all be in danger of the judg-
and calls good evil, and evil good, by which nicnt - and whffoever filiall fay to bis brother,
his will is perverted, yet this belongs to ori- Racha, fjall be in danger of the council : but
ginal fin, which hath left fuch an imporency, whfoevcr fhallfay, Thou fool, fkall be in danger
and exorbitancy, on the faculties, and doth of hell fire. It is true, though there be the
not make the action not to be voluntary, but merit of death in every fin of God's children,
only difcovers the unhappinefs that is befal- and they can and do confefs ir, Van. 9. 8.
leu man- Becaufe a man choofeth his own Pfal- 130. 3- Yet becaufe their perfons are
actions, and they are fo many aberrations jultifyed, they are not properly guilty -, but
from the law of God, therefore are they fin- every unconverted finner,contra£ts new guilt,
filiations*, hence the Scripture fo frequent- by every fin that he commits, becaufe the
ly chargeth the fin upon Men's wills. law hath a particular threatning for every
II. HOW Man's State is made finful by atttr act of fin.
a! Sins ? 2. THERE is alfo afpot cleaving to it 5 and
ii.'WE are here to remember that we this attends upon the fins of the children of
are confidering this as fart of Man's punifh- God as well as others. For, though guilt,
went for the fir ft fin. And we have already being a relation ro the law, is removed from
obferved, that God doth punifh fin with fin, them, becaufe they are not under the law,
and it is indeed a melt fearful punifliment j but under grace > yet, in as much as this fpoc
is
QuefiXVIII. Jffemblys Catechifni. 2i^
5s a defilement, which cleaves unto fin infe- mutt be, becaufe they have finned more than
parably, it is impoflible for a man to meddle they : for this reafon we are told what iin»
with fin without being defiled by it. Sin is ncrs are doing, whiles they live and goon
therefore called jiltbinefs in Scripture,and re- in the ways of fin, ill, Rom- 2. 5. But ajter
fembled by thole things that are molt loath- thy bardnrfs and impenitent heart, treafureft
ibm •, and the reafon that is given, why God up unto thy fe/j f wrath again ft the day of wrath ^
cannot endure it, is His purity, Hab. 1. 13. and revelation of the righteous judg?nent oj God.
Tbou art cj purer eyes then to behold evil. So The more actual fin then that men fall into,
many fins then as the man commits, fo many the more miferable they make rhemf elves by-
dirty fpots he pollutes himfelf withal. it.
(2.) HENCE every aftual fin Jets the man at Use I. LET this ferve to convince finneri
a farther dijhnce jrom God. It is a proper of their altualfins, and. their lamentable conditio
and natural effett of fin to make a federation on by reafon of them, And it concerns young
between God and his creature, Ifai. 59- 2- and old. Here is matter of humbling to
Tour iniquities have fefarated between you and God's people 1 but what terror doth it offer
your God. It makes a wall to part them one to the unregenerate. Here then let me make
from another, and every fin adds a ltone to thefe remarks,
this wall, to make it higher. Mens living 1. WHATSOEVER you think, /peak, or do,
in a courfe of fin, is called a departing jrom is all of it fin. Gen. 6. 5* Pfal. 53. 3. There
the living God, and every fin that is commit- is an An 0 my accompanying of ail. You never
ted is one ltep taken in this departure ; and thought any thing, fpake any thing, did any
therefore by multiplied acts, men are laid to thing, but in it you fwerved from the holy
begone fir away jrom him, Jer. 2. 5. Now and righteous law of God •, there is iniquity
the way in which this is done, is by ftreng- to be charged upon all ; and now think what
thening and eftablifhing fin in the heart j it a world of fin you Hand guilty of Well
fortifies the malignity, and maketh the man might the Pialmift make that demand, Pfal.
more vile : we are apt to fay that acfsltreng- 19. 12. Who can under ft and his errors ? cari
then the habit, and lb it is here 5 and the you count up all the words, and deeds, that
more wickednefs that men commit, the more pafs in a day ? .how much lels then are yoti
wicked they grow. Hence that, 2 Tim. 5. 13. able to enumerate the innumerable thoughts
Evil m:n (ball wa\ worfe and worfe. that a*e incelTantly pafling through your
(3 J FOR this re if "on every actual fin makes hearts? what unaccountable fins then have
the finner more unrecluwable. There is a you to anfwer for ?
Itrange fort of obdurating influence that aclu- 2. HENCE, Tour lawful affions, yea, and
al fin hath upon the hearts of men, and there- your duties are fins to you. It may be yoli
fore the longer that men drive a trade or think, you do not fo tfanfgrefs the letter of
courfe of $n, the harder it is to reclaim them, the law as fome others do, you avoid all f or-
There is emphafis in that, Jer. n. 23. Can bidden things, and you attend on commanded
the Ethiopian change his skin, or the Leo- duties, but remember that you fpoil alt
pard bis fpots ? then may ye alfo do good, that thofe 5 the very things that are in them-
are accufomed to do evil, It cuftom be a fe- felves good, and laudable, ate yet fin before
cond nature, then cuftom in fin, mult needs God ; you fin in eatipg, and drinking, and
fortify the old nature that is in the finner -, following your calling, yea in reading, pray-
and it is a thing very obvious, that the re- ing, hearing, &c. you do them without
peated a&s of any fin do make men more in grace, Without a designing of God's glory,
love with it, more ffiamelefs in the perpetra- and they are an abomination. .
tion of it, more obftinately fet to defpife all ?i AND if you omit the doing thefe duties, yod
counfels and warnings againlt it : Old tinners fin fill. Many will fay, I will leave off,becaufe
are therefore harder to treat and deal with 1 fin in doing this thing, but you do not fo
than young ones. get out of the labyrinth, for that is fin too,
(4.) EVERT ailual fin alfo lays in more wrath and worfe than the other 5 for you are un-
for the finner. , And that alfo fhews that his der an obligation actually to ferve God, and
Itate is rendred more finfui by it. Now you break that obligation by your omilTions.
wrath always holds a proportion to guilt, it Hence there is fury, Pour cut thy jury upon
is the wages that are paid the finner for his the heathen that know thee hot, and upon the far
work. Rom. 6. 23. And it is faid that God lilies that call not on thy name : jor they have
will render to men according to their deeds, eaten up Jacob and devoured him, and c nfumed
Rom. 2. 6. Now it is certain that original him, and have made his habitation defclate, JerQ
fin is equal in all the children of Adam ; the 1.0. 25.
Itate of one by birth, is not more finfui than 4. HENCE the longer you live in fin, the
of another-, fo thaton this account their wa^es more jearj'ul account you lay in for your Jelves.-
are alike-, and yet there will be founda vaftdif- Every day adds to the amazing fcore $ yoti
ference in the day of judgment between the were children of wrath when you were born9
penalties of thefe and thofe: it thall be but there is more wrath continually, laying:
more tolerable then for fome than others, in, the more you acl { remember all theis
and why ? but becaufe fome have a greater are on record, Jer. 17. i. The fin of fudah is
guilt cleaving to them than others i and that mitten with a pen ofiron^ and^iib the point
2l6
LeBures upon the
Queft.XIX*
of a diamond. One fin is enough to damn
you ; how deep then will you fink, by the
weight offuch a company of fins as you are
heaping up ? what a lamentable trade then
are finners driving in this world ?
Use II. LEARN hence the admirable pati-
ence oj God towards ibe children of men. Are
they fallen into iuch a ftate as that they do
nothing but fin againlt God ? what a wonder
is it that the world ftands ftill, and fucli crea-
tures are luffered to breath in it. There is
not the youngett child that is able to 1'peak,
but hath reaion to admire at rich mercy that
hath fpared him, on the account or his actu-
al fins •, not only for Adam's fin, or original
iin hath he deferved to die, but you have done
enough already to damn you a thoui'and times
over. See it, and bewail it.
Use III. LET this thought then drive finners
apace to Jefus Chrift. If you know what actu-
al fin is, you cannot but know that you are
guilty of it. Well, if there be but one it will
undo you except He fave you. Have you
had but one vain thought, or fpoken but one
idle word, His blood mult expiate it, or
you are for ever undone ! Get then from un-
der theLaw,by getting intoChrilt as faff as you
can •, and the more fins you have committed,
be the more perfwaded of your need of Him,
as a Saviour ^ He came to take away the fins
of His people 5 fee then that you be of that
number. Fly from all your fins unto Him,
and fo iniquity fhall not be your ruin.
[June 13. 1695.3
SERMON LX1L
' Q^U E S T I O N
XIX.
'ftjMfck^M'T' « tSfe Mifery of that E/tate
«$ it/ '& whereinto Man fell >
•g*
A N
S W E R.
All Mankind by their Fall loft Commu-
nion with God, are under His wrath and
curfe, and fo made liable to all the Miferies
in this Life, to Death it felf, and the pains
of Hell for ever.
1 1. yyERE we have an account of the fe-
|~j[ cond part of the punifhment, name-
ly, the mi/cry, under which the Apoftacy
lia'th brought Adam and all his pofterity. A
finful Hate is indeed in it felf a rriiferable
ftate -, to be carnal and fold under fin is a
weful infelicity 5 but when we fpeak of fin
and mifery, dijinbutively, the latter intends
the unhappy fruits of fin ; as thofe effects
whereof this is the moral caufe, by which
man is become wretched. And thefe fall un-
der our prefent confideration. I am not now
to prove, that thefe things are befallen man-
kind, by reafon or the'firlt fin •, or to give ac-
count of the equity that is in it, that hath
fceen done already, under another head. My
prefent bufinefs is to lay open this forlorn
itate, and give it its true colours, that fo we
may know what we all are out of Chrilt ^ it
being a conviction neceflary in order to our
ferious enquiry after falvation by Him.
THIS Anfwer like the former, is rather a
diftribution than a definition ; directing us
to thofe heads unto which this mifery is to
be reduced. And here we are to obferve two
things, I. The condition that man is in from
whence thofe miferies derive. 2. The mife-
ries themfelves that derive from it.
I. THE condition that man is in, from whence
thefe miieiies derive. And this confilts in
■
the relation that he Hands in unto God, who^
as He is the objeel and author of all the blef-
iednefs of the creature, fo He is the princi-
pal agent in all the punilhment that is
infiicled on them for fin : which relation is
exprelt, 1. Privatively, they have lolt, &c.
2. Pofuively, they are under, &c. And needs
mult their mifery be great beyond conception,
whole Itate is fuch as this. To the former
of thefe we may refer the punifhment of /<?/>,
to the latter the punifhment oifenfe, as Di-
vines exprefs them. I /hall begin with the
former.
1. THE privative part of this mifery is
that he hath loft Communion with God, and hi-
therto belongs the whole punifhment of lofi 5
we may take a brief account of it, in thefe
following particulars.
1. THAT God is the objellive hippinefi of the
reafonable creature. Every being that is capa-
ble of happinefs, mult have an object 10
make it fo. God who is abfolutely the firft
Being, is His own object, and confequently
Hisownfelicity,the fecondBeing mult have its
happinefs from abroad, and therefore its objett
mult be out of it felf, and every one isnotiuffi-
cient,becaufe nothing elfe willhappify,but that
which can give compleat fatisfa£tion,which no
other Being is able to do for the reafonable
creature, but God alone. Hence thar, Pfalm
73. 25. Whom have I in heaven but thee ? and
there is none upon earth that I defire be/ides thee.
There is nothing elfe that can, for fuirable.
nefs, for fulnefs, for duration, anfwer all the
Teachings offuch a Being j as hath been ful-
ly evinced under the firft queltion.
2. THAT hence mens aftual felicity mujl
needs derive jrom Communion with this Objeff.
A&ive bleflednefs is properly a refultancy
from the doling of the faculty with its ob-
jeel, and deriving from it that which giveth
it fatisfaction : except there be a participa-
tion in it, and the continued influence of it
upon the fubject, it is not happy. Hence
though
Queft.XIX.
JJJemblyS Catcchifm.
217
though there is enough in God to make alL jectionto him,butalfo appointed the glorious
blelfed, yet all are not really fo, afld the Angels themfelves to be miniltring fpirits
reafon 'is not for want of fufficiency in Him, for him. But now he is put out of this fa-
but becaufe they have not this communion vour, he hath loit it, and as a token of this,
with Him. Hence that, Pfal. 96.9. For with God turned Adam out of Paradice, where
thee is the fountain of life : in thy light Jhall He manifelted Himfelf to him, and guarded
voefee light. If then, they be not in this the place againlt him with Cherubims and a
-lightjthey cannot fee it, or enjoy it. And there- flaming Sword.
fore every dillance from God is a mifery. (2.) tiEhath alfo loft all the benefits, which
Pfal 7 3- 27. For lo, they that are far from thee fkould have flowed from this favour. There
(ball pet-ifo. This communion is nothing elfe were unfpeakable kindneftes that He had
but God's gracious communication of Himfelf laid up with Him, to have beftowed upon
to the creature, and its living upon it. man,in cafe he had keptHis favour,but by fal-
3. THAT the ground of this communion, was ling out of that, he hath loft them all. And
man's union to God, in the covenant of life, here, in general, he hath loft the claim
All communion requires an anfwerable uni. to all that good which was laid up in the
on on which it is founded. There is an in- covenant promife. It was life, that was
finite diltance and difproportion between promifed, in opposition to the death that was
God and the creature, in refpect of Beings, threatned ; and that life comprehended in
fo that there can be no natural union be- it innumerable and unknown benefits, both
tween them •, but God was pleafed to take for body and foul, for tirfie and eternity 5
man near to Him in the covenant that He and he might have called them his own,
made with him, in which He promifed him and made a challenge of them as fuch, upon
to be his God, and his portion, if he would the credit of that promife. But now he
take Him as fo, and accordingly live upon
Him alone. A covenant people, are on this
account laid to be near unto God, Ffal. 148.14,
In this covenant way God and man were to
have an everlafting friendfhip and fellow-
ship-
4. HENCE the bond of this union being bro-
ken, by man's fin, this communion was alfo in'
t err up ted and violated. For, as God had en"
gaged Himfelf to man to be all to him that
he could any way want, on condition that
he would reft fatisfied in Him, and yield
hath no claim at all ; the obedience unto
which they were connected is gone, and by
that means he hath nothing to fhew for
them. God Himfelf is now no longer his
God, though He be his maker ; and having
loft his God, he mult needs loofe all thac
is good : but wlm his lofs hejeby is in par-
ticular, will fall under the fecond head .
when we come toconfider the miferies them-
felves deriving herefrom.
2. THE pofitive part of this mifery is, that
he is under God's wrath and curje. And to
obedience to Him, fo he threatned to reject this refers all the punifhment ot'fenfe. We
and calt him off, in cafe he did otherwife, may here confider, i- What we underftand
Thefe terms were the bond of the covenant, by God's wrath and curfe ? 2. That man is
become very miferable by falling under
them.
i. WHAT we understand by God's wrath an&
curfe ?
A. WE may take a fhort account of them]
and as long as they abode inviolate, that re-
mained firm ; but when once they were gone
from, the covenant was now broken, and man
fallen under the threatning of it. God and
he were fallen out, and could walk together
no longer. Amos 3. 3. Can two walk together feverally.
except they be agreed* This puts an end to 1. THE wrath of God is His revenging
that glorious felloWfhip. fuftice, inclining Him to take vengeance on fin-
5. THE mifery arifing from this is very ners, according to their deferving. Anger and
gre-at -and manifold. That privations, or loffes wrath are afcribed unto God frequently in
may make the fufferer of them miferable, is Scripture,not as if He had any fuch affections
rot to be denied, in as much as felicity con- or paflions in Him ■■> but becaufe he doth fuch
lifts in fruition j fo, that if we feperate him things in His providence, as among men are
from his object, we thereby cut him off from the ufual .effects of fuch an affection •, but
his actual happinefs -, and what is mifery, if they refer to his relative Juftice, of which
this be not ? Now this union being broken, we have formerly had an account. Only let
it hence follows. us here call to mind, that this juftice exerts
(1.) THAT manhath loftGod's favour. And this it felf to men, according to the refpect they
one thing is the abftract of all mifery. What bear to the rule of it, Rom. 2. 6. Who will
faith the Pfalmift on this account ? Pfal. 30. render to every man according to his deeds.
5. In his favour is life. And 63. 3. Thy lov- They are fuppofed to come under eirher the
ing kindnefs is better than life. What a lofs promife or threatning, and juftice is concern-
then is fultained by falling out of this ? God ed in both. With refpect to the former it
had a great favour for man at firft, and gave is called rewarding, to the latter revenging
eminent teftimonies of it, in that he took juftice. This latter is called His anger and
him fo near Himfelf, entertained him in fuch wrath, becaufe He herein makes it appear,
a covenant, made fuch liberal promifes to how dlfpleafing fin is to Him. He verifies
him, not only put the vifible creation in fub- the truth of that, Hab. 1, 13. Thou art of
B f $ urer
2l8
Leffures upon the
Queft.XIX
purer eyes than to behold evil, and can ft not eth not in all things which are written in the
look on iniquity. This wrath then is contra- book of the law to do them. That God fhould
ry to His Favour, and comes in upon the re- be angry at fin, and finners for it, proceed
moval of that 5 fo that it is impoiiible for a from His Holirefs, by which He is bound
creature to fall out of His Favour, but it for His own glory, and cannot bear with
mult upon it fall under His Difpleafure. that which fets it felf againlt it, as all fin
And it is a very righteous wrath, it is no- doth. Rom. 3. 23. Hence we have fuch. a
thing elfe but what finners julily deferve
for their fin. 2 Thrf. 1. 6. For, "iince that
fanCtion of the law in which this was threat-
declaration of it, Pfal. 5.4, 5. For thou art
not a God that hath pleafurc in wickednefs •
neither Jhall evil dwell with thee. The foolifb
ned is juft, the execution of it mutt needs Jhall not fiand in thy fight, thou hat eft all the
be fo too. workers of iniquity. That they mult needs
2. THE Curfe of God is properly the fen- be under the curfe follows upon their relati-
tence which falls upon man for fin, which binds on to that covenant and becoming tranfgref-
him over to fuffer acccrding to the Law. We fors of it ;^becaufe God engaged Himfelfto
may here confider the curfe either as to the
matter or form of it.
(1.) AS to the matter of it, it contains un-
der it all the evils that is comprehended in the
Threatning. h is fummed up in that one
word, d<ath, Gen- 2. 17. The word ufed,
Gal. 3. 10. figmfies a thing that is devoted
to all diieful mifchiefs- And the word fre-
quently ufed in the Old Teltament is of the
fame import. The curfe then, is made up
of every thing that God hath laid He will
teitify His wrath in, againft finners -, ( of certainly
which we may take a diitinCt account here-
after 5 ) only here obferve, that there are
innumerable evils comprehended under it 5
and therefore it is often expreffed in the
p\ura\, Curfes,&C we have an account of a fear
to the fanCtions of that covenant, and He is
a God of Truth, fo that a man can no fooner
become a llnner, but that curfe takes hold
of him, and dooms him to fuffer all that is
contained in it ; fo that the Apoftle makes
fallen man's being under the law, and under
the curfe infeperable, Gal. 3. 10.
{2.) THAT by their being under thefe they
are very nnferable. What elfe is mifery, but
a fuffer ing of fuch things, as are afflictive
and dettruCtive to the creature ? and fuch
are rhofe things that are con-
tained in the curfe, and are the effeCts of
God's wrath 5 as will appear convincingly,
when we mall come to rip them up, and
lay them open. Here only in general, I fhall
endeavour to clear it up in the following
ful roll that was full of them,in Zecb.S. begin, remarks,
(2.) IN refpeCt of the Jorm of it : it is pro- \* THAT God doth all things like Himfelf*
perly the fentence falling upon the man, where- All God's works of efficiency are defigned by
by he is bound over to fuffer thrfe evils. It is Him, to be the difplays of His glory ; He is
the condemnation which comes in upon in them making Himfelf known to be God 5
guilt, which man contracted to himfelf by and that is by the manifeftation of His Di-
his fin. What that guilt is, we have been vine Perfections, fo as that the reafonable
already told h now the difference between creature may be led by the things that arc
that, and the curfe lies here, Guilt is that feen to difcern and adore Him. Rom. 1. 20.-
which makes the man obnoxious to the law Which that they may do, it is requifite
in refpeCt of the threatning, he is by it fal- that He fo work, as no other Being doth or
len under that condition -, now the Curfe is can. Hence is the Pfalmilt's acknowledg-
the fentence it felf, which comes in imme- ment, Pfal. 86. 10. For thou art great and. do*
diately upon that Guilt, and is infeperable eft wondrous things • thou art God alone,
from it : by guilt the man lies open to the Herein alfoChrift evidenced His Deity, when
curfe, and therefore this prefuppofeth that ; by His works He forced that confeifion from
and upon it, it takes hold of him, and them, Mat. 14. 33. Of a truth thou art the
dooms him to fuffer all that which he hath Son of God.
merited by his fin; he is now devoted, as 2. THAT hence what foever attribute He de-
the malefactor, after the Judge hath palt a figns to declare, He will give it its luftre. God
fentence upon him, is a man dead in law. is made known to us in His back parts ;
2. THAT man is become very miferable by thofe Perfections which are in Him one and
falling under this wrath and curfe. Here two the fame God, are varioufly difplayed unto
things, us : accordingly there are fome works in
(1.) THAT all men are in their natural flat e which He deligns the more peculiar difco-
under thefe. How they came to be under thefe, very of one, and in fome another of thefe
and that righteoufly,hath heretofore been made Perfections. Hence that, Rom. 9. 22, 25.
evident: that they are certainly i"o, the What if God, willing to fhew his wrath, and to
Scripture is clear lor it, Eph. 2. 3. Were by make his power known, endured with much long-
nature the children of wrath, even a* others, fuffering the veffels of wrath fitted to dcjlrutti-
And hence we have that, Pfal. 7. II. God is on : And that be might make known the riches
angry with the wicked every day. And for of his glory on the veffels of tnercy, which he had.
the curfe, Gal. 3.10. For as many as are of afore prepared unto glory * Now His infinite
the works of the law, are under the curfe : for Wifdom contrives every one of thefe fuitably
it is written, Curfed is every one that continue to the purpofe, and His mighty hand per-
forms
Queft.XIX. Jfemblys Catecbifm. 219
forms them accordingly. And hereupon are rible on record in the book of God. Nature
thofe two things afcribed to His whole cannot but relent, and look at them with,
efficiency, Ifai. 26. 29- Wonder Jul in counjcl abhorrence 5 needs then mnft it be fwallow.
and excellent in working. And this they ce- ed up of mifery, when it is feized on by
lebrate him for, Exod. 15. II. Wb* U like un- them.
to thee, 0 Lord, amongft the go Is ? who is like 6. GOD ftands firmly obliged by the Curfe.
thee, glorious in bolt nefs, fearful in praifes, do- Not only mult He needs be difpleafed at fin,
irtg wonders ! becaufe it lets it felf againlt his glory, which
3. IT mufl therefore needs be a terrible His Holinefs will not fufFer Him to part
thing to be under the wrath of this God. The withal ; but he doth by the curfe ltand
wrath of God is that whereby He is fet a- bound to the execution according to the
gainlt the creature, and engaged to do it tenor of it: for what elfe is it but a decla-
hurt, and when He once comes to declare ration of his holy will, and a palling fen-
Himfelf to be lb, it is enough to fill it with tence upon the creature according to that
conlternation. Hence that, Ezek. 5. 8, 9. law, which he confirmed to man in a cove-
Tberefore thus faiih the Lord God, Behold I, nant $ and having declared it, His truth and
even I am again ji thee, and will execute judg- immutability Hand to ratify it, and he will
tnents in the midft of thee, in the fight of the not go back from his word. This we have
nations. And I will do in thee that which I allerted in this refpe£t, 1 Sam. 1?. 29. And
have not done, and whereunto 1 will not do any alfo the Strength of Ifraelwill not lie, nor repent :
more the like ; becaufe oj all thine abominations, for he is not a man that he fhould repent.
Jofli. 24. 2c. If ye forfike the Lord, andferve And our Saviour Chrilt hath told us, Mat.
ft range gods, then be will turn and do you hurt, 5. 18. For verily I fay unto you? till heaven
and confume you, after that he hath done you and earth pafs, one jot or one tittle fball in
good. And when He is thus fet, and gives no wife pafs from the law, till all be fulfilled.
way to his anger, it is molt dreadful -, fee 7. HEKCE thofe that are under God's wrath
what He himfelf faith of it, Deut. 32. 41,42. and curfe have him certainly j or their enemy.
If I whet my glittering f word, and mine hand God loves his friends, and though he may
take hold on judgment •, I will render venge- fometimes be angry with them, yet they
ance to mine enemies, and will reward them are not the fubjecls of his wrath and fury,
that hate me. I will make mine arrows drunk as all who are under the curfe, are 5 but wic-
toitb blood ( and my fword fiiall devour fief) ) ked men are called God's enemies, Ffal. 37.
and that zcith the blood of the flam, and oj the 2c. And he is always angry with them, Pfah
captives from the beginning of revenges upon 7. 11. And if that be not a mifery with a
the enemy. And what a refentment holy wimefs,to have the infinite,eternal,almighty,
men have had of it, Pfal. 76. 7. Thou, even holy and righteous God armed againlt them
thou art to be feared, and who may fiand in thy to their destruction, what can be reputed fo?
fight when once thou art angry ? Heb. 10. 3T. We are told, that whiles we are in our na-
if is afearjul thing to fall into the hands of tural Itate, we are enemies, Rom. 5. 10. And
the living God. Surely nothing lefs than if a man find his enemy, willhe not deftroy
ruin can befall thofe that mult meet Him as him ? And fhall not God do fo ?
a God taking vengeance. 8. HENCE to fall into God's hands as an
4; THE execution of God's wrath confifls in enemy, contains the quint if ce nee of' all mifery in
the fulfilling of the curfe upon finners. So it. There is every afflictive evil contained in
that by reading over the curfe, and taking it-, and that in the height and tenor of it 5
an account of the contents of that, we may for as the man is, fo is his ftrength -, what is
know what is like to be the portion or thofe He then who is God? And when He comes
on whom His wrath mult fall. For, fince to meet His foes inHis fury,He will not do it
God's wrath is nothing elfe but the applica- as a man ? As there is no efcaping,for whether
tion of His revenging Jultice to the fubjeft ihould he flee from an Omniprefent God ? fo
that is fallen under it, it mult have an eye there is no enduring. Exek. 22. 14. Can thine
to and take its meafure from the rule of heart endure, or can thine hands be firo?ig in the
- Jultice, which is the law with refpett to days that I frail deal with thee. Him therefore
the threatning •, in which threatning is con- our Saviour gives us warning to be afraid of,
tained the whole curfe, and it is to be col- Mat. 10. 28. Fear Him which is able to defiroy
lefted from it, both foul and body in hell.
5. THE things contained in the curfe are Use. I. LET this be a word of folemn
fearful things. There is nothing there but awakening to convince finners of the prefent
what carries conlternation in the afpecl: of mifery that is upon them. It may be, for the
it : it is enough to aftonifh the creature to prefent, you are under the patience of God,
read it over. What fahhDavid? Pfal.119.120. and the miferies which are the portion of
My flejh trembleth for fear of thee, and 1 am finners are not fallen, in their full weight,
afraid of thy judgments. We have a fhort upon you, and you begin toblefs yourfelves,
volume containing but fome of them, and and fay, the bitternefsof death is over -, but
that fuch as are thelealt,D^»/-.28.i5,&:c. And come hither, and think on the things but now
yet who can read them feriouily without reprefented,and fay, whether fuch as you are
horror ? but there are fuch as are more ter- be not in a forlorn condition. Anditconcems
F f 2 Children
220 LeBures upon the Quell. XIX*
Children as well as others. Know then,that i. THAT all thefe miferies are comprehended
if you are Adam's polteriry, and It ill under his in the curfe of the law. That there were
Covenant, as all unconverted ones are, this is fancYions annexed to the command in thefirlt
your real Irate h there is an entire breach covenanr, contained in the promife and the
between God 8£ you, You have nofellowfhip threatning, we have already obferved. Now
with Him, you are far from Him, at an ever- the curfe is wrapt up in the threatning, and
lalting diitance j you are the fubjefts of his co-extenfive with it, having for the matter
wrath, and ttandjuit in the way of the floods ofir, all the evil that is fo threatned. This is
of his indignation ^ you are the very butts fet fumined upin thatoneword,Ito/;,(Gen.2. 17J
up for Him to fpend his arrows upon ; you but the word grafps in it all the forrowful evils
are curled creatures, devoted to direful de- that can be named $ any grievous calamity is
ftruclion,andmuft needs therefore be in danger therefore in Scripture/*/ called. JEW. 10. 17.
of it every moment -, and is this a condition 2 CV.11.23. Whatsoever forrows the creature
to be quiet and contented in ? can you live a is capable of undergoing, in Soul or Body,
night longer thus ? can you go up and down come within the compais of this curfe.
jocund and merry for all this, as if you ailed 2. THAT man's guilt hath bound him over to
nothing ? finely madnefs mult be in your fuffer this curfe. Man by making himfelf
.hearts. Vence, , ' guilty pulls all this upon his own head 5 the
Use. II. LET this confideration makcChrifl fentence which was generally & conditionally
precious to you, And drive you apace to Him. declared in the covenant, now parricularly
Blefs God that you hear, that there is a city- and exprefly rakes hold of him 5 and he thus
of refuge, and that you are invited to repair Hands condemned by the law; j. e. the con-
to it from the avenger of blood : that there demnation of it belongs to him $ becaufe, as
is a Saviour that can reconcile you to God, he is under the law, fo he is come within the
and reitore you to communion with him, and reach of this fanclion ofir, or he is one of
remove you from under his wrath and curfe, thofe which that hath faid, fhall die: and
and bids you to come unto him, rhat he may the guilt that lies upon him, is as a chain
do it for you. Let the terror of theLord then that fetters and holds him fait to it, and he
perfwade you •> be afraid of his wrath and cannot wring himfelf out of it. Gal. $ 22.
vengeance, and let that fear give wings unto The Scripture hath concluded all under fin.
you, rhat you may, with prefent fpeed, betake Concluded, a metaphor from fuch as are clofe
your felves to his wings for refuge, left the fhut up in a dungeon.
curfe mould overtake you, and fall in its 3- THAT God"s Justice flands. engaged to the
weight upon you, and then there will be no execution of this curfe upon the guilty finner.
remedy. Relative Ju(tice,to which we mult have refpecl
in the tranfattions between God and man,
[July ii. 1693. ] according to the firft covenanr,is,God engaged
t0 Proceecl according to the tenour of the law,
as it was fixed between him and his creatures.
The righteoufneis therefore of that law in all
it's parts,being fuppofed,(&itmuft be acknow-
ledged,; rhe righteoufneis of God appears in
IT.! T now follows that we take a view more his^ftanding by ir, and treating men according
1 particularly of thofe miferies, that arife J? 1C/J° ri!at man havmg unhappily brought
from this condition. And what is he not 10 himlelt under the threatnmg,God's revenging
expecl, who is fallen out of God's favour, and JuItlGe ls now fet a§a,nft him> to bring upon
fellowftiip, and fubjefted to his wrath and lf™ rhe curfe in its full weight. Hence tharj
curfe ? Thefe are variouflv diltributed by (Rom- 2: 60 He hath *tare"d this rule of pro-
Divines : our Catechifm refers it to three ceding and he cannot go back,
heads; unto one of which all that can be ^-^ODuf ethanholy^ai bit rime nt in executing
thought of mav be reduced ; and 1 (lull take 1l?ls «"/* uponfmners. Not that he doth any
them up in order. Wa^ baulk or fringe his own Juftice, as will
1. TH'ET are made liable to all miferies a?Pear in the confideration of it ; but to
in this life. Here are two things. 1. Their gifplay his infinite Wifdom, 'and fpotlefs
obmxioufnefs to thefe miferies. 2. The mife- Sovereignty in his procedure in this regard ,
nes themfelves. an^ b«*ufe finners are apt to mifinterpret
/. AS to their obnoxioufnefs ro thefe mife- and abufe this to the hardening of their hearts
lies i This refers to all three heads, and may againtt God, let us take a more diitinft view
be here fpoken to, once for all. This flows o[ }\ "^following remarkf- . .
immediately from that guilr.of which we be- , (u) ltitRb are Jome of thefe miferies that
fore had an account, under whichali mankind do prefently fall upon every fmner, and the re are
are fallen, by vertue whereof they are thus none lhat rjcapctbem. The whole world of
expofed. And this indeed is a very miferable J?ankl''.d> and every individual, do feel
condition in it felf; and yet withal it affords [°mething more or lefs of the curfe, and that
fome relief to thofe unto whom the law is ?oth in Bodies and Souls, their outward and
delivered in the hands of a Mediator. Give lnward man. Man and miferable are become
me leave then a little to lay it open in the terms co«vettible ; and there is none of this
toll owing conclufions. unhappy
SERMON/1///,
Qlieft.XIX. Jjjemblys Catechifm. 221
unhappy race, but have caufe to bewail their bad forfeited. Man hath by his fall forfeited all
own infelicity. Hence we have fuch expreflions good things ; hath not only loll his title to
as thofe, Job.5.6,7. Man is born unto trouble as eternal felicity, but alfo to every comfort of
tbe /parks fly upwards. 14. r. Man that is born oj a this life, and God owes him not a draught
woman, is oj j 'evo days, and full of trouble. Hence of water, or a cruft of bread-, and by the
the word En\(k, which figmfies /orrBvafaJ, is curfe he is condemned to lofe them all : but
uled as an appellative for man. P/al. 9. utu God doth not at prefent ftrain this to the
Man is therefore fa id to come into the world height, but allows him a great many of
with vanity, Eccl. 6. 4. thefe bleffings, and poflibly in a great plen-
(2.; THERE is no finner dying in bis fins, ty •, He gives him rain from heaven, &c He
but fhall undergo the con/ummation oj all theje fpreads his table for him, and the waters of
mijenes. Whatfoever his lot may in this life, an overflowing cup are wrung out to him-,
by God's holy Providence, fall out to be, yet he makes' his fun to fhine, and his rain to
if he live and dye under the law, and be not fall upon him ; and it may be, he lives in
delivered from the fentence of it, the whole fuch fulnefs as if there had been no fuch
curie will at length at once fall upon him in forfeiture made- We have an account of
its weight, and fink him down into irrecove- fuch as thefe, though ungodly, Job 21- P/aL
rahle deitru&ion \ in which deltruclion all 73, and we have that remark, ver. 12- Behold
miferies are eminently contained ; this is the tbr/e are the ungodly, who pro/per in the world*
doo/n which is palt upon all ungodly men, they increaje in riches.
however they may live in this world. P/al. (3.) HE lays a reftraint upon tho/e mi/cries which
49. 9, 17. they do undergo. Though they do meet with
(z.j THERE is a great variety in God's in- and fuffer thefe and thofe calamities, and
flitting thefe tm/cnes upon finner s in this world, have experience of fome of the flings of the
He aflerts his liberty in this affair more ways curfe, yet they are greatly moderated \ when
than one .* fome feel more of the curfe for he doth give a vent to his anger, yet he doth
the prefent than others do 5 there are fome not let it all out •, the miferies threatned
that have abundant health, peace, profperity, are boundlefs, but he lets bounds to theirs*-
C3fe, delight: others who encounter manifold there is a great deal of the mixture ofmer-
troubles, ficknefs, poverty, moleftation, and cy in their afflictions j every, flcknefs that
inward vexations. Again, fome enjoy a longer, comes upon them, is not deadly >, though
others a fhorter time of the moderation of the they are reduced to poverty, yet they are
curfe ; fome are cut off early, others live a not (tarved -, though they are in pain, yet it
great while in profperity. Yea, and there is tollerabie ; fo that in his very judgments
are various degrees in which afflictions of the he remembers mercy for them,
fame kind are meafnred to fome and toothers, (4-) AND he oftentimes /ucconrs them in
at this or that time. Job. 21. 2 3,&c. And in their miferies, and brings them out of them.
thefe things God acleth his own pleafure. There are many temporal falvations that he
(4.; THERE are two Attributes which God affords to them. They, when they are groan-
furpo/cththe manifestation oj 'to finners ; and ing under their oppreffions, cry, and he fo
this notwithftanding the miferies which they far hears them, as to fend them relief, and
are doomed to in the curfe. they are freed again- This the Pfalmilt ob-
1. THERE is his Mercy, whichhe intends to ferves in many kinds of diitreffes, and that
make appear in common to the world. Hence is the burden of the fong, Pfal. 107. 6- Then
his mercy is faid to be over alibis works. Now they cried unto the Lord in their trouble, and be
mercy hath always a refpecl: to fuch as are delivered them out oj their diflrejfes> And the
miferable, as the fubjefr it falls upon, and it vilelt finners upon the earth, have fuch ex-
exprelTeth it i'elf in moderating of thofe periences as thefe, if they would obferve
miferies, fo as that they do not fall upon and improve them- Now all this is the com,-
them to the uttermolt, and this is defigned mon mercy of God, which is no obftru&ion
for finners in this life: From whence it comes to the due execution ofjulfice, in the due
to pafs, feafon of it, nor gives to finners any the leaft
(1.) THAT he doth not bring the whole cur/e fecurity againlt it.
in its efficacy upon them at once. His hand of 2. THERE is bis /pecial /aving grace,
compalTion holds back his hand of vengeance-, which be purpo/eth to extend to /ome. This
and though they feel fome ofthefcalding drops is not, as the other, a common favour ; but it
of his anger at prefent, yet they do not fuffer is intended for fome, who yet are of the fame
all his fury. They have great reafon to make number, and are fallen under the fame con-
that confeflion, PfaL 103. 10. He hath not dealt demnation with others; but yet God hath'
with us after our fins : nor rewarded us accord- in his good will to them, ordained them to
ing to our iniquities. It is but a little part, everlalting life 5 iiut in their natural irate
fiot only of the whole mifery which they they are equally children of wrath with the
are doomed to, but of the prefent forrows reft, Eph. 2. 3- Now with regard to thefe
which belong to them, that they are under let us obferve,
the impreffion of. (1.) THAT God hath executed the cur/e on
(2.) THAT he beftows upon them in his His own Son flanding in their room. As they
bounty, a treat many of the favours which they (too<J devoted to all miferies, by the fentence
of
222
Le&ures upon the
Queft-XIX.
of the law, and juftice ftood engaged to that
fentence, fo was the Son of God furrogared
in theit place, to bear the wrarh of God, in-
itead of them, that ib they miglat be faved,
and yet jultice have its triumph. For this
reafon is he laid to be made fin jor m, 2 Cor
5. 21. To have all our iniquities laid upon bun.
Ifai. S3- 6. To be made a curfc jor us, Gal. 3.13.
For the cafe iiood fo, that we mult needs
have fu fife red in perfon, except fome furety
interpofed, and was accepted for us.
(2.) THAT novo He ufctb the m if cries which
they are under by the curfc, to drite them to
Chnfit. The curfe lies on thefe as well others,
whiles they are unregenerate, and all the
evils they fuffer are from it •, but by thefe the
Spirit of God difcovers to them their woful
mifery, and together with it reveals the re-
medy, fo that they are made ferviceable to
(hew them their abfolute need of a Saviour,
and put them upon feeking after him, which
they would not be willing to do, if they felt
not their mifery.
(1.) THAT tie takes out the curfe from the
miferies they meet with, after they are in Chrifi,
andfanllipes them jor their benefit. There
are a great many miferies which the children
of God undergo in this life, during their pil-
grimage in an evil world, and fome of them
are plagued every day, and chaltened every
morning \ but though thefe are for the mat.
ter, the fame with thofe that wicked men
meet with, and for degree are oftentimes
more intenfe, yet the quality or form of them
is altogether altered : lor, though the bitter-
riefs be not, yet the poyfon is wholly taken
out of them \ they are croffes itill, and hard
to bear, but they are not curies : they are
death, but the fling is taken out, 1 Cor- 1>.
55, 56. 0 death, where is thy fling I 0 grave,
where is thy vitlory ? The filing of death is fin :
and the fire ngth oj fin is the law. And befides
this, they are made ferviceable to their bell
advantage, there is now a bleiTing in them,
and their operation is profitable. Rom- 8. 28.
And we know that all things work together fior
good, to them that love God, to them who are the
called according to his purpofe.
(4. J AND He wholly cuts off' the entail of
everlaUing mifery from them. All the mife-
ries they are like to meet with are whiles
they are in the body ; it is but this fie af on,
1 Pet. 1. 6. They were doomed to the other
as well as thefe ; but though they may be
exercifed with the forrows of the firft, they
fhall never be hurt by the fecond death. They
were once in great danger of this, but now
the danger is pad, and their ioui is brought
out of prifon and enlarged .- for why, the
law fentence is removed, there is no condem-
nation abides them, Rom. 8. j. And this is
a privilege which fome have by grace ob-
tained. To proceed,
5. BUT every child of j alien Adam, is in his
natural . eflate continually liable to all thefe mi-
feries. Though thofe who are in a Hate of
grace are exempted yet there are no other
but lie open to the invafion and oppreflion of
the curfe in all the parts of it. It is true,
there are fome among thefe, for whom God
hath a fecret purpofe of good, but for the
prefent they alio are open, their preient con-
dition is obnoxious -, nor are ail the mercies
which others enjoy, any fecurity to them.
And this liability of theirs may be taken no-
lice of in thefe particulars.
1. ALL thefe miferies are their portion. This
is the unhappy legacy which their firlt father
hath left them ; it is that which he brought
into the world, and it hath palt over to all
his polterity, Rom- $. 12. Thefe are the re-
compenfe which was laid in, in the firft co-
venant for finners, it was the wages appoin-
ted for fin, Rom. 6. 23. It therefore belongs
to them all ; the holy God once faid it, and
He will never go back from his word, that
the foul which fins fijalldie h it is that which
God owes the finner, and he will pay it. '
2. THE! are already condemned to thefe mi*
feries. It is true, there is a farther condem-
nation abides them in the great Day. But
for the prefent they are under a fentence of
condemnation -, the law -hath condemned
them, in declaring againft all fuch as they
are 5 hence that, John 3 . j 8. But he that be-
lieveth not is condemned already. Their own
confeiences have alfo condemned them, whe-
ther they hearken to them or no, yet there
are thefe records in them, which will one
day be produced, and they be iilenced, Rom.
1 ult. And the Apoltle argues thus, 1 John
3- 20. For ifi our heart condemn us, God is great-
er then our heart, and knoweih all things. It
is certain, that the Itate of every unregene-
rate man is a ltate of condemnation; and
therefore to the jultification of a finner, there
is required the abfolving him from it, which
is C3iled, a pajfing firom death to life,
3. HENCE there is no one mifery but he is
every moment in danger ofi. Ail are, as we
observed, included in the fentence which is
paft upon the finner 5 now we know that
when once a perfon Hands condemned, he is
dead in law, and it is at the Judges pleafure
when to fign the warrant for his execution 5
fo that though he is now in health and life,
as found as any other, yet he may be fetch'd
away, and turned out of the world before an
hour to an end ; and fo it may be with the
finner, though at prefent nothing feems to
ail him. Hence that, Job. 20. 22, 23. in the
fulnefs ofi his fujficiency be fhall be in fir aits :
every hand oj the wicked fhall come upon him.
When he is about to fill bis belly, God fimll caft
the jury oj his wrath upon him, and fi?all rain it
upon him while he is eating.
4. HE hath therefore ground of continual
expellation of thefe miferies. And this is a
fearful thing. Though he mould efcape them,
yet hath he no fecurity of it, but all reafon
to be looking out for them; as the condemned
prifoner is afraid of every noife he hears, lelt
the meiTenger of death is coming for him.
We read of fome, Heb. 2. 15. Wha through {ear
.XIX. JJfemblys Catechifm. 223
of death were all their life time Jubjefl to bondage, fel ves i n your vanities,and fay to morrow f hall
And truly this would be the cafe of every one be as this day •, remember,you are condemned
of Adam's pofterity, were they not in a deep caitiffs, you Itand continually upon the very
legarthy or carnal fecurity 5 every moment brink of mifchief 5 there is wrath out againit
of their lives they have caufe to think their you, and every miiery belongs unto you, and
lait • every Judgment they fee or hearof,they may fall upon you iuddenly while you are
•have reafon to look for it to fall upon them : crying peace to-your lelves.
they may fee the fword of vengeance pointed YOU Old Sinners, that have hitherto been
aeainft them, which way foever they turn daring of the molt High, and tiring out his
themfelves patience with your impenitency, come hither
4 AKD there is but one only way for them and fee what a precipice you have flood upon
to efcape the peri ea'ion of mif cry. It is God's all this while -, wonder at the forbearance
rich mercy that there is fuch a way, and that of God, that hath held back revenge thus
it is heard of, viz. by Jefus ChriSl j and be- long, and be afraid or tempting it any longer.
Kevin* in him : but there \sno other, i\&A.i2. Know, that there is but an hairs-breadth be-
And if men fail of this, though they fhould tween you and all milchiers j and let it fright
efcape many parts of the inchoated miferies you in your prefent condition, and caule you
in this life, which are due to them, yet this to make halte and fly for your lives. Blefs
comprizeth them all, and infuffering of this, God that he hath provided a ranfom and
they fuffer at once. And there are two things relief for fuch as you,and that he hath pleafed
which will difcover how liable they are for to reveal it to you in theGofpel : and remem-
aH thjs ber, that if for all this you neglect to accept
i- THAT all are not acquainted with this one of the offer, and comply with the terms on
way It is a folemn word of the Apoftles, which it is to be had, if you delay and pro-
2 Cor 4 3. But if our Go/pel be hid, it is hid craftinate, the Judgments written may fall
to tbsm that are loft. They that know not upon you unexpeftedly, and then you are
Chrift are not profited by him .--they that milerable beyond any remedy. See then your
never heard of him, never believed in him, danger, and upon what ltrong grounds it is
and confequently cannot be faved by him. And built,even the wrath and curfe of God,and his
yet this is the forlorn flate of manv Nations righteous revenging juflice,which will as cer-
in the world, to whom God hath not vouch- tainiy take place on you, if you lie in its way,
fafed to fend the Gofpel, who lie in ignorance, as you have a being. Give then no fleepto your
enveloped in darknefs : and needs mulf all eyes, nor {lumber to your eyelids, till you
thefe be under the efficacy of the curfe, and are gotten to the rock of^ Ages, and fecured
lye hopelefly open to the impreffions of it, under the wings of a Saviour,
having no City of refuge to fly into. .
2. THAT all to whom this way is declared, do [August 8. 1693.3
not make ufe of it. Where the Gofpel of Sal- ._ . .
vation is lent, and men told how they may
efcape the wrath and curfe of God, there are C "p R 1VT C^i ^IST / JflV
multitudes that regard it not ^ who either O'- J-* XV L1X V> x^t L-j/Vly •
will not be perfwaded to believe themfelves
to be in fuch danger, or entertain prejudices II. YT follows to confider the Miferies them-
at the way of their being recovered out of it, \ felves, which they are thus liable to ;
and accordingly they live in the negleft of and they are ranked under three heads, the
complying with the terms on which they firft whereof we are upon, viz.
might obtain it, and fo remain in their fins, I. THE miferies of this Ufe. There are two
and thereby go every day in danger of eternal ages in which every one is concerned, Time,
perdition. and Eternity $ and by man's fall, death is be-
Use. AND let this be an awakening call to come man's palfage from the one to the other:
every one, Young and Old, to make hafte and get now in each of thefe there are miferies con-
under the wings of Chrift. See your danger, tained, which call for a feveral diftinft obfer-
and let that roufe you to feek after the remedy, vation. There are the inchoations of all
Let every Chriftlefs Soul come hither to fee miferies in this world, after which death
his woful danger, and be awakened by it, to comes, and paffeth finners over to the confum-
fly with fpeed to the refuge that isfet before mation of them in another. And thefe are
us. all contained in the curfe which is fallen up-
YOU Children, do you think of this 5 you on man ; and that one word, Death, engroffetli
are children of wrath, and all miferies are them all, and there is fomething of death in
hanging over your heads, and ready every mo- every mifery. Man begins to die as foon as
ment to fall upon you ^ nor do you know but he begins to live, and he goes, on till he is
that this night the curfe may feize upon you, fwallowed up of death. His miferies begin
and drag you down to everlafting deltru&ion. here, and are compleated hereafter. Hence
Believe it, you cannot enjoy one hours fafety we have that expreilion of our Saviour, Mat.
out of Chrilt. 24. 8. All thefe are the beginning of farrows „
YOU Young Men, who are in your health, And fo fome underftand the import of that
and ftrength, and vigour, and pleafe your expreflion, Gen. 2.17. Dying thoufhalt die. q.d.
Thou
224 LeBures upon the Queft.XIX,1
Thou fhalc be always dying, dying, till thou withholding them from him. And hence,
art perfectly dead. So that the miferies of whaifoever he wants of what man in inno-
this Life differ not from thoi'e that follow, fo cency enjoyed, belongs hither : and this lofs
much for kind, as degree. either refers to the ltate of the body itfelf,
THE miferies then of this life, are all thofe or the fupplies of comfort which it had from
evils volncb be jail the man from bis conception abroad.
to bis death. Man hath zfhort life to run over i. IN refpett cf the flute of the Body itfelf.
in this world, but it is a troublefomc one. Job Here is a miferable lols that man hath fuf-
14. i. Man that is born of a woman, is oj jew tained, and that may be reduced to two par-
days, and full of trouble. It is true, mercy mo- ticulars.
derates thefe troubles, to fome more, to others i- THE lojs of bis health and vivacity. Man
lefs -, but as every one is liable to all, fo was made at firft of a very hail conftitution •,
there is none but hath a fhare in them. And the crafis. of his body was fo curioufly attem-
hitherto belongs every thing that is afflicfive pered, that there was not the lealt indifpefi-
to the creature : and that we may take a tion in it,and by reafon of this,he was exceed-
more diltinft view of thefe things, they may ing vigorous and lively ; he was made fuited
be ranked under two heads. to immortality : and hence there was nothing
THE miferies undergone in this life are in him tending towards a dilTolution .• but
either corporal or fpiritual Thefe are the now his health is loft, and from the very con-
two kinds of mifery that finf ul man is punifh- ception he is diftempered and unhealthy, and
ed withal. The ground of this diflribution fo liable to all difeafes -, by which means
is, from the twoeilential or conftituting parts there is an heavinefs and dulnefs come upon
of man, viz. Soul and Body, as both of thefe him. Now this privation, both is a mifery
do participate in fin, fo are chey both expofed in it felf, and a foundation for many more po-
unto punifhment : and as they are vaftly dif- fitive ones ; by this lofs, the bond of life is
ferent in nature, fo are the penalties belong- weakened, 1 Cor. n. 30. Many are weak and
ing to each diverfifyed, their miferies being fickly among you, and many fleep.
fuired to their capacities. Soul and Body 2. THE lofs of his beauty and majefly. Man's
make one perfon, and fin is perfonal, com- body in the Creation was a ftately, comely,
mitted by the Soul as the principal, with majeft ick thing ; the other creatures had an
the Body as its organ or inllrumenr. The awe of it upon them •, nor was there any
perfon therefore fuffers in both. Thefe mife- thing fhameful in them. Gen. 2. 25. But man
jies are uncountable. Hence that, Pfal. 40.12. no fooner finned but he became a fhame to
Innumerable evils have compaffed me about. But himfelf, Chap. 3. 7. Man's beauty is blafted,
we may reduce them to fome general heads. his vifage is marred •, and befidesthat which
Here then, is befallen all without exception, there are
I. CORPORAL Miferies are all tbofe Mife- great deformities which fome are born with-
ries which befall the Body in this Life. They are al, difproportion in the parts, making an afy-
-fuch as nextly harm the outward man. What- metry in the whole, befides many monltrous
ibever he meets with which is moleftful or deficiencies or redundancies, which either un-
uncomfbrtable to him, with refpecl to his fie the body for it's fervice, or expofe it to
temporary concerns, belongs to this head.Tem- contempt.
poral Judgments are therefore called, Death, 2. RESPECTII\G tbofe fupplies of comfort
Exod. 10. 17. Not only becaufe they help that it hath from abroad. Here alfo man is at
forward the death of the body, but alfo in a miferable lofs 5 and that many ways ; the
that they abate of its comfort and delight, more principal are fuch as thefe.
which is the life of its life. 1. HE hath loil that Government which once
THESE evils meet the man in the womb be bad over the creatures. There was fuch a
before he is born, and they follow him to his dominion given him, Gen. 1. 28. And they
grave ; and every affliction gives a chop at paid him their homage, when they came to
the tree of the life of the outward man, till him to be named by him : and though God
at laft it falls, and he dies. continues in them generally a fear of man,
THESE Miferies are either privative, or yet the natural refpeel they bear to him is
pofitivc. The one belongs to the punifhment gone ; and they have drawn their necks out
of lofs, the other to that of fenfe : for in both of the yoke, and they are not fpontaneoufly
of thefe ways the man is capable of being obedient to him $ yea there is in many of
made miferable. Man is a dependent crea- them a rooted malignity, making them to
ture, the withdrawing of that on which he hate him ; and in all of them a reiuclancy a-
depends makes him miferable -, and he is a fen- gainft ferving him, and they are with difficul-
iible creature, and it muft be a mifery to be ty broken, and brought to it ; their fervice
under the feeling of things hurtful to him. being now a real bondage, Rom. 8. 20, 21.
(1.) THE privative mifery is, in bis being 1. HE bath loil tbofe pleafures of bis life
deprived of the Good things of this Lije. There which he was attbefirfipoffeffedof. When God,
are a great many things go in to make the out- had made man, He placed him in a garden
ward life comfortable. Man was at firft pri- planted for him with His own hand, where
viledged with them all -, but by fin he hath all fuitable delights were provided him : and
forfeited them, and God punifheth him by it was an emblem of that delegable life which
Man
Qlieft.XlX. Jjfemblys Catechifm. 22$
Man mould have led in that world. It was thole maladies which man doth .• many of
called Eden, which fignifies, pleafure, jucun- .which are exrreamly tormenting, and all are
dity, deleftablenefs, the rivers of it, were ri- pining and waiting unto him.
vers of pleafures, tor to them the Piaimilt 2. HE x expcfed to wearinefs in bis labour.
alludes, Pial. 36. ti.Thou fhaU make them drink Man was made for bufinefs \ he would have
oj the river of thy pleafures* His lite fhould had an employment, if he had never finned,
have been every vvjy eaiy and comtureable to Gen. 2. 15. But it would have been a recre-
him, but it is now become othcrwife -, he is arion and delighr, without any wearinefs at
turned out of paradife into the wide world, all, by reafon of his great vivacity and agili-
and this is a milery : for lite is truly life no ty : but now his work tires him, his fpirits
tarther than it is delegable. ipend, and he grows faint* fo that his bufinefs
3. HE bath lott the privilrdge oj the earth's is a burden ro him, and a little marter puts
fertility. It was made for Man, and exceed- him our of breath,and his body to pain .• and
ing fruitful ot all that was requilite for the this attends all his affairs, feci. 1. 3. A.^
fupport and comfort of his lite -, it readily things are full of labour.
brought forth its fruits for him ; but now it 3. HIS bodily wants, 4/1 1 therewith bis labour,
is under a curfe for his fake, and is made bar- are greatly encreafed. Man needs more for
ren of good fruits, and brings them forth his life's fupport and comfort now, than he
fcantily, and not without a kind of torce. Gen. did in the ftate of innocency ; and there needs
3. 17, 18. Curfed is the ground for thy fake : more labour ro obtain it ; man now needs not
in furrow fhalt thou eat oj it all the days oj thy only for food but for cloathing too, as to de-
life. Thorns alfo and thiftles jhall it bring jcrth fend him from the injuries of the feafons, fo
to thee : and thou Jhalt eat the herb oj the to cover his nakednefs, and hide his fhame ;
field. It readily brings forth things that are and man is now in need not only of food, but
noxious and hurtful, but difficultly thole phyfick too, to remedy rhe maladies which
that are ufeful and beneficial. are often feizirsg of him, that io a dying lite
4. HE hath loji the virtue ej thefe things for may be a while fhored up : the curfe alfo
the prejervation oj his health and vigour. It is that is on the earth makes it harder to ob-
niore than probable that the things them- tain this fupply, and colts him the more pains;
felves are not ot that venue which they had lb that there is no end of his toil and travel.
at the fir ft ; but it is certain, that man hath Eccl. 2. 23. For all his days are forrows, and
not that benefit by them which he fhould his travel grief : yea, his heart taketb not reft
have had $ they are the media of the continu- in the night. This it alfo vanity*
ation of that athletick conltitution of his, . 2. TO things abroad, or without him. And
but now there is but a taint fupport they at- here miferies come crowding in upon him'
ford him, and notwithstanding all, his life from every quarter. I fhall endeavour to
goes to decay when he hath made the beft of fum up the principal ofthefe under a few
them ; the ttay and ttaff in them is greatly heads.
impaired, If at. 3. begin. 1. THE elements and the elementary bodies
(2.) THE pofiiive mifery is, in his being fub- are noxious to him, and do him harm. The
jelled to all thofc 'evils which defiroy the comfort whole creation indeed is armed againit him,
oj this lije, and have a tendency to the taking oj in the quarrel of theirCreator ; the fun,mooi!
it away. They make it troublefome whiles it and ftars in their conltellations, which were
lalts, and cut it fhort too of its continuance ; made to give him light and comfortable fea-
and here is an iliad of miferies ro be raken fons, do nowfmite him with their malignant
notice of, which cannot be enumerated ^ a influences, which produce many afflictions for
few may here be reflected on : and thefe alfo him. We read, Judg. 5. 20. They fought from
refer to the fame heads with the former, viz. heaven, the ftars in their courfes fought agiinft
1. TO the ftate of the body it fef. And Sifera. That therefore is one bleihngpromif
there are three thing; that more eminently ed in the new covenanr, Pfal. i2r. 6. The fun
refer hither- fl)all not finite thee by day -, nr the moon by
i- HIS body is become a feat of all manner of night. fntimati< g, rhat finful man is expofed
difeafes and maladies- His health is gone, and to thefe. The air is rilled with peftilential
ail manner of difeafes are ready to prey upon vapours, by which it infe£ts and poifons them?
him, thefe belong to the curfe, Deut. 28.59, with contagious difeafes, which they fuck in
60,61. And, 26.31. There is a difpofition with their breath. The waters many times
come into his body, that expofeth him to take break in upon them, and fweep them away
the infection of every difeafe that is Epide- with violence, and deftroy their fubtfance,
micai i all the fores, and pains, all the chro- The earth alfo where they tread fometimes
nick and acute difternpers which any are vi- gives way under them, and by amazing rup-
lited withal, belong to this ; thefe make the tures opens its mouth and devours them;
mans life 'to hang in doubt before him, take and carries, Men, Towns, Cities into its bow^
away the comfort of all his comforts from els,, and clofeth upon them.
him, and prcfent him with the terrors and 2. THE brute creatures rife up in rebellion1
fears of death it felt'*.- and though the curfe againtt him, and do him mifhief. How offer!
influence other creatures in this refpect, yet doth God threaten finners in the Scripture,
there is none that lies open to the one half of vyifji turning beaits of prey upon them, and
G g that
226 LeBures upon the Queft.XIX.
that not only metaphorically, but laterally 5 God faith of them, as he did to Judah, Jer.
God feat Lions among them, 2 King. 17. 25. 2. 17. Haft thou not procured this unto thy Jeff,
tears on the mocking children, Chap. 2. 24. in that tbou ball jorfaken the Lcrd thy God.
A.4 there is a paiticular enmity in all Snakes, They are contained in the threatning 5 and
aad venemou:>Serpents,againit man ; which ly whenever we meet with them, they point us
lurking in a readinefs to do him a mifchief ; hither, and are to bring fin to remembrance 5
yea the very bealts which man keeps for his they derive from the curfe, and are the ge-
own uie, oftentimes do him harm. nuine fruits of it.
3. THERE arc cr'offes and df appointments Q; IF it fhould here be inquired, whence k
upon all men's labours. Not only do they get /'/ then that the children of God meet with thefe
their livelihood with a world of toil; but evils us well as others, as we have holy men
when they have done all, it comes to nothing, often complaining in Scripture ? and yet they
but is blalted, and ends in iruftration ; which are delivered from the curfe of the law, and
joins vanity and vexation together. We are under the blefling of the new Covenant,
lead, Hab. 2. 13. Behold, is it not of the Lord A- IT may be anfwered, that though the
ofbofts, that the people /hall labour in the very curfe it felf be raken out, yet God fees meet
jire, and the people Jhall weary them/elves jor to exeicife his children with fuch things on.
tery vanity. Sometimes there is a fecret a threefold account.
curfe upon men's labours, they are croft in all 1. TO put them in mind what once they were.
iheir deilgns, and they know not how it God would have them to remember it, that
comes to pafs ; there is a moth that eats out fo they may the more admire at His free
all, without any noiie ; at other times there grace which hath delivered them. Paul
are more open and obfeivable crolTes that be- would have his Epkefians look back, Eph. 2.2,3.
fall men, and there is an hand out againlt And that they may have a remembrance of
them in every thing they undertake, and ir, they feel iome of thofe things which they
there are many ways in which God walteth had deferved for fin -, and this is part of the
their fubltance -, by infects, unfeafonable meaning of that in, Rom. 8. 10. The body is
rain or drought, tempetts, fires, &lc. and by dead becaufe 0] Jin.
thefe means they are reduced to poverty and 2. THERE is a great deal of fin yet in God's
diftrefs, yea, pined away with famine and children -, and God ufeth thefe to help to
fcarcity. This therefore is one of God's purge it away. The curfe had made poifon
great plagues which he punilheth them with of ail thefe afflictions ; but that being removed
in this world. from them, and a blefling put into them, they
4. HE is expofed to reproach and contempt, now become medicinal, and though they are
Credit and elteem among men is an outward grievous, yet profitable ; this therefore is the
blefling, and man fhould have always enjoyed encouragement which God gives his people
it in his integrity-,but fin having put him out of under them, Ifai. 27. 9 By this therefore Jhall
God's favour, hath alfo laid him open to the iniquity of Jacob be purged, and this is all
men's fcorn, to be defpifed of every one. the jruit to take away his fin. Deut. 8. 15. Heb.
Hence that threatning, 1 Sam. 2. 30. They that 12. 11. Now no chifining for the prrfent feem-
dejpife me, fhall be lightly efteemed. And by eth to be joyous, but grievous : n ever the lefs ,
this means they ly open to all manner of a- ajterward it yieldeth the peaceable fruit of rigb~
bufes, both of tongue and hand, yea, the very teoufnefs, unto them which are exercifed there-
abjetts make a may-game of them, and they by. And therefore the Pfalmilt could draw
ferve for iport to the vileft of men. up that plump conclufion, Pfal. 94. 12. Blejfed
5. MANKIND are alfo Jet at variance one is the man whom thou cbafieneft, 0 Lord, and
with another. Man was made a fociable crea- tcacbeft him out of thy law. The remains of
ture j love and friendmip were the bond of concupifcence in us are to be mortified, and
this fociety, and had he kept his innocency, God makes thefe ferviceable ro the mortifi-
there had never been animofities or contend- cation of them 5 he thus makes fin an evil
ons beiween them : but now men are turned and bitter thing to them.
into Wolves and Bears one to another. God 3. THETfometimes fall into fcandalous fins,
hath fown a peiverfe fpirit among them, and and God ufeth thefe as rods tocorretl them with-
they are always ready to quarrel, and take al. It is therefore an article in the new Co-
one another by the throat -, and thefe conten- venant on the fuppofal of fuch a thing, Pfal.
tions are either private between neighbours, 89.30,31,32. If his children forfake my law,
a.lway vexing each other, with wranglings, and walk not in my judgments, Ij they break my
fecret underminings, injurious dealings, law- jiatutes, and keep not my commandments : Then
fuits, which makes their liie a continual vex* will I vifit their tranfgreffion with the rod, and
ation .- or public k between Province and pro- their iniquity with firipes. And this is a fruit
v. nee, between Kingdom and Kingdom, one of His love, and not of His wrath, Heb. 12.6.
Nation and another •, and hence, wars, tu- For whom the Lord loveth he chaflneth, and
mults, depredations, depopulations, wafting fcourgeth every fon whom he receiveth. Hence
by fire and fword, miferable oppreflion, cap- the children of God may have other refent-
tivity and flavery •, yea, all manner of diftrac- ments of thefe things than ungodly men, and
tion and diljrefs. 2 Chron. 15. ?, 6. Now though the things are for the matter the
all thefe things are the moral effeSs of fin f fame, yet both the defign and operation of
them
Queft.XIX.
Jjjemblys Catechifm.
227
them is contrary i nor are they lefs curfes
to natural men, becaufe they are turned into
UeiTings to the regenerate.
QseI. LEAR* we hence to Juflify God
and Condemn our /elves, in all the forrows and
miferies of this life. This is enough to iilence
us for ever, from grumbling and complaining
againft God, under the worit of evils that
airault us. Lam. ?. fy Where] ore doth a living
man complain, a man j or the funifhment of his
fins ? Remember then always, that God is
the author of all thefe afflictions, and fan is
the procuring caufe of them, who or whatfo-
cver the inftrument may be : they are there-
tore righteous Judgments, and let us ever
confefs them to be lb. Remember, thefe are
but part of that death which is the wages of
fin. Rom. 6. 2?. And (hall God be charged
for unjult in paying you your wages ? when
you feel the fmart of thefe forrows, look up-
on fin, ponder on the deferts of ir, fee what
an horrid thing it is, how infinitely injurious
to the great God, and then fay, that God
hath wronged you, if you can : when you
fall into any mifchiefs, remember it is by
your iniquity, hof. 14- r. I* & the fin you
are guilty of that thus purfues you.
Use II. LET m hence fee and acknowledge
God, in all the moderation which He ufetb, in
infixing of thefe rniferies upon us. Remem-
ber, they, are all of them contained in the
Curie, and due to be executed on us, from the
firft moment that we began to be fanners •,
how much mercy then do linners enjoy in the
midft of all the forrows they encounter ? Sin-
ners, it is a wonder of mercy, that you enjoy
any comfort of life : that you have any mea-
fures of health and ftrengrh, and are nor con-
lumed by conltant pining fickneffes, or incef-
fant torturing pains ; that you have any of the
good things of God to fupport you, food and
raiment ; that you enjoy any credit, li-
berty, profperiry in your affairs, that you are
not made a terror to your felves, and all that
are about you : that you have any friends,
&c. God owes you none of thefe favours, but
the contrary rniferies. Let this thought
humble us, and make us vile in our own eyes
for our fin j and encourage linners to adven-
ture to feek peace and pardon of God through
Chrilt.
[September S. 1693. ]
For,
SERMON LXV.
•
II. SPIRITUAL Miferies are all thofe evils
J3 to which the Soul is fubjefted in this life.
They are fuch as the inward man is nextly
harmed by •, and though this "be leatt regard-
ed by finful map, by re'afon of that ftqpidity
which he labours of, yet it is indeed the molt
awful : all the outward evils we before took
notice of, are little in comparifon of it : ipi-
tituai death is the molt, amazing death.
1 . THE Soul n the mofl excellent part in
Man, and confeyuently the mifery which befalls
it mufi be the jorer. If a man had a thoufand
bodies he had becter lole them all, than one
foul. This was fitted for communion with
God, and is the immediate iubject of blefTed-
nefs ; the body mares in thefe by participa-
tion ; one foul is oi' more worth than a world,
and the lofs of it cannot be compenfared by
the gain of that. Mat. 16. 26. For what is a
man profited, if he gain the whole world, and lofe
his own foul i or what fhall a man give in ex-
change for his foul ?
2. THE foul is of large and vaft capacities*
It's endowments were many and great, and
unfpeakably more than thofe of the body 5
and for that realbn is capable of lofing more,
and fufFering more than that. God endowed
the loul with more than he did the body, it
had therefore more to lofe 5 and the miferies
of which it is capable are more terrible.
Hence we have that aggravation, Jer. 4. 10.
The fword re ache th unto the foul.
3. A man may undergo all bodily miferies ani
yet be happy. We obferved before, that God's
Children are often encountred with them in
this Life j and yet are beloved of God, and
heirs of the Kingdom. Whereas he that is
under the efficacy and power of thefe fpiritual
miferies, is miierable indeed, and all the en-
j'-yments of outward favours, cannot make
him happy.
THESE miferies alfo are either privative
or pofitive. The foul is not like the body,
fubjecl to a natural Death. It was made im-
mortal, and is capable of no other dilTolution,
but annihilation, which fhall never be. It's
death therefore confilts in the infelicities that
come upon it. Thefe have their inchoations
in this life, and their confummation after
death. And they come under thefe two
heads.
1. THE privative miferies of the foul are
contained in the lefs of all thofe things wherein
it's kappjnefi did conjift. privative mifery is
nothing elfe but a privation of felicity. When
therefore we have confidered wherein rhe
happinefs of the foul doth Hand, and feen it
under the iofs of all this, we have a right
difcovery of this part of it's infelicity. And
the things which are molt remarkable here,
are fuch as thefe.
( 1.) THE foul is deprived of the image of God,
and thereby utterly incapable of fervir.g Him. "
Man was made for God's fervice, this was his
hit end, and his formal happinefs confilted
in it- For the creature can only attain it's
felicity, in reaching it's lalt end : Hence that,
If at. 56. 2. It is true, the wffcle man was ap-
pointed for this fervice, buiitfie foul as the
principal, and the body as the inftrument.
This image was the fpiritual life of the foui^
it was that which enabled it to it's fervice -,
and therefore in the lofs of it, it is become
dead, Epb. 2. 1. Ani you bath he quickened
Viho were dead in trejfaffes andfinu It was a
G g 2 fearful
228
LeBures upon the
Queft.XIX.
fearful word that he fpake, Jofh. 24. 19. Tt
cannot ferve the Lord $ for be is an holy God :
be is a jealous God. We formerly obferved
that this lofs was fallen upon mankind as a
punifhment \ and the foul is undone by it -
and labours under miferable vanity. It is be-
come ufelefs for the end it was made for,
being fallen fhort of the glory of God : it
cannot pleafe God, and what then doth it
live for > he hath now left him no knowledge
how to do it, no will or inclination to it, nor
-Any ltrength, no not fo much as defire to
glorify God.
cl.; THE foul bath /oft all the joy or comfort of
the promijed life. The life of life is the de-
light which we have in it, and if that be fe-
parated, it is but a living death. Now the
only fpirituai comfort of man was, that God
had promifed him life in the covenant, Rom.
i o $. The man which doth thofe things, fhall live
by them. By vertue of this he was in the way
to, and had a fair profpecl of happinefs. But
now the promife is violated, and all his claim
loft. His fin hath cut him off from it, and
made it void. This life was his fubje&ive
happinefs, fo that the lofs of it makes him
very miferable. It was a valt deal of good-
nefs that was laid up in the promife, but it
is all of it gone .• it was it's livelihood, how
then mould it live ?
( 3.) THE foul hath loft itJs inter eft inGod,and
bis favour. God is the fouls objective happi-
nefs -.nothing but he can be a portion for it 5
it's blefledneis is when it can make that claim,
Lam. 3. 24. The Lord is my portion, faith my
foul. Nothing fhort of the fovereign truth
and chief good can be adequate to it j Pfal.
73. 25. Whom have I in heaven but thee ? and
there is none upon earth that I defire befides
thee. Hence that, Pfal. 144. ulr. happy is
that people that is in fuch a cafe : yea, happy is
that people, vohofe God is the Lord. God is ours
when we enjoy his favour and loving-kindnefs,
and how great a felicity is that ? Pfal. 30. ?.
In his javour is life. And, 63. 3. Thy loving-
kindnefs is better than life. But this is gone ;
he hath now no more claim of title to him ;
God is no longer his God, but his Enemy.
There is a reparation made by fin, [fai- 59. 2-
And hence is afar off, Pfil. 73. 27. And who
can exprefs the mifery of that foul that hath
loft it's God ? The fruition of a thoufand
worlds cannot compenfate it. All woes are
comprized in it, Hof. 9. 12. Tea, wo alfo to
them when I depart from them.
t (4 J THE foul hath loft it's hope. . Hope is the
remainder of life in a languilhing foul, and
the only fign that it hath any breathing in it,
Rom. 8. 24. For we are faved by hope. But
this alfo man Jpath lolt by his fall. That
therefore is one piece of the character of the
natural man's Inlte, Eph. 2. 12. Having no
hope. It is true, there is a door of hope
let open to man in the new Covenant,
which fhould make the Gofpel precious
to all that enjoy it -, but in the firft co.
venant, under which all have their natural
birth, there is none at all. There was no
room left there for fallen man to recover any
of his lofTes. The damage that he underwent
was irreparable. There was no poflibility
for him to recover God's image, and favour,
and promife again.
U s e. BEFORE I pafs hence, Let me call
upon firmer s Toung and Old,to ft and ft ill and con-
template their j earful mifery by reef on qj this
lofS. It may be you Hale regard it ; and if
you enjoy health, and eafe, and plenty, and
pleaiure, you think all is well 5 but what
will you do for your poor fouls, which have
loft their life and livelihood ? hence they lolt
their end, and their joy, and their God, and
their hope ; what have they then left to f up-
port them ? mult it not be a perilling foul in-
deed that is thus (tript naked of all it's fup-
ports and fupplies ? are your fouls of no value
with you ? can they be undone, and you do
well > are they thus every way ruined, and
can you laugh, and fing, and fport your lelves
as if nothing ailed them ? Awaken out of this
fenfelefs ftupidity, and be fenfible of your
mifery h and let this fenfemakea Chrjft pre-
cious to you, who came to repair this lofs,and
reitore wretched finners to fpirituai life again,
by entitling them to God's favour, ;reftoring
his image, bellowing on them better promi-
fes, and giving them an hope that fhall not
make afhamed.
2. THE pofitive miferies oj the foul are con-
tained m tbcfuffering of all thfe things, ^kicb
are tcmrary to ifsjelicity. There are ipiritu-
al plagues as well as bodily, which man's
fall hath expofed him to, and brought him
under. And the principal of. thefe may be
reduced to three heads.
1. HE is under the power and dominion of fin.
This is a fpirituai evil, and the foul is firltly
concerned in it. Sin reigns in him,and his foul
is under the abfolute tytanny of it. He hath
the image of fin on him, and the influence of
it altogether governs him 5 but of this we
took an account under a former Queftion- All.
that I fhall here fay to it is, That the foul
is utterly undone by reafon of it. He is al-
ways heaping up treafures of wrath, laying
in fuel for the devouring fire, he doth not,
he cannot pleafe God, he cannot but difpleafe
him. He is always wronging his own foul,
giving new wounds to ir, he is enfnared into
definition, and can by no means deliver his
own foul ; it is the creatures happinefs to be
refcued from this fubje&ion. Rom. 6-. 14. For
fin fhall not have dominion over you. It muft
then needs be his woful mifery to be detain-
ed under it .♦ the ruling lulls in natural men
are the molt cruel lords.
2. HE is become a vaff&l of Satan. This alfo
is a fpirituai evil, and a molt difmal one it
is. Here obferve,
1. THAT the fall bath brought mankind un*
der the Devil's power. It is true, it is not as
their rightful head h for God hath not loft his
right to man's obedience, though man hath re-
noanced it ; he is God's fubjeft, dt Jure,
though
■
Queit.XlX. Jfemblys Catechifm. qo$
_ — - ■ ■.•ii-.iTi- -■--■■ " " ' • . — -■-.-.
though he is become the Devils allually \ and true, the body is employed in it, and all the
this lie (hall know to his Colt one day. Nor members of" it are engaged in this drudgery*
is it meeiiy by tjfurpation neither •, although but the bondage of it lies on the, inward man.
Satan hath thrult himfelf into ir, and hath It is the Souls deltrutYion the Devil mainly
by an undoing wile gotten man into his own aims at : it is the precious Soul that he hunts
hands, and made himfelf the god of this for 5 he little regards the Body in companion
world. But there is alio man's own choice, of that. They are called fpintual wickedneffes,
and food's judicial tradition. In a word, it is Eph. 6. 12. Not only from their nature, but
the punishment of fin •, man in his apoftaey alio from their defign. It is true, the Devil
voluntarily rejected .God's government, and would itiin Job in his eltate, and torment him
followed Satan's iuggtftions, and God there- in his body, when he could do no more, true
upon delivered him to Satan, by a permiflive his great aim was at deitroying of his Soul,
providence, and fullered him to rule over him, provoking him to curfe God to his face : his
whom be choie to follow. Hence we read, dominion is in the hearts of natural men, and
of the great power that he hath over all fuch, they are his voluntary vafials,and chufe rather
Eph. 2. 2. The jpirn that now workcth in the to have their ears bored to him, than come
children of difobedience. 2 Tim. 2. 26. Who out of his fervice, and what a fearful mifery
are taken captive by him at his will. And that is this ?
title put upon him, 2 Cor. 4. 4. The God of this 3. HE is fallen under the power of horror of
world. Sinners believe him, take him at his confeience. And this is wholly and properly 1
word, come and go at his bidding, are his Soul mifery. Here we may firft eonfiderjWhac
entire valTals. this horror is, and then obferve how he is
2. THAT this f abjection to Satan is a doleful under the power of it.
mifery. However he may plea fe men with 1. FOtf. this horror of Confctence,it may be
fair pretences, and large promifes, and feed thus defcribed ; // is that killing fear, which
them up with hopes of happinefs in their poffrffcth a guilty Sinner, arifingjrom the afpre-
ferving of him •, yet it is certain that it is e- henfion he hath oj the wrath oj God.
very way miferabie, as will appear. For, Here obferve,
(i.)THE Devil is afpiteful advetfary to man- I. THEfubjecl of this horror is a guilty S;r°
kind. It is more than likely that his envy tier. What guilt is, we have before obferved*
and malice at man made him a Devil, as was this lying on the man affords to him the
formerly obferved. Hence that is a title put ground and reafon of horrot ; if that were, re-
upon him, 1 Pet. 5. 8. A roaring lion, walking moved, the curfe would ceafe, but whilft it
about, feeking whom he may devour. All his de- abides there is matter for it-, the man being
fign is to ruin men forever; and he can intend by it bound over to fuffer eternal vengeance,
nothing elfe •, and what a wretched cafe are 2. THAT which caufeth this horror is, the dp*
they in, who are under the power of their prehenfion the man hath of the wrath of God. Ani
deadly 8t irreconcileable enemies ? and indeed this is wrought in the confeience of theilnner*
he can as foon ceafe to be a Devil,as lay afide which looks upon his guilt, and pafleth a fen-
the malice which he beats againft all Adam's tence upon him for it. And there are thefe
polteiity. He was a murderer from the be- things in it.
ginning, and fo he will be to the end. (1.) HE reads the law,and confiders the curfe s
(2.) THE bondage he holds men under js a cruel of it •, what they are, and for. what* and
bondage. He is the Pharoah of hell, the fer- againit whom they a're denounced- he fees
vice he requires of them, is meer drudgery* that it is for fin that thefe curfes fall on men*
it is fordid, ignominious, flavifh ; it is togra- and he looks upon them as terrible things,
tify his lufts, to fulfil his pleafure ; and he (2 )HE finds hjmfelj to be under them by reaj "ok
hurries them to it, with all rigour ; he gives of fin. His confeience tells him, thou art the
them no relt, hath no pity for them ; compels man, the law hath hold of thee ; his fins (tare
them to all the vile, fhameful things, which him in the face, and he cannot deny them 5
may bring reproach and infamy upon them ; confeience chargeth them on him, and votes
and to fuch things as may fhorten their lives, him guilty.
and turn them out of the world before their (3.) HE apprehends the righteoufnefs 0] Godjn
time. punifhing oj fin, according to the ftntence. That
(1.) HE always deceives them. He is called a is apply'd by his confeience, Rom. 2. 6. Who
deceiver 5 and he makes it his bufinefs to will render to every man according to bis deeds,
cheat, and impofe upon them.* when he fpeaks and therefore that tells him what he mult
them fairelt, he is leaft to be trulted ; he makes Hand to.
nothing of lying, for he is the father of lies ; (4.) HE difcoyers the power of God. t'hat he
and if men will but believe him, herejoyceth is able to do as he hath faid ; he fees that, he
in difappointing them : he promifes great is to enter into the lift with that God, who
things, and feeds men up with hopes of ob- hath not an arm of fiefll- He reads that,IfaL'
taining, but he means nothing lefs ; and if he 40. 1 7. All nations before him are as notbing,ah&
gratifies them in any thing, it is but to draw they are counted to him lefs than nothing a/id
them the further into hisfnaie, and get them >i«initj. There is therefore no efcaping from
the fatter in his net. him, but he muitbefeized by the wrath of an
3. THAT this flavery U a Soul mifery, It is #$witeGo£>
5 a KA+6
230 LeHures upon the Queft.XIX,
3. THE horror arifing from hence, is a killing 3. THIS is the portion of all firmer s from
fear that furprizetb the foul. And here, the hand of God, and they are every moment
1. HE is in continual expectation of divine liable to it. For,
vengeance. Heb. 10. 27. He goes up and down 1. THEY have no found bottom of peace with
as a condemned malefa&or, expecting every God. He and they are not reconciled together,
hour to be fetch'd forth to execution. He looks it they cry peace to themfelves, it is without
upon God ready to meet him in hisanger, and all reafon ; their ftate is terrible, whether
purfue him to deltruttion. He thinks he hears they feel or believe it to be fo. Jfai. 57.20,21.
him faying to him, as, Ifai. 47. 3- Hof- 1?. 8. tut the wicked are like the troubled fea, when it
1 will meat them as a bear that is bereaved of her cannot reft, whofe waters caft up mire and dirt,
whelps, and will rent the caul of their heart, and There is no peace faith my God, to the wicked,
there will I devour them like a lion. 2. IF they have any rejpite, it is but a time of
2. THIS expeUation terribly affrights him. truce. We have obferved, that God doth at
It makes him horribly afraid : he looks upon prefent moderate the miferiesof men, but yet
his punifhment as intollerable. Gen. 4. 14. He the controverfy abideth. Pfal. 50. 21,22. Thefe
cannot think of it without amazement. Ifai. things baft thou done, and 1 kept filence : thou
33.1 4. The finner s inZion are afraid, fearfulnefs thought eft that I was altogether fucb an one as
furprizetb the hypocrites : who among us {ball thy felj : but I will reprove thee, and fet them in
dwell with the devouring fire ? who among us order before thine eyes. Aow confider this ye
/hall dwell with everliftmg burnings * that forget God, left i tear you in pieces, & there
3. THIS terrible J ear, fills his Joul with bitter be none to deliver.
pangs of forrow. For fuch a fear is a prefent 3. THET have the principles £? rmfons of
mifery, and it over-burdens the man, and he ibis horror in them. And if God do but touch
cannot'ltand up under it, he falls under deep their Confciences, they fhall prefently fall
qualms of trouble-, the Soul is intollerably into it; they are now afleep in carnal fecuriry,
wounded by it. Prov. 18. 14. But a wounded but if God awaken them, they Suddenly fall
fbirit who can bear ? into this terror, and it is threatned in the
4. THIS makes his foul to fink and dye within word of God -, it is included in the curle,and
him. It drinks up hisfpirits ; it extinguifheth they are laying in more matter for it every
all his comforts * he goes up and down a day.
damned creature whiles he lives, and hath an Use. LET this then awaken Young and
hell in his own confeience : and his terrors Old to fee and bewail this woful mifery of them-
make him with he could fly from God, and ftlves. Think how it is with you* and be
hide himfelf away. Hence that, Rev. 6. 15, 16. fuitably affefted with it- And here,
And the kings of the earth, and the great men, and \. THINK what a fpiritual flavery you are
the rich men, and the chief captains, and the held under. Your lults rule in you, and domi-
migbty men, and every bondman, and every free- neer over you, your Souls are fettered with
tnan hid themfelves in the dens, and in the rocks your fins, and you can do nothing elfe -, tho*
of the mountains, Andfaid to the mountains and you are told of your evil ways, and know the
to the rocks, Fall on us, and hide us from the judgment of God, and the miferable mine
face of him that fit teth on the throne, and from they are leading you to, yet you are under
the wrath of the Lamb. And he would fly from their tyranny, and cannot get from under it -y
himfelf •, yea it makes him an univerfal terror, but are every day carrying faggots to your
Jer. 20 ■ %i 4. own pile of vengeance .• and the Devil is
2 WE may confider, how far every guilty your matter, you have no command of your
finner is under the power of this horror, in felves, but do and will obey his commands ;
thefe things, and Oh / remember, he is driving you to the
1. THERE have been not a few wicked finner s chambers of death, and hurrying you down
that have in this world been under the efficacy of the deep precipice of everlalting deltruttion :
this horror. Such an one was Cain, Gen* 4- 14- and how can you endure to live in fuch a
He could not bear it. And fome think Judas flavery-
his horror ftrangled him -, however it drew 2. THINK what horrors your Confciences are
him to it- Math. 27- $. And what a terrible expofed unto> Have you no reflexions now
fit was Beffhizzer in > Dan. 5. 5. and then ? Are there no inward gripings that
2. THERE are many that have terrible gripings terrify you > is all quiet ? well, if there be
of this horror, who dij cover not the wound, but none, there is matter for them, and they will
keep it fecret. They feign a little mirth, to come fooner or later : be then warned in the
put a blind upon the world, but who knows midlt of all your jollity and mirth, torcmem-
what inward pangs they have, though they ber the hand-writing of terror that is out
bite them in ? They are in travailing pain, againft you, and you mufl be made to read it.
but are not willing to tell it. Prov- 14- 10,1?. It may be it is now laughing time with you,
The heart knoweth bis own bitternefs- Even in but weeping time haftens on apace- And now
Uughter the heart is forrowful; and the end of what doth all this befpeak, but that you tee!
that mirth is heavinefs. Job IS- 20,21- The this unhappinefs, and give welcome enter-
wicked man travaileth witbpain alibis days, and tainment to the glorious deliverance which
the number of years is hidden to the oppreffour. Jefus Chrift hath wrought out, and hath re-
A dreadful found is in bis ears h in his prof pc* vealcd to you in the GofpeL He hath pur-
rity the defrayer fhall come upon him* chafed
%
QuefiXIX.
djjcmblys Catethifm.
231
chafed a Goal-delivery from the Law, and by
his Almighty Power is able and ready to
pluck you out of the hand of your fpirirml
enemies, and beltow a glor ous Li berry upon
you ; fo that neither iin, nor Satan, nor you/
own Coniciences, ihall any more be able ro
harm you. If therefore you have any love
lor your Souls, make haiie, and tiy with
fpeed into His Arms, and accept of His Re-
demption, fo fhall your Soul elcape as a
bird from the iowlers In a re.
[October 3. 1695. ]
SERMON LXVI.
II. ripHEY are made liable to Death itfelf:
X This is theSecond Head unto which
theMiferies of fallen Men are referred. The
word, Death, is ufed in Scripture to exprefs
all thofe evils, whether of fin or forrow,
unto which Man is expofed, and in the
curfe, Gen. 2. 17. For in the day thou catett
thereof, thou Jha/t Jure ly dye. \z is to be un-
derstood as comprehending them all. But
in our prefent Confederation, we are to un-
derltarrd it in a more retrained and vulgar
fenfe, viz. of the Death of the7 Body 5 as it
comes after, and coniummates the miferies
of this life. Hence we may confider, 1. Of
the nature of this Death. 2. That it was in-
troduced by man's Ap^flacy. 3, Wherein it
appears to be a mifery f*
j. WE may rake an account of the nature
of it in this defcription, A bodily Death, is
a dijjolution of the union between the Soul and
Body, whereby a fe par at ion is made, and fo the
Body becomes a carcajS, being deprived oj all
vital attions. It is called a bodily death,
partly to difference it from the fpiritual
death, of the inchoations whereof we have
already treated ; partly, becaufe only the
Body and not the Soul is capable of a proper
natural death. LifeandDeath are contraries,
life is the habit, death is the privation of it :
fo that by the confideration of the one, we
are led to fee the other. Here then,
1. LIFE is a principle or power oj fe/f motion
in a thing. There are various actions about
life, but this is the moft general and compre-
henfive, and is applicable to all the forts of
life which any creatures do enjoy : whatfo-
ever moveth, it is either by an external force
applied to it, or by an inward principle ;
now this inward principle is either a natural
quality (by which things out of their place
are carried to their proper place, as heavy
things move downward j and this doth not
amount to lifej or fuch a natural power as
by which they move themfelves in their
place, and this is that we call life.
2. MANcoiififli of two efj'ential conflicting
parts, vik. a Body, and a reaf enable Soul. Nei-
ther of thefe alone is the man, but botk in
conjun&ion. The Soul indeed is often taken
for the man, it being the nobler and more
excellent part in him, but that is not a pro-
per, but a tropical expreflion : both go to-
gether to his fpecincation and perfonatity 1
we have therefore rhat account given of
his making or conltirution, Gen. 2.7.
?. A\A;Vs life confifls in the union of thefe
two. Man ltands in the rank or order of
living creatures, and he comes to be fo by
verrue of this conjunction. The body is the
Souls organ, fitted for it to act upon 5 but
the organ without the Soul is a lifelefs thing,
it is enlivened by the putting of that into
it, as Gen. 2. 7. and though it be ufually de-
nominated rational, from the molt excellent
operations of u flowing from it's intellectual
and moral powers 01 faculties by which it is
ipecihed 5 yet ir hath in it all the other
powers of life, ielf motion, and vegetation,
and lenfe, which derive from it to the body.
Hence when that goes, all go with it.
4. HENCE when this union is diffolved, anl
a feperation made, the body dies. The lbul
being a principle of life to it, it can live no
longer than it enjoys this union : the Souls
departing therefore, and dying are ufed fy-
nonymically, Gen. ?7. 18. As her foul was
departing, jor fhe died. How this feparation
is made, is rather a philofophical than theolo-
gical enqu'uy •, only let us obferve, that as
mans body was made of dilToluble principles,
being elementary j fo the bond of union by
which thar,and the Soul were conjoyned was
dilToluble j this bond was the vital fpirirs,
which were the Souls vehicle, and tied it td
the body, and therefore by the extinction of
thofe fpirits, the feparation comes ro be
made : when they faint and fail, the Soul
quits its lodging. Pfal. 146. 4. his breath
goeth jorth. Hebr. fpint. See alfo, Ifai. 57.16.
and this is either by force, or difeafe.
5. BT this feparation the body becomes a
carcafs, being deprived of all vital atlions.
The leperation is not only the curfe of death,
but death itfelf, it being a privation j and
this is the proper effect in and by which ic
is difcerned. The foul being a conftan-t na-
ture, remains entire andacfive, and no whit
impaired in it's natural powers by being fe-
perate * but the body is lifelefs, fenfelefs,
begins to putrify, rot, and refolve into it's
elementary principles. Eccl. 12.7. Then fkall
the duft return to the earth a* it was. All the
powers of felf-morion, vegetation, fenfation,
and reafoning leave it at once ; they are
not only impeded, or fufpended j but altoge-
ther cut off j it ltirs neither hand nor foor 5
the nutritive power is gone,and fo ir corrupts,
fight forfakes the eyes, and hearing the ears,
and there is no more knowledge in it. Eccl.
9. 5. But the dead know not any thing. This
is a bodily Death.
2. WE may now take notice how this was
introduced by mans Apoltacy. And here I
fhall endeavour, to eitablifh this Conclufiona
viz. That a bodily doth not befall mart by a,
natural neccjjity, but as a pumfhment of fin,
arid
232
LeBures upon the
QueftXIX.
and hence it muff take its rife jrom the begin-
ning o$ fins coming into the world, whi.b was
Adam's fall. To nuke this appear, let me
offer thefe Conelufions, .
1. THAT all men dye, and that according
to a flatuie. That mankind are mortal, needs
juft as much proof, as that the Sun fhines at
noon in a fail day •, the going or one and
coming of another generation, are evident
things j fothat thole are branded for fools,
whoprefumeofefcapingit, Pfal-^y. 10. Now
this is not a meer cafual or eventual thing,
but there is a Itatute for it, Heb. 9. 27. // is
appointed unto men once to die. The word
fignifies to lay up^ or refervea thing : now
who mould appoint this -, but he who is the
law maker, and that is God •, there mult be
a ground or reafon of this ordination, and it
is wonh our enquiry after.
2. THAT all ml immortality, was a pr hi ledge
belonging to man in bis integrity. His body
indeed had fuch an origination from, and
compofition of the Elements, that it lto*odin
need of being maintained by creature-fulte-
nance^ and being generable, mult needs be
corruptible in its capacity : but that God
was able to keep him from a&ual dying, or
any tendency to ir, is not to be queltioned ;
and that if man had kept his firlt Itaie, he
had never died, is certain. The firlt covenant
had a promife as well as a threatning, and
as that was death, fo this is life. Rom. 10,5.
Tbe man that dotbtbefe tbings Jball live by them.
It was therefore after man had finned, and
upon it, that he fell under, and heard pro-
nounced upon him the fentence of death,
Gen. 3. 19. And unto duft fhalt thou return.
3. A bodily deaib was comprehended in tbe
threatning annexed to tbe law. See Gen. 2. 17.
Thou Jhalt furely die. Active mortality could
not be both a condition of nature, and a pu-
nifhment of fin too : if God had abfolutely
appointed man to it whether he finned or no,ic
had been in vain to put him in fear of finning
by the danger of it ; for what need or rea-
fon had there been for it > or what force
coul$ there be in ir, to tell him that if he
tranfgreffed the command he fhould certainly
die, or what awe could it lay upon him, if
he knew before that whether he obeyed or
no, he mult dye, nor could he prevent it, by
his molt perfect obedience, being made for
it ? True, the death of the body is not all
intended in that threatning which grafps
in it, all the miferies of Soul and Body, here
and hereafter. But the A poltle applies it to
the body, Rom. 8. 10. AndifCbrifi be in you,
tbe body is dead becaufe of Jin. He thereupon
argues mans being under the law before Mo-
fes by this very thing, Chap. 5.14. Nevertbe-
lefs death reigned from Adam to Mofes, even
over tbem that bad not finned after tbe fimilitude
of Adorns tranfgreffion. And Gen. ?. is an
hiftorical exemplification of the effect of the
fentence in this part of it.
4. MAN bad not died, ij God bad not with-
drawn tbe bleffmg oj immortality which at Jirft
he be flowed upon him. There indeed needed
no new principles to be put into man to
make him morral ; but if that blefling had
abode upon him, nothing mould have im-
paired his health, nor (hortened his life-, no
inward malady fhould have feized him ; no
foreign violence had fallen upon him ; no
cafualtv had cut him him off : to this the
Plalmift alludes, Pfal. 91. 10. But this being
fufpended,he now lies expofed to every thing
that may bring him to his dult. Now this
blefling was conferred upon him by promife,
not abfolute, for then it mult have been per-
petual -, but conditional ; it mult then come
in upon his violation of the condition, and
that could be nothing elle but his Apottacy.
5". THE word oj God every where makes fin
to be tbe procuring moral caufe of death. If
we confult the divine Oracle, and ask there
how it comes to pafs that there are fomany
graves digged in the world ; it will ever
point us to fin as the fource of it. See Rom.
8. 10. And if man dies by a law, what law
can that be, but that in which God threatned
him with death in cafe of fin ? And we have
that interpretation given of ir, Ezek. 18. 4.
Behold all fouls are mine, as tbe foul of tbe
fatber,fo alfo tbe foul of tbe f on h mine: tbe
foul that finned it jhall die. Hither the Pfal-
milt reduceth the great mortality which
befell Ifrael in the wildernefs, P/d/. 90.7,8,9.
And the Apoftle tells us that the firlt tin
brought it in, and they .came together, as
caufe and effecT:, Rom. >. 12. Wherefore as by
one man fin entred into tbe world, and death by
fin : andfo death bath paffed upon all ment for
that all have finned.
6. THIS bodily death is in uf elf a great evil.
This is' to be profecuted in the next head i
but here it is to be remarked ; now all evil is
Theologically reduced to thefe two heads, of
fin and punifhment, and mult be referred to
one of them ; fin it is nor, and therefore muft
be a fruit of fin ; for all punifhment is in-
flicted by God, and that as a righteous Judge*
and fo it mult be reduced to a rule of righ-
teoufnefs, and prefuppofeth a merit of
it in the creature that is made to fuffer it 5
and that can arife from nothing but fin,
which derives from man's apoltacy.
3. WHEREIN this bodily death appears to be
a mifery ?
A- WE mult here diltinguifh of the fub-
jefts, viz- Mankind in their natural ftate a-
biding under the covenant of works, and
thofe that are priviledged by being brought
under rhe covenant of grate. Death is in-
deed made a gain to thefe, Phil- 1. 21. To
die ii gain- And belongs to their inventory.
i Cor- 3-22. Whether Paul, or Apollos, or Ce-
phas, or tbe world, or life, or. death, or things
prefent, or things to come, all are yours. The
lting is raken out* but it abides in it unto the
other, it is to rhem a part of the curfe, and
it hath a great curfe in it. We muft alfo
take care to put rhe prefent feeming advan-
tages it brings with it, into the ballance
againft
________ _ 1 — '■— - — — — — ' I I. ■ — I
Qlieft.XIX Jjfemblys Catechifrti. 233
againft the real mifchiefs which attend it 5 change their owners,his honour is laid in the
it indeed puts a prefentend to'many outward duft, and he is like the beaits that perifh : he
troubles and bodily miferies, f>ains, and vex- leaves his pleafant company, rich furniture,
ations which men here undergo. Job 3. 17, all his mirth and jollity, never more to have
.18,19. There the wicked ccafe from troubling : any thing to do with them $ he leaves his
and there the weary be at reji. There the pnfo- portion behind him, and hath never another
tiers reji together, they hear not the voice oj the to go to.
oppreffour. The fmall and great ate there, and 4. IT concludes bis day of grace. This is
the fervant a free jrom his majfer. And to a _ privilege that God indulged! many iinner;;
godly man there is comfort in this, but to with, in this life, in which they have many
the iinner it affords no true relief, for if it fair offers of eternal life made to them •, an
carries him from bad to worfe . if by it he advantage is given them to come in and make
leaps out of the frying-pan into the fire,what their peace with God, and flee from the
is he profited ? And tiiere a"re thefe things wrath to come ; but when once they are
which give demoniuauort to it. dead, there is no more of this. The Gofpe!
1. IT makes a feparation between the foul aftd is not appointed to be preached over the
body. This is the very nature of it, and that graves of men . the joyful found of the glad
is in itfelf a mifery -, and for that realbn the tidii.gs of peace, is no more to be heard by
godly themfelves have a natural relu&ancy them, their hopes are now gone for ever.
againft it : they would not pafs through it Jfai. 38. 18. For the grave cannot praife thee9
it they could go to heaven without it. 2 Cor. death cannot celebrate thee : they that go dou:n
5. 4. For wethatare inthis tabernacle dogrone, to the pit cannot hope for thy truth. Ecci.9, *c.
being burdened : not for that we would be un- U baf/bt ver thy hand fndeth to do, do it with
cloath:d, but cloathed upon, that mortality might thy might : for there is no work, nor device ,
be J wallowed up of life. Though the Soul be n r knowledge, nor wfdom in the grave whi~
a iubltance capable of exilting and afting in ther thou goeft. 2 Cor. 6. 2. Behold now is the
a ftate of feparation, yet it is not a perfect accepted time, behold.now is the day of falvation*
fubliitence, but being made for fuch a body, The (inner that dies in his natural ftate, is
hath a love to, and inclination to coninue in gone beyond ail recovery.
union with that body : and though ficknefs, 5. IT is the paffage to everlajlihg miferies in
pain, and trouble render it a troublefome the other world. Death is the portal to
lodging, yet had it rather abide in it, under eternity, and carries men over to an unchan-
greatinconveniences,thanbediflodged. Death geable ftate. If men were in every refpe£t
is the parting of two dear companions,which like the beafts that perifh, and there were no
is very grievous. more to be heard of them forever, after once
2. IT leaves the body an ufelefs.fhameful and they are put out of the way. and have fuffer-
putrifying thing. Every member is hereby in- ed a difTolution, it might be fome abatement
capacitated for performing its functions, of the mifery which it brings : but as it gives
which during life it was ferviceable for , the to the peopile of God a writ ofeafe from the
body lofeth all its honour, a dead carcafe is miferies ot this lite, and a paflage into end-
a difgraceful thing, and becomes burdenforne lefsjoys, fo it puts an utter end to all the
to the living, and though they take a great del;ghts of finners, and delivers them over
delight in it before,yet now they would have from the beginning to the perfection of never-
it buried out of their fighr. Gen. 23. 4. Its expiring infelicity : they go when they dye,
beauty is blafted, its comelinefs is gone, and to the generation of their fathers, never to fee
it becomes noifome to the living and intol- light, Pfal. 49. 19. they go to their own place,
lerable,and they hurry it under ground, that it The rich mart dies, and is buried, and it may
may not infect the air,and make it peftilential. be with pompous magnificence, and ftately
3. IT removes the jinn er for ever from all ceremonies .but the next news we have of
good. Though natural men are truly mifera- him is in hell, where enduring and intolle-
ble in this life, as was before obferved, being rable woes furprize him, and devour him.
under the influences of the wrath and curfe But what becomes of him there, belongs to
of God ,yet through the prefent moderation an after confideration : but this is the Con-
of the curfe, they have a portion in this life, dition which Death brings him to, and leaves
and fometimes a large one too. Pfal. 17- H* him in.
Men of the world, which have their portion in Use I. LET this fcrve to alarm allSinners to
this life, and whofe belly thoufillefl with thy hid a trembling expectation of dying every moment*
treafure : they are full of children, and leave And it concerns not only thofe that are Old
the reft of their fubfta nee to their babes. The and crazy, and under feniible decays of na-
lich man, (Luk. 16.25 ■) had his good things ture : but the Youngeft, hcalthieit, and molt
here. The worldling fometimes fpreads and likely to live. Remember then, that Death
flourilheth for a while. Pfal. 37. 25. They is not only a thing that your frail nature fub-
have wealth, and honour, and all forts of jects you to, but that unto which you are
carnal delights . butdeath puts an end to Sentenced by a righteous God, as a juft pu-
ali this, at one unhappy ftroke : his foul is nifhment of fin . that it is a curfe" of the
required, &: thefe things are no more his •, his law, which is fallen upon you, by reafon of
houfes and lands which he called by his name, it 5 that you were no fooner ilinne;?. then
H h childjej;
234
LeUures upon the
QueftXIX.
children of death, and that you were as foon
as you were born $ for then you were finners
and children of wrath : you are condemned
already, the fentence Itands aga'mft you, and
there is nothing but divine indulgence that
fufpends the putting of it in execution,
which is at his pleafure, and you cannot pro-
mife your f elves one hours patience longer to
be ufed with you. Take heed of pleafing your
felves with ungrounded promifes. How vain
is it for a condemned meiefactor to comfort
himfelf with faying, lamas likely to live
as any man •, 1 am in youth, 3nd health, 8cc.
when the law hath made him a man of death,
and he is going to execution ? And remem-
ber, it is a curfed death you are going to -,
well may it be called a King of terrors, ttead
over the miferies that accompany it, and fay
whether it be not to be trembled at.
Use II. LET this thought make us all out
of love with fin. There is a woful natural
delight that unregenerate men take in it 5 it
fuits their carnal lulls, and gratifies their
depraved minds ; but one would think that
this one coniideration, mould be fufficient to
embitter it to us, and make us treat it as an
evil and bitter thing,with utmolt deteftation.
When we begin to look upon fin with a liking,
now let us rcrlecT: and fay, this it is that hath
killed all mankind ; it is the great murderer
of mens lives : had it not been for this,Death
"had been a lfranger, an unheard of thing,any
further, than in the threatning which guard-
ed the law -, we had never heard the rolls of
mortality, never been called to the bed -fides
of our friends, to be entertained with their
dying groans : never been expofed to a grie-
vous diflblution : look through this glafs
upon fin, and let it teach us to hate it, ab-
hor it, fly from it, and feek by all means to
be delivered from the curfe and cruelty of
jr. Hence,
Use III. LhT this awaken finners to
, feek fpeedily to get the ftihg of death taken out,
and themfelves fecured againtl eternal death.
A bodily death is not to be avoided ; but the
quality of it may be altered, as it is to the
godly. Chrift hath born the curfe of it, and
it is become a friend to them : And remem-
ber the lalt article of a finners death, that it
wafts him over to one that is eternal. Now
know it, that there is a remedy provided
againit this in the newCovsnant : JefusChrilt
bath purchafed a deliverance, and offers it on
terms, to all that come within the call of
the Gofpel ; and bids them to accept of it :
and Oh ! what a difference will it make upon
a bodily death? Ir you dye as you are, this
will be but the beginning of forrows ; but
if you get this intereff, it will put an end to
all forrows, and they fliail be no more. Re-
member then finners, the fentence that you
are under, and what reafon you have to ex-
pert the execution of it every moment ^ Oh !
iue the pardon then before it be too: do not
trifle, lelt you rue it for ever -, blefs God
that you have the hopes of it fet before you,
and the way difcovered in which you may
obtain it, and let it be now your firft bufinefs.
Go home, and tonight before to morrow, fee
that this matter be well adjuffed h think, if
I lie down tofleep, before 1 have made my
peace with God, and gotten the fentence of
condemnation taken off, I may never wake
more in this world, and then it will be too
late. If thus you be awakened in good ear-
nelt to betake your felves prefenrly to Chrift,
then may you bid death it felf welcome, and
fay, Now Lord, lettejl thou thy fervant depart
in peace.
C October 31. 1695. ]
SERMON LXVU.
W.npHEY are made liable to the pains of
1_ Hell for ever. This is the lalt and
moll difmal part of the Tradegy. After a
miferable life, and a curfed death, they pafs
over to endlefs torments. This -a ifo is com-
prized in the threatning, Gen. 2. 17. and to
this head belongs the whole punifhment both
of lofs and of fenfe, which falls upon finners
after a bodily death hath taken them away
from the prefent life. The former were but
lteps to this, and the inchoations of the death
to which man was doomed for fin, here riow
we come to the perfection of it •, and it is
that which is called the fecond Death.
THERE are three things here to be taken
notice of, viz. 1. The place where this m if cry
is to befuffered. 1. The miferies that are to
be undergone in this place. 3. The duration of
them. Of thefe in order.
y. THE place where this mifery is to be
fuffered, is called hell. The Hebrews had
many words to exprefs Hell by, uled in the
Old Telta'ment ^ themoft whereof are indiffe-
rently ufed for both the grave and hell, or
both fbrtheftateof the dead and the damned:
but there are two words which are metapho-
rically ufed for hell it felf; viz. Topbet, and,
The valley of hmno?n : the reafon of the
metaphor was, becaufe there was a place, a
little without the city of ferufalem, in which
the idolatrous Jews had erect ed the image of
Molech, whereafter a barbarous and melt
cruel manner they burnt their children in
facrifice to the Idol : which place was called
Topbet, $becaufe of the founding of the trum-
pets which was ufed at thefe inhumane
butcheries, to drown the noife of the dolorous,
cries of thefe poor innocents, under their in-
tollerable tortures ; And the valley of Mn-
nom, from the ancient land lords, Jofh. 15. 8.
And the border went up by the valley of tbefon
of Hinnom, unto the fouthjide of the febujite,
the fame is Jerufalem. And becaufe there
could not be a more lively reprefentacion of
hell upon earth than this was, thefe words
were made ufe of to exprefs it : for the for-
mer, fee (fai. 30. 33, the latter is once and
again
Qlieft.XIX* rfjjernblys Catecbifm. 23$
again made ufe of by our Saviour Chrift,Mat. wicked are there detained till the day of
5. 22, 29, 30. —-That thy whole body fhould be Judgment.
c'tft into hell, and elfewhere -, as the belt ][-' any fhall'enquire, Where this place it ? I
cricicks underltand the word • which doubt- anfwer ; 1 he Scripture was not defigned to
lefs he did, becaufe it was more undciitood gratify mens needlefs curiolity, but to profit
by the Jews to whom he (pake. Whether them for eternal life -, and becaufe it more
the word, HellT be ufed in the Scripture to concerns us to feek how to efcape it> thari
fignify a place, or only to intimace the after to know where it is, it rather tells us what
ftare of man, is difputed by fome h but I think is the woful unhappinefs of the place, than
without reafon. That it may be ufed metony- points us where to find it.
mically, for the Hate, needs no debate ; but BUT yet there may be fome fober con-
ihat it firftly and moit properly inrends a jeftures made about it. Thereare many wild
place may be made appear in the clearing up guelTes made on this account, which I oyer
the defcription of it $ which may be this : pais $ only give me leave briefly to fay thus
hell ps a place purpofely prepared by God, jor much •, That when a number of the glorious
the advancement oj the glory of bis Jufiice in the Angels by their apoftacy made themfelves
everlaUing punifhment of Devils, and wicked Devils, Heaven was (hut againft them, that
men. When we have raken^a fcantling of they could no more return thither, and they
this defcription, we (hall fee what a fearful were thrult down into the lower world, as
thing hell is. Here then, into a prifon houfe •, hence are faid to be
1. HELL is a place, or it is in a place. Be- referved, &c. Jude 6. Here then is their hell
fides thole Scripture expreifions which infer at prelent; That the Souls of the wicked,
this truth ; when it is called a take burning, when they depart from their bodies, fall into
iS>c. Rev. 21. 8. faid that the wicked (hall be the hands of Devils, with whom theyaretd
thrown or caU into it, Pfal. 9. 17. Math. 5. 29. be for ever,is very likely, as the Souls of the
and there is a distance (aid to be between it righteous do into the hands of the blelTed
and heaven, Luk. 16.26. all which expreflions Angels 5 as thefe therefore carry their pre-
do intimate a place, nay and that it is in cious Souls to heaven, fo do the other their
words called a place of torment,wr.28. there curled Souls to hell, and that is to be with
are twoConclufions which maybe eafiiy made them, and it is called their own place, A-cl.i. 25 'i
to appear, viz. and that is in this lower world. And indeed,
(I.) THAT the punijhment of the damned the fin that was committed here below,might
mufx needs be in fome place. If we fuppofe well turn the earth into an hell. That for
men and devils to be puni(hed,we mull allow the prefent there is fome place afiigned for
them fomewhere to be punifhed. 1 (hall not the damned Souls to be kept and referved and
criticife on the fond notions of men about tormented in, is not to be doubted 5 whether
place, and the nice diftin&ion between locus it beinfomefubterranean receptacie,provided
and ubi. It is out of doubt that a finite for that purpofe,is not touscertain,but feems
being cannot be every where at once, or un- to be intimated from fuch Scriptures as,PiaK
limited, for then it were not finite, and why 49. 19. Be fhall go to the generation of his
we may not call its ubi its place, I know no fathers, they fhall never fee light. Prov. 21. 16.
reafon. Devils indeed, and Souls, arefpirits, The man that wandereth out oj the way of un-
but they are creatures 5 and if they be here, derftanding, fhall remain in the congregation of
they cannot be there: it was only the rich mans the dead. The word dead, is fometimes tran-
foul that was in hell,L;/£.i6. and yet hecalls Hated Giants, fometimes Devils ; and is here
it a place : but befides, the bodies of the interpreted of the Devils and the damned,
wicked are alfo doomed to this'punifhment, Prov^ 9. 18. But he knowcth not that the dead
Math. 10. 28. which all acknowledge mult are there, and that her guefls are in the depths
occupy a place. To talk of anhell,anddeny it of hell. liai. 14. 9. He/ljrom beneath is moved
a place, is to feign an imaginary hell, and fo jor thee to meet thee at thy coming : it flirreth
to bring the article it fclf into queltion. up the dead for thee, even all the chief ones of
(2. J THAT hell is a place fxed and deter- the earth ; it hath raifed up from their thrones
mined. It not only (hall be in place, but it all the kings of the nations. That after the
is afiigned where it (hall be. This is evident, day of Judgment, this lower elementary
in that it is faid both to be ordained, and world fhall be the hell of the Devils and
prepared by God, Ifai. 30. 33. Math. 2$. 41. damned, is to me more than probable : how
The firft Hebrew word fignifies to difpofe or far it will be fitted for it from the great con-
put a thing in order ; the latter fignifies to flagration, of which, 2 Pet. 3.1c. we may
fit a thing for its ufe -, the Greek word fig- conjecture ; when it will be a place of con-
nifies both to appoint and make ready.- now fufion, and burning : and what other ufe will
this could not be, unlefs the place it felf be made of it, we have no fair profpeft of it,
were pitched upon : befides it is the fame To think,as fome do, that it fhall be renewed
word that is ufed concerning the place of the with all the creatures which once were on it,
blefled, ver. 34. and we know that that is is not only without Scripture, but againft
heaven, a fixed, and determinate place : as reafon ; as if thofe temporary things, were
therefore that is called a place, fo is this a to be turned into eternal things. As for the
firifon, 1 Per. 3. 19. becaufe theSoulsof the Saints they have another home, and fo it
H h 2 will
236 LeSwes upon tbe QuefiXIX,
will not be for them to converfe in, fo that ment is a mifery, elfe it could not bear that
only Devils and wicked men are left behind, name : thole that are undergone in this lite
when the Judgment is over. Let us further are experienced to be fo; but alas! they are
confider, that here they finned, here they are but the beginnings of f arrows ; and here they
impriibned, aid here "they fhall be judged, are to receive their perfe&ion- There is no-
and here (hall the ientence be put in execu- thing elfe but punifhment to be heard of in
tion \ and we know that the place of execu- hell h it is the place whereGod will inflict all
tion is meet to be near the place of judgment, his wrath upon his enemies- Here fmners had
Beiides in the hittory of the creation, that a great deal of mercy mixt with their mifery,
work is confined to the making of but two but there fhall be none at all- Ifai. 27. 11. He
places, viz. heaven & Earth, Gen. I. I. So that made them will not have mercy on them, and
that in one of thefe hell mult be ; but it be that formed them will ff>ew tbem no favour.
cannot be in the former, and therefore we There is nothing to be heard of in this place
muft afiign it to the latter. Finally, the Itate but endlefs torments. It is an eternal rack
of hell is exprelTed by a feparation from the on which the creature is kept without any
comfortable pr efe nee of God, 2 Thef. 1. 9- an^ intermiflion or breathing while. If there had
by a departing from him, Mat. 25. 41^ Now been no iin, there had been no punifhment,
the place of his glorious manifefting himfelf and confequently no hell,
is the third Heaven 5 and this lower world 4. THEhigheft end of tbis punifhment, and
is at the molt remote diftance from it. But of God's allotting of tbis place for it, is the ad-
this mav fuffice. vancement of tbe glory of bis Jufiice. There
2. THE fubjecls for whom tbis place is ap- is a twofold Jultice which we attribute to
pointed, are Devils, and wicked men. Our God ; Sovereign Jufiice, which is nothing elfe
Saviour indeed feems to intimate as if it but his abfolute liberty and authority over
were principally defigned for the Devils, the works of his hands 5 of this, Rom. $. 20.
Math. 25. 41. but however, the fentence then hay but 0 man,wbo art tbou that replieji againfl
palTed fignifies that it was for the wicked too : God, fhall tbe thing formed fay to bim that form-
and other Scriptures do plainly allot it to ed it, Wby baft tboujnade me thus. And this
them, AH. 1. 25. Ifai. 30. 33- Pfal- 9- l6- eminently appears in his eternal purpofes.
Jude 4. They are the enemies of God, and And his Relative JuUice, which is exerted in
fuch as are abhorred of him, who mult have his proceeding according to the rule confti-
their abode here .* he hath provided another tuted between him and the reafonable crea-
place for his friends, and beloved .• and by ture -, of this, Rom.^.22. What ifGod,willwg
the company that is to be there, we may to fhew bis wratb, and to make bis power known,
make a guefs .at the wretchednefs of the endured with much long-fuffering tbe veffels of
place. There were indeed at the flrft, no wratb ftted to deftruUion. Relative Jufiice,
Devils nor ungodly men, they all came out among men is diftributed into, commutative,
of God's hands in creation very good ; but he, and difiributive : Commutative jufiice confilts
by his infinite fore-knowledge, faw that there in righteoufnefs obferved in the dealings or
would be thofe who would make themfelves traffick which men have one with another 5
fuch, and he accordingly allotted this place and in the proper notion of it, there is no
for them, as being molt fit for fuch vile room for it between God and the creature,
creatures, as had made themfelves wholly becaufe we can give nothing worth what we
unfit for communion with him in the holy have of him, but receive it all of his bounty :
place. We have fuch a character given us hence that, Rom. 11. 35. Or who batb firil
of fuch as are for the place, in that catalogue, given unto him,and it fhall be recompenfed unto
Rev. 21.8. But tbe fearful, and unbelieving, him again ? Difiributive Jufi ice confilts in the
and tbe abominable, and murderers, and whore- rewarding or punifhing perfons according to
mongers, and forcerers, and idolaters, and all law and equity : and this God affumes to
bars, fhall have their part in the lake which- himfelf, and it belongs to our prefent confi-
bur neth with fire and brimllone : which is tbe deration. The foundation of this is in the
fecond death. Chap. 22. 1 5. For without are covenant which God tranfa&ed with mankind
dogs, and forcerers, and whoremongers, and at firlt ; in which he gave them a law, and
murderers, and idolaters, and wbofoever loveth ratified it with a promife and a threatning ;
and maketh a lie. which were to take place according as he
3. THE end or defign of their being in tbis either kept or violated that law. Hence re/a*
place, is to undergo ever lafling puniftment. So tive and distributive jufiice is faid to be either
our Saviour Chrilt exprelfeth it, Mat. 25. ult. rewarding or revenging ; and we have both of
Hence we read of the forrows <?/Jb*//,Pfal.i8.5. them expounded in, Rom. 2. 6, 7, 8. Who will
the damnation of bell, Mat* 23. 33. being tor- render to every man according to bis deeds : to
mented in bell, Luk« 16. 23. and of bell fire, them who by patient continuance in welldoing,
or the fire of hell, Mat. ?. 22. Touching the feek for glory, and honour, and immortality,
eternity of thefe punifhments, it belongs to eternal life : but unto tbem that are contentious,
an after- confideration ; but that it is a place and do not obey the truth, but obey unrigbteouf-
of punifhments, yet further befpeaksthe ter- nejs-, indignation, and wratb. It is the latter
iiblenefs of it : efpecially if we confider that of thefe which the confideration of hell be-
here they are to be compleated« All punifh- longs to. Here obfeive,
(1.) THAT
QuefLXIX. Jjfemblys Caiechiftti. 23?
(1.) THAT God intended jrom eternity the jultice to execute them. The punifhing a per-
(declarative glory of bis revenging juftice. Rom. ion according to law cannot be a righteous
9.22. This was one of thofe Attributes which thing, unleis the law appointing it be a righ-
he purpofed the manifeftation of in his works teous law, nor can that be fo, except the
of efficiency ; and accordingly he made crea- offence be fo great as to merit a punifhment
tures capable of being tranfa&ed withal in as high as is denounced $ but fo it is here*
order hereunto. It is a rule without exception, Rom. 6. 21. For the wages of fin k death. And
that whatfoever comes to pafs in time, was fo it is declared concerning this very thing
ordained before time ; but we are allured in, 2 Thef 1. 6. Seeing it is a righteous thing
that there is fuch a thing in the event, and with God,to recompence tribulation to them which
we are told, Prov.. 16. 4. The Lord hath made trouble you. The truth is, the creation is not
all things for bimfelf: yea, even the wicked for capable of fuffering a penalty greater than
the day of evil. And, Jude 4. For there arc fin mult needs deferve, nor fo great in quan-
certain men crept in unawares, who were before tity or meafure, and therefore it mult fupply
of old ordained to this condemnation, ungodly it in its duration.
men, turning the grace oj our God into lafcivi- (6.) GOD will have thefe to be everldfting
cufnefs, and denying the only Lord God,andour monuments of this Attribute, The creatures
Lord Jejus Chrift. that are concerned with this juftice are im-
(2.) THAT he accordingly conftituteda law of mortal creatures ; at lealt as to their fpiri-
juBice, between him and the reafonable creature, tual part: and God would have this righte-
That there was fuch a conltitution, between oufnefs of his to mine forth for ever in the
Him and the Angels is to be fuppofed,becaufe fubjeefs of it. As therefore he will have
they are to Se judged at the lalt day. 1 Cor. them to abide through eternity, fo he will
6. 3. Know ye not that we fhall judge Angels, continue this punifhment of theirs through
2 Pet. 2- 4. For if God /pared not the Angels the fame duration. Hence that, 2 Thef. 1.9.
that finned, but caji them down to hell, and deli- Who fhall be punifhed with everlafting dcfirulli-
vered them into chains of darknefS, to be re- on from the prefe nee of the Lord, and jrom the
ferved unto judgment. That he did fo with glory of his power. But more of this after-
men, appears from, Gen. 2. 17. But of the tree wards.
of the knowledge of good and evil, thou fhalt not (j>) HENCE God appointed hell for the exdli
eat of it ; for in the day that thou eateft thereof, tation of this juftice in. As the creature is
thou fhalt fur ely dye. And elfewhere frequent- defigned for an eternity, fo it muft be fome-
ly in Scripture. Now in the conltitution of where difpofed for it ; this place therefore
this law, there was a prefumption of their God contrived for the endlefs abode of his
breaking it, and a punifhment threatned in enemies; and for that reafon itiscalled their
cafe of fuch a breach, which is calledDeath, own place, becaufe as they have deferved ir»
and what a death it was, the whole word of fo God hath decreed it for them. As there-
God ferves to inform us. fore heaven is a place where mercy and grace
(3.) THAT God voluntarily permitted fome are to be iliultrated in their glory, fo hell is
Angels, and all Mankind to bring themf elves a place where juitice muft fit in ftate and
under the thrcatning by their tranjgrefjion. He triumph, where God will fhew his infinite
left them to fall : there was his permiflive hatred of fin, and make it to appear that he
providence in it, he could elfe have kept is juft in his diftribution to the children of
them from falling, as well as he made them wrath- Pfal- 9. \S- The Lord is known by the
upright; and by their fo falling, they, ipfo judgments which he executeth ; the wicked fa
fatlo, came under the fentence of condemna- fnared in the works of his own hands.
tion -, they were made guilty. But of thefe
things I have before fpoken diftinttly. $. GOD therefore prepared hell purpof ely for
(4.) THAT God leaves all Devils, and fome this defign. The infinite wifdom of God is to
of mankind to abide under this fentence. There be feen and adored in all his works : now
is a way, of recovery found out for man, ac- there are two things in which this wifdom is
cording to the new Covenant -, but there is principally to be obferved, viz- in appointing
none at ail for the Devils, and therefore they every thing for a fuitable end, fo as that he
are altogether defperate : but all men are may have his honour by it ; and in contriving
not recovered in that way, but multitudes it fo as that it may belt attain that end for
are left under the condemnation, in which which it was appointed ; and this is called
they were born, and that is, to be children his preparing it, in Scripture; when therefore
of wrath, Eph. 2. 3. and fo the wrath oj God hell is laid to be prepared by him, it tells
doth ftill abide on them, Jon. 3. 36. And fo us, that he hath accommodated it to this
revenging juftice muft take place upon them purpofe, that it may be a place moft fitted
perfonally ; for God will be as good as his tor the fhewing his wrath in the punilhment
jword, and will give a full accomplifhment of thole who muft be the monuments of his
unto it. 1 Sam. 15. 29. And alfo the flrength indignation : and thereupon it fhall be every
oflfrael will not lie, nor repent : for he is not way furnifhed for that defign •, it muft there-
a man that he fhou Id repent. fore needs be a molt difmai and dreadful
(').) THEpunifhmgnts appointed for them by place. The invention of men hath been fear-
this fentence are righteous -, Elfe it could not be fully fertile in deviling of tortures to afflict
theit
238
LeBures upon the
QuefiXIX
their fellows withal, and places for that end.-
what then mult the infinite God do, when he
hath a mind to make his wrath known,, in a
place that had never been, if it had not been
for that purpofe > How miferable thenmuft
their lot be, whofe portion it is to handiell
that place ? it mult needs be terrible beyond
our prelent capacity of conceiving -, though
there is enough diicovered to make the finners
in Zion afraid. But this will come under the
next conlideration.
Use I. LET this confderation awaken fin-
ners Toung and. Old to fee the forlorn condition
they are in- You fee here what an unhappy
legacy your firlt father left you, what a fear-
ful inheritance you are born the heirs of It
the miferies of this lite, and a bodily death
were all, though they alio are terrible, it
would not be fo amazing : but know it, your
perdition from the hands of God is, to be
difpatcht from a miferable world, to a more
miferable hell; and if once the thread of your
life be cut, in this condition, you are then for
ever without recovery -, and let meatTureyou
this is not to be dallied withal: believe that
there is fuch a piace,becaufeGod hath alTured
you of it in his word •, believe. that it is your
own place by the csrfe under which you are
born ; think what a dreadful place it is, and
how intolerable it mult needs be,by reflecting
on the author of it, God, who doth all things
like himfelf ; the ufe of it, to be a place of
puni(hment,and that for fin the greatelt evil;
and by the end of it, to make the wrath of
God known, and illultrate the triumphs of
revenging juflice : think howyou Itand every
moment on the brink of this pit, ready to be
thurlt over the precipice,and turn'd into that
land of darknefs and confufion ; and now
laugh at deftruttion if you can ; fay, is this
a place to be dwelt in tor ever? is there no
hope to efcape ?
Use II. LET this now make a Saviour pre-
cious, and bis Salvation acceptable to you. One
would think that fhould be enough to raife
the efteem of Chrift among a company of pe-
jfifhing tinners, to read that title of his,
I Thef. i. 10. Even Jefus which delivered us
from the wrath to come. That he is the great
and only deliverer, that he hath the keys of
death and hell, and is able to quench thofe
everlalting burnings for us, and free us from
going down to the pit. Oh then, if you
would not have your everlalting abode in
that burning lake, look unto him now, that
you may be faved. If once you come there,
the gulf will then be fixed, and there will
be no coming thence again , and you are going
apace to that congregation .- now then,whiles
a Saviour calls, and warns, and invites you,
make halte, give no relt to your eyes, nor
give him any reft, until you are gotten under
the fhadow of his wings, and fet free from
the Condemnation of hell. Oh that you were
now peifwaded to fly as for your lives, that
fo you may never be made to know what it
is to dwell with thefe everlalting burnings,
by your own doleful experience.
[November 29. 1693. 3
SERMON LXVUL
2. i~Y^liE miferies that are to be undergone in
X this place. Thefe are called the pains
of hell. The Englifh word, pain, feemeth to
come from the Latin, pana, which fignifies
punifhment : and though in our vulgar ac-
count it is retrained to the puniflment of
fenfe, yet here we are to extend it to that of
lofS too. Under which two heads may be
comprized all that the Scripture gives us
light in about this fubjeft.
THE (inner confilts of a Soul and a Body ;
Death makes a feparation between thefe, and
now the body is left without any more ap-
prehenfion of mifery, being refolved into its
principles, but yet it fhall be raifed again,
and re-united to the foul, and be judged and
punifhed together with it, at the la ft day.
Here then the Doctrines of the RefurrecVion,
and lalt Judgment might come in to be
handled ; but becaufe they arefuitably taken
notice of in another place in the Catecbifat,
1 fhall refer it thither : only remembring that
there will fuch a time come -, and in the
mean while, no fooner doth the finners
breath leave his body, but his Soul enters
immediately into thefe miferies. As foon
as we read of the rich man's death, the next
news is of his Souls being in hell in tor-
ments, Luk. 16. 22, 23. The rich man alfo
died, and was buried. And in hell he lijt up bis
eyes. And I fhall here only take notice of
the miferies themfelves which are to be
fuffered in that unhappy place, whether by
foul or body, whether before or after the
day of Judgment. And thefe are,
1. PRIVATIVE -, referring to the punijh'
ment of lofs. And this confilts in a total pri-
vation of all the happinefs he was made
capable of. The word of God exprefTeth it
by a feparation from the prefence of God.
Hence fuch phrafes, Math. 7. 23, 25,41.
2 Thef. 1. 9. This cannot be meant of his
elTential prefence, which is every where,
and hell it felf fhall be full of it. Pfal. 1 59. 8.
but of his favourable prefence ; and confe-
quently of all thofe effects flowing from it,
which derived any comfort to him in this
life. He lay under the forfeiture of this when
he was here,and felt many awful effects of it
in this life, as hath been obferved j but now
all thefe fhall be compleared j I therefore
call it a total lofs : fo that by if this mifery
fhall be confummated : it fhall be an utterly *
undoing lofs. And there are thefe miferies
comprehended in it.
' 1. HE fhall lofe all the mercy of God. There
is, befides the fpeciai favour of God, which
hath
Queft.XIX. JfembljS Catechifm. 235*
, I II . """"~" " X ' ' -
hath pity upon his own people, and relieves a building ofGcd, art houfe not made zvitbbands?
them with everlaiting mercies ; a common eternal in tbebeavens. ■ Whereas wicked men
benignity which he hath for others in this when they dye, and may be here no more, _
lite -, which moves him to pity them, 2nd have no lotin chat place, nor (hall they be ever "
be patient with them, and holds back his entertained in it •, it will give them no ad
hand of revenge from falling in its full weight mifiion •, the holinefs of'the place is fuch,that
upon them, and opens an hand or' bounty to it cannot receive them. Rev. 2 1.2~. And theft
them .• and this mercy makes their prefent Jhall in no wife enter into it any thing that dc
mifery to be moderate in companion. But filcih, neither wbatfuevejr. verketb abomination..
then ic will be wholly at an end, God will or makeib a lie : bin they Sat are written in
then fliut up all his bowels of pity from the the Lambs ' book if Irfe. It might have
creature. That is therefore threatnedjfai.27. been theirs, bur they would not comply with
It. Therefore be that made them will not bdvt the terms, and to they lofe it, and together
mercy on them, and he that formed them will with it, all the joys and delights which that
fiew them no favour. (Jam, 2.1^.) And when place is furnidied withal ; they muff be for
all God's mercy is gone, there is noching but ever itfangers unto them, for hell is their
wrath left. As for ihofe who think it is place : and who can tell what a lofs this is,
mercy not to be annihilated, and fa the pre- unlefs he had been with Paul, rapt into the
fervation of the creatures being in heil, and third Heaven,and Jeen the unutterable glories
fupplying it with ltiength not to ceafe, not- thereof?
withitanding its miferie',is mercy ; fure they 4. THEY Jhal) lofe all the Prayers of God's
are mjftaken, for all this is hot i,i1 loVe but children. God hath made it the duty of his
anger, and the defign is not favour to them, people, not only to pray one for another,but
but to make them veflelsjfr to hold dcfirutlion, for tinners too, that they may be converted
Rom. 9. 22. and laved $ and there is a great blefiing in
2. HEACE, they fhall lofe fill the vicrcies and having the benefit of fuch prayers 5 however
comjort of them, that they had here in this life, they may fcorn and mock ar them: no.wihey
Sinners, in the day of God's patience had are favoured with them, but then they fhill
their delights here, which though corporeal have no more of them. God hath indeed
and beneath the fatisfaclion of a rational fometimes forbidden his fervants to pray for
foul, yet theirs, that were drowned in ienfu- obftinate finners here -, but that is not uTtial,'
ality, took pleafure in them, as Luk. 12. iy. but there is no liberty for their praying for
And I will fay to my foul, Soul, thou baft much linnets in hell : praying for the dead is anti-
goods laid up jor ??iany years, take thine eafe, fcriptural \ and if any good men have in their
eat, drink, and be merry. Thefe fools here ignorant Zeal, built fuch flubble on the founda-
did laugh and were jocund 5 and their out- tion, yet hath it nothing availed, the gulf
mard man was fupported and cheered with being then fixed, and hell beinga place which
thefe things. They had theirgood ih\ngs,Luk. never releafeth any of its prifoners : and
16. 25. they lived delicately, fared lumptu- what can prayers obtain, where God hath
oufly, had the world at will, had their houfes refolved unchangeably that he will have no
and lands, and furniture, and health, .and mercy ? #
honour, and pleafure, and they thought all 5. THEY fhall Irfe all their moral goodnej >*
was well : bur now all thefe things are done Though fin hath depraved man's whole na-
withal, he lofeth the things themfelves, and ture, io that there remains no theological
all the light and comfort of them. Pfat 49. goodnefs in him naturally -, yet there are
17, 18, 19. He muft have no more feaits, no few finners, if any in this world, that arefo
more merry bouts, at fingingand danc'mg,and utterly debauched, but that they have fome
caroufing ; all'that he valued himfelf upon principles of morality abiding and active in
in this life will forfake him at once and for them -, which are a civil ornament to them,
ever. and fo far commend them to the liking of
3. Af\D they fhall kfe heaven too. It is men: yea our Saviour Chrift looked upon
true, the children of God mult leave all they the moral young man, who came to him, and
had upon earth, as well as the ungodly, loved him. Mar. 10.2 r. and this is a common
though it be not loft, becaufe they improved gift of God, for the prefent benefit of, man-
it for the glory of God, and they fhall then kind, and upholding of the world ; but there
have the comfort of it ; but befides there are will be none of this in hell, there being no
two things more, that make it not a real ufe for it, where there is to be nothing bur
mifery to them to lofe all, viz both becaufe mifery and confuOon : Children will there
they did not place their happinefs on thefe have no refpecl for their Parents ; nor Parents
things, as the other did •, their hearts were any love or pity for their Children ■, nor one
fomewhere elfe, they were bur pilgrims, and neighbour fhew any civility to another: and.
had fufficient for their pilgrimage : and alto though poffibly thefe principles will not be
becaufe when they leave a forry and forrow- rooted out of ther co;fciences7 being left
tul world, they have an heaven to give them there, for their p-eater torment, y.et the
entertainment, which is their own home, practice of them will utterly ceafe. As the
2 Cor. ?. 1. For we know, that if our earthly per'eclion of holintfs'is nor arrived at by the
boufe of this tabernacle wrt dijfolved, we have children of Gyd in this life* but is at once
peifeCled
240 LeBures upon the Queft.XIX*
perfected when tliey dye \ fo though finners nature of them, fignifies the drcadfulnefs of
grow vvorfe and worfe here, yet they are not thefe miferies. In fum,
at the top, all morality is not gone till they 1. THEY go to bell, there to be tormented.
dye, and then ir leaves them for ever 5 and That is the very defign of the place, and
this is intimated by that or Chrift, Mat.25.29. the one fuppofeth the other. See Luk. 16.23.
For unto every one that bath Jhall be given: And in bell be lift up bis eyes being in torments*
and be Jhall have abundance : but from him And the lamentable cry of the forlorn wretch,
that batb not fhall be taken away7 even that ver. 24. For I am tormented in tbis flame. The
which be batb. word torments is a metaphor from a rack on
6. THE! fhall there lofe all their Hope. I which perfons were put to force a confetfiou
confefs, the hope which ungodly men in this out of them, and is ufed in the New Telta-
life do build upon, is a poor, lorry, cheating ment for the molt exquifitely painful difeafes-,
thing, it is no better than a fpiders web : and the travailing pains of women : and the
however it gives them a great deal of pre- other word, tormented, is of the fame im-
fen t eafe, and feeming refrefhment, they lean port. Here it is that the execsiion of the
upon it, and feem to be gainers by it *, and lenience of God's Wrath upon finners is made.-
when they lofe it they wilL then know here they are to feel the effects of the doom
themfelves to be miferable to purpofe : but which was paft upon them in the law, and
befides this, there is a real hope that is fet by the great Judge. And torments muft needs
before them,and offers of it are made to them, be very great miferies .• efpecially if we con-
which if they did accept of would certainly fider, what they are, and after what manner
make them happy. Sinners here, have not they be inflicted. Hence,
only a day of patience, but a day of grace, in 2. THESE torments fhall be univerfal. It
which they are called to repentance, and may be mifery enough to be pained in one
there is adoor of falvation Itands open, and limb, though it is but a finger, what is it
they pleafe themfelves with it, though they then to have it diffufed through the whole
put off and negleft the improvement of it : body, not barely by fympathy, but real im-
but when once the finner comes to hell, all mediate torture ? But add to this all fpiri-
this hope is loir, and fwallowed up at once : tual plagues and torments of foul, and that
their falfe hopes are all gone, and found to is a mifery inexpreflible -, and thus it is here,
be a very cheat ; the broken reed they leaned Mat. 10. 28. But rather fear him which is able
upon, runs into them, and wounds them, and to deflroy both foul and body in bell. It is not
breaks under them, and lets them fall : and fafe here to be over particular j there are
the good hope that was offered to them is two things in general which Chrift hath told
taken away, and all the grounds of it totally us of, in which thefe torments do confift ; viz.-
removed. Job 27. 9. Will God bear bis cry the worm, and thefire ; the former whereof
when trouble ccmetb upon him ? For there fhall refers to the foul, the latter to the body. Of
never be an offer of grace made them any thefe we read, Mar. 9, 44, 46, 48. Where there
more. worm dietb not, and the fire is not quenched.
And thefe refer to the ftate of the damned
2. POSITIVE : referring to the ptniflment in hell, where they are to be undergone.
of fenfe. And this confilts in their fuffering (1.) THE Soul 'flmll be tormented with a never
the perfection x)f all thefe actual miferies, to dying worm. And this contains in it all the
which they were fubjefted by the curfe. fpiritual plagues which fhall then feize upon
This is called a being turned into bell,?i'a\. 9.16. it ; and is mainly contained in thofe terrible
becaufe that is the place in which all thefe agonies, and horrors of conference which will
fufferings are to be undergone. But what then fill the foul. Some finners, and at fome
thefe fufferings are, is beyond our prefent times, have terrible gripings. of this in this
difcovery : the joys of heaven, and the tor- world .• though for the molt part finners now
ments of hell, will never be throughly under- rock their confeiences afleep, or get them be-
ftood, till experienced : only the Scripture nummed or feared ; and yet this worm is all
lets them forth fo asis belt fuited to our pre- the while infenfibly, though continually
lent capacity, for the ftirring of our affe&i- growing out of the filth and corruption which,
ons, to engage us to be earneft in feeking to they lie wallowing in : but then it fhall be
obtain the one, and efcape the other. Thefe quick and ac~live,and fearfully torment them j
punifhments are therefore called everlafimg when it fhall look back, and put them in re-
fire, Mat. 25.41. Than which fort of torture, membrance of all the fins that ever they
there is nothing more formidable to man- committed, with all the awful aggravations
kind. Hence the place iscailed a lafce,&c.Rev« of them.- fhall remind them of all themercy
21. 8. and we have fuch an expreffion, Ifai. and goodnefs of God which they abufed ; of
33. 14. The finners in Zion are ajraid, fear- a day of grace they once enjoyed h of all the
'fulncfihath J urprizedthe hypocrites : who among calls, and counfels, and warnings that God
vs fimll dwell with the devouring fire ? who a- had been giving them j of all the patience
tnong us fi)all dwell with ever lafling burnings ? of God, and itrivings of his Holy Spirit,
which, whether it be interpreted of God, as and fair probabilities they were in of Salva-
an attribute referring to his revenging jultice, tion -, of all the offers of grace which they
or to the miferies themfelves,to fet forth the defpifed, and inward motions which they
quenched 5
*-4
Queft.XIX. Jffemblys Catechifm. 241
quenched -, and fo of the righreoufnefs of the leaft drop of water afforded to crol the'
their con iemi:arion : and then look forward, tip of the tongue : all is there continued,
and lee nothing before ir, but thole fearful unchangeably. Hence thole expre(fions,Rev-
mileries which it fuffers, and from whence 14. n. And the f moke of their torment afiewd*
it mult never expect a releaie : what horrors, ctb up for ever and ever ^ And the y have no
what delpair,mult needs be hereby produced ? r<ji night nor day. Chap. 20. 10. And they
The gitds, and itingS and reverberations of Jhall be tormented day and night, jot; ever and
iucli a confeieoce mult needs be a torment ever. And what a torment mult that be, 10
inexpreffible. endure that ro perpetuity, and without any
(2.) THE Body frail be plagued with an un- relaxation, which to bear tor a moment, js
que nchable fire. This contains under it all intollerable; where neither are the flames
the corporal miferies that lhall there be fuf- waited, nor the mii'erable creature coniumed
iered ; of which it is not lor us to give a by them.
d" It i net account; only let us obferve, that 5. THESE torments Jhall fill them with bit-
all the mileries that men have fuftained in terett waitings and lamentations. The extre-
their bodies in this lire, are but the begin- mity of them fhall produce continual end-
uing of forrows ; thofe that follow are tar lefs roarings and fcreamings o\' the tortured
more dreadful. That tender .and delicate creature. Oh the fearful noife that hell will
body, that can now fcarcely endure the prick be rilled withal by the piercing groans ot
of a pin, which is prinked up in pride, and creatures lying upon a terrible rack, and
look'd after with delicacy, (hall become a (torched with the flames of a feven times
prey to thofe devouring flames which will heated furnace ! This our Saviour acquaints
have no regard to its cornel inefs, nor pity it us will be the employment of the place,
in the lealt ; when the mifery of one mem- Luk. n. 28. There Jhall be weeping and gnajh-
ber fhall be intollerable, and that mifery ing of teeth. When Heaven fhali for ever
ipread it felf through the whole man .• when ring with the joyful acclamations of the
eyes, ears, hands, feet, heart, and all (hall glorified Saints and Angels, then (hall heil
be tormented in that flame. lound and eccho with the doleful emulations*
3. THESE torments Jhall be exquijite. and bowlings, with the terrible fhrieks and
Sufferings of the fame ki,]d may be greatly roarings, with the horrid outcries, and blaf-
varied by the degree ot them, as they are phemings of the damned, whofe horrible
more remifs, or more intenfe ; now in hell, Torments will be conltantly drawingof them
the miferies of the damned are arrived at from them ; which is at lealt allegorically
their perfection ; needs therefore mult they aimed at in, Rev. 16. 9. And men were f cor ch-^
be intollerable. Thofe pains of travailing ed with great heat, and blafpbemcd the name 0)
women, of men under the torture of the God, which hath power over thefc plagues : and
Itone, or the greateft cruelties which humane they repented not to give him glory. And all
wit hath invented, arebut flea-bitings in com- this (hall not draw the lealt pity or remorfe
parifon with thefe. The exquillrenels of them from God for them, but he will laugh at
is to be gathered from the very defignoj the their calamity ; but alas ! all that can be
place, i. e. to be a place of torment ; where here laid is nor the lealt parr, of what thele
the wrath of God is ro bemaJe known ; The iorlorn creatures mult there feel*
principal efficient of ;/,God himfelf, who is a Use. LET this be for a loud and
confutning fire,Ucb. 12. 26. The main tnBru- awakening call to all that are in their fins.
tnents of it, the devils, who are therefore Sinners, thefe are heavy tidings which 1 have
called the tormenters, Mat- i£. 34. and by been reporting in your ears, aid yet ihey are
the fitting of finners ro be vejfelsto hold it, the true fayings of God ■•, and do they not
Rom. 9. 22. They ate to be punilhed to the make thine ears tingle, thy lips quiver, thy
utmoft of their capacity 10 bear, and God joynts (hake, yea feaifulnefs and horror ro
will make rhem capable ot bearing, that fo furpiize thee? Can you hear all this, and
they may be the amazing monuments of his yet live one hour longer in your fins ? Is;
righteous feverity. there none that upon this report, cries cut
4. THESE torments Jhall be without inter- trembling, what fhall I do ro be faved from
mifjion- There fhall not be the lealt moments thisterribledoom ? Thereis a way toefcape,
relt or bteathing while, wherein they may but if you will not attend it, it will not
enjoy any mitigation of their miferies. It is profit you. If you love your Souls then, be
fome comfort in this life,that there are lucid entreated to fly to the rock,rothe mountains,
intervals,between exquifite pains ; they abate, before this fire from heaven falls upon you.
and there is fomeeafe, and liberty to take TJfe no delays lelt it be too late. There is
breath between one and another : but there hope for the oldelt firmer, if yet he will
will be no fuch thingin hell -, the fire is con- hear the voice of Chiiljt ; and there is dan"
tinually blown up, and kept in its heat by ger of the youngeft (inner, who will pur of?>
the breath of an angry God. Ifai.30.ult. The and not prefently come in. The arms of a
breath of the Lord, like a Uream of brimfione Saviour are now open to receive you if yoa
doth kindle it. There is no abatement, no will come to him $ but if you are refolved
moderation, no diverfion, no relief at all ^ in your way, let me entreat you to take this
not fo much as one member refrefhed, not along with you,- — know and be allured chat
I i voir
242
Lectures upon the
QueftXlX;
you are going to the bottomlefs pit, a place
prepared iy God himfelf for juitice to tri-
umph over you in h you will there fall into
the hands of the living God, who will not
meet you as a man -, you are going to dwell
with devils and damned fpirits,and to be tor-
mented with the flames of the bottomlefs pit,
where you fhall be filled brim full in foul
and body with the wrath of God, where you
fliall be in the hands of your cruel tormen-
tors,^ be filled with the flings of an immortal
worm, and fuffer the molt acute, and unin-
terrupted tortures in the whole man, and be
for ever unpitied by God, Angels, Men, and
Devils. And Oh / think of it } the time
halfens, the day draws near ; fin away a few
more days, and trifle away a few more nights,
and you are gone beyond recovery : nay it
may be, the doom is, that this night your
foul Hull be required, and where are you
then ? Oh be wife then in time ! Wonder
that it is faid to day to the youngetf of you •,
and let me charge you in the name of God,
now to go home, and get alone, and meditate
folemnly on thefe things -, and if you dare,
lie down to fleep on your beds before you
have made your peace with God, unlefs you
expert to awake before mornirgin the flames
of hell fite. If you will take this awM
warning, it may be well with you $ but if
you deipife it, and throw it behind your
back?, it will add to your guilt, and rife up
as a witnefs againft you in the great day •, and
you fhall mourn at lalt, when it is too late.
[December^. 1693. ]
SERMON LX1X.
3. r~p)HE duration of thefe miferies, and
X that is for ever. And this is that
which puts great emphafis upon all that we
have been before confidering. To dwell in
fuch a place, and to undergo fuch miferies
there as we have heard of, is in it fclf terri-
ble i but to do fo for ever, that makes it
dreadful beyond conception. That it mult
be fo with all thofe whofe unhappy lot it is
to come into that horrid place, is an article
of faith, which we have confirmed to us by
Scripture tettimony. See Pial. 92. 7. They
f})all be dejlroyed for ever. Ifai. 3 3- *4> Dwell
with everldjhng burnings. Though the He-
brew and Greek words, rranflated, for ever,
and eveilalting, do fometimes intend,though
a long, yet a limitted time, yet not always
fo, but frequently a perpetual duration : but
this alfo is exprefs'd in the Scripture by the
negative, never, which plainly points us to
an eternity. Ifai. 66. 24. Their worm fhall not
die, Mar. 9. 44. It is therefore put into the
fentence of condemnation pronounced in the
great Day, Math. 2?. 4'. Depart from me ye
curfedjnto everlafting fire. And is accordingly
executed on them, ver. \6. And thefe fliall go
way into cverlafiing punifkment.
IN the clearing of this Truth, we may-
enquire, 1. What *s this eternity of their mife-
ries ? 2. What reafon,juftice, or equity there
isfcr their fo fuffer ir:g ? 3. How the creature
Jhallbe made capable oj j 'offering eternal mifents?
Of each of thefe briefly.
1 . WHAT is this eternity of their miferies ?
A. ETERJKIT2 may be corfidered as it is in
Scripture attributed either to God or the crea-
ture. In what fenfe it is attributed to God,
we have already confidered, in the Doftrine
of that Attribute, in which weobferved him
to be without beginning, fucceffion, or ending
of time .• in which refpecl, it is an incommu-
nicable perfection of his, and no fecond being
can lay any claim unto it. When it is afcribed
unto the creature, it is an improper kind of
term, which only bears a refemblance to one
of the properties of God's Eternity. The
creatures Eternity •, or, as fbme for diitintti-
on fake, call it, Evicernity, hath, 1. A begin-
ning -, for all fecond beings are the offspring
of time: once they were not. 2. A fucccjfion -,
their duration is meafured, becaufe rhey are
finite beings. Bur, 3. It hath no ending •, I
know fome deny fuccelfion alfo to fpiritual
fubltances \ but, how a finite being, fhould not
have its finitude infeperably attended with
fuccelfion, or how a fpiritual being, fliould
not be faid to be older now, than ir was in
the firlt hour of its crearion, I cannot con-
jecture. Some define the creatures eternity,
to be ifucceeding now, as they call it,becaufe
of its endlefs duration: in which refpecf it is
differenced from time, which hath an end 5
in regard of which endlefs duration, in an
improper fenfe, a thoufand years may be faid
to be as a day •, becaafe the finners torments
fliall be no nearer an end, after a thoufand
years, than they were the firlt day they be-
gan, becaufe they have no end : zfucceedwg
ww they call it, becaufe, as it began, fo it
h3th a fuccelfion : it hath fo far a reference
to, or reprefentation of time, that the finner
fhall be making progrefs in his miferies, which
is a fore aggravation of them, and will make
his torments appear long and tirefome. So
that it is, as it were, a middle ftare between
time and eternity : it hatha relation to time
by fuccefiion, which will weary the firmer
out, under his torments ; a relation alfo to
eternity in its perpetuity, which fliall fill
the finner with endlefs defpair.
2. WHAT rcafon, juJVtce, or equity there is
for their fofuffering thefe miferies £
A. AS for the fu fieri ngs*hemfelves,it hath
already been evidenced, that they are no more
than fins demerit ; but tcby they mufi be per-
petual and without end, is the prefent enquiry ?
Now there is a two-fold juitice that we con-
ceive to be in God, and they are both here
concerned, viz. Sovereign, nr\& Relative. God's
Sovereign juflice is his arbitrary liberty to
difpofe of his creatures according to his holy
plea fu re 5 and this was moft eminently ex-
erted in his Decree $ in which it was his
good will, to have fome everlafting monuments
of
Queft.XIX. dffemblys Catecbifih 243
'of his righteous difpleafure at fin, andaccor- made, the law is not fulfilled \ and for this
dingly appointed the fubjefts of it : and reaion no Jinner can be acquitted upon h\S
therefore, to any who cavil againit this, that own fcore, or for any righteoufnefs of his,
ani'wer is fufficienr, Rom. 9. 22. What if God* becauie he cannot ani'wer thefe demands.
imllingtofhew bis wrath, and to make bis power (2.) HE ACE when the law bath once feizecl0
known, endured, with much long f offering the the firmer, and laid bun in the prif on of hell, h
veffels of wrath fitted to deftrutlwn. Of which cannot dij charge him till it be thus fatisfied. If
will we are further allured, Prov. 16. 4. The it fhould, it would not be all fulfilled, but
Lord hath wade all things for himfelf : yea,even there would be ibme points or tittles of it
the wicked for the day of evil. But for a clearer i'uperfeded, which may riot be. Math. 5.18,
difplay of the equity of this, there is the One jote or one tittle fhall in no wife pafsfrorr.
Relative juftice of God, comes in, in the fulfiL- the lawfill all be fulfilled. He muft therefore
ment of this purpofe j which confifts in his remain under the impreflions of it, until this
rendering to every one according to hisdeedsj be done. So our Saviour Chriit gives us to
as they itand related to the law, which was underltand, Math. 5. 25, 26. Verily, I fay unto
given and ratified in the covenant between thee thou jhalt by no -means come out thence till
God and man : ib that though God is arbi- thou baft paid the utmofi farthing.
trary in decreeing this punifhment, yet he (£■.) Thh cannot be done in meafure, anl
proceeds according to a known and revealed therejore muft be compenfated in duration, and
rule in the execution of it ; and this is our that can be nothing fburt of eternity. The rea-
prefenc enquiry. The equity then oi' this Ion or this is, from the creatures incapacity :
proceeding, will appear evidently, if we con- when its velTel is never ib much widened,and
der, its punifhments encreaied to the height, it
I. THAT there is in fin a proper demerit of cannot contain fo much wrath as it hath de-
everlafiing punifhment 5 or, that the penalties lerved by fin 5 and for this caufe it muftfuf-
of it fhould abide i*m the fin ner for ever. Nor ter eternally. Jeius Chriit could and did at
indeed is there s^Jrother way, tor the finning once bear all, and therefore he was releafed
creature to be punifhed up to his demerit : and discharged. Here then the great cavil
and there is a double merit here to be con- of vain men is to be encountred, viz. Howcart
fidered, a jinite ad dtferve an infinite punifhment ? or a
l„ THERE is a covenant merit \ It is the temporary tranfient fault bring the creature juft-
wages for fin according to the indentures ly under the imprejfions oj God's everlafiing
which were made between God and man. wrath ? But the ani'wer is very ready, for
Rom. 6. 23. The wages of fin is death. The though the creature be finite,and the aft tern-
word fignifiesa ftipend, or fomething that is porary and tranfient, yet the objeft againft
agreed for. God indented and bargained with whom it is committed, is infinite and eternal;
man at firlt, that if he fhould break his laws, the creature gives the provocation, but it is
hefhould fuffer the penalty of eternal death. God who is provoked by him, and he doth it
Gen. 2. 17. In the day that thou eatefi thereof Up to the utmolt of his ability, according to
thou [haltfure/y die. Now, not only hath the his manner and meafure 5 a finite creature
finner no cauie to complain, becauie he knew affronts an infinite majefty ; hence, though
what he had to ltand to ; but becauie God the aft is finite, the injur/ is objectively in-
did affix fuch a penalty to the law of the finite, in that itfallsupon him who is infinire-
firlt covenant, it mult needs be righteous,elfe and fuch as is theinjury,fuch mull the demerit
he would not have made it, fince it would be be. In ium, the creature by finning offers the
unrighteous for him to execute it j and this greatelt affront that it can to God 5 and
mould iatisfy us. But, therefore it deferves to fuffer all the miferies
2. THERE is alfo a merit in the nature of that it can ; and though it cannot undergo
the thing. It is true, there cannot be guilt an infinite weight of wrath at once, becaufe
but where there is a law, but for all that that would annihilate it, yet it can fuffer it
the foundation of the equity of laws is,when in a fort of infinite duration, which is the
there is a proportion between the offence arjd only way to make it proportionable,
the penalty, and this is antecedent to guilt : 2. THAT there is a permanency of fin inbelL
a man may be worthy of death, and yet not It is true, the punifhment of tinners in hell
guilty of it, if there be not a law for it ; proceeds according to the guilt they have
now the valuation of the equity is in this contracted to themfelves in this life. 2 Cor.
Worthinefs. Now fin is fuch a thing as in it 5. 10. That every one may receive the things
felf truly deferves not only all thefe punifh- dene in his body, according to that be bath done
ments, but the everlafting continuance of whether it be good or bad. It is therefore a
them ^ and the jultice of the law cannot in difpute whether they contract any new guilt
any other way be anfwered in the perfon of there, and there is much pleaded on both
the finner. For, fides ; but 1 fhall leave it in medio: but thefe
(1.) THE end of punifhment is that the law two things are, as I think, very evident.
may be Jatisfied. And if the law be juft, (1.) IHaT hell's torments do not alter the
jultice doth thus recover its own. Satisfafti- finners nature, or change his finful inclinations.
on to the law, confifts in a full compenlation Whatfoever convictions of confeience he hath
for the injury done to it , and till this be on him, cr how much foever he is flung with
I i 2 iemoif§
244
Lectures upon the
Queft.XIX;
remorfe, for the fins he committed in this to queltion, if we believe his Omnipotence ;
world i yec he remains under the power and that he will exert rhis power of his in this
dominion or his corrupt nature ; and fo, as afFair, we are aiTured, Rom. '9, 22. There needs
he hath an abiding being, l'o he continues only three things to be here laid for the
eternally an odious object unto God, and an illuiiration of this.
abhorrence to his holinefs : as he remainsfor 1. THAT the foul of man is by its natural
ever, fo God abhors him for ever, becaufe he confiiiution, immortal. It, being of a fpiritual
is tor ever hateful: the image abides- on him natuie, dies not : it needs not elements, nor
which God defpifeth. elementary fubitances to give it fuftenance,
(2.) THAT iv> his nature remains fitful, fo or preferve its being to it : it lives without
he continues aJually 10 fin. We before ob- food or raiment, or any other fupplies as are
ferved, that there he hath loit ail his mora- requihte for the fhoring up of the body -, and
lity, fo that finfuinefs iscompleated in him-*, hence the death of the foul, is not a death of
and he is itill an active being, and mult act annihilation, but of mifcry j and the foul
his own nature. The finner there hath not cannot ceafe to be what it is for its fubitance,
only in him the poyfon of fin habitually, by any other power, but that of God who
which he would quickly difcover if he might made it ; fo that it naturally abides for
be turned again into the world, and left at ever.
his liberty -, but he doth nothing there but 2. GOD. will, when be fhall by his mighty
lin, and his fufferings occafion his finning, power, raife the b< dies oj finners, put into ibtm
Whereas there are fome who think, that hell's a fyiritual nature in many rcffcelis. 1 Cor. 1 5.
fins are not properly fins, it is a great miitake ; 44. // is fovon a natural body, it is raifcd a
for the creature is not difcharged from the fyiritual body. There is a natural body, andtberc
obligation of an eternal law, he is therefore u a fpiritual body. It is true, they fhall not
giving God continual provocation to perpetu- be. turned ■ into fpirits, but retain the fub-
ate his torments • he continues to hate God ltance of bodies itill. N^ff there are two
eternally, and therefore well may Gud hate things in which they fha^Jpecially be made
him for ever. fpiritual, viz. in the perpetuity ot their life,
3. THAT the finner bath defpifed a day of and the fuftentation of them without food :
grace, and now it is over with htm for ever, this God can do, and hath given fome preludix
This indeed only concerns fuch as have lived of it in this world : and he will doit, he doth
under the Gofpel : and it farther clears up foby the bodies of his faints,that fo they may
the equity of this in regard of fuch : as God be everlalting monuments of his grace -, and
hath found out a way to fave finners from he will do foby the bodies of his enemies,
hell's miferies, fo he hath made a difcovery becaufe he will have them equally to be
of this way unto fome, in which he hath eternal inftances of his revenging juftice.
offered falvation to them, and invited them 3. GOD will with bis own band and power
to accept of it. The time of this treaty is keep together the principles of tbeirnature, that
truly called a day oi' grace .• but this deter- tbey fhall not fuffer diffolution. God will, as
mines with the life of the finner, and when it were, put one hand under the finner to up-
he dies his hope is put to an end. If a Savi- hold him in his being, whiles with the other
our were proclaimed to finners in hell, and hand he will ftrike him, and fink him down
if the fpirit of God would work faith and under his mifery. It were impoffiblefor the
repentance in thofe fouls that are in prifon, creature to hold out of himfelf, or by his
there might be hope of a releafe for them, 0wn ltrength, but God (hall make him toen-
but there is no fuch good news as this,there dure : He fhall enlarge his vefTel, and make
to be heard ofl We are told, 2 Cor.6. 2. Now him able to hold fo much of wrath, as he
is the accepted time, behold, now is the day if fhall fee meet to pour into him ; this is the
falvation. When they come there the gulf is fitting him for dejiruthon.
fixed. Luk.16.26. and there is no other Use. THEkE are Five LefTons I would
poflible way for their efcape but this -, and urge from the prefent confideration ; Three
rhere is all reafon,that they who might have for Sinners, and Two for Saints.
efcaped the eternal perdition, they had pro- I. TO Sinners, that are yet in their fins.
cured for themfelves,and would not, be made 1. SEE what a defperate folly and madnefs it
to fuffer it, at the hands or that God, whom is to live in fin, and count it your delight. One
they have thusdared to defpife and provoke : would think, that if finners fhould only
we have therefore a particular affurance given compare the pleafures of fin, with the pains
us, that all fuch fhall certainly be punifhed of hell that follow after, and are the recom-
with everlalting deftruction, 2 Thef 1. 8, 9. pences of it,this might be enough toconvince
Who 'flmll be pumJJied with everlafling deftrutiion them : But if befides this you compare the
from ibe prefencc of the Lord, and jrom the duration of your carnal delights, with the
glory of his power. eternity of thefe fufferings which follow,
3. tiOW the creature fhall be made capable what an addition will this make to the rec-
offuffering thefe miferies eternally ? koning ? Howr precious is that advice, EccL
A. GOD fhall by his almighty power fit &pre~ 11. 8. Poor wretch ! what doft thou mean ?
pare the firmer for fuch a condition as this. That for a few nafty pleafures, to bring thy felf
lie is able to do it, there is no ground for us into everlalting burnings ? The delight of
fin*
QueftXIX. dffemblys Catechifm. 24 J
fin, is but a crackling blaze, and fo expires, alio how near you are to this eternity, and
Eccl. 7.6. 'Fdr as the crackling oftbqfhs under how Uncertain yonr time is % you itand every
a pot, jo is the laughter of the jool, this alfo *r moment upon the brink, and the lealt touch
vanity. But the pain of it is perpetual : the or' God's angry hand, will turn you over ;
aft will quickly be over, but the forrow will health, Itrength ajid youth are .no fecurity
abide for infinite ages. Oh! that iinners againft ir 5 the youngelt arid heal'thieit finner
would think of this, when they are going of you all, may be in hell before morning:
about the gratifying of their own lulls ; you and folerrinly think what will become. of you
little know how much profit it. would afford if time be gone, before you are gotten into
you in. an hour of temptation. . peace with God : after time there follows
.' 2. LET this few y:u the infinite value of a nothing but an unchangeable ererniry ^ if you
Saviour, and pur yu upon making it ycur bufmeJS dye this night in your preibnt condition,you
to get a part in bun. Were there any hopes go to the place where the worm dies not/ficc.
of an end of thefe miseries, the creature to dwell with everlaiting burnings,
might in fome meafure comfort it felf, with-
out aSaviour : but to think that they are eter- . II. TO Saints that are gotten into Chrifr.
rial torments, which He comes to. deliver us i. LET this make you earneji jor and with
from; they are evetlaiting burnings,, that He poor Sinners, that they may be converted and
comes to exringuifh, this inhaunceth His Jived. Had not Paul this on his heart, when
worth. How fweet is that expreffion,iThe£ he uttered that pathetical w.fh ? Rom. 9.1,2.
I. fo. Jejus which deliver ctb us j ram the wrath I fay the iru b mChri/, I lie not, my confcicnce
to come. Think then how intolerable thefe alfo bearing me imtnfs in the holy Ohofi\ That
miferies are in themfelves, and then how I have great heavnfs ani continual frrow in
tedious mult it be to endure them for ever, myheart. When you pray for them, remem-
Ezek. 22. 14. Can thine bean endure, or can ber jt is for eternity. When you exhort and.
thine hands be ftrng in the day that lfl)alldeal perfWade them, bear it on your hearts, that
with thee ? Remember, that there is none it is for everlalf ng. Though rhey mould
but He can fave you from thefe pains. Acl. be angry" with you, yet let p ty to ever en-
4, 12. Neither is there falvation in any other : during creatures, ' move you, to bear itand.
for there is none other name under heaven not leave off: and Oh ! ufe fpeed in what
given diiong men, whereby we mutt be you do with them, begin betimes with them,
faved. Redemption Work is too weighty for left whiles you delay, they be gone over to
any to undergo bu him. Pfal. 49. 7, &c. Con- eternity, and then they are part your hip.
fider what he hath done on the account, that 2. LET this engage you in the furfur of
he may bean a te Savi.ur, Gal. 3. 13. Cbnft Hlincjl U duty at ary fme feems hatd,
hath redeemed, us jrom the cur je of the law, thick how hard it would have been to be e-
hetng made a curfe for its. And behold Him verlaltingly fsparared from the • prefence of
now coming to youin the offers of the Gof- God. Are the .fuffer ings of this life heavy
pel, inviting you to come to Him, and pro- and tedious ? lay them in the. ba! lance a^ainit
mifing you lite if you do, Math. 1 1. 29. Take eternity, think of the millions of ages, where-
viy yoke upon you, and learn oj me, - for . I am in. damned rimers muit fuffer the wrath of
meek and lowly in heart : and ye fhall find reft God, and then be but at the beginning of
unto your fouls. Oh Idonot wirhifand him, their woes. Think nothing too hard to do
put h;m not upon faying to you another day, or fuffer for Chriif, who fuffer ed for you the
.
as Math. 2%. 37; 0 feruf'lew, Jerufalem,ihou eternal weight of wrath.
that killefl the Prophets, ani ftoneft ihrm which IN a word, Let us all leek of God the
are fen 1 unto thee, how oj ten would I have ga- grace, to enterrain ourfelves with fuch me-
ihered thy children together, even as a hen ga- dirations of that eternity, whither we are
tbereth her chickens under her wings, and ye making halte, thai we may have skill to num-
inouli not. ber cur days, and apply our hearts to wifdom*
? LEARN jrom hence the incomparable And when our moire tarty rime fhall run
worth oj the prefnt time : What a price is down into, and be iwall >wed up of eternity^
in ycur hands, by this feafon allowed you } we may be delivered from everlaiting tor-
fcetore you enter upon your unchangeable merits and poiTeiTed of eternal Glory.
ftate 5 and be awakened by this thought to
make fpeedy ufe of it $ think how far better [January 23. 1693.]
your condition is, than their's who are now ,«_______
in hell ; they are gone to eternal mifery,and ■—-—-----—— — — — •*+
have no hope to efcape : they have no more SERMON
Sermons, &c. but you have a call Itill i think
» I —
246
LeBures upon the
Queft-XX;
SERMON LXX.
Q^U E S T I 0 N XX.
%*■&%, ID GOD leave all Mankind to
*"i"- sfc -i* -a?
A N S W E R.
GOD having out of his meer good
Plealure from ail Eternity, elected ibme
to Evcrlafting Life, did enter into a Cove-
nant of Grace to deliver them out of the
ftate of Sin and Mifery, and to bring them
into an eftate of Salvation by a Redeemer.
IN the confideration of God's fpecial Go-
vernment, we have taken notice or the
firft Covenanr, which he indented with Man,
and Man's wofui apoltacy enfuing thereup-
on • together with the miferable effects rt
it * in alL of which we have been entertain-
ed with a fearful roll written within,and with-
out with nothing but lamentation, mourning
and wo •, and if this were all the news that
were to be heard, what but horror and del-
pair would abide us? But the Holy God,
whofe fpotlefs providence was not idle, in
the permiffionof man's fall, , had glorious
ends in his fo permitting it 5 intending it to
be a foil on which he would draw in molt
lively colours the portraiture or his rich
trace We are therefore here led by the
hand,' from the forrowfui and heartbreaking
confideration of man's inexpreffible infelicity
by his apoftacy, to the pleafant and foul- re
frefhing contemplation of his Anaftafy, or
reltitution, which is the other thing obfer-
vablein this fpecial Government In this
Anfwer then we have, 1. This ^"ne of
man's reltitution afferted. 2 A full del-
cription of it laid down. In which we have,
,. The fubjeas of it, W. 2. The firft ori-
ginal or leading caufeofit, His meer good
plea/ure. 3. The foundation of it His eleU-
in£ of them from all eternity to everlafting life.
4 The ratification or eltablilhment : of it, tie
entred into a Covenant of grace. 5- The relti-
tution itfelf with the terms of it, to deliver
them from a Bate of fin and mifery. 6. The
way in which it is brought about, by a Re-
deemer. We may take thefe feverally and
briefly into confideration -,
1 THAT there is a reftitution provided by
God J or fallen Man. It is vain for us to en-
quire what it is, till we are allured that it
is Now the evidence of this is a matter
of meer revelation. The light of nature can .
not difcover the leaft tracts or prints of it,
in all its reafonings. It hath indeed fome
footlteps by which to difcover that man is
miferable j reafon will lay that he could
not be made fuch as he is now become, con-
fiftent with the wildom and goodnefs of his
maker. But on the fuppofition of his fall,
and ptefent Itate, by vertue of the fan&ions
of the firlt covenant ; it could neither tell
that fuch a thing mould be ( it having it's
abfolute dependance on the free will of the
lawgiver, into whofe hands the finner was
fallen, and againft whom juftice was armed
with revenge) nor could any of his attributes
of goodnefs, mercy, or the like, infer it ; the
works of creation and common providence
had not any Gofpel written on them, holinefs
and juftice flood in the way 3 nor yet if it had
been allured that fuch a thing fhouldbe,could
it tell how it couldpoflibly be brought about,fo
as that mercy aridtruth,righteoufnefs and peace*
might entirely meet in one ; that God might
be both juft and yet. juftify a finner, an un-
godly man. This therefore is purely a mat-
ter of faith .• but isfo fully and clearly laid
down in the word of God, that there is no
doubt left to be made about it« And truly,
the main drift or defign of the whole book
Of God, in the old and new Teftament, is to
give us an account of this affair. The hiftory
of man's fall isfet down for an introduction
untothis,and immediately upon it, this happy-
news is publifhed, Gen.?. 1$. And I will put
enmity between thee and the woman, and be-
tween thy feed and her feed : it fhall bruifg
thy head •, and thou fhalt btuifg his heel. And
God is throughout (hewing us the way how-
to obtain it ; there is in it the hope of eternal
life, and that not a vain one, but that which
is built on a promife of it. Tit. 1. 2. In hopg
of eternal life, which God that cannot lie, pro-
mifed before the world began. L i k e w i fe that,
2 Tim. 1. 10. But is now made mamfeft by thg
appearing of our Saviour Jefus Cbritt, who hath
abolifhed death, and hath brought life and immor-
tality to light, through thg Gofpel. This was
the defign of the incarnation of the Son of
God, and of the whole work of Redemption
which he accomplished, of which we may
have an account afterwards. Had it not been
to recover finful men from mifery to felicity
he had never engaged in it. Gal. 4. 4,5. But
when thefulnefs of time was come, God fent
jorth his Son made of a woman, made under the
law, To redeem them that were under the lawt
that we might receive the adoption of Jons. This
is the end of the giving the Gofpel, and ail
the adminiftrations of it, that men may be-
therein invited, and by the Spirit of God
perfwaded to accept of a Saviour, and to
efcape from the wrath and curfe that is out
againft them. Hence that, Rom- I. 16. For it
is the power of God unto falvation, to every one
that believeth, to thg few firft, and alfo to the
Greek. We have therefore the fum and fub-
ftance of the Gofpel, in Joh. 3. 1 6. For God
f9
Queft.XX.
jjjemblys Catcchijnt.
24?
fo loved the world, that he gave his only begot-
ten Son, that uhofevcr believe th in him,fl)ould
not prnflj, but have everlafling life. Mar.i 6. 1 6.
He that be lie verb and is baptized, fljall 'be fived i
but he that bclieveih not, jhall be damned. ^ As
then there was an Adam who undid us, fo is
there one to reftore us. 1 Cor. 15. 22. For an
in Adam all die, Jo m Chnfl Jhall all be made
alive. In a wocd, God hath laid in and pro-
vided fully, whatfoever is rtquifne for our re-
covery out of mifery, and heing reitored to
bleffednefs, as will be made evident in the
fequel. And he would certainly never have
done it, if he had not purpofed this Salvation
to be effectually apply'4 ro fome, otherwife
that provifion had been, loft.
2. THE fib jells of this reflitution are,fome.
Adam's fill and apoltacy indeed reached unto
ail-, but not fo the reiiitution : the pararel
therefore between the firft and fecond Adam
doth' not lie in the extent of the fubjects, but
in the efficacy of the influence to the fubjeft;
fo thar, as the firft Adam was the procuring
caufe of all mifery to his children, fo the
fecond Adam is of all bleffednefs to his : but,
though the former extended to ail mankind,
the latter doth not do fo, but only toarefidue
or remnant. This difference is clearly inti-
mated or pointed to in, Rom.*. 12, 19. Where-
fore as by one man fin entred into the world,
and death by fin : and fo death faffed upon all
*men, for that all have finned, lor as by one
mans dij obedience, many were made [inner s : jo
by the obedience of one, jl?all many be made righ-
teous. For the making of 1 his d i ft i nelly clear,
let thefe Conclulions be obferved,
1. THAT all mankind do not aclually partici-
pate in this reflitution. This is a clear cafe,
and generally acknowledged by fuch as pro-
fefs themfeives Chriitians .• and it is very
evident fromScripture •, where we are allured,
(i.) THAT there are many of Aiam^s pofleri-
ty that die, and are damned for ever. We read
of thofe who are pumfljed with everlafl-
ing definition, 2 Thef. 1.9. Chap. 2. 11.
Now damnation is dire&ly contrary to this
reltitutiou -, it being the execution of the
wrath and curfe, under which they were
fallen, upon them : either therefore they
were never recovered, or they are again
fallen into it, but that this latter cannot be,'
will afterwards be confidered.
(2.) THAT there will be two forts of men
found in the laji day. There will be (heep and
goats, the one (landing at the right, the other
at the left hand of Chrift -, the one will be
doomed to eternal life, the other to everlaft-
ing burnings, as in Mar. 2?. Surely then, if
they then receive fuch a fearful doom, they
were never delivered from the curfe which
fettered them.
(3.) THAT there are a great many ro whom
tins favour is offered, bur they re jet! it finally,
and fo are lefr ro periflj in their fins. None
are aclually reftored till they do clofe in
with the terms of the new covenant : for we
are poficively told, Joh. 3.36- He thar believ-
eth on rhe Sort hath ever la fling life : and he that
beli eve th nor rhe Son, fljall not jee life : but the
wrath of God abidith on him. Kut ibm'e thefe
aie of whom Cnrilt iaith, Joh. <?. 40. And ye
mil not tome to vie- that ye might have life. And
on whom, tor their rejecting him, he hath
pall that fentence, Joh. 8. 24. 1 f aid therefore
unto you, that ye jhall die in your fins : for if
ye believe not that I am he, ye fljall die in your
fins. And for fuch finners, they are already-
condemned. Joh. 3. 18. But he that believeth
not is condemned already : i.e. thelaw-fentence
remains in rorce againlt them, and mull take
place ; if then they never repent and believe,
they wTere never recovered.
2. THAT God never intended or laid in pro-
vf ion for the rejinution of all. It is true,
(1.) THaT there is a fujficiency of value and
verrue in the provifion that God hath made, for
the complcat recovery cj all mankind. And in-
deed, fuch was the cafe with, and Hate of
fallen m3n, that nothing elfe would fuffice
for the reftoring of one, than what was
enough in its intrinfick worth for all. jultice
Could not to befatisfied, or the condemnation
removed without a price of an infinite value,
for the acquittance of any one of its prifo-
ners •• and fuch a price can never be out-fer.
Hence that, Heb. 7. 25. Wherefore he is able
alfo to fave them to the uttermofl, thar corns
unro God by him.
(2.) THAT offers of this reflitution are made
to a grear many more than accept of, of evcr^
partake in it. There are a great^many whom
Chrilt comes to, but they do not receive him,
and fo they go without him. joh. 1. 12. He
invites them, but they reject his invitation,
and thereby judge themfeives unworthy of ever-
lafling life, A&.13 46. they refufe him, and he
doth relinguifh them. Piai. 81. 11,12. But my
people zvould not hearken to my voice : and If-
rael would none of me. So I gave them up to
their own hearts lutt : and they walked in their
own counfels. Hence that expoftulation and
threatning, Mat. 23.37,38. and Luk. 10.41,42.
And when he was come near, he beheld the city,
and wept over it, Saying, If thou hadfl known,
even thou, at leafl in this rhy day, rhe rhings
which belong ro thy peace ! but now they are hid
from thine eyes. But that he either intended
or provided for the falvation of all, is noc
true ; and this will bemanifeif if we confide j,
fi .] THAT all are not aclually faved. Jt is
not rational to think, that God fhoulddefjgn
their falvation, and make provifion for ir,and
yet they eventually fall fhort of it .• for fo,
not only mult the di vine purpofe be fruff rated,
which would be a great reflection upon his
wifdom, power and unchangeablenefs 5 but
alfo mult the provifion it felf fo far be loft,
for thar is a medium for an end, and it is
certain that the means are loft, as to the de-
fign of him that ufeth them, Where the end
is not attained ; it is therefore a full dif-
junclion, viz. either that. all are laved, or
that God never intended nor provided for
their falvation, or elfe that, he is put hy
titi&i
248 LeUures upon the QueftXX.
either for want of power, or by altering his were ordained torhisjude 4. Who were before
mi nd . ordained to this condemnation, ungodly men. A n&
£2.] Til iT Jifus Chrift did not come to there is an efficacious judicial influence of
fave all. it is true, there are fome general God's in bringing them to it, 2 Thef.2.9,10^
words ufc-d in the Gofpel, mentioning the 3. THAT hence there are but J owe for whom
word all, which feme would interpret that this restitution is provided ■ and the rett are
way, as 1 Tim. 2. 6. Who gave himjclj a ran- left cut, and not thus cared jor. Who they
Com for all •, and elfewhere. But this cannot are, and how they come to be thus fet aparc
intend all univerftlly, but only all that were for this benefit, when others are left out and
given him, elfe it would contradict the li- not thought of for mercy, will be alter
irritations given in the Gofpel : what faith confidered in the things that follow. Here
he of himfelt,L//A')-?2.and that paiTage is of only to make a few general remarks upon
weight, (however fome feek to evade it J Joh. this, let us obferve,
I7-9- I pray jor them, I pray not for the world, (\.) THAT they are but a few compared with
but for them which thou baft given me, jor they the r ell of mankind. If we compare thofe
are thine. Surely he would not (hut them that are reitored with thofe that'arelefr,they
out of his prayers for whom he fhed his are but a fmall number. The Scripture com-
blood : or how comes he to make a diltin&ion pares them to a re/idue, or remnant, a fmalt
between the world, and thofe whom his fa* piece that is left, when the garment is taken
ther had given to him out of it > out of it • to a gleaning, or a few fcattered
[3.3 THAT all have not the means of this grapes upon the vine, when the vintage is
restitution afforded to ibem. We (hall after- gathered. Chrift, fpeaking of that life which
watds have occalion to obferve, that to the is the thing to which they arc reffored, tells
compleating of this recovery, there is requi- us that but/<?-t< find it, Math. 7. 14. little j%
fite, not only that a purchafe be made, but the epithet which he puts upon his own
that it be aifo applied • in order to which flock, Luk. 12. 92. Thefe are fome that are
application, there are the means appointed, taken out of the world, when the whole
and made neceffary by God's inltitution •, world lies in wickednefs : in this regard
where therefore God intends this end, he will they are not many.
afford thefe means. The A pottle could infer (2.) THEY are but jew,if reckoned with thofe
mens perdition, from their not having the who enjoy the means of grace, and are net faved
Gofpel, 2 Cor. 4. 3. But if our Gofpel be hid, thereby. Ft' we go no farther than where the
it is hid to them that are loft. And makes fuch Gofpel hath come, and men have been treat-
i demand, which carries a negative in it,Rom. ed with the things that concern their peace,
10. 14. How then fhallthey call on him in whom yet there it will be found a truth that thofe
they have not believed? and how fhall they believe that mifs of this recovery, and go to perdi-
in him of whom they have not heard ? and how tion after all, are vallly the bigger number.
(hall thcyhcar without a preacher £ But nothing It is our Saviour's observation, Math. 20. 7 6.
is more certain than that the far-greater part For many ewe called, but few chofen. And the
of mankind have hitherto been Itrangers to A pottle fpeaking of Jfrael, or God's vifible
the means of grace, and fo out of the way covenanted people,harh that conclufion,Rom.
in which the Spirit of God, is won'tto apply 9. 27. A remnant flail be faved. There are
Chrift's redemption to men : and the condi- multitudes that openly defpife the offers of
tion of fuch is clearly exprelt, Eph. 2. 12. Salvation, and live in amanifeit contempt of
That at that time ye were without Cbrift, being the things of their peace : there are m3nv
aliens from the common- wealth cf Jfrael, and that make a mew, and but a fhew, pretend
grangers from the covenants of promife, having to a profeffion, but deceive their own hearts,
no hove, and without God in the world. and no more than pretend. Where Chrilt is
[4.] THAT God hath prepared a place to exalt exhibited, He is a foundation, and corner
his juftice in, by the everlajjing punifoment cf itone but to a few 5 to the multitude, he is
many. We read in, Ifau 30. ulf. For Tophet a fumbling ftone and a rock of offence • the
is ordained of old, yea, for the king it is pre- Gofpel is a favour oj life to but a little num-
pared, he hath made it deep and large : the pile ber, in regard of thofe to whom it is a favour
thereof is fire and much wood, the breath of the oj death.
Lord like a ftream <j brlmftone doth kindle it. And (3.) THAT y et, confidered in V by themfelve^
Mat. 25. 41. Depart from mc,ye curfed,into ever- they are a very great many. Had God faved
lafting f re, prepared for the devil andhis angels, but one of Adam's pofterity, his grace had
Now" to prepare fuch a place for fuch an end, therein wonderfully appeared • but he hath
together with a defign to deliver ail mankind feen meet to extend this reliitution to a
from it, is to provide it for no ufe at all • multitude : though we cannot tell how many
except we mould fuppofe, that when he hath they be, who fhall partake in this bielTed
done all that lies in him for their recovery, priviledge, it being a fecret referved in his
thev may damn and deftroy themfelves,wbe- own bofom, not to be known to us, till the
ther he will or no • which is direftly con- great Day of accounts • yet we are given to
jrary to what the Scripture aflerts concern* underltand that there will then be a very
ing him, and to the properties of the divine great congregation of them. As to the opinion
nature. We are therefore alTured that they of thofe, who think there fhall befo many as
to
Jjjewhljs Catechifnl.
249
to make up the number, and-fup.ply the place
ofthe fallen Angels,ic is without any Scripture
foundation, and therefore not co be concluded
upon : but we have fufficient warrant to
believe tli.it they are very many t there
have been ot them in all ages of the Church,
though in iome more than other. We find
that in a very icanty time, God had, in the
.kiiigdom of the Ten Tribes, notwithstanding,
.the apoitacy and perfections, feven Thou-
fand, Rom. 11. 3r-4- And we read, Jud. 14.
Behold, the Lord cometb with ten tboufands of
bis faints. The. word fignifies,many ten Thou-
iands. And befides all that have been hitherto
faved ^ we are affured, that there is Hill a
lime to be looked for, of the plentiful pour-
ing out of the Spirit, and of the bringing in
-of the fulnefs or the narions : and therefore
the Gofpel-ftate is called a kingdom, which
fuppoleth a great number of iubjecls.
Us e I. IS there a reftitution provided for
miferable men ? Let it then be thought- .of
and improved,
1. TO prevent finking dcffair, and put hope
into m all. -.When you look upon, and are
terrified with all thofe amazing miferies
which are lying upon all mankind in the
curie, and fee how wofully you your feives
are involved in. it,and are "thereupon beginning
• tofink int6;.defpondency,and be filled with a
Tearful expectation of this. vengeance falling
upon you ; a-nd begin to. fay : if the cafe be
i fo>our hope is gone, and we are cut off for our
i, part ; now look forward, and fee what good
news the Gofpel hath brought to a company
of forlornperilhing. Tinners : See here, that
rthere is a poflibility.of your efcaping the
•damnation of hell; nay that there is a fair
probability, of it, fince there is a new- awl
living, way; opened, and difcovered to you-,;
fay, that far\ all ; that hath \ befallen; me, I
.may yet be feyed .-, thisris the hope that 'is
Tec before you, labour to run'iato it.
2. TO improve ibis bojpc in fuelling to obtain
it. Hope is the very life. of endeavour \ wha*
men defpair .oi' they will never attempt to
rcbmpa(s!j but Where there are any fpatklings
of hope, they will pufh men on to leek they:
help : and hope can- gather fpirits from; the
•appearance of a meer poffibllity,a Wbb knpm •./
Say then to you'rbwn Souls, is there a; way
found out by the merciful God, in which
finners may be delivered from the wraph to
• come ? Twill enquire after it, and feek to be
■found, in it:, may an undone finner be faved ■?
i hath God told and affured me. of it in his
..word.? and mail I fit It ill, and perifh
through my own neglecl ? mall I die when
-life is fet before me, and offered tome, and,
•as it were thrult upon me ? One would-think
t'-fibe proclamation of liberty to captive s, and
the opening of the prifon doors to tbem tbqt
are bo,uni, fhould be a jaitbful faying, and
. worthy of alt acceptation, to every one, who
knows himfelf to be. a prifoner of divine
]uftice, and lying open to the miferies of this
■ Hje, to death it felf\ and to tbe pain's of bell
\tfor ever.
U'S e II. ARK there but fame for whom
this reftitution is appointed, and thofe but a
few in companion, though a great many i<i
themfelves?' Learn hence,
J. lilJAl' reaj on there is for every one of
us to give the more diligent heed to make fuse
that we be found among this number. It is a
dury that We are called upon to attend, 2Per.
1. 10. Wherefore tbe rather, brethren, give dili-
gence to make your calling and clctlvn Jure 1
for if ye do tbefe things ye Jhall never fall. And
■what more parent argument to move us to
he very folemn and ierious in it, than the
.confideration of the paucity of thofe who ate
fharers in this benefit > When one had ask'd
our Saviour that queftion, Are tbrre few
fayed J\He, inltead of anfvering, fails ro ad-
yillng ; and what was his advice ? See, Luk.
.1 5., 25,24. And be f aid .unto them, Strive to en-
ter in at the id rait gale ; jcr many I fay unto
you, will feek to enter in, and fliall not be able.
.Certai Ay, the thing it fclf is a matter of
the highelt importance .that can be ■ who,
that believes that there is an everlafling Itate
-of weal or wo, to which all mankind are
polling, and in which theyThall be fixed, as
foon as this life ends 3 would not be anxious
to know,- when, and after what manner he
fhall fpend that eternity ? how much, more
then, when he is acquainted that the greater
mumberby far, are like ro take up their dwel-
ling, with everlalting burnings > Let this
s thought then; put us all, Young and Old,
from our carnal. fecurity,and mak-e us impor-
tunately inquifitive in this affair.
2. ROT to defpond or fink in your ffirits, be-
caufe they are but few. If among a thouiand
xapital offenders, it were pubiifhed that one
.of -them mould have a pardon, would not
.every one hope to be the man > but I can
allure youtliart there fhall be many millions
of miferable men delivered, from" rhe curfe,
;and made heirs of eternal life. What, faith
■Chrift ( Luk. 13.29. And they 'fhall come from
the e aft, an. {from the weft, and" from tbe nortb7
.and jrowtlxfoutb, and J hair fit /own in the
fcng:om,.jf God. And among thefe there
fliall be, thofe who hafV| been chiefeif finners,
-and have contaminated themiclves, with the
.yileft abominacions, What faith the Apolfle/
.l_Cor. 6., 5 » 10, 1 1. Knoy ye rnt that the un-
\rigbtcousKJJhill not inherit' the. kingdom cj ffifij
Be not deceived ,: nenber fornicators, nor,- ido-
laters, nor adulterers, nor effeminate, nor abu-
fers\of then f elves with mankind, Kcrjheivvr,
nor -covetous, nor drunkards, nn revile > s,- 7\Qf
-extortioners fd! inherit the kingdom of God.
■Andfucb merefome ofymjiutye are wafiiedjmt
.ye arefaninfied, but yc-are juftfedintbe Name
. of the Lord fejus, aril by the Spirit of our God.
There is-a ffl&ijjfeb oir .t ha. t, number, ;who.was
an idolater, and a conjurer, and a murdere
there is a.-Thief there, that had.aHb med in-
■ nocent bfop'd. If then,- you find your hearts
-moved with the apprehotifion. of vour grc§t
J mifery, and wrought ro a willing?] efs to com-
K k ply
250 LeSures upon the Queft.XX.
ply with the only remedy,in the Gofpel way •, appear. Here then it is neceflary that we do
be not difcouraged, you are in a fair way to in God diftinguifh of his acts, of which fome
be one of that little flock j Chrift hath laid, are natural, fome voluntary : for without out
if you come to him, he will not call you fo diftinguifhing, our manner of conception
off, about him, mult needs be confu fed: it is true,
all God's natural acts, are in a fenfe volun-
[February 20. 169?. 3 tary •, for he is the molt free agent, and
his will is himfelf : but yet all God's volun-
tary atts are not natural.- for though he doth
nothing but what is agreable to his nature,
yet he doth many things which it had been
no way repugnant to his nature if he had not
SERMON LXXL
eminently than in this affair. It is of the «' l™rty, andconfequently contingent. It is
highelt concernment for man to know the true, there is a neceffity well enough con-
order of the caufes of his Salvation : nor can fifte.nt Wl*h a freedom of will 5 natural afti-
the Gofpel be truly underltood without it ; ons,in a rational Agent may be fpontaneousj
and here we are not to reft till we come to but there is a neceffity, and liberty, which
the highelt caufe of all 5 fince. all the reft are things repugnant ; things naturally ne-
owe a lubordination to, and dependance upon celTary are determined to one,^ and may not
it. That man's recovery from mifery to fe- vary; things of liberty are indifferent, ad
licity derives from God originally, I know oppofita, fo that they may or may not do.
none that do in words deny : that, if ever God cannot but be himfelf ; he cannot deny
the undone creature be again reftored, and himfelf; he is a God or truth, and he can-
made happy, He mutt be the author of it, not lie -, the Father cannot but eternally be-
muft needs be confefied by all thofe that get the Son, &c. And this neceffity is abfo-
underRand and believe how fearfully he is lute, it is impoiTible that he fhould do other.-
entangled in guilt, and fallen under the but then,he might, or might not have willed
wrath and curie of God. But how it derives to make a world, or to have made it thus 5
from him, or what was the firft moving caufe or put thefe and thofe creatures into it. It is
which induced him to extend this mercy to true, upon the fuppofition that he wills itto
fuch a creature, is a point that hath exercifed be fo there is an hypothetical neceffity that
the minds of many, and given occafion for ltmuft be , becaufe his will is not capable
hot difputes, and grievous bickerings among of changes, but yet it was arbitrary with him
fuch as call themfelves Chriftians : proud whether he would have thus .willed Hence
man, not contenting himfelf to ftooptoGod's that. Rev. 4. 11 tor tbouhaft created atttbwgs
Sovereignty, and acquiefce in the divine Pre- andforthypleafure they are and. were created.
rogative. Hence, fome there be, who do ul- 2. JA the former there can be no choice, in
timateW refolve it into God's Natural Good- the latter there *. Choice, is properly an aft
nefs and that love which he, as Creator,muft of liberty and fo not comparable, with abfo-
bear to his creature. Others, who though lute neceffity • Choice is properly an elicit
they pretend to affign it to his Will, do yet aft of the will ; and it always is exerted m
ftek a double Will in God, the one abfolute, one of thefe two ways •, either by accepting
the other conditionate, and refer it to the or rejecting the thing which is fet before it 5
upon a torengnt or mat, on which ujc n^u- «^ «-- » -/ — ----
thefis depend! A gainft all thefe, our Care- changed: whereas voluntary actions dc > al-
it was his meer good ways come under one of thefe. He hath
or freedom fully in it : or that he did it, be- reafon it is ; called ibis good pleafure, becaufe it
caufe he would do it, and there cannot be is that which it feems good to him to do
given any caufe antecedent to that* not that 3. HEACE thejormer admits of no delibe-
he did it without any reafon, or for no end* ration, whereas the latter doth Deliberation
no there was the counfel of his will in it 5 isproperly,aconfuitation,eitherwithonefelft
and he being a wife agent, doth nothing in or with others, about the doing of a thing •,
*". & & and it always refers to one of thefe two cafes,
BUT for a more particular and diftinct viz. whether to do the thing, or not to do ir 5
clearing up of this matter, I fhall endeavour or, fuppofing a defign to do it,after what way
a little to explicate the meaning of it j and or manner it may belt be done. Now this
then to give fome inftances, wherein it will can rationally be applied only to voluntary
Queft.XX. JJJcmblys Catecbtjm. 251
or contingent actions, and there is no occafion out of himfelf are contingent, or a els of li*
for it in tuch as are natural ; moreefpecially berty ; whether the works of Creation, Rev
as to the former of thefe. For what occa- 4. 11. and therefore we find that they receiv-
lion is there for any to confult whether they ed their being, by a word of command from
mall do that which they cannot but do? him, Gen. 1. Though the Attribute, Creator,
When therefore we fay that God doth any be relative, and one that has a creature for
thing of bis meer good pleafure, it intends, irscorrelare, yet he had been a God perfectly
1. THAT be is under no natural nccejjity glorious, if there had been no creatures : Or
of doing it. For though, all his natural the works of Providence, in managing the
actions pleafe him, yet they are not the affairsof the World, it muft be faid of them _
relult of his meer pleafure ; we cannot all, as, Pfal. n?. 3. But our God is in the
therefore infer, or pofitively conclude thefe heavens, be hath done wbatfeever be pleafed.?h\,
from the being and perfections of God .-it 155. 6. Wharf oevcr the Lord pleafed, that didhe
he fhould not do them, he would yet remain, in heaven and in earth, in the feas and all deep
God bleffed for ever } they do not flow from places. There are indeed the reafons of the
his Being coniidered abfolutely in itfelf: the. things, but if it be asked, why God did them
being or not being of thefe acts, make no fo > it is this, becaufe he faw good fo to do.
change at all eileutial in him ; buc he is the 2. IMMANENT-, with refpecT: to hiseter-
fame. nal Decrees • hi which the foundation was
2. THAT be is under no obligation to thefe laid for the futurity of all the works of
afts, antecedent to bis own good pleafure. We Efficiency, That there is fuch a Decree, we
mult fuppofe, that if once an act of his will have before coniidered, and of the nature of
haih palt concerning anything, it gives a k ; but we are now concerned in one great
certain infallibility to it, becaufe herein he Article of it; as will appear more in the next
hath obliged himfelf to himfelf: but if we head. Although this was from eternity fixr,
confider the thing antecedaniouily tothisadt and ratified $ God himfelf is not more ancient
of his will, he was altogether at liberty to than his Decree ; yet if we will entertain
have done it, or not to have done it .- the right notions of it, we muft not only confider
meaning is, that there was nothing but his it as already made, but in the making of it 5
will, to determine his will to it ? or according to its nature : and here the caufe
3. THAT that which primarily moves him to of it, or what, in God, gives being to it, is to
thefe atts, is his will. It is true, there is be weighed. Now the Apoitle calls it the
mention made of his counfel, which according counfel of bis will, }~Lyh. 1. n. and the reafori
to our manner of conception, fuppofed a is, becaufe it is the prod ucl of his good plea-
prudent deliberation about a thing ^ and to fure'-, and it muft needs be fo, from the con-
us, fuppofeth reafons coniidered of, to fway fideration of the nature of a Decree. If God
us, to this, rather than that ^ but it is the had done all his works naturally, a Decree
counfel of his will. As, Eph. 1. 11. Who had been fuperfluous ; we conceive a decree
worketb all things after the counfel of his own to be the ifTue of a deliberation, which hath
will. And indeed, thisdeliberation isabferibed room only in things voluntary. God doth not
to him only after our manner, for we cannot lay out his whole Omnipotency in his works
fuppofe any article in eternity, whereinGod of efficiency 5 there is the rejidue of tbefyirit
infinitely wife could be at any ftand. with him .• there are innumerable poffible
4. THAT all the other reafons of his fo ailing, beings, which fhall never have exiftence,
are the refultancies of his will. In the con- equally capable of being ferviceable to the
trivance of God's holy purpofes, there are a glory of God, with thofe that be t whence is
gre3t many connexions, and there are the all- it then, that thefe, and no other do pafs into
wife reafons of them all ; according to Ffal. futurity ? nothing elfe can be affigned as the
104.24. In wifdom haft thou made them all, leading caufe, but bis meer pleafure ^ He could
But if we proceed analytically in the refo- have made them if he would, and why would
lution of thefe, we mult run them up, till he not, but becaufe he did not fee it good fo
we at length find them all fwallowecl up in to do ? Now, among thofe things thus wil-
his good pleafure, and when we arrive there, led by him,this was one, viz. The reftitution
there is no further that we can go: we muft of fome of fallen men to happinefs : and that
fay of them all, as our Saviour Chrift in that this flows from his meer good pleafure, is the
cafe; Math.11.25.il/ that time Jefus anfwered thing that lam now to make evident. And this
and faid,' I thank thee, 0 Father, Lordof heaven rnay be cleared up to us in fbme inftances 5
and earth, becaufe thou baft bid thefe things from viz. That there fhould be fuch a reftitution :
the wife and prudent, and haft revealed them That this fhould be terminated on mankind •
unto babes. And as , Paul in one like it, Rom. That it fhould be conferred only upon fome
9. 18. Therefore hath be mercy on whom he will of this kind; That thefe and thofe perfons
have mercy,and whom he will he harden etb. Now individually, fhould be the fubje&s of it,and
that there are fuch acls of Gods meer good the reft fhould be left to perifh in their raifery 5
pleafure, is plain from the Scripture : and the laft of thefe will come to be handled
thofe both, under the next head ; we may take a brief
1. TRANSIENT ; or all the works of Effi- acount of the other then at prefent.
ciency. It is a ruled cafe that all God's works 1. THAT there fhould be fuch a reftitution.
K k 2 The
252 * LeBures upon the QueffcXX.
The meer good pleafureof God exerted itfelf of providing him one to repair him again, is
in this determination, and there can be no againft all reafon : that there is fuch a thing
other caufe afligned for it • This will be made revealed in the world, is a my ttery which the
good by thefe Conclufions, very Angels are aftonimed at, a wonder which
i. THAT the finfui creature was juftly fallen is unfearchable by us, and therefore He who
into its mifery. There was no hard dealing in was provided for it, is upon tjws account
the firft Covenant, which mould call for an called Wonderful, Ifai.9.6. Surely God's giving
abatement in another. If God would have his Son, and Chrift's undertaking, was an aft
taken the forfeiture, and purfued the finfui of the grea reft liberty that ever was.
creature todeftruttion, it had been righteous : 2. THAT this fhould be terminated on Man-
it was fallen into his hands, and lay open to kind. There were two forts of creatures
vengeance °, Jultice had its full fcope to have fallen into Apoftacy,and fo become miferable,
proiecuted its quarrel, and recovered its own Angels 8c Men. It is true, there were but
of finners : and if God had feen meet to have • fomeAngels involved here, whereas the whole
faid, fo it (hall be without any remedy, who kind of men was comprehended in the fall
mould have been able to have found any the of Adam, and all the ioriowfui effects of it.
lealt fault with him i He was provoked to Now, that God provided Salvation for the
it 5 the (inner had dettroyed himfeif; he was one kind, and not for the other ; that Men
dead in law j and what faith he, Pial. 51. 4- mould talte of this benefit, and not one of
That thou might eft k juttijied when tboufteakeft, the a poftate Angels, is very remarkable 5 the
and be clear wbfft thou judge ft. Apoltle takes fpecial notice of ir, and puts a
2. GOD could b.ive recoveredbis own glory of remark upon it, Heb. 2. 16. For verily be took
the creature without any >reftit ution. God indeed not on him the nature oj Angels .« but be took
made all things for his Glory * and he mult on him the feed of Abraham. But why he thus
have it by them : but there was no neceflity determined, can have no other caufe afligned
that he mult either reftore the creature, or for ir, than what is under confederation. For,
lofe it. True, he had not had it in this way * 1. GOD owed no more kindnefs to Men than
but that was a thing arbitrary with him. be did to Devils. They were both in the fame
That all are not reltored, we have obferved condemnation 5 God's natural goodnefs could
under the former head > that he is glorified not oblige him more to one than the other -,
in them, in their eternal deftruition, is cer- they were both his creatures, the workman-
tain. We read, Ffal. 9.16. and, Ezek.28.22. / fhip of his hands, and both now equally be-
voill be glorified in the mdfi of thee, and thou come rebels 5 and whatfoever aggravations
Jhalt know that I am the Lord, when IJhall have we may put upon the fin of the one above the
executed judgment in her, and Jhall be fanilijied other, it is certain, both were horribly guilty,
in her. 'God gets himfelf an everlafting both dolefully miferable ; and if mifery could
name, in the triumphs of revenging Jultice have moved him, he would have feen as much
over his enemies. reafon for companion to. devils as men .♦ their
% THE end 0) this restitution proves it t9 doom is fubftantially the fame, Mat. 25. 41.
be of his will ; which is the mamfeftation of Depart from me, ye curjed, into everhfiing fire,
bis rich grace. Eph. 1. 5 A Having predeilin a- prepared jor the devil and bis angels. '
ted us unto the adoption of children by fefusCbrift 2. THE glory of bis grace would have as much
to himfelj, according to the good pleafure 0) his appeared, in thefalvation of Devils at of Men.
will. To the praife of the glory of bis grace, They were as capable of being made monu-
'Diberein he bath made us accepted in the beloved, ments of his free mercy : they had as great
I'bis will be after confidered 5 only here we fins to pardon, as horrible a pit to be deli-
may fufficienly argue, that the great Epithet vered from, there was as great a ranfommuft
of Grace is, that it \sfree 5 and the freenefs have gone, for their redemption 3 his love
of it, is not meerly in the fpontaneity of it •, therefore would have as clearly & glorioufly
becaufe God takes delight in it ; but alfo in appeared in this as the other,
the liberty of it •, that the creature was fai- 3- THERE was nothing, that we knew of in
len into his hands forfeited, and he might their condition to have bindred bis cbufingtbem,
have taken the forfeiture, but of his own if be had p leafed. I know, fome fay, they had
meer motion,without any neceflity urging,he finned the fin againlt the Holy Ghoft, but
was pleafed roremit it: if he had been under they fay without book .• we have no Scrip-
any other obligation, but his own will, it ture account, that tells us, that God could
would have infringed the Grace appearing not with the falving his honour,have reltored
in it •, but this makes it Grace indeed. Bpb- them, as well as men, and at as cheap a price.
2. begin. And indeed, were it not fo, the Apoftle'sem-
4. THE finner cannot be refi&red without a phatical observation, Heb. 2. 16. were of no
ranfom of God's own providing •, and he was at validity ; his diftinguifhing love to us could
bis liberty whether be would provide one or no. not be hereby made evident j becaufe there
The neceflity of this way, will hereafter be was an obltacle.
confidered .-but, upon the fuppofition of it, 4- THEY would have glorified God in their
this conclufion neceffarily follows.- that when recovery us well as men do. The Angelical
the finfui creature had rejected God, and nature is nothing inferiour, but indeed fupe-
ruined himfelf,God mould be under a neceflity riour to that of man .* they are of the two,
the
II X
QueftXX. JJfembljs Catechifm, 2 §3
the more noble beings \ man was made a little both Jews tfGentiles, that they aire all under fin$
lower than they. It then, they had been re- Eph. 2. 3. And why God mould not damn all>
covered, they would have done more than or lave all, but make fuch a vaft difference
we can 5 they would have glorifyed God ac- in his dealings with fome, and others, what
cording to their nature, and that would have other account can there be given of it, but
been eminently. There remains therefore this? it was his good pic ajure fo to do.
nothing to make this difference upon, but Use. LET this fcrve to difcover to us the
his good pleaf.re. wonderful good will oj God to the children of
3. THAT it Jkould be conferred only upon fome men, and encourage us to go to him j or recovery
of this kind. Though God hath chofen this out of our mi/cry. Was poor man become
ipecies of being ro be the. fubfe&s of this miferable, by his own default? and was there
rich favour i yet he hath not extended it to nothing to oblige God to think a thought of
the whole fpecies in all the Individuals j but mercy for him $ but all provocation to ftit
there are only iome, as was before evidenced, him up to take his revenge upon him ? and
and thefe too but a few, in comparifon of the hath he yet for all that, of his own meer
refidue. Now if it be enquired, why fome, motion, moft freely purpofed, and declared his
and not all 5 it will be found, that ltill the purpofe to receive a number of this company ?
fame account mult be given. lam not now how wonderful is his loving kindnefs ? hew
confidering why this man rather than that ; beyond comparifon admirable is this benignity
that will come after •, but why not all as or his ? that he mould do fo for enemies,
well as a number. And here, traitors, thofe that had trampled upon his
1. THERE was vertue enough in the remedy honour, defpifed the riches of his goodnefs,
providedjorallaswell ayfomeM the fatisfattion and made themfelves as vile as could.be?
of Chriit had not been fufficient for all, it that could do nothing for him ; that were
would not have been fo for one : there would become altogether unprofitable ? and is his
have needed no more colt ro have been laid meer good pleafurc the fountain of all this
out for their Redemption. That one Sacrifice favour ? be not then difcouraged, reckon not
had a vertue in it that could not be exhaulted, any of thofe objections with which Satan and
being infinite. Heb. 7. 27. Wherefore he is able your mifgiving hearts Would go about to
lofave them to the uttcrmoftjhat co?ne unto God make you defpair of his help, to be fufficient
by him. He is therefore faid to be mighty to to damp your hopes, or drive you away from
fave, lfai. 6$. 1. His riches are unfearchable, coming to him for his falvation: remembring
Eph. 3. 8. that if it be his Pleafure that rules and deter-
1. THEjuflice of God would not have fuffered mines this matter, he will molt readily take
uny injury by the delivery of all. It never fet fuch advantages as may give the cleared and
in fuch ftate and triumph, as when it had moft full demonftration of his ufing the fo-
Chrift the Son of God its prifoner, and laid vereign liberty of his will ; and therefore,
upon him the fins of us all : and if this had though you have been the vileft, and moft
been applied to all the children of menjultice flagitious finners in the world, yet, if he will
would have remained for ever fatisfied in it, have mercy becaufe he will have mercy 5 you
having received a fatisfa&ory oblation of may for all this ftand as fair as any, for the
Chrift on their account: and this is a neceffary emanations of this favour to influence you 5
inference from the former-, for if there were and beftow this wonderful reftitution upon
enough, more could not have been needed. you •, which may encourage you to come and
3. THE mercy of God would have hadfo many aSk it of him with hope.
the more everlafling monuments. God will be
for ever admired in all his Saints 5 the more [March 20. 1695.3
then that there had been, the more inftances
Heaven would have had, for him thus to be
admired in : and though it be certain, that
the damned are a foil to fet off God's diftin-
guifhing love to them that are faved 5 yet if
all had been faved, the vaft extenfivenefs of rrnHk Foundation of this Reftitution 5
his Salvation, would have made the greater Hh E/effi„g 0fthemfrom all Eternity
Chorus of thofe who would eternally have t0 Ever}aRing Life. Here was the defign ot
chanted forth his praifes in everlafting Hal- man,s Sa"ivation iaid and ratified. And here
lelujahs: and fo he would have been no lofer we are led t0 the conterr,plation of thofe
by it 5 where to the fatisfaftion of juitice, myiterious Doctrines of Eleffiottznd Reproba-
the triumph of grace had been added. tionjox the one of thefe fuppofeth the other,
4. Tim were all alike involved in guilt, and and the looking at them together will il-
expofed to his wrath. The whole race were lultrate both , and becaufe they are both
become alike miferable 5 they were all e- compri2ed under thc Divine Predeftination j
qually guilty, curled, condemned 5 equally W£ firft take a brjef account 0f that in
vile, full of fin, and enmity h equally become „eneral and then proceed to thofe in parti-
unprofitable : the condition of all was one °ujar
and the fame ; there was no difference in f *0F predeftinaiibn in general, take this
them. Rom. ?. 9. For we have before proved defcription. /, „ the Decree of God for the
rnani-
SERMON LXX1L
254 LeUures upon the Queit.XX
manijefiation of bis fpecial glory in the eternal peculiar glory. of thofe moral vertues of his'
fiateojmen That this may be diftinftly Grace &Ju(tice, in which he will be admired'
tL% ',let Uf ?UVVf'» i a- ■ U Hence that remark' Rom.9.22,2? What if God
1. I tit thing de/cribed; Predefiination. We willing jojJjew bis wrath, and to make his power
have this word uied in, Rom. 8. 30. Moreover, known, endured with much long fu fieri L the
whom he did predejlinate, them he alfo calLd. vcfjels of wrath fitted to defirullion 7 And that
fcpli. 1. 5. 1 1. Having predeftinated us unto the he might make known the riches of his florv
adoption of children by fefus thrift to hbv/clj, on the vejjels of mercy, which he had aj ore-prepared
according to the good p/cajure oj his will. In unto glory. And on this account we have
•whom alfo we have obtained an inheritance, being before obferved, that befidesthc common go-
precUjtinated according to the purpofe- cj bun, vernment by which God manageth the whole
vobo workcih all things ajter the counfel of his affair of the creation, there is alfo a fpecial
own will. The word fignifies to define, deter- government, adminiibed to fome of his crea-
wine or appoint a thing beforehand 5 and it tures h about which alfo his eternal purpofe
compnzeth in it, the bounds fet to ir,theend was concerned.
it is deligned for, and the means by which it 2. THAT hence God hath chefen man to be a
is to attain it : hence ir is tranllated, jore- fubjcCt oj the fiine ofthefe venues. It is true
determined, Acl.4.28. Deftination, is a certain the Angels alio are to be annumerated ro
defignation of a thing in refpeft both to the thefe fubjefts > but our peculiar bufinefs is
end and means 3 which, becaufe it was in God with Mankind. Thefe are among the more
before the creatures exiftence, is called Pre- noble beings, and more ef'pecially capable of
deftination. It is true the word in the places thefe glorious impreflions : thele therefore
cited, is applied to Election 5 but i,sas a Ggttus mult be everlalting monuments of thefe, in
predicated of one /pedes, and there are words whom they are to be Hen for ever. Hence
of a like import applied to the other, Jude that, Mar. 25. uit. And thefe fhall go away into
4. For there are certain men crept in unawares, everlafimg punifhment : but the righteous into
vjho were bej ore of old ordained to this condemna- llje eternal. But for a more full and clear
titw< Greek: before- written, a. metaphor from difcovery of the nature of this great myftery
records. That there is fuch a Predeitination let us obferve thefe things concerning ir.
as is here defcribed, may be inferred from 1. THAT 'the Decree oj God is an Immanent
the wifdom of God, which as it would not Alt remaining in him. There are two forts of
make a creature, but for an end ; fo it could Atts which according to our conception we
not but accommodate to each an end accord- afcribe to God, Immanent and Tranfient :
ing to the make of it ; as will be further Tranfient A&s make a change in the creature^
made to appear in the fequel. though none in him ; they leave fomething
2. THE general nature oj it ; // is the De- behind them. Thus Creation leaves a World,
cree oj God. And fo it agrees with his other Juftification leaves a Pardon > and fo of the
Decrees. It is true, if we fpeak of God de- reft ; from which effects we acknowledge
treeing, fo the decree is but one: but on the Efficiency unto God : the things thus left
account of the things decreed, it is manifold -, are called his works. But Immanent Afts
for in it is the whole contrivance cf all the put nothing into, or leave no change upon the
works of Efficiency, referring to all kindsand creature, of which fort is Predeftination ; it
individuals ; and fince the executions are remains in God, and makes no impreffion on
various, there mult needs be the fame variety the object of it, bur it looks upon it,as having
in the contrivance, fince all things are done done neirher good nor evil. Rom. 9'. 11.
according to that exemplar, Eph. 1. 11. Who 2. PREDESTINATION is an EternalDecree,
wcrketh all things ajter the coun/el of his own or All. This choice or appointment was made'
will. Whatfoever then hath been already before the world had exiftence. Eph. 1. 4.
mentioned formerly referring to the Decree According as he hathcho/cn us in'him, before the
in general, is here applicable. All the Attri- foundation of the world, that we fhould be holy,
butes which mine forth in the Decree^ are and without blame before him in love. Hence
here molt illultrious h Infinite wifdom in the that, Jer. 3 1. 3. The Lord hath appeared of old
contrivance, Rom. 1 1. 3?. Sovereign freedom unto me, faying, Tea, 1 have loved thee with an
of will \n the determination, Rom. 9. 18. evcrlajYing love : therefore with loving kindnejS
Immutability in the ratification, 2 Tim. 2. 19. have 1 drawn thee. It was before any of the
3. THE /pecial nature cf it is exprefjed in works of efficiency were brought forth. It
the remainder of the de/cription. For explica- is true, it makes no inward difference in the
lion whereof, obferve, creature, before rhe application of grace by
i. THAT there is a /pecial manifellation of the Spirit, in effectual vocation, till when,
his glory thatGodhath defigned in fome oj his crea- all are in a like if ate. Eph. 2. 3. 1 Cor. 6. n.
tures. The whole world was to be a mirrour in And hence it is a fecret not known to us, un-
which his glorious perfections were to be feen til it come to be difcovered by us in this fruit
ly refle&ion -, and there is no fecond being of it. 1 Pet.i. 10. Yet it lies hid in the breaft
but bears an impreffion upon it of fome of . of him who predeftinated from eternity.There
thefe. Rom. 1. 19, 20. There is his infinite, was befoie time a being of this Decree ; and
and eternal wifdom, power, and goodnefs to God knoweth who are his. 2 Tim. 2. 19.
be read legibly in them. But then there is a Never ihsle/s, the joundation of God Sandetb
Jure*
QueftXX. JJfemblys Catecbifm. 2 52
/*r*, i!ww>^ this feat, the Lord knoweth them there is that which is an end in the fubordi-
ibat are bis. nation of foregoing means, and yet but a
3. PREDESTINATION in God, is one fun- mean as it is leading to an higher end. NoVr
pie and immutable all. It is not various, or this fubordination was placed in the decree,
iuccedeneous ; God did notpurpofeone thing there God ftated it 5 and therefore in fefpecl
before another, but all at once, in the fame of the things, God purpofcd and appointed
inltant of eternity. And this will be made this thing to be for that, and that for another 3
evident if we confider, his own Glory ultimately, and all thing; for
1. HIS Simplicity: Intimated in that,Exod. that. Prov. 16.4. and yet fome things more
3. 14. J AM THAT I AM. There is in Him immediately for it, other more mediately, fo
nothing /w/J, or to come, but all is prejent : as that they touch other inferiour ends by the
Whatfoever he decreeth, he always did and way, though they do not tarry at them. See
will do it * all a&s Immanent in God are Hof. 2. 21, 22.
God himfelf, only diftinguifhed in our con- 2. IN our manner of Conception .• and that
ception : God is always the fame without is according to the nature of things, and fui-
any change. tably to a created underltanding : we conceive*
2. HIS Eternity : His Decrees, being Him- of God's decrees in a rational way, or accord-
felf, are Eternal. They are his everlalting ing to the manner of men in their purpofi :g
purpofes '• God comprehends all things and and decreeing, in Which We defign one thing
events touching the creature, together and at for another -, and hence firft one thing and
once in the moment of eternity,in which there then another : fuch notions are we teceifua-
is no fucceffion, and therefore there can be no ted to take up of God, as of a caufe by coun*
priority or pofteriority in the aft of decreeing, fel, firft, propofing the end, and then laying
4. THOUGH there be no order of fuccejjton our of the maans. Rom. 8. 29,30. beeaufe elfe
in the ad, yet in rejfretf of the things decreed, wecould entertain no conceptions at all about
and in our conception, there is fuch an order. this glorious myitery, but mult be wholly
1. IN the things decreed. This is very ob- ignorant of it.
fervable in the connections of thofe things 5. THE true order of intention wbhb we
mentioned, Rom. 8. 30. Moreover, whom be afcribe to God is by way of Analyfis. This is
did predellinate, them bealfo called •• arid whom well to be obferved, elfe we (hall be loft in
be called, ibem be al/a juftified j and whom be our Speculation. We are not to conceive of
juftified, tbem be alfo glorified. A man upon it in the method of execution 5 which is
an high Tower, fees an army of men, parting Gennetical -, for then we muft afcribe divers
by at one caft of his eye 5 but yet there is a afts to God fuccedaneous, which may not be-
fucceffion in the army 5 and they follow one If God's intention mould be, firft to make 3
another : God fees all things at once in the world, then man in it, make him righteous,
Decree in the infinite underltanding of his, enter into a Covenant with him, fuffer him
but the things decreed by him are put into to fall, then fend his Son to recover him
their feveral ranks and orders of being .• the again 5 and devife a new Covenant to repait
decree is in this refpeft compared to writing the damages of the firft a this would necefli*
in a book, where things are written in order, tate divers diftinft fubfequent purpofes i
Vfal. 139. 16. And, but here, that which is firft in the older of
1. THERE are various objects of the Decree, intention, is laft in the execution t fo that by-
There were divers members to be fafhioned. Analyfing the works of God, We find the ordet
Tfal. 139. 16. There are innumerable things of his Decrees .• and this isconfentany to our
about which the decree is concerned, all of way of working, in which that which we
which it looketh upon ; for whatfover divine firft intend or purpofe is brought about by art
efficiency brings forth in time, was the objett order of means, which being contrived for the
of the decree in eternity, and that not only effecting of the thing intended, muft all of
as to beings or creatures, but as to allthedif- them be employed,and do their work in their
pofures and changes that they ate concerned order,before the thing be accomplifhed, which
in -, every one of thefe had a place in this is a refultancy from them. We therefore
purpofe. apprehend,the order of the decree, accord ing
2. THERE is an order and fubordination in to the intention of end and means ; fo that in
tbefe various obj efts of the Decree. The things our conception, and with regard to the
themfeives, are not co-ordinate, but they have things, this fingle decree hath two parts in
a concatenation in them 5 and there are fome it, viz. the defignation of the end, and the
which go before,znd others follow after. Hence aflignation of the means. There is no wife
that account in, 1 Cor. $. 22, 23. The nature Agent, but he determines an end of traking,
and operation of the things themfeives, is an and lays out the way in which to bring it
evident demonftration of this. about. There are two Words ufed, R m* 8.
3. HENCE fome things are both means and 29,30. fore -knowledge, which is theappoint-
ends in different rej}eils. There is indeed a ment of the end, ivA pre&efti nation, Which is
mean that is not an end, as that which is firft of the means unto it * and there is no other
iff order 5 and there is an end which is never order that we can affign of God's intention i
zmean, as that which is the laft \ beeaufe for whatfoever is intended, it is under the
we muft determine fomewhere : but then, confiderarion of good : now every thing is
either
"'"'•■--■-■
£§* ^kSures upon the QueftXX.
•cirber go.odjdrlitfe/j, a'nd ,'that point's us to .caufe it is -eternal; for if" it fhould prefume
.the -laltc/?:/ ; or phzferjome other, and that any fuch qualities, and proceed according to
belongs to the nature of means \ and there -them, their jutunticn fhould be before. the
is no thud way in which we can attribute decree it felt, and fo we .malt feek fome
^goodn.els io i .tiling.' 1 he -end- therefore in higher reafon ior them, wpJch it is impoflible
iorder of rintemion is before the weans \ it mult to rind.
needs be lo, . far' r he end is more excellenr i -8. THE objcll of this Prcdefii nation is Man,
-than the n/eansiM'dt. 6. 25. That is willed/r considered as a prjfible being 5 or capable, inGod'f
ttfejj, whereas the ether is .always willed Alhfujjiciency oj being idm/Jaevtr he pleajeth.
rltyith a reference to that 5 and tl.eieforc the 'Iris needful, .that we rightly conceive in
intention or the end is the caufe ot the inten- -what ref peel Man came into this a£t of Pre-
.ti£n. of the neaps; they had never been deitination ; and it mult be in this and no
purpofed bur for that, other. For,
c. THE lajl end isflGod" spur peft: of Tredcfti- 1. THE objelt oj the decree is from eternity,
■nation, is the wrm filiation oj his. own glory, in .There cannot be an act without an object. : if
the way oj jujiiee'a Grace. This is the thing he we conceive of an aft of Predeltination, we
aimed at in it : and all his difpeniations mult conclude there is fomething predeftina-
. towards this creature? a re mean-slubordinated ted ; and it mult therefore bzasancient as the
to this end :" vea 6ctf harh a tpecial eye to decree in which it is.
thisin his -government of :the world : Gcd 2. HEI\'CE the object of the Decree is in God.
-.wills iiis .owe: glory ' uitimate.ly, and all other .It mult be fought for and found in him, and
-things for tf.< i'r'ev: 16. 4. 'and God intended, 'no where eife 5 for there is no other Eternal
the unfold i.lg 01 his other Attributes tor the .Being but he ^and fo in the days of eternity
-JU-ultrauoh.or" fhc-fc-, this rlrereiore is the -.he could not fee, any being out of himfel
■ la[i-}ii execution • f >r vvnon God hath led lire 5. i HE object of the Decree is that which in
\W hole Creation, through all the various order • goeth bejore the Decree : i.e. in order
"changes ordained by him, he will finally make -©£ the conception, and of the nature of things.
this glory to Urine forrh out -of them. ' Ezek. We cannot make any fenfe of a decree about
C2$i:£f. And • when , the Itage of the lower nothing \fox that wpulcl be no '-decree 5 God
.world lspulle4doAvjT,&folded upasa garment, mult have f.mething in his.eye>or his infinite
•then flu 11 the, ■ lrighe.lt Heavemhathe placerm umderftantog, on which to determine his
which his-grace fhall be celebrated in the purpofe. ., a
e.verlalti'ng,monu.mentS',ofii 5; -aiid^ the .cle men- g 4. THERE is. nothing goes before the Decree
tary world be turned, into ^n\Eell, where Jgiany. order, but'God's All 'jujfiAency, on which
jjuftice ftuti Tit in triumph tiirough Eternity, ahe p )jibilny_cfo $e]creaiure is founded. It we
7. THE only rficrenncaufe'cj this Fredejii- :..empl0yd contemplation in. the confid oration
emotion,, 1 s. the-, good-; pie afurz of&Jdi. This we of things ome^dently to the purpofeoj'Godji
have already obfetveiin tliefuib caufe, <j>f call; we. can-Tay jaboar them, is, that'Divine
mans refti.t:ution;and that -Ebtybasltoctl^e thing fOmn^potef^ was able t; give' a real being
vitfelf, .'andthe/p'iropeirldbje^feafit. It mult j.tQ,them,-if he fa-w meat;
-. needs then be io in' the deiigt&airion of it sa .the .-135:. HEACE the object, of -the Decree is 'that
■ moving cam fe lot- divine Predefttn'atiomis-jio^t whichby the Decree pajfeth from a mter prffibility
yto.be foiindiany. where out oi\G6d..;Exod;%%. M-'faty>itfoxn.,vl$'was pfible before, but now
1.9. The holy-Sfidpture refoiveth it-allinto . it is future^ jn the divine nature we "may
his fole-.will. There are two expreflions in, conclude- that it might be, but it, is by the de-
sfipb.i 1. S. 1 1. which allure usithart this Pre- . cree that we may conclude that it fhall be ;
itdeitinaiio.n is fount j-i red in the good pleafure for it is certain5 that all fhall- not be, that
■of God. (.\.) h .is called the goad -pk-sjure cjjus j might be. .When God hath done all, he hath
rdftfcvJ 5' iby-venue of Whtchi he difpofeth tvb"e refi.iueofihe fpirir. Mal.2.1%. And hence
.all things arbitrarily-, lo Chriit acknowledg- -.Predeliinationdpth notconiider the exiitence
erh, Mai. 11... 25. (2.). The. cottnfcl of his 'of the creature by creation, as the Sublapfw
mil, v. 1 1.-/ whereby though he doth things nans fupppfe, becaufe creation comes wi.thin
arbitrarily, yetvwf imadvifedly, there was; a the compafs "of the decree, as a medium. Nor
cotrnfel about ;rf,hand therefore it is deviled yet doth it foppole-the^^//?77 of the ^coV
. before-hand. Ajuil.ence, though it be an ■ rupt mafs of mankind in theltate of apoftacy,
. immanent, yet^t. is.not a necetTary act, .but which thofe alfo plead ; for then God fhould
properly VQLuntwy} ■ there are acts that .we have intended .to make man, before he had.
afcribe to God \#hich are natural, and fo ne- intended what to do with him ; but this alfo
celTary,:futh as active geneiation,or the eter- was put in as another medium to the. bringing
J nqibegetting-x>f thieiSon, and the procefiion about of the purpofe.
:of tHe Holy Spirit •. but God might from NOW further ro, evince the NeceJJity ^ of
eternity have willed otherwife than he did fuch a decree of Predeltination, befideswhat
2fin this deeAeev. c< He was under no obligation was before intimated, from theconfideration
to this rnbcetbaiT to that, antecedently to his of the. infinite Wi.fdom of .'God, which would
purpofe'. H&O0E alio his. decree doth not pre- never fet him on work to do any thing,with-
iume any quality io^iton in the creature, for out a defign what to do with it, we may fur-
which h io.-detejmineth concerning it ; be- ther argue ir,
I. FROM
■ I
Quell. XX.
JJJembljs Catechijm*
257
mutt h ive defigucd in his own brealt an end ruine, and everlallmg mifery. And this will
to which he vAlguide and lead him 3 which teach you of what infinite concernment it
hath been before proved in the confederation is, and how it itands you in hand, to lay
ot fpecial Government j and this mult needs about you, in this the day of grace,to make
in'er inch a Predcltination as we alTerr. fure of his love and favour, and to make
2. BECAUSE without this 1'redefli nation of fUTe to prevent the woful hazard that you
2. BECAU-
man the whole frame oj inconfiam beings rntft*
be uftlefis At lea it they would in a great
meaiure lofe their end. We fee all in this tion, to make improvement of this Doclrine in
1 >wer world is iubordinated to the ufe and the order that God bath revealed it in. i.e. Re-'
iervice of man ? ilf 2. 21,22. and if he he member that as God hath predeltinated all
ire otherwiie running into.
Use II LET it counfel us by way of caw
by the whole u-itverfe, he could not but de- Doctrine to the hazard of our undoing,
fign a fpecial glory by man, elfe there would remember predestination is a fecret with
be a ltop put totne aim of thofefubordinatc God, and we can know it only by the event,
media, which cannot be. and lb, as it doth not difcourage from ufing
3. BhC^iVbt man ucre not elfe at the liberty means, fo will it not excufe our neglect : if
and difpfe f God, ij be were not under a de- we do io finally neglect, it will prove our
eree of fredi flirtation. If he were not at the reprobation -, but not hinder our juit con-
difpofe of God's counfel, he were from under demnation. And till we have made fure of
his power ■, but now, hereby man appears to converting grace, w« can have no comforta-
be at the will of his Creator, when he is a ble affurance of our election; think it then
fubjeft of divine Predeltination. Row. 9. 19. your interelt to make your calling fure, by
Herein God appears to be a molt fovereign a careful waiting upon God in all the ways
Potter, to have power over the moil noble of his appointment for his grace, and by this
and curious piece of clay, in his own work- way you may come to know the good thoughts
ma:-' (hip, to make of it a veiTel of honour or 0t love that God had tor you from eternity,
difhonour according to his plea fure 5 and God and fo be able to adore and worfhip him with
Will not lofe his prerogative over his works, thankful praife for it : alluring your felves,
4. FROM tbe impofftoility of God's infinite that the Gofpel invitations are propofed
foreknowledge, not to bavefo determined, con- unto you, and if you do heartily accept of
cerning allfeconi beings bijore the world was. and comply with them, you fhall be fure of
The creature is a product of God's counfel, -ror^i k„r : ..«_ a. .1.,
and all its changes and contingencies flow as
confequents upon the fame counfel : Now
the Apojlle tells us that foreknowledge and
predefti nation are linked together. R0/0.8.29.
F^r if God. j ore kfi coo all the Events befalling
the reafjiiable creature, he ihen predejlinated
them to them:, for it is certain, that when
all things were no where but in the mind of
God, in the days of eternity, he could, fore-
know nothing of them, but what was his
determinate will and counsel concerning
them. And this may fuffice in general.
Use 1. 15 all the -world oj' men under a
decree of Predestination ? Know it then who-
foever you are, ibat God will get fo me thing by
you. He will gain his glory either from you
or upon you. Here you may be alfured that
God did not make you for nothing-, and this
confideration if rightly pondered on, will be
fo far from producing that diabolical neglect
of all means of Grace, and adventuring the
hazard of our eternal ftate upon the decree,
that it will teach the miierable creature, as
long as it is in a Itate of uncertainty, to be
going trembling every day, under the im-
preuaon of fuch confiderations, / was not
eternal life h but if you do reject them, it
is your own wilfulnefs, and will make you
more guilty before God.
C M A Y 1$. 1694. ]
SERMON LXX11I.
2. V\7"k now proceed to the confideration
» * of xht forts of Predeftinarion, which
are two, viz. Elettion, and Reprobation. The
former whereof is here exprefly poinred to,
and the latter is implied, and both of which
are clearly held forth in the Scripture-, and
are neceflarily inferred from the ends which
men are Pre def] mated unto.
BEFORE I come to treat of them feverally,
I ifull oblerve fomething about them con-
ju/dfly. And here, two things may be fpoken
to, 1. To make it appear that both of thefe
are contained in the decree of Predeltination.
2. To make fome general Obfervations on
them.
1. IT will be evident that both of thefe
are comprized in the decree of Predeltina-
tion, if we obfeive tbefe things,
Ll ' i.ll
258
Leisures upon the
Queft.XX.
i. IF the vcrtuc of Chrift's obedience be not
applied to all unio falvation, but only to fome,
then is there a di ft mil ion. of men, and a fepe-
ration mud.' between them m the eternal decree.
What is in God's providence effected in time,
was contained! in the bowels of the decree
from eternity. God, in his efficiency works
after the idea of his purpofe and by what is
donC in time, we come to know what was
intended in the days of eternity. And in the
prefent afTai.r it is certain, that the applica-
tion of Chrift's Redemption depends abfo-
hitely on God, and is the work of his Holy
Spirit. Hence that, Joh. 6. 37. All that the
. father giveth me, Jhall come to me : and him that
cometh 1 0 me, I will in no yyfe aft out. If
Chrilt had only purchased a Redemption for
all, and offered ir accordingly, and left it to
man's liberty to accept or refufe ir, there
were no toice in this argumenr, but it is tar
ox her wife God hath nor feen meet hither-
to, to publi'fli thefe glad tidings every where,
and we may be furerhat he intends not their
falvation, for if hedeligned the end,he would
have defigned rhe means. Hence rhar, 2Cor.
4. 3. But if our Gofpel be hid, it is hi J to them
that are loft. And where this Gofpel doth
come, all do not cordially entertain and com-
ply with it. And altho' man's enmity and
obltinacy be the blameable caufe of ir, and
is fo charged, Joh. >.jo. And \e will not come
to we that ye might Ihive life. Yet if the rea-
fon of rhe difference, or why force do, and
others do not, be fought for, we may trace
it up higher, and find ir ro be in the divine
pleafuie. Hence that in Rom. 9. \6. So then
it is not of him that willeth, nor of him that
runneth, but of God that (l)cweth mercy. And
in Deut. 29. 2,3,4. And all this will finally
ifllie in his purpofe, according ro Rom. 8. 28.
j. THE Elellion of fome only infers the Re-
probation of others. T here are three things
contained in this Argument,
T. THAT there are fome E/etfed. That
there is a decree of election, is ib pofitively
and frequently aliened in Scripture, that
very few have had the impudence dire:tly
to denv, bur rmher feek ro corrupt the
doctrine of ir. We are told of God's elect,
Mat. 14. 22,31. Tit. 1. 1. Of the cletfinn, re-
ferring to a company, Rom. 1 1. 5, 7- Of our
being ehofehfSstc. Eph. 1.4. and this cannot
be rationally applied to any thing but an
eternal purpofing of their falvarion.
•?. THAT there are but fome Etc fled. That this
election is of perf on s, and not of qualifications,
is fo evident in rhe word of God, that there
is no rco'Ti of jultly calling it in queition ;
and may be afterwards more fully evidenced.
Now thefe Elect are not all, and therefore
they can be but fome : that there are but
fome reffored, we have before obferved and
proved, and that will infer this conclufion
according ro the foregoing argument -, but
the Gofpel alfo puts a clear diftinction be-
tween the elect and the relt. Rom. ir. 7.
What then ? Ifrael hath not obtained, that which
he fecketh for, but the elellion hath obtained,
it, and the refl were blinded. We therefore
read in Aft. 13.48. Nor will all theevafions
ufed, take off the force of the inference.
3. THAT it he the plainly follows, that they
who are not Eleticd are Reprobated. This is
that which carnal minds are unwilling to
receive, but the argument is undeniable.
Election in the propriety of rhe notion ofir,
is a chujing of fome, with a leaving of orhers,
and without this there is no proper election :
for if all be taken, and none refufed,in what
fenfe can it be called a choice > Now this
dereli&ion, or leaving of men mult needs
infer at lea It a negative Reprobation -, for it
plainly faith, that God would not appoint
theft to falvarion by Chriir. But befides
this, if we remember that, in thedecree,God
hath appointed all his creatures ro the ends
unto which they cerrainly and without fail
arrive at lalt, and then confider that there
are but fome that he hath ordained to life
and left our the relt, they mult needs then
be ordained ro femerhing elfe, and that in-
vincibly infers a pcfmve Reprobation 5 and
this diltinction is ro be gathered from that
in, 1 Thel. 5. 9. For God hath not appointed
us to wrath .« but to obtain falvation by our
Lord fefui Chrift.
%. THIS twofold decree of Elellion and Re-
frobati n plainly a- pears from the confider anon
of the divine Attributes which God aims at the
advancing of in and by mankind. Thefe are
his revenging Jultice, and his rich Grace.
That he hath iiich a defign, hath formerly-
been made to appear, and is plain from that
folemn Texr, Rom. 9.12,1?,. What if God willing
to fhew his wrath, and make his power known,
endured with much longfuffcnng the vcffels of
wrath fitted to deft rufl ton : And that he might
make known the riches of his glory on the vcffels
of mercy, which he had afore prepared unto
glory? There mult therefore be veflels of
both thefe, or fubjects who are to be monu-
ments of them : otherwife this defign mult
fail, if then, God had fuch a purpofe as this
is from erernity, as we are told he had, and
did accordingly defign who fhould be the
monuments or each of them, then there palt
an act in the decree concerning them both,
which in refpect to the one of them is right-
ly called Election, and in regard ro the other
as properly termed Reprobation. For if thefe
events do not fall ontfortuitouJJy, but accor-
ding to God's fore-ordination, it mult needs be
fo. We read, Jud. 4. There are certain men
crept in unawares, who were before of old or-
dained to this condemnation. Prov. 16. 4. The
Lord hath made all things for himfelf : yea,
even the wicked for the day of evil. And if
it were not thus, God would be at an uncer-
tainty about the event, whether thefe Attri-
butes fhould obtain the glory aimed at, or
be difappointed of it.
4. IF there are fome vcffels deputed for honour ',
and others for difloonour, then there are thefe
two decrees. That there is fuch a deputation
we
Queft. XX, Jjfembljs Catechifm. 25$
we may fafely infer from the Apottles com- in vain ; and if he purpofe any thing, he
parifon in, 2 Tim. 2. 20. But in a great baufe doth it unchangeably, and will therefore give
there are not only vefjeis if gold, and of filve'r, being to ic : ior all thefe reafons then we
but alfo of wood and (j earth : and fame to are obliged to believe firmly that there are
honour, andfome to dijhon ur. For tbi>' Al e- loch decrees as thele comprized in Predeiti-
gcrjc'ai Scnprures are to be cautioufly ufed, nation;
and not over - (trained, yet doubtlefs they are H. IT follows now that We make fome
written for iome purpofe, and that which is general obiervarions on them. There are
the main icope 01 tjpem is to be interred irom iome things to be taken notice of that are
them. Now the Ap-ji/e had in u/\ 19. been neceflary to be well pondered, in order to
fpeaking of the foundation on which our our right conception of thefe decrees; and
falvation is built, viz. Go^s fore knowledge, they aie thefe rh3t follow,
which infers his purpofe, as hath been before 1. THAT Elell ion and Re probation have nv
evinced : here therefore by this comparifon dependahee apon any fori fight oj good or evil in
lie iliultrates the difference that is put be- the creature. Mans curiofiry would fain be
tween them, in reipect of the ends they are prying into divine fecrets, and rnuft be
toferve to j noting tharall are not appointed latisried in the reafon of the valt difference
for that honour that iome are, but to difho- which is put between thefe and thofe; that
nour, and it feems to aim at the lame thi.g this Ihould be chofen, and that paft by : and
.which he more expreily iliultrates in, Rom. man's pride will not fuffer him to relt f4tis-
9. 21. Hath not the potter p. iter over the clay, fy'd in the fovereignry of Gcd, or allow him
°f thi fame lump to maks one veffel to b n u>\ that his will mould be the fupream caufe of
and another unto lifkonouri Now this depu- all things \ hence, they muff find thereafori
ration neceflarily infers thefe decrees ; ior in the creature himfelf .- and becaufe the"
in what other fenie can we fuppofe them to creature had no b;ing when this decree paft,
be fo deputed ? and as the nfe is vaftiydifre they therefore will have it to run upon the
rent, fo we may well alfigi divers a nicies in consideration of Gjd's forefight of what
the decree about them. men will afterwards be, whereupon God
5. THE c&nftleraiion oj the two places which determines their eVerlaltingltateaccordingly:
G)d hath prepared for ihe everlajnng abode of aud io they make this forelight antecedent to,
two forts of men, will clear the dotlrine of and the caufe of, Election and Reprobation .•
thefe decrees. That mankind mall finally pretending hereby to falve the honour of
be divided into two companies, the one God's Jultice, and free him from the impu-
wT hereof (hall have their e;ernal abode in tation of partiality and cruelty .• whereas
Heaven, and the other (hail be in Hell for mean while they go about to rob him of his
ever, is a iblemn Scripture truth : and this God head, by letting themfelves againlt his
very event would infer the truth before us, f >vereignty, and under-mining his all-
upon a due weighing of it ; but it will yet efficiency. God's fore fight cannot fee any
be more maniiett, when we confider that future thing, but What his own decreeing
thefe places were fore prepared tor thefe ul'esj will hath made future. There is nothing
in which we are alfo confirmed by full Scrip- left in the nature of fallen man that makes
ture teftimony. Of the preparation of them him worthy of, or dilpofed to receive the
we may read, Math. 2?. 34,41. Then jh.dl the grace of God ; nor any thing more in one
king fay unto them on his right hand, Come ye than another $ the belt difpofition being full
bleffed of my father, inherit the kingdom pre- of enmity. Rm. 7. 8. Good-natur'd perfons
pared for you from the foundation of the world, fometimes do molt flight the offers of the
Then ' Jhall be fay alfo unto them on the left hand, Goipcl,when the molt unhewn and refractory
Depart from me ye curfed, into evirlatlmg fire, are won to the obedience of faith. If any
prepared for the devil and his angc/s. lfai. ;o.ult. believe on Chriff and aie faved, it is not of
For Taphet is ordained of old : yea, for the king themfelves, but the gift of God. Eph. 2. 8.
it is prepared, be bath made it deep and hrge ; Tor by grace are yejaved, through faith, and.
the pile thereof is fire and mucbwood,the breath that nut of your f elves : it is the gift of God,
of the Lord like aftream of briwjlonc doth kin- And God can, and frequently doth apply
die it. In both which places we are given to this to the chief of finners, when he paiTetli
underftand, that the prepatation principally by others. Nor indeed have all the means
deligned is that which was in the eternal o1" grace allowed them, but multitudes live
counlei and purpofe of God -, tho' it alio a .d die without any offer of falvairion by
includes that which is done about it in the Chrilt made unto them : and there can bz
work of efficiency •, and it is to be obferved, no other reafon rendred why thefe offers are
that there are alfo pointed the fubjecls for made to fome, and not to others, but God's
whom they were prepared ; and can we lup- tneer plcnfure. Deut. 7. 7, 8. The Lord did
pofc that God would prepare them for fuch not fet bis love upon you nor choofe you ^becaufe
ends, and no; intend to occupy them accord- ye were more in number than any people
ingiy ? And how can we frame a conception (for ye were the feweft of ell people.) But
in our minds of his purpofe fo to occupy becaufe the Lord loved you. The ApoUle
them, without the refpect to the fubjects therefore fets himfelf direclly to oppofe this
defigned for them ? for Gcd doth, nothing opinion, by introducing the example of Jacob
and£/^,Rom.9.*M2. L I 2
260 LeBures upon the Qlieft.XX
2. THAT God's love to fame was not the All God's works are voluntary, he is a wife
caufe of their EleUion, nor /was bis hatred of workman, and hath an end in them all \ this
others the caufe. of their Reprobation. This may is ultimately his own glory, beyond which it
Teem myfterious at the firft glance, but, if was impoflible that he fhould have a refpecr^
well confidered, it will appear to be a great nor any other equal unto it. In the advance-
truth. We afcribe love and hatred to God ment of this glory on and by reafonable
according to the manner of men, not that creatures, he has an eye and refpecf to thofe
there are affections or paiTions properly in precious Attributes of Juftice and Grace, of
him, but becaufe of the various effects of which he would have thefe to be the monu-
his will, in the works of his efficiency, upon ments , and accordingly in his unfearchable
the fubjeets in which they are wrought , love wifdom, he contrived the way in which it
and hatred prcfumc an objeft, and ibmething might be brought about, fo as that thefe
that-is. in it which renders it either lovely might mine forth in greateftluitre,for which
or hateful , and that is either good or evil} be laid out an order of means, and fixed his
but we cbietved in the former, that God had purpefe concerning thefe things, in which
410 eye to either of thefe in his palling of he determined the fnltances of the one and
thefe acb 5 becaufe. there was no Inch thing the other ; which determination, with refpect
in the cieature. 10 look upon, it neither to. the advancement of his Grace, is called,
havi g c:::lterce or futurity antecedent to Hellion, and that which refers to revenging
this if. cite. When therefore Election is fet Juftice, is called Reprobation : now in alt
fouh by luve, and Reprobation by hatred, it this he acted hismeer pleafure , as thePotter
is by a metonymy, in as much as thefe are doth by the lump of clay that is before him
coniLqnent thereupon. Rom.^A 3. The elected to work upon.
are defined tp partake in God's love, the 4. THAT EleUion is no ail of mcrcy\n either
reprobate 10 feel the effects of his difpleafure, is Reprobation any ati of juftice. The want
which is. called hatred : There is indeed an of confidering this, hath created many pre-
iutinitegMod will of God in his electing any, judices in the minds of men, whiles they
and hence be is fnd to love them from eter- have been at a lois about the conception of
nity. Jer. 31. 3- The Lord h.uh appeared of the right caufe, and have perplexed them-
old unto mc, faying, Tea, lhave loved thee with felves in enquiring, where is the juftice of
an cvcrla\Ying foye. .But this love did not the latter, and the only way to remove
move him to elect them, but this election thefe prejudices is to reduce them to their
did freely and voluntarily refolve to love proper head. It is true, ihefe decrees have
them , fo that this love did not procure their for their laft end, the illultration of thefe
election \ but it had its rife and original in two glorious Attributes of God , as we before
the election. God did not eleU them becaufe obferved ; but though thefe are illuitrated
he loved them, but he loved them in elelTtng by them, yet they are not exerted in them,
them. God's love and hatred do molt emi- They were not the impulfive caufe of God's
nently appear in the falvation of fome, and making thefe decrees , He was not moved
the damnation of others, and this belongs to thereto by the influence of them. Mercy
the execution of the decrees of election, and fuppofeth a miferable object, the mifery
reprobation 5 and mult therefore needs pre- whereof moves it to pity, and prompts it to
fuppofe them. God, in the intention of the relieve ir. Revenging Juitice, fuppofeth a
means for the exaltation of the glory of his guilty creature, that hath made itfelf ob-
Juftice and Mercy, did fecretly purpofe to mxious to wrarh, rhe provocation of which
permit fome to tall into fin, and damn them ftirs it up to take vengeance .• wherea-s the
ior it , and to reitore others by Chriit, and creature confidered as the object, of thefe
beftow eternal life upon them, which inten- decrees, was neither miferable nor guilty,
tion of God, is intcrpretatively called his but only poflible. Befides, thefe decrees are
love and hatred , becaufe fuch contrary fixed on the perfons that are the fubjeets of
effects do follow upon them. each- now mercy might have been as much
2. THAT Elctiion and Reprobation are alls, exalted in the falvation of Judas as of Peter,
of God's good plea/are, or his own infinite felj- and juitice might as well have triumph'd in
love. The truth is, there is nothing that we the ruine oi Jacob as of Efau : fo that mercy
can think of, wherein the holy fovereignty could not move God rather to elect: Jacob,
of God doth more eminently appear than in nor juitice engage him rather to reprobare
thefe decrees : and here is the highelt caufe, Judas : where the condition was on all hands
that can poffibly be afligned to them. When alike, nothing but Sovereignty could deter-
we have run things up to the divine will,we mine-
have gone as high as we can. It is the pre- *>. ELECTION is no all of rewarding men's
jogativeot God to do what he will, and he goodnefs, nor Reprobation of puniflnng men's
can do no wrong in his fo doing : if he finfulnefs. God doth not beftow any recom-
pleafeth himfelf, there is no fecond being penfe upon men by electing them , nor doth
hath any caufe to be difpleafcd. It is a he inflict: any penalty on them by refuting
flower of his crown, and he will not part them. We formerly took notice that thefe
with it. Ifai. 42. 8. 1 am the Lord, that is my decrees appertain to the immanent acts in
Name, and my glory icill I not give to another. God, and therefore the creature is no way
affeded
-_
Qu eft, X>0. JJJemMj s Catecbtfm. 261
— : — — ■ — " — '
affected by them 5 whereas rewards and demned. Jade 6. And as to mankind, as they
punifhmeius aretranfient acts, and terminate were made upright, in purfuance of the
on the creature which is thefubjectol them, decree, fo there was no ientence paft upon
Beiides, it is to be well minded, that rewards them till they had been proved ; and when
and penalties, do prefuppofe fome tranfactiort they fell under the, curfe,they were all con-
made between God 'and the creature, in demned to death, Rem. 5. 12. Wherefore as
which thefe are promifed or threatned on by one man fin entred into the world, and death
the iuppoiirio.1 of iomcthing going before \ by fin : and Jo death bath paffed upon all meny
and mult be reiened either to the Covenant jor that all have finned : the elecT: as well as
of Works, or to tik G. /pel Covenant ; whereas the reprobate 5 and the juftification of fome
thefe Covenants ib belong to the means in comes in upon their believing in Chrift.^w.
and by which God brings about his purpofes 5. n and as long as they continue in unbe-
coicerning men :,. and fo are- referred to the lief they are under condemnation. Job. 3.'
execution or the decre. : au$ therefore not 18, 36. nor are they removed from it by the
performed in the ccnititution or it ; nor in- decree, but by the grace which is confequent
deed could they | afeopon the creature before upon it.
ic had a being, and ib was not come under 3. THE decree of Election and Reprobation
the terms of either of rheJe Covenants. ) are luihout repeal, they are firm, fixed, immu-
6. THAT Eiuhon is not an air oj b/cjfing-, table decrees : They are pofitive and not
nor is Reprobation an acl of enrfng. This fuppofitive 5 there are indeed connections
will be evident ir-m the fame reaion with in rhem, i. e. there is the means connecled
the former, viz. becaufe thefe are tranfient to the end infeparably : but thefe are all
a&s, leaving an impK-iiion on the creature, ranked and not in fufpenfe : fo that the
which the decree doth not. But belldes doctrine which tells us that a man maybe
that, it may be iairher inferred, becauie, on an elect veflel today, and a reprobate to-
this'Yuppolal, every elect neif u liiould be morrow, is fubverfive of the decree, and
actually a b'eikd < we always and every doth as much as to fay, that there is neither
reprobate a curiedj-.er'on, immediately upon Election nor Reprobation ; for a decree to
the pa'.Ii g of fii res \ bur io it is not : be mutable, is for it not to be an abfolute
this is very evident \ Theiallen Angels were decree \ the. reafons why men reverfe theirs,
reprobate/ betoie thur tall, but they were are incompatible with the divine nature.
not curfed bur up n their fall; Multitudes We read, 2 Tim. 2. 19. Keverthelejs, the
of mankind were reprobated before the foundation of God Jfandetb Jure, having this
apofacyy tiut thexurie came in upon it \ it jcal, tfee Lord knowcth thmtbat are his. And
being contained rxi ifrc rhreatni ng, which did wemay fee the reafon of it in, Mai. 9. 6.
not take- place till iin had brought them p'r I am the Lord, I change not : therefore ye
under it; and if man had not finned, \\ had Jons of Jacob are not confumed. And Job 23.1?.
never-come upon t-hem. Man in his primitive k^t be is of one mind, and who can turn him 5
ftate flood a. probationer for felicity, and was anL\ wbat bis Jul defiretb that be doth.
actually neither ha ppy nor tr.iierable, till 9. THAT the EJctl and Reprobate do all come
by his own act he determined the cafe con- unler the fecond aft of Tredcfh nation. We
cerning him'feU •, and there are many elccl, formerly obferved, that in our conception
whoaje for.the prelentaccurfed. Yaul wasfo, there are two parts or acls in the decree,the
when z.Pbarifee, and a. perfecutor oi Chrift, f^r trier in the determining of the end, the
though then he was a cholen veflel •, and latter, the aligning of the means by which
the Epbefians were before their converh'on jc js brought about >, now in both thefe this
children oj zvraib even. a* athors, Eph. 2. 5. fecond is always intervening between the
The fentence of death, which is the curie decree and the execution of it, i.e. the end.
of the law, lies upon- ail men, till .they are is come at by the means, and in no other
pluckt out from ir by the effectual applica- way*, all the elect therefore, as they do
tion of the grace of God to them. fill in Adam, whereby they become fubjects
7. THaT tledion is no a:i of jnflfioatijn, Handing in need of mercy, fo.they rife again
n~r is Reprobation an act if condemn 'men. \\\ by Chriit, and are brought unto faith in him,
the purfuk of thefe decrees, men do arrive and fancliflcarion, and none are faved in any
at one of rhefe in the conclusion ; but thefe other way. All the reprobate are fallen into
Sentences do not pais upon them in and by fjn, are jufily condemned for it, live and die
the decrees : Thole are/ >rinfccal acts, they In it without repentance, or believing in
contain in them a ientence palling upon the Chriit, and fo are punifhed wirh eternal
creature, upon the tral oi his cauie, and death lor it, in which way, juftice hath its
finding^him eirher clear or guilty, whereas triumph; becaufe they are found wilful
he had done norhing-at ail, when thefe de- finners.
crees were enacted. The Angels were- made Use. LET us by the confideration of thefe
holy, but neither were rhe ltandtng Angels things be led to the adoration of the fpotlefs
juitified, nor Devils condemned, till upon Sovereignty of God, in the determination of
the trial of their obedience, fome proved the affairs of the creature. We may look into
their fidelity and wcte acquitted, othevs other notions, till we have run our felves
fell into rebellion, and were for that con- into atheifm or bbfpbemy^ but never artiveat
any
262 LeBures upon tbe Queft.XX*
any fatisfaction in this point. God will have 1. IT h a fingular favour to any to be tiered.
all his creatures to know that he is their to eternal life. The bleflings that come in
Lord ; and till we come with Job to acknow- upon election, and derive from it are un-
ledge'thac he can do every thing, we are fpeakably great, and they were appointed
not in the frame that becomes us : but when hereunto by election, but for which they
we are wrought up into this, we are then had never come to enjoy them. Rom. u. 7.
fit to He at the footltool of the throne of What then ? If rael hath not obtained that which
Grace and in an hopeful way to partake in be Jeekeib for, but the eletfwn bath obtained ity
his faving mercy, being hereby fitted to ac- and the reft were blinded. They are therefore
knowledge our whole ialvation to be owing afcribed hither, as to their original. Eph.
to his meer good pleaiure, and accordingly j. 3,4. bhffed be the God and Father of our
to return the whole glory and praife of it Lord Jejus Cbritt, who bath blcjfed us with all
unto him. Spiritual buffings in heavenly things in CbnB ;
According as he bath chofen us in bim, before
[June 12. 1694. 3 the foundation of the world, that we fhould be
holy, and without blame before him. And here-
upon they are faid to be appointed to fal-
O T^ 13 A/f /^VXT 7 VYllf vaiion, I The/. 5. 9- the whole happinefs of
Oil IV IVJL UiN LtAAiy • the creature is comprized herein.
2. IT is a jree Favour-, it is meerly of
IT follows that we take a more particular h»s good pleaiure that he hath fo chofen
account of thefe two : Here therefore, them This will appe ar if we conflder
/ OF kicllion we may take this defcrip- *• lifA1 tbe objetls oj this tied ion bad only
tion- UkGofs predeftin.it ing of a definite tbe conf deration ojjojfble beings. They had
number oj men for tbe mamjeiiation of his not fo much as a uturity in an antecedent
plorhns Grace in ibem. - In the clearing up consideration to this elea,on. In the fame
of this defcription obferve three Conclu- decree wherein they were ordained to cter-
y l nal life, they were alfo appointed to have
nrt.THEMenlo} G°i-S-EleflionUib, a being given them » fo that both their
iMM. aid exaltation oj the glory of **«« and then »//■*,»« ibfolutely depended
ti trace. Horn. 9. 2?. And tb„t be might ?» Go^. (o*ereif w*1 A"d **"« » •"
Inakc known tbe riches oj bisghry on the vrffe/s impolbble that they fhould be ab e to oblige
of nercy wbicbbe bad a ore pr, pared un.og/ory. %* <° them, or that any natural obligation
£ph i 6- Having predcimaied us unto the ">°uld be UP°" ">"».,«> make them velTels
run. i. >,«. «» * j oi mercy. u was voluntary. Rom. Q. 18.
adoption <*$^.f[S»&& bis mil *■ THAT hence they, and \be other \ho are
fef according ,o ?*t'°*j'«/ » e "a »' #'»«< "W in be fane capacity. All
To the vraife of tbe glory of bis grace, woei em ... < / r /• " *
he h made us acctpted in tbe beloved. God "er« al,*e ?Pable f. •*' nS ^"foever God
coulo not in the decree of Election look at £ould Pleafe » appoint them to We read,
couio not in uic utti^ i Rom. 9. n,i2. (For the children bemgnot yet
any thing out of himfelf u timate y .for. if b V^ hJ rf f ?
he had any latt end befides h mfelf , he mult God according to elctl.on m.ght
have fometune in his eye better than mm- ,, ' iJ / r* *
nave iuuicii.1 & J , //tfffrf, w/ oj works, but oj bim that calletb) It
felf- for the lalt end, and tne cnier gooa ■> » ... •' , ' •* /
rnulr be one and the fame ; but this is im- "">'' «" fc^ »» ^>'« /«« *
pomble • 7fe« » »« 'tf> i«i *'" G«*. i- e. >^r. God could as well have done jult
abfolutely, ultimately /or for itfelf, and otberw.fe, both as to bis power and his
uUiuiuitiy, v» » ;» ' liKprrv : inch n rhnice fhsrefnre hemp In
aoioimeiy, u. |'r-'"it "*."? "i"2,k".: liberty •• f'uch a choice therefore being fo
therefore nothing elle can properly make a ./. „,.. . fll , , H;ff„„nr„ ic 5nnr
advancement of « and *, t h reafon k >° « > "^t"™ "Sa. a^ a«tf ./
creature, v,z. his G«« and tom-y <fi V . ^ Q (
Juttcc : the former of heft w ifcofi M j fi rf ^ , hjs Juftice ♦
the latter in rteRfpr^fe. The botromd^ bti , «t lbont (or thJt is a ceuajn
fign then of EleSion, is the declaration of 8 B f . rf ^^ ^
his rich Grace, in fuch a fubjett. B/.h. i. J,*. pfal 8;5 jq ^ ^^ ^ ^^
And here let us oblerve, rigbteoufnefs and peace have kiffei each other.
(,.) ra/ir &<«««. it M « «* «» «f B*t •{ ^ this/viz. with t^fpea to the
?«*■ ^"^tt'rfJ^r^Z elea; the exalting of juftice, S a nediun.
either oeuoweu uWon, y»^;-'™'- i. B'WdKOtKiiR ,«> fc/o^r « /6«
for one that could have laid no claim ro it, _ . . , _ , J , * .
had not the good will of him who bellows «*?»! " ,0^f^i " * •«.' *"^
it! appointed it for him? Such is this, For, 'V * a*a». Where there is an end aimed
Quell XX.
JJJemblys Catechifm.
263
ar, there are always means contrived for the
effecting of it -, as God defigned to exalc his
Grace in thefe, fo he had a way wherein to
do it 5 there are many things which God
will do to, and for his Elect, but they all
center here, and are to ferve properly tor
this, Eph. 1. 6.
2. ntKCE ubenfoever th.fc are mentioned
in hcrijture as ends, it is to be understood only
as fuch which are fubordinatc. We aie fa id
to be chofen to be holy, tph. 1. 4. and pre-
deltinated to Adoption, vcr. 5. appointed ro
falvatiou, 1 The/. 5.9. ordained to everlalt-
ing life, All. 1 1. 47. Now the reafon of flic h
exprellions is, becaufe in the order of bring-
ing about God's deflgn, all thefe things are
effected, as lb many media by which his rich
Grace is made to appear to us-, and they are
the next defign and product of the foregoing
mean, to which they have a refpectofan end,
but not of a lalt end. For, though one thing
may be for another, yet as long as that is
liill for another, we cannot rett there, bur
mult proceed till we come to that which is
for it felf and no other, and for which all
that went before aie, & this is the Grace 01
God,in this affair. Our happinefs, & all that
belongs to it, in every partofit. is but a foil
to fee off the Grace of God. Hence we read,
2Thef.i.Tc. — lie fliall come tobc glorified inhis
faints \<ind to be admired in all th m that believe.
Secondly. THAT God buying elected fonts to
this end, be bath a/fa chofen them to the means
by which this end foal I be brought about. The
confederation of thefe alfo belongs to the
doctrine of Election, for without it we can-
rot apprehend how this Grace is exalted :
we therefore before obferved, that both the
end and means do come within the decree of
Predeftination. Thus we read, Rom. 8. 29,30.
For whom he did fore- know, he alfo did predtfti-
nate to be conformed to the image gJ his f on, that
he might be the fir pi botn among many brethren.
Moreover whom he did prcdeftinate, them he
alfo called : and whom he called them he alfo
jujiifi d 5 and whom he juflfi d, them he alfo
glorified. Doubrlefs God intended, nor only
to be glorified, but hato he would be glorified-,
elfe his infinite wifdom had not Aimed forth
in this decree \ for what is wifdom, bur a
skill exerted in curioufly contriving the belt
way to bring about a defign that is worthy ?
Here then we are called to the contemplation
of thefe means 3 where we may fir It confider
what they are, and then make a remark or
two about them.
1. TOUCHING the means themf elves, there
are different opinions, between the Frelapfi-
rians,znd Sttblapfarians : Thefe latter fix the
decree of Election upon the corrupt mafs of
mankind in the itate of apoltacy, making that
the object of it, and fo exclude all which
went before from any conliderarion in
Election -, which we have formerly obferved
to be a miftake, and given the reafon why it
muft be fo judged 3 for certainly all that
went before was according to the determi-
nate counlel and fore knowledge of God,and
had a refpect ro the everlalting ltate of men,
and fell under God's fpecial government j and
not only fo,bur were Iteps to the illuftration
of God's grace in his elect, way being made
thereby for the manifeiting of ir. The former '
therefore looking upon them tobe confidered
only as poffible beings, afcribe whatfoever
concerns them, and inefficiency palTethupon
them to appertain hither 5 and fo thefe
media are principally thefe that follow, viz.
(1 .) Tht creation or making oj them • which
fnppofeth a purpofe to give them a being ^
which purpofe pa ft them from a meer pofli-
bility, ro a futuririon, and their being made'
infers fuch a purpofe.£/;&.i.u.And it is necef-
fary that a thing be, in order tcGod's having
glory by ir .- it there had never been a World,
God's declarative glory had never been: the
things which are nor, cannot praife him.
(2.) Tilt making of them men. It is not
enough that a thing be, but it muft be a fie
fubject to an Twer the end ir is defigned for,
or elfe it will fail of it's end • now it is re-
quifire that it be a reafonable creature, in
which this grace is manifefted $ any thing
inferiour could not have been meet for fucii
a ufe : the whole tranfattion of this affair
requires fuch a fubject.
( 3 J THE creating of them upright 3 So
they were in their Head. As, Eccl. 7. 20.
l.o, this only have I fund, that God bath made
man upright 3 but they have fought out many
inventions. Which rectitude confilted in an
habitual conformity in man, ebnereared with
and in his nature, inclining and impowring
him to perfect obedience ro the will of God,
being in him a principle of knowledge, righ-
teoufnefs, and true holinefs. Col. 9. jo. hpb.
4. 24. which is called the Image of God 5
for without it he could not have been treated
with in the way of the firlt Covenant, or
righreoufly have come under the fanctions
of ir.
(4.)_ THE covenant made with them in Adam.
In which covenant man was made a proba-
tioner for happinefs or mifery ; for in it
there was a law given him, and fanctions
added ro it, promifing him life in cafe of
perfect obedience. Rom.ios. and denouncing
death againft him if he mould difobey, Gen.
2. 17. This put him into a ltate capable of
receiving grace .• if there had been no law,
there could be notranfgreinon; if no penalty,
no forfeiture.
(5 .) THE permijfion of man to fall from his
integrity. That man is fallen the word of
God afTures us, and our woful experience
may convince us ; that this was nor befide
God's knowledge and purpofe is certain $ he
could have prevented ir, but he did not, be-
caufe he would not, he therefore permitted
ir 3 and though the mannerof this permiffion
be a depth beyond our wading, yet the thing
itfelf is undeniable ; which permiflion had
a proper refpect to this end in regard ro rhe
elect, lor had not man fallen, he had not
needed
264 LeSures upon the Queft.XX.
needed the grace which is revealed in the that he intended to permit fin to be, before
Gofpel. he intended the coming of his Son in the
(6.) THE voojul fate of fin and mifery into fiefh to expiate fin, for then the purpofe to
tvbicb man is j alien by the apottacy. Which, permit fin would not have been wirh a
what it is in the feverai pares of ir, we have refpeel to the glory of grace,or adefign how
before taken an account of diftinctly. The grace fhould be advanced by it ; nor on the
wondrous meicy of God was to appear in other hand did he determine to fend Chrilt
the grace applied to the elect. Epb. 2. 4, &c. "m our fkfh to die, before he intended to per-
Now mercy hath for it's proper objett,iome- mit the fin for which he was to die ; for fo the
thing that is miferable to which it is moved SonoiGod mult beappointed toiuffer,without
to afford relief : and the circumitances of the confideration of a reafon why he fhould
their mifery, do each of them ferve to fet fo fuffer; and therefore, although, when we
out that mercy in the lultre of it. The great fpeakof the end and means, we truly fay that
infelicity which man hath hurried himfelf what was firft in intention, was laft in execu-
into, and involved himfelf in, makes way tion : yet when we fpeak of the meansamong
for divine mercy to fhine gloriouily in his themfelves, it is not fo, but they do all go
.redemption from it } and becaufe there is together in the purpofe, tho' rhere be a fuc-
fin as well as mifery under which he is held, ceflion in the accomplifhment of them,
by vertue whereof he fuffers all this deierv- (2.) THAT bletfion, with rcfteft to the
edly, it muft beunparalel'd grace that brings means, includes in it an intendment of love to
ail this mercy home to him, of which he the Elect. We formerly noted, that God's
would not have hid any need, if he had not love to man was not the caufe of their
been thus miferable. Election, but yet in electing of them he had
(-},) THE whole work of redemption wrought a purpofe of love to them ^ now this is not
out by Cbrifti wherein he fatished the jultice with refpeel to the end, but to the means •,
of God, and procured this mercy for them, theend was hisown glory 3 and that properly
The work of redemption is o e medium to regarded his own infinite feif love, but it
the exaltation of God's grace. The covenant being the glory of his grace, hereupon, in
of redemption belongs to thefe means 3 the the way of bringing it about, there is all
appointment of Chritt to his woik ; He is thegtod will expreffed to the creature that
called a mediator, becaufe he was to mediate can be thought of Hence that, Jer. 51. 3.
in this affair. The Juftice of God itood 1 bave loved tl ee with an everlajiing love :
armed with vengeance ready to fall upon there jore with loving kindnefs bave 1 drawn
the elect as well as others, it muft be fatis- thee. For in the glorifying of his grace
fy'&i fins penalty muft be bom,the condition upon them, he purpofed, to give his Son to
of life in the fii ft Covenant mult be fulfilled, die for them, that they might live ^ to make
elfe man could not be faved • this was un- him acurfe,that they might have the blelfmg;
dertaken by the Son of God, interpofing as to forgive them all their fins, to free them
a Surety and Reprefentative of God's elect ; from condemnation, to beftow grace 2£ glory
and by doing and dying he made way for upon them, to deliver them from fin and
grace to triumph. Job. 1. 17. But of this Satan, and to exalt them into his favour,
hereafter. and lay them in his bofom forever ; and what
(8.) THE application of this redemption in greater love can be conceived ? Job. 3. 16.
calling, juflijying, adopting, fanllifying, and 2 Job. 4. 9. And on this account the Gofpel
glorifying of them. This is done by theSpirit every where celebrateth the wonderful love
of God, and in thefe things, of which a of God to men.
diltinct account follows afterwards \ all the (1.) THAT Jefus Chritt was not the merito-
grace that is prepared for them, is derived to rious caufe oj our Eletlion. He did not pur-
them, from wher.ee this Attribute isadmira- chafe it for us either by his active or paihve
bly manifelted. The grace and glory con- obedience. He indeed merited our falvation,
ferred on the creature, arenotGod's laft end, he bought us with a price, and he purchafed
but means to the advancement of it •, the heaven for us to be our pofTeflion 5 he re-
elect are ordained ro rhem, but the aim of deemed us from the curfe of the law, and
it is that by thefe God may ma"ke known in fatisfled Juftice for our offences 5 but he did
them how wonderful his grace is towards nothing to the purchafing of our Election,
them. there was no buying of that at all. It is
2. CONCERNING thefe means let us true, we are laid to be chofen in him, Epb.
remark, 1. 4« but it is to hoiinefs, to adoption, "to
(1.) THAT in the decree of Election they falvation, and fo to advance the end of
arc not fubordinate one to another, but all co- Election: but ftill, both Chrift, and the
ordinate, i.e. They have a joint confideration benefits which he pu^chaled by his own
in God's intendment, as one perfect medium merits, are of the means which were laid
to the advancement of this end. In the exe- out in and by thisdeeree. Chrilt therefore
cution indeed they are fubordinated, as was is included in God's election, and is therefore
but now obferved, and fo one is made a llep called his elect, Ifai.42.lJ Behold myjervant
to another,but God did not intend one before whom 1 uphold, mine cleft in whom my foul
another, but all together : we cannot fay deli&btctb. And the rich grace oi God towards
miferable
Q^^LXX. Jffembljs Catechifm. 265
miferable finners is exalted in and by him, the foundation of God ftandetb fun, having this,
in his Fathers giving of him, and his giving Jeal,tbeLordknowetb them that arebis. He doth
himfelf for their redemption. And hence he not hy,wbat manner of perfons are his,or bom
jedeemed none but fuch as he found elected, many were choien, but who, which points us
They were only fuch as his father had to the individuals. That God doth know-
given him. fob. 17. 9,u,i9. who mal1 be faved, and that perfonally and
individually, our adverfaries grant -, and
Thirdly. THAT the fuhjctts of Election are this mult needs infer that he hath fore-
a definite number of men ; or particular per- appointed them perfonally to it ; for no
Jons fingled out of the reft of mankind. It is other true reafon of this fore-knowledge cant
true, the glorious Angels come within God's be given -, all being alike naturally indif-
Eleciion. Hence that title put on them, pofed to receive the offers of grace •, and if
1 Tim. $. 21. The elett Angels. But we are any do, it is of his free-will that begets
now treating of Men, whofe cafe is far diffe- them to it. Rom. 9. 16. Jam- 1. 18.
rent from theirs.. For the making of this 4. ALL tbe Elett fhall certainly come to
alTertion good, take thefe Conclufions, Chrift, believe in him, and be Javed. Eternal
1. THAT all are net ElcBed, but only Jome. life is fecured to thefe. Hence we have that
The very nature of election infers this. One affertion of Chrift, Joh. 6. 37. All that the
thing can in no proper fenfe be faid to be father givetb me, fhall come to me : and bim that
chofen.unlefs there be foraething lefr,which cometb to me, I will in no wife catt out. And
fome way Itood in competition wit rut. The Joh. 10. 16. And other fbeep I have, which are
Scripture therefore makes a plain diftribution not of this fold •• them aljo I muft bring, and.
of men into the ele£t,and the reft. Rom. 11. 7. they [hall bear my voice h and there fhall be
This alfo is intimated in that expreflion of onefold, and one fhepherd. There muft not
our Saviour, Mat. 20. 16. So tbe laft fhall be 0ne be loft. Joh. 6. 39. We therefore read,'
fir ft, and tbe fir ft latt : for many be called, but 2 Tim. 2. 19. The Lordknoweth them that aret
few ihojen. bis. Now how can this be conceived, with-
2. THAT EleElion n abjolute and not hypo- out the fuppofition of perfonal election? They
ihetical This is evident from the nature therefore that deny it, do alfo affert, thac
of the divine decree, unto which the Election a man may be an elect perfon to day, and a
of men doth appertain. For, although God reprobate to morrow -, and what need is
hath decreed all the bypotbejes or connections there that Chrift fhould feek loft finners,
that are between things, yet hath he not according to, (Luk. 19. 10.) were it not that
left the event of thefe uncertain referring the perfons appointed to be faved by him,'
to the decree, but fixedly determined it •, lb are lying in the rubbifh of theapoftacy, and
that though there be a contingency in refpecl to be called out of them.
to fecond caufes, yet there is a certainty in 5. THAT tbe Scripture calls' the Elecl, thofe
reference to the firft. It is true, falvation wboje names are written in the book of 1'ijfe*
is offered to ail in the offers of the Gofpel, Phil. 4. 3. Rev. 21. 27. In which there is an
on condition of believing -, and we are there allufion to the cuftoms of men, who have
told of the qualifications of all fuch as fhall hooks of record, in which, among othec
obtain eternal life : and this connection is things, all the elections of perfons to any,
in the decree, but Itill, though God beftow places and dignity are won't to be recorded ^
falvation on none, but according to this con- and the end of it is to keep it fure. Now
neclion, yet in the purpofe of God he hath the Scripture ufeth names for perfons, Atts
appointed men to this end, by thefe means, 1.15. Rev. 11. 13. And what can there be
and hath determined to give them thefe more diftinclly indigitating the individuals,
qualifications in order to falvation. Hence than to write them down by name ? Things
that in Acl. 13.47. For Jo bath tbe Lord com- are named, that they may be particularly
manded us,Jaying, I have Jet thee to be a light known. We have therefore fuch an expreflion,'
■ cf the Gentles, that thou fhouldejl be for Jalva- Exod.33.12. I know thee by name, i.e. diftinft-;
tion unto tbe ends of tbe earth. For he who ly, intimately and throughly.
fi3th appointed them to the end, hath fo 6. THERE is no unrighteous reJpeB of per*
alfo done to the means. And we are fure that Jons to be charged on God in this regard. There
thefe qualifications do depend on his free is great improvement made by our adverfa-
grace to beftow them : no man can work ries,of fuchScripturesas thofe,Ac~ls io.34,3?>
them in himfelf. Hence that phrafe, Rom. Then Peter opened his mouth, and Jaid, Of a
fc. 28. truth I perceive that God is no reseller of per-
3. THAT God hath a certain and dittinB Jons. But in every nation, he thatfearetb him '
knowledge of all tbofe whom be bath Eletted. and worketb right eoujnejs, is accepted with him.
And hence it follows that the Election muft Rom. 2, 11. For there is no resell of perfons
be peribnal, and definite. There muft be a with God. Which they fuppofe would be
definite number not only in numeronumerante imputable upon the principle that we hold 5
but alfo in numero numerato \ i. e. not only but it is a vain fuppofition. For,
how many are appointed to tafte of this fa- (1,) IT is not a different rejpetl had to perfons
vour, but alfo who they are individually, is intended. Wo to every Child of God if
We therefore read, 2 Tim.2.19, Nevertheless, he had no more refpeft to him than he hath
Mm to
2.66
LeBures upon the
QueftXX.
to others. It is matter of everlafting joy to
God's people that theyjire men ot his good
mil/. Luk. 2.14. And it is his gracethat
makes us to be accepted. Eph. 1.6. who mould
otherwife have been rejected.
(2. ) THE refpett of perfons which is blamed
among men, and denied to be with God, is fuch
a refpell as prefers one before another, upon the
account offuch things as do not better their
caufe. As when in matters of Judicature,
one fhall carry the cafe, not becaufe right is
on his fide, but becaufe of his preferment,
wealth, relation, &c. and the other mall lofe
it for want of thefe 5 and fo it is intended in
that law, Lev. 19.15. Te fhall do no unrighte-
oufnefs in judgment, thoufkalt not ref felt the
perfon of the poor, nor honour the perjon of the
mighty : but in righteoufnefs fhalt thou judge
thy neighbour.
(3.) IT is a ruled cafe, that this refpelt of
perfons is not char gable where the perfon is un-
der no obligation, but at perfeel liberty. A man
that is a Judge muft do right, and not be
bialfed * but a man that beltows his eftate,
may chufe whom he pleafeth. Now is is
certain, that God's Eleftion had no regard to
any thing in the creature, becaufe what it
was to have,belonged to this Elettion. And
the Eledion itfeif was an aft of God's meer
good pleafure, for which he was at perfect
liberty, being a debtor to none, but a fove-
reign Lord of his own grace, and may bellow
it where he will, and none is wronged that
is not indulged with it, though all are high-
ly favoured who are partakers in it. Nothing
moved him but his own will, and that is
free from any obligation but what it lays
upon it felf, and hither it is refolved, Rom.
9. 18. Therefore hath he mercy on whom he will
"have mercy, and whom be will he hardeneth.
Us E. WHAT caufe then have God's Eletf,
upon the difcoveries of it to adore and praife
God for this favour of his ? The do&rine of
Predeltination is ungrateful to none that are
converted 5 and that of Election is molt pre-
cious to all that know themfelves to belong
to it. It is therefore afign of an unconvert-
ed man, not to love this do&rine. Here is
the fountain of everlalting love and good
will opened : Here we fee what thoughts
God had for us from eternity. Here we
difcover the foundation of our falvation -,
and nothing carries fuch obligation with it
to love and magnify God. Labour we then
to affett our hearts with this. Hence confi-
der the riches of grace laid up in it -, called
the eleaion of grace, Rom. 11. ?. called love,
Rom. 9. 13. Obferve the peculiarity of it,
that it is reltrained to fome, nothing better
in themfelves than others, who are left out
from it. Rom. 9. 11. Confider the means by
which it is accomplifhed, in which forget
not the love in fending Chrift to do and dye
to purchafe the favour appointed for us to
be bellowed upon us. Rom. 8. 32. Think of
che antiquity of it, that God purpofed to
make us veiTels of glory, before we or any
other creature had any being. Eph. 1. 4. And
revolve often the glorious effects which de-
rive to us from this Election : our effectual
Vocation, Jer. 31. 3. our free Juftification,
Rom. 8. 33. our wonderful Adoption, Eph.
1. 5. and eternal Glorification, Job. 6.39,40.
And add to all, the confederation of thefirm-
nefs and immutability of all this. Ifai. 55. 3.
2 Tim. 2. 19. Rom. n. 28,29. Oh how much
is there to be feen of God's heart in this,
freely, abfolutely, everlaftingly, peculiarly,
and effectual ly fet upon his chofen ? How
fhould it enflame, ravifh, and engage our
fouls to him for ever.
[July 10. 1694.3
SERMON LXXV.
Il.T) EPROBATION may be thus defcribed ;
Jy it is the Predeflination of a definite
number of men for the manifeflation of the
glory of God's revenging juftice in them. For
the clearing this obferve,
[i.] THAT there is fuch a decree of Repro-
bation -, there needs no more to be /aid to prove
this, than that there are feme, and but fome
Eletted. The doftrine of Election necefTarily
infers that of Reprobation ; for, if we con-
fider God as the creator and governour of all
creatures •, we muft fuppofe he defigned
what to do with them before he made them,
elfe why were they made > And i£ when
under the law of fpecial government, all
were condemned to die, there are but fome
of them chofen to be reftored again to life,
for the glory of grace, the reft muft needs
be defigned to glorify him another way, by
remaining under the fentence, or elfe we
muft fay that God hath taken no order about
them : And this is properly Reprobation.
Hence that diltribution, Rom. n. 7. The
election hath obtained it, and the reft were blinded,
Befides, if God intended the exaltation of
the glory of revenging Juftice, He defigned
a fubjeft in which to exalt it, according to,
Rom. 9. 22. What if God willing tofhew his
wrath, and to make his power known, endured.
with much long J offering the veffels of wrath
fitted to deflruftion. And this is Reprobation.
[2.] THAT Reprobation is of a definite num-
ber. And herein alfo it runs parallel with
Election, which we obferved is fo 5 and gave
the evidence of it. Now if Election pitch-
ed upon individuals, Reprobation muft do
fo to, as will appear if we confider*
I. THAT God determined within him/elf
how many reafonable creatures he would make.
We formerly obferved that the decree com-
prized in it all Individuals, yea all the cir-
cumftances of things, which is more. David
tells us, every member, KcPfal. 1 39- i&The
number of men, women, and children that
fhould be from the beginning to the end of
time,
Queft-XX
Afjemblys Catechifnu
267
time, was fet down and determined. For this
purpofe or God was it which cut the thread
between meerly po/Jib/e beings, and. thofe that
were future •, and therefore all his works
are laid to be known, &c. Atts i>. 18.
2. THAT when God decreed to make tbefe
beings, be alfo purpofcd what to do with thent.
He allotted to every one the end to which
it was to be led •, or how it fhould ferve to
liis glory ? for orherwife there would be
fome things of which it might be faid, that
they were in vain ; which would be a re-
fiction upon, and is inconfiftent with the
divine wifdom. Hence we read, Prov. 16.4.
The Lord bath made all ibings jor bimfelf '.yea,
even tbe wicked for ibe day oj evil.
%. THAT there are a Jet number of tbefe Etc ti-
ed. There are a company whomGod hath cho-
lenoutof the whole,andtharby name, whom
lie hath fet his love upon,and firmly refolved
to make them partakers in eternal life. This
liarh already been fully and undeniably evi-
denced under the former head.
4. HENCE of necrffity there muft be alfo a
fet number of tbofe that are Reprobated. They
are all the relt. Rom. 11. 7. and they are a
definite number, for the whole of mankind
are fo •, and God knows thefe individually
as well as he doth the Elett, and what he
will do with them. Reprobation therefore
had no more a refpeft to forefeen qualifica-
tions as the reafons of the palling fuch a de-
cree, than Election had 5 fince all were of
the fame lump, and equal capacities, and
therefore was a meer att of Gods lordfhip.
And fo he refolves it, Rom. 9. 20,21. Nay but
O man, who art thou that replied againft God ?
fkall the thing formed fay to him that formed it,
uhy baft thou made me thus ? Hath not tbe potter
power over the clay, of tbe fame lump to make one
veffe I unto honour, and another unto difhonour ?
£3/] THAT tbe I aft end cj Reprobation is
tbe manifestation of the glory oj divine re-
venging Juftice. We have obferved that
there are two Attributes or moral perfections
in God, which he will have the everlafting
monuments of, viz. Grace and vi'dilfive
Juftice. For which the Scripture is full, and
they are both intimated, in Rom. 9. 22, 25.
Now the proper fubje&s of the former- are
tbe Ele£t, thofe therefore of the latter are
the Reprobate. It is true, the grace of God
is occasionally or accidentally greatly
illuftrated by the Reprobate, in as much as
contraries give light one to another 5 It
is a wonderful circumftance to fet forth the
good will of God to fome in appointing them
to life, when others as good by nature, and
as capable in themfelves are left to perifli ;
but direftly the (nine of this Juftice rs in-
tended in the fubje£t. God is his own laft
end in all things, and therefore he mult be
fo in the a& of Reprobation. Prov. 16. 4.
Now he is glorified in the Reprobate, by
executing his judgments upon them : it
is in taking vengeance, Pfal. 9. 15,16. And
the glory which redounds from hence to him
mult be that of his Juftice. For although in
abfolute fovereignty he may afflift his Crea-
ture if he fees meer, and none can impeach
him for it ; yet if he take revenge, it mult
be righteous, or elfe there is no reafon for
it, and then it is not his glory. Hence that
in, Rom. 3. 5,6. Is God unrighteous wbotakeib
vengeance \ (if peak as a man ) God forbid : jor
bow then fhall God judge tbe world ? juftice is
either Commutative of Dtftnbutive. 1 here is
no room for the former propierly between
God and the Creature, for we can give hirrx
nothing but what is his own : it is then the
latter that belongs hirher. Diftnbutive
Juftice confifts in giving a recommence according
to a ftated rule of righteoufnefs. When the
rule is right, and the recompences are
meafured by it exaclly, that is Juftice r
and we call it Relative in diftinclion from
Sovereign. Juftice, becaufeit proceeds accord-
ing to a covenant Relation between God and
his Creature. Diftributive Juftice is either
rewarding or revenging : the former is the
recompence of obedience, the latter of dif-
obedience. The former is in the accomplifiv
merit of the promife, the latter in the exe
cutionofthe threatning. By the former God
difcovers how much he is delighted in holi-
nefs, by the latter he makes it appear hovv
much he loaths fin 5 and in both his own
holinefs is difplayed. Now the ultimate
aim of the decree is to make known to the
creature this Attribute in its triumphs.
[4.3 'A7 Reprobation God predeliinated them
to the means as well as to tbe end. There mult
be a way in which this purpofe may be
brought about j and it mult be fo accom-
modated as that Juftice may be feen and
adored in it. Now as the glory of Grace,
which is the end of Election, is manifefted
in the falvation of the Eleft 5 fo the glory
of Juftice, which is the end of Reprobation,
is manifefted in the damnation of the Repro-
bate. And hence they were predeftinated to
this as a medium. Hence that, Jud. 4. For
there are certain men crept in unawares, wha
were before of old ordained to tYis condemnation.
Yea and to all the other media to this. 1 Pet.
2. 7, 8. Unto you therefore wbub believe be it
precious -, but unto them which be difcbedient9
the Jlone which the builders dij "allowed, the
fame is made the head of the corner. And a
ftone of Jumbling, and a rock of offeitce, even
to them which, Humble at the word, being difo-
bedieni, whereunto they alfo wert appointed.
Now in the ordering of thefe midia7 it is fo
over-ruled that the finners damnation isjuft^
and fo juftice is celebrated in and by \t%
Which means, though in the decreeing they
were altogether 5 jtet in the execution they
h3Ve an order of fubferviency. And they
are,
1. SUCH at are commo?i to the Eleft and
Reprobate, in which a foundation was laid for
both thefe decrees to take place. And they are
all fucli as were before mentioned under
Election, till w.e -have found man under the
M ra % guiic
m .,
factum upon the ' Queft.XX*
guilt of the apoltacy. For the creature was ther is there falvation in any other : for there
not a fit fubjeel either for mercy or revenge is none other name under heaven given among
till then ^ and yet all that went before were men, whereby we mufl be faved. And when
fteps to this. If man had not been, he it is not dilcovered fuch a people are with-
could not have been a monument of God's out hope, Eph. 2. 12. they are loU, 2 Cor.4.3.
fjlory : That which is not doth not praife And there are multitudes of thele in the
iim. If he had not been made a cauie by world ^ they have no news of a Saviour,noi
^eounfel, he could not have been treated with jeports of the way of life. There is no
.an the way oi' a covenant, or indeed been viiion afforded them : and what their condi-
eapab'le -of being either happy or miferable, .tion is fee. Prov. 29. 10. Where there, is no
according to a rule of moraL juftice. For if vifion, the people perijb.
lie had not been capable of knowing his 2. OTHERS do enjoy the outward means, but
Tale, he could not have been blameable for hexLth not apply them jor falvotion to them.
not o"bferving it. . If he had not had a rule There are many called, but few chofen.
given him, to which he was in duty bound They have the Gofpel, but it is not a favour
to' yield perfecl obedience, he could not have 0f life but of death to them. The faving
tranfgrefled it j for, where there is no law, efficacy of the means depends on the Spirits
There is no travfgrejfion, Rom. 4. 1 5- If he application, but he doth not fo apply rhern
"had not been invelted with the image of God, to all. Dtut. 29. 2,3,4. And they abufe th'erh
tvhereby he was fancVified to an ability for to the increale of their own guilt. They
iiniveifal obedience, his coming fhort of it hear, and will not obey ^ He ltretcheth out
ouid not have been righteoufly imputed to his hand all day to them, but they gakfay
him.. If the creature lofe its ltrength by its and are difobedient ; they hold fait deceit,
cwn fault, it is no excufe^ but if it had been and refufe to return .• and becaufe they do
at tirit made without it, the cafe had been not believe on the Son of God, wrath abides
otherwife. It there had been no fanclions ,on them, ]oh. 3. 36.
added ro the law, the creature would not (2.) THE damning of them for Jin, In which
have known what it had to ftand to ; nor damnation he executes upon them die whole
have understood either -its pnviledge, or its curfe under which they were fallen, accord-
danger. If man "had not been fuffered to fall, ing to the tenor of the law which. they had
but been prefer ved in his integrity, there violated, being found' under the curie, and
;had been only the rewarding juitice of God not delivered from it, by their embracing of
flfming our in giving him a .conftant life of Jefus Chrift. Hence we read, Rev. 2c. 17.
happinefs 3 but no room either for mercy to And whefoever v;as not found written in the
appear in his falvation, or revenging juitice book of life, w.as caft into the lake of fire. In
in his damnation. Rom. 10. y. If man had the execution of which wrath upon them
not been left to the freedom of his own will, his juitice fets in Hate, and mines forth
-and fo fallen voluntarily, but been under a through all eternity. Herein he gives being
compulfive neceflity, he had not been the to the threatning of hisownlaw}and declares
iblameable caufe of his own ruin, nor could his righteons judgments.
it have been faid of him, as Hof. 13. 9- ' 0 [5.] HENCE it follows that Reprobation is
Jfrael, thou baft deftroyedthy f.lf. But be- not meerly negative,but aljo pofmve. Some Di-
caufe all thefe things are met together in his vines, to avoid the prejudices of men, whofe
fail, he is hereby come under a righteous pride will not fufter them to acknowledge
fentence of condemnation, and is rendred a the fovereignty of God in this dodtrine, go
fubjecl nextly capable either of mercy or about to make this Reprobation barely negar
revenge, as his Judge (hall fee meet. Now t'ive, and call it pretention, or a paflirg by.
"all 'thefe things came to pafs according to Election they will have pojitive and abfo lute 5
the eternal purpofe of God ; being undei his but Reprobation to be nothing elfe but a
verriment ., and confequently his per- leaving, or nor chufing of them. But it is
million. vain for men to mince here $ for as itmakes
. SUCH as are peculiar to. the Reprobate, not the cafe of miners fo left, any thing
And they are two, better : If God leave them, under fin and
(r.) THE leaving them under the bondage of guilt, they mult needs come under con-
■: and death. They are juftly condemned, demnation, and their end will be defrrufli-
*and he will not delrrer them from it, but on : i'o the glory of God is hereby greatly
"let it take place upon them * in which, derogated' from ; tfs if he left the creature
•though he exerts his Sovereignty, as Rom. wholly to it felf; and had fufpended his
$. 18. yet be.difplays his Juitice, and is re- government of it. . Here then obferve,
"folved that as they are. fallen into the hands 1. THAT 'God's permiffion or defertion is not
of it,fo they (hall fufter according to it. And a thing only negative. It belongs to his
this i~s righteous. And this derelittion of providence, and that to his efficiency" ; in
, his appears. in two things, which he hath an hand in all things, thoHgh
1. SOME there be to' wlwm God doth not the way and manner of "it be myflerious and
vjford the means and offers of falvation byChritt. beyond our compr§henfion, and Therefore
And thefe mull needs periih. There is but fuch things of permiflion are faid to be of
"this one way of ialvation. A&s. 4. 12. . AW- the Lord, fo, 1 Kiti. 12.17. and elfewhere.
• 2. THAT
Queft: XX.
"-■"■-■—*» — *»w-*l. --i. ~-> !!■■ ■■■Ill ■ ■—■-■--■- .J ■ I
/tjJe'mblyS- Catechijm.
26%
2. THAT GocCs appointing them ■ defimtely of old. tint 0 me, faying, Tea, IbaveJovtd thee
to their end, and laying cut the may or mear.s with an everlajiing love : therefore with loving
zn which they fhail reach it, mu& needs be pcfi- kindnefs have I drawn thee. That, love dif-
uvc. If God hath ordained to glorify his pole th all to this end. But though Repro-
revenging Tuiiice on them,and hath definite- bacion, bean antecedent, yet it is not the
]y determined who are the fubjeCtein whom moral nor phyfical caufe of man's either fin
he will do it -, and for that end 'lets them or mifery. For,
fail into, and leaves them in, and condemns (1.) REPROBATION did not take away the
them for fin, and all this according 10 his liberty of the creature. God put into man,iu
counfel, this muit needs be pojuive, and not creation, a freedom of will, and this decree
only negative : ahiblute, and not inaerly con- did no waysabridge him' of it. Adama&ed.
ditionai^'but this hath been in the piemiies as a caule by counfel, and was not forced,but
made evident. ipontaneous in his compliance with the
[6.1 TtijT this doUrine of Reprobation oemptation. Men fin of choice, and not by
*iv;s the reprobate no jufl caujc either of com- compulfion. They aft with as much liberty,
Vlaining agauifi God, or cx.ufing the mj "elves as if there were no fuch decree. Men are
for their- fin, and ftnal impenitency. The car- wilful, Pfal. 81. u. hit* my people would not
nal nf.nd reluct;, "and riieth here. Men think hearken to my voice : and Ifrael would none of
thev have a great deal to fay $''if they die ®#j Jer. 44. 16. As for the wurd that thou baft
and" arc damned, who can' help it .? 'So the jpeken unto us in the name of the Lord, we
'Apoftle brings in fome arguing, thaiGod ffvajf will not hearken unto thee. Joh. 5. 40- Andyc
thank himlelf if they remain in their unbe- will not come tome, that ye might have life.
lief, and perifh Rem. 9. 19. ftind the Pro- (2.) HENCE man's Jin is properly chargabls
phet brings in the houfe of Ifrael talking to' owbimfelf, and conj quently his own damna-
the fame purpofe, Ezok. 1^. \o. Arm'tmans non. Uod is not the author of fin *, He
difclaimsit. It is true, his Providence is
convedant about it : yea* and lie decreed
that it fhould be, but not to be the author
of it. And therefore we read, Eccl. 7.29.
ho, this only have I found, that God hath made
alfo, and jefuits feek to load the doctrine
with reproach, and tell the woild that we
reach that G d made fome men on -purpofe
to damn them ; which, lay they, is to charge
him with an untruth, who himfelf with
grearelt folemnity declares the contrary up- man upright 5 but they have fought out many
on Oath, urging it as a ltrong perfwafion of inventions. We are therefore forbidden to
finners to repentance, Ezek. 33.1 1. Say unto charge the temptation to iin upon him, Jam-
t>?em, As i live, faith the Lord God, I bavr no 1. 1 3,14. Let no man fay when he is tempted, I
*plc&fure in the death of the wicked, but that am tempted of God : j or God cannot be tempted
tb: kicked turn from his way and live : turn with evil> neither temfitetb be any matt. But
ye, turn ye from your evil ways \ for why will every man is tempted, when he is drawn uiph
ye die, 0 houfeof Ifrael But this is a calumny, of his own luft, and enticed. David hereupon
Here therefore give me leave to clear the calls it bis own iniquity, Pfal. 18. 23. And
truth by offering thefe few obfervations on fo -the deltruction which follows upon it is
this affair, " chargeable upon man as procuring it for him-
1. THAT Reprobation is no all either of feif, Hof.13.1. For in all this man afrs
juftice or injufliec, but of mee-r fovereignty. on his own accord, and according to the
juitice and injuftice, as they are diftin- naughtinefs of his heart.
guifhed from abfolute fupremacy, refer to a (3.) THAT God made no man on purpofe to
law or tranfattion between God and his damn him. i.e. This was not God's lalt esd
creature : but there is no fuch law ro direct, in making of any creature. He indeed made
God in this aft ; but he was at peffecV li- fome for the glory of his Juftice, which will
forty ; He had not nanfa cited with the triumph over them in their damnation : but
creature at all, for it was not ; only he had that the creatures everlafting mifery fhould
a fupream right with him, as, eirher togive, be the bottom of God's purpofe about it is
or not give it a being, fo to difpofe of it contrary to truth, and that which is 6alurn-
according to his wildom and will. In a nioufly charged upon our Doctrine ; the up-
word, the creature was under no forfeiture, fhot whereof is expreft in, Prov. 16. 4. The
and fo it was not an aft: .of relative Jultice hordhaih made all things for bi-mflf '.• yeafven
to appoint it to fuch an end, and it was at the wicked for the day of evil Hence,though
his free difpofal, and fo there could be no another glofs might be made on, £2^.31.11.
injuftice in the cafe. God indeed intended and other fuch like exprefHons in Scripture,
the manifeftation of his Juftice in the exe- yet we readily alTent to it as a truth, that
cution of this decree, but he exerted his God takes no delight in feeing the creature
meer fupremacy in the enacting of it. And miferable, meerly as it is mifery that it
to this the Apoftle reduce th it, Rom. 9. 20. undergoes ; though that he is contented
2. THAT Reprobation is no caufe of the fin and well plea fed with the damnation of
for which the ftnner is damned. We mull: here unconverted obltinate finners, that is warrant
diftinguifh between an antecedent and a caufe. enough to confirm it, Prov. r. 24, 69V. Ezek.
Election is indeed the firll leading caufe of 8; 18. Deut. 28. 63. but that God did not
falvation. Jer. 31, 3. The Lord hath appeared defigri this as ftlsf ia(t end, appears,
1. BR
27°
LeBures upon the
Queft.XX.
1. BE .AlJjh God then only can be faid to
n.ake a thing j,,r fuch an end, when be gives it
a nature and qualities fating for that end. For
this is properly the wifdom of an agent, to
adjpt his work to his defign, becaufe elfe it
cj^not feive to it, and fo his labour about
it will be loft. But God did not make man
with a-nature qualifying and fitting him for
damnation, but for happinefs. He was every
way adaprcd for.bleffedncfs, as he came out
of God's hand at firtt, and Itood fair for it,
i though mutable, and lb capable of mifery :
the making of him a fubject fitted for de-
ftru&ion is of himfelf, it is he that brought
himfelf into fuch a plight. Hof. 13. 9. 0
lfrael, thou haft deftroyed thy Jeff.
2. H&ACE the Jinn crs damnation ernes in
only as a medium j or the advancement of God *s
end on the Reprobate. God is glorified in the
ruine of ungodly men, and that by exalting
of his Juitice in taking vengeance on them^,
which vengeance is difcoveied in their iuf-
fering of all the miferies which are contain-
ed in the threatnings of the law, by which
they are condemned. But that which is to
have its 111 'me in all this, is Juitice ; and that
is the attribute which he is in love with,
and will make manifeft. This therefore, and
not theother muft needs be his end. See
Ezek. 28. 22.
(4.) THAT GyI intended to damn none but
for fin. Damnation is not an atl of meer
Sovereignty, but of relative Juitice* God
damns none meerly becaufe he will damn
them, but becaufe they have brought it upon
themfelves. Hence that, Jer. 2.17. Ha fl thou
not procured this unto thy felf, m that tfrou
baft for J 'aken the Lord thy Gcd, when he led
thee by the way. Sin therefore is the only
caufe of men's deftrucYio.n. It is true, there
is an infallibility of confequence upon Re-
probation, that all fuch as are under that
decree will die, but they do not die becaufe
they were reprobated, but becaufe they fin-
ned. And were it not fo, revenging Juft'ce
would not be .manifslied in this. For Juitice
appears in rewarded men according to their
doings, referring to the law under which
they are That Juitice then may take place,
it mult appear that the man really deferves
^.he penalty which is inflicted on him. Now
"this defert arifeth from the natureand merit
of fin : the man therefore mull: be a finner
before he can be juitly damned ; and if he
be fo, he then rightly deferves it. So we
iead, Rom- 6. 25. For the wages of fin is death :
but the gift cfGx>d is eternal life, through J ejus
Chriftour Lord. And this proceeds according
to the terras of the covenant. Gen. 2.17. But
of the tree of the knowledge of the good and
evil) thoujhalt not eat of it -, for in the day
that thou eateft thereof, thou ffja/t furely die.
We are on this account told how this death
was introduced, Rom. ?. 12. Wherefore at
.by one man fin entred into the' world, and
4(0th by fin : and fo death paffed upon all men ',
for that all have finned* So that notwith-
itanding the decree, there is none falls under
this fentence, till by his fin he hath brought
it upon himfelf. No man is doomed to hell
and deftruction, becaufe he was reprobated,
but becaufe he was a finner and deferved it.
^Use. LET me draw three words of
Counfel from the premifes,
1. LET us. all adore the Sovereignty of God
which delays it f If in this affair j and let
this put us to file nee. Take heed of un mor-
tified reflections on him who dorh his plea-
fure. it is enough for us, What if God wil-
ling,&c. Rom. 9- 22. h is enough for us,
that none are doomed to the pir but tor fin.
Hell is fudas's own place, but he iound the
way to it, by his wickednefs. Atts. 1. 25.
The Amoritts are devote*d to ruin, but they
muft fill up their meafure, Gen i$. \6t But.
why did God purptofe to leave them thus ?
Sovereignty muft determine what is right
on this account, and there are many fuch
things with him. Why muft fo many Infants
be burnt in Sodom -? So many in the Old
World drowned in their Mothers Womb ?
So many babes in Babylon dafh'd againlt rhe
ftones '< Were not others as great Sinners
as they ? God faith, He took away Sodom Ju
he fa w good, Hzek. 16. 50.
2. LET Sinners wlware yet in their fins, and
uncertain ef their everlafting eftate, not con-
clude thenj elves Reprobates. You have no
rule to do fo in the word of God. Hence do
not defpeiately negleft the ufing of the
means of Grace, as if there were no hope >
there is, an who knows, concerning you : you
have the Gofpel 5 though you have finned
never fo gnevoufly, God can give you je-
pentence, and bring you to Salvation, and
he invites you to it. Take heed then of ii-
fing up againft the decrees of God. lfai.4J.Q.
Wo untihim that ftrweth with his maker : let
the potftoeard tl rive with the potffjeards of the
earth : fhall the clay fay to him that fafhionetb
it, What makift thou < or thy work, He hath no
hands ? It is the ipirit of Devils, and dia-
bolical men, to cry our, why doth he find
fault ; if he hath reprobated and will damn
me, how can I help it ? An humble Soul
will fay, I deferve ro be for ever left j if
he fays, he delights not in me, let Angels
and Men read his fpotlefs Juftice in my ruin
for ever : I have forfeited my Soul into his
hands, and I owe it, if he feeth meet, to
eternal vengeance, and have nothing but
fovereign mercy to ieek to. which may if
it will, &c. and there I will lie.
3* LET the Children of God who arefecurei
of their Eletlion, be taught from hence to mag'
nijy the grace of God to them hereby. Put
yourfelves then in an equal ballance ; re-
member there did but the Sheers go between
you and others. Say then, the Lord might
have appointed my claim before the
Throne, and my eternal crown, to Judas
and Pharoah -, and the free Sovereign Lord
might have made the furnace of Judas in
the
Queft. XX- Jjfemblys Catechifrn* 27 r
the bortomlefs pit to have been my furnace : in this fenfe than any other ♦, and thus~it
Oh how (hall 1 enough admire this Grace, comes under our prefent confideration and
and adore this good wilL of God, who was may be defcribed .• Grace is God willing to
at perfect liberty, that he prepared a King- exalt a refidue vf fallen men to a Rate of life
dom for me, when he ordained fo many for bis own Jake* In Which defcriptiorl
thoufands to wrath ? Can Time and Eternity obferve,
exprefs Hallelujah's enough on my part to i-THEfubjetfs of this grace and that is
fet forth the heighth, and depth, and length, a refidue of fallen man- Here
and breadth of this love to me, in writing (1) II bears a refpeft to man now fallen- It
my name in the book of Life, who was a hath an eye to the apoftacy- Hence man's
piece of clay in the hands of the potter,and fall, was one of the media to the illuftratiori
he might, if he had feen good, have made of it, as was before obferved- there was
me a veflel of difhonour. Grace afforded to man in his integrity, and
that fpecial, in the Covenant thatGod entred
I August 7. 1694. 3 into with him, and the promifeof happinefs
A . annexed to the command of obedience, as
the reward of it j but this is of another kind,
CPR M 0 1ST / XXVI - l!a-th "ore peculiar remarks belonging to
O 1^ XV 1V1 VJ> 1M i-j/Y/Vy 1. it 5 being futed to man's lapfed condition.
(2) THERE are but a refidue of tbeih that
j. YTC TE now come to confider theRatifica- ore made Jharcrs in it. It is not common to
VV rion of this purpoie about Man's them all - though the offers of it are largec
Reftitution j exprelt in thofe words ;'. lie than the application- It runs pararel with
entred into a Covenant of Grace. There are the reftitution, and is neither narrower not
two things obfervable in this, viz- r. That wider than that- And this is one great diffe-
the grace of God is peculiarly discovered in rence between Mercy and Grace •, for though
man's Reftitution. 2. That there was a Co- all the grace that is fhown to fallen and
venant which God entred into about it. miferable man, is rich mercy, and is often foi
Each may be fpoken of. called in the Gofpel ; yet ail mercy doth
I. THE Grace of God is peculiarly difcovered not belong to this Grace ; that being more
in marfsRcflitution- Here two Enquiries may common, God's mercy is over all his works s
be made- 1. What this Grace is? 2- How there are multitudes have large (hares int
it is peculiarly difcovered in man's Reftitu- that, but there are but few that participate
tion ? in tr»is-
Queft- 1 - WHAT is this Grace ? 2. THE matter in and about which it is il-
Anf THE word Grace is varioufly ufed in luft rated, viz. the exalting of them to a Hate of
Scripture- We mutt therefore enquire in life : and that is by the reftitution it felf.
what fenfe it is here to be underftood. The The fall had thrown all mankind into a itate
word according to its notation imports, fomc- of death ; the threatning and the curfe of it
thing that is free : and fp, whatfoever is was fallen upon them ; and ready to do full
given freely, may be afcribed to Grace : and execution upon them : but this Grace fteps
fo all that God ever did for any of his crea- in and prevents it, by bringing therii back
tures which is beneficial to them, may be from death to life. And hence the fubje&s
faid to be of his Grace- And in this large of this grace, and of the reftitution are the
fenfe we fhall fometimes find the word ufed fame, Who are (as was before proved) but
in Scripture- But there is a more reftrained fome, and thofe a definite number. The pre-
fenfe in which this word is to fee taken, and cious fruit then of this grace, is their life-
is moll commonly intended by the Spirit of Hence that, 1 Joh. 4. 9. In this was manif eked,
God. In the Gofpel therefore, it is for the the love of God towards us, becaufe that God
moft part ufed, in one of thefe two fenfes. fent his only begotten Son into the world, that
(1 ) For the Benefits themfelves, thefe are wejnight live through him. And this life
called Grace by a metonimy, becaufe they are comprizerh as much in it, as the death of
efTettsof it j and thefe are either, the fpiri- the threatning did : and in it is as much
tual Gifts which are beftowed on men to reltored as was loft by it -, which will come
edify, which are fometimes called Grace, under a particular diftintt confideration af-
and are common in the vifible Church, to terward. Here only in general, Marts whole
converted, and unconverted : or the venues and compleat falvation is comprehended in it
of Sanftification, which are infufed in rege- And here is another great difference between
neration, which are called the graces of the common mercy and grace : Mercy only mo-
Spirit, in diftin&ion from the former gifts 5 derates the prefent mifery of finners, and
but thefe are not here intended by Grace, mingleth goodnefs with the mifery, fo that
(2) For the fountain or original from whence the finner is not under the whole weight of
thefe graces 41ow, or the way how and in it, but hath forrie fuccour. But yet it iVill
which they derive from God to us ; and fo leaves him under the dominion of the curfe,
we underftandby it one of the divine Attri- and held by the power of the death that he
butes, in which God manifefts himfelf to the is under. Whereas Grace dilToIves the curfe,
children of men. And it is far oftnet ufed deitro/s the death, and gives life; Mercy
only;
— — — — ^—
2«2 LeBures upon the Queft.XX*
onlv vifits the prifoner, and gives him fome in his other works 5 yet in this he would
fuoporcs, but leaves him there ; whereas have all the lines of it to meet, and for
Grace opens his prifon, and brings him out that reafon needs mult his infinite wifdom
of it and ceafeth not till it hath poiTeffed accommodate it fuitably to fuch a purpofe •,
him of eternal life. Mercy throws fome it is therefore worthy of our fpeculation.
crumbs and bones to the dogs under the Let us then fpend a few thoughts upon it.
table * Grace advanceth the vileft finners,and And here there are three heads to which
fets them at the table, and provides all rich this may be reduced,
entertainment for them. i. THE nature of the Restitution it felj
2 THE Grace of all this is, that he doth it faith that it is rich Grace. We cannot fuppofe
for his own fake. And this is to be taken up a creature wholly plunged into guilt and
in two or three things, mifery and impotency, any way capable of
(i ) THAT nothing out of him/elf, or in the meriting its own recovery ; if ever it partake
cm'tire, did move him to it. The divine in it, it mult be lone freely for it. Now one
motives to (hew any kindnefs,are all in him, way in which Grace is exalted is in the
he fetcheth none from abroad. When pity greatnefs of the kindnefs, which is freely
and eriet at their mifery is attributed to bellowed. We fball have occaiion afterwards
him it is after the manner of men. We to commorate upon this. Here only let us
lead' therefore. Rom. 9. 18. Therefore hath he make a little glance, and it will highly
mercy on whom he will have mercy, and whom commend it ; and there are two things-
be will he hardeneth. He takes occaiion by wherein it is to be obferved,
their mifery j but he doth not do it for the (1.; THE evil and mifery that it rcflores
lake of th*t : much iefs doth he it for any them from. And that is the greateft and molt
worthinefs of theirs, and therefore they are dreadful that can be thought of. They were
faid to be unworthy. Hence thar.Luk.ij. 19. fallen as low as Hell, funk down to the
And am no more worthy to be called thy fan. depths of the pit ; overwhelmed with all
Thefe two therefore are put in oppofition the curfes written in the book of God : they
each to the other, Ezek. 36. 2r, 22. But I were under the weight of fin and death :
had pity for my holy Kamc, which the houfe of when the Grace of God came to apply it
I fral had profaned among the heathen whither felf to them, it found them as forlorn and
they went Therefore jay unto the houfe of miferable as the curfe of the law could
Ifrael Thus faith the Lord God, I do not this make them ; lying under the wrath of God
/or your fakes, 0 houfe of Ifrael, but for mine for the prefent, and going apace to the fuf-
boh names fake, which ye have profaned among fering of eternal vengeance, in a pit where
the heathen, whither ye went. no water was 3 and out of this horrible pit
(2) THAT it is don- for them freely Mtbout it takes them, and difchargeth them from
cny merit of theirs. Grace and merit are all this. See how it is exprefled, Eph. 2.
direftiy contrary, and cannot be joint caufes begin. ■ ■ _
in the fame fubjed, of its receiving a favour. (2.) THE good and happmefs that it reftores
If it merit it, it is a debt, and then it is not him unto. And that is great and aftonifh-
srace but jultice to bellow it. There would ing as the other. It raifeth him as high
fee mercy in reftrainingit; but when it is as iin hath made him low ; it brings him
of grace it is : not earned, but given of the from death to life, from hell to heaven. It
bounty of the donor, and no wrong had been raifeth him from the dead, and puts him
done to the perfon if it had not been given among the living ; it doth all that for him
him : and therefore this life is called a gift, which makes him happy through the endlefs
in oppofition to wages, Rom. 6. 23. ages of eternity ; and fill him with greateft
(3 ) THAT Gcd hath a $ecial aim at his own fatisfa&ion. We have a glance at it in, Eph.
glory in beftowing it upon them. Gods Name, 2. 6,7. And hath raifed us up together, and
is in Scripture ufed, to fignify his declara- made us to fit together in heavenly places inChnJi
live glory. When he is faid to do any thing Jefus. That in the ages to come fo might fhew
for his name-fake, the meaning is,that he doth the exceeding riches of his grace ; in his kind-
it to get himfelfaName in the world : He nefs towards us, through Chrift Jef us. And
is then admirably glorified in and by this we are told that it exceeds words and con-
kindnefs of his to the children of men, in ceptions, Eph. 3. 20. AW unto him that is
that he gives it to them freely : and to this able to do exceeding abundantly above all that
he hath a refpeel in doing of it ; for he is we ask or think, according to the power that
his own lalt end in all his works : and it is worketh in us.
I'ree love and good will that is herein cele- 2. THE fubj efts on whom thefe benefits are
brated, and that is his grace ; of which beflowed. This puts the colours upon the
more in that which follows. former. When we have confidered what is
Quelt. 2. HOW is this Grace peculiarly dif- done For them, and then lay by it, who
covered in man's Rejhtution ? they are for whom all this is done, it will
Anf. IT is certain thatGod made choice of this befpeak the tranfeendency of this Grace.
to be the thing in which he would have this At- And there are two ways in which thefe are
tribute to have its luftre. And hence, altho' to be confidered for the fetting forth this
there be much of his free bounty to be read grace as it ought.
.^— ■ .— ■ ■ ■ ...... — . . — —
Queft. XX. ' Jff'cmMjs Catcchtfm. v 273
"(i.) IF ve confdcr them in themfelvcs. lie redeemed them they Were enemies, Rom.
'And 'there are feverai things here to be noted. %. 10. For if when toe were enemies, we Were
^i^jlltl are altogether undcjerving of reconciled to God by the death of bis Son. And
fttcb a favour. They have no merit at all. when he comes to feek thenvup, and bring
There is a twofold merit which Papifts talk them back, he finds them going altray like
of oi : condignity, and of congruity \ though loitfheep^ and ttopsthem,when running away
1 he latter fs very improperly called merit, from him, and in a full career to the bot-
However neither of thefe could be afcribed tomlefi pit , they had not thelealt thought
to them. * °f enquiring alter him. Ifai. 65. 1. / am
1 . THET have no merit of Condignity. They fought of them that asked not for me : 1 am found
have no worth at all either in their perfons, of them that fought me not : Ifaid, Behold me?
or in any thing they do, or can do. They are behold me, unto a nation that was not called by
not able to fhe\v any thing at all by which my Name,
to lay a claim to any the lealt favour from £?*] THET are fuch as he hath no need of.
the hand of C»od. (Jen. 52. 1 o. They cannot^ He doth not apply this recovery to them, be-
earn from God a drop or water, or a cruft of caufe he fhould otherwife want them,or did
bread, but it mult be given them if they not know how to do Without them in this
have it. Much lefs then can they contribute way. - For,
anv thing, to the procuring of fuch rich I. HE was happy and bleffed in himfelf. God
and royal favours as thefe are. If they could did not make the world of need, or to better
do all, they were unprofitable ^ what then his own happinefs. He is all perfection in
mult they be who can do nothingat all? being himfelf elTtntially, and all that the crea-
mtbout flrength, as in Rom. 5.6. . tures have is derived from him, by his efBci-
2. THET have no merit of Congruity. Not ency , He lived without them, or any other
onlv are they incapable of earning any thing being, when there was no world, and thar
jeally by all they can do •, for fo can nocrea- he did eternally, and fo he fhould have
ture, not the moft holy Angel: but they done, if no world had been 5 the creature,
are utterly and altogether unprofitable. P/d/. can give him nothing firit. (Rom.\ 1.57.; i, e-
J4. 3. There is not any good thing in them, nothing but what was his firft,and it received
'llom. 7. 1 8. Nay there is not thelealt actual from him.
difpofednefs in them to receive this grac^ 2. HE had an innumerable company of hea-
when it is offered to them ; having only in venly Angels to Jerve and praife him. If he
them a pallive capacity of having it conferred had wanted the creatures fervice, Heaven
upon them by God. They cannot fo much was ftored with fuch as were the molt noble
as do any thing to prepare and difpofe them- pieces of the creation, and every way fitted
felves for the receiving of it *, or to be wil- and difpofed to glorify him, always attend-
ling to have it. God muft make them fit ing on the Throne, ready to do his pleafure,
fubjecisof it by an Almighty power working and fulfil all his commands 5 and there are
in them, before they can give it any cordial an uncountable company of them. Jtieb. 12.
entertainment. Phib 2. 13. For it is God 22. Dan. 7. 10.
echicb worketh in you, both to will and to do of 3. HE could, if he hadfeen meet, have1 made
his good pie if ure. Hence, Ifai. 4?. 2 1. This a* many more monuments of bis glory & praife^
people have [formed for my f elf, they Jhallfhew If he would have aclual fervice from fuch a
prih my praife. creature as man, he Could have made a new
£2.3 THET are every way ill defervingcrea- generation of men, with a word. He had
tures. Not only have they nothing to oblige the refidue of the Spirit with him ; He did
God to reltore them ♦, but they have all that not lay out all his power in making of the
In them which may provoke him never to world. What faith he, Mar. 3. 9. And think
doit. They have deierved all the contrary not to fay within your felves , We have Abraham
plagues and judgments from the hands of to our father : for I fay unto you, that God is
God. The hell into which they were fallen able of thefe [tones to raife up children unto
and lay,was an hell of their own procuring , Abraham.
and if God had left them under the power 4. AND be could have gotten to himfelf a
of the law, and to the executions of reveng- name, glory and renown, in their ruin & eternal
ing Juftice, he had done them no wrong at deflrutlion. He was not neceflitated either
all. Ifai. 43. 24. Nay, inltead of doing any to fave them, or elfc to lofe his honour by
thing toward the farthering of their reltitu- them, and fo have made them in Vain. God
tion, they do all they can to hinder the ac- is no lofer by thofe that ate not reftored *
complifhment of ir. They are haters of His honour will fhine forth eternally in the
God, they depart away from him, they are triumphs of Juftice, when his garments
a lump of enmity againlt him and his ways, (hall be died with their blood, and he fhall
Rom- 8. 7. Becaufe the carnal mindis enmity tread them in the wine-prefs of his indigna*
againfiGcdforitisnot fubjeft totbelaw of God, tion for ever. They had procured it for
neither indeed can be. They fay ofChrilt, we themfelves by their revolt from him, and
will not have this man to reign over us, they finning againft him. And if they had gone
bid the Almighty depart, and tell him they with the reft of thofe unhappy creatures
iefire not the knowledge of his ways, When whofe doom it is to fufFer eternal vengeance*
--• ' - '■ N n he
■ — 1 ■-
274 LeBures upon the Qiieft.XX.
lie nad had ins glory on them alfo. What as another. It mult thenbeof his own will
then but Grace is to be celebrated in this and that rnuit be Grace fo to determine '
great affair ? . . 3- IF we ftwuld run over all the parts of
(2.) IE we con fiicr them comparatively with man's Reft nut ion, we Jhould find Grace to fill
fucb as are left out of this Rejiuntion. We ob- them all. There will be occafion to obferve
ierved that it is butoi/ome. Others there- this more fully in the particular handling
lore have no fhare in it. Now let us lay of them. Here then there will need but a
them together, and fee if any thing but glance.
Glf Qunf]im2kn fh? d;iffe^nce' 7 ? ]° J: lF™ &(? ft Eleffiott, (and there doth
1. WllAl could it be out Grace, that pitch d this great aftair take its rife ) we (hall find
upon Men, and not jalhn Angels to be thus that this is cfmeer Grace Rom 1/5 Even
vcftored I That when all they aW left in Jo then at this prefent time alfo there Is' a rem-
chains of darknefs, fait bound to Judgment, nam according to the ele a ion of grace Eph 1 5
and not fo much as one of them is recovered h having predefined us unto the adoption of
liu they muft.for ever fuller his vengeance, children by Jejus thrift to himfelf accords
man iliould be thought on, and determined to the good pleafure oj bis will This hath
to be the iubjeef of this great and glorious been already fully :difcovered in the doctrine
work : that he fhould chide to Hit up the or "Election \ and 'it is utterly impomble that
heads of poor delolate men out of prison, any created finite caufe, or any thine out
and fet them at his own table 5 what elfe ofhimfelf, fhould move or incline the eter-
could move him to it, but his meer good nal and immutable will ©r God to fet his
will ^ They were both equally fallen off love on any rather than others,' or to fix his
IromGod, and armed themielves in rebellion choice on a creature which was to receive
againlt him 5 had both advanced another end its being, and all its good of his me« pka-
than that which they were made for .-fet up fare.
for chemfelves': they had both equally be- 2. PASS over to Redemption: in which
. come unprofitable, having loit their original way is made tor the recovery of God's Ele&
liolinefs, and being filled with curfed p-rin- by the interpolation of a Redeemer, to fatis-
ciples of rebellion ; yea and Angels were fy the law, and purchaie eternal' life fos
as capable of being made monuments of them \ and this wuft alfo be of Grace. It was
Grace, and bringing as much glory to God an aft of God's inexpreflible love to fend his
by it. There recovery was no, more impefli- Son to this end. Joh. 3. 16. ForGodfokved
ble than man's. It would have been as great the world, that he gave his only begotten 'Sdrt :
« favour to them, and as undeferved, yea, that whofoever believeth in him, fl'ould not 'pe-
and greater, upon the fuppoiiiion that their rift), but have evirkftmg life, 'it-was no lefs
fin was greater •, and God would have had incomparable love in Chrift to come about
as much praife from them, and they would this work, and engage in it, yea, anet carry
Slave done him as much honour. What then it through. Eph. 3. 19. And to know the love
but Grace? Heb. 2. 16. For verity he took of On \ft,which pafteth knowledge. And it was
not on him the nature oj ^ angels : but he took an act of God's free grace to accept of this
on him the feed of Abraham. Redemption 5 for, though a Surety may
2. WHAT but Grace that \ put the difference Hand in la w for debr,to fatisfy for the debtor,
between thofe of mankind who are reftortd, and yet, where the cafe is criminal, it is at the
tbcfe that are left ■.? There is a valt difference offended Judges pleafure, whether he will
made between thofe that return to life, and accept of a Surety, or will caufe the. ofPen-
thofe that li-e in their fins, and die eternally, der himfelf in perfon to fuffer the penalty
And flow comes it to be made ? To what that he hath incurred ; he fhews him there-
are we to afcribe it ? They are all equally fore a fpeciai favour, when he doth fo accept
children of wrath by nature, Eph. 2.3. They of it.
had all one father who brought them under 3. COME we to the work of Application,
guilt and mifery. Rom. $. 12. Wherefore as in which the, fruits of the Redemption are
by one man fin entrcd into the world, anddeath brought to us, and made' ours, and we are
by fin : and Jo death pafijed Mpon all men, jcr actually reftored thereby \\ and this alfo is
at all have finned 1 Cor. 1$. 2?. In of his meer Grace. For none are called but
Adam all die. All equally full of a native thofe that are elected. - Rom. 8. 29. And
enmity againlt God. Rom. 8.7. Becaufe the confequeatly none but fuch as are redeemed ;
tar nal mind n enmity againtt God : jcr it is and the fame Grace makes application- Hejice
not Jubjcit to the law of God, neither indeed their faith by which they come to a right to
can be. All a.like unprofitable and incapable this is a fruit of free grace. Eph. 1. 8,9. The/
of doing any good. Pfal. 14. 3. "fify are all believe not of rhemfelves \ and he juftifies
gone aftle, they are all together become filthy : them jreety, Rom. 3. 24. They are accepted
there is none that doth good, no not one. All in Chrilf,. Epb- 1.6. It is his righteoufnefs
alike indifpofed to entertain the offers of that is imputed to them, to juftification, who
Grace, and accept of the terms of the Gof- had none of their own. He adopts themVree-
pel. The fame power that converts anelecl ly -, it is given to them on" believing, fob.1.12.
perfon is able to do fo by a reprobate -, and Wzfantlafizs and glorifies them freely • for
(^ fhould have bod as much glory by one theie arc lig& iu thefaraechai^.K^Ab^V^o.
Use.
Oueil. XX. Jjj'emblyS Catechifm. 275
^ I I ■! — — — ■■ — " "' ■■■—■■ ■'«■» ' ■ ■■ ■
U s e. LET the confktathn of this truth, C P 13 Ji/i O "NT / XYI/IT
put encouragement into the hearts cj awakned Ul^AViUVyxi t-j/X/VV //•
and humbled Sinners. Such are apt to mif1
give in themfelves, and Satan feeks to drive \\,t )HERE was a Covenant that God en/red
them to defpair. You have feen your fihs_ \ into about man's Rrfiitution. Hereby
to be main and great, felt the fentence of* was the Grace ratified which was to be ex-
wrath againit yoa for them, on your own erred in the ratification of it j it is therefore
corriciences, and know that you can do no- called a Covenant cj Grace 5 becanfe it wa3
tjiing for your felves, and thac the world all that Grace provided, by which we mightfl
hath no relief foj you 5 and are afraid whe- be faved. in purfuit of this we may enquire,
ther there be any help for fuch as you to be 1. What Covenant is here intended ? 2- How
liad with God. Now think of this and take our Reffiturion was ratified in it ?
"heart, 1. WHAT Covenant fa here intended ?
A. T lit RE are divers gloffes made upim it
1. CONSUMER you are Men and not Devils, by fuch as expound this Catechifm. And poll*-
You are not of that company whom God bly it might be diverily underltood by the
hath lor ever forfaken, never to have mercy Compilers of it- The difference between the
upon them •, but you are of that fort whom Covenant of Works, and the Covenant of
God hath pleafed to reitore from death to Grace hath been all along underltood and
life i of that race whom God hath his KlecT: acknowledged in theChurch of God, efpecial-
among, and out of whom he will gather a ly lince the days of the Gojpei. But thd
great number to make them partakers in notion of the two Covenants of Grace, vizf
eternal Salvation. Hope then, and do riot of Redemption and Reconciliation, hath not
.defpair and dye. been fo diltinclly taken up : and hence the/
have been frequently reckoned but one, and
•2. CONSIDER that God's defign in mSn's fo treated of h which hath rendred the
rcflitutwn is to reveal his rich Grace in the doftrii e of Grace more obfeure and indiltincb.
fubjelis of it. Whatever then your cafe may And thus feme interpret it here. But that:
be in refpect of fin and mifery : how deeply thefe are two diftindt Covenants, though
fcever your conferences do charge on you both have Grace in them, and deiigned by
the guilt of fin, your uriworthinefs, and the them, hath been more evidently of later
heinous aggravated provocations which you years made to appear from the word of God. _
have given to God • yet now remember that The one was made from eternity, the other
it isGrace that God hath deiigned the magni- in time $ one was made/07" us, the other with
tying of in the Salvation of mea, and that us ; in the oneChrilf is considered as a divine
every of thefe aggravations of your mifery, Perfon,in theo:her as God-Man.- in the one he
will be fo many commendations of that becomes a Surety, in the other he Hands as a
Grace in your being laved by him out of Mediator. In fum,the latter fuppofeth the for-
them all.. mer,& is built upon itj God havingCovenantel
with his Son for us, made way for his Cove-
5. CONSIDER that fuch as yox are invited, nanting with us in him. Now if we will
and the invitation is nextly given to you. See weigh the matter, it will evidently appear
how the Spirit of God expreiTeth himfelf that no other than the Covenant of Redemp*
in this regard, Ifai. 55. 7,8,9. Let the wicked iion can be here rightly intended ; it being
jorfake his way, and the unrighteous man bis an eternal agreement to deliver us from our
thoughts-, and let him return unto the Lord,and mifery, and bring us into falvation, as wa
he will have mercy upon him, and to our God, are here told 1 in which we could not pofli-
for he will abundantly pardon. For my thoughts bly be concerned as Covenantees^ bur only
ere not your thoughts, neither are your ways as the objects of the Grace therein defigned.
my ways, faith the Lard. For as the heavens Here then the doctrine of thisCovenant doth
are higher than the earth, Jo are my ways higher properly and methodically belong. But, hav-
ihan your ways, and my thoughts than your ing lately publillied a brief Treatife an thifi
thoughts. So alfo in, fr. <r, begin. Hearken Subject, I fhall now fay the lefs of it, and
hpw Chrift himfelf expreiTeth his call,Mar. only give a fummary account of the matte*
11. *8. Come unto me all ye that labour and in the refolution of the 2d. Enquiry, viz.
are heavy laden, and I will give you reft. Yea, 2> HOW o*r Restitution was ratifed in it £
and the Spirit of God makes way for the Anf. THIS will appear in the con flderation of
application of His Grace, by awakening, and the Covenant itfelj, in its nature and defign,
emptying finners, that fo the Grace he hath ^n which we fhall lee how all was made?
to bellow may be Welcome and acceptable fure and unchangeable. Here thtfn let us
to them 5 wait then in hope, and if ib you obferve,
leekbim, yq.u (lull find him. . *• THAT the dcUrine of t]% Covenant of
Redemption belongs to that of Election. God
C September 4. 1^94. ] i'1 electing of fonje to eyerlalting life, did
' • enter igto this Covenant. Ic is tiue^ thjft
. ~ N n 2 and
2 7 6 Lectures upon the ^ Qlieft.XX.
and Election are not one and th£ fame thing, them, and they are fully agreed upon, and
this Covenant being but one branch of it, fealed. And when thefe things are looked
and not the whole. There is a great deal into we fhall fee both what the Covenant is,
more goes into Election than this ; hut yet and how firm the faivation of God's Elect is
it is not a diftintl thing from Election, bin made by it. Here then,
an ingredient of it. And therefore they (i.) THE whole Trinity are concerned in
that f'uppofe (as fome do, and the words in? the decree of Election. It is indeed fometimes*
this Anlwer feem to infer} that this Cove- alfigned to the Father, it being the firft
iiant prefumes Election to be firlt pa It, are- work, and fo accommodated to liis order of
greatly miltaken ; and render this Covenant fubfiiting. Epb. i, 3,4. But it being the coun-
a fuperfluous thing. We are laid to be cho- fel of the dirine will, which is common to
fen in Chrift, i.e. in the Govenant made with all Three, it belongs to the Deity : it is an
•kjm# elTential a£t, Job. 5. 19. It is God that loved
2." THAT in EleUion this Covenant belongs us -, God that appointed us to the Kingdom.
to the means. We before obferved that E* And as in this God- head there are Three
lection refpe&s both the end and means, Subfifrance?, ib they are all or* in their
wbicfa though infeparable, and at osce in aftings which are divine 5 and for that rea-
thc decree, yet have their order. Now the fan the decree is called a Counfcl ; not be-
end of "Election is the promife of free and caufe God admitted any but himfelf in the
rich Grace : and as Election pitcheth upon coafultation, but becaufe the Three Perfons
Some to be the monuments of it 5 fo there are agreed in this determination, being urn
mult be a way in which this Grace may b& divided.
macfe illufhious in them. And we obferved (2.) THAT in the things decreed by Election,
there are many (tcps in this medium •, which, there is a particular concern of each oj the
though in the decree they are but one entiie Three Perfons, per/cnally confidcred. This is
medium, yet they not only follow one ano- well to be obletved. As to the end indeed,
ther in 'the execution, but have a coairecTion that is the glory of Grace, and in this the^
one to another in the wife contrivance of are equally concerned. It is the glory of
God • and they accordingly make way one God that is the ultimate defign of it, and
for another. Hence man's fall and mifery, Father, Son, and Holy Gholt fhall be equally-
made him to need a recovery, and was a honoured in it, but in the media to this end*,
Medium to the mining of Grace in his reco- each of them hath his perfonal relation j
very A nd man's fall bringing him under a and this is according to the Oeconomy of the
fentenceof condemnation according to a righ- divine Perfons. It was in the divine Will
tebuslaw, hereupon there mult be a redemp- to exalt Grace in the Salvation of man ; and
tion-price paid to the jultice of God for his accordingly man is made, treated with, and
deliverv, elfe he cannot be faved. Now the by the over-ruling Providence of God falls
contrivance and confirmation of this in the into fuch a condition as to need faivation in
divine purpofe is that which we call the a way of Grace ; and here eath of t litem
Covenant of Redemption. So that in it there' doth his part in bringing it about.
is a fuppofal of man's apoftacy, and provi- ~ *n,d hef; c . . . . , r
fion made for his relief under it. Not that T. THERE muft be a Salvation appointed for
the permiflion of the apoltacy was decreed them, and the perfons appointed who fhall par-
before the recovery was thought of, but both take in it, and a propofal made for the bringing
together, how elfe fhoold that permiflion be of it about ; and an affurance given that in
a medium defigned for the exaltation of this way it floallbe done. Of this appointment
Grace ? Though yet God did decree, firft to we are informed, 1 Thef. 5. 9. For God hath
let man fall, and then to provide him a not appointed us to wrath : but to ob'tain fal-
re'medy. But' they were joyned together in vation by our Lord Jejus Chrift. Luk.22. 29.
the decree. Here then is the place of this And I appoint untoyoua kingdotn,as my Father
Covenant. ^at^ appointed unto me. And this being the
'3 THAT 'this is analogically called a Cove- firft work, is afcribed to the Father, as be-
mint. It is fo called in Pfal.89.3. 1 have made longing to his order of fubfifting, being firft
a covenant with my chojen h I have /worn unto of the divine Perfons.
David my Servant. W hich can intend no other 2. THAT fallen wan may obtain this Salva-
in the Antetype. So Zech.9. \ 1. And is called tiou, he muft be redeemed. God fuffered him
the counfei of Peace, Chap. 6. 13. Now the to fall, that he might be faved -by Grace.
*eafon why God reprefents it to us under And being fallen, he is become a prifoner of
the title of a Covenant, is becaufe of the juftice, a lawful captive, and muft be re-
ereat refemblance it hath to fuch a thing a- deemed by price. The law muft have tt-s
mong men. • And there are all thofe things fatisfaaion, and none but a divine Perfofi
in it which according to out conception was capable of paying ir : and this muft be
amount to a full and per feci: Covenant in all done in order to his having bappmefs reftored
the parts of ir. There are Parties concerned to him. This therefore being the next thing,
in it- there are Articles of agreement iruit 5 belongs to the Second Perfon, or the Son cj
There is a connection between thefe Articles God, and on that account the title of Redee.-
on e^cb part 5 jhex* is * mutual coofcrit in «e* fc Pu* «]?<» hVW, 5!^ hQ ?^Q °.n
QliefLXX. JJJemblys Catcchifm. 277
this errand. Gal. 4. 4, 5- But when the Jul- (?.J IN this confent they became mutually
fiefs of the time was come, God font forth his obliged each to the other. There was no other
Son made of a woman , ma/e under the law <, To concerned as acting in this tranfa&ion but
redeem them that were under the law, that we thefe Perfons 5 and therefore they could not
<§night receive the adaption of Jons. be obliged to any elfe. And to make a Cove-
5. THAT man may be made atiually to far- nant obligation, there mult be pjnies related
%ke in this Salvation, the virtue oj this Re- to each other in it, and fo it is here : if
demotion muft be applied to him. For if Chriit therefore here Were not a confirmation, thae
be not made ours, he cannot profit us. We could not be future, but mult be uncertain
mult be invcfted with this benefit : it mult and depending $ the contrary whereto we are
bebrougkt home to us } and we cannot ap- alfured of in the Scripture. The Son (tood
ply it to our felves. We cannot be perfwad- bound to the Father, and on this account is
ed to accept of it, without an almighty in- laid to come to do his will 5 and on this ac-
fluence on us. There mult then be a divine count upon the performance of it he chal-
Perfon tor this too -, and this being the hit lengeth the teward, Joh. 17. begin.
work in it, belongs to the HolyGhoB, who is (6.) IN this Covenant We have to con-
the Third and lalt in the order of perionality, fider,
He therefore is our Sanctifier. Hence thar, 1. THE Parties Covenanting. And that is-
2 Thef. 2. 1 3. But we are bound to give thanks God, and the Son. There are Three Perfons
alway to God for you, brethren, beloved of the interefted in it, and each hath his parr in it 3
Lord, becaitfe God hathfrom the beginning cho- and in that consideration we may call them,
Jen you to falvation, through fanlliftcatbn rf Three Parties ;. but the parts of the Cqvq-
the Spirit, and belief oj the iruih. And we nant are but two, and fo the parties are not
have all Three put together, 1 PeLi.2. Eleli more. So that we may account ftod the Fa-
according to the foreknowledge of God the Fa- ther and God the Holy Ghoft as one Party*
ther, though fanftijicatjon of the Spirit unto and God the Son as the other. Though the
obedience, and fpr in /ding of the blood of J 'ej its former be more frequently afcribed to the
thrill. Father, yet we find that the Holy Ghoft hath
(3.) THAT all this was determined & tilth alfo his part in it, which affures us that he
Jioe in the decree of Eleclion. As (aod re- is of one Party. For the honour and praife
fplved to have the glory of his Grace,in the of our falvation belong to him as much as
fil-vation of fuch a fubject, fo he refolved to the other.
of the way of it, and the work of each Per- 2. THE thing in which this Covenant is con*
fon about it was concluded upon : otherwife cerned is the Redemption of men from the curfe
there was no decree of Election. A Decree of the law. And for this realbn we call it by-
is a firm purpofe, not a thing in fufpenfe, or fuch a name. It is the doing of all that is
under deliberation, but elfablifhed. And requifite to the making way for fuch a Sal-
Election is, as of the means, fo of the end. vation 5 and the bringing of it about in fuch
Mow thefe are neceffary media, and there- a way as, whiles Grace is magnified, Juftice)
fore the one of them is mentioned, 1 Thef. may alfo have its due, and not fuffer in the
5.9. by Jefus thrill : i. e. through his re- lealt. It is the buying of the prifoner out
demption. The other, 2 Thef. 1. 15. And of the hand of the law, and the redeeming
if this redemption and fa notification had not of the forfeited inheritance for him 5 it is
been as fure in the purpofe,as the falvation, therefore fo ftiled, Eph. 1. 14.
it had. not been a Covenant well ordered in 3. HEACE we are toconfidet how each Farty.
all things, as It was. is concerned in this, by a voluntary undertaking.
(4J WE muft of necfjjity conceive of each of In and by which it amounts to a Covenant
the divine Perfons freely cenfnting in this in the belt conception We can have of it, and
affair. The divine will is indeed but one, according as God himfelf propofeth it to us.
lb that it is impoffible but that they fhould And for a right taking of this up, let us
all will the fame thing: yet as we are to obferve thefe things,
t conceive Three Perfons in one God-head, fo [1.3 THAT God will have fome of fallen
we mult conceive them to have perfonal men to be monuments of his Grace in. their
properties, or elfe the notion and name of Salvation. .Whether he would have glorified
perfons is not only improperly bat fallly af- thi'S Attribute in this way or no, was in it
crihed to them. When we fpeak of the Fa- felf a thing arbitrary : and fo, whether he
ther fending the Son, and the Father and would fave any of that pofterity : fothatin
60'n fending the Spirit, we mult conceive of all this heacledas a free agenjr. Man's death
them as perfons icbnfenting thus to be fent. for fin was. a righteous penalty, but Iris re-
For they are equallyGod with theFsther; and covery again is of Grace, and therefore God
mult on that account be voluntary in what could be under no obligation to it, but his
theyengagein. Chriit therefore tells us that own good pleafure 3 but God hath feen it
he laid down /;/> own life ■,& 'none took it from him, meet th us to do. He will have fome of this.
Joh. 10. 17, 18. And he declares his fre,s unhappy race to talts of his favour, and be
$onient. Heb„ 10. 7. Then fiid I, Lo, I come reltored to life, and this good will of his is
(in the volume of the book it is written of me) the foundation of our felicity.
to do thy will, 0 God. And we mult iecko.0 [2.1 TUh Son of Gad h [goked upon as the
f9qftheSDirit,fgrk?.i.5GQd. '" -: *—^ JE _ -OTB • *-
r*
rJ^^^—— ^"' ■■ ■■ " ■■■— - ■ ■ - -■■ - ■■ ■ .i| ^^^^m i i ■ ^ IWHiii
78 LeBures upon the Queft.XX-
tffxr /*//<?« tQ procure this Salvation for him* entirely keep the law in all irs commands,*
Man's fall forfeited his happhiefs, and pro- that fo the promife of life may belong to
cured his mlfdry, and fo he needs Salvation, him for us : and he mult bear our guilr,an&
The lawNield him lair, and would not let fuffer our panimment, both of which are
lr,m go without fatisfattion ? he was poor contained in his being made Jim for us, 2 Cor.-
and infufficienr to make it for himfelf >5 no 5. 21. This therefore he mult undertake lor »•
meer creature was capably of doing it for and in this was he to be our Redeemer. «
him, nor bare him fo much good will as to 2^ THIS Surettfhip of bis mufi be accepted
have done it i none eye pitied him 5 none oj God. It is not enough in this cafe, that
hut he who is God cculd do it. Itmuftthen the fnretifhip be offered, and the per-fon
be one of the divinePerfons who doth it, or it refponfible, as in refpetl of debts cannot be
can never be done 5 and fo either Juftice mult denyed •, bur the cafe is criminal, and God
fuffer injury, or God mult mffs of his pur- is offended, the Sinner is a man of death \
pole, as the cafe Hands with man in his and the injury is done by him perfonally >
apoltacy. It is molt agreable ro the order of and for an innocent perfon ro be fubftirured
the divine SuMiliances that this province fall in the room of a nocent, and dye for him,,
upon the Son, the fecond Perfon, and accord- js at the pieafure of the offended Judge ;
'ingly it is propofed to him. We have an ac- and rhus it is with man. God therefore
count of this proposal, Ifai. 53- 10 Let jt mult approve of him, elfe the value of his
pleafedtlye Lord to bruife him, be bath put him obedience will not amount to fatisfaction*
to grief : when thou fholt make bis foul an God therefore teltifieth to this approbation,
offering for fm, lye [hall fee bis feed, be fhall Mat. ?. 17.
prolong his days, and the pleafure of tbe Lord 3. HE mufi have a'n affura nee given himfhat
Jljall pro/per in bis band. bis obedience flmll obtain tbe df charge of thefe
(j.] THAT the Son may do this to effect jcr whom be undertakes from tbe law condemn*-
there are feveral things requifite, viz. tion that is upon them. He mult know that
1. THAT he become mans fumy, and itn- his work fhall fucceed. lfai.%i.\o. And that
Sertake for him to do all that is requifite to they for whom he gives himfelf fhall be de-
pur-chafehis Salvation. He mult put himfelf livcred by it: elfe all his work would be
in our ltead, he mult become refponfible for loir. And there are rhree things which arc
us •, and this mult be by a free and voluntary contained in this,
act of his own ; for he is under no natural (1.) THAT God will be atoned to them. Sin
necelfny fo to do and be J nor could he be bath ltirred up God's holy anger againlt
compelled to it. In which Suretifhip, them •, and he is purfuing them to death :
{\.) HE mufi engage to take our nature upon and till he is reconciled, they are children
bim. For without it he could not go through of death, and expofed to all the curfes
fuch an undertaking,nor could it have been of written againlt them. If by this wo*k he do
any ufefulnefs for us. It was man that fin- not pacify Gods anger, and procure his
ned, and it mult be man that dies for fin. favour for them, the work is loft: for it is
i\nd hence the fururition of his Incarnation to bring about this reconciliation that it was
flowed from this undertaking of his $ becaufe undertaken. The offerings therefore of ola
elfe he could not have difcharged this fure- were cailed Atonements, the Sacrifice was to
tifhip. Hence he is faid for this end to par- pacify God's anger, ami procure remiihea
take of the fame nature with us, Heb. 2.14. and acceptance.
Vorafmuch then as tbe children are partakers (2.) THAT they £ all be atoned to bim. For
effiefh and blood •, be alfo himfelf likewife took this alfo is requifite" in order to their Salva-
part of tbe fame, that through death he might rion -? they are not only under his jult anger,
defiroy bim that bad tbe power of death, that is but full of enmity againlt him ; they muft
tbe devil. therefore be reconciled, which is to be done
(2.) HE mgft engage in this nature to fnb- by the application of powerful and laving
yell himfelf to the law. For the alTump- Grace to them ; for which reafon God is
lion of it is to this end .* and it mult be for faid to reconcile them to him, 2 Cor. 5.19.
us s becaufe we were under the law, and (3.) THAT hereupon they have all ffnntual
the Surety mult put Ijimfelf into the condi- aft eternal blejjwgs bcflovned on them for his
tion of him whom he is fiwety for ; that fake. F°r herein their Salvation doth con-
being the very nature of furetifhip. Heiace filt. They are to be brought to glory. Heft
Chole two are put together, Gal. 4. 4. But 2.10. TobeblelTed withallipiritual bleflings,
vfoen the fulnefs of the time was come, God Epb. 1. ?. He is to have them depofited irjto
fent forth bis Son made of a weman, made u/t- his hands, and to be ftt his difpofe, even all
dtr tbe law. He could not as God be under fulnefs from which they are to receive 1
the law at all, nor for us, but by being a pleuteous fupply.
man. 4. Til AT all thefe things may ba fecuref*
(%.) HE mufi engage to fulfil the vil)o{e rigb- they do mutually engage the nf elves otic to anox
teoufnefs of the law in our fiead. For this is ther by firm promife. And, fo a Covenant is
the very purpofa or defign of his putting of ratified between them. The promifes are
himfelf under it. He therefore urgeth it conditionafand that on both partsj and thef
for himfelf, Mat* &15. To this end he muft art mutual obligations, i* which there is
-*' ~ r '- ~ - ° *■ — fomcthing
QuefbXX.
AfjcmblyS Catechifnu
219
fomerhing robe done, and fomething to be re-
ceived upon thedoingir,andjthisamounts to a
Covenant in the very notion of it among men.
(l.) GVD the Father 'offers to the Son that if
he wi-'l do this work, he Jhall be fure of all thin.
He propofeth thefe terms to him, tells him
is (hall be well pleafing to him, and he mall
have a Seed to ferve him. Pral.22.50. A feed.
(ball ferve him, it Jhall be accounted to the Lord
far a generation. So Ifai. 75. 10. When thou
JJ?alt make his foul an effcring for fin, he Jhall
fee his feed, he Jhall prolong })is days, and the
plcafute oj the Lord Jhall prefper in his hand.
Pial. no. 7. He Jlhili drink of the brook in
the way \ therefore fhalt he lift- up the hi ad. He
faith he mall have a glorious recompente j
that is that which is called the joy fet before
him. He If. 12. 2. He gives him all the affu-
lances of his acceptance 3 and all the engage-
ments requifite tor his fuccefs.
(2.) GOD the Son accepts of the offer, and
upon //;.: motion complies with it. He takes
his Father at his word, and faith, I will come
to do thy will ; and it is written in the volume
of the book. Pfal. 40. 7. It had not been
before that written in the Scripture, it is
then the records of Eternity, which are
compared to a book, in which things are re-
gilt.red $' He profFereth to his Father that he
will comply in all things with his propofal.
(* ) GOD the Holy Gbcti undertakes and pto-
THifetb that he will fee to the application- of all
the Grace appointed by the Father, and parcba-
fed by the Son to thofe for whom it is defigned,
andfo to bring them toSalvation. And though
the Scripture doth not ' fo exprefly point
to the engaging of the Third Perfon in this
concern 5 yet we have that there which in-
fers it, in as much as his coming is there pre-
dicted, and Chritt more than once tells us of
his fending him, /<?/;. 1 4.8c \6. which allures
ns that there was a futuriiion of this work
from eternity, as well as of Redemption -,
which mutt needs imply his confenting and
covenanting to come.
5. IN and by this Compact" the Solvation cf
God's Elelt is uade fure. There is now by
vertue of this a iettlement of this matter,
immutably fc there is effectual "care taken
that none of them mall perifh \ there is a
love- tha,t. God frears to them from Eternity ;
there is a Kedemption-price indented for
with one that is able to' pay it totheutmoft;
all that is needful to bring them toGrace,and
Through that to Glory, fettled by the firmeft
Covenant that can be. It is a Covenant con-
firmed with an Oath, Heb. 7.21. It is between
Peri'ons that are immutable ; it was ratified
in the days of Eternity : it was an att of
divine free-will •, and made for perpetuity.
Pfal 1 1 9. 69. For ever,- 0- Lord, thy word is
fettled in heaven. Yea, to mow us the
firmnefsof it, all the elect that died before
Chrift coming and difcharging this work la
our flefll, were faired upon the credit of it.
And Chrift himfelf is in this regard faid to
be fain from the foundation of the world*
Use. I. HOW doth this conf deration ferve
to commend to us the wonderful love of God to
all his chofen. This great care of his to fe-
cure for them their eternal Salvation is a
witnefs of it, in that he not only had a
thought of good will fbr them, but that he
fettled all the concerns of their Salvation in
an everlalting Covenant not to be broken.
Well may we fa/, Behold,what manner uf love
he hath levedus withal? That fuch a Covenant
mould pafs for them in the days of Eternity
"before they had a ,being,and that all f he glo-
rious Pe'rfons in the adorable Trinity mould
be perfonally concerned in it, and engaged
about it, and all that concerns it from the
beginning to the end, be particularly con-
trived and inferted in the volume of that
Covenant, fo that there is nothing wanting.
How mould we then let out our hearts into
admiration at, and praifing of God for this
fo inexprelTible kindnefs of his?
Use II. HERE alfo we fee what a fol'id
foundation the hopes of God's called ones have
for eternal life. Have we but made our cal-
ling fure, we need not fluctuate in our minds
about the ifiue of our great and eternal con-
cern. Indeed, if we look elfewhere we may-
be pufcled about it 3 but when we confidcr,
jthat fuch a Covenant as this paft, and is ra-
tified, in which all vvhofe names are in if,'
are appointed toSalvation unchangeably, 5nct
it' God Father, Son, and HolyGhoit can bring
them to it, they fhall certainly in due time
be invfefted with it 3 and then confider, that
all the benefits that are peculiar to the peo-
ple of God flow down from this Covenant,
and are the performances of it, of which
this of effectual calling is one 5 we are here-
by alTu red that we belong to that bleffed
company, and our names are written in Hea-
ven, and that therefore the mighty power
of God Hands engaged to keep and conduct
us through faith to Salvation 3 I how quiet
and confident may we be againft all that
threatens us either from within or without,
and. bid defiance to every thing that would
go about to feparate us from this love of
God which is in Chrift ? Let us then all,
both Young and- Old, feek after this calling,
and theaffurance of it upon a good evidence j i
and when we have it, let us improve it to I
draw to our Souls by. it all theConfolationa.
which are laid up in it, to ftrengthen and
eftablifh us againft all the temptations that
affault us in our warfare.
[October 2. 1694.]
SERMON LXWIII.
■
6' T7VE Proceed t0 confider of the Refit*
V V tut ion it felf, with the terms of it.
Wherein we are given tounderltand what is
the benefit the children of men do partake
in by vertue of it. There are therefor©
two thmgs dons hi thejft xn and
28o LeSures upon the Queft.XX.
by this Reltitution, i. They are delivered Servants of fm^yevoereiree from righteoujnrfs.
from a ftate of fin and mifery. 2. They are But now if they fin at any time it is againft
brought into a ftate of Salvation. And from their will. Rom. 7. \%. Kr that which i do, I
both of thefe it appears that the whole hap- allow not : for what I would, that do I not 5 but
pinefs of the creature was contrived in this what I bate, that do I. Hence they difciaim it
affair. We may take a brief account of each as none of their own. ver.20. how if I do that
of them. I would not : it is no more 1 that do it, but fin
1 . THEY are delivered from a fate of fin and that dwell th in me.
Tmjcry. In this we are pointed to the term (4.) THEY jhall in God's time be wholly de-
jrom which this Reftitution brings the man. live red from the king of fin in them. The
fk>w, or after whac manner this is done,muft linfulnefs of their nature (hall betaken away,
be afterwards coniidered. Here we only take and no remains of it left in them, and then
notice of the thing it felf. In ..which, all aftuai fin will coniequently ceafe -, they
f\.) HERE is a deliverance ajferted. And fhall fin no more,: there is a perfect man
that prefuppof*th a thraldom into which he they are to arrive to. Eph. 4. 1 5. and that
was fallen •, for if he were not enthralled, mult needs include in it a finleis ltate. Hence
he would not Itand in need of a deliverance, that triumph, 1 Cor. 15. ?5,5<5,57- 0 death,
Map's Attaflafy prefuppofcth his Apottacy. where is thy fling? 0 grave, where is thy viiiory^
Now there are two ways in which men may The ping 0} death is fin : and the firengtb of
be delivered, viz. by the payment of a price, Jin is the law. But thanks be to God, which giv-
and the refcuing them by power, and both of eth us the villcry through our Lord fSusCbrift.
thefe are in feveral refpe&s concerned in this, 2. THET are delivered] rom a Uate oj AYfery.
as will afterwards appear. And on this ac- This, we obferved, was confequent upon the
count isChrift called the delivcrer,K^/.i 1.26. former. It was fin that brought deatn into
' (2.) THAT which they are delivered from is the world, Rom. 5. 1 2. And when that is de-
a slate oj fin and mifery. There we m3y re- ftroyed, the other will ceafe.
member the Apoltacy left them -, here then (1.) THEY are jreed jrom tbeCurfe. Gal.
the Reftitution finds them -s and brings them ?• 1 3. Chrijt hath redeemed us] torn the curfe of
out of that woful condition which the fall . the law, being made a cttrfe for us. This was
had brought them into. And by confidering contained in the threatning,and derived from
of what hath been already laid of that two- fin as t he meritorious cauie of it. And hence,
fold ftate, we may underltand what .is im- though many afflictions do for the prefenc
plyed or contained in this deliverance. abide upon them, yea, and a bodily death,
1. THEY are' delivered jrom a Uate of Sin. vet there is no curfc in them ; all afflictions
Now a Itate of fin is a being bound under are ianftified for their good 5 and the very
fin and left in the hands of corruption, under iting of death is taken out. 1 Cor. 15. 5 5. 0
the dominion a*d influence of original fin, death, where is thy fling ?
and lb a miserable necelfity of iinning in (2.) HENCE they are freed from thfe fears
thought, word and deed \ which is the con- and horrors which arfe jrom the apprebenfion if
dition of all men by nature, Roms.12. Now the Curfe. This is that which is called the
in this deliverance, SPlrlt °f bwdagc, which we are faid not to
(1.) THEY are delivered from the guilt of receive again, Rom. 8. 15. And thefe when
Sm Rom 8.1. There is therefore now no eon- a&ed upon the confeience make the life mi-
demnation to them which are tnChrif\JeSus,who ferable 5 but they are delivered from the
walk not after the flefh, but after the Spirit. cauies of them.
(2.) THEY are freed from the reigning power (3.) THE! are delivered from the tyranny of
oj fin. It is dethroned, and hath no more a Sin, Satan, and World. Their flavery was
ibvereign authority over them. Whatsoever great, and they were very unhappy by it :
moleftation it may give them for the prefent, they were prifoners to thefe cruel lords,who
ft is no longer their Lord : they are not vo- made them toferve with rigour .• hut their
luntary fervants to it, if It doth any thing in prifon doors are opened, and they are fet at
them it is by force, by captivating them, liberty, lfai.61.2.
Rom 7 2' 3 But lSee another law in my mem- (4.) THE! are finally Saved jrom allTroubles
kcrs warrinpagainflthe lata of my tit ind,U bring- and Sorrows. The troubles of this life fhall
m me into captivity to the law of fin, which is in due time ceafe, they fhall reft from their
in my members. But the body of death is loads, and they fhall be for ever delivered
crucified, and in that refpeft dead. Col.7.23. from the wrath to come. 1 Tbef. 1. 10 Rev.
Tor ye are dead, and your life is hid with Chrifi 20. 6. Sin being taken away, none of the
in God. They are not under the law of fin. unhappy fruits of it fhall remain.
» «■ 8 2 2* THEl are brought into a ftate cf Salvati-
°(i) HEKCE they are freed from ailing of on. This is the term to which. Salvation in-
fin with that freedom and delight which f*mc- deed in the latitude of it includes both • it
times they did. They once yielded their mem- fuppofeth an uncomfortable condition which
berstobetheinltrumcntsofunrighteoufnefs, it faves men from,and a defirable flare which,
tut now they do not fo do. When they fin- it confers upon them. But here it points on-
s*d they followed their entire natural in- ly to the latter. As therefore this Reftita-
clination. Rom, 6. 20. For when ye nere the tion frees him from the evil he was fallen
— - - - — ■* ■* into,
Queft. XX. Jjfernblfs Catechifm. 281
iiWQ and brings him out of his horrible pit : former, and the other is built upon it, that
fo it reitores him to the good which he loft may be tlie Subjeft of our prefent coufidera-
bv the Apoitacy. There was ibmething he tion, and the latter may be taken notice of
was fallen from,' and that was life, the reco- when we come to the contemplation of his
verine of which is here called Salvation: Kingly Office. And indeed the more proper
it was life that he lolt, this then is reltored and (trift notion of the word Redemption
to him • and this Salvation is oppolite to the belongs to the former ; and accordingly we
twofold itate before fpoken of. Hence, may take this defcription of it •, Redemption
(\ ) 1 HUT arc brought jrom a fiat e of fin to is afatisfatlion made to the law oj Jufiicc jora
a (ia'te ojbolinefs. The life of lanctification certain number of fallen men by the payment of
was man's itate 'in innocency, by venue of a Sufficient ranfom, according to agreement.
the image of God which was upon him, and Emption figuifies a buying ; Redemption, a
into this itate is he brought again. Eph.4.24. buying again-, and fo it fuppofeth the fubjccfc
And that ye put on the new man, which after to be under a forfeiture ; and is in our Vui-
God is created in nghteoufnefs, and true boli- gar account applied both to things and per-
Ttefs. And this is the itateof vivificatioi, by ions- There istheRedemption of Inheritances
which they are quickned. Epb. 2. 4, 5- In it that are fold, of Goods that are forfeited,
they are made conformable to God, and his of Captives, of Slaves, of Condemned per-
jurious will. Rom. 12. 2. Tons : all which cafes bear fome refemb'ance
(2.) THEX are brought jrom a flate oj mifery to the matter in hand. But for a more
to afiate of happinfs. And there is a dou- diitintt explication of this we may in the
ble happinefs which is taken notice of in defcription obferve,
Scripture •> inchoate in this life, which flows I. THE fubj efts of this Redemption, viz- A
from the 'itate of reconciliation they are certain number of fallen men. And every
brought into. Pfal. 52- 1,2. and perfell in the word here calls for a fpecial remark to be
confummation of ail thofe felicities which made on it.
are at length to be enjoved for ever in the 1. THE1 are Men. There are two forts
kingdom or Glory. Pfal'\6.ult. Thefe things of creatures that have loft happinefs, and
will come to have a diftinft consideration in fallen into a Itate of fin and mifery, viz.
the fequel. It may then fuffice only to have Angels and Men ; but; the former of thtfe
pointed at them now. Only let us here fee do not come within the compafs of this
how infinitely it concerns us all to get an in- Redemption, only the latter. It is the infe-
tereitin thist\eltitution- If we would efcape licity of apoitate Angels, that they are lefc
fin and mifery* and be happy for ever, this is for ever without all hopes of recovery, be-
the only way to it -, and if we now mifs of caufe there is none to redeem them. There
it we fhall repent when it is too late. is Empbafis in that, Heb. 2. 16. For verily he
took not on him the nature of Angels : but he
7. THE tail thing we have here to confider of, took on him the feed oj Abraham. And there-
in the way m which this Refiitution n brought fore we have that awful expreflion, Jud. 6.
about - ie- by a Redeemer. And the Angels ^hich kept not their fir fi efiate,
FOR our methodical proceeding in' this, but left their own habitation, he hath referved
and the things which follow, it is here to in everlailing chains under darknefs, unto the
be obferved, that man's Reititution hath two judgment oj the great day. Thus it is man's
parts in it, viz- Redemption and Application, great and peculiar priviledge, that God hath
In the former of thefe, man's Salvation is provided a Redemption for fuch. Joh. 3. 16.
purchafed for him : in the latter, it is VorGodfo loved the world, that he gave his only
brought home to him, and he is inverted begotten Son : that who/oever bdieveth in him,
with it. We are led to the former of thefe fhould not perifh, but have everlifiing life.
here, which is to be traced through divers 2. THE! are fallen Men. Such as arei
following Queitions- That which is before fwaliowedup inthe ruineof^^w'sApoitacyj
us at prefent is only a general introduction fuch as have forfeited themfelves and their
of the docVine of man's Redemption- Where all ; are lawful captives ; and fallen under
we are to confider, i-Whatthis Redemption a juit condemnation ; for this Redemption
is? 2- The neceflity of it in order to the belongs to theirReftitution. It was by man's
Salvation of fallen man- 3- That for this fall that he came to itand in need of this.
it is requifite that there be a Redeemer. Man was created at liberty, and if he had not:
1. WHAT this Redemption is ? by iin made himfelf a prifoner of Jultice, he
A. REDEMPTION in the targefi fenfe that would not have needed an enlargement.
it is ufed comes under a double confideratwn, Hence that expreflion, Zech. 9. 1 1. Asjorthe
viz Redemption by pricg, and by power. And alfo, by the blood of thy covenant, t have fent
both of thefe do truly belong to Chrift as jortb thy prifoner s out of the pit wherein a no
out Redeemer -, and were both perfonally water.
difcharged by him in the execution of his 3. THET are a number of fallen Men. It
Mediatorial Offices -, alchough the latter of is not all the whole race that are rhus re-
thefe doth more eminently appear in the deemed. The dofrrine of univerfal Redemp-
work of Application. But inafmuch as the tion is here to be exploded. Reden prion,
foundation of our Salvation is laid in the fas was but now obfervedjis one part of man's
O o Rettitu-
282^ LeBures upon the Queft.XX.
Reltitution and we have before ten proved, with the reafonable creature, in -the manage-
that the fubjecis of Reltitution are not all menf or his fpecial government over it 1 in
bur only fame. Befides if we confider that which he gave him to underftand what he
the end of Redemption is the falvation of was to ltand to, and what he was to expert
the redeemed, we muft then either fay that from him.
all are laved, or that Redemption iofeth its 2. THAT this lazv required of man pedcS
end as to the greater number of mankind 3 obedience 10 its commands, and forbad bm 1 any
which mult refleft upon the wifdom and the leaft tranfgreffion on pain Qf death. He was
power of -God If God intended to fave rodoall, to omit none, to do nothing be-
them and for that end redeemed them, why fide or againit the preoptions of this law.
are they not fayed ? I he did not intend And there was a forfeiture, a penalty an-
to fave them, whv did he redeem them > We nexed in caie of his failing in anv of thefe
are told what Redemption is for, Gal- 4. 5. refpefts. This was put to the Seal of the
and fondly entertained by fome, viz- that ment was a Seal. And therefore every fin
Chrilt hath fatisfied for them to procure is accord irgly threarned with Death Ezek
Salvation in their behalf, in cafe they com- 18. 4. The foul tbat fin jtevh it Jail die
ply with his terms { it proceeds from igno- 3. JUAK byfn is fallen under the threatning,
ranee, and a confounding of the Covenant of and Jo become a pnjoncr of futlice And thac
Redemption as to its Articles, with thofe of upon a double account, viz. both as a debtor
the Goipei Covenant in its external difpen- and an offender J for he owes per left obedi-
fttions. And if that were the true notion of ence itill, and is fbablc for .non-payment-
Redemption, how comes it that thefe Arti- and he harh provoked God, and is become
ties are not propofed to all,but millions live a man of death for hisrranfgreiling the law.
and die, and never hear of them * Let men Guilt lies upon him, and is a piifon in which
evade it as they will, we have no reafon to Juftice holds him, and he cannot get our.
believe that Chrilt would die for thofe for Hence all men id their natural Irate are le"
whom he would not pray, Job. 17. 9. As gaily dead men, fow. 7. 12.
for the diitinction that -tome ule off* fa'text ,4. THIS fuftice muft have fafisfaflion in
and cficllual Redemption, the belt ot it is, order -to its giving the man a d< f barge. If" the
ihat it is very improper i for though it is law confent to his delivery, & mult be anl-
a great truth, that there is enough in the wered in its demands 5 orotherwife the mart
price thac was paid to have purchafed the doth not come off 'in way of Redemption,
whole number of mankind, yet to call thac Till thac be compounded with, the man is a
a Redemption which was never intended for, lawful prifoner ; and cannot truly be faid -to
iior applied to the fubjecl, is fcarce intelli- \t redeemed. This is the way in which
gibie. In a word, God's ElecTion, Chrilt's Jultice itielf feicheth theman ouc of prifon,
Redemption, and the Spirit's Application, and gives him his liberty- Rom. 3. 16.
carry dn the fame defign ; and confequently (2) 'THE facial nature of it, or the way
have the fame fubject. . j„ which it is done : i. e. by the payment of a
4. THEl< are a certain Number. They fjfiaent ranfom. Redemption by price is
are not only fo many in grofs, but thefe and the laying down of a ranfom ; this therefore
thofe by count and name. That they are fo is alTerred concerningChritt, 1 Tim- 2-6. IVha
in God's Eleclion, hath been already made gave bimf elf a ranfom j or all. Here then,
to appear, and thefe and no other are the [1 ] THIS Redemption is in the way of a
fubjecis of Redemption 5 there needs there- Ranfom- And in this refpecf we are faid to
fore nothing here to be added. be bought, 1 Cor. 6. 20 And this is oppofed,
II. THE Redemption u felj that was laid in 1. TO Rower. There is a power of Chrilt
jortbcfeSitbjeflsjn the reitof thedefcription. which is exerted in our redemption from
And here obferve, our enemies inro whofe hands we are fallen,
(1.) THE general nature of this Redemption, and who will hold usfaft till they are forced
or what is done in it h viz. Satisfatiion is made by conitraint to let us go •, as will afterwards
to the law oj Juftice, on their account. In come to be confidered. But in the treaty
every proper Redemption, there are demands with the law, there is no fuch force ufed,buc
made, and a compliance with them is come a compofition made, and all the Articles of
into for the accomplifhment of it. For our it fully complied withal. And for thisrea-
better taking up of this, confider, fon Chrilt is faid to be made under the Uwf rat
1. THAT man zvas at fir ft placed under the he might redeem us, Gal 4. 4.
law as a rule of Relative Juttice. That God 2. TO Prayers or Supplications. Our deli-
gave man a rule at firlt is certain $ and the verance out of the hands of Jultice is not Kr
very Gentiles that have not rhe written law, way of Petition, but Satisfaction. He hath
being a law to themfelves, area witnefs of not begged us, but bought us out of this
it. Rom. 2. 14,15. Now this is called a law hands of Juftice. Wc are freed by way of
cf right eoufnefs, Rom. 9. 91. becaufe it was exchange. There is indeed an interceiTiort
the Hated rule ot God's jult proceedings which is made by Chrilt in purfuit of his;
Prjeftly
QueftXX. JJJemblys Catechifnu 283
Vn t ft ly Office, in which refpeft he is our Ad- in point oflaw, is at his choice whether he
vocate, but that is for the application of will let him be redeemed or no, or make
his Redemption to thofe for whom it was his life to go for it. He is in his hands, and
undertaken. But he did not obrain that by he hath the power of life or death over him :
Prayers, but paid for it- How that was,wili it is therefore an a£l of mercy to fuch a pri-
afterwards be obferved- foner if he will at all let him efcape, upon
\ji.~\ IN this Ranfom there was a fufficient the payment of any price. And for this Rea-
price idid down for the utmoft fatisj 'allien of fon, this is afcribed to the arbitrary So-
Juftice on their account. The law was ful- vereignty of the will of God,Rom.9.i%.Tbcre~
filled in it, according to, Matb.%.\m], It was jore bath be mercy on whom be will have mercy,
a very great price that was laid down. The 4. HENCE there mufl intervene a Covenant
redemption of Souls is precious, Pfal. 49- 8- A contrail, to render this price effectual. There
Princes ranfom is another ghefs thing to that is no wrong done if a man offer that which
of a condemned perfon- It was an exceed- may be thought of more value, for the Pav-
ing tranfeendent price ; there is none com- ing the life of a condemned malefactor,
parable to it. IP all the Earth, and Seas, and though the Judge refufe it, and refolve he
Stars too, were malTy Gold, Diamonds and fhali die for it : but when, the matter is
Carbuncles, they were of no worth in valua- compounded, then Juftice requires the dif-
tion with this, i Pet. V. 18. Uncountable charge of the prifoner, upon the payment
■Hecatombs of Sacrifices figniPy nothing in made: fo that, though there is a fufficiency
competition with it- Micb-S.Z. It was a in this price of it felf, and there muft befo,
full proportionable price to thefull demands as will be evidenced, yet we mult have an
of what Juftice could poflibly make ; not eye to the Covenant of furetifhip if we
the lea It iwr* of the law was overlooked in would be fatisfied how it becomes a Ranfom.
it. Math. 5. 18. It wrought a perfect agree- That there was fuch a redemption as this
ment between mercy and truth, righteouf- indented for, we have already obferved in
nePsand peace. Pfal.Xi. ic. There is nothing the coniideration of the Covenant : and that
abated in the ieverity of the law, but it it hath been paid in full, and a difchargc
harh all that it requires. given on the account of it, will be manifeft
p^.] THE way in which it comes to ha Re' when we have confidered this work in its
demption price for any of fallen men, viz. it parts \ in which there will appear to be
was paid according to agreement. A Sum nothing wanting for the compleating of it.
doth not properly or truly bear the denomi- Use. WHAT abundant caufe have we then
nation of a Redemption, becaufeof the fuffi- to celebrate this rich kindnefs of God to poor
cient intrinfical worth or value of it : and man, in that he bath provided a Redemption for
therefore in all fuch Redemptions there is^ bim? The greatnefs of this favour will be
a compounding for, and rhen a payment of more efpecially fet forth in the following
the Ranfom. Here let thePe things be taken confideration, but yet here is that which,
notice of, may make it admirable, for us to think that
1. THAT wan is by fin become a lawful when man by his own fault had made him-
prif oner of Juftice. He is fhur up under it. felf beyond conception miferable, and that
Gal. 7,. 23. He is therefore called a lawpul by giving the higheft provocation to the
captive. The Juftice oPGod hath warrantably gteat God, who might now have fallen upon
made a fieZure of him, as one who is righte- him in his jult difpleafure, and glorified his
oufly expoled to thefeverity of it. His mouth revenging Juftice on him in his ruin, God
mult be flopped, he hath nothing to plead did of himfelf lay in for his recovery • and
againlt it. Rem. ?. 19. He hath brought him- when the man could do nothing for himfelf,
felf by his own default into this unhappy fent him a Redemption, as Pfal. ill. 9. He
condi t i on. fent redemption to bis people, be bath command-
2. THAT the cafe k Criminal. It is true, ed bis covenant for ever ; holy and reverend
as was but now obferved, he owes obedience in bis name. We muft fay this is the Lord's
to the law as a due debt, but yet the de- own doing, and ought we not to account it
fault of non-payment of that debtisacrime. marvellous? How much hath God herein
Sins of omiflion bring him under the threat- difplayed of his good will to men * And
ning, and render him a man of death ; the what a door of hope is there hereby fet open
curfe runs fo, Gal. 3. 10. Curfed is everyone to miferable finners, that they may efcape
that continueth not in all things which are writ- the wrath of God, and vengeance of Hell ?
ten in the book of the law to do them. But he is Let us then with all humble thankfulnefs
not only fhort of aclual obedience, but a di- entertain the report of thefe glad tidings 5
reel: tranfgreffor, and hath done the things and lookingupon ourfelves tobe deeply con-
that are worthy of death, and againft which cerned therein; Let it encourage and quicken
the law hath pronounced a moft fearful Pen- us to make out after an interelt in it,by feek-
tence : fo that he Hands impeached before ing unto God for it, in the way which he
€od's Tribunal. hath revealed in his holy Gofpel, according
3. THAT it is at God's liberty whether be to the invitation therein made to us. That
will take any fatisfattion for the life of the fo, through the vertue of this Redemption
ftnner, andfo dif charge him. He that hath a we may obtain eternal Salvation*
Captive of war in his hands, ox a Criminal [Ogtobek 30. 1694. 1
0 0 2 SER;
\
284
LeSures upon the
Queft.XX
SERMON LXXIX.
follows that we enquire into the
2.
iT follows that we enquire into
Necefjity of fuel) a Redemption in order
to the Salvation of fallen man. For the clear-
do i but fuch a creature is adapted to fuch
a way of ferfjTng his creator. Hence that,
Job 28. 2S. And unto man be /aid, Behold, the
jear of the Lord, that is wifdom, and to depart
from evil is under funding:
THAT God gave to man a rule fuited to
l>
ing up whereof we need look no farther tout nature, according to which he would be glo-
than that rule of fpecial Government which, rifled by him -, and a principle impowering him
God at firlt put mankind under, and accord- to comply with that rule- God's government
ing to which he leads them to an everlafting- of his creacures is by a rule : a,,d as_thereis
ftate,which may be laid open in the follow- a way which he hath devifed and laid out
ing Conclufions, to liimfelf according to which he ordereth
•1. THAT God hath > an abfolute Sovereignty all things, called - /;/> counfcl, Eph. 1. jr.
ever all the works of his hands. There is no So there is a law which he hath given to
difpute to be made of the divine Prerogative, fuch creatures as are caufes by counfel, in
If a potter challengeth an arbitrary power which he hath fhewn them what is the obe-
over the lump of clay, which yet, is his fei-' dience which he expels of them, Mich 6 8
1 „1~.. ...I .„„.. /- J ' 1 . -11 3*, l „0 -*Q M .1 -_ t * ' *
low-clay ; what may not God do over all
fecond beings, to whom he gives, not only
their form, but their whole being > God
himfelf therefore fo argues,71r.i8.^/'». The
creature is entirely his ; he was under no
obligation to give it a being ; he made it
at his pleafure, and for his pleafure. Rev.
4. 11. He may then do with it what he
pleafeth : he may make what he will of it,
and do what he will with ir, and do it no
wrong. And foall his pofitive precepts are"
figned with the aliening of this Supremacy
fob 28.28. Now this rule is fitted to the
nature of fuch a creature j and was accord-
ingly written on man's heart at fiii\, and he
was able by the light of nature to read it.
Aid hence there is fo much to be read in the
remains of that light on the natural confer-
ence, as Rom. 2- 14. For when the Gentiles,
which have not the law do by nature the things
contained in the law, thfe having not the law,
are a law unto themj "elves. It was a law
according to which it was convenient that
fuch a creature fhould ferve his maker, and
1 am the Lord. And this is reafon enough to there was not only julfice, but equity too in
4i1 pi rp ik n nrl *»r ill liic PrAinrlpnrpc uilipn C*r\A 'c rpdilirino \i i m ■fX r^ A „ 1 » :„ -i r*
fileiice us under all his Providences, when
we can give no other.
2. THAT God made man to glorify him
aUively, and gave him a nature fitted J or it.
God indeed expe£ts,,and will have his glory
by all his creatures } they were made for
the manifeftation of it ; but he hath it not
God's requiring him fo to do. Jt is therefore
call'd 2i renfonable fervice, Kom.\ 2.\. And that
m3n might have no plea to excufe his neglect
of this iervice, God endowed him with an
inward moral principle, difpofing him to,
and enabling him for obedience, ^his is the
fanttificarion which was upon all his faculties
from all in the fame way and after the fame a id powers, which is called the image of
manner. There are fome creatures rhat do God-, which confiifed in righteoufnefs and
only bear the ffamp or character of his per- true holinefs, Eph. 4.24. And for rhat reafon
fections upon them, and are therefore faid it is faid, Eccl. 7. 2$. God made man upright.
to glorify \\\m pajfwe!y\ There are other crea- Without it man could not have obeyed, and
tures whofe bufinefs 2c dury it is, to read and therefore by the lofs of ir he is become imr
colleft thofe remarks of the divine perfecli- potent, Ron. 5<. 6. But he had it at firft, and
ons that are ro be obferved in the works of is therefore every way inexcufableif heneg-
CTeation and Providence ♦, and refieft them left to do that which God both requires of
back to the God of them, by a fuitable ac- him, and furnifheth him for.
knowledgment of him in regard of them, 4. THAT be cauf God would dijflay his Juflice
which is done by praifing, honouring and in purfuance of this rule, he there/ore added
glorifying of him on their account • and this fanttions to it, to the performance whereof he
is it that he requires of man. Pfal.i 1 i.2.Tbe obliged himfelf. Here obferve,
works oftheLord are great, fought out of all them 1 . THAT God intended a peculiar manifefla-
that have pleafure therein Vi'il.i oj.ult. Whofo is tion of his fuflicc in his dealing with man. That
wife \and will obferve thefe things, even they fha 11 God is effentially jult is not to be queffioned ,
underhand the loving kindnrfsof theLcrd. And and indeed he can do no wrong- The Apoftle
as he may dofo on prerogative, fo he hath argues, Rom- 3-5, 6. But if our unrighteoufnefs
in wifdom given to man fuch a nature as is commend the righteoufnefs of God, whatfhallwe
fitted for fuch an employment ; a more noble fay ? is God unrighteous who taketh vengeance Z
nature than to other fublunary beings, fob (I J 'peak as a man) God forbid : jor then how
35.10. He gave him an underltanding a- fhall G A judge the world ? Now this is one of
ble to read, and a will able to chufe, and thpfe perfections which he would illuftrate
affeclions fuited to purfue this end ; and in his fpecial government. It is true, he is
"hence he requires nothing of him but what jult in all his ways, (Pfal.145.17-) But there
is reafonable; for God always ufetl) his wif- is a more particular difcovery of this in his
dom in exerting his fovereignty •, and it treating with Men and Angels : and for that
would have been vain to have expecled that reafon there is a particular judgment appoint-
of him, which it was impoflible for him to ed for thefe to pafs, A&S 17. ?r. Bccaufc he
< ' hath
Queft. XX. Jffemblys Catecbifw. 285
baib appointed a day in the which be will judge man that be jliould repent. Eve mifinterpreted
the world in right ecufnefs, by that man whom it when Hie fo expreft it in, Gen. j, 3. God
be bath ordained,whereof he hath given affurance did not reierve it as a matter arbitrary, but
unto all men, in that he hath rai/ed him from refolved that he would celebrate his Juftice
the dead. VVhere by the world we are to in purfuance ofthislaw to the lealt tittle of
underftand Men and Angels. it; Chrilt therefore who well underftoodGod's
2. THAT God therefore conftituted this law mind in it hath fo declared, Mat. $. 18. For
to be a rule of his Jujtice in his proceedings verily >l Jay unto you,Till heaven and earth pa fs%
with men. There is a relation between God one jot or one tittle fhall in no wife pafs from
and man, as he is their Governour,and they the taw, nil all be fulfilled. _
are his Subjects •, and this is the loundation 5. IN the ratifying of this rule with our fir ft
of his relative Jultice j which is not left pare nts,God treated with the whole kind in them.
arbitrary, but proceeds according to a rule When God created the Angels, he not only
under which he obliged them by his love- made ibme of that g>ecies9 but all the Indivi-
reign pleafure. Relative Jtifiicc therefore duals, and accordingly every one was toitand
iuppoleth i'uch a law : elfe the creature can or fall for himfelr ; and hence eventually,
never know what it hath to ltaud to. It is there were lbme that kept their integrity,
diflributive Jukice that is here concerned ; and others that left their firit ftation and
for as to commutative Jultice, there is no fell. But when God created man, he made
joom for it between God and his creature 5 only one man, and one woman, and called
fmce it hath its all from him, and owes its their name Aiam, which is a common name
all to him. And that is adminiltred in the for the whole fpecies. Gen. 5. 2. and having
applying of rewards or punifhments, accord- made them the head of their pofterity, he
ing to the creatures demeanourof it ielfj and trahfa&ed with them as fo, not only by
j'hat muft refpeel fome rule, elfe it cannot giving them a rule for all men to obferve,
be called Jultice: and this rule was contained but^ alfo by comprimizing all humanity, as
in the law which God gave to man at full •, derivable rrom them in the channel of natu-
unto which he was to ltand or fall at God's ral generation, in them ; of whom thefe
Tribunal- Hence that, Rom. 2. 6 Who will ftood as reprefentatives, in whom they were
render to every man according to his deeds. to Hand or fall ; that God might fo do, be-
3. THAT he might wanijcjl his Juflue in longs to his prerogative ; the equity of ic
this way he did two things , is confirmed by the common practice of men
(i.J HE added fanftions to this law. A law according to the light of nature, and will be
becomes a rule or relative Juttice,not meerly fully cleared up one day by him who is the
by the preceptive and prohibitory part of it, Judge of quick & dead. And that he did fo do
but by the fanctions that are added to it ^ is evident in the word of God. 1 Cor. 15;. 22.
5n the former it tells man what is his duty, For as in Adam all die, even fo in Chriji Jball
and is expected of him -, but in the latter it all be made alive. Rom. 5. 12, 18. Wherefore
gives him to underftand what he is to Hand as by one man fin entred into the world, and
to, a, d what he fhall have by his obedience death by fin. : andfo deaih pajjed upon all men9
or difobedience. Hence God ratified! this j or that all have finned. Therefore as by the
law into fuch a rule, by the promife and the offence of one judgment came upon all men to
threatning that was annexed to it. The pro- condemnation. Nor doth it any way invali-
.mife was implied in the threatning, when date this to plead, as fome do, that this in-
God fa d he fhould die in cafe of difobedi- tends only a bodily temporal death 5 un-
ence, heinfinuated that he fhould live upon queltionably it is the fame death that was
his obedience. And we are told that it was in the threatning, Gen. 2. 17. and what that
fo, Rom. ic. 4. For Chrifi is the end of the law contained in it, let the whole word of God
for righteoufnefs to every one that believetb. determ'i/ie. It was that death which con-
The threatning indeed was nextly connected tained under it the whole punifhment of fin,
with the Sacrament of the Covenant, Gen. and fee the Antnhefis, Rom. 6. 23. For the
2. 17. but it mult needs refer to the whole wages of fin is death : but the gift of God is
law to which it was put as a Sacrament-, eternal life, through Jef "us Chriji our Lord.
and that was nothing lefs than death. Now 6. HENCE by Adam's Apottacy his whole race
by thefe two God declared unto man what he are involved in guilt. We have formerly taken
was to ltand to, and there fixed the way of the account of this. That our firlt parents
the procedure of Jultice. did, by their eating the forbidden fruit, vio-
(2.) HE obliged bimfelf to the performance late the Covenant obligation they ftood in
of thefe fan [lions. And indeed ir was by this unto God, and thereby bring upon themfelves
obligation that he ratified the rule of rela- the whole curfe of the law 5 and that this
tive Jultice. And the manner of declaring curfe is derived by that tranfgreflion to their
the threatning, (Gen. 2. 17.) fignifies this' progeny, hath been diitinOdy handled in its
obligation. God is a God of truth, if he faith place •, and the inference which is firmly to
he will do a thing, he will certainly do it, be drawn from it, is that all mankind, as
whether it be in a promife or threatning. foon as they derive from this ltock, are guilty
Hence that, 1 Sam. 15. 29. The firength of before God : and we have obferved, that
Ifrael will not lie nor repent ; for be is not a guile is a juft obligation lying upon a crea-
ture
2 86 LeBures upon the Queft.XX*
ture to fuffer punifhment for a tranfgreffion _ (30 T#£ A/w difchargeth none without full
againit which the law hath denounced it. fatisfaUion. If there be the leait guilt utx>!{
Now we are told that all the wotld are in the perfon, it purfues him to death for if >
this cafe, Rom. 3.19. and yet there are if it be an idle word, it keeps an account
multitudes that never committed acfual fin, of it, and will reckon with the man for ir.
and yet that they are guilty appears becaufe Math. 12. 36. But I fay unto y0u% That every
execution hath proceeded againit them. And idle word that men Jhall fpeak, they frail nvc
by this Argument the Apoftle proves that account thereof in the day of judgment. NVr
the law was in force, before it was given at if a man have but entertained an evil thought
Mount Sinai, Rom. 7. 13, 14. For until the in him, it will profecute and ruine nimTor
law Jin was in the world : but fin is not imputed ir, if ic be'not forgiven him. A3. 8 22. and
when there is no law. Neverthelefs, death reign- there is no forgivenefs without fatisraction.
cd from Adam to Mofes, even over them that Mat. 5. 18.
bad not finned after the fimilitude oj Adams (\.) THE relative juflice of God would fuffer
tranfgrejfion, who is the figure of him that was violence, if a finner Jhould be pardoned before
to come. And if it were only a temporal fitisj allien be thus given. And hereupon the
death, which yet is not univerfally true, great defign of the glorifying of this Attri-
ftill that gives evidence to the thing, becaufe bute would fail 5 for the foundation of it is
it was brought in by fin, and had the nature laid in the law. There mult therefore be art
of a punifhment in it ; however the Itingbe agreement between mercy and juftjee,accord-
taken out, and it turned for good to the re- ing to, Pfal. 85. 10. which can only be in this
deemed of the Lord. way. Now this fatisfaction thus made to
7. HENCE, in order to the Salvation of fa I- the law of God on the account of the finner
len man there muff be a removal of this guilt, and accepted for him, is properly a Redemp-
It is vain to fpeak of man's being faved as tion 5 fuch an one fo fatisfied for is redeem-
long as he is under guilt. Guilt hath all ed. Hence that, Gal. 3. 13. Chriil hath re-
miieries involved in ir, and is a clofe prifon deemed us from the curfe of the law, being made
holding the man fait, and he cannot poffibly a curfe for us. If then fuch a Satisfaction
break loofe. It binds him over to the judg- be indifpenfibly necefTary, fo is Redemption,
menr, where he that is found guilty, cannot 3. WE now come to conjider that for this it
efcape the damnation of hell -, and the righ- is requifite that there be a Redeemer. And in-
teous Judge will proceed accordingly vrith- deed the very confederation of Redemption
out any refpe&of perfons. There muftthen necelTarily implies ir. For,
be fome way found to take this off, and de- 1. REDEMPTION is performed by the pay-
liver the finner from it, or elfe his ialvation ment of a price for that which is to beredeemed.-
is defperate. A man cannot be guilty and Redemption by power or force is a very im-
happy together. It mult therefore be faid of proper expreflion, though fometimes ufed 5
every one that is faved, that he is jreed but is not confiderable with refpe£t to the
from condemnation, Rom- 8. 1. law of God which muft have fatisfacTion.
8. THAT for the removal of this guilt, the Hence that, 1 Cor. 6. 20. For ye are bought
finner muft be bought out of the hand of fuftice, with a price. Now if there be fuch a price
by a full fat is fail ion made to the law of it. This paid, there muft be one to pay it ; and he is
conclufion necelTarily and undeniably follows properly the Redeemer.
from the premifes. This indeed is mightily 2. IN the Redemption of fallen man the
oppugned and ridicuTd by the Socinians of fatisfaftion muft be made by fuffer ing. The
our age ; but it mult needs be fo. For, threatning of the law is here to be refpecled.
(1.) ALL mankind in their natural Hate are The fentence of it mult be complied with.
under the law as a Covenant. Believers indeed Jultice requires the blood of the finner, or
are under it as a a rule oflije ^ but till men his furety. Heb. 9. 22. Without fhedding of
are gotten into the new Covenant, they are blood is noremijfion. There is a death con-
under the old one. Now to be under the tained in the law fentence, and a death it
law as a Covenant, is to be under thefantfi- will have fomewhere •, nor can it be com-
onsof it j and every one muft ftand or fall pounded for or bought off any other way.
according as he is related to the promife or He therefore only who fufFers the penalty
threatning contained therein. And thus, we due to the finner in his ftead,and fo procures
have heard, all Adam's natural pofterity ftand a difcharge for him, can be faid to redeem
related, according to, Rom. 3. 19. him $ and to him belongs the title of a Re-
(2 J HENCE, by reafon of the Apoflacy, they deemer •, it muft be a perfon that doth this.
are accurfed by the law. The A pottle alTerts 3. REDEMPTION muft be carried on in
this, Gal, 3. 16. Curfed is every one that con- the way of a treaty. And that alfo requires
tinueth not in all things written in the book of one to manage it under the title of a Re-
thelawto do them. For what elfe is it to be an deemer. For there muft be propofals made,
accurfed creature, but to be under a law fen- it being a voluntary and not a necefTary thing:
tence to fuffer all the miferies which it hath there muft be a mutual agreement, and a
doomed its tranfgrelTors unto. Sin brought difcharge taken out, and a purfuance of the
the curfe upon man, and every man is a fin- thing toeffecf -, which cannot be done but
ner in his natural ftate. Rom. 5. 12. and by by one who will undertake, and look upon
irertuc of that the curfe lies heavy upon him* himfelf
Qlieft.XX. Jijjemblys Catechifm. 287
himfelf as concerned to profecute the affair, to thy holy One, andfaidil, 1 have laid help upon
A Redeemer then there mull be , of whom one that is mighty : I have exalted one chofen
we are to treat in that which follows. Here out cf the people.
only let us in general make thefe remarks, 4. HE muft be one whom God will accept of
(i.) THAT it is not pojjible that any than in this affair. Not only is it voluntary in
fhjuU be his own Redeemer. The very thing the undertaker to redeem, but in him who
that is required in this affair, makes this hath the captive in his power to allow him
an undeniable truth. For how fhould a Redemption ; in as much as he is a lawful
any one of -fallen men find in himfelf prilbner, and at the arbitrary difpofe of him
that which may give fatisfaction to the into whofe hands he is fallen .• fo that if ha
jultice of God. Had he a price fufficient in refufe ever to grant him liberty on any ac-
his hands he might buy himfelf off, but he count, and defpiferh the greatelt offers that
hath not. Could he perform perfect active are made, he is not to be impeached of in-
obedience, that would pay no debts, being a jultice, becaufe it is a thing arbitrary. And
daily rent he owes to God, and but his duty 5 therefore it is not for nothing, that we have
though, if this would do, he cannot do it : the intimations given of the acceptance that:
but there is a paifive obedience due •, and to Chrilt had with God on this account. Hence
be redeemed irom ir, and yet fuffer it in that, Mat. 9.17. And lo, a voice from heaven,
Derfon, is inconfiftenr. foytng, This is my beloved Son, in whom I am
<7,) THAT any p erf on will not ferVe to well p leafed,
make a Redeemer oj. There aredivers things Use I. LEARN hence hew much our
requifite ro be found in fuch an one, which Restitution coft the Son of God. Though it
we may afterwards take notice of in Him comes to us on free coif, frj a way of free
who is our Redeemer, viz. and rich Grace, yet he paid a great Sum for
1. HE Haft be one who doth nothimfelfftand the procurement of ir. Jf he could be our
in need of Redemption. It is impoffible that reitorer in no other way but by becoming
be who is guilry by his own default, mould our Redeemer, and lie could not be fo, but
ftand to fatisfy for others that are fo. If he by making com plea t fat isfaction ro the law
cannot redeem himfelf, certainly he cannot and jultice of God in our Itead, how much
do it for his brother. The law accepts not then may we conceive that rhisltood him in?
F i'uretifhip from a broken party. Pfal.49.7,8. The Apoftle puts an Emphijis upon it in, 1 Per.
None oj them can by any means redeem his bro- r. 18, 19. For as much as ye know that we were
tber, nor give to God a ranjom for him : (For not redeemed with corruptible things, as filver
t'e redemption of the foul is precious, and it and gold: But with the precious blood of Chrift,
cvafeth for ever.) as of a lamb without blemifh & without fpot,
2. HE muft be one that is willing to inter- How much then is his infinite love to poor
fofe and take this work upon him.- We ob- finners difplayed in this, and how glorious a
ferved that the relation is voluntary, and not lultre doth the confederation hereof put up-
natural and neceffary. Who (hall impofe on it ? Well might the A pottle put fuch co-
upon any and force him to put himfelf in ferVations upon it, Gal. 2. 20. I am crucified.
the room of a guilty perfon,and fuffer in his with Chrift. Neverthelefs I live -,yet not I, but
behalf for that which in himfelf he never Chrift liveth in me : and the life which I now
deferved ? Chrift therefore our Redeemer live, I live by the faith of the Son of God, who
did it fponraneoufly, Pfal. 40. 7. Thcnfaidl, loved me, andgave himfelf for me, Eph. 3. 19.
ho I come. Job. 10. 17, 18. Therefore doth my And to know the love of Chrift, which paffcth
Father love me, becaufe 1 lay down my life, that knowledge, that ye might be filed with all the
1 might take ir again. No man taketh it from futnefi of God. And accordingly reprefent it
me, but I lay it down of my f elf : I have power before.usasa thing that is without aparallel,
to lay it down, and I have power to take it again. Rom; 5- 1-, 8. For fcarcely for a righteous man
For what Jultice can make demand of iatis- will one die : yet peradventure for a good man
faction of another for my obligation, except fome would even dare to die. But Godcommend-
he will put himfelf into the hands of the cth his love towards us, in that while we were
law for me ? yet finners Chrift died for us. And this he did
3. IT muft be one that is able to make the for us when we were caftout to the loathing'
fatisfallion : Elfe whatever he may be in of our perfons, and there was none eye thJU
title, he cannot in effect be a Redeemer, fo much as pitied us.
Jultice therefore will accept of none but one Use II. HENCfi what ftrong obligations
that is refponfible $ and for this he mult be doth thisRedemptiori lay us undergo !ove,pra':f*
fitted for both aclive and paflive obedience, and glorify our Redeemer. The Apoftle rec-
and be able to put fuch a value upon it, as koned it argument enough to lay ChriftianS
lhall render it equivalent to what was re- under an everlalting obligation to this duty,
quired of all thofe on whofe account heun- 1 Cor. 6. 20. For ye are bought with a pr'ue x
dertakes •, Jultice alfo would be a lofer by therefore glorify God in your body, and in ) cut
him, which it mult not be in any wife. It fpirit, which are God's. ' And doubt! efs he
is therefore one of Chritt's titles, that he had this on his heart, when he uttered that
is mighty to fave, Ifai. 63. 1. And hence fearful execration, 1 Cor. 16. 11. Jf any man
that, Pfal. 89, 19. Then thou f pake ft in v'fwn love not the Lord Jffus Chrift , let him he Ana-
tforna,
288 LeSures upon the Queft.XXL
ibema, Maranatba. We therefore have fuch making it our Itudy what to render to him
inlinuations of the Pfalmilf, Pfal. 107. i, 2. tor fo great a benefit .- and by meditating on
O give thanks unto the Lord, for be is good, for the excellency and admirablenefs of it, to
his mercy enduretb for ever. Let the redeemed enkindle an holy zeal in us, in purfuance of
if the Lord fay fo, whom be batb redeemed from the mortification of fin, and all manner of
ihe band of the enemy. Labour we then all, holy converfation,according to the teachings
both Young and Old, to get a title to this of the grace of God. Tit. 2. u, 12.
tvedemption, and the apprehenlion of it Li
our felves ; and then let us make this im- [December 25. 1654. ]
movement of ir, to put our felves upon
SERMON LXXX.
Question XXI. for which it was undertaken. And here-
upon there aretwo things to be looked upon
&&&&&& is the Redeemer of G 0 D's as belonging to this preparation of his, viz.
If/ & Elefi f His Incarnation, and his UnCtion. The for-
v f?*» Answer. mer °^ thefc is *a^ open to us in this
%^WM Queftion, and that which follows* the lat-
The only Redeemer of GOD's ElecS, ler in the Jour that fome after, which we
- the LorfjESUS CHRIST, who being «* ^g|g^ ^ „ £
t he Eternal Son of GOD became Man, deem is blS Incarnation. It may not be amifs
and fo was, and continues to be OUD t0 giVe the reafon why we are ro affign k
and Man, in two diftindt Natures, and hither ; fince it is a confederation of weight,
one Perfon for ever. and hath afforded matter of difpute. That
the Incarnation of the Son of God hath a
HAVING confidered of the nature and proper refpeft to his Redemption is ur.deni-
neceffity of Man's Redemption, and able, without it he had not been, could not
uiac for it, it was requifite that there be ourRedeemer, as will be afterwards made
jhould be a Redeemer. As alfo, how this evidently to appear. Now it is certain than
-jifair was fettled in an eternal compact. We this Incarnation is no part of the work ic
are now to proceed to a more diflincl enqui- felf 5 nor doth it belong to either of trum.
3V into this myiterious and aftonifhing Re- There are two parts albgned to the woik
demption. And here two things will come^ of Redemption wrought out by Qhrifc
-under our contemplation. 1. The Perfon of viz. His Humiliation, and Exaltation. I
ihe Redeemer together with his Fitnefs for know of none that afiign it to hisExaltation,
fuch a Work , which is pointed at in the but divers doto hisHumiliation. Now that
■fix. fubfequent Queftions. 2. His Execution Chrilt's Incarnation is no part of his Humi-
of this Work, in two Queftions more. liation may be fufficiently demonftrated. By
I THE Perfon of the Redeemer together Chrilt's Incarnation we underltand,r/?<? affump-
•with bis Fitnefs for fuch a Work. Touching tion of an humane nature by the Son of Gol
the Perfon himfelf, I mail not infill: on a dil- into union with his Perfon $ of which we are
tinft confederation of him,feparare from the to confider afterwards. Now that this
confederation of his fitnefs to redeem, where afTumption did not belong to his Humilia-
there will be occafion to treat of it. Only tion as a part of it will be made to appear
lb general obfeive, That the fame Perfon by thefe things,
who undertook this province in the Cove- (\.) IF this belongs to bis Humiliation, then
nant of Redemption, was he that engaged be was attuallybumb'.ed by vertue of this affump*
in, and went through it in purfuance of that tion, zibicb he voas not. If indeed we
Covenant. Who, as we have obferved, was reckon his humbling himfelf for any
no other but the etcrnalSon of God, the fecond act of his condefcendency to his crea-
Pcrfon in the f acred Trinity, who in refpeffc tures, fo it may be acknowledged. So God
to the defign he was profecuting is called himfelf is faid to humble himfelf, Pfal,
Jefus a Saviour : and with regard to his 11?. 6. But if we take it as we do here, for
unction to it is called Cbrifi, God's anointed, his debafing himfelf, it cannot be affirmed of
Let us then pafs over to the fpeculation of it. For it mult be either in refpeel ro the
jhis fitnefs to redeem. That the Son of God nature alTuming,or afTumed ; but in neither,
might actually redeem us, it was requifite Not in regard of the nature ajfuming, which
that he fhould be every way fitted and fur- was divine, for that is in it felf incapable of
nifhed for his work. And for this there being humbled or abafed ; and he therefore
were two things necefiary. (1.) That he took our nature on him that he might be
might be furnifhed for the work it felf. humbled in it. Phil. 2. 7. Nor in refpeft of
(2.) That his work might be accepted and the nature affumed, which was humane, for
fo become effc&ual to accomplish the end that was indeed exalted and honoured by
* - - this
QueftXXL Jjfembl/s Catechifrn. 28?
this affumption .« for, though it hereby loft f?.) CHRIST'S Incarnation bore an equal
its diftintt humane perfonality, yet ic gained re/pelt to bis humiliation and bis Exaltation.
a more glorious condition, in being of the And hence may as properly be called a part of
Perfon of the Son of God. the one as of the other. Chrift as God is
Againft this it is Objected, capable of neither, but he became man that
Obj. THAT it was in regard of neither na- he might be capacitated for both of them,
lure by it felf both of both in conjunction Phil. 2. 6. &c. It is in our nature that he
meeting in Cbrifl in the fiat e of a Mediator. was humbled, and it is in the lame nature
To which 1 reply, that he is exalted. So that if his Jncama-
1. THAT the conjunlhon of his two natures tion be part of his Humiliation^ we mult ne-
belongs to bislncarnation. And hence if by this ceffarily conclude either that when his work
conjunction he was humbled, it muft refer to of Humiliation was done, helaid afideor put
one of the two, which renders the conjun&i- off our nature again ; or elie that, being
on to be a debafing of Chrilt : for ftill it is ltill Incarnate, he remains in a ftate of Hu-,
true, that the Perfon himfelfis divine, and miiiation now he is in Glory 5 and confe-
harh nothing added to him but the relation quenrly that the work of iatisfaction is nou
of the affirmed humanity ; which relation performed, upon which he was to be exalted,
dorh no way diminifh his eternal glory j nor which we neither do, can, or may believe,
is that narure made more low by it. It then properly belongs to his fitting or
2. THAT Chrift's Incarnation -did not of it preparation for this great work, and is ac«
j 'elf pit him into the flat e of a Mediator. It cordingly here to be enquired into.
only fitted him for it, but it was his Office IN the farther profecution of this Article,
that made him fo ; fo that he was, in order we are led by xhzCatecbifm to take notice of
of nature incarnate antecedently to his bear- two things, 1. The nature of this Incarna-
ing of his mediatorial Offices. For they were tion; in the prefent Queftion. 2. Tht
•given him confidered as God and Man in one manner of it, in that which follows,
perfon. *• IN oitr enquiry into the nature of it, there
(2.) CHRIST's Humiliation was that part of tire two things we may lay out our thoughts
his Redemption in and by which be made fatis- about. 1. Theneceffuy of ir. 2. The Incar-
fatfion to the law of God on our account. But nation it felf!
his Incarnation made no part of this fatis- Firft, TOUCHING the necejfity of i r. The
fj&ion. The Humiliation of Chrilt is, by enquiry may be \Wby mufl the Son of God be-
all the Orthodox, accounted to be that which come Man in order to bis being a fit Perfon t§
in all the parts of it referred to the fatis^- be a Redeemer ?
fa&ion of the jultice of God ; but he did A. IN reply to Which let it beobferved in
not farisfy by taking oumature, only he be- general, That the Son of God, having in the
came capable of it. Covenant of Redemption undertaken the pro-
AND whereas it is here objected, That vince of a Redeemer, did therein engage to
Cbrifl was bumbled in bis very Incarnation ; perform all that was requifite to make hint
and hence it mufl needs be a part of bis Humi- effetfually fo. Now there were fuch things
liation. It may be readily anfwered 5 That necelTary to be gone through by fuch an one.,
becaufe that things are together, it doth not as required his beinga man, fo that hecould
follow that they are the fame \ and fome no way keep covenant with his Father, but
things may be together in time, and one in by fuch an aflumption. Here then are two
order of nature before the other. There thingsworthy our taking notice of. 1. That:
were but two Itates in which Chrift was to the Perfon of the Redeemer muft needs be
be, referring to Redemption, for both of God. 2. That he could not be our Redee-
wh,ich he was to take our nature, viz. Hu- mer without being Man too. A word or
miiiation andExaltation ; and he mult there- two of each.
fore of neceihty no fooner be in our nature, (1.) THAT the Perfon of ourRedeemer mufl
but be in one of them. Now his Humilia- needs be God. Such is the work,that no other;
tion was the firft, being to make way for his could have engaged in and gone through it.
Exaltation, which was the reward of it. It muft have broken the back of the ftrongeft
Phil 2. 7,8,9. Hence he was no fooner Incar- Angel of Heaven, though they excell in
nate, but he was in a ltate of Humiliation *, ftrength. There was Omnipotence requifite to
and together with our nature, he took the the difchargeof this affair. Thac is therefore
infirmities of it upon him. Yet We are to one of his titles, Ifai. 9. 6. The mighty God.
diftinguifla between the affumption it felf, Ifai. 65. 1. Mighty to five. He muft be God
and the quality he put himfelf into when on a threefold account.
lie affumed it. Chrift was firft to appear in r. TO fuftain his humane nature in and.
our nature in a ftate of Humiliation, when under its work. It was more than fuch a
therefore he took our nature,he put himfelf frail thing could go through and not fink and
into a debafed ftate but all theconfiderations break under ir, if it had not been fupported
of that debafed condition,were only adjuncts by his divine power. To bear the whole
of his Incarnation and not effential to it : weight of the wrath of God due to /inner?,
and thefe adjuncts were not only feperable, and ro hold out and go through, and not be
liut in due time feparated. Hence, Iwallowed up with it, required infinite
P p ftrength
290 Le&ures upon the Queft.XXI,
ftrength to fupport him,and on this account, man. For if he muft anfwer it and yield
he is fa id to offer bimj "elf by the eternal /firit, full fatisfaCHon to it, he muft be in fub-
Heb. 9- *4. . . jeCtion to it. It mult be able to charge upon
2. TO put the value intobis obedience where- him all that it had againft them whom he
by it might be Jatisfattory tothe juftice oj God. ranfoms, and accordingly, arraign,judge,con-
lt mult be precious blood indeed that was demn and do execution upon him in pu'rfuit
able to redeem us. Hence that in, i Per. i. of that charge : how elfe mould it recover
1 8, 19. He were not redeemed with corruptible its own of him? The law can come upon
things, — but with the precious blood of thrift, none but fuch as are under the command of
as of a lamb without blemifh and without ffot, it, and fubjeCted to it. He is therefore laid
And if the reafon of its being fo precious be to be made under the law, that he might redeem
asked, we are fufficiently anfwered, becaufe fuch, Gal. 4.4,7. Now he was nor capable of
it was the blood of God. Alis 20. 28. It was this as he was God. The law- maker, who is
an infinite debt we had contracted, and it abfolutely fupream, cannot come under the
mult be infinite fatisfaCtion that could pay cenfure of his own law.
it, for the Redemption of lb many millions 4. THE law of the Jirft Covenant hath none
as are to be made happy by it forever: but man for itsfubjecl. When God Cove-
and the value of this fatisfaCtion mult riow ranted with man, it was wirh him as he
from the worth of his Perfon. He mult^hen was fuch a /pedes of being ; the whole kind
be God. were contracted in our firit parents,and with
%, TO be fit to purfue this "Redemption to themall,& none elfe,was that compact made:
efficacy That he might with boldnefs ap- it was rornan the precept was directed, fob
pear before God for us, to demand the Sal- 28. 28. and to him was the promile and
vation of his Redeemed. He is a mediating threatning. Gen. 2. 17. So that this law can
Redeemer •, and could not be fo but in being challenge fubjeCtion of none but one that is
God as well as Man. He mult be able to lay a man, and oY Adam's race and lineage.
his hand upon both God and man, fob 9. 33. Chrift therefore was firit made of a woman,
and therefore mult participate in the nature that fo he might be under the law. H@nce
of both. the connection, Gal. 4. 4. Had he alTumed
(2.) THAI he could not be our Redeemer any other nature, it would not have done.
without being Man alfo. This will appear on To have taken an Angelical nature, would
the. consideration of thefe things, have done us nokindnefs. This is defignid
1. THAT in the reftoringof manfrom mifery in that emphatical expreflion, Heb. 2. 16. For
to felicity, refpetl is to be had to the Covenant verily he took not on him the nature of angels :
of Works. God will not leap over that Co- but he took on him the feed of Abraham. They
venant to fave one of the children of men. therefore who deny the Incarnation of the
He hath made it furer than Heaven orEarth, Son of God, pluck up a neceifary founda-
Mat. $. 18. It was the firft fixed rule of re- tion of man's hope for Salvation. Had not
lative Juftice between God and man. It mult the Word been made rlefh, we mould never
therefore be complied with in the whole have feen God in glory. In fum, hadChrift
tenor of it. If any receive a reward of glory, been meer man, he had been too weak; had
it muft be upon a perfect obedience to it, he been only God and not man, he had not
for to that was the promife connected. If any been fit to be our Redeemer,as the cafe flood
be delivered from the curie of it, after he with us upon the apoftacy under which we
hath incurred it by difobedience, the threat- lay.
ned mifery muft be fuffered. If man be faved, Secondly. WE now pafs to the confideration
mercy and truth mult meet. Ffal.%%. io. of the Incarnation it f elf, according as it is
Provifion muft be made that God may as well laid down in the Anfwer before us. Which we
be jutt as be a juftifier of any, Rom. 3. 26. may take an account of in four particufars,
2. HENCE be that is man's Redeemer muft (i.JThePerfon affuming our nature. (2.) The
be one able to comply with that Covenant on nature which was alTumed by him. (?jThe
this account. Man being himfelf fallen Ihort alTumption it feif, where we are to obferve
of this obedience, cannot be his own Redee- the diltinCtion and union of thefe two na-
ttier, but muft look for it from another. Now tures. (4.) We may add to look into the
man's Redemption is not a meer work of communion between them, which follows
power, but of righteoufnefs too 5 in which upon the former.
refpeCt the revelation of it is called, the re- I. FOR the Per/on affuming our nature. We
relation cf the right eoufnefs of God, Rom. 3.21. are told that it was the Eternal Son of God.
So that although Chrift be almighty in ref- The Apoltle commending the doCtrine of
peCt of his God-head, yet if he cannot per- godlinefs for a great myftery, makes this
form for man this righteoufnefs which the the firft article in which it appears to be fo9
law demands, in that nature which is omni- 1 Tim 3 16. And without controverfy, great
potent, that nature is not fuflicient to conlti- is the myftery of godlinefs : God was manifefk
tute him an able Redeemer ; but there muft in the flefl). And when the Prophet would
be fomething elfe to render him fo. give us the letters of Chrift's name, the firfi
3. IT is requifite that man's Redeemer be is, Wonderful. Ifai- 9-6. And indeed everjr
Tubjett to the tan of Juftice wbieb mt given to pgint in thislncarnation of Ckrift is | wonder
m
\T
Queft-XXI. jjjmbly's Catecbifnt. 291^
too altonifhing for us to comprehend -, the £7 w&c« rf//0 be made the worlds. And the
cleareft eyes of our weak underftandingsare great Works of Providence •$ Joh. %. 2t. For as
not able to gaze on this light without daz- the Father raifetb up the dead end quickneth
ling; and therefore it is out fa felt way to them: even Jo the Son quickneth whom be wilL
let faith embrace the truth of divine reve- 5. HE bath the form of God. Phil, fr 6»
lation, in believing that it is fo ; which we According to our conception, things are dif-
Jiave reafon enough to do, becaufe God hath ferenced by their forms j that therefore which
laid it -, although if we critically examine hath the fame form is the fame thing ; and
at our bar how it is or can be, we mult be if it be an individual form it is the fame
non-plult, and put to filenee. 1 fhall there- individual thing; and fo*it mult be here,fbr
fore here only give you Scriptural evidence God is but One. And hereupon,that which
for the proving the truth of twoalTertions, we Call the definition of God is proper to
(1.) THAT the Per/on affuming our nature him- It is the fpecial nature of the Deity, to
was true God. As this belongs to each Perlbn have life of it felf, and fo hath Chritt, Joh*
in the facred Trinity, fo the word of God 5.26. For as tbe Father bath life in himfelf '.*
abundantly confirms it concerning the Perfon Jo bath be given tbe Son to bave life in himfelf
of the Redeemer. 6. HE is the objett 0} Faith. Divine confi-
1. THE divine Names are there given to dence for eternal life is to be placed on him
him. And not only fuch as are fometimes as well as on God. Joh. 14. t. Let not your
given to men •, as Pfal. 82. 6. but the incorn- heart be troubled : ye believe in God, believe
municable name, Jehovah, which peculiarly alfo in me. Yea,faith on him is enough to give
rotes the divine eflence, and,as fovasCriticks a man title to falvation. joh. 3. 16. — Who-
obferve, founds as much as, he who was, is, foever believeth in bim, fhall not perifh, but
and is to come : and was never in Scripture have everlafling life. And men are eternal!/
afcribed to any meer creature. See,Geni%. happy or miferable, according as they be-
14. Pfal, 68. 1 9. and, / am, which is alfo pe- Heve or believe not on him. vet. 36. Now no
culiar •, compare, Exod. 3. 14. with /tffr.8.58. meer creature can be the objecl of our faitru
which notes the enjoyment of himleif in an (2-) THE Perfon affuming ournature was tbe
eternal now* Son of God, or tbe Second Perfon in tbe bleffel
2. THE divine incommunicable Attributes Trinity. It was not the God-head or divine
are there afcribed to him as bis right and pro- eflence abfolutely confidered ; though, how
priety. So Prov. 8. 22. Job. 1.1. Eternity is all fhould be but one God, and yet but one
acknowledged to him. Omnipntency,Rzv.\.%. of thefe Perfons afTumejs beyond our fathom-
Vbiquity,oi incomprehenfibleOmniprefcence, ing -, yet it is no where afcribed to any of
Mat. 28. ult. Omnifcience, Joh. 2.24, 25. the other, but ever ro him : Nor to the whole
Immutability, Heb. 13. 8. and many other Deity abftraftly confidered. It was the divine
inftances might be reckoned up. Wifdom that was with God from eternity*
3. HE is equal to God, and therefore mujl Prov. 8. 22. It was the Word, Job. \. 14. the
needs be God. There is no companion, much Son, Gal. 4. 4. We are then to believe it to
lefs any equality betweenGodand a creature, be, though we know not how it is. And if
Pfal. 89. 6. Ifai. 40. 17. God is equalled by we cannot reach the underftanding of the
none but himfelf, and yet fee Phil. 2. 6. diftinfrioii of the perfons themfelves, how
Who being in the form cfGodt thought it not fhould we fee through this ?
rohbery to be equal with God. And for that II. THE nature affumed was Humane. So
reafon the Lord of holts calls him bis fellow, we are told, that the Eternal Son of God
Zech- 1 3. 7. And what faith Chrilt himfelf became Man- But of the particular manner
of himfelf, Joh. 1 0.30. I and myFather are one. of this, we fhall have occafion to fpeak under
4. HE performs divine works, or fuch as the following Queftion, to which I refer it.
none but God can do, in bis own name, and by Only let us obferve that he took this nature
his own power, Meer creatures have indeed upon him, into union with his divine perfon
been inttrumental, but not in their own name, truly and really ; as the word of God abun-
but his, Alls 3. 6. nor their own vertue, but dantly teftifies. And for that reafon it is that
h\s,ver.i2,ii. But Chrilt co operates with he fo often calls himfelf, the Son of man.
his Father in all his great works. Joh.5.17,19. Use I. LEARA: we hence what ground of
But Jefus anfwered them, My Father workeib confidence we have to look for compleat Redemp-
bitberto, and I work. Verily, verily, I fay unto tten jrom Cbrtft. Is our Redeemer God ? Weil
you, The Son can do nothing of bimj elf, but what then may he be faid to be mighty. If he had
■ hefeeth tbe Father do : for what things foever been lefs than God, well might our faith
be doth, tbefe alfo doth the Son likewife. And Itumble. How could any other have born the
in his own name, Mat. 8. 3. And Jefus put eternal weight of divine wrath, and not have
forth his band and touched him faying, I will.be funk under it > How could he have broken
thou clean, And immediately his leprofy was thofe everlafting bars of divine Jultice that
cleanfed. The blind faw, the deaf heard, the held us fait, had he not been God ? Had he
dead lived at his pleafure. Yea the work had the force of all the Creation in one, it
of Creation is affigned to him, Joh. 1. 3. All would not have done it. To deny Chrilt to
things were made by him, and without him was be God, is to undermine our faith ; nor fhall
not any thing made that was made* Heb. t. 2. we ever be able to give a good reafon of our
P p 2 hope.
'5
292
LeHures upon the
Queft.XXL
hope, unlefs we firmly believe him to be a
divine Perfon. But what cannot he do for
us who is God ?
Use II. STAND ftill and contemplate the
admirable condefcendency of the Son of God,
who, to bring about the Salvation of fallen man,
caufed time and eternity to meet in one^ The
infinite Being to tabernacle in an houfe of
clay : how highly hath he dignified our na-
ture above that of Angels ? And how glori-
ou-fly hath he favoured us,that to do us good,
he was pleafed to become one of us ? And
becaufe we could not elfe have been Redeem-
ed, rather than to fuffer us to lie and perifli
in our curled Itate, put on the nature of man
to do and die in for us > Can we fufficiently
celebrate this good will of his to fuch vile
iinners ? Let us then worfhip him becaufe
he is God, and yet draw near to him with holy
confidence,becaufe he is our brother,and hath
taken part in our nature, that fo he might
have a fellow feeling of our miferies and
fuccour us-
[January 22. 1694. ]
SERMON LXXXI.
III. \7ilE are now t0 I°Dk int0 the Affumption
V V '{/*-?» una>er ubicb the Nature of
the Incarnation of the Son oj God is to be ob-
ferved. Concerning this we are told, that he
vqjs and continues to be two diflintf Natures
in one Perfon forever. Here then we may
firit inquire into the diftinition, and then in-
to the union, of thefe two natures in rhePer-
fon of the Son of God, which will give us
the belt inflght into this myfterious Incarna-
tion that our (hallow underftandings are
capable of apprehending in this Life.
Firit, CONCERNING the diflinllion of thefe
two natures. It maybe comprehended in
this alTertion, viz. That in the Perfon of Chrift
each nature remains the fame, per fell in ejfence &
properties without any kind of change or the lea fl
mixture. There is neither alteration in either
of them, nor confufion in both of them, by
reafon of this affumption. They are as real-
ly the fame as they were before the confide-
jation ot" the union made between them.
The Son of God is trulyGod, and the Son of
Man is truly Man, though this conltitutes
but one Perfon. And here in particular,
(\.) EACH Nature retains itsEJJence entire
and per fell.
1. THE divine Nature remains in itsEJJence.
The whole entire Godhead is in the Perfon
of Chrilt, Col. 2. 9. For in him dwelleth allthe
fulnefs of the Godhead bodily. Our Redeemer
is the molt abfolute firit Being, Rev- 1. 8. f
am Alpha and Omega, the beginning and the end-
ing, Jattb the Lord, which is, and which was,
end which is to come, the Almighty. He who
appeared in fiefh is God. 1 Tim. ?. 16. God
tnamfeft in theflefh. He bath life in himfelf,
Job. ?. 26. He is the true God, 1 fob, 5. 20.
Thefe things are elTential to the Deity, and
were found in him who was incarnate.
2. NEITHER doth the humane Nature of
Cbritt lofe its Effence. But he is true and
perfect man. He took the fame form, fhape,
fafhion with other men, Phil. 2. 7. The hu-
mane nature of Chrift remains in itfelf a
fecondary Being, a reafonable Creature, con-
futing of a Soul and Body, as will be after-
wards more enlarged on. He is the Man
Chrilt, 1 Tim. 2. ?. And on this account he
fo often calls himfelf the Son of Man.
(2.) EACH Nature retains its effential Pro-
perties. And this is neceffary from the
former.
1. THE divine properties are not taken away
or laid afide by this Ajfumption. He put none
of them off in his Incarnation. He abides
eternal Hill, he could therefore fay of him-
felf as in, Joh-8- 58. Before Abraham was, I
am. He is ftill infinite and omniprefenr,yWrff.
28. 20. He is itill omnifcienr, knowing the
very hearts and fecrets of men, Joh.i. 24,25.
He hath a divine underltanding, fob. 21. 17.
a.nd a divine Will, v. 22. yea, he is Itill Gcd
eternally blelTed. Rom. 9. 5.
2. HIS humane properties continue without
being taken away. Confider him in the na-
ture aiTumed,and he is a compound, limited,
timed Being. He is a finite creature, hath
a Body that is circumfcribed, and cannot be
every where at once, Math. 28^6. hath an
underltanding that is bounded, a will that
is fubordinated, afFeclions that might be ex-
cited or itirred, with joy or grief He was
capable of fuffer ing, and being led to a crea-
ted happinefs, for he went in a path of life,
Pfal. 16. ult.
3- T HEX fuffer not any the Jeafl change.
There is no tranfmutation that they are fub-
jecled to- The Godhead is not changed into
the Manhood, nor is rhe Humanity transfor-
med into the Deity. The Effences do not al-
ter one into the other.- nor yet their proper-
ties 5 neither of them ceafeth to be what it
was,and become what it wasnot. The humane
nature, having a derivative life, doth not
change into the divine which hath one'of it
felf Eternity doth not begin to be 5 nor doth
the finite humanity of Chrilt become infinite.
And this mult be a proper confe&ary from
the premifes.
4. THET are not mixt' There is no confu-
fion in them- There is not a compound
confection made of them, as there is in the
compofition of feveral fimples $ as of the
elements in the elementary bodies 5 nor as
the elTential parts of a being conftitute a third
being, by their being united together : But
there meet in Chrilt, two natures, and tbefe
continue two as really as if they had never
fo met- And hence when Chrilt as God knew
all things, yet as Son of man, there was a
time when there was fomething which he
knew not. Math. 13. 52.
Secondly. TOUCHING the union of thefe
two features, give rne leave to premife, That
next
QtieftXXL Jjfemblfs Catechifm. 293
next to the adorable myflery of the Trinity of of the perfon, the man Chrift is God. And
Perfms m the unity of the divine Effence, I to fee two iuch natures in Chrift, entire in
know no Ge(j>el Dotirmc more mytterwus. Tho° effence and properties, and yet but one pet-
nothing be'more manifelt upon divine telti- ion confirming in both, is truly myiterious.
mony than that it is fo -, yet what more hard 3. THAT 'theSecondPerfonoj tbefrinityJhouM
for our underltanding to comprehend, than alone affume this nature -, and neither the Fa-
bow it is ? Let us then be fober in our tber, nor the Spirit. When we confider all
enquiry into it, lelt we darken counfel with the Three Glorious Perfons as enjoying one
words without knowledge. and the fame undivided elTence entirely ; and
I (li all here content my felf with a few hence that the whole eiTence is wholly in
fhort glances upon fuch adefcription of it as every one of thefe Sacred Perfons, it muft
this, viz. That the Second Perfon in the bleffed needs be a myftery beyond our grafping, to
Trinity, hath, after a wonderful manner, taken tell how the Son only was united perfonally
en individual humanity tofubjift infperably in to this nature: the over-curious enquiry into
his c-cvn Perfon jor ever. This is but a fhort which hath made fome to grow giddy, and
defcription,far fhorr of the thing that it aims turn Hereticks. That God fhould be mani-
at •, but yet too long for us to be able to fa- felted in the flefh,and yet this manifeftation
thorn, though it ought ro command our terminate in the Son, thefe things confound
belief •, 'it not being againlt reafon, though carnal reafon, and furprize the humane un-
above our rcafoning : and a certain truth derltanding '5 it would lofe it felf in the fpe-
becaufe God hath laid it. Here then, culation,did not faith come in and fupport it.'
(i;j IT is a wonderful union. And it is (2.) IN the description it felf, obferve,
fitting that this Epithet be put into the def- 1. THE Son of God is in himfelf a compleat
cription of it: for though all the works of Perfon, andbence receives no perfonalpeifetfi-
God's efficiency are wonderful, yet this fur- ons by the affumption of the humane nature \
palfeth all the relt. When therefore rhe nor hath any ncc'fjary dependance upon it. He
ApolUe would prove the docfrineof godlinefs was Son before he was Man 5 nor doth his
to be a great myltery, this is the fi 1 it Article being the Son of God neceffitate his being
by which he demonltrates it, 1 Tim- 3- 16. the Son of man. He was Son from Eternity,
And doubrlefs this was one reafon why he but he became man in time. And though the
had his name, Wonder] ul given h'imjfai.9.6. futurition of his Incarnation was eternal,be-
A thing is then wonderful, when we appre- ing laid in the Covenant Which was from
hend it to be, but cannot comprehend the everlafting, yet his Sonfhip was in order of
teafon of it. We fee or believe the effecT:,but nature before it ^ that futurition necefTarily
the caufes are too myiterious for us, and fo flowing from the Sons confent in that Cove-
our underltanding is non-pluft in the con- nant. And being a divinePerfon he could want
temptation of it. Now there are three nothing to compleat his perfonality : nor be
things in which more efpeciaily this union capable of being made better or more perfect
is myiterious. by any addition 5 for all divine perfections
i.THAT two natures fo vaflly different are infinite, and to that which is infinite
fhould meet together and unite in one. That there can nothing be added. Hencethis union
the woTd fhould be made flefh, Job. 1. 14. was not natural, but voluntary : it was a
that the Eternal Son of God fhould become free aft of the Son of God.
a man, and tabernacle in an houfe of clay : 2. THE humanity of Chrifl was a compleat
that the Everlafting Jehovah fhould be made in dividual humane nature. The Incarnation of
like to us, and he who is our Father by crea- theSon of Go^ was not an uniting him to the
tion, fhould be our brother and near of kin whole kind,dr to all of it that are redeemed
to us by his Incarnation : that he fhould be by him. It is true there is a myfiical unionhe-
both God and a creature, the Maker and the tween Chrift and his Church, and every gra-
thingmade.Therecannotbe a greaterdiftance cious member of it ; but. that is not the
in nature than between God and a creature bypofiolical union we are now confidering of,
amongbeings: and that this infinite dittance as the Fa milifls dream : but there was one
fhould be brought to meet in one is truly diftincf and particular humanity that was
wonderful. provided for him, and in which he taberna-
2. THAT the Son of God [bould affume an cled. Hence God is faid to prepare him a body,
humane nature, and not an humane perfon. In Heb. 10. 5. And the parts of it were his own
all other men where there is an individual fo as no other humane nature is. Luk.24.39.
humanity, there is a diftinci perfon ; but in heboid my hands and my jeetfoat it is 1 my felf,
this afTumption the union is fo made, that The Son of God did not only become a man^
though the humane nature abides, yet the but this man. It was that humanity that was
perfonality is loft, or fwalloWed up in the born of the Virgin,t,uk. 1. 35. And it muft
perfon of the Son of God. Hence that, Luk. be fo, elle he had not been capable of re-
1. 35- And the angel anfwercd and faid unto deeming other men from the curfe.
her,The holy Gho[i fhall overjhadow thee 5 there- 3. THAT the individual Humanity of Chrifl
fore that holy thing which fhall be born of thee, is not this or that Man by itfelf. Herein [c
fhall be called the Son of God. Ifwefpeakof differs from every other humanity in the
the nature, Chr tit is a man, but if we fpeak World, Among men this humanity confti^
tutes
Leflures upon the
254
tutes this man, and io there refults a perfon
from it : but it is not fo here. Peter is one
man, and Paul is another, becaufe they enjoy
a diftinft humanity each from other, though
of the fame kind; becaufe individuation
among intelligent fubjefts makes a perfon.
But now the humanity of Chritt belongs to
the perfonality ot the Son of God, and here-
upon it hath none in hfelf. For it is certain
thatChrilt is not two perfons; for Scripture
always makes him but one, and it is as cer-
tain that the Son whoaffumes the nature is a
compleat perfon, and is not made another
fubfiltence by this union.
4. HENCE the individual Humanity ofChnft,
bath its entire fubftttence in the Son oj God.
And it always had fo from the very firlt of
3ts Being. It was never a feparate humanity
by itfelfobut was made with this dependance
or inbeing- It was not firlt pioductd and
then united to him, but its union was made
In the production of it : it was never a tree
by itfelf, but it was at the fir ft inoculated
into his divine perfon and grew upon it. A
graft indeed bears other manner cf fruit
from the Itockit is grafted into, and grows
upon ; but yet it is not a tree by itfelf; jbut
is a branch in the tree, and a piece of the
tree into which it is inferted, having no root
orttock hue what it receives by this engraft-
ment. The humane Nature ofChrilt pro-
duceth humane a&ions and effetts ; but it
is fultained, upheld and influenced by the
divine Perfon whofe it is. Hence his blood
is called the blood oj God, in Ad s 20.28.
5. THE union of thefe two., natures in the
J?erfon of'Lh?$t is not only by divine approba-
tion, or determination, but operation alfo. If
it were no other relation which that indivi-
dual humanity bears to the Son of God than
meerly an acceptation of it, or the putting
of fuch a title upon it, thefe would be no
myttery in it, and any other humanity
might be, without change on it, the Son of
God : But there was a very great and fecret
work of the Spirit of God in fitting of this
humanity for the Son in the alTumption.
Heb. 10 ?. A Body baft thou prepared jor me.
The word fignifies to fit a thing compleatly
in all refpecls for its ufe. So that here
was infinite wifdom and power at work in
making and difpofing of this Body in its
union, that it might be fit to be a facrifice,
~Luk.\.%%. and Body here intends an humane
Nature.
6. THE Second Perfon in the Trinity Jlands
in a real relation to this Humanity, without any
real change in his Perfon. Immutability is
one of the ellential Perfections of the Deity,
God challengeth it to himfelf, Mais. 6. And
it is afcribed to Chrift as he is a divine
Perfon, in Heb-n. 8. So that though there
5s a new relation which the Son taketh on
jbim to this narure,for it is the Lord's Body,
as, 1 Cor. 11. 29. Yet there is no real change
Wrought on him by it. It is hard to illus-
trate this by any fuitable compaiifons of
Queft.XXL
things among men, becaufe all will come
fhort of the myftery. But it is certain, that
a man naked, and a man cloathed, makes no
real change in the man. And all Phylofo-
phy makes a manifeft difference between
real, relative, and imaginary ; a relation is
fomething lefs than real, and yet more
than imaginary.
7. THERE is a real change wrought in the
humanity by this Union. Though the divine
nature of Chrift undergoes no real alterarion,
yet the humane nature hath a very great
one ; rhere was therefore a great deal done
to fie it for this fervice, Heb 10. 5. It was
made a meet tabernacle for the Son of God
to dwell in, fitted to do and fufFer for us,
to go through the whole work of our Re-
demption, to make full fatisfaclion to the
jultice or God, &c. In all of which there
mult be a wonderful operation, for it was
thus capacitared for that which no other
humanity was ever made capable of. It
was an aftorifhing change in lifting up this
individual huma.ity above the rank of crea-
ted Beings, by uniting it to the Perfon of
the Son.
8. THIS Union being made, there is God
and man in one Perfon forever. The fub-
filtence of the eternal Son of God, is now be-
come the fubfiltence of the man Chrift Jefus.
And now the man Jefus Chrift is the Second
Perfon in the glorious Trinity. The perfon
of the manhood of Chrift is a divine Perfonj
and though we cannot fay the humanity is
the divinity, yet we mult fay that this Man
is God. And fo we have Thomas's confeflion
concerning him, Joh. 20. 28. And Thomas
anfwered and f aid unto him, My Lord, and my
God. And that of Nathanael amounts to as
much, Joh. 1-49. Nathmael anfwered and
faith unto him, Rabbi, thou art the Son of God
thou art the king oj Jfrael. Thefe few obfer-
vations may help to fortify our Faith, tho'
not fatisfy our curiofity ; and let us wait
patiently for more, till we come to itand in
the light of Glory.
IV. WE may now proceed to look into the
Communion there is between the two natures in
the Perfon oj Chrift. for though it be noc
mentioned in the Catechfm ; yet it is natu-
rally confequent upon it, for union isfor,and.
the ground of communion ; and it is certain
that the Son of God tookour nature into this
union with his Perfon, that in it he might
perform the great work ofRedemption,which
he could not have done without it. Hence
there mult be a co-operation of thefe two
natures in this work, elfe the end of this
union were loft. Touching this Communion
then, obferve thefe three things.
I. THOUGH there be a communion between
the two natures in Chrift, yet the properties of
one nature do not pajs into the properties of
the other- Though there be a communion, vet
there is no confufion, no commixture. We
have already obferved, that the two natures
remain entire and diftiutt in the Perfon of
Chrift,
QuefbXXI. JJJembljS Catechifm. 295
Chrilt, notwithihnding this union \ the one is but one, to which each contributes accord-
of them is not fwallowed up by the other, ing to its influence which it hath into the
though they do both of them meet in one work.
perfon. And,becaufe the manner of commu- (3) THEaUions of both natures are properly
nion muft needs follow the manner of the bounded upon the Per/on of the Son of God.
unior, it is neceiTary that there be two kinds Though fome be referred to one nature,fome
of faculties, and prcperties,correfpondent to to the other, as the principle of operation 5
thefe two natures, remaining in him- There as a tree may bear divers forts of fruits, by
cannot be a change of properties without a reafon of grafts in k 5 yet the perfon is the
change of natures : he therefore mult have term of operation in which they are bound-
two underftandings &iRin&,Mar. 13. 32. and ed. And therefore Chrilt is faid to die, and
two dittinft wills, Mar. 26. 39. If the pro- to rife again, to leal the fick, &c.
perties ceafe, the nature will ceafe with (4.J HEA'CE, whatsoever Mediatorial aftions
them, i. e. to be the fame it was •, for the are performed by Chriji in either nature, they
nature of a thing is feen in its properties, are properly faid to be Theandrical h i.e. the
And hence alfo there mult needs be two forts works of Chriji God man : Becaufe, though
of operations or effects wrought by thefe they are in nature diftinct -, yet they concur
natures. It is impofiibie that two diftinct in the perfon and in the ends of them, And
natures mould perform one arid the fame in- this we may obferve in the difchargeof every
dividual action formally ; though they may Office : His Prielthood, Ueb. 9. 14. And fo
joyn in the fame woik, yet each mult have of the reft.
its diftinct and individual activity in it. As 3. FROM this communion there flows a com*
the principles are diftinct, fo alfo mult be munication of properties in both natures, with
the operations xvhich flow from thefe prin- refpeft to attribution or predication. Not that
eiples. Divine aftions are not humane, nor they do really exchange properties, but only
are humane aftions divine. If there be in there is fuch a nearnefs in them in the Perfon
Chrilt two underftandings, the one created, of Chrilt, that the Scripture doth frequently
the other increated, there mult then be two attribute them one to another. And there
forts of exerting them •, the one infinite,the are three forts of thefe attributions which
other finite ; and fo of the reft. For there Divineshwz taken notice of, and are to be
Is an infinite difproportion between a divine found in the word of God.
and an humane act. (1.) THE properties of each nature are at"
2. THOUGH the ail ions of the two natures tributed to the whole Perfon of Chriji, and ac*
in Coritt are ditfintf, yet in working they are counted as perfonal. And as the properties
conjoyned. There is a co operation of thefe are fo, fo alfo are the aftions \ becaufe the
natures in the works that are done by Chrilt Perfon of Chrilt performed thefe operations,
as Mediator. And here obferve, or becaufe they are properties and aftions of
(1.) THEY do co-operate in the fame Perfon. thofe natures which meet together, and are
Though all things elfe confidered in the per- conjoyned in one perfon. Thus are the pro-
fon of Chrilt are twofold, viz. Divine and perties and actions of the humane nature af1
humane \ yet the Perfon himfelf is but one. cribed toChrift,P/;/7.2.7,8.iP^.3.i8. And yet
I Tim. 2. 5". For there is but one God, and one only the humane nature was capable of thefe.
Mediator between God and men, the manChrift So alfo the properties & actions of the divine
Jefus. Hence thefe diftinct operations are nature, Job. 8. 58, 59.
not the actions of divers perfons, but of one (2.) THEproperties and aftions of one nature
Mediator. The divine & humane nature are, are ajjigncd to the other, and that mutually. And.
according to our manner of conception, the the reafon is becaufe they both meet in, the
parrs of the Perfon of Chrilt h though the Perfon -, for though there be one nature,and
divine nature cannot properly be called a another nature, yet there is not one perfon
part, becaufe it is infinite. Now that which and another perfon. Only here obferve that
is done by any parr, is done by the whole ia they are attributed in the concrete and not
regard or that part ; if the Soul meditates, in the abftract. The abltract is a nature
the man meditates ; if the Body fit or walk, confidered in it felf nakedly, the concrete
the man doth fo 5 and this flows from the denotes the perfon who hath the nature.
union of the parts in one. And we have frequent expreffions of this fort.
(2.) THET co-operate for the fame end. The Mat. 9. 6, But that ye may know that the Son
divine nature hach not one defign, and the of man hath power on earth to forgive fins, (then
humane another, but both together have one faith he to the fick of the pa/fey) Arife, take up
and the fame work to do, viz. the Redemp- thy bed and walk. iCor.2.8. Which none of the
tion and Salvation of fallen man 5 in the princes of this world knew : for had they known
advancement whereof they do mutually joyn. it, they would not have crucified the Lord cf
Chrift is therefore faid toRedeem »x,Gal.3 1 3. glory. But we never find it faid in the abltract,
Divines do here warily obferve a difference that the God-head died, flied his blood, oc
between an aSion and a work in Chrift. A that the manhood is theLord of Glory. Hence
Work isfomething done by action, and divers the meaning is, that the fame Perfon who is
affions may concur in one work. Now the God fhed his blood, though not as God, but
a&ions in Chrift are diftinct, but the work as man, &c, ~™"" * """
_. — •_ ^ ^^
29 6 LeBures upon the Queft.XXIL
(5.) SUCH things as properly belong to the on which our Salvation depended. Let us
whole per/on are attributed to each nature* then improve the confideration of this, to
And the reafon is becaufe each hath a tela- read to our felves a Lecture of our great
tion or title to his Perfon. And what the infelicity, that fo we may be the better fitted
perfon doth, that each nature may be faid to celebrate the riches of that Grace which
to do. fo far forth as it hath an influence in- ihines forth in our recovery,
to his perfonal a&s. Thus the Man Chrift Use II. LEARN hence how eompleatly
is called Mediator, i Tim. 2. 5. whereas, he the work of Salvation muft be carried onbyfucb
is not Mediator either as God or as Man,but an one. And hence what itrength faith may
as God-man. Thus, God purchased the Church have to believe in him for life and Salvation.
with his own blood, Act. 20. 28. which he did Well may he who is both God and Man in
as God man. Now it is very ufeful for us one, be faid to be mighty tofave, Ifai. 63. r.
to obferve thefe attributions, and the reafons and to be able to fave to the uttermoft, Heb.
of them, left we fhould otherwife miltake, 7. 25. Here is an objett on whom we may
or not rightly apprehend, the way and man- lean our whole weight without fear or dan-
ger of the carrying on of the work of Re- ger. Hence he is capable of doing & dying
demption by Chrilt for us. tor us. Hence there is an infinite value and
Use I. LEARN we hence how extreamly vertue in hisobedience. Labour we then
Jtion
it mult be very great, When nothing elie- at his hands. And to that end let us be much
would do for the remedying of it, but that in the contemplation of the Perfon of Chrilt,
the Lord of Glory, mult put on our flefh ; and the natures united in his Perfon.
and He who was the eternal God become a
man, that fo he might go through that work [February 19. 1694.]
SERMON LXXXIL
Question XXII. I. THAT it was a true, real, f Manual
humanity which the Son of God took into union
'&M&&OW did CHRIST the Son of COD with his Perfon. The Marcwnites, and the
«$ U > become Man ? Hereticks, abufing that in, Phil.2.7. But made
#| •*-* $* himfelf of no reputation, and took upon him the
%•''##'!? Answer. form of afervant, and was made in ibe lik. nefs
of men-, infer that he took only the fimilitude,
CHRIST the Son of GOD became refemblance or appearance of our nature on
■xjt . . . u mrjc , frllP Rj,r him,andnot the thing it felf. But the whole
Man, by taking to Himfelf a true Body ^ of tfae Gof s conmdi£ls fuch a
and a rcafonable Soul ; being conceived yerfe interpreratiofL Joh. f> M§ AndtheWor^
by the power of the Holy Gnolt, in the wu madc flcjh, and dwelt among us. Luk.24.3?.
womb of the Virgin Maryy and born of Behjld my hands and my feet, that it is I my
lier, yet without Sin. felf '-, handle me, and fee, for afpirit hath not
flefh and bones, Of ye fee me have. 1 Joh. I. I.
E haveconlidered the nature of Ch rift's That which was from the leginning, which we
Incarnation under the formerQueltion. have heard, which we have feen with our eyesy
It now follows to look into the manner of which we have looked upon, and our hands have
it. And here we may obferve, I. The reality bandied of the word of life. And indeed, if
and compleatnefsof the individual humanity his Incarnation were imaginary, then muft
aiTumed by the Son of God. II. The way in his life ana death, and obedience, and fatis-
which he affumed it in his conception and fa&ion be f6 too, and confequenrly all our
birth. A few words to each of thefe. faith, and hope, and falvation mult be ima-
I. THE reality and compleatnefs of the in- ginary, for the effecl: cannot exceed thever-
dividual humanity affumed by the Son of God. tue of the caufe.
This is exprelTed in two things, (1.) He 2. THAT this humane nature of Chrisl, was
affumed the twoelTential parts of the humane in all things like unto ours, fin only excepted,
nature, which conftitute an entire humanity, and the fpecial manner of its fubfifting. Thefe
(2.) Both of thefe were true and real : they two exceptions muft be acknowledged -, the
were not imaginary. I fhall not need to fe- former is expreft in, (Heb. 4. it.) and will be
parate thefe, but difcourie of them together, farther confidered in theSequel j the latter Is
And here we come to a more particular view necefTarily inferred from all thofe Scriptures
of the nature affumed, which was pointed which affert this humanity to be of the Per-
at under the lormer Queltion, but referred fon of the Son of God, asLuk. 1. 35. A8.20.
hither for a more diftincl: confideration. 28. &c. But, as thefe hinder not the entire-
Here then let it be remarked, nefs of the nature, fo wc had that he was
ia
W!
,Afj|i|l¥»» ■ ■«! ■**■!
Queft.XXII. JjjJemUjS Catecbifm. 2^7
in it like other men. He is therefore called 4. HE bad all the conditions in him which are
the Son of man. He anfwered the firit Adapt requisite to an humane nature 5 whether in com-
in whatsoever belonged elfentially rohuma- pion with other, beings, or peculiar, and proper
niry. And this may be a principal reafon,why to humanity. He had a corporeal finite bfiing:
the fir It Adam is laid to be a figure or' him, which is eifential co all bodies. And hence
Rom. 5. 14. Iti this likenefs there are two he. had dimenfions, and was circumfcribed,
things to be confidered, viz. the Fabrick of Mat- 23. 6- He is not here.: for he is rifen;d»
Jiis nature, and the Accidents that befall it he f aid : come, fee the place vdxre thcLord lay.
hy the influence of the Apoltacy. In the He had a temporary being, rhere was a time
former of.thele he was made like man in when he was not as man We are therefore
innoccCcy,. having ail the faculties and qua- told of the very time when he was produced*'
■lUies of an humane nature, and connatural \n thecircumftancesof ir. He had a principle
privileges belonging to a' Itate of integrity, of humane exiltence in him 5 and accordingly'
And this belongs to his Incarnation. Hence hadan humane origination. He was therefore
tha'r/Heb. 7. 26. Fvrjucban high Pncji bf conceived, and his mother went out her full
tame us, who kh'ly, harmlejs, und-filed, fcpa- time with him. Luk. 2. 6. He was a fubjeft
rate from finiurs, and male higher that? the hea- 0t augmentation, He grew from a Child to X
vens. As to the latter, he was fubjected to Man, Luk. 2. 40.
all the infirmities which man Was by fin 5. HE performed aftions truly humane. The
iallen under, but only thofe that were fiufui. Gofpels give us an account of multitudes of?
And thisbelongs tohisHumiliation,of which them. He ipake with his mouth as other
afterwards. Hence that, Math. 8. 17. That men, do, Mat. J-. 24 He went up and dowa'
it might 'be fulfilled which wasfpoken hy EJ'aias fr0m place to place ; He preached to them,
the prophet, Joying, him/elf took our infirmities, Mai;?. It- He eat and drank after the fafhion
and bare our fickneffes. And all this proved of other men, Mat. 11. 19. Hefleptas other
him, a true man. men, Mar. 4- 38.
5. HE had all the effential and integrating 6. HE had humane Senfes. Thefe are up
pans of a man. And if fo he had an entire and down frequently afcribed to him, feeing,"
humanity. t hearing, touching.
(i .) HE had a real humane Body, with all its 7. HE underwent humane- Sufferings. He?
members. The body is one etTential part of was capable of bearing fuch things as the1
the man, and he had one. Heb. 10. ?. Where- divine nature is not capable of, nor yet if
fore when he cometh into the world, he faith, meer imaginary body. He bare all our for-'
Sacrifice and offering thou wouldtfi not, but a roVvs and griefs- Ifai- 734 Surely he ■ bath hr no-
body haft thou prepared me. F<*r though ic our griefs, and carried cur f on ows. Bounder
there intend the wholenature, yet ir intends went the contradiction of flnners, he was,'
the body and expreifech ir. We therefore buffet ted, fpit upon, crucified • his hands,an&
jead of his own body, Phil. 3- 21. He had all f'eet and fide were pierced- He fuffered nun-'
the integral parts of an humane body. VVe ger? and third, and wearinefs, as other men.
therefore read of his head, his face, his eyes, See Mat. 21. iS. Job. 19. 28. Chap. 4. 6. He
his hands, his i'cex, his bones, which interrs h0re affronts, itripes, and death it felf,which.
the relt. And this Body of his was endowed prove his humanity real.
with fuch. proper adjuncts, as declared it to 8. HEhad humane Affctlions, He had an'
be fo indeed -, he might be ken and fc\t,Luk. humane love. See fob. 11. ?< Chap. 19. 26,
24. iff, 40. He died, and he rofe again * and Humane;'^, fob. 11. 15. Luk.io. 21. Sorrow^
they areonly corporeal living fubllances that and his groans and tears were the index of
are mortal. it, fob it. 33,5 >• Humane defire, Luk.li 15.
(2.) HE had a real humane rational Soul. J?;.ar and amazement, Heb- 5.7. Pity & com*
We therefore read of it. Some have fondly pafjion, Mat. 9. 36. And what more needs ta
thought that he only took a body, from Heb- evince the truth, and compleatnefs of his
10. 5. and that the divinity was in the room humanity ?
of a Soul; but that is again It Scripture; He ]j. THE way in which he off umed this nature
had a Soul that wai.madc an offering for fin, of ours * which is fee forth in his conceptidt
lfai. 5 3-ro- and that could not be the divine and birth. And here let us obferve, That the'
nature- He had a Soul that could hQ/orrow- conception and birth. of Cbnft may be confident
ful, Math. 26. 38. A Soul that he refigned two ways, V.i£. either in them/elves, as they*
into the hands of God, Luk 23. 39- He had were.ihe media of the produ&ion of his hu-'
the faculties of an humane Soul $ an Under- manity, and fo they relate to the manner
Handing which was capable of encreafing in Qf his Incarnation, and belong hither •, or
knowledge and wifdom, Luk. 2.49, ult. A with regard to the circumflances of them $
Will that was capable of miffing its cravings, and- fo they refer to his Humiliation, and
and was in entire fubordination to thedivine aje there to be confidered. In the former
■will. Mat. 26. 39. Nevertbelefs, not as I will, refpect we may now obferve them $ where
hut as thou wilt- And as his Death proves we may trace the origination of his humane
that he had 3 Body,fohisRefurre£tion proves nature
that he had a Soul ; for itconfifts in the re- j. TOUCHING hisConcepticn : I fhall wave
union of the Soul to the Body, whofe union, the niceties which are unprofitably handled,
was diflblved in Death by a reparation: "~ Q. q abous
25>3 LeBures upon the Queft.XXII*
■ — _— < , . . . , .
about this, and only confide, what is expreft the next kinfman mult redeem the Inheri-
in the Catecbifm. And here is to be obferved, tance, had a proper refpeft to this. Now that
(i.) The fubject or pafiive principle of this Chrilt may be thus related to us, he muft
conception. (2.) The efficient or active prin- lome way or other derive his humanity
ciple of it. from man, and that could not be by a father,
(1.; THE fubfeU or poffive principle^ He for Chrilt as man had no father. Heb. 7. 3.
was conceived in the womb of the Virgin It mult needs therefore be by his mother.
Mary- 1 (hall endeavour the making of this Hence it is not faid that he was made in a
plain briefly, in thefe few alTertions, woman, but of a woman, Gal. 4. 4. Noting the
1. THAT tbe Virgins womb was not a meer material principle of his humanity. And
receptacle to entertain tbisBcdy in it for a while, hereby God brought the Salvation of man-
This was an old dream, and of late revived, kind into the world, by the fame fort of
that the Body of Chrilt was formed in Hea- inftrument that their ruine was introduced,
ven, of heavenly matter, and was only mira- i. e. by a woman. Chrift therefore is called
culoufly put into the Virgins womb, where tbe Seed of tbe woman, Gen. 3. 15. And we
it was lodged for a while, without partici- are told that he rook on him the Seed of Abra-
pation of its material principle from her -, ham. Heb. 2.16. There muft then of necelTity
which is both contrary to Scripture, and be ifeminal defcent of Chrilt from Abraham^
tends to the fubverfion of our faith in Chrilt and that, not being nextly paternal, muft be
as our Redeemer j as will appear in the Se- maternal : He is therefore called the fruit
quel- And had it been only fo, Mary had of David's body, Pfal. 1 32.11. And this could
very improperly been called, the Mother of not be true, if he had not the fubftance of
our Lord, Luk. I. 45. his Body from the fubftance of his Mother.
2. THE conception of Chrift in tbe womb of 4. THAT it was from Mary that be derived:
the Vtrgin,was like to other humane conceptions, and her fock and. lineage is 'defcribed in the
The way in which (he came to conceive was Go/pel. It was needful that his Mother
differenr, and wonderful, as we fhall fee pre- fhould be particularly and perfonally known;
fently ♦, but the conception it felf hath that fo our faith might thereby be confirmed
nothing extraordinary afcribed to it in the in this truth, that the Periou lb bora of her
word of God; and therefore to believe any was the true Mrffidh. As therefore the
fuch thing is not of divine faith, which re* Scriptures of the Old Teftament did make
lies on the teftimony of God- Some have fome revelation of him to man from the
taught that the humanity of Chrilt was fall, fo, the longer men had waited, and .he
formed and compleated in the Virgin in an nearer the time drew on to the accompiifh-
inftant : But why then is (he (aid to conceive? ment, thefe difcoveries were more diftincl:
Ifai. 7. 14. Luk. 1. 31. Conception in aftri-t and particular, that believers might be able
fenfe intends the firft beginning towards the to difcern the anfwer of their long expecla-
young one : but in a large fenfe it compriz- tions : and it needed them ; elfe theobicu-
eth all that is from that to the birth, in the rity of his Humiliation might have occafion-
formation, animation, and ripening of the ed their doubting and unbelief Hence, firlt
thing for its production -, thus it was then it was revealed that he (hould be of our
here. And hence we have an account of the flock, Gen. 3. i>. then to be of Abraham's
Virgins going out her full time with this family, Gal. 4. 16. then of Ifaac's, Gen. 26. 4.
conception of hers •, and that this was the then of the Tribe of Judah, Gen. 49. 10.
tifual time with other Women, is evident by finally, of the family of David, Pfal. 132. 11.
the ltory. And hence they were to look for him there.
3. THAT the Body of Cbrifl had its material Nor was it enough that Jofepb his reputed
original frcm bis Mother. And for this we father was of that lineage, for then he could
have the evidence of the word of God ; and not have been called the fruit of his body;
a fufficient demonftration of it is thence, to 5' THAT be was conceived of Mary being a
be fetcht. We are therefore fully informed Virgin. So the prediction runs concerning
that our Redeemer mult not only be a man * him, Ifai. 7' 14- And whatfoever the Jews
for fo he might have been, and not related object about the meaning of the word, pro-
to us -, but he was to be of the flock and vidence hath given this interpretation of it;
lineage of mankind. He was not only to be and there was great reafon why his concep-
of the fame nature, but of the fame original, tion (hould be fuch. For,
He muft be one of Adam's Family : to be [i.~] HE was not to have an humane Father^
near of kin to us •, to be our brother -, to The humane nature was to be affiimed into
take part of the fame flem and blood that the perfonality of the Son of God, and that
we (hare in. Heb. 2. 14. Forafmucb then as one perfon might not have two fathers, he
the children are partakers of flefh and blood \bc was not propagated as other men are: but
alfo bimfelf likewife took part of tbe fame, the great reafon was that he might be wiib-
tbat through death be might deflroy him that bad out Jin, which defcends upon Adam's natural
the power of death , that is the devil. He mult pofterity, in the channel of natural genera-
rot only be a man, but the Son of man. And tion, Gen. 5. 3. whereas he, being conceived
hence how often doth he take that title to after an extraordinary and wonderful man*
himfelf . The Mofaical law requiring that ner,came to be-though born of a finful woman,
y«c
Queft.X'XlI. Jjjembly's Catcchifm. 299
yet without fin. ?. Cor. 5- 2r. For he bath (1.) THE Spirit ^wrought ibis Conception
made him to be fin for r/s, who knew no fin. immaterially. He afforded no material princi-
For the Popifi) notion* that the Virgin was pie of this nature, but only {pake the word,
without original fin, is fond and falle. and Mary believed it, and fo conceived, huh.
[2.] HIS generation being to be wjnderful, 1. 38. There was bis fiat, and ber faith.
God chofe a Virgin to be the fubfcll of this Con- (2.) HE wrought it immediately. Uied no na-
ception, that it might appear that be was not tural instrumental cauies, fhe remained a
originated in the fame way tbjt other men are. Viigin, and yet conceived : and it was fo
And this is one reafon of that Letter in his fecret, that (he her felf knew not the man-
Name, Ifai. 9. 6. And bis Name Jhall be called nerofir, only believed that it fhould be,
Wonderful. And belongs ro the firlt Article becaufe he faid it.
in the great myltery or godlinefs, rTim.^.16. (3.; £2' this manner of Conception the Holy
He was alfo to be her.fi rit born, noted by the Gbofi prevented the defcent or propagation of
Alofucal laws about the firit- born 'Sons, in original fin to the humane nature of Chrift. Sin
Gods chufing them to be his peculiar, and comes in the way of natural generation, but
in the prerogatives be gave them, all of this was fupernatural 5 it was the operation
which were Typical. Hence thar, Mar. i.ult. of theHolyGhoft, and therefore immaculate-
And knew her not till fije bad brought forth her Luk.i. 3?. And if we cannot tell how this
firfl-born fon, and be called his Name Jefus. could be ; yet we have reafon to believe
Whether fhe remained a Virgin afterwards, that both God could do it, being Almighty,
is not material. The Papifts, who idolize Vir- and that he did do it, becaufe he hath faid.
ginity, maintain it, and fome Proteflmts, in he was fuch an one. Heb.~j. 26. Chap. 4. 15,
reverence, thoug-h I think over-fuperftitious, For we have not an high Priefl zchicb cannot be
Hand for it too. But all the ends of herVir- touched with the feeling of our infrmtties^but
ginity were attained when Chrift Was born was in all points tempted like as we are, yet
of her, nor did any law enjoyn her fo to without fin. t Per.2.2'2. Whodidnofin^nciwcr
remain, nor had fhe. any fpecial precept for was guile found in bis mouth.
ir, fo far as is revealed. Befides, it could (4.J THAT yet the Holy Gbofi cannot bsfaii
not be more difhonour to Chriit to ha.Ve bre- to be the Father of the humane nature if Chrift.
thren of the fame mother, than kindred of For though he iupplyed the room of a father,
the fame family •, but might be a farther yet this operation could not give him than
teftimony of his love to mankind. title. For generation, active, which gives
(2.) THE efficient or all ive principle of this thar denomination, is the proceeding of the
Conception : it was by the Holy Ghofh I nature derived from like principles to its
fhall not commorate here, it is a myftery. original, and therefore every thing begeis its
We have the molt faid of it in Luk. 1. ;>. like -, whereas Chiilt in his hunlane nature
And the Angel anfwered and faid unto ber,Tbe is not of the nature of the Holy Gholfwhich
Holy GhoU fhall come upm thee, and the power is divine.
of the Higbesl S fhall overfi)adow thee •, therefore 2. TOUCHING the Birth of Chrift : AIL
that holy thing which fhall be born of thee, fhall that 1 have here to take notice of about it*
be called the Son of God. And that is very ob- is only as it refers to his Incarnation ! what
fcure to us. There are two pallages which belongs to his Humiliation will follow there,
declare it, Though the Conception taken in the largslt
1. THE Holy Gbofi fhall come upon thee, fenfe comprehends the incarnation in ir, his
The meaning whereof is, that by , the At- Humanity being compleated in his Mothers
mighty power of the Spirit of God, fhe womb ; yet this birth was ah adjunct to ir,
fhould receive power to conceive after an and immediately confequant upon ir : and
extraordinary manner, and wholly above the the conception was accomplifhed and hTued
power of nature, in the birth. Touching which there is nothing
2. THEpower of the mofiHigh fijal/overfijadow extraordinary to be obfeived, as theie was in
thee. Meaning that there fhould be an Al- theConception 5 unlefsit be the confederation
mighty efficacy ia ir, and that God himfelf of the fubjetf of whom he was born, vjz. thai
fhould do it immediately. It fhould be an fhe was a Virgin, and yet a Mother. For as
effect wrought by the hand of Ommpotency. touching the miracles,which the Papifis feigrt
This is called an overfiiadotving, both to fhew about his birth, and the ltrange manner of
that the Holy Gholf mould fupply the room it,as they are not neceffary,and fupernatural,
of a natural father,by caufing her to fructify^ fo many of them are plainly ridiculous, and.
and is a metaphor from birds that fee on have neither footing for them in Scripture,
their eggs. So fhould the Holy Ghoft caufe nor any ufefulnefs in Divinity. That his
lier to conceive, nourifh the conception, mother remained a Virgin, in that icfpecl:
form it into an humane body •, create and that fhe had no carnal knowledge of a man
.infufe an humane Soul into ir. This is the before he was born, is plain, Mar. i.u't.
meaning of, Heb. 10.5. A body hafi thou pre- For anything elfe the Scripture is filenr.
pared me. As alfo that he did it after, a fe- Only rhere is that to be remarked in rhisas
.cret wonderful manner. A fhadow intimates well as in theConception, i. e. it was without
fecrecy, Pfal.$\. 1. And from fec.recy pro- Sin -, fo that his Conception and Birth were
ceeds admiration, when the effect is feen7and Holy. Ths fscond Adam was brought into
the caufe not difcerned- And here, Q. q ? *h*
300 LeB'ures upon the Queft.XXIIL
—*■
the World with as perfect integriry as the encouragement mould this afford poor fin*
firit was 5 and it was meet that he mould ners to go to him, and that with holy bold-
fce fo * for if he had had any fin of his own nefs, as we are directed, Heb. 4. 16. Let us
perfonally he could never have anfwered therefore come boldly to the throne of grace, that
the Law for us finners : although he took we may obtain mercy », and find grace 10 help in
upon him the imputation of our fin in and time of need. And let as rniny as feel their.
with his Incarnation. Touching the name own want take heart by this consideration
of his Mother, the time and place, and man- to come to him.
rer of his birth, and other circumltances at- 2. THAT he was conceived and born in origi-
tending it, I (hall not fpend time about them \ rial purity, and with julnefs of all habitual graced
many or them will be enquired into in their with which he was furnished from the firft. He
proper place. Only his being born a Child, was not conceived after the manner or other
an a It ate of Infancy, from which he did by men, but by the wonderful efficacy of the
degrees grow up till he arrived at the (tature Holy Spirit, and fo, not only was that ori-
of a man, doth give us a clear and undenia-. ginal pollution which the Sons and DaUgh-
ble evidence of his real humanity, that he ters of Adam contract in their conception and
did truly and properly affume our nature, bitth prevented, bur alfo all that grace which
and that it was not a thing meetly imaginary, was requifite to the moral perfection of man
And this may fuffice for the opening of the was put into him, even the image of God j
myiterious doctrine of the Incarnation of the nay fuch a fulnefs as was fit for the Second
Son of God, in which there isfo much of the Adam as a publick Perfon Handing in our
divine wifdom exerting it felf, as is matter room. He had the Spirit, he had the habits
of aitonifhment to the Angels themfelves. of knowledge, righteoufnefs and holinefs 5
Use. LEARN we hence how fit the Lord and he had them beyond meafure, as Joh.3*
^efus Chrift was to fland in our room, as our 34. For God giveth not the Spirit by meafure
Surety and Redeemer, Weobferved, that his unto him. And how fit was fuch an one to
Incarnation was one thing in which he was undertake our Redemption > Hereby was
tiered to this work. And there are two things a foundation laid for his aclive obedience to
in his Conception and Birth which ierve to the whole law, whereby he might merit for
illuftrate it. us life and glory ; and hereby alfo was he
1. THAT he was not only a man, for fo he fitted to takeaway oranfwer for the fin which
might have been, and yet nothing a-kin to us $ cleaves to us in our conception and birth;
hut he was one of our flock and lineage. He yea, indeed to be a pure and fpotlefs Sacri-
was our brother, derived from the lame o- fice, and without blemifh, to anfwer the
tiginal that we did, and io he anfwered the whole law of God on our account. Let us
law of Redemption, yea and being fo nearly then contemplate him as fuch an one, and
related to us, he had a philanthropy in him, from thence be encouraged to lean the whole
lie could not but love us, and have a tender weight of our hope for Salvation upon him,
companion for us. He was fiefh of our flefh, as One that can fully anfwer the jultice of
and bone of ourbone^ He had the fameBlood God for us, and faveus to the uttermoft.
tunning in his veins that we have. And what [March 19. 1694.3
SERMON LXXXUL
Q.u estion XXIII. requifite, yet God's acceptance as well as
Chrilt's performance of the work was herb
r&MM>&HAT Offices doth CHRIST exe- neceiTary to render it valid. He mult there-
*%W& cute as cur Redeemer ? fore be inaugurated in this office by his Fa-
1$*' I* ther, and thereby authorized to his work,in
<%:^<$ Answer. order t0 his fettJng about it. Which though
it were ratified to the Son of God in the Co-
CHRIST, as our Redeemer, executes venant of Redemption yet there wasafolemr,
the Offices of a Prophet, of a Prieft, and '^S
c v 1 t • V. l/i <tt •!• nejs 0} time-, which, we are now ro enquire
of a King, both in his eftace of Humiha- int0. undcr this> and Threc more oueftions.
tion and Exaltation. And this is rhat which Divines do ufually
call his VnUion or Anointing. And there are
E are yet on the fpeculation of Chriit's two things that here lie fair for our confide-
preparation or fitnefs to be a Redee- ration, 1. The Office it felf unto which he
mer. We have taken notice of his Incarna- was anointed. 2. The Unflion with which
tion, without which he could not have gone he was confecrated in this Office. Our Cate-
through the work incumbent on fuch an one. chifm only takes notice of a Threefold Office
But that alone was not fufficient toconftitute that Chrift bare, but if we will have adiftinfl
him actually a Redeemer. For though it view of this affair, we muft look back, and
™teSA h\m ?aP^le <tf .d?!pS all that was fee how they ftand, and* in what way he
came
W
1
Queft-XXIIL Jffcmblys Catecbifnt. 301
came ro be invelted with them. Now it is lighter debates may be compofed between the
certain that all thefe Three Offices are com- parties themfelves : but it prefumes fuch a
prized in one, as fo many branches of it -, difference as there is no probability of their
.and his being confirmed in that, eftablifhed ever coming to an agreement, without the
him in each of them. And this great and intervention of a third party to take up and
comprehenfive Office, is that of a Mediator, compote the Controverfy between them.
Which that he might fully difcharge, he 2. THAT the dcftgn of fuch a mediation, bc-
muft be both Prophet ; Pricft, and King. We ing to bring tbofe parties into a Covenant 0}
may then, 1. Take 3 general account of his peace, hence all that is requifite to the eflabliflj-
Mediatorfhip. 2. Of" his Unction unto it. ing of fuch a Covenant belongs to him. He
?. A particular view of thefe Mediatorial mutt omit nothing that is needful to that
Offices as they are defcribed in the follow- end, unlefs he will fail in his undertakings
ing Queltions. if he is refolved to bring it about, he will
i. FOR a ger.tral account of his Mediator' do any thing that is neceiTary. And there
fhip. There are feveral Inquiries that may are fuch things as thefe mujlbe.
here be made. A brief refolution whereof 1. HE mutt go from one to another, and ufe
will give us light into this Office. Premi- all arguments to bring them to a treaty. If
ling, that Jefus Chrilt is fully declared in there is no treating, there can be no agree-
the Gofpel to have this title belonging to ing. As long as they will not fpeak one to
him-, on the account of an Employment de- another, there is no hope of an atonement,
volved on him, Which is anfwerable to that He mult therefore perfwade both parties to
Title. He is therefore exprefly called' the be willing to make overtures, and debate
Mediator, 1 Tim. i- >. Heb- 9- 15. Ch. 12. 24. upon terms of agreement ; and to that end
Befides other parallel terms implying the mult travel between one and another, till he
fame thing. Here then, hath brought this about. This is to be a
1. IVH/iT is implied in the Title and Office daysman, who lays his hand on both par-
of a Mediator ? ties, Job 9. 3 ?. He mult be willing to fpend
A. THE word it J 'elf, which is fo t ran flat ed a day in the bufinefs.
in the fore-cited Texts, properly fignifies, a 2. HAVING thus prevailed, he mufl now
Middler t, or one that Hands in the middle be- offer terms of agreement to both. If there
tween two. And it implies two exrreams, ever be a Covenant of peace between fuch,
or diltintt parties between whom he fo Hands, it mult be upon Articles ; and it is the Me-
And in that language it is fometimes ufed diators work to ftudy and offer them^ and
for one that carries letters, or meiTages from if he will do any thing to purpofe, he mult
one party to another, and back again. And be wife and prudent in it: hemult therefore
the iioanians will allow it no other meaning propofe fuch as are molt likely to be accept-
in the Gofpel $ but how untruly and injuri- ed •, and hence fuch as are for the advantage
ouily, will appear in theSequel : for though of each party, wherein neither fhall be lofers^
the word it lelf be equally applicable to one but both gainers ; to offer other terms is
that hath any thing to do between two par- vain*
ties, whether as a melTenger, a pleader, an 3. HE mufl ufe entreaty, and prefs reafons
intercelTor, or an undertaker -, yet when it to perfwade them to the acceptance of thefe terms.
is applied to Chrilt it grafps in it all that If he fhould find them backward, he mult
is applicable to the word among men •, for not fo give over, but purfue his bufinefs,
it prefenrs us with one who fo (lands be- With all manner of fuitable pleadings, and
tween two difagreeing parties, as to bring not reft till he hath gained them to a com-
them together into one -, and accordingly pliance : he mult be refolute, and not beat
doing all that is neceiTary to be done by fuch out of heart, tho' he fhould meet With diffi.-
an one for the accomplifhment of this defign. culty and reluctance.
In a word, Chrilt is fet forth, not only as 4. IF need require, he mutt become furety.
Si Mediator, but a Mediator in a Covenant, either for one or both. Sometimes differing
Heb. 1 2. 24. And to Jefus the mediator of the parties are not Willing to trult one the other o
view covenant. And that between God and He therefore that interpofeth mult not ltick
Man, 1 Tim. 2. 5. For there is one God, and at that : if there be all the demur, he mult
one Mediator between God and men, the man be ready to bring himfelf under the flrmefi:
Chr iff Jefus. Who were enemies \ and his obligation, to fee that the terms agreed on
bufinefs is to bring them together again, fhall be rruly and faithfully performed ont
How if we confider what belongs to fuch a each hand •, and he mult come under bonds
Mediator among men, that will do this to for this j elfe he may lofe ajl his former
effect; it will fhew us the import of this labour.
Title and Office as it is devolved on Chrilt. 5*. NAT fometimes he mutt himfelf under'
Here then obferve, take to perform them, when elfe there can be no
I« THAT the ufe of fuch a Mediator is only credit given, that ever they will be performed,
in cafe of a difference that is fallen out between The one party m3y have a confidence, that
two parties. If they are atonealready,there the other neither can nor will of himfelf do
is no need of one to interpofe to atone them. What he is obliged to in fuch a Covenant :
Noi is it every difference that requires it j Now the Mediator mult take u$onJiim,and
engage^
302
LeBures upon the
Queft.XXIIL
engage, that he will da it ; there (hall beno
demur there. Thus we have Paul mediating
in the behalf of Onefunus, Philem. 1 85 1 9..
6. HE huft alfo be ever ready to interpofe
and compofe differences which may. take ccnifiuti
to arife afterwards. There may be jealoufies
remain, and there may be fuch carriages as
nourifh thofe jealoufies, and offer at making
a breach again .< A faithful Mediator is con-
cerned to obTerve thefe, and Hep in prefently
to obviate them, and prevent, the ill tenden-
cy of them. Thefe are notions common a-
mong men 5 and may be a fhadow to us of
thrift's Mediatorfhip: which, how far they
are applicable will hereafter be confidered.
2. TO what Covenant the relation oj thrift
as a Mediator doth belong ?
A. THAT it hath a trfpetf tofome Covenant
was ebferved under the jormcr. And it mult
be fo, becaufe it is the Mediators work to
make an agr:ement between parties at vari-
ance, which is by bringing them to ftrike
up a Covenant onewith another. Now we
are told that it is the New Covenant.Heb.\2.
24.' Now there are Three Covenants. of God,
with refpect to man's Salvation, which are
cj'ebrated in Scripture. There is the Cove-
slant of Redemption, palt between the Father
and Son ; of which not long fince we have
taken the account 5 but it cannot intend that,
for that is the ancienteltof all ^ being eret-
nal, and never had a beginning. There is the
C-ncnant oj Works, which God made with
man at fi r ft, when he created him : nor can
|t point to that, for that cannot now be called
new, there being another brought to light
iince that, which Covenant of works is in
that refpect called the old Covenant. There
5s then the Covenant of Grace, which was
revealed upon man's falling fhort of that of
Works, and hither belongs the relation of
Mediator as applied to Chriit. A more par-
ticular account whereof, take in four things,
p. THAT the cverlafting defignation of the
Son of God to become a Mediator, was laid in the
Covenant of Redemption. The teims of that
Covenant comprehended all tnat was requi-
site for the compleat recovery of man from
mifery to happinefs. Now this was to be
wrought out by Chrift's mediation. And thus
the Covenant of Grace it felf is a refult of
the Covenant of Redemption j the foundation
of it being laid in that, and is therefore cal-
led the Grace given, Sic. 2 Tim. 1. 9. Here
then we find the certain futurition of Chrift's
mediatorfhip.
1. THAT a Mediator it in hi mf elf a Per/on
different and diftinll from either party in a Co-
venant. Though he applies himfelf to
both, and may in fome refpetl be faid to be
of both, ('of which afterwards,) Yet as Me-
diator, he is neither -, and the very word
infers fo much ; for we heard, it fignifies a
middler or a middlePerfon Handing between
two- And ic is poflible that a Mediator may
be fo, and yet of neither party, as one that
is a nieer Mediator of Reconciliation only :
-
For, to bring a Mediator into the compafs
of partyfhip in a Covenanr, it is requifite,
that he be alfo a Mediator of fu ret if hip.
But thefe things will be lookt into under
the following Inquiry. Nor indeed can a
Mediator make himfelf of one party, but
by the approbation vi the other, without
fpoiling his defign.
3, THAT in the Covenant of Redemption ^ths
Son of God is the one party. He is not only
oj the party, but the alone party ; there is
none that ftands obliged to the Father but
himfelf ; and rhere was no room for a Me-
diator in that Covenant : rhere was no dif-
ference between the parties in ir, being inw
finitely fatisfyed each in other, nor ^was
there any ground of jealoufy between them.
The everlalting neamefs and unity between
the parties,admitted not of any to interpofe;
they could entirely truft one in the other
without any elfe to ftand bound. Mat. 3. 17.
4; THAT the ojf.ee of a Mediator properly be-
longs to theCovt nan t of Grace: or to thatCovenant
wherein God and fallen man are the pat ties. Ic
hath no room in the Covenant of works : for
as when that. was indented with man, there
was no difference betweenGod and him, & li»
there needed «one to interpofe $ fo. when
man fell from his obedience roitj it was no
longer a Covenant of life to him, Gal. 7,. 21.
And thai it might alfo ceafe to be a Cove-
nant of death, which he by his apoitafy
had made it to be, the new Covenant of
Grace was.promulgated. For the efrablifhing
of which, Chtift was appointed to be a Me-
diator. And this leads U9 to the next
Inquiry.
3. WHT there muft be a Mediator of the
Kew Covenant >
A. THE neceffny of a Mediator is grounded
on the fir ji Covenant of Works, confidered with
Alans flute of Apoftjfy, or the relation that his
Fall hath made him to bear to that Covenanr:
We may rake a more diftincl: account of it
in the following Conclufions.
1. THAT if Man had abode in his primitive
Integrity, and not violated the firft Covenant^
he had not needed a Mediator. If Man had
obeyed, he would thereby have preferved a
perpetual amity between God and him .• God
had promifed him life upon his obedience,
and would have conferred it upon him: Had
there been no fin, there Would have been no
offence, no breach, between them, and cou-
fequently no need of any to interpofe and
take up the controverfy,becaufe there would
have been none.
2. THAT Alan had by his Apoftafy fo broken
the fir ft Covenant and Jo broken hin/Jelf upon it,
that there was no Salvation j or him but by a new
Covenant. See Gal. 3. 21. Is the law theft
again ft the promifes of God ? God forbid : for
ij there had been a law given, which could have
given life, verily righteoufnefs fliould have
been by the law- The law could once have
given life, while man was no tranfgreflbr ;
but when once he is guilty, it can in ^o
wife
■ ' ' —
Qlieft XXIIL JJfemM/s Catechifm. 3c 3
wife repair him again. That Covenant had but himfelf God's enemy too. Sin had put
not only a promife, but a threatnmg too, and fuch a malignity into him, that his mind
thefe equally fixt and immutable : and to was alienated from any thoughts of feeking
each there was a Sacramental fign of confir- peace withGod. We are told how it is w'th
marion. The threatning fentenced man to the natural man in this regard, Rom. 8. 7.
die for the leaft tranfgreflion : the fall there- Becauje the carnal mind is enmity again ft God t
tore made him a man of death 5 nor can his for it is not fub jell to the law of God, neither
molt perfecl and conftanr, afrer obedience, indeed can be. Man is grown too high, too
were he able to perform it, make void that proud and (tout to abk forgivenefs at Gods
fentence, Gen.2.17. In the day that thou eateft hand. He hath in him a rooted prejudice a-
tbereof, thou jhalt Jure ly die. In rigour of gainft God. Rom. 1. 30. How then Ihould
Jultice he mult die for that tranfgrelTion. thefe come together but by a Mediator ?
Befide, the firft part of his punifhment, or (1.) &Q pure is God's bolinefi, and fo impure
of that death that feizeth him, is the lofs is man by fin , that they cannot come to tr.at but
of the image of God, or that principle of by a Mediator. When God came to give the
holinefs & righteoufnefs Which enabled him law on Mount S/jw/'/Exod.i?.; bounds weie
to obey : which lofs being attended with a fer, a diftanee to be kept, and it was death
depravation of his whole nature, he is left for any of thepeople to come nigh, but Mofes
tinder a curfed neceffity of running himfelf muft interpofe. Hence that, Gal. 3. 19. And
into deeper arrears,by renewed tranfgrelTions. it was ordained by Angels in the hands of a Me*
§o that in this ftate the firft Covenant fpeaks diator. Shouldafinner immediately approach
nothing but death to him. Epb. 2. 3. an holy God,his holinefs would confume himj
3. THAT there is no way opened for a new- The finner hath nothing to plead for himfelfi
Covenant but by a Mediator. God and fallen that is ofany value ; andGod muft plead with
man can never come together to agree upon him in his wrath. See, Pfal. ?. 4, 5, For
terms of peace, without a middle perfon thou art not a Gd that bath pleafure in wick'
coming between them, to make up the breach, ednefs : neither fball evil dwell with thee. The
For, fedlift) fball not ftand in thy fight ; thou bat eft all
(1.) MAN's fin bad made fuch a diftanee be- workers of iniquity. So he expreiTeth him-
tween God and him, that they will never come fclf, Job 9. 32,33. For be is not a man as 1 am^
to a treaty, without one to mediate betwixt thatlfhouldanfwerbimfSf we fhould come together
them. Sin hath fet up a wall of feparation, in judgment. Neither is there any days-man be*
t Ifai- 59. 2. But your iniquities have feparated twixt us, that might lay bis band upon m both,
het ween you and your God, and your fins bide (3.) SUCH are the jealoufies betwixt GoJL
his face from you, that be will not bear. They and the finner, that they cannot be removed but
are become enemies, and up in arms each by a Mediator. for,
againft other, and Who fhall firft move for t. GOD is a jealous God for hisgreatNamel
a reconcilement, and ask for peace } So he declares hirhfelf, Exod.54.t4. For tboit
1. NOT God; and that in point of honour: Jhalt worjhip no other god : for the Lord, whofe
for he is the parry wronged, and he is the name is Jealous, is a jealous God. Man having
fuperiour. Sin harh robbed him of his glory, once proved falfe in the Covenant, dnd vio-
and his holinefs ftands engaged to maintain lated his fidelity to God, there is no reafort
and recover it. His quarrel is righteous 5 that he fhould truft him again, or rake his
man hath made him his enemy, and he re- Word and promife to be of any Value: nay*
folved that he fhall know it : hence, though God knows what is in man, and therefore
he is willing to be reconciled, yet it is meet will not truft him. He hath craekt his credit
that he be interceded with, and there be one with God, who looks upon every man to be
to entreat his favour for poor man. Heb. 1 l.ult. a liar, and his heart to be deceitful above
For our God is a confuting fire. all things, and defperately wicked ; fo that
2. NOT Man : and that upon 3 double if ever God truft man again, there muft be
account. a Mediator ro pafs his word for him* and
1. BECAUSE the Covenant of works difco- come into bonds With him.
vered no hope to him of a poffibility of reconci' 2. MAN is alfo jealous of God. And tho*
liation. The thre3thing or death, in cafe of . he hath no reafon to doubt of his truth and
difobedience, was politive, earneft,and with- fidelity, yet he hath taken prejudices, he
out any expreft referve* Gen. i<. 17. In the thinksGod intends nothing but his deftrucfi-
day that thou eateft thereof, thou fimlt furely on, I mean when awakened. Confcience
die. So that he could difcern no probability chargeth guilt and the curfe upon him. Let
or poffibility of obtaining any advantage, by God fpeak never fo kindly to him, he dares
begging for peace. He knew that God was not believe him. He fufpe£ts every promifeJ
holy, jult,and true^ that he had Violated the Job 9- 16. He therefore needs a Mediator to
Covenant, and that Juftice had doomed him perfwade him, and to ftand fecurity for the
to die : nor did he know how it Was poflible performance of all the good that is engaged
that juftice fhould be maintained, and he be to him in the new Covenant. Yea, fo great
pardoned}hiscafethereforelookeddefperate. and awful is God's majefty, and fuch a mean
2. BECAUSE fin bad alienated bis heart from and Worthlefs thing is the convinced finner
God. He had not only made God his enemy, in his own apprehenfion,that the very tid ings
—- - - — _ o^
304 LeSures upon the Queft.XXllT
-of peace which are brought to him,and to -t lie our of his hands, there is ib much of finful
acceptance whereof he is invited, out-bid defilement adhering to it : it inuit then pats
-his belief; it is too big for him to conceive through the hands of a Mediator- and with-
gf, he demuns about it,and faith, Will God out one, the whole defign of the new Cove-
In very deed be atoned to fuch a wretch as riant mult fall to the grounded become void
J aru ? How can it be ? There needs then a (5.) THERE are Jo many \ccaftans of control
ipokes-man that may infinuate the credit of verfy between God and bis people, that without
this into the Soul. ■ an interceding Mediator, there would be irre-
. (4.) SUCH are the neceffary terms of the concikible breaches. God's own people are
new Covenant, that they require a mediating many times, by reafon of their great falls
Surety for the performance of them. And if giving him high provocations, incenfing of
fuch an one doth not undertake, it is im- his anger againft them, and they would be
.jpoflihle that they fhould ever be performed, confumed by it, did not Chriff Hep in and
There is that to be done for the bringing a- Hand up to plead for them .- as Mofcs i'n the
ioutof man's Salvation according to the way Type. Pfal. jo6. 23. God's people are often
.revealed in the Gofpel, which can never be too prone to fall out with him, to quarrel at
accomplifhed but by fuch a Mediator -, and his Providence, to charge him' with forget-
that both onGod'spart,& man's part. Ifhall fulnefs and forfaking of them. If at. 49. 14.
only givea generalglance inrefpectof either., to impute to him the breach of promife and
1. THAt Gai might perform the promife of covenant, Pfal. 77-7,8,9. And they would lofe
mercy and grace unto finners, it was necejjary their faith, and hope, and defpcrarely con-
that there Jhould be a Mediator to make way elude a gain It God and their own Souls did
for it. There was a bar laid in the way of notChrift mediate onGod s behalf with them,
fallen man's happinefs by thecurfe that was Ifai. 4?. isyi6. In all rhefe refpects then it
fallen on him for fin. The juftice of God appears how requifite it was that the new
hath now a controverfy with man,and ftands Covenant fhould have a Mediator concerned
obliged to purfue it -, it muft therefore be in it.
fatislyed, and the promife mult be ib accom- Use. HOW ought we then to love, admire''
.plifhed, that none of God's precious Attri- adore, and magnijy the rich grace of God in,
hutes may fufFer any wrong by the tranfaoti- Ch/ijf, in that he hath provided us with fuch a.
on. The rigour of the firft Covenant entred Mediator. We fhould never have thought
jhis caution,that no covenant of mercy could of him,nor could we ever have obtained him
be extended to fallen man, without iecurity but God hath found out and ordained One to
given in, that full fatisfattion be made for interpofe between an offended God, and con- *
all the injuries which that hath fufTered by demned finners, to repair all the breaches
fin- Gods mercy muft offer no violence to which fin had made between them, and bring
Jhis righteoufnels, but there mult be aperfeft: them together in the bands of an everlaitin<*
harmony between them, they mult kifs each Covenant of peace. Let this encourage
other, Pfal- 85. 10.. And his juftifying the awakened finners to hope, and point them out
iinner muft be an a£t of jultice as well as the way in and by which to obtain this peace.
grace. Rom. 3. iS- To declare, I fay, at this time Eph. 2. 14. For he is our peace, who hath made
his rifneoufnefs : that he might be juft, and the both one. And let this engage all you who
juflifter oj him which believethin fefus. Now were fomerimes enemies, but are now recon-
man himfelf is altogether unable to compofe ciled to God by the death of his Son, to rer
this matter, and indeed, if he could ftill com- member this love of his more than wjne,and
ply with the terms of theCovenant of Works, to account his name as an oyntment poured
there were no need of his relief by a Cove- forth, fvveet and precious : and, be daily
nant of Grace: fo that Chrift's engaging of making improvement of him in all your
himfelf to come under the law, that fo he addreffes of your felves before God, for the
might fulfil the righteoufnels of ir,which he ftrengthning of your faith, encouraging your
did in the Covenantof Redemption, rendred hope, and cheering you up in your whole
him capable of acting the part of a Media- courfe of new obedience,
tor in the Covenant of Grace-
2. THAT man may be able to come up to his [April 1^, 169$. 3 f
fart in the new Covenant, he muft have an an-
SERMON LXXXIK
dertaher. That in this Covenant there are
the things that nccefTarily accompany Salva-
tion, and that they are immutable, and infe-
perable, is a Gofpel truth y there are thing; Q. 4.S\UR next Enquiry may be about the
Without which there is no Salvation, no fee- \^J Per/on of the Mediator * "■-
IngofGod, but wrath abides on the man ; A. CONCERNING which rhis -is to be\
row man is notable by his own power to afferred, viz. THAT J ef us Christ God-man t,~
work thefe in himfelf : Faith, the fir ft thing the one only Mediator between God and man
required in this Covenant,isabove his power* And there are two conclufions contained in
Vbedience out-doth his ability, he is without it, viz.
ftrength. Rom. 5. 6. Nay, there is no duty 'i. THATChrift is Mediator with refpcll to
that he can do acceptably toGod,asit comes both hU natures m cQnjunSioa* ThePapi&s,
' • .• from
->.-»- I. .1 . h, i.
4* — ■ k— —
Queft.XXIII. JjJemUjs Catecbifin. 3c$
from, i Tin*. 2. 5. and other Scriptures in is one Hence he doth not mediate accord-
which mention is particularly made of his ing to one nature .alone.
manhood, do many of them conclude his Me- 2. THAT this Office belongs only to the Per*
diatorfhip to belong only, to his Humanity, f on of Jtf us Chrift. The Papifts have fanfied
But we may obferve, that the manhood is many Mediators, and hence their prayers to
earned with its relation to his Perlbn, who is Saints : but the word of God acquaints us
the Son of God, and fo includes both, only with none but ChriXt. 1 Tim. 2. ?. For there
giving us to underitand, that his Humanity is one Gad,and one Mediator between God and.
alio is concerned in it. So, Job. $. 27. And men, the man Chrift Jejus. And though he
bath given hint authority to execute judgment doth not exprefly fay there is no more but:
alfo,becaufe he is the Son of man. Here there- one, yet f peaking in the lame fenfe that he
lore' let us obferve, that the divine nature doth of God, it implies ir. Nor indeed is
is to be confidered under a double refpect.- this work performable by any but Jefus
either elTentially as it iscommon to the Three Chriltyince none but one who is bothGod and.
Perfons in the Godhead, being one, and un- man can difcharge ir. It is then no leis than
divided •, and fo the divine nature doth not blafphemy to aicribe it to a meet creature *
mediate, but is mediated withal, as being nor will all the diltinftions which fome have
one of the differing parties, who are in this coined falve the matter : fince it will der,o*
work to be reconciled and made one again I gate from his glory to join any other merits:
or perfonally, as it fubfitts in each perlbn of to thofe of his for the impetration of any,
the Trinity, and lb the Son is God equally lavour for us from the hands of God.
with the Father, and yet as Son, fubmitted 5. WE may now take an account of ibe way
to the ceconomy of divine difpenfarion, ac- in which he came to be Mediator. Concerning
cording to which he affumed the humane na- which we may fay as the Apoftle ab^ut his
ture into union with hisPerfon, by venue of Prielthood, which belongs to it, Heb. 5. $,'
which union,all his Mediatorial actions were So alfo Chrift glorified not him/elf to be mad:?
the actions of Chrift God-man : and for this an high Prieft : but he that /aid unto bin*, Thou
reafon is the doctrine of his Incarnation put art my Son, today huve I begotten thee. He did
before that of his Office, becaufe by it he not thruft himfeif upon ir, but was called to
was fitted for the difcharge of that office, it by divine Ordination. Hence he is called
There are therefore thefe two reafons for the by i'uch titles as intimate his being authori-
neceility of referring the work of Mediation zed hereto .• The Mejjengcr of the Covenant*
to both his Natures. Mai. 3. 1. Gods Eleli Servant, lfai. 42. 1. An
(1.) THEfeveral offices belonging to that of ./ip</j7*,Heb.3.i.And is laid to be anointed toir,
u Mediator cannot be d if charged by one oj thefe Uai.61. 1, 2. Whereupon the Name Chrift
natures alone, but require both. Thefe come wasgivenhim. Here then thefe pofitions,
afterwards to be particularly difculTed. Here 1. THE office and commiffiun of Mediatorflnp
only let us rcmark,of thePricftly, in which he was conj erred on Chrift by God. It is the work
is to mediate withGod for us -, our highPrielt of the God-head, but particularly afcribed.
mud have a Sacrifice, he mult therefore take to God the Father, Job. 6. 27. Him hatb
part in our fbfh and blood, he mult have an God the Father fealed. A metaphor from
Altar, and that could be no other but his the cultom in ratifying conveyances 8c corn-
divine nature, which alone could fanctify millions, which is done by fealing them ; and
the gift ; there mult be an offerer, which it implies the whole tranfaclion denominated
could be only the Son of God. Heb.9.14. and from the confirming aft. This is a Royalty
his offering mutt be according to the law, belonging to none but the fupreme majefty
therefore it was requifite for him to be man* of Heaven ; He being offended,and man fallen
And it muft be of a fufficient value for an into his hand, who fhould put any into the
atonement, and ib no otherHumanity but that office of a Reconciler, or who durlt have un-
of him who is God could do: his blood dertaken this bufinels without divine appro-
therefore is called the blood of God, AlL bation ? 1 Sam.2.25:. If one man Jin againft a-
20. 28. The like might be inltanced in his nod or, the judge fi)all judge him • but if a man
other two Offices ^ but this may fuffice. fin again fl the Lord, who Jhall entreat for him ? '
(2.) IT is alfo requifite in regard of the par- 2. THE occafim of this appointment, was the'
ties between wbm he mediates. When we have neceffitous condition of man by reafon of fin and
confidered what hisbufinefs is inthedifcharge mifery. Godpurpofing man's recovery from
of this function, we fhall be fully fatisfyed this Itate, and their being no orher way in
in this point, which will follow prefently* which it could be effected, need lb requiring
Here only obferve that he hath to do with that either man mult for ever perifh, or the
God.and with man,he is totake hold on them Son of God muft itep in and take up the con-
both, and therefore is to participate in the troverfy 8cc©mpofe it : there was none found
r.atureof both. A Mediator muft have an inte- in heaven or earth capable of this under-
left in him,whom he undertakes to mediate taking> but the Son of God ; God therefore
withal. A man,an Angel could not challenge called and conftituted him lfai. 63. f.Andl
fuch an intereft in God as to undertake to looked, and there was none io help,and I wondred
compofe tfce quarrel between him and man. that there was none to uphold : therefore mine
He is not a Mediator of one, Gal.3.2o.A^w a own arm brought falvation unto me3and my fury
tnediatour is not a mediatour of ene, but God R 1 if
v— -
306 LeBures upon the Qucft.XXIII;
*> »/>jb*/d me. Hof. 13.9. 0 7//*^/, thou baft de* and bounties of God in which they fwim,
Uroyed thyfelf\ but in me is thine help. The world is ordered by Chrift Mediator,
3. THE moving caufe or that tabid) wrought and farts the better for the Elect fake. Mar*
with God to depute Cbnjl Mediator was his own 24. 2 2. And except thofe days fhould be Jhortned,
good pleafure. And on this account is Chriit's there Jhould noflejh befaved : but for the Etefts
coming in ftefh io celebrated in Luk. 2. 14. fake thfe days jballbe fhortned. In the world,
Glory toGod in the bighett, and on earth peace, where tares are mixed with wheat, as it is
goodwill toward men. This is in Scripture in the vifible Church, there is a fpecialPro-
ianguage called love, and faidtobethefpring videntialcare of God which gives them peace
or original of man's Redemption, which and liberries, and they are under the offers
fetch'd°the Son out of his Fathers bofome, of reconciliation, and under a conditional
Job. 3. 16. For Godfo loved the world, that be promife,in cafe of their acceptance, and God
gave bis only begotten Son : that whofoever be- exerciieth much patience in waiting on his
lievethin him Jhould not perifb; but have ever- Vineyard for fruit, and this beeaufe he hath
iafting life. And truly there was nothing in his chofen there, for whofe good thefe fa-
anan that could move him to it : it mult be vours are nextly aimed, a-nd they flow to
either mifery or merit -, the one is the object the other in way of coneomirancy. Hence
of mercy, the other of jultice .- not man's we have fueh a reafon rendred in,A&.i8.iG.
jmiferv beeaufe it was the proper refult of his For I am with thee, and no man [hallfet on tbci
iniquity. Innocent mifery will move a wife to hurt thee : for 1 have much people in this cnya
man's pity, and prompt him to aiford help \ 2. THAT the notion oj a conditional Media-
but that which is the fruit of wiekednefs, tor is inconfiftent with the r.ature of CbriWs
iaath. Juftice engaged to execute it •, in which Mediation. A Condition in a Covenant is
execution it is fatisfyed, and men count the term or caution on- which one party is
pity here undue. Not merit •, for in what obliged to do fomething for the other -r
■fenie foever man may be fuppofed to have whereas the work of a Mediator is either to
ibeen once capable of meriting happinefs, he bring fuch parties to covenanting, or to be-
can in no lenfe merit a Mediator, there being come engaged for them, or to maintain cor-
310 room for one, till ftn hath put him out of refpondence between them, by feeing that
a capacity oi[ meriting any thing but hell, the Articles be performed. Now in neither
JR.om. 5. 6. For when we were yet without of thefe is he conditional but abfolute, other-
ftrengtb, in due time thrift died for the ungodly . wife the defign of his Mediatorfhip rs lolr?
4. THE great end of Chriji's Mediatorfhip is which is properly to give fecurity for the
the glory of the freegrace oj Godjn accomplifh- performance of covenant conditions. It is
ing man's Salvation in fuch a way, Eph.j.4,7,6. God the Fathers work to proffer the terms
According m he bath chofen us in him,bfre the of peace, and Chrift doth this from him,and
foundation oj the wopU, that we flwuld be holy in his name, and thefe are conditional -, but
before him in love : Having predeftmated us it is the Mediators work to effect the peace,
unto the adoption oj children by Jefus Chrft to and this is poiitive3certain,and unfailing. For
"bimfelf* according to the good pleaftre of his all thofe whom he undertakes to be a Media-
will To the pratfe oj the glory of his grace, tor for, he doth it abfolutely, and will carry
wherein be bath nude us accepted in the beloved, it through : elfe his office were invalid. He
Plan's Salvation is fubord'mate 5 the good re- therefore fpeaks on the account of this, Joh.
dounds to the redeemed, but the praife be- 6. 37. All that the Father giveth me, fhallcomc
.lon^s to God • and it is that of his grace to me.
which isherecelebrated,which,th"at it might ?. HENCE only the E!e% do conflitute one
fee made illuftrious, it pleated God to make party in bis Mediation. He is properly and
3iis own Son the Mediatorial difpenfer of it, itriftly only a Mediator between God & his
andfor that end put him into this ornxe. And Elecl. This is evident, in that,
ihus we fee God .to be all in this great work. I- THE proper fruits of bis Mediatorial
6 IT may be asked for whom Chrift was made Offices are applied effectually to fuch and no other.
'Mediator t And the world is full ofdifpures Thefearefuch as terminate in the reconciling
about this queftion •, the patrons of univer- God and us together, Rom. $. 10. For if when
£al Redemption extending it to all mankind we were enemies, we were reconciled to God by
3n point offatisfa&ion,and beyond thofe that the death of his Son. To this end was he to
are laved' as to the Treaty of Reconciliation, fatisfy Jultice and purchafe Salvation forur.
Bin I mail wave difputes,'and only offer a few 1 Thef 5.9. and having fo done, by the ver-
aflertions for the refolution of this matter. tue of it, to bring us finally to the kingdom
1 THAT there are fome benefits which by way of Glory. Heb.2.10. Now, though the world
JO
f redundancy flow from Cbrijfs Mediatorfhip enjoy other common benefits, which are the
io the whole world in general h and fome alfo overplus and additions of mercy,yet none but
more particularly to Hypocrites and Reprobates the Eleft partake in thofe, which all mult
in the vifible Church. Refpecting rlie world in whofe Mediator Chrift is.
general among whom God's Elett are dif- 2. BECAUSE (hnii intended his Mediatorial
perfed 'and out of whom in all ages to be works for none but thefe. His Dearh, Refur-
gathered it is certain that from this Media- reftion, Afcention, Seflion, IntercelTion, were
sion of Cteift they do enjoy all the bleOings for them. Kom.%^M.mj)fhall lay any thing
Oueftxxni.
AljvmbljS Catcchijm.
3C7
to the charge oj GbTs clfU ' U k tjodtbat jujh-
jyeib : Who is he tl\it condemneih ? & is Cbnji
that died, yea rather that is nfen again, who is
even at the right band cj 'Jo J, who alfo maketb
intercejjion jor vs. Yea, though lie prayed
for his enemies in way or' duty, as he was
under the law, Ik'.' 2 5" -3 4- Vet in the prayer
which is properly Mediatorial, and which
.always obtains the thing prayed for, he li-
mits himfelf hither. Job. 17. % with 19.
3. BECAUSE b.s Father appointed bint 10 be
Mediator for none but thefc. As he had his
commifiion from him, fo the limits of it are
Jet down by him : and he gave to Chrilt the
names of thole for whom he would have been
a Mediator. Hence we have fuch limiting ex-
preffions, Job. 17. ?,, As lh:ii M &?Ven Mr*
power over all fie jh, that heJwtUd give eternal
life to as many as thou haj\ given bin/. Joh.^.37«
AH that the Father giveib me, jha/l come to me.
God purpofing that there lhould be this arti-
cle in his great love ro his chofen, to raife
it yet higher.iu the admiration of thoie that:
were the iubji&sof it, viz. that it was a
dilt'mguifhing love, not only between men
and Angels, but men and men too.
7. IT may be then as/it, fybi n was Cbrifl made
Mediator ? And in reply to this let it be
obfeived,
1. THAT zvitb relation to the Covenant of
"Redemption, Cbriit was a deftgned and covenant-
ed Mediator from Eternity. We have obieiv-
ed that in this Covenant he was appointed
to all that was neceffary for the bringing
■about the Salvation of fallen man ; of which
the office of a Mediator is the ium & abltracf :
F^r under it are contained thoie feveial
functions, in the execution of which he dif-
, charged this whole affair. God the Father
then propofed this office to him, and he ac-
cepted of it, and promifed to undertake the
work of it. And thus he is laid to be Jet up
from ever la fling, Pro v. 8. 23. in as much as
the bufmefs was then fettled and unchangea-
bly eitabliihed.
2. WITH refpett to bis allual invefiture
with, and initial execution of this frovince, it
bath been ever fince the Covenant of Grace was
revealed to fallen Adam. We before obfeived,
that drift's Mediatorfhip properly belongs
to the Covenant of Grace, and is fo elfential
to ir, that there could not have been a Cove-
nant between God and fallen man without
one. In this refpecf is that, Gal- 3.19- Where-
fore then fcrvetb the law I It was added becaufe
of tranfgrefjions, till the feed- flwuld come, to
whom the promife was made. The Son of God
then entred upon the purfuance of this office,
"when there was a treaty of Reconciliation
between God and fallen man- Hence called
the Lamb, &c- Rev. 13,8. For, though he had
not yet actually taken our nature upon him,
yec upon the vertue of that Obedience which
he had engaged in fulnefs ot time to perform,
and upon the credit of that undertaking of
his, he interpofed and was accepted as God-
man Mediator. And it was faith in him as
revealed fo to be, that laved the Patriarchs .'
Abraham is laid to fee bis day, Joh. 8. 56. He
male their peace with God, and wrought:
upon their hearts ro clofe with him : it was
his blood that fprinkled them, hisfuretifhip
that flood for them, and gave them accep-
tance with God ', his Spirit that fpake to
them by Prophets and holy men j his Scep-
ter that trod down their enemies,and brought
them Salvation.
3. REGARDING bis com pleat ftnefs, and
more folemn inauguration in this work, it vat?
in fulnefs of time, when be came to do the wor/c
cj Redemption in this world. And this was,
1. PREPARATORIES at. his Incarnation.'
For, by taking of our nature into union with
his Perfon, he became actually God-ma: \
which was requifite in him who mediate-tit
between God and man.
2. COMPLEATLT, when in cur nature he
received the unllion of the Spirit $ i. £. thofi
Mediatorial gifts -, which was begun from
his conception, and more fully accomplished,
in the Holy Ghoft defiending and felting
upon him, when he received the' Spirit of
God not in meafure- Of which afterwards.
3. DECLARATIVE!.!', when there was than
voice from heaven openly proclaiming, and riwf-
nejfmg to bis authorization, and acceptance hi
this office : Which was dore at his Bap-
tifm, immediately before his entrance 6ft his
publick work, as Mat. 3. 17.
8. IT remains that we cnquireintolois Work
as Mediator, or what it k in general that be-
longs to this office of his. For, as ro the par-
ticular offices in it, they will follow ro le
fpoken of distinctly. We have already confi-
dered the import of the word, and what
belongs to futh fen one among men. We may
now obferve how far they are applicable ft*
this affair. Here then theMediation of Chnft
may be reduced to three heads. He is a Me-
diator of Reconciliation, a Mediator of Sure-
rifhip, and a Mediator of Interceflion. In the
firft he brings God and man to a treaty, iii
thefecondhe ftrikes up an everlaiting cove-
nant between them, in the third Kepre'fetVes
this Covenant inviolable. We may briefly
glance on them feverally.
Fir If. HE is a Mediator of Reconciliation :
to bring about the peace between God and man 5
by bringing them to a treaty. And here two
things may be look'd into, 1. What was the
diftance between God and man ? 2. What he
doth to bring about the treaty of Peace >
Q. V WHAT is the difance between God
and Man £ And the fublianceofit lies in this;
When God had made man he placed him near
to himfelf, having put his own image upon
him, endowing him with fuchGracesas fitted
him for communion with his maker • and to
bind him for ever to love and obey him, he
plighted a precious Covenant with him, en-
gaging his love & favour perpetually to him
in caie of his being faithful ro his duty -,
but threatning him with his infinite difplea-
iure in cafe of his difobedience. Matters
R 1 2 ~ V thus
308 LeBures upon the Queft.XXIII.
thus ftanding,Man,by the initigation of Satan it, jury and wrong done to his name by tbefinner.
was allured and invited, and by theabufe of God's holinefs and jultice itand upon this,he
his own free will led away to fall from his is bound for his own glory, and mult be fa-
obedience, and became a Covenant-breaker -, tisfyed for all the difhonour that hath been
whereby a wall of feparation wasfet up be- done him by the creature. Jultice cannot be
tween him and God -, and the Peace rhusbro- atoned without a compenfation. Hence he
ken, War was proclaimed between God and propounds that an efteftual courfe mail be
man, which controverfy cannot be compofed taken that jultice and mercy fhall be agreed,
without a Mediator. In fum, fin hath armed Pfal. 85. 10. Mercy and truth are met together \
God's holinefs and jultice againft the finner, rightcoufnefs 1$ peace have hfjed each other.
and alienated man's heart from God. (4.) THAT fatisfatlion being made, God
Q. 2. WHAT Chrift doth to bring about ibr Jkall forgive and jorget all the offences the
treaty of Peace .<* or to reconcile thebeart oj God finner hath given him. He mall look on
and man one to another ? And here, them as if they had never been offered him ;
1. THIS Mediator applies himfelj both to the finner fhall be reckoned guiltlefs,and re-
God and man, makingto both a motion oj Recon puted as one without fin. Jer. 31. 34. / will
cil'iation. For this the Son of God made that forgive their iniquity, arid I will remember their
long journey from heaven to earth, and back fin no more. 1 Joh. 3. 9. Whojoever is born of
again that he might tranfact this bufinefs. God doth not commit fin : for his feed remain-
.Deals with hisFather immediately, and with cth in him, and he cannot fin, becaufe he is bom
man by the means. See, Eph 2. 14. Kr he is oj God. Numb. 23. 21. He hath not beheld ini-
our peace, who hath made both one. 2 Cor.5-2o. quity in Jacob. There (hall now an acl: of
Now then we are nmbafjadors for Chrift, eu tbo' eternal oblivion pafs.
God did be feecb you by us; we pray you inChriffs ($.) THAT God fhall of an enemy become a
jlead, be ye reconciled to God> Father to the /inner, and put on the bowels f tt
t TOGETHER zviththis motion he propofeth father to him. He fhall no longer carry it as a
articles oj agreement: And rhofe as are molt Itranger, but receive him into the neareft
fulrable for a good accommodation between amity $ there fhall be no remembrance of
them. The defign of the treaty is to bring former differences ; this therefore God the
them into a Covenant of peace and love. Father hath promifed to his Son in theeter-
Now no Covenant is made without articles nai Covenant with refpeel to his fpiritual
or terms on which it is to ltand : and thefe Seed, 2 Sam. 7. 14. I will be his father, and be
mult be iuch as will give content to each fhallbe my/on. HisCovenant people are there-
party. For Chrift is bound both for God's fore to call him fo. Jfai. 63.16. Doubt lefs thou
honour, and man's happinefs -, fuch then he art our father, though Abraham be ignorant of
makes offer of in the tranfa&ion ; and we us : and Ifrael acknowledge us not : thou,0 Lord,
may conceive them to be fome fuch as thefe. art our Father, our Redeemer , thy Name is from
(1.) THAT God's righteous dealings with everlafting.
man in proceeding to condemn him for the breach (6.) THAT his people fhall ferve him at
of the firji Covenant be acknowledged^ juftified. obedient Children all their days. They (hall
God ftands upon his honour,and will be clear- be for him, and no other ; though they have
ed. Pfal. 51. 4. That thou migbtejl be juftified rebelled againft him,they fhall dofonomore,
when thou JpejkeU, & be cleired when thou but fhall be firmly engaged in his fervice*
judgett. Had not man dealt unjuftly with Hence that, in Jfai.26.1 3. OLordourGod, other
God, there had been no controverfy. God lords befides thee have had dominion over us :
did not leave man, till he without allreafon but by thee only will we make mention of thy
forfook his God. Jer. 2. %. And as God is, fo name. 1 Pet. 1. 17.
lie will be confeffed righteous in all his do- (7.) THAT for the confirmation of all tbcfe
ings- Pfal. I45-I7* The Lord is righteous in all Articles, there fhall be a new and everlajhng
his ways, and holy in all his works. Chrift Covenant plighted between them. Ifai. 57. 3.
knows that God mult be acquitted, and he Encline your ear, and come unto me : hear, and
can convince man of his iniquity. This then your foul fhall live, and I will make an ever-
as one Article. lafling covenant with you, even the Jure mercies
(2.) THAT the finner fhall freely and humbly of David. They fhall be engaged in the bonds
confefi all the indignities that he hath offered to of a firm and inviolable love, a league which
God's glory- God hath done him no wrong at fhall be ratified, and made unchangeable for
all, and lo hath nothing to acknowledge, all ever. Col. 1. 21. And you that were fometimes
the evil that hath befallen the finner is lefs alienated, and enemies in your mind by wicked
than his deferving •, but the finner hath high- works, yet now hath he reconciled. Thefethings
ly offended God, which he mult be made to fhall be figned, fealed, delivered, entred and
fee, and confefs, and be afhamed of Hence enrolled, for a perpetual Covenant never to
that inferred in, Jer. 3. 12,13. and exempli- be broken.
fled, Pfal. 106. 6. We have finned with our AND now, let every Sinner that hears of
fathers : we have committed iniquity, we have thefe things reflefcl and confider with him-
done wickedly. felf, What are the Articles on which a recon-
3. THAT due recompence and full fatis- ciliation is to be had between God and you,
faSion fhall be made, to God's jujficc, for all the and then meditate on your abfolute necefliry
of
QueitXXlll. JJJemblys Catecbifm, 30?
of this reconciliation, without which you doing execution upon them according to it.
perifh for ever * and now fry, what have you In man's ruine, God had been no lofer, he
to except againft any of them. Blefs God fhould have had the glory of his holinefs and.
then for Chrilt the great Mediator, and take jultice j for he is known by the judgments
heed to your felves that you do not neglect that he executeth : but in this way, as pro-
or defpife the Salvation which is gracioufly vifion is made, to give to thefe Attributes
fet before and offered to you in the Gofpel their full lultre, and exalt them triumphant-
>pes
rue to all eternity. had been an everlafting filence about it : buc
here it (hall beam out its bright and refplen-
[May 14. 1^9).] dent rays, to the admiration of Angels and
men, and give occafion for a new Song to be
fung in eternal Hallelujah's to the glory of his
grace. Rom. 5. 20,2 i< Moreover, the law etred9
that the offence might abound : but cohere fin a-
bounded : grace did much more abound, that as
SERMON LXXXV.
3. Tj£ urgeth thofe Articles voithflrong and fin hath reigned unto death : even Jo might grace
Li. pcrfuofive arguments, and fuch as are rekn through right eoufnefs unto eternalize, by
fuited jo prevail with either party. This alfo JeIus Cbrift our Lord. Man alfo fhall in this
belongs to a Mediator's work, viz. to plead way find that his firlt fall in Adam was in or-
as well as to propofe, Here then he makes der to make his happinefs more glorious in
fuch offers as thefe. Jefus Chrilt j and his condition fhall be ren-
terms,
formed, and fully attended without any W oehold my glory which thou baft given me.
fraud. Hence he is called a Surety yHebj. 2 2. Where, being made a little lower than the
This will be confidered in the next 5 here Angels by creation, he (hall, in his head,
only obferve the proffer of it. When the Chrilt, be exalted a degree above them,
terms are fair, and good fecurity is tendred 4« UPON thefe terms and arguments, the
for the performance, this gives a great Mediator brings about the bufinefs cffeftually.
ftroke towards the making of a Covenant. We read, Ifai. 53. 10. When thou jbatt make
Chrilt faith, as he in another cafe, Gen.43.9. bis foul an offering jor fin, hefnallfee bis feed,
I will be furety for him. be Jkall prolong his days, and the plcafure cj the
(2.) THAT neither Go! nor man fhall fuj- Lord fhall prof per in his hand. For,
fer any lofs by the peace that fhall be made. (*J HE prevails with Gcd and man to come
vjiory, mai lie wui nui, LiiiinuL uuiupiy wnu mwwi^iwiiwbj u>u hju uciujc j\cpi mem
the Creature in a lofing bargain. He mutt off, and put them at a vattdiftance one from
he glorified whatever becomes of the finner. the other t, they had no converfe j but by
This is his own great end, and he will not Chrilt they are brought together, to argue
part with ir. Chrilt therefore promifeth him out the cafe and matter of difference between
as much glory to be paid him, as he could them, to difcourfe freely about ir. Ifai.i. 18.
have gotten by the ruin and deftruclion of Come now let us rcaf on together, faith the Lord.
the Creature. Hence the Apoftle equals (2.) FROM this treaty they are brought to
the glory of grace with that or jultice, Rom. proceed to entreaty. They mutually ask peace
9. 22, 25. And Chrilt faith on the accom- one of the other. God, who in the law had.
piilhment of his work, John 17- 4. I have breathed threatnings of wrath and ruine a-
glorificd thee on earth. And as for man he gainlt theilnner,held no correspondence with
hath fo much by the light of nature, as him, and had fentenced him to hell, and de-
makes him unwilling to be engaged to his ftrUction, now condefcends tofollicit,beg,en-
detriment. Hence alfo the Mediator en- treat, pray the finner to be reconciled, and
gageth that he (hall be reltored to as good accept of his peace, which he freely makes
a condition as ever he was in, 1 Cor. 1^.22. tender of to him, and fends his AmbalTadors
For as in Adam all die, even fo in Chriji fhall to treat about it. 2Cor.<>.2o. Yea comes with
all be made alive. He promifeth him falva- his Spirit, fwears that he delights not in his
tio^.iipon believing. Mar. 16. 16. He that be- death, begs of him to turn, tells him he isa
./ %vifpand is baptized fhall be faved. God of mercy. Ezek. 33. 1 1. fer. 3. 12. And
.[': / 3-) THAT both parties flmll be advantaged with thefe entreaties the finners heart is bro-
ty this Covenant. They (hall be great gainers ken,and he is melted, and falls down atGod's
by the bargain. God's glory fhall be more foot full of fhame and confufion, freely con-
illultrated by it, than it would have been by felling the unreafonable affronts and wrongs
continuing men under the fiift Covenant, ancl he hath offered to God, and begs of him for
" ' Chriit's
gio
Lectures upon the
QueflXXIlr,
Chrift's fake to pardon and pafs them by,and
accept himin the beloved, and be at peace
with him. Dan. 9- »M7. 0 Lord, according to
all thy right eoufnefs, I befeecbtbee, la thine an-
ger and thy fury be turned away from thy city
fcrufale.m, thy hot) mountain -. becaufe for our
fins, and J or the iniquities of our fathers, Jeru-
falem and thy people arc become a reproach to all
that are about us. J\'civ therefore, 0 our God fear
the 'prtrieV of thy fcrvant,and his /implications,
and caufe thy face to fbine upon thy fanthtary
that is defolatejor //.'.• Lords Jake.
(2.) hOW they firth hands in an everla fling
Covenant. All oblhclcs being removed, the
matter is brought ;o nn npfhor, a Fe:ice is
firmly made, a" Covenant figned and lealed \
-wherein God bindeth himfelt'in a promife,
that Eternity, which fhould have been fpent
in executing his Wrath upon them, fhall be
employed in rheenrertainment of them with
the higheft expreffions of an infinite love,
and nothing (hall ever make a i'eparation be-
tween them, Horn. 8. 38, 39. For I am per-
frvjdcd, that neither death, nor life, ncr angels,
nor principalities, nor powers, nor wings pre-
J'cnt, nor things to come, Nor hegbt, nor depth,
nor any other creature, flmil be ab.e tofeparate
•us from the love of God which is inChrfl J ejus
our Lord. And they on the other hand en-
gage, that by the grace of God, they will live
eternally to his praife, and glorify him in
lite, death, and for ever. Pfal. 79. 1 ?._ So we
thy people andfheep of thy poflure, will give thee
thanks for ever : we will fhew forth thy praife
to all generations. Thus are God and man
atoned, and made one again, all diltances re-
moved, all differences buried in oblivion.
God hath caft all their fins behind his back,
"blotted them out as a cloud ; His heart is
to them, they are as the fignet on his hand,
as the apple of his eye, his jewels, his pecu-
liar treafure- Mai. 7. 17. And God is precious
to them, their hearts are engaged tohim,de-
voted to his praife, and fo fixr in their love
to him, that all warers of affliction cannot
extinguifh it. Cnnt-%. J. And all this is brought
about byChrillasMediator of Reconciliation.
Secondly. CHRIST is a Mediator of Suretl-
flip, for the ratifying of this Covenant between
God and them. Here alfo we may enquire
after, 1 The notion and quality of a Surety
among men- 2. The nccejfity of a Surety in
the Covenant of Grace. 3. The quality of
Chrilf s Suretifhip \ or for what and how he
Hands Surety in this Covenant.
1. THAT we may understand the nation and
quality of a Surety among men, We may take
up thefe Conclufions,
1. THAT it is more to be a Mediator of Sure-
Yifhip, than mcerly of Reconciliation.- So that
this confideration will help us to further
diicoveries about the bufineis of Mediation.
A man' may by the inrereit he hath in two
different parries, fo infinuate into both, as
by propofals and perfwafions, to bring them
togetheiyand engage them ;n a Covenant of
amity, and fo become a Reconciler, and then
his work is at an end : but the work of a
Surety there begins, wherejthe other is about
to conclude. By the other the man afts under
no peribnal obligation, but by this he itands
firmly obliged. Lrov. 6 1,2. In the former a
man may difengage himfelf at pleafure, in
this he cannot go back, but is held fait, and
mult ltand to it.
2. IT is not effential to the being of a Cove-
nant, a* fuch, that there be a Surety in it. A
Covenant may be plighted without one; and
fo was the firtt Covenant between God and
man. Two parties are only abfolutely ne-
ceifary to the making of a- Covenant ; and a
mutual engagement between thefe, is the
very form or it.
?. A Surety in a Covenant doth not make a
third party in it, but becomes of the party for
which he becomes Surety. The parry engaged,
and his Surety, are but one in the notion of
a Covenant, as is herein evident, becaufe if
the Obligation be anfwered by any one of
them, the Covenant is fulfilled on that part;
and it was never expected that it fhould be
done by both feverally, tor then one and the
fame condition fhould be twice fulfilled.
4. THE proper notion of a Hurety is tofland
bound to ref pond for another, that is jirflly con-
cerned as a party in a Covenant. He is one that
undertakes for another, that what he is ob-
liged to fhall be performed, and becomes
refponfiblefor him. And thus is the thing
ever undeiftood in civil law. And hence,
when 1 man hath once brought himfelf into
Suretifhip, the Creditor, or the other party
in the Covenant, hath as fure hold on him
as on the party himfelf: he may come upon
him, and he cannot refufe to anfwer all his
Suits, any more than if he were the parry;
firltly bound. Prov. 6. begin.
5. THE principal grounds or rcafons of tak~
ing in, and. engaging a Surety in a Covenant
are two, viz.
(j.) WHEN one party maybe fuppofei, or
f if peeled, not to be able of himfelf to perform
the condition required of him. For in making
of Covenants, performance is expected 3 and
there is no man that will engage thus fo-
lemnly with another, or take his bond for
the doing of that, which he knows or is
perfwaded he cannot of himfelf do, except
he bring fome other perfon whoisable,unto
whom he may apply himfelf in cafe of fai-
lure. For fuch a Covenant would be a vain
thing.
{■1.) WHEN there may befufpicions andfea-
loufies between the parties, one of another ; or at
le«ft on the one party : when they dare not
trufl one another , without fome one, whom they
can better confide in, do mediate, and engage.
Where there is neither of thefe cafes there
is no need of Suretifhip • but the frequent
recurrence of fuch occafions hath introduced
this way of Covenanting, for the fecuring
of interefts.
6. A Surety is fometitnes only for one party
for whom he is bound* As when, in cafe of
neceflitv,
QueltXXIII. djjemblys Catechifm, 3il
neceffity, a man borrows money of his neigh- pofterity ? God therefore, willing that his
bour, he brings another, who is able, to be grace fhould be unchangeably allured and
bound with and for him. Sometimes for both lecured; to his people, by a new Covenant,
parties, as in Covenants of Reconciliation provided a Surety in whom ro ratify it. Rom.
between parties at variance,when there needs 4> 16. Therefore it is ofjaitb, that it might be
an undertaker that each fhall Hand to the by grace ; to the end the promife- might be furs
terms of agreement ; or any other Covenant to all the feed. Hence the promifes have their
in which each parry is under bonds. itability in him. 2 Cor. 1. 20. For all the pro-
-]. A Surety may "jUnd bound j or another two mifes of God in him are yea ; and in him Amen,
wanner of ways, unto the glory 0} God by us. The Son of God
(1.) IN canjuntticn with him for vcbomhe^ by undertaking in the Covenant, makes ic
becomes Surety. As when the~party himfelf impoflible to fail.
is as well hound as the furety, and the other 2. IN regard of the parties in the Covenants
party may come either upon the one or the And here both thofe forementioned grounds
other, according to his own pleafure, for the Hand as reafons of this neceffity.
performance of the obligation ; which is the <. (1.) The jealouftes which there are between
more ordinary way of Suretifhip. God and man each oj the other. Thei'e are fuch,
(2.) BT way of commutation or exchange, and fo rooted, that they could never comply
When the furety fo undertakes for the party, in any other way ; and they are mutual,
as to remove his obligation wholly,and take 1. GOD is, and that juflly, jealous of man,
ic upon himfelf, fo as to be alone liable to Since once man proved falfe in his Covenant:
the fait of the Covenant, and legally called with God, there is no more trufting of him.
to account for the performance of it : and God knows that every man is a liar ; that his
this may be done, either in the making of heart is deceitful and defperately wicked -
ihe Covenant, when the Surety manageth the man's iingle bond is of no value, it is worth
whole matter, and becomes a repreientative nothing at all : man is alfo weak, and hatli
of the party : or after a Covenant is made, many tempters, and Hrong temptations to
when he takes up the parties bond, U. gives draw him away; fo that of himfelf he would
his own in the room of it ; and thefearethe do nothing but break Covenant every day : if
more common notions that men have of a then Chriit do not pais his word for him,
Surety- God regards him nor, nor any of his promifes
2- WE may now inquire, What ncceffuy and vows.
there is of a Surety in the Covenant oj Grace ? 2- MAN alfo is jealous of God. And that
And this may be confidered in two refpetts, by reafon of the infinite diltance that fin hath,
viz. either refpe&ing the defign of the Co- let between them, and knowing his own con-
venant it felf •, or in regard of the parties demned Itate, and the feveriry of the law,
Covenanting. fo that he dares not to truft God's word and'
1. IN refpetf of the defign of the Covenant* promife of peace exhibited to him, but quefti-
it felf- God who is the devifer and author ons rhe veracity of all, Job 9. 16. If 1 had
of it, intended it to be, not like the firlt called, and he had anfwered me ; yet voould t
Covenant made with Adam, and mankind in not be ieve thathehadhearkencd unto ??ic. Thefe
liim, a mutable, frail, and fhort liv'd Cove- jealoufies make men afraid of coming to a
•nantjbut everlalting- Hence when he fpeaks treaty without a Mediator, and God cannot
of it, he gives it that Attribute, Ifai - 5 > ■ 3. treat men without one ; much more then.
An everlasting Covenant- The mercies of it, will they obflruct rhe plighting of a Cove-
were ro befure mercies ; it was to be like nant without a Surety. But,
God's Covenant or the day and night, Jcr- 33. (?.) SUCH are the terms of the Covenant'
20,21. And there was no way for the iecurlng that they cannot be performed by tbe parties:
of this but by a Surety. When God firft in- tbemf elves, without a Surety inhervening. Fof
dented with Adam, there was all theadvan- 1. A1ERC1 and Grace cannot flow down from
tage given him which could be thought re- God to a /inner, to favc him, till fecurity be
cuilite for the enabling a mutable creature given that fujlice flmll be fit is fed. Juftice
to Hand ro, and keep "Covenant with God : Hops up the way of mercy, till it be fecured
the terms were fair and rational, nothing of fatisfattion. God is a confuming fire to
was required of him, but what it was his finners in himfelf, -he enn < n\y he gracious
honour and happinefstohave performed.and by pardoning fin, and -filing the finner. in a
he was fully furnifhed with concreated abi- Redeemer. ' s
licies, viz. the image of God : the promifes 2. THERE is no one Article requiring ought
had all encouragement in them; and the oj man, which oj himfelj he k -able to pcrfcrttt*
threatnings were full of awe and tenor: but As there are fome things requifite to his be-
he, Handing alone by himfelf, loft himfelf, ing reconciled, which he cannot be ufed in &t
brake the Covenant, and fo was undone, and all; but muft be wholly done by another.
all bis with him.. And if it fo fell and were therefore put into the Covenant of
out in a green tree, what can be expected of Redemption; fo there are other things which
a dry one ? If Adam in integrity with a full he is concerned in, and muft' do, Vt?d are
jftock in his hand to trade with, yet brake, therefore articles of the Covenant cf Grace,
what can be expe&ed from his bankrupt viz. Faiibfiepemance.Neic Obedience^ thefe
W :--;■■— '- he
312 Lectures upon the Queft.XXlIL
he is not able of himfelf to do. As Chrilt Chrift's Suretifhip, left to live as we liifbuc
mult work for him in fome things, fo muft are in the Gofpel Covenant firmly bound to
he work in him in others, or elfe all would believe, and ferve God in newnefs of life,and
remain in him undone, and the fecond Cove- ail holy converfation, as we would maintain
rant would become as deadly to him as the a good hope in our felves of being madepar-
firlt. 2 Cor. Ji J. Not that we are Sufficient of takers in the good purehafed by Chrift, and
our felves to think any thing as of our felves : offered in this Covenant.
but our Sufficiency is of God. Yea, had we not 2. CONCERAIAG the parties for whom be
a Surety to perform in and for us, it were a fiands Surety $ obferve, That in the Covenant of
madnefs for us to engage in it. Redemption he flood Surety no otherwife than as
3. NOW let w confUerthe quality of CbrijTs our Rcprefcntative, and hence was not an in-
Suretijhip, or for what andhow he flands Surety terchangeable Surety .• but in the Covenant
in this Covenant? And here we mult enquire rf Grace (of which we are now fpeaking, be-,
into, 1. What manner of Suretifhip this is > ing a mediating Surety -, hence) his Suretifhip
2. The parties for whom he Itands furety. is of equal latitude with the objett of his Media-
3- The things which he becomes Surety for. tion * or he is Surety forthofe for whom he
Of which in order. mediates ; and that is for both God and the
1. FOR what manner cf Suretifh'p it is, that believer.
the Mediator Hands engaged in. We may re- (i.f HE is Surety for God to the believer. He
fiett on what was but now obferved, viz. that is the undertaker that all the proffer'd pro-
there are two ways in which one becomes a mifes held out in the Gofpel Covenant fhall
Surety, viz. in conjun£tion,or by way of com- be fulfilled. He gives in his bond for it to his
mutation or exchange. Such as obferve not people, that nothing fhall fail. Man being
the difference between the Covenant of Re- fufpiciousof God, and hard to believe thac
demption, and that of Grace, afcribe both he will fhew him mercy, when becomes in-
thele to him in different refpe&s under the deed to know his own tin, the curfe of the
new Covenant. But the matter is abundantly law,the holinefs of God,and how odious fin is
more clear, when we afcribe to each Cove- to him, hereupon there is need of a Surety*
rant that which belongs to it, and by this Not becaufe God is unfaithful, but becaufe
means all feeming contradiction is taken off. man is unbelieving. Hence Chrilt is called
Obferve then, ThatChrili'sSuretifhip by way the Surety of a better Covenant, Heb. 7. 22.
of exchange belongs to the Covenant of Re- and Mediator of it, Chap.8.6. And what is he
demption, and it is called Suretifhip Cata- Mediatorand Surety of? See, ver. 10. You
chrejiically ; for by it hebecomes the debtor, may read the promifes m,Jer.7,\. 34. Ch.32.
and properly the party. For he thac takes 39,40. Chrilt is called Mediator of thefe,
up anothers bonds, and gives his own in the becaufe he engageth to fee them performed,
room, is the only one obliged, and fo is not (2.) HE is Surety for the believer unto God.
in the propriety of fpeech, a Surety. Now I mention the term, believer, becaufe we are
Chrilt is, in the Covenant of Redemption, a not fpeaking of theCovenant of Redemption,
common perfon, reprefenring all the Ele£t ; where he is Surety for all the Eletf, but that
and hence is called in Scripture, the fecond of Grace, where the Covenant is made with
Adam-, being the Head of his people,and Re- us on our believing, or in the working of
prefejitarive of them : and fo God looks for faith in us. And we do by believing entef
and experts all the bufinefs of their redemp- into Covenant with God; whence arifeth our
tion to be performed by him. So that all fuch Relation to him as children, Gal. 3.26. For,1
cxpreilions in Scripture are applicable to this whiles, as Mediator of Reconciliation, he is
Covenant. But now in theCovenant of Grace, pleading with,andbringingGod&mantoge-
an which there is a Mediator,and whereSure- ther, and bowing their heaits to Covenant
tifhip properly confidered, is propounded to each with other,he puts himfelf in as a Sure-
us, matters Itand otherwife : for, as we ob- ty •, and he is not a Surety for any in the
ferved, this Covenant is between God 8c man new Covenant till then. I alfo fay the be-
by a Mediator •, fo that we are properly liever,becaufe Chrift is not a&ual Surety for
bound, and Chrilt is bound with us : andGod all who are vifibly or exrernally within the
not only Itands engaged to Chrilt for us, but comprehenfion of the Gofpel Covenant. For
to us in Chrift. And hence it is that in the the notion of a conditional Surety is dero-
Gofpel, new-Covenant duties are required of gatory totheGofpel,and contradictory to the
us, and the promife is made to us on condi- nature of Suretifhip. It were ridiculous for
tion and performance, and we are threatned any to give in his bond that fuch anone fhall
if we perform them not. Rom.8.1 3. For if ye pay fuch a debt, if he will pay it. Though ic
live after the fie fl>, ye fhall die. Heb. 12.14-ft?/- is true, that Chrilt in the exhibition of the
low peace with all men f3 holinefs, without which Gofpel, doth make tenders to them that are
no man fhall fee the Lord. Not that we can under it, on their acceptance of the offersof
of our felves do them, but to fhew us, how Grace, and coming up to the terms of the
much we are concerned to fly to our Surety. Covenant, to ftand Surety for them.
And it is God's wifdom that it fhould befo, 3. THE things for which be becomes a Surety
that lo we be not carelefs and negligent in are, either fuch as on God's part he promifetb
the work of our Salvation. We are not by to the believer, or fuch as on the believers part
he undertakes in to bisFatber. 1. TUB
Quell:. ~ XXI H. Jjjemblys Catechifm. 313
1. Tffil' things, wb neb on God's part be is gain It them- Hence iliac, fiui. io,\^,i i.Wtw
Surety for to the belie; er, arc all tbofe things f>rgivct> nil thine iniquities : who bsaleih all
which God haib in the Covenant, promijed to be- thy dij'eafas. Like ax a father pitieth his chil-
ftow on his people. Hence all the promiles dren .- Jo the Lord pitieth them that fear him,
are laid to be made lure and firm in him. (5j TIIaT all the enemies of their Jalvai ion
2 Cor. r. 20. For all the promijes of God m Jhall be conquered Iff Jubdued under then/. And.
him are yea, and in him Amen, unto the glory none of them mall be able to Hand againit
of God by its. For, as they were made firltly them. Rom. 16. 20. And the God of peace jhJl
to him as the great heir of them, in the Co- bruife Satan under your feet fhortly. Joli.i6.u/i.
venant or' Redemption, as the reward of that Theje things Ihuvefpoken unto you that ye mi^bt
work which he there undertookand engaged have peace, in the world yefhall have tribulation :
in, i'o are they made to us in and through but be of good chear, I have overcome the world-.
him in theCovenant oi Grace. And thefeare, All the united force of earth and hell (halt
(1 .) THAT great prom if e of Salvation which never make a breach between God and them ;
is made to believing .- VVliich is fo often re- neither Sin within, nor Satan & World with-
peated in the Goipel. When Chrift, upon out, (hall dilTolve theCovenant. K0///.8. 58,39.
his afceniion, lent forth hisDifciples to preach (6.) THAT they Jhall be raifed up at the la ft
the Goipel in the world, he bad rhem to day, & being delivered from death and the grave,
make that promife from him to all fuch,Mar. ftnll inherit the purchajed pojjrfjion, and live
16. 15,16, And he Jaid unto tham, Go ye into with him in glory for ever. Joh. 6. ??,4c.
all the world \and preach theGofpel to every crea- IN one word, there is never a promife made
fine, he that believetb and k baptized [hall be in the whole book of God, bur a believec
fazed ; but he that believetb not Jhall be damned, may take this lor his comfort and lecurity,
And he hjmfelf hath confirmed the truth of that he hath Jefus.Chrilt become Surety for
jr with a double Amen. Joh. %. 24. Vcrily\ and from his Father for the fulfilling of it,
verily I Jay unto you, tie that heareth my word, according as he fhall have real occafion foe
end beiie-'oeth on him that jent me, bail) everlaft- it. So that, except He who is the truth, can
ing lijK and fhall n>t come into condemnation : prove falfe and unfaithful, there is noground
but is pajjed from death to hfe. And truly, for him in the lealt to queltion or doubt abouc
this promife, if there were no more doth the certain accomplifhment of it.
grafp ail in it that is reqnifite to the reftor-
ing or' man from mifery to felicity, but there [ July 9. 1697. ]
are many others comprehended under it,
w:iich are exprefly declared in the word of
C(2.) THE giving V its Holy Spirit : To oJblvivlOjN LXXXrlm
guide and comfort them jvto direct them in 2.nphE things for which, on the believers
their way, and give them the confolation J[ partfe isSurety toGod,are whaijoevtrts
they need, to lead them into all rruth, and required of us in theCovenant oj Grace. As for
eftablifh their hearts on God: to enlighten aji thofe things that refpeft the fatisfyingof
their minds incline their hearts, and keep tne iaw for USj and making up a\[ cne brea-
them from falling away. Joh. 16.7. Never- ches of the Covenant of Works ; they belong
thdfs, ltd you the truth, it h expedient for t0 tne Covenant of Redemption, and have
you ;hat I go away : for if I go not away, the been there taken notice of : but in relation
Comforter will not come unto you : but if I de- t0 tne Covenant of Grace, he now becomes
fart, I willfendhim unto you. vei-i2,i^.Ihave Surety for us, that whatfoever is by thisCo-
yet many things to fay unto you, but ye cannot venant commanded us, and expefted at our
bear them now : Howbeit, when the Spirit of hands, fhall be performed in us, and by us.
truth is come, he will guide you into all truth : Now the new Covenant is built upon theCo-
for be ffiall not fpeak of bimft If : but whatfoever venant of Redemption going before it, in
be fmilbear that fiallhcfp.ak. \?<zi.\.^Wbo which God, looking on himielf as fatisfied
are kept by the pomcr of Gid through faith unto for the offences of his Elecl by his Son, pro-
jalvation, ready to be revealed in the I aft time, ceeds to other terms of capitulation with us.
(?.) THAT their prayers fhall be heard: And And there are divers things which God re-
anivvers of peace fhall be returned to them, quires of us by the Gofpel, for which Chrift
m all things that are agreabie to his will, becomes the undertaker,
and (hall tend to their good and falvation. (\.) In the making tie Covenant he en^agetb
He fhall hear them when they call. Joh. 14.1 ?. for our believing. We obferved,that thrift's
And. wbatjoever ye fhall ask in my name, that mediating Suretifhio appears in the linking
will I do, that the Ruber maybe glorified in the up the Covenant between God and us. Now
Son. .Hence that, 1 Joh. 5. 14. And this is the the great term on which the new- Covenant
confidence that we have in him, that if we ask benefits are offered to us, is our believing.
utiy thing according to his will he heareth us. Joh. *■ 16,36. To this the promife of life is
(4,) JjidTbe will pity their fraihies,pardon connected. Now when the awakened Soul
their follies, and heal their backjlidings. They hears this propofal, he is at a lofs, he cannot
areiullol finful imperfections, but he knows believe of himielf^ and mould he promile
their frame, au4 Will not take advantage a- it, he could never in his own itiength per-
S f form
3 1 4 Lectures upon the Queft.XXHI.
form it -, and fo the treaty mutt break off, him. So that, whatever wearecalled to,and
but that,Chrilt's mediation of Reconciliation, find our own Itrength deficient in, We may
and that of* Suretifhip being interwoven, he repair to him, and humbly challenge his
is Sponfer on this account. Hence he tells help as engaged for us, and place our reli-
us, Joh. 6. 37. All that the Father givetb me ance thereupon. Thus is he a Mediator of
Jball come to me. And Jer- 31.33. But tbisjhall Suretifhip.
be the covenant that I will make with the boufe Thirdly. HE is a Mediator of Intercejfion,
of IJ rrael, After tb«fe days, faith the 'Lord ',/ will to preferve this Covenant inviolable. The
put my law in their inward parts, and write it doftrine of Chrift's Interceflion, will come
in their hearts, and will be their God^anl they to be diftinftly treated of under his Priettly
Jball be my people. Office, fo far as he intercedes with God. I
(2.) HE undertakes alfo for our new-obedi- (hail not therefore here infift on it. Only
tnce. There is a falsification which God let us here confider how he afts the part of
requires of all his in the new Covenant, a Mediator in this work, by taking notice
1 Thef 4. 3. For this is the will of God, even how he maintains, and continues the Cove-
your Jantlijication, For the law ceafeth to be nant between God and us, fo that there is no
a Covenant of works to the believer, yet it diiTolution made of it ; and this he doth by
ceafeth not to be a rule of life. Though always going between God and us,to prevent
Chrift's arrive obedience Hands for one part or make up breaches. And herein alfo he
of our juftification before God, yet our real applies himfelf to both. Of which in par-
and active conformity to the will of God is ticular.
our habitual and practical holinefs, and fo i. HE applieshimfelftoGod for us. For this
neceffary in the new Covenant, that we can- reafon he is faid to be gone into the heavens
not be happy without it. Rom.S. 13. #^.12.14. to appear for us. Heb.9.24. He is ourRefideat
ThoughGod in thisCovenant accepts of truth there. And here obferve,
and fincerity, of the reality and univerfality 1. THAT the children of G>d do many ways
of our obedience, notwithstanding our many give him great provocation by their unsuitable
failings. This alfoChrift becomes Surety for. carriage. There are many things which they
Ezek. if 19,20. do, that difpleafe God. 2 Sam. ir. ult. Tho*
(i,) HE becomes bound for their perfeverance he is reconciled to their perfons, yet there
and abiding in the faith unto the end. That they are the remainders of fin in them, which
(hall not depart from God any more with a through its own deceitfulnefs, and thefubrle-
torai backiliding- This alfo is required in the ty of the adverfary is very apt to break forth
Gofpel Covenant- God hath faid, Heb. 10.38. into Aft, at which God cannot but be angry,
If any man drawback, ny foul Jball have no and that juftly. And how many inftancesof
fleafure in him. Jefus Thrift engageth that this are there ftanding on Scripture record ?
he will keep them, and keep Grace alive in 2. THAT the fins and provocations of God's
them. Hence that, 1 Pet 1, ?. Who are kept own Children deferve that his fury [hould break
by the mighty power of God, through faith unto out upon them, and burn again f. them. Sin,
falvation. And this alfo is part of the mean- wherever it is, hath the fame nature. And we
ing of that promife, joh- 6. 39,40. And ibis are told what refentmentsGod hath of it,Hab.
is theFathers will which bath fent me, that of all 1. 1 3. Thou art of purer eyes than to bth Id evil,
which he hath given me, I Jhouldlofe nothing ,bnt and canji not hok on iniquity. The belt and
Jhould raife it up again at the laU day. And this moft holy of men have therefore made free
is the will of him thatfent me, that every one confeffion of this demerit, when they have
which feetb the Son, and believe th on him, may thus defiled themfelvcs. Dan. 9. J, 8. Pfai,
have ever lafl ing life : and I will raife him up 130.3.
at the laft day. viz. That he fhail not be loft 3- THAT God doth fometimes manifefl his
by any violation of the Covenant, but be difpleafure in the fruits of it, upon his children.
preferved to a glorious Refurreftion- And on There are thofe difplays of his anger which
this account it is that he had loft none of all are terrible- Did not David, did not Solomon,
that had been given him by his Father. did not Afa,and others experience this? He
(4.) HE is Surety for their fidelity to God in makes a way for his wrath, cafts a frowning
their fpir it ud warfare. They (hall, as good look on them, puts them into terrors & fore
Soldiers, be true to their Lord and Captain. amazements,threatens as if he would deftroy
Every believer, when he enters intoCovenant them >, brings them very low, and hides his
with God, iilteth himfelf in his fervice a- face away from them, as Ifai.57. 17. For the
gainlf Sin 5c Satan. His heart is deceitful, iniquity of bis covetoufnefs was I wroth J3 f mote
and like a warping bow -, butChrift engageth him : Ibid me, and was wroth, and he went on
for his fidelity. Hence P<z£/afcribes it to him, frowardly in the way of his heart.
I Cor. 7. 25. I give my judgment as one that 4. IF now we had not a Mediator to appear
hath obtained mercy of the Lord, to be faithful, for us, our cafe would be very fad. If Chrift
And depends upon him for if, 2 Tim. 4. 18. were not in heaven, to fpeak a good word for
In fum, there is no duty enjoyned us by the us, to ftand between us, and the burning an-
Gofpel, but, if we are in this Covenant, we ger of a jealous God, it would go ill with
have Chrift, a Surety with his Father, that us. He now therefore interpofeth, takes up
we fhall fo do it> as fhall be acceptable to the quarrel, and pleads fox us, and in this
wax
QueftXXIR Jjjemblys Catecbfm. 3 1 5
^^^* ^^ ... _____ ^________
way God is pleai'ed to fpare us. Alfes was ?. BT r,
a,i eminent Type of this. And we have'an ex- love in affii
cellenr defen prion ot it, Numb. 14^1 3, ^ 20. fomenmes
hi making them to know that t> ere is
llichs, as well as mercies. Thai God
fhews his dearelt love to his chiL-
3 parOOri. .1 11U:>V_11II1.1 UUl »'^'"^' |/iyjvmv *■• ~« »..~..., -m~ k«wu6 mem ikj i-amuiu
himfelf before God for his people, puts him their gracious operation. Pfal, 119. 71,75
in mind that they are his people, fuch whom 4- BTgiving them affarance that allbishidings
he hath cbofen and redeemed to be his own, of bis countenance, and difplays oj bis fatherly
in whole deliverance from the bondage of difpleafure, flmll never feparate lb m from his
Saran and flavery of fin he hath wonderfully love, but fhall end in their good and f.ilvmort.
appeared; whom he hath often pardoned Rom.8-2%. And as he gives them to underltand.
hitherto, aid to whom he hath made known the truth of thefe things in his word, fo he
his glorious Attributes of grace and mercy, i'eals up the belief of it on their Souls by his
and with whom he hath made a Covenant. Spirit, and fo he quiets them.
He prefents his own obedience, and urgeth 9. WE may in the laft plice inquire, Horn
the Covenant that he made with him \ that long ChnjVs Meduitorfi/ip is to continue ?
they are his Spoufe, that he hath fhed his A. WE may rake a brief and yet full re-
blood for them, that he hath bought them, folution of this Inquiry in the following
and laved them with an high hand, and out- affertions,
lt( etched arm •, that the honour of God's 1. THAT asCbrift was delegated to this Office
p- vver, tiuth and goodnels is here concerned, before time, fo the efficacy f it fhall abide thro*
An 1 he who never was denied in any requeft, Eternity. We before obferved that he was
is heatd in this, and mercy is obtained for ordained hereto from everlaiting -, rhemat-
them. As to the gloriousmanner of Cbrift's ter was appointed and ratified in the Cove-
doing this, it is above our preient compre- nant of Redemption. Now he is to have the
henfion -, but that he doth that which is anf- fruits of this great Work, and to rejoyce in
wrerable to fuch a thing as this is, the Scrip- them for ever. There fhall be the endleis
ture gives us to underltand. And did he not monuments of this, wbich-fhall be to him
thus plead for us with his Father, all our for a nameand for a praife 5 even all thofe
pleas in our prayers would be invalid, and of many Sons whom he fhall by it bring toglory.
no efficacy at all. Our accefs to God is thro' He fhall be admired in them world without
this Mediator, out of whom he is aconfum- end. There are Songsof triumph which Hull
jng fire. be fung ln acknowledgment of him. Rev. 5.
2. HE a/fo applies himfelf to us from God. 12, 1 3, 14.
And this alfo is very needful in this part ot 2. THAT, at there was a time when he en-
his mediation : forGod's ways of Providence trei on the execution of this Ojjicc, fo there
towards his people, are oftentimes abltrufe will be a time when he 'wil, 'have accowplifled it,
and dark ; and we, by reafon of ignorance, and be difcharged of it. We obferved, that he
are apt to miiinterpret them, and call God's began this bufinefs, when man's necefluy
love and fidelity in cjuettion, "and hereupon called for ir, and that was, when upon his
to be difcouraged. in our work, and (tand itill violation of the Covenant of Works, there
in our way. We do not always know God's was a new Covenant of Grace exhibited, in
ends, and are ready.- to fufpeft that, his pur- which he was to be the undertaker. And we
pofes are for hurt, and not for good. Thus arealfo told that thereisaday coming where^-
David in great perplexity is almolt over- in he fhall make a refignation of this Media-
whelmed with his jealoufies, Pfal- 77.7, &c. torial Kingdom, when he hath put an end to
Thus fob under his ami&ion, fob 19. 6,to\2. the whole affair of it. So we areafTured, in
So Hezekiab in his 'ficknefs, Ifqi. ?8. 13, 14. 1 Cor'-. 0. 28.
And the Church, Ifai. 49. 14. Ffal.q^. 21, 24. 3. THAT Cbrifl will abide in the execution
Here therefore alio Chriit puts in, and takes of this Office fo long as there is any work j r
pains with his people to fettle their hearts him to do in it. He is a perpetual Mediator;
and thoughts,and perfwade them of the grace called a Priejifor ever, Pfal. r 10 4. where/ir
and good-will of God to them -, of his wife, ever is oppofed to the Levitical PriflhooJ,-
holy, and loving ends in all the vifitations which was to expire in a while, bur his was
which he brings on them. And this he doth, to laft to the end. And on this account his
1. BT bearing wit nejs of the intimate and in- Gofpel Kingdom is faid to be immoveable.
comparable love oj God to his People. How he Hcb. 12. 28. So that it cannot ceafe fo lorg
hath imprinted on his heart 3 perpetual re- as the defign of it needs him" to carry it on.
membrarce of them Ifai. 49. 1?. When that is accompli fhed, and not rill then,
2. BTd/f covering to vemthe defign oj all fuch ■ will he lay it by ; when the work is finifhed.
difpen fat ions- He lets them fee that the aim And by that we may refolve when it is like
and end of them is not, as they mifinterprer, to be. Here then,
their harm, but their good and advantage: (1.) THE fecial defign oj the new Covenant,
that he intends their benefit by all, and that whereof he is Mediator, is to brings Gbd'sElet?
therefore it mall certainly be fo in the iffue, to glory. His Mediatorfhip bath an infepa-
fince he was never defeated in bringing about table iefpect to that Covenant, Heb, 12.. 24.
of his purpofes. fer. 29-11. \ S f 2 Now
%i6 LeBures upon the Queft.XXlII
IMII llfaBB II I If !■!!■■ I I - .... II I - ■■■_ LJ..L-W
whatfoever accefs there is to the glory of enemies,perfected them in holinefs,&broueht
God's revenging Juftice from thole who have them into, and pofTefTed them of the ever-
defpifed the offers of this Covenant 5 it is lafting Kingdom ; then the work is done, the
certain that it had never been opened but Covenant compleated ; they jn full fruition
on the account of God's exalting the glory of the love of God, and no more in danger
of his Grace on fome whom he had appointed 0f any breach between them world without
to it j and that is in bringing them to Salva- end."
tion, and inverting them with eternal life. Use. THERE are feveral worthy Inferen-
It is in purfuance of that love which God cesmay be drawn from the confiderarion of
hath to them in the days of Eternity. Chrifts Mediatorfhip.
(2.) HENCE Jo long as th re is any thing to t. is Cbritt the Mediator ? What need then
he done j or any of thefe on this account, be can- of Angels and Saints to mediate for us ? The
not ccafcthc purfuit of bis Office. The bufi- madnefs of Popery, in conflicting many Me-
nefs lies upon his hands, it he (hould neg- diators, is here difcovered , and the idolatry
left it, it would fail. And then, of their invoking of them as fuch. Their
i. IT muft laft as long as there are any of God's pracfice in this is too well known. Vain is
Eletlto be born. For they mult be born inorder their diltintfion, when they &y, Chrilt is
to his doing this work for them, or at leaft, only Mediator of Redemption, hut they alfo
conceived , they mult have an aftual being, of Interceflion j fiuce the one of thefe equal-
Now God will have fome of thofe as long ly belongs to his Office with the other. Be-
as the world Hands in all ages •, it is for fides, when they apply themfeives not only
their fake that it continues. Chrift there- to their perfons, but to their merits, dorhey
fore fo exprefleth himielf in his mediatorial not therein make themMediarors of Redemp-
prayer, Joh. 17. 2o. Neither pray Ijor tbcfe yon too. Mcfes indeed extraordinarily,and
alone, but for them alfo yobicb fthill believe on me the Higb-Frieft ordinarily, were Types of
through their word. And he tells his difciples, Chrilt the Mediator, and their oblation and
Joh. 10. 16. And other Jheep [have, which are interceflion were typical, but his only fub:
not oj this fold : them alfo I mufl bring, and itantial. And for men to direct theii prayers
they Jhall hear my votce , and there fhall be one to thefe as InterceiTors, is without warrant,
fold, and one fbepherd. He harh the fame and renders them guilty of fuperltition, and
charge lying upon hinjfor one that he hath contempt of Chrilt, fuppofing him not fuffi-
for another, the fame love to them, and the cient, orat lealtdividing his giory, 8t making
fame faithfulnefs to his undertaking engageth others fharers with him in it. What though
him. we are here bound to pray one with and for
2. IT mufl continue till he hath fitted all thefe another ? we are not therefore to pray one
for the Kingdom, and carried them ever all the to another. One Saint prays for another,not
dangers of miffing it. All that is needful to as a Mediator, but as we are brethren joynt-
reconcile them and God in one, and to keep ly concerned for each others good. We wor-
them from failing out of that love, and pre- fhip them not in asking their prayers. Buc
ferve them from all their enemies whofeek praying to dead Saints is an act of woifhip,
their tuine, belongs to this charge of his * and renders contemptible the Mediation of
and fo long as they are in this world, and Chrilt, as if he could not, or would not
have fin in them, and fo many fiy and potent hear us. We are told, Aft. 4. 12. Neither is
adverfaries without them, they are not fafe there falvation in any other. : for there is none
any further than he taketh care of them •, other name under heaven given among meny
till that which is perfect is come, and that whereby we muft befaved.
which is imperfett be done away, he cannot 2. DOTH fallen man ft and in abfolute need.
he fpared from this employment ; it muft of a Mediator? how great a diftance then hath
therefore laft till the end, and he hath put Sinfet us at from God? andbow wonderful was
down all that oppofeth. 1 Cor. 15. 2$. For the love of God in providing us with fuch an
he muft reign, till he hath put all enemies under One? The breach made by fin muft furely
his feet. be very great, and therefore we may in it
3. IT muft continue till the great Judgment difcover the vile nature of Sin. Time was
he finifhed. God hath appointed the great when God and man could fpeak familarly
Judgment to be managed by him, and it be- one to another, but now there is a wall io
longs to him as he is Mediator. And though high raifed between them, the diltance is fo
the Judgment of the Ungodly, and fpeciaily great.that there is no inrercourfe $&fuch is
of thofe who never heard of theGofpei Co- the eftrangednefs betwixt them, as, had not
venant, be an honorary added and conferred the Son of God come to pull down the par-
upon him •, yet the laft Judgment, as it ref- tition wall, and make peace, we could never
peels his Redeemed, properly belongs to this have had liberty to fpeak with God or ask
difpenfation, in as much as they are not per- mercy of him. Epb. 2. 14. Which fhould
feclly glorified in all the complementsof ir, teach us to loath all fin,and abhor our felves
till they receive the blefled fentence from in duft and afhes for it. The confederation
him, and have the crown of righteoufnefs that there is a Mediator between God and
fet upon their heads by his hands. 2T//0.4.8. man, tells us they are fallen out, & become
when he hath delivered them from all their enemies 5 which mould put us upon inquiring
into
Queft. XXIII. JJfemblys Catechifm. 317
fnt0 the ground of the controverfy, and hum- fury into a flame againit finners, and you
ble us for it. And withal ic invites us to fhall come in the way of it, and have no Me-
Gontemplate God's admirable kindnefs, in diator to interpofe between ic and you, you
thus gratifying our neceflity, by invelting his will rue it for ever.
Son with this Office. Job. 3* 16. NecelTity 2. WHENCE is it that any are won and per-
erear'ens a benefit. When we remember,that fwaded to be at pace with God, and enter into
it the Son of God had not come to take up Covenant with him. Man is not only an ene-
and compofe the controverfy between God my to God, but hath an enmity againft God
and us he would have been our enemy for deeply rooted in him, which keeps him from
ever- 'and we mult have fuffered the im- being reconciled. Rom. 8.7. By vertue of this,
preilions of his anger to eternity. And now none of Adam's children would ever enquire
to lee God himfclt lending his own Son out after God, or feek peace with him. So that
of his bofome, commilhoned to becomes days- if at any time, we fee a finner throwing down
nan to make peace, and bring about an ever- his arms, confeffing his fins, jultifying God,
lafting Covenant, well-ordered in all things, taking flume to himfelf, and imploring par-
and lure. What an unfpeakable obligation is don and peace, we may truly conclude that
hereby laid upon us to magnify and praife the Mediator hath been at work on thatSoul.
his great Name ? The fame means are ufed with others, who
2 IS Cbrift t be Mediator of the newCovenant? yer remain obftinate. And for this reafon we
Learn hence, lhall obferve thoie that arebeft difpofed mo-
1. THE miferable e[tate of the greater part of rally, remain in their native rebellion ; and
mankind. It herein appears,in that they have the molt ill difpofed, and rough hewn,wro'c
rn Mediator to Itand between God & them, up to fuch a compliance-, which declares it to
to put an end to the controverfy that fin hath be his work on them, g£ it is to be acknow-
made : And fuch are all thoie who are ltill ledged to the praife of the grear Mediator,
under the Covenant or Works. Some there 3- THAT the new Covenant mufi needs be
hi who live out of the reach of the promul- perpetual and unchangeable. It is called an
e*r-ton 01 the newCovenant, they never heard Everlajimg Covenant. And the mercies of it
of this good news* and fuch are all they who are laid to be Jure, lfai. 75- 1- And whence
are ttraogers to the Gofpel. And what mul- comes it to be lo, but becaufe irharh a Me-
titudes a^e there of thefe in the world, who diator, and fuch a Media ror in it > Man is
are not favoured with the glad tidings of not 'els, but morelike to fail under this,than
peace ? Thefe have noMediator,and therefore ' the firft, having then nothing in him,butmu~
mnlt needs perifli. How mould we then con- tabiii.y to expofe him, whereas now he hath
dole their cafe, and pray eameftly for them? a kdy ot death .• but Chrift is the under-
B'ic others there be who are born under the taker : both God and the believer refer to
difpenfation of the Gofpel Covenant -, who him the management of all, and except he
have had this great priviledge urged upon can fail, the Covenant mult Itand firm. He
them, and been entreated toacceptof Chrift looks after all parts, and therefore till he
to be'a Mediator for them, and poihbly boatt can ceafe to be a Mediator,the Covenant can*
of their title to him, but they were never not poihbly be made void,
brought over to a cordial clofure with him, 4- THAT they muft needs be in agood& fjfg
by a true and living faith, but are ltill unbe- ftate that are gotten within the new Covenant,
lievers} and are therefore, as to their natu- Whatfoever apprehenfion fuch may have of
ral eltate, under the firft Covenant : thefe fin and wrath, and jultice, and felf infuffici-
have no Mediator, none to plead with God ency to do any thing that is required of them,
for them, none to become their Surety, to and how fenfible foever they iruy at fome-
ltand between them and everlalting burnings, times be of their fathers difpleafure,yet ltill
And hence it comes to pafs,that,as Covenant- they have this comfort 8t fupporr, they have
breakers they remain under the wrath of a Mediator,who is their Surety 2t Advocate,
God. They Itand condemned. Without aMe- who hath undertaken for them in all the Ar~
-diator, God is a confuming fire ; there is no tides of the newCovenant, who will inter-
approaching to him. They have none to fpeak pofe when they fin. 1 Joh. i> 1. Ij any man
oa their behalf, none to make fatisfaclion for fin, wehave an advocate with the Father, Jefus
their offences,none to becomeSurety for them. Cbrift the righteous.' Who will perfume their
.Nobloodoffprinkling to be applied to them. prayers,and make them ldvoury.i?*t;.8.2.who
And thus they remain without hope, Sc mult will fecare for them all .the good laid up in
needs perifh for ever. They mult anfwer for the promife, iulfil in them the condition of
themlelves •, they muft bear the punifhment theCovenanr,and bring them to eternal glory,
of their own iniquities : they mult either Let it then be the great care of every one of
pleafe God with their own righteoufnefs, us, to fee that we are truly entitled to this
which they can never do, or elfe they muft Mediator $ and reft not till we have made it
fuffer all the wrath and difpleafure of the fure. And now let us make improvement of
Almighty, which is, by the fentence of the him as iuch,as for our help in doing the work
firft Covenant,denounced againft finners. And of our generation, fo for our confidence and
let all thofe that are not by faith, gotten into comfort, in expe&arion to be brought fafel/
Chrift, think of it, and look to it. You may home to the eternal Kingdom,
think for the prefent to do wpII enough -u but [ A U Q U 5 T 6, i6?5.J
I allure you, when God fhall enkindle hia SEfV
3i8
LeBures upon the
Queft.XXllf.
SERMON LXXXFII.
WE have confidered the great Office
that Chrilt was Anointed unto-,
under which there are feveral Offices unto
the execution whereof he was inaugurated •,
which will be after confidered. We may now
take a brief account,
II. OF the Anointing itfelf: By which he
was more immediately fitted to the discharge
of the great work of Redemption. This work
being, in refpect of the Subject redeem'd, a
work of meer Grace, both in Chriff's perfor-
mance, and the Fathers ccceptance, there
needed fomerhing more than his bare Incar-
nation to fit him for the effectual going thro'
that work. There having Therefore been an
eternal Covenant about it, it was meet that,
when theSon of God was incarnare,hefhr,uld
be inaugurated and confirmed in that Office ;
that fo he might perform the bufinefs with
Authority. And for that end he was to have
all luch Offices under this as were needful
For the accomplishing of it. This inveftiture
is that which is called his Untfion or Anoint-
ing. This was fore-fpoken of in the Old-
'Teltamerit. Pfal. 2. 6'. Jet b.we I Jet my King
upon my holy bill of Zwn. Pfjl. 45.7. Thy God
hitb anointed tbee with the 0)1 of glidnefs .ibove
thy fellows. And we have a particular defcrip-
tion of it in, ifa't. 6i. begin, which Chrilt ap-
plies to himi'elf, Luk. 4.18. He was therefore
pointed at and looked for in the days of the
law, under the denomination of the .Mrffiab,
which fignifies the Anointed one ; and is, in
the d3ys of the Gofpel, called Curift; which
is of the fame import. Anointing was of fre-
quent ufe under the Ceremonial law • they
anointed the High Priefts : and there was an
Oyntment of Confecration appointed for the
fame purpofe. Lev. 6. 20. Lb. 16 32. Their
Kings alfo were anointed -, and hence called
the Lord's anointed, 1 Sam. 24. 10. So in like
manner the Prophets, 1 Kin. 19.16. NowChrift
in his feveral functions was typified by thefe
things -, thefe were fhadows which pointed,
to him as the fubltance. And there were two
things more especially aimed at iii .the cere-
mony of anointing, both of which are con-
siderable, and applicable to Chrift, in the
prefent cafe.
1 . THIS Vn[fion was a folemn &J 'acred Rite,
whereby the per/on anointed \was feparated from
■other men, and confecrated to fome facial office
work, by which att he was declared to-be called
oj God to it. Anointing was a fignal confe-
cration •, it was a ritual fanctification of the
perfon to his employment. Hence all the
Veffels of the Sanctuary were anointed, and
fo fanetified. Lm8.io,u. Thus all believers
are faid to be anointed, 1 Job. 2. 20. But ye
have an untt'wn from the holy One, and ye know
all things. Being all of them made unto God
fpiritual Kings & Priefts. r Pet.i.S.Rcv.% \o%
2. THEceremonial Anointing was alfo a Type
(fthofefuitab.e gifts of the Spirit, -which were
poured cut upon the perfens fo Anointed. It fig.
nifled their being furnifhed with abilities for
the execution of the feivice to which they
were fignally feparated in their anointing. .In
this regard, the anointing which believers
have, is .laid to teach them, v Job. 2. 27. Be-
fides, we know that all facred Ceremonies
had fome fpiritual meanings and the anoint-
ing with oyl, typified tbe giving of the Spint.
It mult therefore denote the fruits of the
Spirit, which were efpecial gifts fitting men
for.cffice ; which gifts were fometimes be-
llowed where fav'mg Grace was not con-
ferred s and fo intimates Office Gifts. We
read of Said, that after his anointing, he
had another heart, 1 Sam. 10. 1, 9. go^ 0j.-
thefe things are to be taken notice of in the
explication of the Unction of Chrift.
THAT Chrift ever received theCeremonial
Uncrion we nowheie read. For he, being
the Antirype,was to have the things Signified
accompiifhed in him. And though, fo far as
he was under the ceremonial law^he attended
the ceremonies of it : hence he was ciicum-
cifed, aid there was an offering for him,&c.
yet becaufe he was not a Levittcal Prieft, nor
was his Kingdom of this world. He received
no fuch ceremonies for his inftalmenr, but
that which was fignified by them, that he re-
ceived. There are then two things to be
confidered of in the illultration of theDoctrh.e
of Chrift's Unction. 1. His Vocation to
the Office woik of Redemption. 2. The Spi-
ritual endowments with which he was fur-
nifhed for the compleat execution of this
Office.
(\.) AS to his V. cat ion to the Office work of
Redemption,^ thefe things be taken notice of.
1, THAT J ejus Cbnft did not intrude him-
J: If into this Office and Work of his own head.
He did not affume to himfelf the honour of a
Redeeming Mediator without a clear call,and
mamfelt introduction into it. The Scripture
makes, much of.this pofition, as of a thing to
be well obierved. The Apoftla therefore.urg-
<eth it in Heb. 5.4. And thers is great reafon
.for it : for, befides that the la wrequiring full
-fatisfaction for offence given it by the fin of
man, there mult be a iufficient price paid for
the buying himout of the hands of the law ;
there is alio the grace, or free favour of God
appearing. in the accepring of an exchange,
and being farisfied in the obedience and fur-
ferings of another, upon the account of thofe
who were the tranfgreflbr.% and had given
the offeree. So that meer fuitablenefs & Tuffi-
ciency could not be enough for the making
him actually our Redeemer, without a com-
pact, or agreement, in which he was deputed
by God, and contented of himfelf, to un-
dertake in this affiir. God had elfe been
under no obligation, to difclmge us on his
account.
2. THERE was a deputation or ajjignment of
Chrift to this work from Eternity : And that by
a mutujl compact or agreement between the
Father
Qlieft XXI 1 1. JJfembiys Catechifm. 3 1 9
Father and the Son, in which this was rati- purfuance whereof he was now about to enter,
fled and confirmed between them -, and the recorded in, Math. 3. latter end. And in llite
Son was therewithal invelted with all autho- refpect the Unction belongs to the perfon of
rity from his Father to this bufinefs-, which Chrilt, God-man, properly •, for it was ac-
is that we call theCovenant of Redemption.- cording to both his natures that he was con-
Of which hath been already treated. Which firmed by his Fathers approbation, Mat-%,ll.
deputation, though it may in a fenfe anfwer (2.) AS for the Jpiritual endowments which
the notion of" Unction in the firlt confidera- be was furmffied with, jor the execution of his
tion ; yet it is not that we are now looking Office, we may take up this general conclu-
upon *, for this work was not eternal, but in fion concerning it, That the Holy Gboji took tip
time and was done when God brought his bis dwelling in the affumed Humanity of Cbrijf,
Son into the world. It was performed in filling him with an unmcafurable julnefs 0} all
Tefus Chrilt incarnate, and for that reafon it fuit able graces for the dijebarge of the work of
prefuppofeth his Incarnation; but yet here man's Redemption. And in this he received
the foundation of it was laid. all that which was fignilied by the anointing
3. THAT there was an ailual infahnent of oyl which was poured on them of old. For
ChriU into his Office, when he entred upon the the diltincl: opening of this, let thefe things
dif charge of the work of Redemption. For he be obferved,
could not properly be faid to receive the Spi- 1. THAT it was Cbrifl per Jon ally, or the whole
jit till then. That required his being man -, Per/on oj Chrijt God-man, who was deputed to,
on which nature it was to be poured -, the and folemnly inaugurated in the viarfc of Re~
fecond Perfon did only improperly receive it demptton and Mediation. And fo the whole
before, viz- as it was by Covenant engaged Perfon of Chrilt, may be truly faid, as to Ot-
to his humanity, when irfhould befbalTumed dination, to be anointed to his Office by the
by him. David in this was a Type of Chriff, Spirit of God. It was not only the Humanity
that he was twice anointed, and therein de- that was engaged, but rhe Son of God under-
puted and confecrared to be King of Ifrael : took it in the days of Eternity, and heafTum-
the one was fecretly by Samuel, 1 Sam. 16. ed our nature to do it in. He undertook it
anfwering, or reprefenting the deputation of before he took our nature -, and then he un-
Chrilt in the Covenant of Redemption : The dertook to take our nature on him. This he
other was by all Ifrael, 2 Sam. 5. 5. which did meerly as a divine Perfon, and was there-
was typical of this whereof we are now fore conftituted of old. Prov. 8. 23. Iwasfet
difcourfing. up from everlailing, from the beginnings ever
NOW concerning this Un&ion of Chrift, the earth was. The wordy>/ up, ufed there,
if icbe inquired, what it was, or when it was denotesa folemn deputation and inltalment.
done ? It may be replied to the former, that And it was the Son in our nature, who was
we have it fet forth to us in A&.io 38. How in fuinefs of time thus ordained 2£ proclaim-
God anointed Jcf us of Nazareth, with the holy ed, Mat. 3. 16, 17. And lo the Ixavens were
GboflfiS 'with power- Where we are toobferve, opened unto him, and be faw the Spirit of God
The Author of it, who is God 5 and here defcending like a dove, and lighting upon him.
cfpecially points us to the Father, by whom Andloa voice from heaven, faying, This is my
he is fo often in Scripture faid to be fent j beloved Son, in whom I am well pleafed. And
which implies his being authorized to what indeed, there is the necelTary concurrence of
he came about. The thing it felf, is, God both his natures in all the works wherein
anointed him, i.e. He did that to him that our Redemption and Salvation are concerned.
anfwered the Type, and was fignified by it. It was therefore meet that hefhould be con-
The nature of it is, that he did it bytheHoly fecrated to it according to both natures.Nor
Ghoft and with power. Some underftand it to is this difagreeingwith, but conlbnanr torhe
be an tlebraifm, and to fignify, by the molt ceconomy of the Perfons in the facredTriniry.
powerful Spirit Others fuppofe it to intend As the Son is from the Father, fo may he be
the defcent of the Spirit upon him, 8c the gift deputed by him.
of miracles which he had thereby. But doubt- 2. THAT the divine nature in Chrift cannot
lefs it includes in it, both the vertue which he be faid to be Anointed, with rrfpett to any qua-
teceived for his difcharging his work, intima- lifications or endowments of gracious influence
ted by theSpirit,and theAuthority he received or ajfiftance from the Spirit oj God. The wane
to exert that vertue for the ends of it, ex- of diltinguifhing the Perfon according to the
preffed by power. As to the latter, this two natures which are in it, and affigning to
anointing wasdifcovered in and by all thofe each of thefe natures what is proper to ir,
folemn manifestations that God was pleafed was one reafon why the Arians denied the
to make of himfelf in the confirmation of Divinity of Chrift, becaufe fuch things are
Chrift in this work : many whereof are re- afcribed to his Perfon which cannot agree to
corded in the Gofpel : but the principal,and the divine nature, and one of thefe is his
molt obfervable of thefe was at his Baptifm, receiving the graces of the Spirit. Not con-
when the Spirit of God defcended vifibly fidering, that whatfoever belongs ro either
upon him, and a voice from Heaven publifh- of his two natures, belongs to the Perfon in
ed the divine approbation of him in the great regard to that nature, though it be not predi-
work he was engaged in, and upon the public cable of the other nature. Now it is cer-
tain
■_...inm ' ' ■ ■ ii
^2G LeUures upon the Queft. XXIII,
tain that the divine nature in Chriit, is the was fhed, is called the blood of God 5 yet as
whole Deity in all its efTential perfections, the Father is never faid to be Incarnate, fa
to which there can be nothing added-. He is, neither is the Holy Gholt ever faid to be
as God, blejjed for ever, and polTefleth fuch a man. But he may be faid to be in him in two
fulnefs, as -he thinks it no robbery to be equal refpefts,
with God, Phil 2. 6- As God, he is equally D-] BT infufing all tbofe habits of grace in-
with the Spirit, the Author of all Grace, to his humane nature,at his Incamation,whcrcby
and his divinity influenced! and replenifheth it was habitually prepared for us vcork. This
his Humanity with all theGrace it is poiTeffed Humanity was to be for the eternal Son of
of, and upon this account is he faid to far.fti- God to dwell in, and ro be employed by him
Fy'himfelf to his work. Joh.'i7- i9- And fir in his whole mediarorialdifpenfarion 5 it was
their fakes I fan If if y my felj .that they aljo might therefore meet that it fhou!d be accordingly
hsfanUified through the truth. So thar when fuited ;' and that was by filling it from the
we fay, that Chriit the Son of God was filled conception with that habitual holinefs,which
with the Spirit, and Grace, we are to under- might render it every way fuitable for him.
ftand it in reference to the Perfon who is the The curious workmanfhip which was beitow-
SonofGod, but not with refpeft to tfte nature ed on the making of the Tabernacle, was
which isDivine^ but as it isperfonally united typical of this--. He is the holy One ot Ifrae/,
to the other nature which is Humane- and cannot lodge in an humanity that is im-
3. IT is the humane nature, which is received pure -, this humanity therefore is called that
into the perfonal union wuh ihe Son of God, that ho/y thing, Luk. i- 35. And this was done by
is the immediate fubjeft of all tbofe gifts and the fan ft ification of the Spirit. Pial. 45. 2.
graces, wherewith Chrift was anointed of the Grace is toured into thy lips : therefore God
Spirit! It was the Tabernacle which was hath blejjed the e frr ever. Ifai. 11. 2,3. As the
filled from end to end with the glory of God, fiiRAdamlnd the image oi God on him, when
as foon as it was reared up by Mofes, Exod. he came out of God's ha;ds, which was no-
40- 34. And this was to fignify to us, that Ft thing elfe but the body of ia'nftifying Graces,
was the humane nature, in which the Son of furnimrng him for obedience ; fa had the
God tabernacled, which had thefe fillings of Second Adam, a fulnefs of rhis image on his
the Spirit^ Joh. 1. 14- h was tne man-Chrift humane nature in the aflumption or it.
upon whom,when hecameout of theWaters, [2] BT his ccnjhnt glorious prrf me with
the Holy Ghoft defcended in the form of a him, influencing, and ojjifing ,f bis humane ria-
Dove- Math. 3- \& The Son of God had un- ture in us uh.le work. ' And this appeals in
dertaken to redeem and fave us •, He was not two refpefts,
capable of performing this undertaking, but r. BT maintaining the life £? vigour of tbofe
l>y taking of our nature upon him-, He could habitual principles m b.w- Aft. 10. 38. Gcd
not be fubjeft to the law wi thout it ; He could anointed fefus if "Kazareth with the holy GhoJf9
neither do nor fuffer in obedience to it but in and with pwer, who went about doing good,and
fucha nature. It was a wonderful work which healing all that were opprcjjed of the devil : for
this nature was to be engaged in and carried God was with him- The word, power, often
through. If it had failed in it, the whole con- fignifies vigour and efficacy ; intimating that
trivanceof our Salvation mult needs have by the' preler.ee of the Holy Gholt in him,
been frultrated, and we have been left hope- that verrue which was at fir it infufed into
lefs for ever It muft therefore have mighty his humanity, was upheld and continued in
aids and alhftances to help it in, and carry him, fo that he never failed, but his grace
it through this affair. It was a frail huma- abode in its Itrengrh. The humane nature
nity in itfelf, it needed to be fupported, in- of Chrift was in it felf a frail & mutable thing,
fluenced, filled with all grace, to keep him it muft therefore be preferved by anAlmighty
mm failing in, or finking under his work, power and influence ; and this was done by
It could not do this for it felf, and therefore the constant abode of the Spirit on him. Ic
it had it all from the eternal Spirit. He is was this precious anointing which upheld
therefore faid to offer himfe/j by it, Heb.9. 14. him. We read that it is the anointing of
This then was it which was the fubjeft reci- believers which keeps them from fallings Joh.
pient of this Grace ^ and for that reafon is 2. 26,27. -And after a more glorious manner
he faid to be filled with the Spirit, Luk. 4 r. was the man Chrift fupported by the glorious
4. WE are not to apprehend that the Holy Vntlion which he received- He is faid to pray
Ghcft dwelt perfonally in the humane nature of for it. and to be heard, lieb. $■ 7.
Chriii. It properly belongs to the Sons man- 2. BT ajjifting his humane nature in all the
rer of working, to dwell perfonally in that allings and operation of tb fe principles. It is
Humanity which was aflumed- ]o\i.\.\^.And a matter of greateft admiration to confider
the word was made ft 'fhf3 'dwelt among us. It is what the man Chrift was called to go thro*
xvuQ,there was the fulnefs of the God-head which in the performance of the bufinefs of man's
dwelt in him bodily, Col- 2. 9. Yet this is to be Redemption- What trials he met with, what
eonfidered as it fubfilteth in the Perfon of the fore temptations afTaulted him, how he was
SonofGod,which,thoughitbeamyiteryabove not only to combat with all the powers of
our comprehenfion, is yet to be believed upon earth and hell, but to fultain the whole
divine teltimony 5 for though the blood that weight of God's wrath which was outagainft
iinners
Queft XXIII. Jfemhlys.. Catecbi/m. 321
iinners in the curie of the law .- and yet that 1. 21. Sin had turned the world into an hof-
he bare up under .all this, and was not bro- pital, where mankind was wounded & dying,
ken by it j it could be no lefs than an omnt- He came to be the matter of it, to be a great
potent Arm that fultained him ; and this Phyfician, to heal the wounds and diftempers
was the vertue of the anointing of the Spirit which Jin had procured. Mat. 9.12,13.
which he received. He is therefore faid to 2. THAT be came with full authority for this
■travail in the great ne ft (j his ftrength, Ifai.63.1. work. He did. not come without a commiffi-
And his own arm fuftainedbtm,vzx.%. And this on, but was authorized to it, by a folemn
was not his humane ftrength, it was no creat- deputation,and inauguration. His Father lent
ed arm, but the pozverof /f;<?6/>/m. lfai.42.1,4. him on this errand. There was not only his
5. ET vertue of this anointing the Spirit of own perfonal love,but his Fathers love feen ii
^God dwelt in htm in an unmeafurable fulnefs it. Job, 3.1 6. He appointed him to it fromEter-
of Grace.' He had not only, higher and more nity, and he confirmed him. in it, when he
eminent degrees of the gracious prefence of appeared to profecuteitin hisftate of Humi*
God in and with him, to carry him through liarion. So that whatfoever he doth on this
&is work, than the relt of his brethren, i. e» account, muft needs be acceptable to #God.
than any other of the children of God have: He doth it by vertue ot his Office, and t'here*
which isaffertedin Heb.1.9. but he had the fore can challenge the recompence of it % and
Spirit in fuper-eminent degrees, yea, above the validity of it is indubitable. His corrr-
all the degrees of companion, asjoh. 3. 34. miffion is to remove our miferies, to heal our
Godgivetb not the (firit by meafure unto him. ails, to fupply our wants-, and he is command-
Therearethe well-fpringsofGrace fpringing ed that he mail not fend away one ditfreffed
up in the hearts of all the children of God Soul empty, that cries to him for help. Read
here, and out of theiT bellies do flow rivulets his commiffion, and be encouraged by it, Ifau
of living waters, but there-were all theOiW^j 61. 1,2,3.
of it which fell upon the man Chritt, in a 3. THAT He is every way co?npleatly fur-
wonderful, ineffable, and molt unconceivable n'tfhed jor the dif charge of this work. He did
manner. Lw/^.4.22. And this, amsng many not receive an empty title in his Qn£lion,buc
others,, was one reafon why his name was he had the Spirit abundantly retting upon
called Wonderful, lfai.9-6- His head wanted him $ He hath every thing givan him, that is
jf'or no oyl. His anointing is refembled to that requifite to render him a merciful and a
of Aarons, and was typified by it, of which, powerful Saviour. He hath enough Grace to
Pfal. 133. 2. It is like precious oyntment upon fupply with the overflowings of it, all that
the headjhat ran down upon the beard,evenAarons we can ftand in need of. He had ftrength to
-beard, that went down to the skirts of his gar- undergo all that was requifite to fatisfyjuttice
merits. He had enough for all the ends of his for us, and anfwer the law in all its demands.
Office, both to carry him through the work And now he hath knowledge to difcern our
of Redemption, and to fupply all the Ele£t wants, wifdom to judge what is belt for our
in.the work of Application. AllGrace is now relief, meeknefs to bear with our follies,;vw-
ibuntained in him, and from that fulnefs do cy to fuccour us in our diltrefTes, pity to have;
tf//fo.r derive all that they have. Joh. i. \6.And companion on us in our miferies, and power
cf his fulnefs- have all we received,and grace for to deliver us from the hands of all our ene-
grace. This is his Unttion in general. I (hall rnies. Hence he is ready to meet the fainting
not here defcend to give any particular ac- Soul which is making towards him, and is
count- of the feveral Graces which he reoeiv- overwhelmed, -to take it up in his arms, and
ed in it, and which he gave fo glorious a de- and carry it home in his bofome. Be not
monftration of in thedifcharge of his work-, difheartned -, you fee here is an Office foe
in all of which he fb demeaned himfelf as fuch as you are to come to, and all fupply to
one that was to be our redeeming Mediator, be had at ir. He wants for nothing to lave,
The principal of thefe will be taken notice you to the uttermoit, and his Father hath
of afterwards, in the confideration of the committed it to him thus to do. Andcertain-
feveral Offices which he underwent and dif- ly he will be true to his trutt, who hath told
charged in this' affair. us, Joh. 6. 37. Him that cometh 10 me b will in
Us e. THE confideration of Chrift'sUnUion, vo wife ca ft out. Adventure then upon it, and
effcrds all encouragement to ftnners to come to you mail without doubt be fafe.
him for Salvation. Here is abundant relief
againft that dittrefs of Soul, which awakened [September 3. 169^.]
iinners are ready tofink under the weight of. |
And let us improve it to this end. 'Hence
C°ifi THAT this was the very work that CbriS SERMON LXXXFIIL
came into the world for. It was to take away
fin, to fave the chief of finners, to redeem
his people from the condemnation of fin 5
and but for this defign he had never come in whicn? added to his Iocarna tion,He was com-
our nature; and taken upon him to engage PleatlY fi"ed far the great Work which he
for us. This was the reafon of his nme9Mar. «ndi*5ook> ?£! our Redemption 3c Salvaci on.
WE have considered Chrifl's Anointing to
His Great Office o[ a Mediator, by
322 LeBures upon the Queft.XXIlL
III IVE are now to proceed to the conjideration A diligent obfervation, will point us eafily
of ibe parts of this Office, orthefeveral diftinU how to reduce thefe to the Offices we have
Offices comprehended under it, in the execution mentioned -, which would take up too much
whereof be went through this affair. We have time to enumerate in particular. He is a
an account of the number and names of them Lamb in his Priefl/y, a Lion in his Kingly,
given us in theprefent A nfwer, together with Light in his Prophet ica/, &c. So that the im-
the two flares in which he purfues them.The putation is injurious ; and will further ap-
fpecial work belonging to each of them, is pear to be fo in the next thing, viz.
exprelTed in the Three fubfequent Anfwers. 2. TOUCHING the neceffity & Sufficiency of
Here then, for an Introduction to that which thefe Three Offices. It was requifite that our
follows, I (hall only make fome brief general Mediator fhould be fully furnifhed for the
lemarks. viz. great bufinefs that he came about. He mult
1. CONCERNING the number and names of therefore have every Office requisite to ena-
thefe Offices. There are Three here mention- ble him thereto •, and more he needed not.
cd, and we are told what they are : intima- Now fewer than thefe Three would not have
ting to us that he had all thefe Three, and done ; and under thefe is comprized all that
that he had no more belonging to his Media- is needful. He needed thefe, and no more but
torfhip. Tkeguakers find fault and quarrel thefe to be a compleat Saviour. And there
with us upon this account, charging us with are three refpefts in which this will be evi-
wronging Chrilt, and ufing arbitrarinefs in dent,
culling out thefe Three from fo many Titles (j.) IN reftett of their neccjfary mutual de-
given him in Scripture, which they pretend pendance each on the other, in order to their
equally to point us to a diltincl Office, with reaching oj their great end. The defign of
thefe; fuch as Light, Lamb, &c. but the them is to bring about the Salvation or fin-
charge is injurious. Let us then obferve, Jul men. When this is accomplifhed, they
(1.) THAT all thefeTbree Offices are exprefly obtain 5 if this be frultrate, they are de-
mentioned in the word of God. Thefe there- feared. Now neither of thefe feparately can
fore cannot be denied to belong to him. His bring about this defign : the fruit and benefit
Prieflhood, befides that it was typified in the of one would ceafe, if the other did notcon-
Levitical order, who were fhadows of him cur to render it beneficial : but the one attains
that was to come-, "is mentioned, in PfaL no. its end by the concomitancy of the other 5
4. And is abundantly repeated in the Epiltie and there needs no more but the co operation
to the Hebrews •, the main drift of which of thefe Three for the compleating of \rs
Epijile is to clear it up, and to fet^ forth the Chrilt could not havepurchafed Salvation for
excellency and tranfcendency of it. For his us, unlefs he had been a Prieft, nor have re-
Prophetical, it was predicted by Mofe s, Deut. vealed the myfferies of it to us, except he
18.15. The Lord thy God will raife up unto thee had been a Prophet ; nor advanced us to the
a Prophet from themidfl oj thee, of thy brethren, glory purchaled, unlefs he had been a King*
like unto me -, untohim ye /ball hearken. Which He could not have communicated his royal
Prophecy is by Stephen applied to him,as ful- vertues to us, had he not been a Prieft firft ro
filled in him, jiff.7.37,38. And by P^r,A&s purchafe them. HisPrieftly &KinglyOffices
5. 22. And for his Kingly, the Pfalmifl gives could not have been revealed to us, but that
us the account of it in Pfal. 2. 6. Tet have I he was a Prophet. His Prieftly and Prophe-
fet my King upon my holy bill of Sion- And tical Offices could not have been fullaincd,
Nathaniel acknowledged it to him. fob.1.49. but by his being a King. Had he not been a
(2.) THAT all the other titles and names Royal Prophet,he could not have taught with
given to Chrijl in Scripture, are reducible either authority ; and had he not been a Kingly
to bis general Office of Mediator, or to one of Prieft, he could not have made fuch near ap-
tbefe Three in particular- Every name and proaches to the ma jelly of Heaven in our be-
title is not an indigitation of an Office, much half. But thefe Three together render him
lefs of a diftinft Office. And therefore we compleat.
are not from each of thefe to aflign a feveral (2.) IN regard to the condition of 'thefe for
Office to him. There are fome titles which whom be bare thefe Offices. It is certain that
are given him that are only metaphorical; and he took them all upon him to do us good by
it would be improper to make a peculiar them. Hehad thereforeaneyetoournecefliry,
Office out of them •, Herouftthen have the that fo he might accommodate himfelf'there^
Office of a Lamb, and the Office of a Lion&c. to. His bufinefs was to fave us, but there were
which how ftrange would it be >■ There are three things in our natural ftate which were
other titles put upon him which exprefs ei- obftruftive of this Salvation, and in which
ther the gifts and graces,which he eminently the ground of our mifery was comprized,
received, or the efficacy of the operation of I. Our alienation from God, who is our ob-
thefe in the work of Redemption,and fo were jettive happinefs,and in the fruition of whom
the furniture of his Offices : and it would he only can we be made truly blelTed. 2. Our
impertinent to denominate thefeOffices. How ignorance of the way of peace ; by the know-
unintelligible would it be, to fay, that he ledge whereof we can only be led into and
hath the Office of, Light, the Office of Truth, guided in it. 3. Our utter impotency to
®f Wifdom, of Right ecufnefs, QfMceknrfs&c, ietwn again i which can be in no other way,
but
Queit XXIII. JJfembly's Catechifm. § 2 3
hut bv our compliance with the terms of the them. And to this refers his Prophetical.
rewCovenanr,unro which we havenottrength. Office, by which he reveals himfelf to us.
Now thei'e Offices of his do anfwer to all 2. HE hath work alfo with our wills, tobtcb
thefe neceihties of ours. By vertue of his are naturally perverfe, and full of 'enmity and
Pneftbood he takes away that alienation, and oppofitwn to all that is good. He mutt therefore
opens the way of peace which fin had (hut trame us to a willingnefs to comply with his
uo. He is laid to full down the partition wall, terms, and fubdueour rebellious hearts,an&
Ep'h.2.14. And to have confccrated a new tvaj, make them obedient ; powerfully to bring
Heh- 10.20. By venue of his Prophetical Office, them into,'and lead them in the way of peace*;
heenlightensour underftandings, and directs unto which his Kingly Office is accommo>,
us in the right way to obrain this peace, not dated.
only preferring to us the rules, and telling ?. TOUCHING the extent of the application
us of them, but alfo opening our eyes, and of thefe Offices : We may alfo in general
caufing us todifcern them. Aff. 26. 18. And obferve,
by his Kingly, he carries us into, and leads us (i.) THAT they go tegc\ber,am\ ruii tbrpngb
in this way, and gives us power to follow the whole work that he is contented in. Thr>*
him. In him therefore we are laid to have our they are dittincl Offices, yet they do co- work
Urengtb, Ifai. 45.24. Yea the accomplifhment in the bufinefs 5 and though there bean or-
of our Salvation is afcribed to thisOffice. Ifaf. derand concatenation of them, as will pre-
32. 22. For the Lord is our Judge, the Lord is fently be obferved -, yet in their influence
our Law-grcer, the Lord is our King, be will they rtfn through all HeaclsasaRoyalPrielr,
five us. By his Prielthood he hath abolifhed as a Kingly Prophet 5 and when he was more
death : He hath brought life and immorra- peculiarly engaged in the execution of one,
lity to li£hr by his Prophecy 5 and as King he exercifed theother. And hence}when here
he hath brought us into fellowfhip with him- he was making farisfacrion, and purchafing
felf. 2 Tim. i. 9, 10. We are laid to be poor, life for us as- a Prielt ; yet he gave us a fpe-
and blind, and naked, Rev. 3. 17. Here is a amen both of his Prophetical & Kr/tglj Officer
a three-fold mifery, and rhefe Offices afford And now when he fits on hisThrone, he con-
a remedy to them all. To falve our poverty tinues in the vertue of his Priejjbood, and
he is a King 5 and hath an infinite treafure Propbrfy. Hence,
to beftow. As a Prophet he hath eye-falve • (2.) THAT all tbefcOffices difplay tbemfelves
to anoint our eyes with ; to take away our \n both farts of bis mediation. Thefe are his
blindnefs, and reltore our light. And as a Humiliation, and his Exaltation, and we are
Prieft he is provided with a precious robe of here told that he executes them in both. He
righteoufneis to cover our nakednefs, and began it when he entred on his Office, and
array us glorioully. But thefe things will he continuesin it till his mediatorial ! ufinefs
come into more particular confederation be compleated.and he comes to make a refig-
afrerwards. nation* lCcr. 15.27,28. Pfal. no. 4 The Lord
(3.) RELATING to the Negotiation or bufi- hath /worn, and will not repent \tbou art a Priejl
nefs which he bath to deal in, and confquently jcr ever after the order f Alelcbfedeck. i.e. to
the parties whom hi bath to treat with in it. the confummarion of this affair. Jn his Humi-
And this comes under a double obfervarion, liation, he fubmitted himfelf to the law, and
[1.3 HE hub todcal zcitbGodfor us, We have fuffered for us as a Prieft, he taught as a
obferved that there is a. treaty of Reconcile Prophet, andhe.fubdued our enemies f;r Us
ation he is engaged in. Now God is the one as a King ;and in his Exaltation, he makes
party in it, whom he is to atone to finners, interceffion for us as a Prielt 5 He reveals the
whom fin had made their enemy, and againlt will of God to our minds as a Prophet, and
Whom, for fin, his Ju'lticc was armed with .he governs and protects us as a King*
revenge for their deftruction •, which Juftice 4. /Ar refrcnee to the order of thefe Officer^
he mutt fatisfy in order to God's being at though it may feem of little moment, yet it is
peace with them. And for this was hisPrieft- worthy our observation h and it may help out
hood to be employed, in offering- up fuchan fqitb to more dtfinilnefs. The generality of
oblation as might be acceptable for them.Col. Catecbifls, and Sjflewatical Divines, put them
1.-.20. Andfhiiving made peace through the blood in the fame order with our Catccbff/n,puit\ng
ofhiscrofs) by hint to reconcile all things unto his Prophetical Office in the firft place, then
himfelf, by bim I fay, whether they be things in his Prief/y, then his Kingly. And the reafon
earth or things in heaven. of this method is, partly^ with refpeel to the
[2.] HE is alfo concerned with man, to re- order of the application of them to us by the
concilebim unto God. And there are two fa- Spirit of God • who fit ft enlightens us by
culties which he hath mainly to do withal vertue of his Prophetical Office, and then his
inman, in orderto thebringingof this about. Righteoufneis is imputed to us, which was
1. HE bath to do with his Underftanding. It wrought out for us in his Priellly -, and then
is a rational treaty ^ man mult he perfwaded we are led in the way of truth and holinefs
to comply with the terms of peace, and for by his Kingly. Partly, becaufe Chrift feems
that end they mult be opened ro him, and he to have exercifed them moft illuftriouily in
muft be made to underftand them, and dif- this order ; ft r It, teaching men in his public
cera the lationaliry, and defireableneis of miniltry in this World, and then fuffering
T t 2 " " the
324 LeBures upon the Queft.XXIV.
the wrath of God, in his offering himfelf a thereto: but there is no realbn tor it. For,
Sacrifice for us, ac his Death j and then en- though fome of the Priejfo were alfo Pro-
trtng into Glory, where he fits enthroned at pbets of old h yet teaching, was no peculiar
his Fathers right hand, after he had appear- work of the Prieftsof old, belonging- to them
cd here in the form of a Servant. as Prielts, who were of the houfe of Aaron,
BUT there is a greater reafon why his but was common to theTribe of Levi. Beiides
Trieftly Office mould be put in thefrtt place, that there were Prophets from time to time
Let us then confider, that all thefe Offices raifed and fent by God, who were of the other
were Mediatorial, and belong to the bufinefs Tribes. Ifaiab was of the Tribe of Judab $
of Reconciliation, in which he had todoboth Amos was no Prophet, i.e. by Education ^
with God and man. Now in order of nature, nor Son of a Prophet, i. eby birth. Now all
the fir ft addrefs mult be to God, for he is thofe ancient Prophets were Types of Chrift
ijultly offended, and mult befatisfied, and it in regard of this Office. And theie is a mani-
as vain to go about to reconcile man to God, felt difference between thefe two Offices, in
till he be reconciled, and willing to entertain refpeft of the different object which they
liim upon his return. Beiides, all the bufinefs apply themfelves to. In his Prie[ibood Chrift
of Chrilt's Prophetical and Kingly Offices, are applies himfelf to God, to appear before him
built upon his Priettly, they have nothing to for us, but in his Propbefy he deals with men.
work upon, but what is prepared for them Information or teaching, is the great defign
by that. Here the foundation of the peace of Prophecy, but he cannot teach God any
between God and man is laid j here is the thing 5 but we are the fubjecls of teachii g,
ground work of all the Gofpel ^ here is that whofe darknefs ftands in reed of being
Salvation procured for us, which Chrilt,as a enlightned. In the difplaying of this Office
Prophet makes known to us, and as a King of Chrilt there are three things may come
brings us unto the enjoyment of. But lfhall under our confideration. 1. The nature of it.
purfue the method before me •, having thus 2- The neceihty of it. 3. Its excellency,
premifed. Here then, I. TOUCHING the nature of ibis Office,™ my
gather it jrom the way wherein toe are told that
Q.U E s T 1 0 N XXIV. be executes it. For when we know what be-
longs to him by vertue of this Oftjce,we may
HOW doth CHRIST execute the Office thence difcover what is the Office it felM
of a Prophet > ^ere tnen tnree thrgsare to betaken notice
of, 1. The great defign of this Office, and
Answer. tnat 's Tevelatibn to us. 2- The fubjett mat-
ter about which it is employed, the will of
CHRIST executes the Office of a God r°r our Salvation. 3. The way or man-
Prophet, by revealing to us, by His Word £er. }? which u doth th5s> by his w°rd and
and Spine, the Will of GOD for our ^nxjHE grm df, (f ^^ ^.^
oalvation. Revelation to us. 1 need nor here infill $ the
Wri . , , r , . ^, .« two following things will give light to ir.
E have already obferved, that Chrift as Only let us obferve ; The Underftandings of
a Prophet and King hath to do with men are the fubjeas treared wjth in ^ ,
n, and his bufinefs by them is to reconcile tbis office Now that which the ftcul (%
ma
hood there is now way made to hold a treaty ic . and this is done bv Revelation. Revela-
with man, for the bringing of him to partici- tion }s properI a d:jcovcrwg or declaring to
pate in the benefit hereof. In this treaty he perfjnsfomethwg which before tbjydid not know.
will deal with.man as a readable creature, And thjs isafrei red concerning Chrift, in Joh.
and muft therefore firft apply himfelf tohis 1# l8# Ko man hathfeen God % an ,/„,, jbe
Undemanding. The undemanding in fallen onl begotten s whuh is lH //;., hofom of j])e
man is dread ully ignorant of God, and his Father,be hath declared him. This was the great
ways, and filled with erroneous principles, bufinefs of the Prophets of old; what God
a.nd wJ"«a Pr°P!et l0. teach ir' Jhe r.evela" revealed to them, and fent them to publifh,
tion of Gods will to it, is neceflary in or- tl decIared as from him> to thofe whom
der to the bringing of the will into fubjeat- th were directed unto : whether it were
on thereunto. The firft ftep towards the re- the praediaion of future events, or the dif-
moving of the obftinacy in the one is by tak- coVer of fome pofitjve commands or the
jng away the ignorance and miftakes which mival of fome negleaed or forgot/en duties,
the other labours of. This Chrift doth as a or the interpretation of the mind of God in
Prophet Before I proceed toopen the Office th;nRS which were obf or wherein t,
^£elf'.le5 u* °b£erve> Jhat, >J IS A, dl[hn® had gone out of the way, in all of which
Office in it felf from the other. There are the wereTypes of Chrift the greatProphet.
fome who deny this,and will have it referred But this will be more plain in that which
to his Pnefly, as an Appendix belonging follows. Obfeivc then,
2. THE
Queft-XXIV. Jijjembljs Catccbifm. 325
2. THE fubjcfi matter about zvbicb it is em- ticular was done in and by the new Edition
f toyed, viz. the will oj God for our Salvation, of the law, which was given to and byAhfes*
Or, as the larger Catechifm exprefTeth ir, the after mankind had by cultom in fin, almolt
whole will oj God in things that concern our obliterated the relicks of the law of nature
edification, andfilvation. The will of God, in their confidences. The law was not revived
though it be but one and undivided in itfelf, by Alofes, With a direct and ultimate inten-
yet, it comes under a diverfe consideration in tion to condemn men, but to be a medium ot*
our manner of conception and expreihon. In their peace •, and that by difcovering in this
fum, there is his decreeing will, and his per- glafs, what was the woful depravation of
ceptive will. This latter is not another from the nature of man, and pollution of his life,
the former, nor contradictory To it, but in^ to convince him of his dreadful mifery, and
deed an effect flowing fremiti oradifcoVery what abfolute need he had of a Saviour. Gal,
in part of ir. God, among other things which 3. 19. Mofes therefore was in this refpect a
hepurpofedfrometernity,decreedwhatfhould Type of Chrift.
be man's duty, and in what way he fhould be (2.) THE great myftery of himfelf and that
brought to the enjoyment of God ; and hence work of Redemption which was wrought out by
inthatrefpect lie is laid to will it. AslThef. him. The world cannot receive him. joh.14.
4. 3. For this is the will rf God, even your 17. Even we Spirit of truth, whom the world,
j anil ificat ion. Though pofiibly he hath not cannot receive, becaufe it feeth him n:t. neither
purpofed that the man fhall be wrought to knoweth him. But to his own he makes the
a compliance therewith. Hence all the truths difcovery of the great things which he hath,
which concern the way in which fallen man done for the bringing about a Reconciliation
is tobebroughr to obtain Salvation through between God and finners. Theeverlalting de-
Jefus Chrift", belong to this will; and are the fignation of him to this work in theCovenant
lubject of that revelation which Chrift as a of Redemption ; the deep things of his In-
prophet doth make unto us. And this Paul carnation and Unction, the great v^slue of his
intends in that, Act. 20- 27. For I have not Blood and Sufferings, and the mighty power
fhunned to declare unto you all the counfet of of his Refurrection: Thefe are things whieii
God. For as to all God's counfels about his feem to be foolifhnefs to the wife Gree&,tn&
works of efficiency, they were not revealed contradictors to the fcrupulous Jew •, nei-
to Paul, how then'fhould he acquaint them rher of them can tell What to make of all
with them? See ver. 22. There is a way of fuch dark, and aliene fpeeches, that God was
Salvation 5 this no natural man knows, Rom. manijejied in theflefh, jujiified M the Spirit,&£.
317. And th e way oj peace have they not known, and how all theie fh ould lay a foundation
Nor can any know it but fuch to whom God for the procuring, and applying of reftitution
reveals it. This therefore Chrift as a Prophet a d peace to fallen man ; but Chrift tells
makes manifelt -, rhis is that all truth that his Difciples that to them it is given, Mat.
he promifed his Spirit to guide us in, Joh. 16. 13. u. He anfwered and/aid unto them, Be-
14. There are thofe counfels of God which canfe it is given unto you to know the myftery
lie keeps fecret, they belong not to us to of the kingdom of heaven, but to them it is not
know, nor are needful to be known by us. given. i.e.He,by his PropheticalOffice would
We may obtain Salvation altho' we never enlighten them in the knowledge of thefe
know them. There are other things which myfteries of Redemption,
if we know them not, we cannot be faved. (3.) THE great readinefs in God to receive
And the more dift"m€l knowledge we have and entertain peor returning finners, that come
of them, the better fhall we be directed to to him by Jejus Chrijf. Thefe inviting a d
find and keep the way of life. And there is engagingAtrributes, whereby God is laid open
a knowledge, the want whereof expofeth to to be taken hold of by an hard of faith,
deltruction, Hof. 4.6. My people are deflroyed manifelting how readily he receives fuch as
jorlackoj knowlege. Thefe thenare the truths, come to him repenting, and believing in his
in the revelation whereof this O.fice is em- Son. Thefe Chrift proclaims, Exod. 24. 6, 7.
ployed, and thefe are thofe truths,which are The mercy,grace,goodnefs.pardon, that there
to open to us the treaty of Reconciliation, is with God, to extend to miferable men,
and direct us in rhofe ways which are fuited which they ftand in fo much need of, and hue
thereunto. And they naay be reduced to thefe for which they mutt needs be left to perifh
few heads, for eve.
(1.) THE v.ift diUance which fin hath made (4.} THE terms of th: new Covenantor thofe
between God and us, andtbegrcat mifery arifing merciful Articles, upon which God is willing to
therefrom, m wb<cb the whole race of fallen embrace miferable finners in the arms oj ever-
man, and we in particular are involved. That lifting merty. Such as, Mat. 1 1. 28,29. Come
irate of provocation, alienation, & feparation unto me all ye that labour and arc heavy laden,
from God, in which mankind are by reafon and 1 will give you reft. Take my yoke upon ycu,
of the apoltafy. This is one thing that the and learn oj me, for I am meek and lowly in
Spirit comes to convince men of, viz. Sin, in heart : and ye fhall find reft unto your fouls t
its nature, and woful effects. Joh. t6. 8. And Mar. 16. 16. He that believeth and is baptized,
when he is come, he will reprove the world of fin. fJjall be faved. The way hoW we come to have
Which he doth by revelation. This in par; a good right, a fure title to all the Solvation
vvtoughf
3
26 LeBures upon the Queft. XXI V.
wrought out by Chrilt ; the good pleafui c and in earth. Go ye therefore V teach all nations;
of God the Father, that all that come %'f^'^^
within the found of theGofpel, and the hear- the Son and of the 'holy ^hott : They are there-
ins of a crucified Chrilt, fhould come to him, fore called his Afceptton Gifts, Eph- 4.ic,i r;
and believe on him, that fo they may have They _ come :irr his Name and by venue of his
everlaitine life. foh. 3. i6\ The whole new Prophetical Office 5 and are wholly to fol-
and living way, by whichwemayhaveaccefs low his direction in it. Their principal bu-
roGod, and obtain peace, and pardon, and finefs is to inform us in the way or peace.
Salvation at his hands. Mich 6. 8. . Jer.?. 1 $. And I will give you pafhrs according
f ) THE way in and by which we may obtain to mine heart, which jhall feed you with know
the Grace to comply with the Go/pel terms of ledge andunderftandmg. Their charge is from
Salvation. We have no ftrength of our own him. 2 Tim. 4 1 Hf.lS/h.e §r.eac °r chu*
to do it but he tells us where our help is to Shepherd, and.they hisAmbafJadors, by whom
be had J who it is that applies this Grace, he pleads with us, 2 Cor 5. 20. They are
and brings the finner to a free and willing -his Minilters and Stewards,^ Cor. 5. 20 And
fubieaion to the demands made in theGofpel, they work together with .him, 2 Cor. 6. 1.
by a powerful operation, in pulling down . {*.) ■^l^mfiertuip^t^erfht Mi^
ftrone holds, and fubduing all that is in us, i*g. He doth not fend out his Ambafladors
to the obedience of faith. Who works all unfurnifhed-* but takes a portion of his-Spi-
cur works in us \ helps our infirmities, and rit of Prophecy, and beifows upon them
keeps us through faith unto Salvation, <*ifd Thefe gifts indeed are diverflybeirowed , and
duetts us how to feek it of God, that fo we that both as to the different manner &: mea-
may obtain it. Hence faid to bring life and fure ; however they all come from him, and
immortality to light, 2 Tim. i. % to. his own Spirit, 1 Cor. 12. begin. Some were
[October 1. 1695.] more immediately and extracrdinarily in-
i pi red by him, as the Apoftles, Prophets, and
— ' ~~ Evange lifts of the primitive Church •, others
rrT) \IH\T T YYYTY atta'1" r° thefe gifrs more mediare1>r' hY
J) £, j\. JM KJ IN x^A^v^l.A% ftudy, reading, mdultry, being trained up in
the Schools of the Prophets 5 but it is by his
2 rr.HE way in which he doth this, viz. by blefling that they are prepared for his. work.
his Word and Spirit. Of which we And the promife of his.prefence with them
may take this brief account. in all ages of the Church is theirencourage-
(1.) THE Scriptures, wherein this will of ment in their work. Math. 28. cc. Andlo /
Bed is revcaled,wcre given by him. The great am with you always even unto the end of the
truths pointing us to Salvation are recorded world. Amen.
]n the Scripture, and thither we are duett- (4.) IT is his Spirit influencing theWordand
ed to feek for them, Joh. 5. ?o. Starch the Ordinances, who enlightens the minds of men
Scriptures, for in them ye think ye have eternal to ajavirtg knowledge rf thrfe truths- There
!ifc,and they are they which tefiific of me. Now, is a hteral,vA there is a Spiritual knowledge
though holy men were the wrirers of thefe of Gofpel truths \ and Chrilt as a Prophet,
books, yet hisSpirit was theinditer of them, not only reveals the truths themfelvcs in his
It was he who infpired thefe men •, and this Word, for the literal information of men,
was an eminent inftance of Chrilt's Prophet i- but he doth alfo by his Spirit apply himfelf
cal Office, Hence we read in* 2 Tim.?. 1.6. All to the minds of men for their fpiritual^ illu-
Scripture is given by infpiration of God, and mination. In which he doth thefe things,
is profitable for dollnne, for reproof, for cor- D.]. UfL opens the eyes of their Vnderjhnd-
rettion, for Mruftion in right eoufneSs. 2 Pet. ingi, which were btfore darkned, and- enableth
I. 2 1. 'For the prophefie came not in old time by them to entertain theSe precious truths. The
the will of man ? but holy men ofGodSpake as natural man cannot difcern fpiritual.things,
they were moved by theholyGhoft. The Gofpel 1 ar.2.14. We not only want light, buteyes
is therefore called his, Rom. 1. 16. Not only too. And though a natural man may under-
becaufe he is the'great $#£;># of it, but alfo itand the Gramatical and Logical meaning of
becaufe he is the Author of it- Gofpel Theorems, yet they, are foolifh things
(2 ) THE mini fry of the Word is of his to him, and he cannot fee into the myfleryot
inhitution and mifftin- Chrift as a Propher, them 5 but He Unfcales our understandings,
bavin" to deal with men's underttandings, and caufeth the fcales ro fall oft from them,
treats them in their own way. Hence there This belongs to his Olh.ce, Luk. 4. 18. Thus
is an outward teaching he affords them. We he prepares our minds to give attention to,
are therefore told, Rom- 10 17. So then faith and receive thegloriousthingsof thekingdom
cometh by hearing, and hearing by the word of with profit. Act. I.&. 14. And a certain woman
God And for this he imploys men like them- named Lydia, a Seller of purple, of the city of
felves to preach to them, which that they Thyatira, which worflnppcd Gcd.heardus : whig*
may do with authority, he fends them forth heart the Lord opened, that ff;e attended unto
commilhoned to their work, ver, !?• Mar. the things which were Spoken of Paul- This is
28 18 19- AndJeSus came,andf pake unto them, called opening the eyes, boring the ears.and
fiyin? All power is given unto me ui heaven renewing his image on us in knowledge.
j j 6> £ .. — . j-2t^ AQiY.
Queft-XXlV. JJJemblys Catecbifm. 327
f2.] NOW be opens the Scriptures to them, understanding, viz. when the judgment being
and gives them the true Jcnfe and. meaning of favingly informed, receives* and embraceth
the word of God, He imprints thefe truths the truth of thefe propofitions, and fets its
upon their underltandings, caufing the glori- Seal to the truth of them. Divine faith a&s
ous light thereof to beam in and fhine upon not upon uncertainty, but is built upon the
them, fo that they are truly illuminated,and foundation,and knows indubitably that thefe
made to fee the great things of himfelf, and are the true fayingsof God. i Job*?. 18,19,20.
his word, Luk.1.79. To give light to them that II. WE proceed to confider the ncceffity of the
[it in darknefs, and in the fhadow of death, to Prophetical Office of Cbrift. Which, will be
guide our feet in the way of peace. So that he evidenced in thefe Conclufions,
maketh his word to dwell intbem,zs,Col.ii6. 1. THE knowledge of God is neceffary to
Thus we find that he did by his difciples, man's Salvation, Chrilt declares it to be life
Luk.244>- Then opened he their underftanding, eternal, Job. 17. 3. Man was made to ferve
///./ they might under/land the Scriptures' And God, but without knowing him there is no
this is that which David prays to him for, ferving of him- Man cannot without this
Pfal.i 19.18. Open thou mine eyes, that I may make God his laftend* Man was made for
behold wondrous things out of thy law. communion with God, without which he
[3.3 HEREUPON he makes them to difcern cannot be happy : but without acquaintance
ibeTrutbin its native oriency & excellency. He there can be no fellowship. God is the object
caufeth the glory 2£ majelty of thefe things of our faith, and thofe only who know him,
to beaded upon the underltanding. 2Cor.4.6. can place their reliance upon him by believ-
For God who commanded the light to ftnne out of ing on him, Pfai. 9. 10. And they that know,
darknefs, hathfhined in our be art s^ to give the thy name will put their truji in thee,
light of the knowledge of the glory of God,in the 2. FALLEN man is eft ranged from the know-
face of JeJ 'us Chrift. He caufeth the divine ledge of God. Man's apoltafy hath left dark-
glory of the truth to appear to us 5 and now nels upon his underltanding. This is part of
we do not know it after fuch a manner as we the defcription of a natural ftate, Eph.4. i3.
did before, which was meerly Hiftorically, hut Having the under ftanding darkned. It is a fad
we fee God in it \ a divine beauty fending its periphrafis by which theHeathen are defcribed,
jays irom ir. We in it fee the divine Per- they that know not God, Pfal. 79.6. Pour out
iecYions ; Sin now appears very finful, and thy wrath upon the heathen that have not known
the Satisfaction of Chrilt infinitely precious, thee. The Apoftle letting forth the ruined
and the way of Salvation by faith in him, eltate of fallen man in all his faculties,gives
wonderfully glorious, and the terms of the that as one piece of ir, in Rom. 8. 17. Andtbz
Gofpel excellent •, fo that we can heartily way of peace have they not known. This is the
iubferibe ro the truth of that aiTenion,iTim. exorbitancy that is on the underltanding,
1. 15. This k a faithful faying, and worthy of that it is become a Itranger to God,and doth
nil acceptation, that Chrift Jefus came into the neither know him, nor the way how to come
world to fave finners, of whom I am chief: by the enjoyment of him.
C4.3 HE thus brings the Under/landing to a 3. WITHOUT the illumination cf man's un-
belief, or infallibility of ajjurance of the truth derftanding there is no reconciling him to God.
cf thofe Truths, Jo revealed. He caufeth us to Man, being a reafonable creature, mult be
difcern that it is he himfelf that fpeaks to treated in a rational way. Now fin hath
us, and thefe fay ings are His, who is the great turned him away from God to the creature,
Prophet of the Church. So he did by the on which he leans his truft, and from which
woman of Samaria Joh.4. They hear the voice he expecls his happinefs ; and as long as he
of the Son of God in thefe things, and difcern calls evil good, he will do fo. There are
him from a Itranger. Joh 10.5.27. And a 3ran~ many things of which a finnermult be pef-
ger will they not follow, but will flee from him : fwaded, or elfe he will never hearken to the
for they know not the voice of ftrangers. My treaty of Reconciliation, whiles his ignorant
J))eep hear my voice,. and I knowtbem, and they and depraved mind leads him afide. There
follow me. And now, thofe myfterious truths, are thefe things in particular, which he be-
which concern God, and Chrilt, and man's lieves not nor refentsin himfelf, which mull
Salvation by him, that are too great for our be effectually imprinted on hisunderltanding,
underltandings to comprehend, are yet fully or he will defpife all the offers of a treaty
affented unto as being attelted by him. We made to him, viz.
now receive his Teltimony,and make no more (1.) THAT there is a diftance between God
doubt of ir. It is true, we know but in parr, and him. That God and he are enemies. For
and in many things are in the dark •, hence till then he will fee no need of being recon"
many differences and difputes among the ciled to him. Men naturally are fecure, and
godly : but Chrilt fatisfies his people in what cry peace to themfelves, not believing than
is neceffary to Salvation. So that they have there is any breach between God and them,
not only an opinion of the probability of and while they are fo perfwaded, the Arti-
thefe truths,but the prattical underftanding con- cles of the new Covenant areltrange and ri-
cludes them to be infallibly the word ofChrifr, diculous things to them-
the teitimony of him who was fentfrom the (2-) THAT the way he is in is highly pre*
Father, which is the influence of faith on the voking to God. That he is greatly difpleafei
328 LeBures upon the Queft. XXIV
with the finful courfe the Sinner is follow- the natural man needs not only to have the
ing. Natural men think that Goci isfuch an objecf prefented, but the fubjeft tobereneW-
one as they, approves of, and takes content ed : he is blind% yea he is born fo, and his
in their ways : and especially if they live at eyes muft be opened, and his fight reltored ;
eafe, and are under the connivance of God's Which requires a miraculous power to the
patience, which holds back the hand of ven- doing of it 5 and none can do this for him,
geace from falling upon them. Pfal. 50. 21, but he that hath a divine power. It isthereL
Thefe things ball thou done, and I kept file nee : f'Ore a work belonging to Chrriiy by venue of
thou tbougbtefi that I was altogether fab an one his Un&ion- Luk-4.i 8. Thefpirit of the Lord
as thy felf. is upon me, becaufe be hath anointed me to preach
(3.J THAT hereupon he daily goes in danger the gofipel to the poor, be hath fend me to heal the
of eternal mine. Alas, the firmer thinks all broken-hearted, to preach deliverance to the cap-
is fafe and fecure ; he dreams of no peril tives, and recovering of fight to the blind,
-that he lies expofed to •, to morrow mall be $. FURTHERMORE, the terms of the Cove-
as this day, and more abundant. He knows nam of Peace need to -be opened, and the way rf
of no evil day that is coming upon him, and Covenant-keeping mamf e fled to him. He wants
as long as he is thus fearlefs of the wrath of teaching from the firlr moment of his Con-
God, he will be upon it regardlefs of making verfion, till he hath gone through his courfe,
-his peace with him. and none but Chrift can do ir. All the our*
(4.) THAT there is nothing in this worldfhat ward reaching in the world will fignify
mill cither fecure him from wrath, or procure nothing, without the inward teaching onhe
him blcfiednefs. The natural man hath for- Spirit accompanying it. It is God himfelf
titled himfelf in his Covenant with hell and who mult mew us his Covenant, Plal. 2? 14.
death, and promifeth himfelf fafety therein. The fecret of the Lord is with them that j ear
7/>;i. 28. 15. He makes his worldly intereft him: and he will fhew them his covenant.- And
his ftrong city, and calls himfelf happy in this he doth by JefusChrift rhegreatPropher.
the enjoyment of it, which makes him to And had not he come upon this great work,
defpife God, .and nothing care for his favour, we had all, like loll flieep goYfe affray, and
Job 21. 13,14- Tbcyfpend their days in wealth, never been brought into the way of peace,
and in a moment godown into the grave. There- bur had finally wandred in paths of de-
jore they fay unto God, Depart from us : for we ftruclion.
defire not the knowledge of thy ways- III. 'NOW let us take a view of the excellen-
cy ) THAT be is utterly unable by his own cy of Chrip's Prophetical Office. He is the belt
endeavour to reconcile himfelf to God. Fallen teacher : He exceeds all the Prophets that
•man hath a legal fpirit prevailing in him, ever were in the Church. He is an incompa-
which makes him to place much confidence rable Prophet. And this will be evident in
in his own righteoufnefs -, whereupon, when thefe refpects,
convinced of God's difpleafure at him for fin, 1. HE had a tranfeendently more plentiful
he hopes, by prayers, and tears, and good effufion of the Spirit of Propbefy upn him than
works, to get into God's favour again, and fo any other, yea than all other. The Spirit with
he deceives himfelf, and mult be perfwaded which he was anointed, was a Spirit of Pro-
di his own utter impotency, before he will pbefy, as appears by the fruit of it mention-
go out of himfelf to Chrilt. ed, Ifai. 61, begin. And he received the Spi-
(6.) THAT God is reconcilable only in V by rit without meafure, Joh- 3. 34, Whereas all
Jefus Chrift. That he is our peace, and thro* other, whether extraordinary Prophets, or
him alone can we obtain favour with God, by ordinaryMinifters receive it in meafure. They
the vertue of his active, and paffive obedi- had but fome of the Oyl that ran off from
ence •, that there is Salvarion in no other, our Aarons head, to the skirts of his gar-
iitf. 4. 12. Till in ail thefe things he be ments. There are various Prophetical Gifts,
informed, and made to apprehend,and believe and thefe he fcattered among others, 1 Cor.
the truth of them, he will never hearken to 12.4, 8tc. but they all met eminently in
the Covenant. Sinners that are at eafe,def- him.
p'tfe the Gofpel, and till they are thus en- 2. HE is the head of all the Prophets, £> they
lightened, they will be fo. all derive their Commijfionjrombim. He hath
4. THAT none but Chrifl the great "Prophet, authority in himfelf, but they are authorized
rsfufficient to afford this Illumination. There by him. He lends them forth on their er-
as no Teacher but he, who can effe&ually in- rand, and gives them their Charge. He bids
form, convince, and open the underftanding, them go Into all the world, and tells them
fo as to caufe it to receive the abiding im- their work, Mat. 28. 18,19. And rhofe that
^preifions of thefe truths. And the realbn is, go without his authority are Ufurpers, and
becaufe not only men have not the knowledge mult anfwer for it. They are on this account
of thefe truths in their natural underltand- called his gifts to his Church, Eph. 4. 9, i°«
ings, and mult therefore have themfhewnto And they mult give an account to Him how
them, as a man, who though he knows not, they have managed their work.
yet hath a principle in his underftanding to 3. ALL other derive not only authority, but
learn a Trade,and needs only to be inftrutted -ability too from him. He is the head of all
in and (hewn the rules of it -, but becaufe Spiritual influences to his Church. They are
the
Queft.XXlV. JJJembljs Catechifm. 32 9
the ftreams of Grace which derive from the ceafe, fo long as he hath a Church, on the
fulnefs that is founrained in him, that they face of the earth. So that we may at all
do receive. Joh- i. 16. And of bis julnej 'shave times go to him with our-Supplication, and
til we received, and grace for grace. So that, ask of him his reaching, and obtain it, in as
without him they can do nothing •, they can much as it is his Office,
no further difcharge their function right 7. HE is a wonderfully patient and com*
then he aHifts them in the performance or ir. pajfionate Prophet. We find of others, thac
4. OTHERS can only /peak to the ear, but they had their paflions -, and the untracf a-
h is bis prerogative that he can /peak to the heart, blenefs of thofe whom they were fent unto,
They can hold the candle to us, but none wearied them, and they could not bear the
but he can open our eyes, and make us to affronts that were offered them in their work*
difcein the light of it. They may fpeak the Elijah is tired, and begs that he may be dif-
myfteries of the kingdom to us, but he alone milTed,and his life ended. Jeremiah refolves
can raake way for them to enter intoourSouls. that he will fpeak no more to an unteacha-
It is therefore his work, and there is none ble people. But JESUS CHR 1ST knows
but he by his Spirit, that can open the eyes our dulnefs, our ltupidity, and is both able
of the blind, and anoint them with eye filve, and willing to bear with it. Look but upon
and fo caufe them to fee 5 and he can do it his difcourfes with Nicodemus, (Joh. i.begin.).
to efFecf. So that where he comes with and fee if it be nocfo. Others are ready to
efficacy, the vail upon men's minds is taken upbraid us,if they cannot beat it into us ; buc
off and they are made to difcern the great we are told this is one piece of his character,
thi'nCTs of the Kingdom •, and they thac are Heb. ?. 2. Who can have compajjign on the ig*
taught of him are taught to purpofe. norant, and on them that are out of the way. He
5. HENCE the whole efficacy 0} dollrine and is willing to rake pains with us, wait upon
prophecy depends upon him- If he comes with us, and follow us With line upon line, and
power, in and with the Word and Ordinan- precept upon precept ; to teach us a little
ces the kingdom of darknefs is removed,and at one time, and a little at another, accord-
the' light Of the faving knowledge of God ing to our bearing. He is willing to fpeak to
Ihinesinto the minds of men : but if he with- us in our own language, and accommodate
holds and comes not, others may fpend their his docfrine to our capacities, and not to
life, burn and walte their candle, to give upbraid us. That is the encouragement togo
light to a company of blind creatures, who to him, Jam. 1. 5. // any man lack wifdomfet
ltili remain in the (hades of death ; and they him ask of God, that giveth to all men liberal/}
may preach themfelves into their graves,and andupbraidcth not, and it fhall be given him. '■
not one blind eye be opened all the while. Use. I. WE may from the confideratwn of
But when he comes with power, he comes this Office of Ch/ift gather, what horrible blind-
irrefiitibly •, and tho' men fat before in the nefs hath poff.jfe'd the minds of the children of
(hades of death, they mall fee a marvellous men, when we fee that th.y jl.nl in need of
light. fuch a Prophet to enlihten them. If man had
6, OTHER Prophets die-,but bets anabiding been only out of the way, fome other guide
Prophet. Let them be never fo eminent, and might have ferved his turn, to have direcf ect
ufelul to the Church of God in their genera- him into it again : fome Angel, or fome emi-
tion, yet rhey have but their generation to nent Saint might have done for this. But in
ferve, and then their work is at an end, and as much as none but Chrift can ferve for this^
'they muft be gone. It is the demand in Zech. it declares that fin had made an horrible
I. 5;. Tour fathers where are they ? and the pro- havock upon the underftanding of man. IF
phets, do they live for ever ? And the Apoftle man were only under fome miftakes,the word,'
Peter gives that hint to them, 2 Pet.i. 13,14. which is a light would be fufficient to re&i^
Tea., I think it meetj as 'long as I am in this Jta- fy and lead him, and moral means might avail
bernaclejojlir you up, by putting you in remem- to bring him into, and keep Vrim in the way
brance. Knowing that fhortly 1 muft put off this of peace- But now this tells us that there
tabernacle, even as our Lord Jefus Chrift hath is a lofs of the image of God on the under-
Jhewed me. Whereas this great Propiiet of ltanding ^ that there is not only external
his Church, continues to the worlds end in darknefs before him, but internal blindnefs
the execution of this / unci ion. Hence that in him. This aifo tells us how, wonderful
promife, Mat.28.20. And lo, I am with you al-. was the kindnefs of God to poor fallen man,
way even unto the end of the world. Amen, that he was pleafed to provide for him fuch
There was indeed a miniltry, which trie man a Saviour j One that was fitted 8c furnifhed
Chrift was engaged in, in the days of his to do for him according to our wants ; One,1
flefh, which he ceafed to purfue in his Per- who being God as well as man, can a-new
fon after his Afcenfion, and committed it to create the image of God in him, and reltore
his Gofpel Miniltry in fucceifion, who are to him the faying principles of true know,
his reprefentatives in this work -, but yet ledge- One who both knows God himfelfjand
he continues, in his exalted ^tQ, to influence is able to make us know him too- And God
his Word & Ordinances with his Spirit *, whom hath put it into his commiflion, and made
therefore he hath fent to lead us into all truth, it part of his Office work, to be Ifraels Tea-
Joh. 16. 13. And this influence fhall never cher. This then calls for our thankful ac-
knowledgment* Vv Use,
33°
LeBures upon the
Queft.XXV.
Use. II. LET this then be to invite us all,
both Toung and Old to come to Cbrill for bis
Teaching. Is He the great Prophet of his
Church > Would we then be acquainted with
the things of our peace ? Let us all addrefs
our felves to, and wait upon him for his
inftruftion. Why mould any of us live
without faving acquaintance with God, who
are told of fuch a Prophet ? Beware then
of defpifing him, it will be at your peril.
At\. 3. 23. And. itfoallcome to pa/s, tbat every
foul which will not bear tbat Prophet, Jhall be
deftroyed from among the people* It is true,
there are means to be ufed by us. We mull
run to and fro, if we would get and increafe
knowledge. We mult wait at the pofts of
ivifdoms door, if we would find life to our
Souls, Prov. 8. 3?. If we would know, we
fituft follow on to know the Lord.UoH. 6.3. Chil-
dren mult attend on Catech/ing, and fet them-
felves to mind it $ Grown perfons muft fre-
quent theOrdinances, & make it their bufinefs
to acquaint themfelves with the truths of
the word of God. But this is not enough j
you mult pray alfo to Chrift for his illumi-
nating Spirit, and importunately ask him,for
it. Be then deeply fenfible of your native
ignorance, and want of teaching. The firlt
itep to divine wifdom is a feeling our own
folly. Think how you were born. Job 1 U IS.
"For vain man would be wi/e,thougb man be born
like a wild ajfes colt. You came into the world
wholly eitranged from the knowledge of the
way of Salvation. The light of nature is
meer darknefs to this. You are not only ig-
norant, but blind too: and all the doctrinal
teaching in the world will not do, except you
have eyes given you to fee, which none can
beftow on you but He. To know God and
Chrift fo as is eternal life, is beyond man's
teaching, and requires this Prophet to beftow
it. Think what are the things which he will
acquaint you with ; it is the counfel of God
for your Salvation $ it is the way in whichr
you,who are the children of wrath by nature,
and going blindfold to eternal deftruelion,
may be directed how to be faved, and obtain
gverlafting life -, how you may efcape wrath
and hell, and enjoy God in Heaven for ever*
Think how able he. is to teach you. Though:
you are very indocile, and hard to learn any
thing that is good, He can cure your natural
folly, enlighten your darknefs, and mine in-
to your Souls with his marvellous light, fo
that all that fee you mail know that you have
been with Jefus. Think how willing He is
to be your Prophet 5 He invites you to come
and learn of him. You Children, what a
melting call doth he give to you ? Pfal.54.1r.
Come ye children, hearken unto me : I will teach
you the j 'ear of the Lord. And what a promife
hath he made concerning the Children of his
people ? llai. 54- 1 3*. And all thy children Jhall
be taught ofibe Lord.ani great fhall be the peace
of thy children. Yea how earnettly doth he
invite all of us to hearken to him > Prov. 8.
begin. Yea, how doth he expoftulate with,
ignorant finners for their neglect 8c contempt
of his invitation ? Prov. 1. 22. How long, yg
ftmple ones, zaill ye lovet fimplicity ? and the
/corners delight in their /corning and fools bate
knowledge ? And w'hat an encouragement is
that to come to him for this? Jam. 1.5. And
think how inexcufable you w;ll be, if you
mould at laft die without kiowledge, unto
whom this Prophet hath fo often and fo ur-
gency offered his help ? He rrimfeif hath
told us where the ftrefs wUl lie upon fuch
in the day of Judgment, Joh. 5. 19. And this
is the condemnation, that hght is come into the
world, and men loved darknefs rather than light
becau/e their deeds are evil. Come away then
every one to his School. Children, beware
of fayingyou are too young tor this. You are
old enough to he damned, if you now defc
pife Chrilt and his teacning. You that are
in Tears, and yet ltrangers to the knowledge
of Chrilt, fay not you are too old to learn j
but as you love your Souls, he fpeedy and
earneft, feeki g to him to enlighten your
eyes, before the ileep of death. Engage Him
to be your Teacher, by entertaining Him as
your great Prophet- and he will guide youjj
feet into the paths of lite.
[October 2j. 16$$. 3 :
SERMON XQ
m
QUESTION xxv,
§M§,OW doth C HR IS T execute the
^H%Officeoj a?riefl>
L*#**. Answer:
CHRIST executeth the Office of a
Prieft in his once Offering up of Himfelf
a Sacrifice to fatisfy Divine Juftice, and
reconcile us to GOD, and in
continual Intcrceflion for us.
THE Doarine of thrift's Priejlhood is of
great neceffity to be well understood
by us, in as much as in it was laid the foun-
dation of our Reconciliation to God ; the
Price of our Redemption was paid to divine
Juftice 5 and way was made for our difcharge
from the guilt and punifhment which Sin
had expofed us to. We may then here, as
under the former, confider the Nature, Ne*
cefjUty, and Eminency of this Office of Chrift.
J. TOUCHING the Nature oj this Office, we
may gather it out of the P)e/cription here given
of the way in which be executes it. We have
before obferved, that the bufinefs of Chrift's
Queft.XXV.
Jjfemblys Catccbifm.
>i
Pricftly Office is to treat with God on the
account or Sinners, in order to the bringing
about'a Reconciliation between them. And
hence, He by it made way for the execution
of his other twoOifices. And this was" typified
by the Levitical Priejihood of old, and more
eminently by the High Prielt. Thefe Prielts
indeed were, ex abundant i 5 and not asPrielts,
but as Civil Rulers, or Judges, appointed to
hear Caules* and give Judgment to the peo-
ple \ they were alio to tench them, Mai. 2 7.
But chat was as they were ordinary Prophets
too : lo that in thole Prielts, cfpecially the
High Pried, there was a fhadow of all the
Three Offices of Chrift. But the Pricltly
Office in its proper function, had to do with-'
God for Reconciliation, and in that ittipified
this Office of Chrift. We may therefore fid
matter of Illultration from thence. We have
before us a twofold bufinefs about which this
Office of Chrift is concerned •, the one where-
of he accomplifhed in his itate of Humilia-
tion, and purfues the other in his Exalted
itate,, \\?.£atisjdtlion^r\& [mercejfion : in both
of which he makes and maintains the Recon-
ciliation with refpecf unto God. There were
two Attributes in God, which Chrilthad to
dealwith as our Pried, for the' atoning of
God 10 us, viz. his Jultice and ' his Mercy ;
the' former of thefe he aoplyed himfelf to
'by way ofSatisfac~tion,the latter he addreffeth
by tnterceiiion % and in both he compleats
this function. W'e may take a briefaccount
of them faveratly.
1, THE Satis fall ion of Chrift is the fir ft part
of his Priejihood, and by it be made way j or his
Interceffion. Jultice mult fir It be" appeafed,
before mercy can be obtained for the (inner t
for there mult be no clafhing between thefe
two Attributes. Pfat. 85. 10. And this can
be done in no other Way, but by anfwerihg
all its demands. ' For this therefore we ob-
ferved^that Chrift undertook in the Covenant
t>f Redemption t and here he- purfues it to
effect. Which, how he accomplifhed, may
be obferved from the account Of it, that is
here -offered us. Obferve then,
(\.) THAT the defign or end of Chrift 's Sa-
tisfatfwn is to reconcile us to God, or rather,
to reconcile God to us. For it is certain, r hat
in it 'Chrilt harh not to do with us immedi-
ately, but with God, Or we may fay, that
there are two things in our being reconciled
to God,"\7iz. When he is perfwaded to-be at
peace with us, and we are won to be at peace
with him. The former of thefe only, belongs
to his Priefihood, the latter is done by his
other two Offices. ThlsnecefTarily fuppofech
that there is a breach between God and man \
that God hath a eontroverfy with the crea-
ture, and is become his enemy 1 which mult
needs be'on the account of fin : for God and
rnan, were once friends -, and if they were
not fallen out, there would need;no Reconci-
ler. And if man had. not finned, God Would
never have pickt a quarrel with him. Ttfe
Prieft's Office ever fuppofed man's fin, and
the wrath of God,righreoufly kindled againlt
him for it-, upon which the Prieft was to
put in herween God and Sinners, to prevent,
or give a (top to the execution pr'tliafcvfrra'r.fyj
by appealing God's anger. Heb.S'.r. For every
high Pruft taken from among men, is ordained
for men in things pertaining toGod,that he m.;y
offer both gifts & faenfiecs for fins. He was
to make an ami emem, for the turning away,
of divine difphauire, aid obtain!; g of favour.
On r his account, the Offerings they pfefent
ed, were faid to make lie-concilia; ion jor them'*
1 Chron.29. 24. And this is applied to Chrilt'
Heb. 2. 17- Where] ore in all things it behoved
him to be made like unto bis brethren, that he
might be a merciful and faithful high Pricfl, in
things pertaining to God, to make reconciliation
jor the fins oj the people.
(2.) THE Saiisjaltion by wh'vh Chrift made
this Reconciliation, was given to the J //ft ice of
God. And that we may rightly rake up this
matter, we mult obferve,that it is vheRclative
Juft/cc of God, which is here concerned :
which bears a proper refpect ro that Rule
of proceeding, between God and Mah, ifi his
fpecial Government, which was' eftablfhed.
in the firlt Covenant. In. which Covenant,
God gave Man a Law, according to whicli
he was to order himfelf < and added Sancti-
ons to it, by promifing Life to Man upon his
perfect Obedience, and thfeatning Ifm with
Deaih on his Difcbedience, affurin'g hirri
that he muft (tand or fall on rhefe Terms :
as hath been aheady made evident, under
the Doclrine of God's fpecial G ..vernmenr,
andofrh? Covenant of Works. N w this
was the Jultice which Chrilt applied him-
felf to, and made, it his bufinefs to fatisfy it,
as a Prieit. And this is well to be obferved,
He did it not as a private Perlon, for hiim-
felf, bur as he was ourpiieft j and hisP'ri'elt-
hood belongs to his mediarorfiiip, in wh'ieFi
his bufinefs with God is not on his own ac-
coUnt^ but for his People. Hence thefatis'-
fattion which he gives to Divine Jultice,
mult be fuch as anfwers the condition of
thofe for whom it is given •, and that is
fuch who by fin have forfeited the promifM
bleffing, and incurred the threatned curfe.
Hence, not only was ho made under the
Lazv becaufe we were fo, (Gai. 4. 4 J but was
alfo made Jin for us, becaufe we were become
Sinners, 2 Cor. f. 21. He was for this reafon
neteffitared to anfwer the Covenafit in both
parts of.it, or comply with each fun&lorr.
Which will be rnanifeft in the fequel.
3. THE way in which he made this fat isfatli-
on, w.-is by once offering himfelf up a Sacrifch
And in all this he acled as a PnYf?,and fu:!r
anivvered the Types of him. For the clear-
ing of this, two things may be 'inquired into,
I: 'What Cbrifl did for the mak'wg of this Satii-
facfi n <? 2. The compleat Snisjadwn thai wfo
given to the fuftice ef'Gnd I'erebv ?
Q, i. WHAT Chriji did jor the taking cj tVk
Satisjalfion f j -
A. THERE ij a -twofold Obedience afcri!r^cl-
V V 2 tq
332
LeBures upon the
Queft.XXV^
to Chrilt in the Scripture, viz. attive and
pajfive, and both of thefe refer to the work of
Redemption, for they were done by him as
he was under the Law, all of which was to
redeem us. Now, though our Catechifm
mentions only his poffive Obedience, yet we
are to fuppofe that it includes his attivc.
Whatever Chrift did as our Redeemer, he did
it by vertue of one of his three Offices ; now
that his attive Obedience was for us, as well
as his pajfive, is certain. He did not do for
himfelf, and fufFer for us 5 for he took our
nature on him on our account, and he tells
us, that it becomes him in it to fulfil all Rigb-
teoufnefs, Mat. 3. i>. . And we are told that
he is the end of the Law for it, Rom. 10. 4.
'And we are allured that he hath purcbafed
the Inheritance for us, Epb. 1. 14. And it
mult be done by complying with the terms
on which it was to be had, a-nd that was by
perfect Obedience, which he therefore per-
formed, as he purchafed ns for that by his
fufferings. This then mult be referred to
one of his Three Mediatorial Offices $ but it
cannot belong either to his Prophetical or
Kingly : becaufe in it he treats not with us,
but withGod, in which hisPrieftly only is con-
cerned : and the Jultice which he had to do
with in it, is either rewarding or revenging.
Now rewarding Jultice refers to the beltow-
ing of life and happinefs upon man, on ac-
count of his perfect aftive obedience, unto
which this reward was accordingly promifed.
Chrilt then as a Prielt conformed himfelf to
zhe rule. Hence we have him declaring,//^?/.
40. 8. Heb. 10. 7. Then /aid I, Lo, 1 come (in
the volume of the book it is written cj me) to
do thy will, 0 God. And for this reafon his
Jiolinefs and being without fin is fo remarked,
1 Cor- $. 21. 1 Pet. 2. 22. Who did no Jin, nei-
ther was guile found in his mouth. Heb. 7. 26.
For juch an high Pricft became us, who is holy,
fiarmlefs, undejiled,feparate from fin ncrs. Nor
was this meerly to fit him to fufFer, and
anfwer the Type, which required the Sacri-
fices to be without blemilh, but to fignify,
that by doing as well as fuffering, he wro't
out a righteoufnefs for us, which might
anfwer the jultice of the law on our account,
and Itand for us, upon God's gracious impu-
ting of it to us. However the gteatly cele-
brated bufinefs of this SatisfaUion is fet forth
in Chrilt's poffive Obedience, wherein he made
Jiim.felf a Sacrifice for Sin. Of which we
have this account in the Anfwer,
1. THAT Jefus Chrift was thePrieft offering.
The Ceremonial law required an order of
Triefthood for the offering of Sacrifices. They
were not accepted at every man's hand. No
other man might come near to the holy Place
lelt he die. So that the acceptance of the
oblation depended on the perfon that offered
i:. He mult be a deputed Prieft. Now a Prielt
is a f acred Perfon feparated from the common
people, and conjecrated to God,to minister before
bim in holy things. All of this defcription is
fet forth, in Heb. 5. begin. And this tipifjed
Chrilt, as one appointed by his Father, and
ordained to his work by him, fignifyingthat
it was impoffible that fatisfaftion could be
made, and Salvation be procured for us by
any other but him, according to Alls 4. 12.'
Now Chrilt was a Prieft according to both
natures -, this Office refpected him as God-
man. Heb. $. U6>7- Not only his divine, but
his humane Will alfo was active in this affair.
God called him to this, and fanctified him
to it ; for he was called even as Aaron, Heb.
5. 4, 5. And no man taketh this honour unto
himfelf, but he that is called of God, as was
Aaron. So alfo Chrift glorified not himfelf, to be
made an high Pricft : but he that f aid unto bim,
Thou art my Son, to day have I begotten thee.
And therefore our high Prielt is fet forth, as
he is man as well as God. Heb. 4. 1$. For we
have not an high Prieft which cannot be touched
with the feeling of our infirmities, but was in all
points tempted like as we are, yet without fin.
God himfelf feparated and confecrated him.
Pfal. no. 4. The Lord hath f worn, and will
not repent, thou art a Prieft for ever after the
order of A'lelchizedek.
1. THAT Jefus Chrift alfo, was the Sacrifice
offered. What is a Prielt without a Sacrifice >
This is his bufinefs. Heb. J. r. For, being to
expiate the wrath of God for fin, which the
Levitical Prielts did Ceremonially ; and that
by making fatisfaftion to jultice : he mult
have fomething to give in exchange for the
life of the linner, which was forfeited, and
whofe blood was a due debt to divine re-
venge. When therefore, upon the day of
atonement, he went into the molt holy, he
mult not go without blood, Heb- 9. 7. So had
the Son ot God his Sacrifice, with which he
made an exchange for linners, and an atone-
ment for them. The legal Sacrifices were of
two forts, Expiatory, for the appealing of
God's wrath, and taking away of the guilt
of I'm, aiid fo upon the offering them God
promifed to forgive thm, Lev.4. 20. And Eu-
cbarittical, or teltimonies of thankfulnefs to
God for his great favour to his people, which
alfo they mult not offer immediately, but the
Prielt mult do it for them. The former of
thefe had refpecl to Chrilt's Satisfaclion,the
latter to his Interceflion.
NOW this Sactifice was no other but
Chrilt according to his humane nature. It is
true, the Perfon of Chrilt is here confidered,
but it is according to this nature, which is
properly of his Perfon, by vertue of the
hypoltatical union, into which he afTumed it.
For, though the divine nature gave value to
his Sacrifice,and hisSufferings were therefore
fufficient to anfwer the law for all hisPeople,
becaufe they were the Suffering of Him who
was the Son of God -, yet the divine nature
could not of it feLf fufFer or be facrificed,
being incapable of fuffering. The Scripture
entitles his humane nature to the confidera-
tion of a Sacrifice. Hence called his Body, Col.
1. 22. His Blood, ver.20. His Soul, Ifai. 5 3. 1 o.
And indeed he was fitted with an humanity
Queft.XXV.
JjfemblyS Catecbifm.
333
for this end. Heb. 10. ?. A body baft thou pre-
pared me- And it was his whole humane na-
ture confilting of Body 8c Soul, which made
the offering. And how ic was offered, will
come to be particularly confidered, under
his Humiliation.
a. THAT Chrift alfo was the Altar on which
he offered himfelf. The law provided direft-
ly, that there mould be an Altar prepared,
and the Sacrifice was to be offered upon it $
and fuch was the ufefuloefs of it, that the
offering was xokt f anil ified by it, Mat. 25.19.
God appointed an Altar tobebuilr, and com-
manded that all Oblations mould be brought
to it : and he rejefted all Sacrifices elfe-
where offered, unlefs by fpecial direftion,he
bad them on extraordinary occafions to ereft
an Altar elfeWhere. And Chrilt is properly
the Altar, according to his divine nature.
It was that which put the dignity 6c worth
upon his Oblation. It was his divine nature
that fanftifyed his humane to the work of
Redemption, Job. 17. l$A And for their fakes
If mil fie my j elf, that they alfo might befantti-
fed through the truth. The value of his blood
arofe from hence, becaufe it was the blood
of God, Act- 20. 28.
4. THAT Cbriffs f iff eri rigs and death, were
Hefif.nedly expiatory. He did not fuffer, only
to fit us an example, though we have an
excellent pattern ofpaftive Obedience in ic$
nor was he only a metaphorical Sacrifice, to
glut the rage of Men &Devils- but he was the
anretype of the Sacrifices Levitical, which
were'to pacify God to Sinners •, which they
could not do in themfelves, but as they were
fhadows of, and helps to Faith to believe in
him, who was the fubltance. For this rea-
son, he is faid to give himfelf a Ranfmfor us,
in iTim. 2. 6. And what is a ranlbm, but a
full price paid for the redemption of that
for Which it is paid > As therefore the Prielt
was to lay the Sins of the People on the head
of the Sacrifice, fo did God lay our Sins up-
on him, lfai.53.6; And on this account he is
jfaid to be made fin for us; 2 Cof. 5-21. In allu-
sion to the fin-offering,which Was wont to be
called in the abftraft. He is for this faid to die
for our fins, 1 Cor. 15. 3. 2nd to give himfelf
for our fins, Gal. 1.4. and to bear our fins, ,Heb.
9. 2{f. which, and rnany other expreifions,
mutt needs intend that he aimed at the rati-
fying the juftice of the law hereby, ori the
account of thofe whom he fuftered for 5 and
to deny this, is highly to derogate from the
honour of Chritt's fufferings.
5. THAT Chrift once, and but orrce9 offered
himfelj on this account. This article hath Em-
phafis in the anfwer, and hath a particular
remark put Upon it more than once in the
New Teifamenr, Heb. 7. 27. For Chrifl alfo
hath once f iff ered for fins, iPet.3.18. The ty-
pical Sacrifices, of old, being commemorative
of the promife, and to refrefh their Faith in
expectation of the antetype, who was the
fubftance, whereof thefe Were but (hadows?
were on that account ofteri repeated -, where-
in alfo their imperfection was intimated, as
will after be obferved. But Chrift who was
the Sacrifice to which they all pointed, in
Fulnefs of time once offered himfelf, & there-
by expiated fin, and perfefted all that was
requifite on that account, according to, Heb.
10. 14. For by one offering he hath pcrjcuei
j or ever them that are fantlified. And now
there needs no more Sacrifice. Which leads
us to the next thing.
2. THE compleat Satisfaction that was give a
to the Juftice 0) God hereby. For we mult make
this an article of our Faith, elfe we can re-
ceive no true confolation from the Prieft-
hood of Chrift. And there are four conclu-
sions on which the fulnefs of this is built.
(1.) THERE was room left, notwiibftand-
ing the feverity of the Covenant of works, jot*
the intervention of a Surety. It is true, that
Covenant had no fuch exprefs referve, nor
can there be a Surety in if, but it did not
exclude the bringing in of a better Covenant.
It is faid that the Soul that fins fhall die, but
it did not fay that God would nor, or might
not take another to die for him in exchange.-
Nay, in that Covenant, man Was treated with
in one common head, or reprefenrative, in
whom he wastoltand or fall 5 which is anf-
wered by a parallel in the new Covenant, in
Chrilt the fecond Adam, who alfo vrlksfctrb
reprefent God's deft. Hence they are com-
pared by antithefis, 1 Cor. 1 :>, 22. For as iti
Adam all die, even fo in Cbriil fimll all be tifaafi
alive. To punifli fin according to the threac-
ning, is an aft of J u 11 ice, to punifh it in ano-
ther that is put in his room is an aft of Sove-
reignty, dnd is nor repugnant to Juftice ; and
that it was fo here, the Scripture allures us *
hence he is called a Surety, Heb. J. 22. and
faid to bear our iniquities, and to make bis
foul an offering for fin, Ifai. 53. io. Which,
leads to,
(2.) THAT the Son 0] God did become Surety
for bis elecf, and bis Father accepted him as fo.
Suretifhip in a ciiminal cafe, is not a thing
that the law requires acceptance of, but it
belongs entirely to Prerogative. So that it
is not enough to the conftitution of fuch dri
one, that a Perfon offers himfelf to be ex-
changed, but the judge mutltconfent to, dnd
receive the offer 5 upon which the party-
Hands related. Thus Chrift is faid, not only
to be, but to be -aside a Surety, Ueb. 7. 22. And
how he was thus made hath been obferved
Under the general confederation of his rhedia-
torfhip : but it is certain, that his Father
did accept him as fo in the everlafting Co-
venant, and it was for this reafon, and meet-
ly on this account that he came to be Under
the law, and feized by juftice,- and brought
to fuffering, to which he elfe had not been
liable.
(5.) THAT bis atlive and piffive obedience
were on the account of this Suretifiip, or inpur-
fuit of it. That he did obey in both thefe ref-
pefts is certain, yea, he came in our nature
to this end thache might obey, and there
mult be fom.e reafon why the eternal Son of
God
334
LeBures upon the
Queft. XXV.
God fhould, in our nature, put himfelf under
the law : it could not be for himfelf, for be-
ing a divine Perfon he was above law, and
owed no perfonai obedience to ir, nor could
it ever have required attual obedience of
him on his perfonai account •, but it muft be
with refpe£t to fome relation he bare, and
that mult be as he flood in mans place to
whom the law was given -, much lefs could
lie owe paflive obedience to it for himfelf,
fmce having fully complyed with the pre-
cept, he came under the promife of life, and
was not obnoxious to the threatning of death.
So that if he die for fin, it muft not be his
own, but fome other which he b2re. Hence
that, I Pet. 2, 24. Who bis ovonfclj bare our
fins in bis own body on the tree. Gal, 2. 20.
(4.) THAT this obedience of bis was fuffiuent
to arifwer tbe Jufiice of, the Law, for us, and
make full fatis fall ion to it. Chrilt faith of
himfelf, Mat. 5. 17. Think not that I am come
to dejiroy tbe law or tbe prophets : I am not
come to deflroy, but to fulfil. And he did fo.
And there is no unrighteoufhefs in difcharg-
ing thefinner on account of it. As will ap-
pear if we confider,
\_i.~] The obedience itfelj. It was no. ways
detective. In his active obedience, he was
without any fpot ; he never finned by omif-
iion or commiflion, but fulfilled the law in
all its commands. In his paflive obedience,
he underwent all that was eiTential to
the curfe which man was fallen under -,
even the wholeweight of God's wrath which
was out againft finners. His one Sacrifice
was perfecT ; how elfe could ir perfect the
partakers in it .? as Heb. 10 14. Which will
be feen when we come particularly to. con-
fider ir.
[2.3 TBE Perfon obeying. He was bothGod
and Man. Now, being Man, he anfwered the
law. He was our Brother, and the right of
redemption belongs to him. He was Man,and
fo could as a Man anfwer that law which
was made for man ; and being God, he
thereby put an infinite worth into his obedi-
ence. There is an emphafis in calling /;/>
blood the blood of God, A els 20. 28. Such a
facrifice could not but be unconceiveably
precious. Hence that, 1 Pet. 1. 18, 19, For*
cfmucb as ye know that ye were not redeemed
with corruptible things, as fiver and gold, from
your vain conversation received by tradition
from your fathers •, but with the precious blood
cfCbrift, as of a lamb without blemijh and witb-
cut fpot.
[3.] THE reception which this Obedience of
his bad with the Father. This abundantly
proves, that Juftice was fatisfyed with it. '
For,
T. His Father gave him a full acquittance
'as a Surety. The law had him under an arreft,
being engaged to pay our debts, but it could
not hold him, but gave him a difcharge. He
was dead and buried, bur. the Grave had no
power over him, becaufe the curfe of death
^kicfi he took on him for us was expiated,
He was delivered out of the hands of Juftice,
raifed again from the Grave- And we are
told, it was for our f 'unification, Rom. 4. 27.
Why it was not pofiible, &c. Affs.2. 24. but
becaufe, he had compleated the fatisfaclion ?
2. GOD hath advanced him to the bigheU honour
and dignity. And this is not only after he
had done and iuffered, bur as a recompence
of it. Phil. 2- 7,8,9. But made h]?7ijelf oj r.o
reputation, and took upon him the form of a
fcrvant, and was made in the likenefs of men.
And being jound injafown as a man, be humbled
himfelf, and became obedient unto deathmen the
death of the crojs. Wherefore Godaljo bath high-
ly exalted bim, and given him a name which is
above every name. W he had nor paid all our
debts he had not been difcharged, much lefs
exalted : as we now fee him ro be by an eye
of faith, heb- i- 3. And it was for this, Heb.
2. 9. But we fee Jcfus, who was made a little
lower than the angels, for ihejuffcnng of death
crowned with glory & honour, ikat b. by the grace
of God fhould tafle death jcr every man. He
hath received rhis as a recompence of his
Obedience, which be had not done, if it had
not been fatisfacfory;
3' HE hath the drfpenfation of Eternal life
committed to him. The Salvation of Sinners
depended on his Priesthood Jf his Sacrifice
had not been fufficient, they could not be
faved. But now we huh Authority to give
Eternal Life, to as many as he w\\\,' Job. 5.
24,25- And he hath tins Authority as he is the
Son of man, ver. 27. He can therefore for-
give Sins, Mat. 9- 6\ Which evidenceth5that
he hath fatisfyed for them.
Use. THIS teacheth us, that o;-tr Right eouf-
nejs or f unification muil nerds be by imputation*
They that deny rhe Juftification of a Sinner
to be by imputation, wholly make void the
Prieftly Office of Chriff, in the main, and.
eiTential part of it, viz. Satisfaction. In
Juftification rhe man is declared retlus in
curia ; the law abfolves him from guilt,and
declares him righreous. Now the perfori
muft fii ft be tried by the law in order to
fuch a procefs- Now the law curfeth the
delinquent, Gal. 3. ro. And fuch will every
man be found on his perfonai account. So
that Inquiry muft be further made, whether
the law hath been anfwered for him, and a
repararion made for his tranfgreifon ? And
if no fuch be found, he cannot be juftified.
The ground of Chrilt's Priefthood was to
offer up an expiatory Sacrifice, to appeafe
the jultly incenfed anger of God againft the
finner -, becaufe man had offended, and could
rot of himfelf make fatisraction- It is to be
obferved, that the fubjeel of Juftification is
a finner. Rom- 4 5- But to him that workeib
not, hut bclieveeh on him that jufijinb tbe un-
godly, his faith is counted for r>ghtscufnefsl
They have no perfonai r'ighteoufnefs of rheir
own, being fallen fhort of the glory of God,
Rom- 3.23- Should they be tried on their
own account, they could not be juftified,^/.
143- £ Hence in order to their acquittance,
there
Quell. XXV.
Jtfemblys Catecbtjm.
335
there muit be found a righteoufnefs equally
extenfive with the command, and anfwerable
to the lenience ot the law •, and not being
found in the mm, it mult be in fome other
peribn for him- Now Gods being willing to
accept of this at the hand of Chrilt our
Mediator, inrroduced his Prieftly Office. So
that the Satisfaction which he made is our
Jultification. Ifai.J3.il. He full fee of the
travel cf his foul, and Jhall be fat is fed : by his
knowledge ft all my righteous fervant jufiijie ma-
ny $Jor he JJjall bear their iniquities. 2 Cor. 5".
2 f . For he hath made him to be fin for us, who
knew no fin ^ that we might be made the righteo.f-
tiefs of Gol in him. "Nor is it polhble that
it (hould be ours any other way, but by Im-
putation. Would we then have the comfort
of this hope, let us be often viewing this
glorious Satisfaction of our High Prieir, and
letch our encouragement from it.
[[November 26. 169 j. ]
»- 1 ' —
SERMON XCl
'2.npi/£ Inter ceffion of Chrifl is the feond
JL part of his Pricjihoqd, in which be pur-
Jues his Satisfaction to effeff* Divines do
ufually treat of thisSubject under the doctrine
of Chriffs Exaltation ♦, it being one main
part of the employment, which he is engaged
in at his Fathers rightHand. But,in as much
as it properly belongs to his Prielthood, (as
will presently be evidenced,; ic will very
methodically be confidered here, where our
Catechifm placerh it. And we may d'ftover
fomething of the nature of this glorious
Woik, by the following defcription of it.
Chnjt's Intercejjion is that part of his Prieflly
Office, which he principally executes in bis Ex-
a ted Bate, wherein he appears before hisFaiher
in the vertue of all his merit si to make claim
of all the good for his People, which was pro-
wifed to him. In which defcription we may
pbferve fomething of the general nature of
ic, and fomething of the fpecial.
1. IN the general nature of '/>. There are
two things obfervable,
(1.) THAT it belongs to his Prieflly Office-
JAnd this it hath in common with his Satis-
|action,which is the other part $ 8c in the exe*
cutionof bothwhereof,itiscompleated.That
there are but Three Offices belonging to his
&lediatorfhip,hath been before made evident.
In one whereof he hath to do with God, in
the other two with men. Now Chriit in
his Interceflion hath to do immediately with
God •, and it mult be referved to that Office
wherein this is concerned, which is only his
Prielthood. The High Prieft of old, who
was eminently a type of Chrift, did repre-
fent both thefe parts, in the difcharge of his
function ; and more fpecially on the day of
atonement. We have an ample defcription
«f this, in that law about it, tecoidcd in
Levit. \f>. the fubitance whereof amounts to
thus much ; He was nMi to offer up the
burnt-offering and (in-o^'eiii g on the brazen
Altar, which was without in the Court of
the San&uary: and that repreiented Chrift's
Satisfaction. And then he was to go into
the molt holy Place, which was a represen-
tation of Heaven ; wiiere he was to fprinkle
the memorial of that blood upon the mercy-
fjat : which fignifiedChrift slnterceffion. And
this was appropriated to theHighPrielt • and
no other but he might do it. And unto this
doth the Apoftle allude in thar,Heb. 6.19,20.
Iror when Mcfes hadfpoken every precept to all
the people, according to the law, he took the blood,
of calves and of go its, with waiter &fcarlet wool,
and byjfop, and Jprinkled both the book and all
the people. Saying, This is the blood of theTefia-
mem which God hath enjryned unto you.
(2) If j$ that part of it which he more ef pe-
ck ally executes in his Exalted ftate. It hath
been before remarked, that he continues in
the purfuance of every of his Offices now he:
is glorified. Nor will he cejfe from any of
them till the whole Work of mediation is
compleared Now with refpe€t to his Priefl-
ly it is rt mil; k >Me, that the former parr of
ir, viz. Satisfaction, was wholly accomplifhed
in bis ftate ot Hum t.ation, in that low con-
ditio-, or lv>s ; -Whereof we may have the
account afterwards. The Sin-offering
w § offered up by rhe high Prieft, in his
ordinary rube,, without the tabernacle*.
Chrift 'ef c noi^e of this work to do
afterwards. When therefore he was jult
expiring upon the Oofs, he declared, It is
fmjhe', Job. 19. 20. Which was ivith res-
pect to his exoiarory Sacrifice. But his In*,
terceffio'i is made in Heaven, in his glorified
ftate. The high Prieft fprinkled the blood
in rhe molt holy Place, attired in thofe
tnajeftical robes of glory and beauty, Which
were m3de for him on purpofe* And though
Chrilt gave a fpecimen of this upon Earth, irt
that Inte?ceflion-Prayer, recorded fob.17. yet
he referved the full accomplifhment of ir,till
in our nature, he appeared in his Fathers
prefence. and far down at his right Hand.
His Prielt fi ->od in the former, was exe&uted
in humili'y, r^e^rinefs-, and obfeuriry * hue
in this ft is difcharged in eminency & glory.
That employment he nerroir»ed jn the form
of 1 Servant, butth's in the flare ot 'MajeftyV
and from an eXalred Thtoi.c*. !n theforrrec
he made prayers 8t fup'piic?no/s, on bended
knees: in this he makes- his demands with
confidence. Father, ) niii, &c. joh- 17- 24.
2. THE Jpcci 1 1 nature oj it is expref>\\ in
the remainder of the defer ft inn- In which
thefe things are obfervable!
(1.) TtLuT Gv the Fatbef did by Covenant
fland engaged to 1 is Son in very great pramfesy
with regard to his People. That there was a
Covenant that paft between them from. Erer-
nity, in which was lud the foundation of
man's Redemption, harrV \ ten already before
taken notice uf. §0 that Chrift fee himfelf
33<£ LeBures upon the Queft. XXV
about the work of Satisfaction upon terms, I. THAT be appears in Per/on before ood»
which paft betwixt his Father and him, and And that not meerly in his divine nature,
to which his Father obliged himfelf, upon for fo he is God ; and fo alfo the Three
the difcharge of that work. There are a Perfons are but One and undivided in the
great many of them which the Scripture ElTence, and confequently infeparable ;■ but
gives us the account of. And befides the in his humane nature, in, and with which he
honour and glory which was promifed ro made Satisfaction. Heb. 9. 24. For Cbnil is
him perfonally, with regard ro his humane not entred into the holy places made with bands
nature-* there were alfo thofe which had a which are the figures of the true, but into bea-
proper reipect to his Redeemed. We have vcn itfel]\ now to appear in the prefence of God
one of thefe, Ifai. 53. 10. See his Seed : i. e. for us. And this belongs to his Exaltation j
a new generation proceeding from him by a as will be hereafter corfidered. He is. gone
ipiritual regeneration. That he mould be the to Heaven as our Attorney, there to be ever
fecond Adam, and have a numerous progeny Refident for us, aud manage all our bufinefs
of his own ; and that all his People fhould in that. Court. He takes ourCaufe along with
he juftfied by him,xw. 11. i.e. that he fhould him, and there he continues to be a conltant
obtain the favour for them, whereby they Advocate, before the great Judge and Lord,
mould be for ever fet free from condemna- to anfwer for all thar can be alledged againft
tion -, and entitled to peace and happinefs: us^ and ltand between us and harm. Hence
That this Seedftjouldferve him for ever, Pfal. he is fo called, 1 Job. 2. 1. If any man fin, we
£2. 30. T^at they fhould be his everlalting have an advocate with the Father, fefus Chrift
foffejjion, Pfal. 2. 8. -That though he fhould the righteous. Which word is frequently ufed
be angry at them, and chalten them, yet he for one who is improved to plead anothers
would never reject them. Pfa!$y. }o,8<:c.with caufe. And the Interctjfion which is applyetl
many the like. All of which were to have to him, Ifai. $ 3.1 2. fignifies to meet another \ *
their accompl fhment upon his Satisfaction, and intimate?, that if divine Juftice have
And this belongs to that Joy which is faid any thing to lay to our charge, He is ready
to be fet before him, Heb. 12. 2. . at hand to obviate it, and prevents its farther
(2.) THAT Chrift having fulfilled the condi- proceedure againft us.
tion of the Covenant on his part, muft now 2. HE apptars with all his merits. For thefe
make claim of all this good at his Fathers hand, are the evidence which he carries with him
When he had done his work, it was meet for his title to all that good which he asks!
that he fhould ask for his recompence. When He brings thefe, fhews them to his Father
Soomon had built an Houfe" for God, he then and therein reprefenrs to him, how he hath
calls upon him for the fulfilling of the pro- fully done his part in the Covenant,
mifes made to him, 1 Kin. 8- 26. And now, (1.) HE reprcfents the merits of his paffive
OGodoflfrael, let thy word (I pray thee) be Obedience : 1 he Satisfaction that he hath
verified, which thou fpakeli unto thy Jervant made to the Juftice of God for our offences
David my father. And herein he was a type by his Suffeiii gand Death. He is therefore
of Chrilt* God the Father will have his Son faid to be brought from the dead, by the blood
to ask, Pfal. 2. 8. It is indeed no more but of the hverlattwg Covenant, Heb. 13. 20. The
ask, and have. His Father never did, nor meaning of which is, that Chrift is fo rifen
will deny him any thing. Joh. 11. 42. And from the dead, that the vertue of his death
J knew that thou heareft me always. But yet is not abolifhed, but holds its perpetual vi-
he mutt ask in order to receiving. A due debt gour. This is called the blood of fpr inkling^
muft be claimed. Chrift is called God's Ser- Heb.12.24 Alludingto the blood with which
vant; and it is meet that the Servant fhould the high Prieft beforinkkd the mercy-fear*
go to him who employed him,for his wages, And in Heb. 9. 12, Chrift is faid to enter into
when his work is done. And we have an the Holy Place, by, or with his blood. For it
exemplification of\that, in Jcb. 17- alludes to the high Priefts carrying the blood
(t,.) THAT, as God by Covenant obliged him- within the veil. The mercy feat of God, is
felf to his Son *, fo be is exceeding ready to befprinkled with the blood of Chrift: i.e. He
fufill all his engagements to him upon his perpetually prefents his own Sufferings, as
demand. The work that Chrift did was ex- the meritorious caufe of good for us.
ceedingly pleafing to his Father. He took (2.) HE prefents the merits oj bis attiveObeA
great delight in it. He is reprefented to us dience. Tfipre was his righteoufnefs before
in the cecenomy of rhe divine Perfons, as the God, by which he merired favour for us,and
propofer of ir, and the terms were of his made purchafe of Heaven and Glory, and all
own offering ; His heart therefore as well the good things which belo.igto thepromife
as his word is in ir. And as the Son delight made to aclive Obedience, which are nokfs
ed to do his Fathers will, fo the Father no than life it felf. We read, Heb. 10. 14. For
lefs delighted in performing his promife to by one offering he bath perfetitd for ever them
him. So that all thefe bleiiings and blelTed- that are fantlificd. And we know that the
neffesdobut wait for hischallengingof them, high Pneft carried his Incenfe into the moft
(4.) THAT Chrift in Per/on prefents him- holy Place, as well as Blood. And Chrift in
felf and alibis merits to bis Father, and in the his Interceflion is reprefented to us, by that
vertue of them, He asks the fulfilment of the Angel, in Rev. 8. 3,
promfe. Her'e let us obferve, ( 2>) WTH
Queft.XXV-. JJJemblys Catechifm. g37
3. WITH his thus prefenti <ng himfelf, and bis this regard a type of Chrilt, who ever but
merits, be lays claim to all the good wbhb he himfelf between God and a finful • people
hath thus earned,and his Father fromijed. We when he faw there was wrath ready to break
here confider, 1. What it is that he claims ? out upon them- And we may read what is
2. After what manner he claims it ? faid of him, Pfal- 106. 23. Therefore he fail
I. THAT which he lays claim to, is all that that he would deftroy them, had net Mfes bis
which his Redeemed do, or can want. Our wants chofen flood bejore him in the breach *, to turn
•cannot extend beyond, or befides his merits, away his wrath left he Jhould deftroy )bem And
His abilities therefore to do for us, are rrtoft it may be truly faid of Chrift as Mofes faith
exteniive. Eph, 3. 20. Kow unto him that is of himfelf, Dent. 4. 22, cjfe.
able to do exceeding abundantly above all that (2.) HE is an Inter cefjor to receive their
we ask or think, according to the power that Petitions, and prefent their Prayers to the Fa-
worketh in us. It is then, the application of ther,for a gracious acceptance and anfwer. He
all the good which he hath purchafed for is the Angel fpoken of, Rev.S. 3. Our prayers
thofe whom he hath redeemed, which is are fo finful and foolifh, that they Would
needful for the bringing of them to eternal never come up to the Throne of Grace but
glory, which he intercedes for -, and rherea- be rejected as dung, did not he appear to
Ion of it is, becaufe, the work of application prefent them. It is by him that we have ac-
in the ceconomy of divine difpenfation, be- cefs to the Father, Eph- 3. 12. He covers the
longs to the Koly Spirit, who is in order,the defects of our prayers, and adds to them
Third Perfon in the blelTed Trinity, and is whatfoever may be ufeful to Itrengrhen our
fent by the Father and the Son. He therefore pleas, and enforce our petitions, that they
promifed, as to fend himfelf, fo to interpofe may obtain a good ifTue. God's Children
.with his Father for his fending of him. Joh. have daily occafion to offer their Suppl'icati-
14. 16,17. And I will pray the Father, and he ons to God 5 they need his help at all times.'
Jhall give you another Comforter, that he may But how fhall they come near that God who
abide with you for ever. Even the Spirit of truth, is a confuming fire? but that Chrilt is there
There are then thefe things in particular, for them •, He receiveth their Prayers ■ and
which he more efpecially Intercedes for, whatfoever weakneis, infirmity, defect' is in
(\.) HE Intercedes for the Calling and Con- them, he fupplies and fills up'all • and fo
verfion of hisRedecmed. Having paid the price they receive an anfwer of peace. And for
for them, and fo bought them to be his own, that reafon we are bid to ask all in his Name,
He mult bring them to glory 3 in order to (4.) HE is their Interceffor to flop all *ccu-
which they mult he converted, and newborn, fat ions, that arc at any time brought in again (I
For in their natural Itate they are dead in them. Satan is called the accufer of the bre-
trefpalTes and fins. And exceptthey are born thrcn, Rev. 12. 10. And what accufation's he
again, Chrilt's Redemption will not profit is offering we know nor. We find that he
them. Now this is the Spirits work. Hence would have fain rendred fob an hypocrite
faid to be born of the Spirit, Joh. |, 6. And fob t. 9, 10. Yea, how often may rhey be
though he hath promifed the Spirit to thofe impeached of that which is bad enough ? But
that ask him, Luk. ii. 13. yet if he did not Chrilt in Heaven is careful that no accufarion
firft ask him for them, rhey would never ask fhall take place againit his people, that none
him for themfelves. tfai. 65. 1. They would (hall undermine rhem, or render them odious
live and die in their fins, as well as the reft to the Father. We have on this account that
of the world, if he Sid not look after them, challenge, Rom. 8. 33, &c.
And when at any time,* Sinner is Converted ($.) HE Intercedes that they may be guided.
unto God, it is by the vertue and efficacy of in theTrutb, preferved in Grace, and kept front :
his Interceffion. Hence that, fob. 17. 9, 20. Sin. There is a perfeverane'e requifitein order
■ (2.) HE Intercedes for the Pardon and Peace to eternal Salvation. There is a way which
of his People. When Solomon (\ JC/*.8.3i,8tc-J they mult be put into, kept in, and not depart
prayed foearneftly for forgivenefs and recon- from, if ever they reach to the kingdom-
ciliatton in all cafes, he did it as a type of whjch they cannot do for rhemfelves, but
Chrift. When a penitent finner returns to mult have the conduct of the holy Spirit for
God, and lies proltrare at the footftool of the it. This therefore he manageth for them
Throne, Chrilt in Heaven faith, Father for- effectually. He harh faid thar he would pray
give him, and be atoned to him. And for theFathcr tofendtbeComforter,]o\ij^..i6.A\A
that reafon is he faid ro be our Peace,Eph 2.14.. I what is he to do for them when he comes >
Yea, the Children of God do many times pro- See Joh. 16. 13. Howbeit, when the Spirit of
voke their Father, and there is a breach made truth is come, he will ruidc you into all truth •
between him 8C them j but their InrercelTor for he fhall not (peak of himfelf : but whatfoever '
fteps in, and makes up all again. ' On this hefhallhear, that fhallbe (peak, andhe wlilfoew
account he is called a Days-man, or one who you things to come. Their grace is weak their
takesupon him to makeup the breaches be- corruptions Wrong. They live in a vVorld
tween two that are at variance. When God where there are many fnares laid for them
is angry, he appeafeth him, puts himfelf to and are every day open to the aifaulrs of
interpofe, to take their part, toexcufe them, forcible temptations 5 their adverfary Iving
fg impetrate mercy for them. Mcfes was in always in wait to devour them. But it is
3
gg8 LeBures upon the Queft. XXV,
by the care of their Interceflbr that they are be faid againft us to debar us from the enjoy-
kept. What faid Chritt to Peter i Luk. 22. mentthereof3andtomakeitappearthatit can-
21 \i Satan bath defired to have you, that be nor be righteoufly wirh-hoiden from us. And
may fijt you as wheat : But I have prayed for on this account he hath the attribute of
thee that thy faith iail not. And how patheti- Righteoufnefs given him, as he is our Inter-
cany doth he exprefs himfelf on this account ceflor, 1 Joh. 2. 1. And if any man fin, we have
on their behalf? Job. 17. 1 1. an alvocate with the Father, Jefus Chrili tbe
(6.) HE Intercedes for them, tbat they may be righteous.
Brought fate borne to, and poffcjfed of tbe king- (2.) THAT this plea being made with a rigb-
dam cf Glory We find that to be the privi- teous Father, cannot but always obtain tbe good
ledge of all the children of God, 1 Pet. I. ?. tbat be asks. He therefore pleads God's holi-
Wba are kept by the mighty power of God through nefs, Joh. 17. U. Holy Father, keep through
faith mtofalvation, ready to be revealed in the thy Name, tbofe whom thou ball given me, that
/aft time. And they enjoy it unfailingly, by tbeymay be one, as we are. Becaufe the glory
venue of his Interceifion he is purfuing that of God is mterelTed in his fulfilling that Co-
great demand, that when this life comes to venant promife to his own Son. So that he
an end and they have been conduded thro' is full or holy boldnefs, knowing thac he
all the'itaees of ir, their Grace may be per- hath the right on his fide, and rhat his Fa-
fc&ed and they obtain a ltate of Glory in ther both loves Juftice, and cannot deny his
Heaven, and inherit eternal Life, in the pre- claim, which is built upon an eternal and
fence of God for ever, Job. 17. 24. His work unchangeable compact. And hence there is an
Is not done till he hathbroughc them toGlory, utter impoihbility, that Chnft's Interceflion
lieh 2 10 And therefore his Interceflion fhould ever fail, or mifs the obtaining, in
ceafetii not in this behalf, till all this be ac- any one of thole Articles that he prefents to
complifhed for them. his Father in the behalf of any one of his
THESE then are fome of the main and Redeemed. - . ^ *
principal things, which this parr of hisPrieft- Use. I. HENCE tbe Church and People of
hood is employed about, and for which he God, are not lofers but gainers byCbrifi s being
improves his great Intereft in his Father, gone from tbem, m regard 0] his bodily prefence*
Whiles he is exalted to fit, at his right Hand. There was a time when he tabernacled among
2 TO the Inquiry, After what manner be them, they faw, and heard, and felt theWord
lays claim to all this ? I reply, Tbat we need of Life. And wearefometimesthinking,how
nit nor ought to be curioufly and critically in- happy had we been, had we lived m rhofe
quifttive wlvre tbe Spirit of God bath not feen times > When we might have come to him,
good in Scripture to declare. Our prefent con- and told him all our wants, and heard thofe
ceptions are not competent, to receive a full gracious words that came from his lips. But
apprehenfion of the management of Heaven- let every Child of God know, that it is belt
W affairs: it is enough to fatisfy us, that as it is. Jefus Chrilt is there where he hath
we are affured that He doth it effectually, higheft advantage to be beneficial to his Peo-
He is fometimes faid to pray for \x, Job. 1^.1 6 1 pie, and He improves it without ceafing He
Which refers to his Interceflion, for he is did all that was needful for him to do, before
there fpeaking of what he will do when he he went away. He finifhed his work, before
is gone! And he is bidden to ask for \x,Pfal. he asked for his reward. Joh- 17. 4,5. 1 have
2. 8. But how he asks and prays we know glorified thee on tbe earth : / have finifhed tbe
not' To be fure, not with flrong cries and work which tbougaveft me to do. And now, 0
tears as he did in the days of his flefli. But Father, g/orifie thou me with thine own Je If , with
after'another, and a glorified manner. And the glory which 1 bad with thee before tbe world
whether the Man Chrilt ufeth any words or was. And he is now in Heaven, engaged in a
no in this his Interceflion, is not material, work, which will be necefTary for his people,
We know that his Blood fpeaks, his Obedi- as long as the world Hands. As he came into
cnce pleads -, and the conltant prefentation this lower World for us, fo he is gone to his
of that, is fufficiently fignificant. Only rhefe Father on our account. Our great concerns
two things we may be fure of for our abun- nowlieinHeaven, &our weightieltbuiinefles
cant conlolation, are to be managed there. He therefore tells
(1.) THATbedoth not pleadMercy butjuftice. us, that tt was expedient for htm ^^^Joh.16.7.
He doth not manage this affair after the man- Our bleflednefs depends upon the Regenera-
tor of a Suppliant, but of an Advocate, who tion he is there procuring to be bellowed upon
there prefents himfelf to make it good by us, upon the Pardon he is taking out for us,-
Law and Covenant, that ail the good which on thePeace he is there making & maintaining
he there asks for us, is his and our due in a betweenGod 8c us. OurLife is inGod's favour,
way of righteoufnefs. For though we of our which he continues to us- OurGraceandCom-
felves deferve it nor, but it is made over to fort arife from the influence of hisSpirit, whom
us of meer Grace; yet as we are in him, who he is ever fending into us. Our Glory is
hath purchafed ic for, fo it is ours in juftice. there to be enjoyed .• and he is now making
1 Joh. 1. 9. Ifweconjefs our fins, be is faith- preparation for ir. Let this then be the
fulandjuft to forgive us our fins, and to cleanfe Conlolation of Gods Children at all times*
us from allow- fins. And to implead all that can Use*
.Qiieft.XXV.
Afjemhlys Catecbifm.
339
Use. J 1. WHAT Encouragement is hereto
us to be in Faith currying all our wants to God
continually. This is drawn from our High
Prieft's being gone to Heaven. Heb. 4. 14, 16.
You are always in. want, and your wants are
fuch that none but God can help you in. But
alas ! you are afraid h your fin, your unwor-
thinefs,and the terrible majefty of God make
you afraid* Well, now let this put life into
you and help you co come with humble bold-
iiels, and confidence, remerabring that your
Redeemer is his Fathers darling, and your
Advocate is Heaven's King. Jefus Chriit is
employed for you, and waits to be employed
by you to his Father ^ and do not you let him
want work. He waits to hear whether you
have no Meflage to fend by him to God, no
Petition for him to prelent f r you, noWant
to be relieved, no help from Heaven to be
afforded, noLults to be mortified, no Enemies
to be iubdued, no Conizations to be commu-
nicated. And the more you employ him,the
better pleated is he. Ufe him then, and let
notGod's terrors affright you, your unworthi-
nefs difcourage you, your infirmity afhame
you, fears of Satan's accufations deter you,
having fuch an Interceffor ready to manage
all in your behalf, who can never fail in his
bufinefs.
[December 24. 1695. 3
SERMON XCIL
H W JE proved to tonfider of the Neceffity
W of CbriJVs Prieftly Office. And this
will be feen by obferving the dependance that
fallen man's Salvation baib upon it. And the
ground of this neceffiiy is laid in the Relation
nhiebman bears to tbeLiwor Covenant oj Works,
and the exattnefs or feverity of that Covenant.
A brief account whereof may be taken in the
following Conclufions, .
1. THERE was a rule of Juflice fixed byGod
in that Covenant, according to tob'ub man was to
behajpy or m'ferable, That isto be accounted
a rule oj Jujiice, when there are righteous
precepts given, and thofe are ratified, with the
promife of reward to thofe thatobferve them,
and threatning of punifhmenr to fuch as vio-
late them •, by one that hath authority fo to
'command, and appoint fuch Sanctions. And
when the Superiour is bound to fulfil thafe
fanftinns, according to the tenor of them ^
and the Inferiour ftandsengaged to obedience
on thefe terms : it now amounts to a Cove-
nant, in which the proceedure of Jultice is
Hated or determined. For here is a mutual
obligation between thefe two parries. Now
fuch a Rule wasconftituted in the firtt Cove-
nant between God and man. For God both
told man what he ought to do, gave him a
law, wherein he was made tounderftand what
was expected of him \ fignified wli3t he ihould
receive if he thus did. Rom. 10. $. Tbat the
nan tabid) dotb thefe thing*, fball live \>y them.
And what he mult fuffer, if he neglected or
did otherwife, Gen. 2. 17. For in the day tbat
thou eatefi thereof, tboufhalt furely die.
2. MAN is by fin fallen Jhort oj this rule
of Juflice. And here begun rhe neajfity of
an High Prieft- The Law indeed was the.
occafion of man's apoltacy and m.fery, but it
was not the caufe of it* Neither the rule, nor
the threatning of ir, would have hurt man
in the lelt, if he had not run againft it, and
broken himfelf upon it, by his fin -, but con-
trarily, if he had kept clofe to^r, it would
have made him happy- The law was ordained
for /if e,but fin made it become deaib,Rom-7. 10.
The law was given as a medium of commerce
between God and man. In obeying it he
would have pleafed God, and fo God would
have held communion with him, and made
him bleffed in that communion -, nor could
there any thing have interpofed to feparate
him from the Fountain of blellednefs. Ifai.
$6. 2.
3. GOD ttands freely and yet firmly obliged
to bis ovon Law- He not only bound man to
his duty, but with it he engaged himfelf,
either toreward or punifh man, according as
he fhould behave himfelf with 1 elation to
his dutv. The confequents of the conditions
of the fi:ft Covenant were not left arbitrary
by God, but were ratifyed and made fure,
by God's aliening both to the promife and
threatning. God pofitively threatned difobe-
dience with death, Gen. 2- 17. Fir in the day
tbat thou eateft thereof jbcufhalt jure ly die. The
words carry the form of a vehement afleve-
ration in them. Socinians that they may with
the more feeming realbn deny Chriit s Satis-
faction, have left the conditional threatning
in the flrlt Covenant arbitrary •, andfay,tho'
fin expofed man to ir, yet God was not ob-
liged by it. And fomeOrthodox in oppofition
to them,have fought to make the puniflimenc
of fin, natural & necelfary to God. But both
thefe are exrreams. God's holinefs indeed
naturallv.loathsfin.//^.i.T 3. But topuuifhor
pardon finnersare the refulrs of his free Will,
and both confident with his holinefs. Bur,
having in a Covenant bound himfelf to punifli
fin, and in that way to manifelt his relative
Jultice, He cannot now go back, becaufe he
is not a man that he fhould lie.
4. GOD is refohed upon the Salvation oj fomc
Sinners. And this alfo goes in to make ic
neceffary, that there fhould be an High Prieft.
For the neceffity is not abfolute but hypothe-
tical. If God had feen meet to have left all
Adam's potterity, under the fentence of the
Law, which they had procured to themfclves,
to have fuffered in their own perfons the
penalty of the breach of it for ever, there had
been no occafion for the Priefthood of Chriit.
•Kxecution might have pa fled from God im-
mediately, as a Lawgiver, and a Judge -, nor
was there any necelTity for him to do other-
wife. His happinefs had no dependance on
man's Salvation. But i4 his free good will
to men, he is refolded that he will not leave
X x 2 ' all
■»■ I ' ' ' ' ' I II .^^..^^^
340 LeBures upon the Queft. XXV.
all rhac miferable company to lie and dye in penalty of it be fully Suffered. True had mail
their fins,and to fuffer the vengeance of hell, retained his primitive ingegrity, 'this- part
but purpofeth to bring back a number of them had been altogether needlefs. The threatning
to be made partakers in eternal Glory. This could hart none,but thofe that brought them-
purpofc of his is therefore here to be fup- felves under it. But becaufe man is become
pofed, i Thef ?.o. For God bath net appointed guilty of fin and difobedience, he is now fal-
us to wrath ; but to obtain Jalvation by ourLord len under the fentence. The curfe hath faltned
fefus Cbrijf. upon him, the law demands its fatisfaftion
5. IN man's Salvation a difcovery is to be of him, and it muft have it, or the rule of
wade of a glorious harmony between the Juftice Juftice would be violated. TheLaw faith the
and Mercy of God. Theie are the two Attri- Sinner muft die. And it is juft that it fhould
butes which God defigned a peculiar advance- be fo. And therefore death muft be fuffered
ment of upon man •, and hewill havebothof for the law muft be fulfilled in every article'
thefe be exalted and admired in thofe that of it. Mat. 5. 18.
are faved. Had he only intended the revela- 7. HE ACE be that will ask mercy ofGodfcr
tion of his Mercy, in the Salvation of the the Sinner, and fucceed in his petition, muft be
iinner, he might have faved him without a able to prefent him with fuch a Right eoufnrfi at
Mediator ; a free pardon, beltowed upon a this is, which mufi be the Sinners Right eoufnefs
creature ib highly offending, would have by imputation at leail, if not really. It mult be
been a wonderful illuftration of that. But either that which he hath done himfelf or
becaufe he had flrft eftablifhed a ru!e of re- that which is done for him. And this is rruly
lative Juftice \ this Juftice now Iteps in, and and properly the Sacrifice which "is offered
makes a demand of its right, before rhe up for Sinners. On ihis account ir is thac
Mercy which laves the finner may be proceed- Chrift is faid ro be made fin for us, 2 Cor. 5. 21.
ed unto. It was Gcd's pleafure, that his jult And to bear our Chaff ifements. lfai.p.7. For
hatred of fin fhould be made known, as well till a fair way be opened, that Mercy may
as his undeferved love to the finner. And fhew it felf in a righreous way, there is no
hence though he will be merciful, yet he will room or place for Mercy at all. For God will
manifeft or declare ir, in a way of equity, not glorify one Attribute to the dishonour
JtlewWl be bitb jufi^c.Rom.^.26. Hence fuch of another.
an expreflion is uied, 1 Joh. 1..9. He is faithful 8. SINFUL man is utterly unable to do ibis
end juft to forgive us our fins. To be juft, and for himfelf. He can do neither rhe one,norrhe
yet forgive -, yea ro be juft to forgive, or in other to God's Satisfaction, and his own Sal-
forgiving, this is the myftery of Redemption •, vation. He hath no perfonal righteoufnefs
the not regardingof which hath madeChrift's left him, nor can he obey the Law perfectly,
Satisfaction, fo little fet by in the world. nor yet fo fuffer the penalty 01 Sin, as to be
6. THAT Mercy may appear in glory, without able to take our an acquittance from ir ; but
offering any violence to the fullice of God,n is it would be forever taking this Satisfaction on
requfite that all the demands of the rule of him : which is the very reafon ot the eternity
fufttce be fully anfwered for all thofe who are of the torments of the damned. \ ei ce rhe
partakers in this mercy. If the fii ft Covenant riches of Grace is heightned by c he expreffing
be not fatisfied for fallen man, it isimpoffible ofits coming at fuch a feafon,Rom-S.6.Ji0/'&/b*-
that his Salvation fhould confift with the we were yet without llrength, in due timeCbrifi
relative Juff ce of God. That Covenant was died for the ungodly. So that if there can no
a refultancy of infinite Wifdom ; and hence way be found to remove the guilt of fin from
the rule of it was fo accommodated to the the Sinner, and impute ir to another who is
nature <"f man, that it was equal in its de- able to bear ir, and to expiate it, and fo to
mands, and juft in his threatnings. And for take the obedience of another, and impute it
that reafon it is not to be turned out of doors to the Sinner, there is no room left for his
with difgrace •, but co be highly honoured in Salvation. And he that is fuch a Perfon,
man'sSalvation. And that it may fo be it muft Handing for Sinners under fuch a relation, is
be accomplifhed. And Therefore Chrift tells properly a Prieft for them.
us,Mat.$. 17. Think not that lam come to deftroy 9. HE only that hath done all this is fit to ap*
the law or the prophets : I am not come to deproy, pear before God for Sinners, to demand that the
but to fulfil. To the fulfilment whereof two benefit of it be applied to them. He only that
things are neceffary, can farisfy, yea that hath done it, is fit to
(1. ) THAT the condition of happinefi be per- intercede. None el fe can carry that Blood,
formed. In that Covenant perfect obedience, 8c and Incenfe into the moft holy Place, thac can
a conftant life of blelTednefs were connected, make rhe atonement for them. How fhould
Rom.i 0.5. Man cannot be conduced to eternal he make the challenge, who hath nothing
life, according to the tenor of thatCovenanr, to ground it upon? And it can have no other
but on the account of perfect obedience to the foundation but this. And if rhere be none ro
law of it ; for the lealt failure in any article befpeak this, and fo procure the application
of it, atany time,brings him under the curfe, of it to us, what hope were there for us, to
Gal. 3.10. This was the rule of Juftice at the go to that God, who is a confuming fire ro
firft* and it was never difa nulled or repealed, all rhofe who have no Prieft tointerpofefor
(2.) THAT, in cafe of difobedience, the them- This is our encouragement, that we
bave_ fuch an Advocate ,i Joh- 2. 1. 20. .
Queft. XXV. JfemblyS Catechifrn. 341
«»»■— ^- ' ■ 'iii — — ^— ^__
io- NUAh but thrift, who is God and man, was capable of bcirg altered •, whereas the
could do all this for us, and therefore ij he had Frieflhood of Chrift, was unchangeable. And
not engaged in, and performed it, all mankind there were two ways in wiiich rhe Prieft-
vnuft have perifhed jor ever. It was when none hood might be altered, which JHis is not
did appear to be a Saviour, that he ftept in touched withal.
and undertook the work. ffai.6^,\6. So that (1.) ONE was capable of being difphced, and
the fu bit a nee of the netejfity of Cbrieft's Friefl- another being put in his room. For the Aaro-
h,ol, amounts to thus much, viz. If God be nicai Prielts were in fubjedlion to the civil
not 'reconciled to fallen man, there is no powers, and might be fo criminal as to for-
Salvacion can be expe&ed for him. If Juftice feit their place -, thus we find that Solomon ■
be not appeafed, there is no reconciling him, put by Abtatbar, and fubftituted Zadock in
or moving of his Mercy to look towards the his room •, iKmgs 2 27, with 3?. But Chrift
Sinner with a propitious eye. If there be not hath no Subititute, can never forfeit his Of>,
one who can by his active and paifive obedi- fice, being a Fr, eft forever.
ence, anfwer the Law to the full of its de- (2.) THE highPrieft by his death was difpla-
mands, it cannot be fatisfied, but remains in ced, and left his Office to another. Aaron dies,'
its fury again it the Sinner. Now there was and the Priefts robes are put upon Eleazer*
none but the Son of God in our nature, that Death unavoidably put an end to the high.
Was able to offer fuch a Sacrifice, and there- Priefts Service, and ib, as many generations
upon to be able powerfully to intercede for as there were, fo many changes there came;
us. So that, had not he been our HighPrieft, but Chrift is a continuing Prieft, he dies not
we mult have been loit, and perifhed for to give place to another, but as by his death
ever, by abiding under the wrath of God, he accompli fried one part of his Office, viz.
Which would have wrought our eternal ruin, Satisfatlion : fo in an endlefs life he purfues
III. NOW let us obietve tbegrcatExcellency the deiigns of the other,viz Intercefji^n ■ heb.
of Chrift'' s Pneithood. or wherein he exceeded 7 25,24,25. And this was darkly fhadowed in
all ths Types that ever were of it. We read, Alelcbifedeck',ver.i Ir was a myiteriousProvi-
Pfil. no. 4. that he is faid to be Fricfijor dence,thatneitherhisextraSt,birth,nordeaths
ever after the order of Me Ichifedeck. And the fhould be mentioned in Scripture, that the
Apoitle infills upon it, Heb. 7. begin. And it iilence that is there about it, might be ty-
is ufed toexprefs fomething in his Prielthood pical of the extraordinary and endlcfi Prieit-
more eminent, than that of Aaron. Touch- hood of Chrilt.
ing the Perfon of Melcbifedtck, we have no 3. THE legal Priefts zvere imperfect finful
other account than what is given, Gtn. 14. men, andfo they flood in need themfelves of be-
18, 19, 20. -And touching the order, we had ing purified. On this account they were to
known nothing at all, had not the Apoftle offer upSacrifices for their own Sins, as welt
in that Chapter explained it co us.- wiiich I as for the fins of the people •, yea, there
Ihall no farther comment upon than to fet were offerings to be fa crificed for them at
forth the excellency of Chrift'sPrieftlyOnice. their confe'erarion to their Office, to fignify
Here let u? obferve, Tim Aaron was a Type that they rhemfelves were impure, & need-
of Chrift, and whatfoever did truly belong ed cleaning .* whereas Chrift was pure,fpor-
to a Prieft in him, was truly accomplifhed lefs,undefiled,he needed noSacrifice for nim-
by Chrift as the Antitype: and wherein 3ny felf, no offering ro prefent on his account, to
thing was more excellent in i\\elcbifedcck\ fatisfy for his offences, fpotlefs and rigorous
Priefthood, therein was Chrilt after the or- juftice could lay nothing to his charge, he
derofhim. And there are more efpecially never did harm, or offended either God or
thele things to be obferved in it. man j Heb 7. 26, 27. For fuch an high Prieft
1. THE legal Priefthood was confirmed, by became us, wlo is holy, b.irmlefs, undrfilcd% fe-
ihe intervention of an humane ordination, a parate from fmners, and mad. higher than the
bodily unttion, and other ceremonies attending heavens. Who needcth not daily as lhofe high
on it. We have a particular account of them pnetts, to >ffr up facrfice firflf-r his own-fins,
in the law of Mofes. Whereas Chrift's and then for the people's : for this he did one,
Priefthood was conferred on him after an when he offered up himfelf He was a l.amb
extraordinary manner, by an immediate call without blew ifh, and thereupon was capaole
or confirmation, being anointed to it by the of being the Sacrifice as well as the Prieft.
Spirit ; as hath been before obferved. We 4. TnE legal Priefts ferved in a per fh able
read of no ceremonies in the call and inftal- houfe, an earibly tabernacle and temple t but
ment of Ale 'Ichifedeck, but only that he was he in an unperifhable andheavertly. Now that
a Prieft of the mottbigb God. We have there- was perifhable on a double acconnr.
fore this account ot him in the illuftration (1.) IT was liable to decay & ruin. Hence
of the Type, Heb* 7. 15, 16. And it is yet jar we read how often there was coit laid out
more evident : (or that after the fimilitude of to repair it. And at length the temple and
Melchifedec there arifctb another Prieft. Who is ordinances^ Prielts Services were all broken
-made, not after the law of a carnal command- up, and laid wafte by the Babylonians, at
ment, but after the power of an endlefs life. In the lacking of Jerufalem, the Houfe of God
which he is oppofed to the other- was burnt with fire, and feme of rhe Priefts
2. THE legal Frieflhood was changeable* Ic flain, and the other led captive. But Chrilt
' h
342 Lettures upon the Qlieft.XXV-
is entred into the Heavens, after he had done a Prieft to interpofe between God and him,
liis work here, and that is an eternal Houfe, ro fatisfy for him, and plead his caufe,faith
a Temple that is liable to no cafualry. that, there is a fearful Controverfy between*
(2.) THAT Houfe ^Priefthood, and Services God and him^ elfe there would be no occa-
tbere all to be abolfhed. They were but tem- lion for a Prielf. We read of no fuch Office
porary and tranllent : the Tabernacle was to before man's apoltafy. A Prieit is ro make
te taken down, the Priefthood to be anti: atonement, and if io, then God is certainly
quated, and the whole method of external angry with us,. and if fa, we are in a forlorn
anltituted worfhip to be changed, by the ltate ; for as His love is our felicity, fo His
introduction of another. Heb. 7, 12. Eor the wrath is our undoing. Pfal.^b-j- It alfo tells
Priefthood being changed, there is made oj ne- us that we are not able of our felves to make
cejjiiy a change alfo oj the law. But Chrilt's up the breach, and remove the controverfy
Priefthood is unchangeable, v. 24. Becaufe he for if we could, there would nor have needed
fhall never give place to another. Aaron s another to do it for us. God is angry indeed,
-was typical and fhadowy, and {0 when the when without a Sacrifice & Sarisiaclion, He
antitype and fubitance came, the Andes fled will not be reconciled toman, bur there mult
away •, He theretore abides a Prieft, v.?. be a Third Perfon, an High Prieit to ltep in
5. THE legal Priefts had their many Sacri- and fatisfy for him : ad that man warns fuch
fices. They were fain to be often reiterating Prielf, that none tile can be fufficienr ro
their oblations, and once every year there anfwer for him. HaJ ii been a fmall breach,
was a return of the great expiation, and fin- why might nor fbme Angtrl have Hepr in. and
offerings were daily prefenred & facriflced ; gotten an a6t of oblivion tor him ? Oi why
But Chrilt's excellency as a Prieit lies might not IVian have fansfied for himfelf'?
In this, that at once he offered one Sacrifice, Mich- 6 6,7. Wbercvcth fhiil [ come bforg
which anfwered the Law completely, and was th.- Lord, and low myfelf bejort th moil high
entirely fufficienr for r he expiation of the God ? Jhall i come bej ore- him with burnt offer*
guilt of his whole Chuch in general, and ings, with calves oj' a year old ? Will the Lord
every Soul in particular tor whom he under- be pkafed with thoufmds of rams, or with ten
took, Heb. 9. 2), &c. th ujands oj rivers -joyl ? fall \ give myj.rii-
6. AS the I gal Pr'ntthood was imperfetl in b»rn for my tranfgrejjun, the jrait of my body
hfe/f fo it made nothing per je€t, but left ail for the fin oi my foul. That none would fu trice
things under imperjetlwn. What could fha- but theLord fromHeaven, the Prince ofGlory,
dows do ? And this was the reafon of bring- that he mult put on our nature, and rake on
ing in the Melchifedeckian. Heb. 7. 11. // him to be our Prieit or elfe no Redemption :
therefore perjeUion were by theLevmcJ Prieji- And that there muft be fuch a Sacrifice of
hood (for under it the people received the law) atonement offered : that the bl od oj bulls and
what further need was there that another Pneji goats will not do ; That filver and gold are
fbould rife after the order of M Ichfedeck, and contemptible things ; Thar the Blood of Chrijl
not called ajter the order oj Aaron ? That Prieit- c uld only expiate. 1 Pet. 1. 18, 19. How
hood might have flood if it could have g ven dreadfully miferable / &c.
perfection to whar it fhadowed,and not been Use-II- BE we all Exh rted tofeek & fecure
altered : but it could not. The end of Prieft- an interest in 'his High Pneil.i.nd I is Oblation.
fiood is to take away fin -, but there was no- This is our great Concern* We mult all ere
thing in that order that could do it. • The long appear before God's Tribunal of Jultice.
Prielts were finfui men, theSacrificesinferiour As our Ita re fhall then be fouid, fo mult it
things. lieb-\o.begin. But Chrilt's is a perfect go with us to all Eternity The Law will
Prielthoodj&brings perfectSa.ictification with then be magnified, and if that hath any thing
\x,ver. io,u.and compleatSa!vafiqn.ifif^7.2^ to. lay to our charge, we mult needs be con-
7. THE legal Pririls were confirmed with- demned to fuffer everlaltrng miferies, and
out an-Oath, but Chrifl with an Oath. Heb.j. 20, there will be no efcaping. And we are every
21,22. The Solemnity of Chrilts Inaugura- one of us tran'fgteffors of that Law, in our
tion, is a ftrong Argument to prove the Ex- natural ltate, and held fait under the curfe
celkncy of his Office. We do not ufe great of it Except then we have a Prieft and a
Solemnities about trifling marters. It fhews Sacrifice to fatisfy this Jultice, we fhall not
therefore that his Office was of infinitely ltand in that day. And there is no other
more concernment than theirs. The bufinefs Prieft but Chrilt, no other Sacrifice but his
of his, and the benefits flowing to hisPeople Obedience, that can anfwer for us. But He
from it, were thus ratified with the molt is Alfufflcienr for this, and can do all for us
glorious and infallible confirmation that that we want on the account. His Perfon,
could be, viz. An Oath of God Himfelf. And his Sacrifice, &c. His Entertainment as an
thus Chrilt appears to be every way, a molt IntercelTor, &c. and He is exceeding ready,
excellent and incomparable High Prieit. He invites, &c. Come then away to Him,
Use I. LEARN we hence, how miferable our make halte, ufe no delays. Jultice is the
condition is by nature. Chrilt's Priefthood is avenger of blood, that is purfuing us to
a clear glafs, in which fallen man may dif- death -, Get into this City of refuge, and all
cover his wofui mifery. A text from which fhall be well for ever,
he may read to himfelf a Lecture of his un- [January 21. 1695. .
done eltate. That man Itands in need of a Qu e s t.
Queft. XXVI. Jjfembljs Catechifrn. 343
SERMON XCIIL
(Question XXVI. Splendor, and fat not on a Terreftial Throne^
they could not believe him to be theKing the/
'&&&&OW doth C HR 1ST execute the looked for. However,as there is now a migh-
Ǥ IJ& Office of a King f ty efficacy of his Kingly Power in theWorld*
4$ + 1 £8» there is alio a time coming wherein He fhall
1§:^?f Answer: appear in His glorious Majefty, and all the;
XNorldJba/lfee it, and know Him to be King
CHRIST executeth the Office of a of Kings, and Lord of Lords, Rev. i. 7. And
King, in Subduing us to Himlelf, in ™£*n whtilc !f)s tPe°Ple k™w it, and the
Ruling and Defending us, and in Re- ^?%$HVpl %V\S°?S' a- K *
i . P 1 r^ ■ 11 u-„ j 2- wilii rejpetl to bis InveRtturejrtbezuav
{training and Conquering all His and our- hcw he camtfbe K^ We Jy 0£°JiJhe?e
Enemies. js a natural Kingdom ofCbrill which belongs to
„ , n . n , , m. -a • e -.1 ^'tm as ^°^' F°r' being one in eiTence with
WE before obferyed , that Chrift in the his Fatherj He hath thereupon an everlafting
execution of His Mediatorlhip hath Kingdom, and abfolute Sovereignty belong-
to do with God and man. Inhistranfathng ingt0Him. But this is not that we ate now
with God for us, he difchargeth the Urhce confidering of. There is therefore befides
of a Pneft. In his treating with us, to bring this> a Mediatorial Kingdom which Christ re-
us to the enjoyment of God, he bears the ceivedfrom his Father . And whentheAfFairs
Offices of a Prophet and a King. Or his Pro- of}r are finifhed> He will refign lC up agairl
pheticai wherein he deals with our Under- t0 Himthat gave it him. 1 Cor. 1$. 24. And
Handings, we have formerly confidered. That thls is that which he hoWs b m^ 0fa-
of a King now follows to be look d into ytn ferve thQ^ Tim jefus C[um God.Man.^e,
nbicb he applies bimfel] to our Wills by giving djatorj received power and Authorjty from
efficacy to the things of our Peace and Salvation. his Farherj tQ admin}fter all the Affairs of
I (hall follow the fame Method in opening the Kingdom of his Church,and of the whote
this Office which 1 did in the former, by World for the good of his Church. Here
fhewing, 1. The Aature. 2. The hecejjity. confider tWo things
3. The Excellency of it above all in the World (l>) THAT Qod ^ thg f]ht 0f Dminiolt
ITOUChlAG the Aaturc of the Kingly over bis Creatures. And there needs no more
Office oj Chnfi, we have it exprefid in ibe to evince this,but the relation that they bear
Anfwer by the hffctls 0} it. But beiore we t0 him ot his Creatures. Pfal. 100.2,3. Serve
come to a particular view of thar, way may the Lord w\tb ghdnefs h come before bis pre-
be made to it by a brief glance at the Quality jence Wlth fingmg. Know ye that the Lord he is
of his Kingdom, His Invefiiture in it, and the G^, it is he that bath made us, and not we our
facial End orDeJign oj it. . . /elves v we are bis people, and the /beep of his:
1. AS to the Quality of his Kingdom it is paflurc^ Hence they muft needs 0we toHirri
Spiritual. It is indeed refembled by the fuCn homage as is due from the thing made,
Kingdoms of this World, as having iome to him whois themaker of it. Tharwehave
Analogy with them •, but it is quite ot ano- our being from hinij and for lhat reafon W{*
ther nature. When Pilate heard of Chriii s ought to acknowledge our felves to be entire-
being a King, he was dilturbed, fufpethng ly under him . nor can He who gave the
there might be fome detriment in it to the creature its being, relinquifh his domi. ion s
Roman Empire-, but Chriit would not have thar were t -w awa his Qbr whjch h6
him take any thought about. that h HisKing- hath faid he will not. Ifai. 42. 8.
dom was of another nature^ and could be - fa THAT Qod hajh b a y;T. ^ vohntery
managed although that remained. Joh.18.36. donation, made oierthe difpenfationof tbisDo-
Jefus anfwered My kingdom is not of this mj;7l0„ „ jefus chr.a jhe Medhtor t0 chnfl
world : if my kingdon, were of this world, then God. Ma„t And there are feVeral expretri0^
mould \my fcrvants fight, that Ifbould not be deli- in the Word of God, which fet forth his
veredto the 7**s:but now is my kingdom not Donation,andChriil's Inauguration. He made
from hence. His Kingdom is not attended choice of him to thisOffice. He did it upon
wtthexternal pomp and ltate; Hedoth not matute deliberation 5 and on that account
fit upon a worldly Throne .-bur His is adj. he is callcd his chor p^/>8 Jf.%
vine Kingdom h us Adminiitranons are Spi- 10. He anointed him to this Office : living
iitual Thenotundcrltandingo this wasrhat him both fulnefs of Authori and ofBGrac|
which led the Jews into fo toul a miftake,as, t0 difchargeit. Hence he is called hisAnnint^
though they had all theconv,a,ons.neceiTary, ^Pfai.2.6. ffrK 11.2,5,4. He harh put all
that he was the Mefliah 5 they might fee him Power and Authoriry into his hands, with a
a glorious One, and the Prophecies 0 Him full liberty 0f Adminiftrarion of this King-
that was to come convincing^ fulfilled fa dom? job$t 22 2?t MaU 28< ^ A( d he h2t\
him, yet becaufe he came not with outward proclaimed him his King, and requires alt
344 Le&ures upon the Queft.XXVr
the World to pay homage to him as To. The (u) THAT God the Father in the eternal
decree is publifl)ed, Pfal. 2. 7. and that by a compall, gave to bim a number ; who were to be
Voice from heaven, -Mat. 3. 17. And warning redeemed by bim, and male the Subfells of bis
is given to all ranks of men, Pfal, 2.10,11,12. fpiritual kingdom. Our Saviour Chrilt fiim-
His dominion defcribed,JFy~rf/.78.8,&c. Angels felf commemorates this gift, Job. 17. 6,^.-
are required to worjhip bim, Heb. 1.6. and Thefe he was to purchafe to himfelf, and
every knee to bow, Phil 2. 9, 10. upon that purchafe they were to be bis Seed,
3. AS to the jpecialdefign of tbisKinglyOffice, Ifai. ?3. to? And they were deputed to ferve
it is to beflow fpiritual Peace and eternal Sal- bim, Pfal. 22. 30. And therefore, from the
vat ion upon bis Redeemed. Having by his confederation of this purchafe, we have the
Priefthood wrought out theirRedemption,and Apoftle urging this duty of glorifying him,
reconciled God to them, he applies this bene- 1 Cor. 6. 20. For ye are bought with a price •
fit to them by his Prophetical and Kingly therefore glorijie God in your body, and in your
Offices, and by this latter he brings them in- fpirits which are God's.
to, and keeps them in perfect peace, and (2.)T HAT tbefe,tbus given bim by hisFatber,
leaves not till he hath inverted them with are in their natural e flat e Rebels and Enemies.
co'mplear Salvation. And all that he doth All mankind are, by the Apoftafy in fuch an
in pursuance of this Office, hath a refpecT: eftate. There is not one of the children of
hereunto. Man, by his Apoftafy was fallen men, but who are fallen away from God,ar,d
under the curfe of the firft Covenant,^ there have taken up arms againft him ; fuch they
was no peace for him by that Covenant. The were all, when Chrift came to dye U. fuffer
new Covtnant which is made in Chrift, and for them, Rom. ?. 10. The very nature of
the difpenfation whereof is committed to manisrevolted,filled with enmiry,and averfe
him, is properly a Covenant of Peace. And to all fubje&ion. Rom. 8. 7. Paul tells us
he was made King, that he might lead men what he, and all of us fometimes were, Tir*
to the enjoyment of this Peace -, and this 3.3. For we our /elves alfo were fmctimet
includes both the way and the end. He mult foolijh, df obedient, deceived, ferving divers
guide them in the one, and fo bring them to lufts and pleafures, living in malice & envy,
partake in, and polTefs the other. Which hateful, and hating one another.
Peace includes all good in ir, and fo the , (3.) THAT the Subjells of bis Kingdom mufi
perfecl felicity of them that enjoy it. This be free and voluntary Subjctls. pial. no. 3.
therefore is one of the titles that are put on Thy people fkall be willing in the day of thy power.
him, The Prince of Peace, Ifai. 9. 6. Hence He will not acknowledge any for true mem-
therefore the Subjects of this peace,or thofe bers of his fpiritual Kingdom, who do not
to whom it is applied by him, are they for fponraneoufly acknowledge him for their
whom he had before procured it, 'for whofe Lord and Sovereign. They muftcome to that
fake he engaged in the affair of Mediatorfhip. free profeiiion, Ifai. 35. 22. For the Lord is
Joh. 17. 19. And for their fakes IfanU'fie my our Judge, the Lord is our 'Law-giver, the Lord,
felf, that they alfo might be fanftificl through is our King, be willfave us. He requires them
the truth. And he doth all that in it, which to^ir* him their hearts. There is aCovenant
is requifite to the inflating and fettling of which he calls them to enter into with him,
them in it. and there muft be their deliberate confent in
AND now we may come to the buftnefs it it. He receives none that will fay, they will
felf, wherein thisOffice is difcharged, accord- not have this man to reign over them.
ing to the Anfwer before us. And here the fo.) TO this endbe mufifubdue them- There
Execution of this Office is diftributed into is no other way to the fetting up his King-
two parts, where we are told, 1. What be dom in them, buttby conquering of them.
doth in the Application of it to and inbis Elett Their natural corruption will not yield, but
end Redeemed. 2. What he doth for them in muft be broken. The fetting up the Kingdom
refpeft to bis and their Enemies. of Chrilt in the World is compared to a con-
I. CHRIST executes his Kingly Office upon quelt, Rev. 6. 2. His Father hath on this ac-
his Elell and Redeemed in that which he doth count promifed him this conquelt, Pfal. 2. 8,9.
to and in them. And this is expreft in two And hence that in, Pfal. 45. 3, 4, j. Now
Tefpetts : both of which do properly refer to this is done in the work of Converfion, where-
this life. And tho' there be the affair of in Chrift by his Spirit doth effectually per-
the Great Day of Judgment, which alfo be- fwade men to clofe in with the terms of
longs to this Office ; yet becaufe it is pointed Peace. He, in order to the eftabiifhing of
at under the Exaltation of Chrift, I fhall this Kingdom in the~Souls of men, doth by
adjourn the difcourfe of ir, till we come vertue of his Prophetical Office, propound,
thither. Here then, 1. There is fomething he and reveal to them the terms of peace. But
doth for the bringing them under this Kingdom this is not all that he doth, nor is it alone
cf his. 2. Something that he doth for them fufficient : but he withal, takes away that
when they are made the Subjefts of it. rebellion which is naturally in the Will,and
1. THERE is fomething be doth for the bring- makes the finner freely and fully to yield to
ing them under this Kingdom : He fubdueth us himfelf. And this is not done by meer per-
to himfelf Though his Father hath appoint- fwafion, but by Almighty power. And fo,he
cd him a Kingdom, yet hemuftgain to him- isfaid to bring all the natural powers into
felf Subjects of it. Here then let us obferve, fubjeftion.
■ ■— ■-■— I I ■ ■■■— — -
Queft.XXVI. jjfembljs Catechifm. 34.5
fubjection. 2 Cor. 10. 1. Gifting down imagina- is Miliranr,that is the proper Subject of this
tions, and every high thing that exalteth it f elf Rule,in order tothemaking.of itTriumphanr.
again ft the knowledge if God, and bringing into And this Rule or Government that Chriit
captivity every thought to the obedience of thrift, exerciferh in his Church is twofold y Exter-
This indeed is not done by compuliion, or nal and Internal^
doing violence to men, forcing them againlt D ] THERE is an External Government in
their wills to yield obedience ro the laws of the Gofpel Church, wh<ch Chrift requires all that
his Kingdom ■, but he puts forth an infinite pffjys thcmf elves his Subjeth tofubmit unto.
power in bringing them to a voluntary obe- And this he adminifters mediately. And hither
dience-, in takingaway their rooted obltinacy belong all rhofe Offices which he hath ap-
and rebellion, and putting into them a free pointed in it. Eph. 4. ir, 12; He therefore
and ready compliance with him ; taking derives their Commiflion from this Authori-
away thai 'bean of ftone, Sic. He doth not ty of his. Mat. 28. 18,19. fob. 20.21. And he
only telL the terms of the Covenant, and de- requires fubmiilion to them, Heb.13.17. Obey
clare the manner of the Kingdom, and then them that have the rule over you, and fubmit
uie ftrong and rational arguments to win your /elves. Hitherto alfo belong the Gofpet
them to confent ^ no, but he takes the ob- Oidinances or Jnftitutions, Preaching, Sacra-t
itinacy out of their hearts, and cures the merits, &c. Preaching and Baptifm, Mat. 28.;
enmity that is in their wills. And as he 20. Rom. 10. 15. The Lord's Supper, Luk.22.
makes them to apprehend the excellency and 19. 1 tor- 11.23. Difcipline, J h. 20.23 And
den e.iblenefsof the new Covenant, io he in- all the Gofpel Precepts of Faith, Repentance,
fiueiXJth them, and gives them fuch a. draw- and new Obedience. Hence called the Law of
ing, as makes them run after him, Cant- 1.4. Chrift, Gal 6. 2. And there are Sanctions puc
Converting Grace is not only inv.i tine Grace, to them, Mat 16. \6. Rom. 8. 13.
but it is conrractingGrace; it draws ltrongly, [2.] THERE is alfo an Internal Government
irrefiLiahly, effectually. If Chrift did not, as in th hearts of all that" are Converted and mads
a K>ng turn hearts to himfelf, he would be his Subjects, And this is by the influence of
a King,without Subjects. Men would never his Spirit -, whereby he excites, and aflifts
turn, if he did not turn them. Jer. 31. 18. thofe Graces of Sanctification that he hath.
Chriit fends his Gofpel by his Embafladors, put into them, and makes them to exerc
with authority. He bids them declare his themfelves in faithful ferving of him- He fc»
Royal E.lictsj Command men 10 believe, 1 Joh. influencerh them, as to make them follow*
3. 2?. Tell them, it is his will that they for- him in their whole courfe. They make his
lake Sin, and Satan, and World, and Self, Woid their rule, his Will their warrant 5 and'
and come over to Him, and that under pain his Glory their defign. He fo governs therri,
of damnation- See Mar. 16. 1?, 16. and, Mat. as they (hall never totally fwerve from the
10. 14,15. Bur this is not all, but he alfo way of peace -, but he keeps them in the right
fends iorth his Spirit into the hearts of his way, and ii at any time, they itep out of ir,
Redeemed, when the time defigned for their fetcheth them in again : He mortifies alt
Coiiverfion is come, who fubdues all oppofi- their corruptions, and ftrengtbens all their
tion before him -, cafts out the ftrong man \ Graces : He puts his jcar into their hearts,
makes the (inner to caft off the yoke of hell, and thereby keeps them in fubjection. Ac-
to renounce all other lords, and refign himfelf cording ro, Jer. 32. 40.
up freely to Chriit, to be led and ruled by {2) HE alfo Defends them. This is another
Bim. Ifai- 26. 13- And in the act of Faith, thing belonging to the Office of a Prince, to
the Soul takes him to be Lord and Chrift. Protect his Subjects. The happinefs of £
2. THERE is fomething that he doth for Kingdom mainly confifts in its Peace. This
them, ajter they are made the Subjects of his Peace is either within its felf, which is main-
Kingdom. And that confifts of two things, rained by keeping Government in a due ex-
viz- His Ruling, and Defending us- ercife, or from foreign InV^Cion : and that is
(1.) HdilXG fubdued a People to himfelf, done by providing for the fecurity of the
be Rules them- O ie and the principle end Subject againlt any fuch thing. It is his
of a King is to Govern a People. And of Churches Peace which Chrift is concerned
Chrift it is faid, that the Government is on for, and that of every true member in it*
bis S wuldier, Ifai- 9- 7. And He hath accord- Peace is his very Legacy that he bequeaths
ingly th fe titles given him, Ifai. :>>• 4. Be- to them, fob 14. 27. This Peace is External,
bold, I have given him for a witnefs to the peo- Internal, Eternal ; and Chrift fecuresall untd«
pie, a leader and commander to the people. His them- Ifai. 26. %• Thou wilt keep him in per'
Kingdom is called the Kingdom of Heaven •, fell peace, wh fe mind is flayed on thee : b'ecaufe
to diftinguifh it from all earthly Kingdoms •, he truftetbon thee-
and becaule he brings all the true Subjects fi.] HE gives hisChurch outwardDefence and
of it to an Heavenly Kingdom. And the Peace, fo jar as he fees befl for them. It is by
S ubje&s of this are hisChurch : therefore he his protection, that there is a Church in the
is called King dflfrael, Joh. 1. 49. And faid World. If he had not taken its yiitJ&c.PfaU
to be anointed on his holy hill Zion, Pfal.2.6. i2$.bigin. This is one thing afcribed to him,'
Now this Church is partly Militant, partly Pfal. 89. 18. For the Lord is our defence : and
Triumphant. And it is that part of it which ihebolyQneoflfraclisourking. He is a
Y y wall
LeBures upon the Queft. XXV L
taallof fire round about them. The Pillar that our warned his Difciples of this, and gives
followed and conduced Ifrael in the Wilder- them the reafon of it, Job- i?. 19. TheKing-
nefs, was an emblem of this. dom of Chrift is in the midft of Adverfaries*
[2.] HE maintains the inward Peace of bis they dwell by the hill of Lions,and mountain
People, by Defendug of the m againft tbat wbicb of Leopards- Wicked men malign them 5 the
would moleft them. 1 heir own Confidences, children of tbe bond woman perfecute the
and Satan, would moleft them with accufa- children of tbe free, Gal 5. 29. The Devil
tions, and terrify them ; but he makes all alfo is peculiarly their adverfary, and ufeth
quiet within, he fpeaks peace to the Soul ; all his indultry to do them mifchief. 1 Per.
and that word effects it, lfai. 57. 19- 1 create 5 8. Befober, be vigilant : becaufe your adver-
the fruit of tbe lips * peace , peace to him tbat is fury tbe devil, is as a roring lion walking about
afar off, and to bim tbat is near, faitb the Lord, fee king whom be may devour- Yea, and the
and I will be al bim. And therefore it is the fiefh in them, which is the remains of the
priviledge of his Subjeds, Pfal. 1 1 9- 165. kingdom of darknefs, fets its felfaj*ainft the
Gnat peace have tbey wbicb love thy law. And fpiiiruai kingdom that is fet up in them. It
if there be any difquiec here, He comes and luftctbfiii. 5. 17. n'wars, Rom. 7. 23. Every
compofeth it again. lutt is thus engaged, 1 Pet. 2. if. Dearly be-
[3.] HE conduits them to eternal Peace. And loved, 1 brfeecb you as fir angers and pilgrims^
accordingly defends them from all that would abftain from flejhly lufts, which war againil the
prevent them of it. The perfection of Peace foul. '
is not here -, there will be trouble in this 3. THAT tbe Enemies of his People, are alft
world, outward and inward ; but there is bis Enemies. And that is good news for them,
an everlalting Peace remains for his Subjects It is for his fake they are fo. Hence that,Pfal.
when they (hail be put out of the reach of 44. 22. lea, for thy fake are we killed all tbe
all that can offer to dilturb them. Now he day long: we are counted as fheep for the flaugb-
here fo defends them, as that they are with- ter. And Chrift fo accofts 5<7a/, when he was
cut fail brought to this, againlt whatever engaged in perfecting of his Church, A&.9.5.
attempts there are to keep them from it. J am Jefus whom thu perfecutett. Their rage
Hence that refers to this defence, 1 Pet. 1.5. ultimately defigns againlt Chrift's Kingdom.
Who are kept by tbe power oj God through fahb They feek to fubvert that in the World, and
untofalvation, ready to be revealed in the latt to overthrow it in the hearts of his People.
time. Pfal. 73. 24. Thou fhalt guide me with It is becaufe they firft hared him, that they
tby counfel, and afterward receive me to glory, are fo fet againlt his people. Joh. 15. 18. If
II. CHRIST Executes bis Kingly Office in the world hate you, ye know that it bated me be-
behalf of bis Eletl and Redeemed, in what be fore it bated you. Hence that, Mat. 10. 22. And
doth for them with refpetl to Wis and their Ene- ye flmll be hated of all men for my fake. Wheri
wies. Which is here exprelt in two words, therefore the people of God pray for help,
lie reftrains and conquers them. This might they ufe fuch an Argument,Pfal. 74.22. Arife9
have been referred to his Defence, as being 0 God, plead thine own caufe, remember bow
ufed in it ; but there is fomething more the foolifh man reproacbetb thee daily.
than meer Defence in it. And here let thefe 4. CHRIST therefore exerts bis Royal Power
few things be obferved, in Retraining and Conquering thefe Enemies.
1. THAT CbriWs Mediatorial Power extends (1.) IN Reft raining them. He doth not al-
to tbe whole Creation in behalf oj his Church. So ways prefently ruine them \ but fufFers them
Epb. 1. 22. Not only as God, but as Chrift, to be ; and to combine againft his Church.
he hath the difpofe of every thing, Math. And indeed there is nothing more admirable
28. 18. And Jefus came, and f pake unto them, than to fee how Jefus Chrift keeps a Church
faying, All power is given unto me in heaven in the World, in defpite of all the attempts
and in earth. Angels, Devils, and wicked of earth and hell againft ir. Though it be
Men. Phil. 2. 9. It is true, none but his Re- afflicted and toffed with tempeft, yet it is
deemed are the free Subjects of his Kingdom; not fwallowed up. Herein verifying that,Mat.
but yet all the reft are at his beck,and under 16. 18. Upon this rock I will build my Church 5
his providential difpofe, fo as to make them and tbe gates of hellfhall not prevail againft it.
and all their concerns, fubfervient to his He lets out their malice as far as he fees
Glory, and the good of his People. Hence meet, and there he bounds it; according to,
we have the extent of his dominion fet forth, Pfal. 76. 10. Hence that, Pfal. 129. begin. And
Pfal. 2.8. Ask of me, and I will give thee the this is as wonderful, in refpect of the Graces
heathen for thine inheritance, and the utmoft in his People,which'he preserves, by limiting
ends of the earth for thy pojjejjion. Pfal- 72. 8, the temptations which are offered them.
Hefhallhave dominion from fea to fea,& from 1 Cor. 10. 13.
the river unto tbe ends of tbe earth- And he (2.) IN Conquering them. This he doth not
keeps a powerful hand over them, nor can prefently, becaufe he will have the Subjects
they poffibly withdraw themfelves from the of his Kingdom proved, and their Graces ex-
mighty influence of this Government of his, ercifed firft. But he will do it at length, he
2. THAThis Church in this world bath many will not leave till he hath done it. For it is
Enemies- The Church Militant dwells in perfett Peace, which he, as a King hath under-
the midft of thofe that hate it. Our Savi- taken to conduct them to; which they can-
"~- ^ not
^- - ■ "— i "■ ■ ' ■ '• "■ ■ ■■■' ■■"— '■■*"■■ ' I ' ■— — - — ,
Queft.XXVI. JJfemblyS Catechifnu 347
not enjoy till all their enemies are brought the heart is held by the ftrongman, whether
down, and made to lie at their feet. He hath by him we underftand Satan, who is called
promifed to bruife Satan under their feetjhort- the God of the world, and rules in the
fy, Rom. 16. 20. He hath faid that he will Children of difobedience ; or the body of
deftroy all thofe that hate them. He hath death, or the corrupt nature in man. Such,
faid, that under theKingdcm of this our Solo- was their natural condition, Epb. 2. 2,1?. And
mn, his Subjefts mall be filled with Peace, we may gather this out of the defcription
Pfal.72. 7. And he will not ceafe to manage given us of the natural man, Rom. 3. 12,80:.
his Sceprer for them, till he have given them (2.) THAT this power of Satan and natural
left -, He will tread down all adverfe powers. Corruption, mufl be vanquifhed in the work of
He will break the force of the Kingdom of Converfion. Converfion is properly rhe/»r»-
darknefs j deftroy the Devils Kingdom. He ing the Soul from Sin and Satan unto God, as
will not leave his People any one enemy to we have it defcribed, Ails 26. 18. It is the
give them moleltarion. There fball not be fubverring of the dominion of other lords,
one Lult left within them to perplex ; one and bringing the finner into obedience to
Devil without to rempr them ; nor one wick- God ^ it is the tranflating of the man from
ed man to perfecufe them* He himfelf over- darknefs into God's marvellous light. Thefe
came upon his Crofs, when he Jed Captivity with divers other parallel exprelhons ufed
Captive, and made a triumph in his Kefur- in Scripture, to fet forth this great work of
lection 5 and he will ere long give to all His Converfion, do intimate thus much : for as
a triumphant Chariot, in which they fhali long as we are the fervants of fin, we cannot
ride in itate to the Palace of Eternal Glory, be the fervants of God. Mat. 6. 24. There
And all this belongs to the Kingly Office of is no communion between light and darknefi, no
Chrift. fellowflnp with God and Belial.
Use. AND what remains then, but that (3.) THAT this work exceeds the power of
the Children of Zionflwuld be pyful in their men and means to effett, in and of thewfclves.
King. According to, Pfal. 149. 2. Have we a finner cannot convert himfelf; for a ftate
fuch a King? Let us then with greateft con- 0ffin is a ftate of fpiritual death, Eph. 2. 1.
fidence and chearfulnefs place our trult in And you hath he quickned who were dead in
Him, and make our boaft in Him all the day. trefp.ffes and fins. And what power hath a
And though we find our enemies within,and dead man to do any thing towards his own
without, to be more and mightier then we Refurredtion ? Corrupt nature is become a
are, yet let us nor be funk in our Spirits, iump 0f enmity, Rom. 8. 7. Becaufe the car*
bur, refolding our hopes into Him, let us bid „u/ mnd # enmity againft God : jor it is not
defiance to them all, and committing of the fubjett to the law of God, neither indeed can be.
whole management into His Hands.and leav- ^nd [10W fhould it change its own temper ?
ing it with Him, now ftand ftill, and fee His a godly man cannot convert a finner by his
Salvation. good will, and utmoft endeavours 5 he may
[February 18. 169S.3 defire ir, he may pray for ir, he may take a
. great deal of pains for it, and be ufed by
the Spirit as an inftrument In the treating
with the finner about ir, but effect ir he can-
not, when he hath done all, Job. 1. 13. The
Ordinances of the Gofpel, though they are
Jl. T"K TE proceed to inquire, Why it was the fan&ify'd means for this end, and rhe
VV Neceffary tbatCbrijifiiou/d be «Kmg, Spirit of God is wont to come in and with
trfujlain this Office alfo ? For, by this we are them to do this work, yet alone and by
put in mind of God's great kindnefs to us, themielves they are not effectual; for if they
in giving us a Mediator fo inverted as to anf- were, why are not all that fit under them
wer all our wants. Now, though this necef- converted by them, as well as fome ? Yea,
fity may be read in the confederation of the why are the moll obttinace, and the molt
Nature of the Office, yet We may fee ir far- unlikely prevailed over by them, when the
ther confirmed to us in the following con- better as men elfeem, and more eafy ha-
clufions. tures, feel nor their vertue, but remain after
1. THAT the condition of God's Eleff before all, under the dominion of fin. And what elfe
Converfion calls for it. That converfion, or is the meaning of thar, 1 Cor. 3. 6. I have
regeneration is neceiTary in order to the Sal- planted, Apollo watered : but God gave the
vation of Sinners, is witnelTed ro us byChrift increafe.
himfelf, Mat. 18. 3. John 3. 3. For as a main (£{.) HENCE, if ever a Soul be Converted,
part of man's mifery formally confifts in his there mufl vertue proceed from ChriSt, to the
finful Itate, fo is his renovation elTential to doing of it. There is nothing lefs than Om-
his happinefs, unto the effecting of which nipotency required tothe bringing this about,
thisOrfice of our Mediator is neceiTary, as and therefore the word of God compares it
appears in rhefe things, to fuch works as outbids the works of na-
(1.) THAT all God's Eletf are in their natu- ture, and are truly miracles-, the opening
ral cRate, bis enemies, and held under the pew- the eyes of fuch as are born blind, the unllop*
er of a corrupt nature. The firlt poflellion oi ping the ears of one naturally deafj the ere-
Y y 2 ating
SERMON XCIV.
348 LeBures upon the Qlieft.XXVl
**— ~ —* — — — «
ating of a world, and the raifing of the dead, had to bring us in at the flrait gate. The
and nothing mult be too hard tor him, who fame hand that began, mult pcrfefl the work,
can do all this. Chrilt alone hath power Phil. 1.6. The Children of God need Govern-
over an hard heart to foften it, over a will ment, and cannot do without it ; and they
that is filled with all malice, and refolutely are altogether unable to govern themfelves.
bent to fin, to fubdue it. Converfion there- fer.io.27,. They would certainly go wrong
fore is reprefented as fuch a work, Eph. 1. if He did not guide them. Their Grace mult
18, 19. The eyes of your underflanding being be both preferved in being, and maintained
enlightned : that ye may know what is the hope in exercife •, but they cannot do it of them-
cfbis calling, and what the riches of the glory felves. He mult keep them alive, or they
of his inheritance in the faints: And what is would dye ; He mult uphold them, or they
the, exceeding great nefs of his power to us- ward would fall ; He mult influence them,or they
who believe, according to the working of his can do nothing, Joh.i 5.5. Every Believer hath
mighty power. Now it was Chrilt that raif- a warfare which he is engaged in, Eph. 6. 12.
ed himfelf by his own power .• fo it is by And his life is concerned in it, and there are
the very fame power, and nothing Ihort of many and potent enemies lying in wait for ir,
it, that he converts the Sinner. and feeking all advantages that they may
(5.) THE difpenfation of this power properly devour it >, whereas his Grace is a weak
belongs to his Kingly Office. For though he creature^ and what is it to fuch a multitude?
hath this power in him eflTentially as he is If there were nor an Almighty power to pre-
God, yet the authority of exerting it as Me- ferve it, it would not hold out fo much as
diator, for the conquering the lults and the one battel, how much lefs through the whole
corruptions in us, and the delivering us out fpiritual warfare. 1 Pet. 1 . ?. There is in-
of the hands of our fpiritual adverfaries, and dwelling fin within him, thofe remains of
making us to yield cordial obedience unto the body of death, or the natural corrupti-
him, is of his Office, and can be afcribed to on, which was born with him, that isfoflrong
no other but his Kingly $ by vertue whereof as that it often brings .him into Captivity, and.
he hath authority, to manage the conquelt CbriH; only can give him deliverance from it.
that he gains over our hearts, to the making Rom. 7. 23, 25. A man's own lults would
us his voluntary fubjecls, and taking us into quickly fwallow up all his Graces, if Chrilt
the Covenant of peace, and priviledging us did not with his royal Power maintain them,
with 3II the benefits of theKingdom of hea- And there are the powers of Hell : there is
-ven. It is therefore annexed to the procla- Satan that devouring Adverfary, who, as he
marion of him to be his Fathers King, Pfal. hath a peculiar fpite againlt the Saints,fo is
2. 6,S,9 and, 40. 4, 5. In a word, all. thofe indefatigable in his attempts to do them all
that remain in their natural rebellion againlt the mifchief he can. 1 Pet. $. 8. Befober,be
God mult needs perifh, Pfal. 92.9. As all vigilant: becaufe your adverfary the devil, is
would do if Chrilt did not conquer them by as a roaring iwn walking about feeking whom
his power. In fum, if he were not King to he may devour: And both his policy and
get himfelf fubjefrs, he would lofe the great power would eafily undo the Believer, if
defign of his Prielthood, and none of his re- Chrilt did not take care of him, and afford
deemed would ever obtain Salvation, by rea- him feafonable and fufficient fuccour •, and
fon of their defpifing of the offers of grace, thereforeall xheftrength that we have againlt
through their natural rebellion, which he thefe potent enemies, is in the Lord Jefus
only as a King overcomes in them, by his Chrilt, and his mighty power, Eph.6.io.There
yoyal efficacy. aie many fhares and pits in the World, and
2. THE ftate of the Church militant, or of he would on all occafions be entrapped in
Believers after Convcrfton doth alfo require this them, if he had nor the conduct of this
Office. The Church of Chrilt and Believers grearPrince •, fo that there is his fafety. Pfal.
in it, could not continue in this World, with- 73. 24. Thou fh alt guide me with thy crunfel,and
out the Government of fuch a King. The afterward receive me to glory. And it is cer-
Church militant would never arrive to be a tain, that the immutability of a believers
Church triumphant, if he did not fway the Grace, the not failing or dying of his Faith,
Scepter, and govern both it and the World, his abiding in Chrilt, and perfev'ering in Ho-
I lhall not draw this out at length, but only linefs, are all from the vertue which proceeds
offer fomething very briefly which may (how from Chrilt, as King of Saints ; without the
us the truth we enquire after, and that both conltant emanations whereof, he would never
in refpecl: to every true Believer perfonally, pafs the pikes, or get through an evil world,
and to the Church in general. to the Kingdom of Glory, but would fail in
(1.) BELIEVERS could never hold on in the his way, and fall fhorr of his end.
way of Peace, and get fafe to the end of it, did (2.) THE Church it f elf had never slood to
not Chrifl manage this Office for and over them, this day, if it had not had fuch a King over it
We do not pais immediately from Kegenera- as Chrifl is. Hitherto it owes its entire ac-
tion to Glorification ; but there is a workxo knowledgment of its prefervation. He thac
be done, a race to be run, a courfe to bejinifh- fhall but confider what enemies the Church
ed : and we need the fame powerful conduct hath ever had, fince the new Covenant hath
to carry us through the narrow way, that we been difpenfed to fallen man, and what de-
signs
Queft.XXVI. Jlfjemblys Catechifm. 349
figns thefc enemies have been contriving and THAT he was actually King from man's
nurfuing againlt them, from the beginning to fall appears, becaufethen be^an his media*
this very day, mult needs confefs, that it is torial difpenfation ; then the Covenant of
one of the greatelt wonders that have been Grace was revealed, and began to be difpenf-
heard of, that it hath flood out,and weather'd ed, for the Salvarion of Sinners ; then God
all thefe defigns and attempts ; and mult began to have a Church, and that Covenant
confefs a divine Sovereign Wifdom 8t Power was never without a Media or •, and thre i*
to have been wonderfully exerted herein, but one real Mediator, iTim.i.%. Whereas;
Have not all the powers of the Kingdom of all thefe Offices of Chrift are the branches
darknefs been up in Arms againlt theChurch? of his Mediatorfhip, and were conferred up-
Have not the Kingdoms and Powers of the on him in it. That it hath continued ever
World been united in confpiracy and combi- fince, without inrermiffion, is evident, be-
nation to fubvert it ? Have they not laid. their caufe there hath been no time fince, wherein
Counfels in the dark.and contrived them with God hath not had a Church, and thofe who)
the <*ieareft skill, and utmoft policy,whereof were brought into Chrift by ConVerfion. and
they°have been ready to fay, none mail with- kept in him unto eternal life, which could be
ftand ofpreventus? Hath not the great red by no other vertuebut this. Nor is it lefs evi-
Dragon vomited out mighty floods to drown dent that it fhali continue to the end, or to
it ? Have not the Bealt and the falfeProphet the lait Judgment, becaufe that alfo is de-
ioyned their heads and hands, with all their volved on him, and he is to manage it, Job.
united forces to blow it up, or break it in 5. 27. And bath given him authority to ex cute
pieces ? See how thefe confutations aredef- Judgment alfo, becaufe he is the Son of man,
cribed, Pfil. 83.3,&c. And is there a Church And it is afrer that, that we are told that he
of God in the World {till for allvrhis? Whe- will refign it, 1 Cor. 1?. 28. And when all
ther (hall we afcribe it ? What would have things Jhall be fubdued unto him, then Jh all the
become of it long before this day, if Chrift Son alfo himfelf be fubjeli unto him that put all
had not been its King ? Well may we apply things under him, that God may be all in all.
the confeifion of the people of God, Pfal. 124.' Whereas all other Kings here have bu more
to this contemplation. And it is b caul'e he reigns, their lives are all but fhort, and they
is King, and will remain fo to be, till all the are often hurried away fatter than other
affairs 'of hisChurch are accomplifhed,8t he men ; and though they feem to live in their
hath trodden down all the adverfe Powers SuccelTors, yet they fometimes expire; how-
that fet themfelves againlt ir. Therefore it ever they give place for them, and ceale per-
is that it hath flood, and (hall Itand, to their fonally foreign; whereas Chrift hath no
own admiration, and altonifhing confufionof SucceiTor, nor can his Throne be undermined*
their Adverfaries. It is he who looks on,and mmy^ attempts have been made againlt it,
laughs at their confutations, and hath them in but they have all proved unfuccefsful, and
denfwn, Pfal 2. 4. It is he thac breaks alt been the bane of thofe that engaged in them,
their plots and defigns in pieces, Ifai. 8. 9,10. (2.) OFER all Men. There have indeed
It is he who /lumbers not nor flceps, therefore been very large empires in this World ; we
are they not furprized. He marcheth in the read of Ahafuerus, that he reigned over one
head of this Army, therefore it is not routed, hundred twenty-feven Provinces. It is re-
nor do the gates of bell prevail agamtt it. And ported of Alexander thar he wept that there
this is it that extorts that confeifion from were no more worlds for him to conquer,
them after all, Pfal. 58. ult. So a man Jhall The Roman dominion, When in its heighr,
fay, Verily there is a reward for the righteous ; extended a great way 5 but alas! the biggeft
verily he is a God that judgcth in the earth. Ve- of thefe was bur a I'm ill portion of the
rifynng that in, Prov. 2i. 30. There is no wif- whole. But the dominion of Chrift reacheth.
dom nor underfianding, nor counfel againfl the to and over all the men that have been, are^
Lord. or fhall be^ in the world, without exception.
HI. IT follows that we take a brief account of There have been none over whom his Scep-
tbe Excellency of the Kingly Office of Chrijt ; ter hath not ruled. Solomon was bur a dark
that he is a molt glorious King, tranfeending type, Chrift being the antitype, of whom it
all earthly Potentates wharfoever, whofe is faid, Pfal. 72- 8. He fhall have dominion al-
kingdom and power is but a dark (hadow of fofrom fca tofea^ and from the river unto the
His, and is infinitely furpaffed by it in all ends of the earth. Audit is of him that .the
tefpefts. And this will appear, prophetical virion is intended, Dan. 7. t 2, 14.
1. IN regard of its Univerfaitty. And that, (3.) OVER all Creatures. The whole Cre-
fi.) IN all the Ages of the World. The me- ation are his fubjecls, the upper as well as
diatorly Kingdom of Chrift was fet up and the lower world are under his homage, and
commenced immediately upon man's fall, required to pay it to him, Phil. 2. ro. That
and is to continue till the great Judgment at the Name of f efts every knee Jhoull bw, of
be over, for the management of that belongs things in heaven, and things in earth, and things
unto it,iCor.i5. 25. In thedifpenfingof which under the earth. He is head over them all,
Judgment he fhall appear glorioufiy upon and they do yield him obedience, either ac-
his Throne, and maVe thofe to know him to tive or paltive, Eph. 1. 2t ,22". The holyAnge/j
be a great King, who have formimes faid, do worfhip him3 Ueb. 1.6. They acknowledge
that this man fhall not reign over us, him
35o LeBures upon the Queft. XX VL
bim to be their head, are willingly at his any farther than reacheththe outward man:
"beck, and he fends them forth at his Will, their Judgment is there limited, ButChrilt's
to be employed in the adminiftration of the Jurifdiction extends to the heart, and rules
affairs of hisKingdom in the world, and they over the Confcience. He gives laws to that,
attend upon it with the greateft fpontaneity. and binds it under the Itrongeft obligations.
The Devils, thofe rebellious legions are un- And he knows what men's thoughts are of .
der his jurifdi&ion; and though they neither him, and will judge and punifh-them. Yea
love him, nor willingly ferve him, yec they he cannot only conquer the bodies, but the
cannot withltand the efficacy of his govern- hearts of men, and bring them to obedience,
ment. He hath conquered them, holds them 2 Cor- to. 5- Cajling down imaginations, and
under reltraint, and they cannot lb much as every big]) tbihg that exalt etb itfclfagainfi the
liurt a Swine without his permiflion. And he knowledge of God, and bringing into captivity
will call them 'ere long to his Tribunal, and every thought to the obedience of Cbrifl. And
doom them to their eternal fufferings. All if they continue in rebellion he can reach
other Creatures whether in Heaven or in them with fpiritual plagues.
Earth 5 Sun, Moon, Stars, Fowles, Fifties, 4. IN refpett of its Laws- Abfolute and
Bealts, are all at his Service, and he ufeth arbitrary Government is among men, no
them as he will for his defigns, Pfal. 8.6,&c. better than tyranny. The heft Laws are a
He therefore can engage them to be at peace foundation for the belt Governmentrand will
with us, Job. 7.22, &:c. Whereas the greatelt render it fo, if duly ao'miniftred. Now,
Potentate on Earth, rules over but a few, and though Chrilt hath an abfolute Dominion
thofe only fuch as are on the fame Earth as God, and ufeth much of his liberty in
with himfelf. ruling over the world, yet he governeth his
2. INrefpcft of its Efficacy. Chrift's King- Church by a Law, i. e. He hath given them a
dom is a Kingdom of uucontroulable and ir- Rule which i'urpalTeth all the Laws of other
refutable power-, he is a King againft whom Kingdoms; it is thebe(r,mo(t fuirable for the
there is no rifing up ; his Throne is firm and end of it, to guide them to life; molt perfect,
unmoveable, though all the powers of the there is nothing wanting for their regulation
world mould join themfelves together, and in all cafes ; and hence it is compleatly
lift at it, they cannot fhake or ltir ir, Pfal. fufficient. We have therefore that encomium
29. 10. The Lord fittetb upon the flood \yea, of it, Pfal 19. 7,&c. 2 Tim.%. 16.17. And the
the hord fittetb King jor ever. None ever re- happinefs of God's Il'rael above all others is
lilted him and profpered. Nay, it bears down declared on account ofir,D«*r.4.8. Pfal. 147.
before it, all that let themfelves to oppofe 19, 20. He bath fi hewed bis word unto Jacob, bis
it, and makes all theKingdoms in the world Uatutes and judgments unto Ifracl, tiebatb not
to ltoop to if, Dan. 2. 44. Earthly Princes dealt Jo zvitb any nation •, and as Jor bis judg-
fit very unlteady upon their Thrones, they ments they have not known tbem 5 Praife ye
are not feeure for all their guards, fortreiTes, the Lord.
and utmoft endeavours to eftablifh them- $. IN regard of its Rewards & PuniJJiments.
felves ; they fometimes meet their matches, They are poor rewards that earthly Kings
and are overpowered ; they may undertake, have to beftowupon their faithful and molt
but are not certain ro accomplifh, but are deferving fubje&s ; fome fading titles ot
many times difappointed. But the Kingdom honour; fome perifhing profits, and the like;
of Chrilt is an all-conquering Kingdom. It and for their punifhments inflicted on the
is Chrilt who is fet forth, Rev. 6. 2. He ne- greatelt rebels, they are only bodily and
ver attempted any thing but he brought it remporary, Mat. 10. 28. And fear not tbem
to pafs; the gteatelt lefiltance that the which kill the body, but are not able to kill the
whole Creation can make againlt him, is but foul : but rather fear him which is able to de-
to render his triumphs the more glorious ; if froy both foul and bodyinhell. They can wreak
he faith but the word, it is done, whether their revenge only on the outward man,take
in Heaven or Earth, Sea.rir in thegreat Deep, away a dying life, put them to a fhort tor-
Such is his efficacy, Pfal. 137. 5,6. ture, and Itigmatize them with a reproach
3. IN regard of its Subjects. And that that is foon forgotten. But in Chrilt'sKing-
which is here chiefly robe obferved, is that it dom, there are the moft glorious rewards
rules over the hearts and confeiences of men. for thofe who are true to him; there is a
And that is it, which the greatelt Monarchs Crown and a Kingdom, there is immortality
in the world, could never yet make any fair and eternal Life % A Kingdom that cannot be
pretence unto. The great Men of this world, moved, Heb. 1 2. 28. and an eternal weight of
though never fo abfolute in their Govern- glory, 2 Cor. 4.17. And for them that are
ment, have only a command over men's bo- difobedienr, there are everlalting miferies,
dies and eltare ; but they can neither know unconceivable torments in the bottomlefs
ivhat their minds are towards them, nor can pit, where the fmoak of their furnace attends
they make any rules to bind their Confcien- for ever and ever, a never dying worm, and
ces, or call rhem to an account ; they can- afire that is never quenched, Mark 9.44. In
not reach their thoughts, nor call rhem to an a word, The Kingdom of Chriit is called in
account beyond their words and outward Scripture by way of eminency, the Kingdom of
actions ; nor yet infli6t punifhments on them God, of Heaven, of Peace, of Glory. It is a
Kingdom
d
Queft.XXVII. Jjjemblys Catechifm. 34$
Kingdom in which the true Subjects dwell will we make mention of thy name. Their Go
in farety \ the molt fecret and powerful ene- vemmenr is tyrann cjI, bur this is fweer anu
mies, can have no fecuriry ; a Kingdom in eafy, Mat. u.ult Their Service is a meet
which righteoufnefs reigns, and no wrong is flavery, but his is the greatelr liberty, His
done^ where the meanelt fervice is n:>t tor- law is fuch, Jam. i. 2$. You will be fooner
gotten, nor (hail mifs of a bleffed reward •, or later afhamed of ferving them* bur,Pfal.
where the meaneft member is not neglefted, 1 19. 6. Then Jhalllnot be ajhamed, when I have
but abundantly taken care of; and lb is in all refpett unto all thy commandments. Chrilt,and
refpetts incomparable. He only can deliver you from your enemies*,
Use. IS Cbrift Jucb a King ? Then, God isfo, and none but he can interpofe, iTi'm.
1. SEE here the Admirable bappinefs oj all 2.5. The Law is fo, and he only can faVe
his true SubjcSs, They are every way fafe you from it, jitf.4.12. Satan isfo, and none
for the prefent, and (hall be brought to per- elie can pluck you out of his hand$,Rom. 16.
feci blelTednefs in the end. None can harm 20. Sin isfo, and none elfe can deliver yoii
them. He is Omnifcienr, and fees all the from it, Rom. 7. 23,24,25. You can neither
plots that are laying againit any of his : He find nor keep in the way of peace of vour
is Omnipotent, and able to fecure them a- ielves. He mufr both bring veil into,and keeri
gainlt all the rage of Earth and Hell. He you in it. Ifai.26,3. In fum,'your eternal hap-
dearly loves ail that are his •, they are his pinefs and mifery will run here. Andremetn-
anoinud^xA he will fuffer none xobarm them, ber, He will be your King and fave you, or
JP/V.IC5. i5- They are as the Apple oj bis Eyes, he will as a King deltroy you.
and he will keep them as charily, Zecb. 2. 8. 3. LET the People of God acknowledge Him
They are his favourites, and he bath pur- for tbeir King, by demeaning ibemfe Ives accord-
chafed a Kingdom for them, and will with- mgly. Yield him Obedience, live up to his
out tail bri. g rhem, to pofTefs them of ir. Laws, feek to exalt the honour of his King-
Luk. 12. 32. fesr not, little flock -, for it is dom •. avoid every thing that will re-
your Fathers go d pleaf are to give you the king- flecf reproach upon ir. Carry all your con-
dom. Hence, cems to him. Go to him, to enlighten your
2. LET it call upon us all, to renounce our darknefs, to fubdue your corruptions,to fur>
ctbir Lords, and put our f elves under the King- prefs your temptations, to overcome all your
domof Cbrift. This is no encouragement to Souls enemies ^and fubjeft the very thoughts
calt off civil obedience to humane Orders of your hearts to his command. And thus
which are of God's appointment. But re- live chearfully in his Service, waiting uport
member, Sin, and Satan, have a dominion in him for that Glory which he hath promifed
all unregenerate ones. Say then as they,Ifai. to all that ferve him faithfully.
26. 1 3. 0 Lord our God, other lords befiiestbee
have had dominion over us : but by tbee only [March 1 7. 1697. ]
SERMON XCV>
Question XXVII. which be performed in the execut:on of
thefe Offices. And this is that whichDivines
§,§;M&Herein e?i d CHRIST s Humilid- call aUual Redemption. And this' confifts of
*! W^L tton confift ' two parts, v Z. His Humiliation, and His Ex-
fefs?«H>il ahdtion ; which are let before us in this and
.#*#•$• Answer. the following Queftion, and Anfwer. And.
before 1 proceed to fpeakof them diiiii illy,
CHRIST'S Humiliation confifled inHis 3 word or two may be premifed, touching
being Born, and that in a low Condition, rhe ^eceffity of them born in our Redeemer,
made under the Law, undergoing the Mi- for th£e rendring HisWork complear. It was
feries of this Life, the Wrath of G O D, !here1f,orf ^^ n!?Sarl\ Jhat h/ fh?1? be
«„j -i,~ r j r\ -1 c -1 r* r humbled : how elfe could he anfwer theLaw
and the curfed Death of the Croft, in for ^m[ch he muft be ^ w the
being Buried, and continuing under the Law? fulfU the righteoufnefs of it, pav out
Power of Death for a time. debts, and bear our penalties, fatisfy for out
W_t . „, . _^f ._ , offences, and purchafe for us, all the good
E have been confidenng of Chrift's Pre- needful to make us happy? If he do not all
paranon for the difcharge of the great this, he cannot be our Redeemer «, and he
attair of Mediation and Redemption j con- couid not do this, unlefs He were humbled 5
lilting in his Incarnation and Vnlhon. Under as will after appear. It Was no lefs fir,that
t2er Vf rJwher ,'^S.e have taken notice of afrer he had humbled himfelf he fhould be
thole Mediatorial Offices of a Prophet, Priefi, exalred. For it became him, that having dif-
and-K/^, which he fultained and difcharged charged all that he undertook as Mediator,
in it. It now follows that we proceed to He fhould have an acquittance 5 that having
the Contemplation of the work it felf 5 merited, He fhould be rewarded 1 having
purchafed.
LeBures upon the
352
purchaied,He.ihould be put in poileiiion } fo
that it might appear that theWoik was done,
that Jultice had taken up fatisfyed in it. Our
Surety had not done his Work, tiU he hath
taken up our bonds,and gotten fullacquittan-
ces for us. In fum,Chrilt flood as a pubiick
Perfon for us, he. muft therefore be humbled,
becaufe we deierved to be brought low : He
mult be made a curfe for us,becaufe we were
accurfed; and he mult be exalted, that fo
he might bring us to Glory. The former of
thefe is his Humiliation ; which is fir It to
be treated of* both becaufe it was firlt in
order of time, and alfo becaufe it was the
meritorious caufe of the other. Chrift's Ex-
altation had itsfoundation in hisHumiliation,
PA/7. 2. 7,8,9. This then is that which lies
before us. Our Anfwer doth not give us a
defcription. of it, but only points us to the
federal Heads to which it is to be referred,
and wherein the execution of it was concern-
ed. But for our better underftandingof this
affair, we may full take an account of the
Humiliation itfelf, and then purlue it in the
feveral particulars, wherein it dif covered it
felf. That we may take up the right concep-
tion of Chrilt'sHumiliation, let this Defcrip-
tion be given of i^TbeHumiliaiion ifChnji is
that Abafement of bis, whereby hefubjefted him-
felf to the Law for us, tofatisfyfor our offen-
ces, and to procure for us, Lije and Salvation.
The clearing o(: -this defcription will give
us much light into thisgreacTruth,on which
our Salvation depends. Here then obferve,
I. THE general nature of it : it is bis A-
bafement. Humiliation is a lying upon the
ground. Abafement is a throwing ones felt
at the foot of another. Thus Chrift laid him-
felf at the foot of God for our fakes. And
here we may confider two things,
I. WHO it was tbat was, thus Abafed I
Anf. THE Per/on thus abafed. was J ejus
Cbnft- the Eternal Son of Gd. Phil. 2. 6, 7.
Wlx> being in the form of God, thought it not
robbery to be equal with God : But made himfelf
of no reputation, and took upon him the form of
afervant, and was made in the likenefi of men.
JBut yet we are to confider him in order to
this abafement, as prepared for it. For as
-God, or in refpecF of his. Divine nature, he
could not be humbled or abafed. Hence,
1. IT was the Son of God in our nature, that
was thus laid low. It was in the form of a
Servant, which he aflumed. Phil. 2. 7. The
meer afTumpuon of the humane nature into
the unity of his Perfon, confidered by itfelf,
could not be a part of his Humiliation, but
only the preparing of a fubject for it, and
Jo mult be, in order of nature, before it, tho'
in time they were together ; becaufe in taking
our humanity, he fo took it as to put a low
condition upon it. He could have taken it in
*he form of a Prince,as well as of a Servant,
but he chofe the other as fuited to hisdefign.
He took our nature, with all the abafement
which fin had put upon it, excepting fin it
i'eU. This is called his tatting our infirmities %
Queft.XXVII-
Mat. 8. 17. He was a Man fubjeft to all the
frailties, forrows, fufferings, ficknefles, ne"
ceflities, difgraces, which Adam's tall had ex-
poied our nature unto. 1 Here then let thefe
three Conclufions be noted,
• (1.) THAT the Humane nature of ' Cbrifl ,> (zs
it bare the refpecl of a Servant, which refpect
accompanied his affumption of the naturej
is the fir ji and proper fubjetf of all bis Abaje-
went. As he is God, he changeth not -, nor
can he be in his divine nature lefs than infi-
nitely glorious, and above all praife. He can-
not fo be lefs then, or inferiour to himfelf-,
being unchangeable. It was then his Huma-
nity that was capable of, and did receive the
impreihons of this Humiliation. He took
our nature, that he might take our miferies
and forrows. heb. 2. 14.
(2.) THAT the ma n if eft 'a the glory of his Di-
vine nature, while he was in the jor m of a Ser-
vant, was for the time vailed- His Divinity
was beclouded in hisfervile (rate 5 that tho'
it was it felf as fplendid as ever, yet it was
for the moft parr, hidden from the fight of
men, and they had a very low account of him.
////. 5 5- 2,5. Pfal. 22. 6. Nor was he fully
declared to be G&/,till or after hisRefurreclion,
Rom- 1-14. Though this was no debafement
of his elTential glory, but only a vailing of
his declarative.
(%.) hhKCh his Humiliation is truly af crib e 3.
to his Perfn. Inafmuch, as that humane na-
ture in which the Son of Gr.d was abafed^
was of his Perfon, being united to it in his
wonderful Incarnation. And hence all the
works done by him, as a Redeemer, 3re
perfonal a£ts ; on which account the Wordy
i. e. the Son of God, is fa id to Tabernacle
among us, Joh. 1. 14. And the Church to be
Redeemed by the blood of God, Aff. 20. 28.
2. IT was Jefus Chrift anointed to the Office
of a Mediator, that was thus abafed. It was
Godrs chofen, his Servant that was humbled.
Hence,
(1.) IN his Vnttion be was prepared for this
Condition. For then and there he received all
thefe fuitable Graces,'that were to carry him
through fuch an eftate. And here are two
more obfervable,
[i.j HUMIUTT: A willingnefs to deny
himfelf, to vail his own glory •, to be any-
thing, to do any thing that might be fervi-
ceable to that end oF his coming into the
world. In the exercife of this Grac«, he did
not think fcornfully or difdainfully, of going
through the lowelt and leaft fervices,to meet
with the vjlelt and moft ignominious Suffer-
ings, that lay in the way of his procuring
their good for whofe fake he undertook.
His ear therefore is laid to bebored,rleb-io.6.
And he tells us that he is lowly, Mat. 11. 29.
[2.] MEEKNESS : Whereby as man, he
relted fatisfied in his low eftate, without
repining or murmuring. He could patiently
bear with any Providences, and fuffer any
miferies that befell him. His Spirit did not
rifej He made no noife, but exprefled the
greateft
Queft.XXVII.
JfJemblyS Catechifm.
353
greatelt lilence in his Sufferings. Hence com-
pared to a bhecp, Ifai. £3. 7- This vertue
alfo he alTumes ro himfelf. Mat. 1 1- 29-
(2) ll\ the fate oj Humiliation ,be exercifed
thefe Vertues. And that both in \\\saflive and
p'jjive Obedience. For he abafed himfelf to
do the lovvelt Services, and to bear the (harp-
eft afflictions. His whole life was a travail
of labour and fullering, wherein the immea-
surable verrue of thefe Graces fhewed it
ielf. Hence thar, 1 fet: 2. 21, &c.
2. HOW far He was Abafed ?
Anf. JESUS CHRIST was abafed very low.
It was not an ordinarily mean and debafed
condition that he took upon himfelf, but won-
derfully fo. As will appear in thefe things,
1 . HE became inferiour to, or lower than God
the Father. As God, He was his equaly Phil.
2. 6. was co-effential, co-eternal, had the
fame Being, Atmbures, and divine Glory.
But now he becomes his Subject and yields
ol.edience to him : is his Servant ,(Ifai.4$. 1.)
denies his own humane will, that his Fathers
may take place. Mat. 26. 39. 0 my Father, if
it be p'ffible, let / is cup pafs from me ; nevcr-
tbelefs, not as I mil, but as thou wilt. Refigns
himlelf to let him do what he will with
him. k
2 HE bee a we inferiour to Himfelf. He
tumbled himfelf, (P/;/7. 2. 7-) did as it were,
thruit himfell down, put himfelf below, him-
felf. The Man Chrilt was a glorious Perfo-
nage -,/he humane nature, by being affumed
into the perfonality of the Son of God, was
highly diltinguimed. This union rendred
him more excellent than ail the children ok'
men : feut he vailed this glory 5 Heobfcuved
himfelf. 2 Cor. 8. 9. For ye know the grace oj
our Lord fefus Cbritt, that though be was rich,
yet for your fakes he became poor, thit ye through
bis poverty might be rich. He was an anointed
K;ng, and yet would be a Servant. He was
Judge of the World, and yet would Itand at
man's bar, and there be arraigned, condemn-
ed and executed.
3. HE became inferiour to the Angels Though
he was their Lord, yet he put himfelf in a
hvaer condition than them. Heb. 2. 7. They
are immortal Beings, bur he became a mortal
imn,and did die. They are powertulBeings,
but he became a frail man. They enjoy
perpetual tranquility, but he was a man of
Ibrrows: Ye3 he was in fuch a condition as
to need the help of Angels. Luk. 22. 43. And
there appeared unto him an Angel from heaven,
ftrengtbning him.
4. HE became inferiour to Men. He not
only became a man, but put himfelf below,
not only the common fort, but the molt ab-
je& and meaneft of all men. He 1 offered
himfelf to be made a meer Have, and fold
for thirty pieces of Silver, which was the
value of fuch an one. Exoi. 21. 32. Yea, he
was made the leaft of men, reported not
worthy to have a look call on Him, (/<".$ 3 2,3.
A very feoff and fcorn, fit only to be laden
with all the reproaches and revilings that
the children of men could calt upon him 5
(Pfal. 22. 6 j.) made a companion of thieves
and robbers -, Crucified between two of them.
Yea, when his life came in competition, a
Barabbas, a robber and murderer, Sl feditious
perfon, is counted more fir to live than he.
Yea is hurried out of the world with a tumul-
tuary cry. Luk. 25. 18. Mat. 27. 24.
5. HE debafed himfelf fo far as to be accounted
no man at all. Yea, to be reckoned among
Bealts •,. yea among the molt contemptible
Infects. Pfal. 22. 6. But I am a worm and, no
man •, a reproach of men, and defpifed of the peo-
ple. There is nothing more defpicable then
a Worm ; every one fcorns it, tramples upon
ir ; it lies on theground neglected. Such was
the Lord Jefus Chrilt heie. Men were neither
careful nor afraid of what injuries they did
him 5 they could mock, revile, fpit upon him,
without any remorfe.
6. HE became inferieur to 'the very Beals
themf elves. He was in a lower, meaner, and
poorer condinon than they. Although he
was the Lord of the upper and lower World,
yet he fo emptied himlelf, as not to have the
actual poffelfion of any ferried habitation or
place of abode in this World. And in that
r.efpett he was inferiour to birds 3rd bealts.
And this he insinuated to one that was in a
pang offering ro become his follower, Mar. S.
20. And J, ft ^ faith unto him, The j exes have
holes ; and the birds cf the air hive nefls, but
the Son cf man hath not where to lay his head.
7. HE was made inferiour to all Beings.
There was no member of the whole. Creaiion
was laid fo low as Chrilt lajd bimfe!f,wben
he was in the ltate of Humiliation. He be-
came nothing at all. Mar. 9. 1 2. // is written
of the Son of man, that he muffufjermany th'.ngs,
and be fet at nought. The word fignifiqs ro be
made a nothing of, to have no price.put upon
one \ not to be reputed for fo much as any
thing 5 to Hand as an empty cypher,and not
ro have the value of fo much as an Unite,
thus it was wirh Chrilt in this World. Aid
it is to be obferved, that he was nor tneerly
palTive^ but alfo aclive in all this. Nor only
did God and men abafe him, but he abafed
himfelf * He complied with his Father, and
made ufe of Men and Devils as instruments
in this affair. Pilate could have done nothing
to him, had not power been given him; and
he gave it him. Phil. 2. 7. He made himfelf f&cr
He laid down his own life, He voluntarily
refigned himfelf to all that befell him. And
till his own hour was come, his enemies
could do nothing to him.
II. WE have the fprcial Nature oj ChrifTs Hu-
miliation, in the refidue of the Defcription.
In which we may obferve two things,
1. THE State of his Humiliation i. He fub-
jctled himfelf to the Law for us Tbis,with
the defign he had of Working Redemption in
ir, is afTerted, Gal. 4.4,7. But when the julnefS
of the time was come, God fent forth his Son
made of a woman, made under the law, To re-
deem them that were under the law, that we
Z Z might
354- LeBures upon the Qlieft. XXV1L
might receive the adoption efforts. And he did be made righteous. He mult not only redeem
this for us, i.e. in our ftead ^ not only as our us, but the Inheritance too.
Surety, but Reprefentative too, bearing the (2.) ThtRE was aJfo his Pajfive Obedience
perion of all God's Elect. And there is a necejjary for us. Indeed for himfelf it had
great deal more in faying he wasObedient to not been needed. He had not been a man
the Law for us, than meerly that he was of death according to law, if he had no way
Si/bjetf to the Law. For by being fo for us, he been reckoned guilty. If Adam had kept his
put himfelr into our place, and bear the ref- integrity, Death had not been heard of in
pe£t that we did to ir, which was that which the World. The Covenant promifed life to
made his Humiliation fo deep and low, be- perfect obedience, but Chrift's life was per-
cauie our legil ftate was by the apoltafy be- fed : He was undeflled, and knew no fin .-
come fo exceedingly debafed. There was but for usit was requifite that hefhould die.
Therefore a double Obedience of Chrilt ne- For,
ceiTary,in hisftate of'Humiliation,viz.Attive, [1.3 THE Law denounceth Death again]} all
and Paflive, thofe that in any point become guilty of the breach
(i.jTHERE was an AtliveObedience necejjary oj it. Gal.? 10. This was the exprefs threat-
for its ; i.e. that hefhould julfil all right c- ning, Gttt 2 17. So that man no fooner
eufnefS, Mat- 3.17- He muft do all that the became a Law-breaker, but he was a man of
law of Works required of us. There are Dealt, Sin involved Adam and all his Pofte-
fome,otherwifeOnh< dox, who deny this,and rity in theSentence •, and man is dead in law,
reltrain it to his palhve Obedience, becaufe as fbon as he is any way under the imputation
the Scripture fo often puts the emphafis upon offin- Rom.^.M.
that. But here obferve, f2-3 THERE is no other way to expiate or
[1.3 IJV the Salvation cj fallen man there are buy off the Sentence but by Death. The Sin-
t wo parts : A delivery jrom mifery, and a offering muft be (lain. There is no expiatory
participation in happiiuJS •, not only fomething Sacrifice without Blood. The Goat on which
negative, but fomething pofitive too. Chritt the Lords lot fell, mult be killed, before the
came not only tofave us from the curfe, and Scape Goat be fet at liberty. There is no
deliver us from hell -, but withal to make other price of man's Redemption exhibited,
us heirs of Glory, and purchafe Heaven for but the price of Blood. The fir It Covenant
us Eph. 1. 14. Which is the earneji of our inhe- was fo conltituted, and God's Juftice in it
ritance, -until ihe redemption of the purchafed was fo engaged, that if man become a tranf1
fofjcjfton, unto the praife oj h-s glory. And to greiTor, there mull be Blood fhed for his re-
give eternal life, Joh- 10. 27, 28. covery ; nor can any orher thing be raken in
O3 THE condition of lije and happinrfs ac~ lieu of it- Man (lands a Prifoner atGod'sBar,
cording to the frjl Covenant, was aUive, pcrfetf convicted of, and condemned for fin, and ex.'
Obedience, to the whole Law oj God. So the cept he hath one to die for him, he muft die
promife of the Covenant ran ; and ir was himfelf Ezek. 18. 4.
pofitive, and fo far neceiTary, that the leaft [3.3 HE\CE> Chnfl by becoming man's Re-
failure in it expofed man to, and brought deemer, came under the law of Death. It was
him under the threatning of death. G^/.^^ 10. not enough for him to merit life & happinefs
This obedience was active, for the tenor of for us, but he muft alfo difengage us from
the law Covenant was,Do and Li ve,Kom 10s. all the curfes under which we were held
Nor could man expe£l life on any orher terms, bound : becaufe we were under the curfe, He
\_^ 3 THE terms of the Jirfl Covenant fland mult ^ made one, Gil 3. 1 2. Becaufe we were
inviolable. They muft be performed either finnners, He muft be made fin, 2 Cor. $. 21. So
by the man himfelf, or a fufficient Surety that Chrilt, from the firlt moment of his In-
reprefenring him. Believers indeed are not carnation was a reputed Sinner 5 and volun-
under the firft Covenant, bur yet that Cove- tarily fubmitted himfelf to the Judge, to do
nant is not removed by rejection, but com- by him, as the Law declares againft the Sin-
pletion. Mat. 5- 18. God did not difgrace,but ner, quietly fuftaining all that was laid upon
honour the Covenant of Works in the way him. Ifii. 5"?. 5,6,7-
of man's Redemption by Chrilt. 2- WE have the End of His Humiliation z
£4.3 HENCE, Chrifl could not be a compleat Which anfwers his two-fold Obedince. He
Saviour, without his atfive Obedience, becaufe, therefore fubmitted himfelf,
without it, the condition of life required in the (1.) TO fatisjy for our Offences : i. e. To
jirji Covenant, could not be Jul filled. Chrilt make reftitution to theLaw of God, according
was made under the Law to redeem ,Gal.44. His to the obligation rhat Sin had brought us
challenge for us mutt be according to law. under unto it. Some deny Chrift's Suffer-
Me mult therefore do, that we may live, ings to be fatisfaftory, and would have them
Hence,in hisMediatoria!Prayer,he makes this only exemplary. But let us obferve,
plea, Joh. 1 7.4. / have glorifed thee on the earth: fr.3 THE Law mu]\ be fatisfod. It is an
I have jinijhtd the work which thou gave ft me to unchangeable Rule, and proceeds from a God
do. And his active Obedience, is oppofed to with whom there is no fhadow of turning.
Adam's active Difobedience. Rom. ?. 19. For And it was the foundation of the relative
as by one marts difobedience, many were made Juftice between God and man.
Cmners : fo by the obedience cj one, fhall many £2/] THE
Queft. XXVIL
JJfemblyS Catecbifm.
355
[2.1 THE Sinner cannot make perfonal Satis-
faction. Nor by active Obedience ; for fuffer-
ing is the proper anfwering of the Law by
the Sinner. Befides, all active Obedience is
perpetually due, and i~o cannot compenfate
for any def'e£t. Not by pa (five Obedience,
becaule he is a Sinner, and can in no other
way fatisfy for an offence given to an infinite
Majelty,but by fuffering eternally: lb that the
debt is ever paying; never difcharged ; and
fo in fatisfying he perifheth for ever.
\_%.~\ HENCE, if there be no Satisfaction of-
fered by another for him, he is without hope.
Man's deitruccion is of himfelf, but, his help
is in God. hof. 13.4. Either then, the Law
muft be cancelled without fulfilling, which
is contradictory to the rule of Juitice, or man
muft fatisfy for himfelf, which is utterly
jmpoflible 5 or Chriil muft fatisfy for him.
Now that Chriit died ro make Satisfaction
appears, becaufe he died as a Surety, Heb 7.22.
For he was Surety to the whole Law for us,
and therefore was engaged to comply with
what the Liw exacted of him, which was,
to lurfcr, alter tne fame way and manner/or
the fubltjice of ir, that we muft have done
if he had not undertaken for us-: Now that
pe lalry was the firft and fecond Death. Gen.
2 17'; So that he mult undergo both. And on
this account he is laid to take away fin as a
Lamb, J >h. 1. 29. which is by being offered.
A .d to bear x\\eChaf]femcnt oj our peace, ,Ifai.
53.7. So that the Law hath nothing to charge
onus, hecaafe it hath executed its righteouf-
nefs on him. And nothing lefs can be in-
tended in that, 2 Cor. ->. 21.
2. TO procure for us Life and Salvation, i.e.
in a way of merit- For he treated with God
according to the terms of the Covenant of
Works. *And hence alio they no lei's err,
who make Ch rift's aftive Obedience to be
meerly exemplary h as if he had lived only
to (hew us a pattern, and died ro redeem us.
For if fo, there were no happ'mefs for us.
There is a Covenant merit, as well as a Co-
venant penalty. A man may fatisfy and not
merit: bur this will not procure for us a com4
pleat Salvation. Chriit came to make us
heirs of the Kingdom, which that he might;
he did all that was needful to the bringing it
about. And that He humbled himfelf for this
end, is evident, becaufe He became thus frvo
and poor, that he might make his peopli rich.
2 Cor. 8. 9; ; .\ .< '
Use. 1. LEARN hence, that not only the
free Grace, but alfo the exall fufrite oj God
jh'tflcs forth in the Redemption j Man byChnji.
TheDo&rine of Chrilfs Humiliation in gene-
ral holds out this truth 5 and the confederati-
on of it in particular, will farther clear it
up. There is Grace eminent, both in the cal-
ling of Chriit ro this work, when our mifet y
called for it : God had no need of our Salva-
tion,but we were undone without his mercy :
we had been the only lofe-s, if Chriit had
not come. And alfo in accepting it at his
hands for us : He was not bound in Juitice to
take up with a Surety ; He might have fallen
upon the principal Offender. As alio in his
conferring of it upon us } if he had not ap-
plied it to us, we had not fought it at his
hand. Jf/i. 65. 1. But yet as to the fubltance
of the work it felf, it is done in way of
exa£t Juitice. God pardons none but fucli
for whom Chrift hath fatisfyed -, He faves
none, but thofe for whom he hath merited.
Chriit was humbled, or we had never been
exalted. We were not made fo high, but he
was firft made as low. Hence Juitice and.
Mercy are here combined, Pfal. 8$. 10. And
how may this filence our minds when we are
perplexed about thejultice of God - and think
it ftands in the way of our Salvation ? Had
not Chrift come, it would fo have done, but
his Humiliation hath cleared the way to our
delivery from Hell, and participation in the
glories of Heaven : And now God can be both
jufl, and the fujljicr of all thofe that believe ill
ft/us Cbrtft.
CJs e. II. WE here alfo learn, that Chrift is
a fufjicient Ob jell of Faith, for a Sinner to trufl
in. His Humiliation rendred him all thac
for us which we need, to make us fully and
for ever blefTed. And rheconfideration there-
of affords us plentiful ground ro eftablifh out
hope and confidence in Him, in as much as
he hath done all that which is needful for
our Salvation to the utmoft. There is nothing
that we can want, but it is provided in this
Work for us. We are in our felves guilty-
Sinners, and the terrible curfes of the Law
are out ag3inft us : And where fhall aranfoni
be found that we may notgoto the pit ? Why,
Chriit humbled himfelf to the Death of the
Crofs ; bare the wrath of God, and fuffered
the penalty of Sin 3 and this was enough ro
take up all our bonds. We are earneltly fol-
licirous for happinefs, and inquifirive how
we may be bleiTed for ever : And there is no
blelTednefs for us, unlefs the Law be perfect-
ly kept ; but we have norighreoufnefsof our
own, which will ftand for this, our belt being
filthy rags: But here is a Righteoufnefs com-
plear, He fulfilled the whole Law ♦ and his
Father was fully pleafed in and with him.
And remember, if we have truly believed in
him, all this was for us :' iris to ftand in the
Law tor us, and is every way fufficient fo to
do,in as much as He was our accepted Surety.
And being the Son or God, gave Infinite worth.
to his whole Obedience.both a£Hve & paflive.
Let us then refolve our whole hope into
him j and truft in Him for Eternal Lije.
[April 14. 1696.]
SERMON XCVI:
V%J E have taken an account of theNature
V ofChrilt's Humiliation, ir now fol-
lows that we prefent if in the f vera/ parti-
culars wherein it was exerted, in all of which
we are toobferve how he carried on theWork
of Redemption, which was the very bulinefs
Z z 2 that
356 LeBures upon the Queft.XXVII.
that thisState of his was concerned in. We made under the Law, we have already ob-
muft here carry along with us,thatCbriit'sHu- ferved it in the general account or his Hu-
miliation, properly confifted in his being miliation ; and it is well to oe remembred,
Jubjctl to the Law for us, that fo in our ftead that he was not only made under the Law,
lie m ght both merit and fatisfy, according as Adam was in his (tate of integrity ; for fo
to the tenour of the Law •, fo that our whole he would only have owed his atlive obedi-
Salvation was to be procured by his aclive ence to it ^ but f^o as fallen m3n, upon whom
and palfive Obedience, and our whole hope the curfe is fallen : fo that he alfo (food ob-
for eternal Lite depends upon this, that he liged ro pay a paffive obedience to it. And on
hath thus obeyed in our ftead. We are that account is faid to be made a curfe jor us,
therefore to trace this in every patlage that Gal. 3.12. And in fuch a ltate was he born,
follows, the particulars whereof are but fum- wherein the deepneis of his Humiliation
mariiy pointed at in the Anfwer before us. appears. And this may well be referred to
And it) order to our methodical profecution the condition in which he was born. Our
of thefe things, we may reduce them to their Catechifm feems to makes his Birth one part
proper heads. of his Humiliation, confidered in itielf, ai d
CHRIST then bumbled himfelf both in bisLife his low condition that accompanied it an ad-
and bis Death. In the former of thefe his jundl to it, or a farther degree of it ; but
aclive, in the latter his pailive obedience did then we mutt look upon his Birth as diltincl
more principally appear ; though both of from his Incarnation, which hath been before
thern were exerted in each. For, he there- proved not to belong to that ltate, but to
fore did what the Law required, that by do- prepare him to be a fubjecl, both of that,
ing he might procure eternal Life for us 5 and alfo of Exaltation. And thus we may
and he fuffered, yea died, that he might free conceive of him,as humbled in it •, in that he
us from eiernal Death. would nor only be a man, for fo he might
I. WE are to begin at bis Life ; for he both have been as Adam was, by creation -, but he
lived as well as died for us. His whole Lite would be of our ftock, lineage, kindred, who
as well as his Death, was upon our account, were become bafe & ignoble, & vile. Hence
And in the confederation of his Life, we are that is remarkable, Heb. 2. 14. Fcrafmuch
to obfeive his entrance into the world, and then as ibe children are partakers of fl<Jh and.
his commoration in it- He muft come into it, blood ; be alfo himfelj hkewife took part of ibe
for here were they that were to be redeem- fame, tbat through death be might deftroy him
ed by him, and here was that work to be that had the power of death », that is the devil.
done, the vertue whereof muft fave them ; The fame flefh and blood with us, he would
And becaufe this work could not be done in a be a brother of fuch worms, and corruption,
moment, but required time for the accom- as we were, that fo the right of Redemption
piifhment of it, he muft therefore tarry here might belong to him -, and therefore it is
a while, and dwell among men, for fuch a emphatical, ver- 16. He doth not fay the ra-
fpace as was requifire for the performance ture of man, but the Seed of Abraham. But
of it: And on this account he is laid to tabcr- that wherein the Humiliation of his Birth
naclc among us, Joh. I. 14. i. e. He tarried mainly coniifts, is the low eftate in which it
here, as one abfent from his. home, till he was ; for he was put into that eltate for us,
had fulfilled thebufinefs his Father fent him and the vertue of it is applied to us, and fo
hither about. it belonged to his Redemption. There were
IN His Entrance into the World, there are indeed notable appearances of his Glory,
two things of fpecial remark, viz. His Con- which accompanied his Birth, by which God
ception and Birth, which are particularly would give a Teftimony, that he was the
mentioned in ourCreed; and the obfervation Meffias. As, the glorious Star that appeared
whereof is helpful to eltablifh our Faith in about that time, which was lighted up as a
him as our Redeemer. Now thefe two are Taper, ro give the World intimation of the
confiderable,either as they refer to his Incar- Sun of Righteoufnefs being about to rife, and
nation, and fo we have taken an account of the coming of wife men from the ealt, upon
them under a formet Queltion -, or in refpecl: the invitation of the Star, to vifit, worfhip,
of thecircumltances attending them,in which and pay homage to him, Mat. 2. begin. As
he was humbled in them^ and that refers to alfo theftately appearance of an holt of hea-
our prefent Subject:. Our Catechifm menti- venly Angels to a company ofpoorShep-
ons not the former of thefe here, but rather herds, proclaiming, as Heralds, hisBirth,and
involves it in the latter; and indeed the finging a glorious Anthem upon it, Luk. 2,
circumftances in which he humbled himfelf begin. But his Birth itfelf was accompanied
ip thefe are the fame ; yea, the Conception with a wonderful meannefs, he mightily de-
iifelf was rather a preparing him to be hum- bafed himfelf in it. He was born for us, and
bled, than a patt of his Humiliation, becaufe fo was born in a condition anfwerable; and in
in it he was incarnated. I (hall therefore it, it appears what fin had made us in our
pafs to the confederation of his Birth, which very Birth. And there are a few things may
is the firft thing before us in the Catechifm, here be taken notice of, as properly belong-
viz- His being born, and tbat in a lowCondition, ing to his Humiliation, viz.
being made under the Law. Touching his being 1. HE zvas bcrn under afttntence of Condemn
nation.
QueilXXVli. Jjjembljs Catechifm. 357
nation. As foon as he had put our natureon, the fignaL token of flavery was aftirg, he
he Itood under the doom or tfieLaw^He was muft be born into the world : fo to rruke it
b^rn to dy, and was adjudged ro it,as foon as appear in the very circumftances of his Birth,
he wasMan. We areall born children of wrath, that he not only took on him rhe form oi a
in our natural Itate, and he put himfelf in man, but the jorm of afervant, Phil. 2.7. And
our place,and therefore came 10 fulfil tbeLaw, why? but becaufe we now by fin became
Mat. 5. 17. And this is a main article of it. flaves, a-nd brought under the molt ciuel
He had never been bom, if it had not been bondage.
to be made a Sacrifice ; God prepared him a 5. THE Place of bis birth and Circumffances
tody for this, Heb. 12,5. Jultice took hold on of it, do farther fet forth the low condition of it.
him, as foon as ever he came into the world, We hare it defcribed, in Luk. 2. 7. And fhe
and difcharged him not, till it had taken its brought forth her firft born fen, and wrapped
fatisfacYion of him : and he lived In the view bim mfwadling cloaths, and laid him in a man-
of it all his days, and was frequently fpeak- gcr, becaufe there was no room for them in the inn,
ingof it. When we hear the report of the Great King
2. He was born of a Sinful Woman. It was of the World, the Supreme Potentate to be
a low Itoopin the Son of God, that he would born, we would fuppofe thegreatelf Prepara-
be born of, and derive from any of Adam's dons imaginable to be made for it, the moll
finfui children. True honour in God's ac- lfarely Palace, moft fumptuous Chamber,
count conlilts in Holinefs, and Sin is to Him moft fplendid Furniture, the molt roynl At-
the vilelt difgrace. Original Sin in his Mo- tendance, and magnificent Enterrainment,
ther had made her more mean and ignoble that fo his Birth might, in fome meaiure
than any thing elfe could .• had fhe been an anfwer his Dignity. But alas ! how far is ic
Emprefs, ic had yet been in Chrilta debating from this ? Inttead of a Palace, he is content
of himfelf to derive his humanity from with a Stable ; for noble Attendance, he is
her. That a clean thing fhould come out of born among the Beads ^ for coftly Drelling,
an unclean is itrange 5 tor though fhe was either fome poor rags gotten of charity, or
ianfcVify'd by Grace, yet fhe was not arrived to be fure as mean as the low condition of
at fpotlefs perfection, but had the Itain and his poor Parents allowed ^ in the room of a
pollution on her. And as it is a difgrace to coftly Cradle richly prepared, a forry Man-
have a Traytor to ones father, it is no lefsto ger, and likely a lock of Hay for a Pillow;
have aSinner to ones mother ; and thusChrilt, and the beltAttendance on this Solemnity, a
though without lin, would be thus nearly company of poor folks, who were put to ic
related to Sinners, for whole fake he came for a lodging, and fain to take up with one
into this world. like that of Joseph's. Thus came he filently
3. JOSEPH and Mary were very Poor and into the World -, no Bells rung, no Bonfires
Contemptible. Alary was his true mother, as made, no Proclamations ifTued to invite the
really asany other woman is the n,other other World to come and pay homage to their
children. And Jfepb, though not really, Prince. This was becaufe we had turned
yet in the elteem of me.i, was his father, ar.d ourfelves out of all, and torfeired our right
became reputed fb •, the honour or contempt to every blefiii g.
of his condition mult rerlecl upon him. They 6. THE Reafon of his being born in fuch a
4id indeed derive U^mDavid, but they were place, adds to ibis Confederation. Luk. 2. 7. in-
grown out of elteem, and reduced to a very cauje there was no rocm jor them in the inn,
mean condition, Little regarded amoi g Alas! what Great Perfonages in companion,
rich and wealthy neighbours. J f pb, a Car- were they that belonged to bsthkhem, that
penter, a Calling laborious, and not very pro- they mult take up all the rooms of Entertain-
ficable.* which afterwards gave them occafion menr, and crowd out theLord of Glory. Could
to fpeak fo contemptuoufly of him, Mark 6.3. none of them think or fay, it is good manners
Js not this the carpenter, the f on of Mary, the for us to give place to our Lord and King ?
brother of fames and fofes, and of Juda, and No, He mult be fo obfeure, that his Mother
Simon ? and are not his fibers here with us ? mult be thruft our, and confent to take up a
and they were offended at him. And why was nafty hole, in which ro Ti avail of Him who
this? but becaufe lin had robbed us of our was King of Kings, and Lord of Lords %
honour, and made us ignominious -, had for- while the huffing and fwaggering Blades of
feited our right to all things, and reduced the place take up and command all the En-
us to poverty. rertainment. Such a low and mean thing,
4. THETime of bis Birth is here very confi- fuch a nothing and contemptible thing did
Aerable. There was a time when the Nation Chrilt make himfelf,in his very Birth. Thus
enjoyed its liberty, and had the command he came into the world, and this he did in
far and near ; but he was not born then, but our Head, and on our account,
now, when the Nation was in flavery to the Use. LEARN then from hence, hew low
Roman Empire; and at fuch a feafon, when in fin had laid us, and how much Chrifi haih loved
witnefs of his ilavery, there did go out aTax, us. Truly, this lelTon is pointed to, at eve-
and every one mult repair to hisCity, there to ry pafiage of Chrift's Humiliation. When
endure it-, Jofeph & Alary muft alfo do this, we confider what Chrilt made himfelf, ic
1|ȣ, 2. begin. And at that very time, while (hews us what we had made ourfelves by
' Sin9
358 LeBures upon the Queft. XXVII.
Sin, and when we reflect on 'it, that he did they were Types or Him in thisrefpeft. And
. ic for us, it then declares his unspeakable therefore though he gave a wonderful Speci-
kindnefs to us. i Let us then lay out a few men of hisAccomplifhmenrs at TwelveYears
thoughts upon the matter before us ; let me o\d.(Luk. r.46,47,) yet he would accommo-
invite you all to come to the birrh of your dare himfelf to the Law, being to fulfil all
. Saviour ; fee and behold the King of Glory, right eoufnefs, as well in the poiitive precepts,
va led in. obfcurity, 8t entring into theWorld as rhofe chit were moral,
under a Cloud; the Lord of Heaven andEarth 3. ThERE are fome of the People of God,
entring inro. his Dominion, in the mea-nelt who are to lead a private Life, and others
and obfcurelt Equipage imaginable •, Him who are called to publick Service ; and Jefus
who made both Heaven and Earth, not ac- Chrilt went through both Condiions, that he
commodated fo much as with anHoufe to be m'\%\\i fantlify both of them to His People.
born in, but to be turned among Bealts : And So that vvherher we are called to ferve God
why ? Our Sins procured it 5 we had loltour in a private or publick Capacity, we may
Right to all, we deferved Poverty andMifery, have advantage to exercife our Faith in Him,
to be turned out of Houfe and Home. We for the application of his Holinefs to us in
were under this Curfe. The Son of God was either of them, fo as to render us acceptable
.a Great King; He could have commanded all to God.
theWorld, He could with a Word have bult I: WE are to begin at His Private Life. In
. a itately Palace, and furniflied it magnificent- which we may conh'der, 1. his Jhte of In-
ly for himfelf. But how had he been our fancy. 2. His- more ripe Age. And obferve
-Redeemer then > It was for our fake tb.it be how- he bubbled himfelf for us in both.
became poor, 2 Cor. 8. 9. He was born j or us, 1. CHRIST teas an Infant, to finftify the
Ifai. 9. 6. And for that reafon he was thus Infancy of His People. Holinefs is required
vborn. And was not this condefcendency a of us from theWomb .• But ourChildhood and
difcovery of his great Love ? Let his Stable Youth are vanity. David prays, Plal. 2%. 7.
and Manger then, make him exceeding pre- Remember not the fins of my'ycutb. And he
cious to us. And do we enjoy any benefits obtained by faith in the Child Jefus. And as
in our birth, let us acknowledge it hither, it was an humbling of himfelf for the Son
For though in the day of patience, God al- of God to be an Infant of days, and of ftrengrh,
■ lows this favour to wicked men, yet fhould to hang on his mothers Breads, and depend
God's People deriveall their mercies through on her for his fuffenarce ; fo there were
Chrift, and afcribe them ro him ; and eveiy three more peculiar pafTages, wherein his
•circumfla- ce there of 'fhould ielp ro eitabl (h Humiliation in his Infancy was Celebrated,
and ficreafe our K ve to him. And thismay His Circunfcifion, His Oblation and His Plight
fuffice to be remarked on his Birth, or his into /Egypt, and return from thence. A brief
Entrance into the World. touch upon each may fuffice. In the two
WE are now to proceed to look on Him in former of thefe he complied with the Cere-
regard to His Ccmmoration in it. And there monial Law. Not that he had in him any
we may fjllow him, fiilf tn bis Private, and real defilement of fin, for he was without
then in his Publick Life. Chrilt indeed was fin 5 but the Law pointed ro him as the e:,d
born to be a Publick Perfon, and he was fo of it. Rom. 10. 4. For thrift is the end of the
infiuentially from his entrance into theWorld; law for righteoufnrfs to everyone that believetb.
but yet hrlt took upon him a private Condi- And it was to declare that he was a Sinner
tion of Life, before he entred upon his pub- by imputation. Had not his People been
lick Miniftry ; in which he remained rill he Sinners, there had been no need of rhefeCe-
was about Thirty Tears of Age, Luk. 3. 23. remonies ; they were an hand-writing of tV-
And there was Reafon for it. For, dinances again ft the people, Col. 2. 14. He
1. THE fiat e of Humanity,, as be affumed it, therefore obeyed thefe according ro the
fo required. He might indeed have taken meaning of them; and fo acknowledged him-
■our nature in its compleafage and nature : fo feif to be the greatett Sinner by imputation,
our firft Parents were made; Butbecaufehe r. CONCERNING His Circumcifion .• We
muff be born, and fo be firltan Infanr, which have the account of it, Luk-2. 21. And when
Age is not fitted for publick Employ men r. eight days were accomplifhed for the circumcifing
And there is no quelfion, but if Adam had of the Child, his name was called JE,SUS, whub
itqod in his integrity, Children would have was fo named of the A'ngel before be was a r-
been Children, incapable of Service, till they ceived in the womb. Where we fee that it?
were grown : To be fure it is fo with fallen was exactly attended, to the very day which
man, who mult learn ro fpeak, and go, &c. the Law prefcribed. The tittles of God's
And they are all the infirmities finlefs of this Law, that are little regarded by the moff,
Itate, which ho took on him. 3re of weight to a gracious Soul 5 they were
2. THE Law under which he wis born pointed fo to Chrilt. Now concerning the Circumci-
tp it. He was ma ie under the Law, Gal. 4.4. lion of Chrilt, let thefe few remarks be made,
i c. Mfes's Pajda-gogy. Now the Levites, (1) CHRIST by being Circumci fed, intimated
were not to enter on puMickServjce,rill they that He wis the Authr and lnflitutor of that
were Thirty Tears old, Numb. 4. 2. And tho' Ordinance. For rlmugh it was consecrated to
Omit was not of that Tribe and Order, yet Divine Service, long before his coming in the
Flefh, •
\
Queft.XXVII. Jjjembljs Catechifm. 359
Flelh even in the days of Abraham, yet he nejS. Thofe that wereCircumcifed, weie C t
gave that law to Abraham. For it was he remoniaily cleanfed from Original fin ; it was
that appeared to him, and made the Cove- a typical takingaway thepollution}thar man's
riant with him •, and now he put a note of nature had contracted by theFall. AndChri'ft
honour upon it by his own example, hereby was Circumcifed to (hew that that Original
feaiing his approbation of it : And it was a fin that His Redeemed labourof, was imputed
great refpect that he put upon the Ceremo- to him ; and that he was clean trom pollu-
nial Law, by conforming to ir. tion •, and that we are to go to Him tor this
(2.) Hhhereby farther i nti mated, that thisOr- cleanfing. His Circumcifion is therefore de-
dinance received its venue and ejficacy from clared to be made ufe of, in the helping of
Him. That it was be wko made this fign to us to put off the body of fin, Col 2.1 1 i.e.the
be effectual to the fpiritual end of it, when Circumcifion which he by his Spirit applies
it was made ufe of by the Ancients in former to us in purifying us, which he repiefented
ages : And that all that get any good by ir, in his being Circumcifed.
had it from him : the venue of it depended [4.] CIRCUMCISION looked at,& pointed to
on him, and they were led up to himasthe Him. It was therefore only a dire&ory to
fublfance of that Ceremony, and received at them before his coming, whereby they were
his hands that heart circumcifion, which was helped to look to, and wait for him ; anii
ihadowed out by it -, according to, Col. 2. 11. hence it was to be of ufe no longer, than till
In whomalfoyc are circumcifed with the c'lrcum" he was manifefted to the Woild ; For, when
cifion made without h.mds, in putting off the body the Day brake, and the Son of Righteoufhefs
oj thefinsoftheflefijfiy the circumcijion oj Chrijt. arofe, the Shades were to fly away. Hence
(-$.) HEbeingttpedota bythcCircumcifionful- he attended ir, compleated it, and fo con-
filled the figure of. it by applying it tobimjelf For, fummated, and put an end to ir, and all the
Q1.3 hEREbl he declares that he vcas of the other legal Ceremonies with it, Col 2. 14.^
Posterity of Abraham. Not only that he was But now there was no more need of Types,
a man, but of fuch a Stock : for with Abra- when the Antitype was come ; The Sun be-
ham and his Seed was the Covenant of Cir- Jng rifen* the Candles were to be pur our.
cumcifion made 5 and by this note they were [?.] CIRCUMCISION was a Sgn oj the En-
to be diltinguifhed irom all the other Peopje gagement to the keeping oj the wb>/e Law of
in the World. By this note therefore Chrilt God : In doing what was required in it, or
figned himfelf, Heb. 2. \6. For verily -he took fuffering the fevere Penalties of the neglect
not on him the nature of angels : but he took 0f fo doing. Alls 15. 10. Hence called the
§n bim the feed of Abraham. The Jews might Covenant, Gen. \~j. 10. Chrift therefore re-
elfe have cavilled againft him, and brought ceived this Ordinance, to fh.ew that he {food
fome reaton to reject him ; for they were to bound to pay all our Debts of aftive and
have no communion with fuch as were un- paflive Obedience to the Covenant of Works,
circumcifed. Bur he herein fubjected himfelf ro take away the Guilt and Pollution of our
to the Judaical Polity, and Ceremonial Law •, S'ms from us, and purify us in himfelf. The
which being a part of inftitured W ifhip, he Benefit of Circumcifion is in Obedience,Rom.
could not pafs by, but mult obferve in his 2. 25. For circumcifion verily profit etb, if tboft
courfe. And though he Was not aclive in this keep the law : but if thou be a breaker oj the
as man, being in his Infancy -, yer, as God, law, thy circumcifion is wade uncircimcifiort.
He ordered it to be fo, to prove his perfect By this therefore Chrilt flood engaged to
Obedience. God, to take upon him in our Head, all that
[2.3 HE was Circumcifed to manifett the the Law ffiould exact. His Circumcifion
fulfilling of the Type and Figure in him. The was the earnelt of what he was to do for lis
way in which Chrift was to remove theLaw, in his following Life and Death,
with refpeel to the curfe of ir, required this. [6/] HENCE, the Name given him at bisCir-
Circumcifion, and the Law of Ordinances, cumcifion intimates as much, It was a Cuftom, -
which was a great fervitude upon hisPeople, &c. to give a Name by which they were lilt-
was to be removed by him, by fulfilling, Mar. ed in the Church vifible. Now the Name
5.17. And though his main work was to given to Chrift was the fame which was fore-
anfwer the things which were fpiritnally fig- declared by the Angel, as appointed by God,
nified by thatLaw-, yet there wasa greatCutle and it was, fESUS, which exprefled and fig-
annexed to that Law, unto thofe that failed nified his Office, and reprefented the very
in any part of it. Deut.2l.26. Now that Peo- end of his Circumcifion, being now con'ecra-
ple never did keep the Ceremonial Law ex- ted to be the great Redeemer and Saviour of
a&ly • as the Hiltory of thofe times fully de- his People ; and fo, the reafon of it is ex-
clares, and is to be gathered from rhatofP*- plained, Mat. 1. 21.
ter, A&.iS.io. He therefore wasCircumcifed, Use. WHAT gre.it Encouragement then
and fo obliged to it -, as,Gal.$.3. For \tijhjy have we to go to thrift as our Surety and Uii-
again to every man that is circumcifed, thai he dertaker? When we confider how this finlefs
is a debtor to do the whole law. And by obeying Saviour became obliged to theLaw, and thac
ir, he took that curfe off. by i~o folefnn a Sacramenr, and this could
f 3.3 CIRCUA1CISI0N typed purity, whereas rot be for himfelf, who had no fin of his own
Vncircumcifwn was a note oj pollution or unclean- to be cut away from him ^ it mult needs then
be
S6o
LeBures upon the
Queft. XXVII.
be for his People, as he was our Surety, and
bound himfelfj to anfwer the Law, tor alL
thofe to whom he itood fo related j and that
is for all that believe in him. And now we
look upon him, as having in his Circumcifi-
on, taken the curfe upon himfelf, that fo he
might remove it away from us. How may
this ferve to Itrengthen our Faith in him,
and enable us to relt the more quietly upon
him, in a confident expectation of his per-
forming all that for us, which is requifite
for our Salvation.
C May 12. i6c6. ]
SERMON XCVU.
2. rj-OUCHING Ghrifts Oblation. We have
JL the Hiltory ot it, Luk. 2. 22, &c.And
this was done in Conformity to the Ceremo-
nial Law, occafioned by the memorable Pre-
fervation of the firit bom of Ifrael, when the
Angel of God Hew thofe ol the Egyptians •
from which time God challenged them for
His, Exod. 13. 12,!?. This Ceremony had a
refpedt to Chrift, and was to be fulfilled in
Him, and he in Obedience complied with it.
A few remarks may here luffice,
(I.; CHRIbT was Mary's Fir ft born. Mat.
i.ult. The Queftion is nor, whether fhe had
any more Children afterwards, nor is it in
words recorded in the Gofpsl that fhe had 5
but he was the fiilt according to the Law,
i.e. the Male that opened the womb, which
was the meaning of the Law, Exod. 13.2.
Santlify unto me all the fir ft born, whaffoever
openetb the wo»ib among the children oj Ifrael,
both of man and of beafi : it is mine.
(2.) HE was the only begotten of his Father
by eternal Generation. John 1. 14. Though
God hath marry Children by Adoption, even
as many as are made Believers in Chrift,/^.
ill?. Yet He had no other but Him by na-
tural Generation.
(3 ) HE was the Fir ft- born and Her of every
Creature. Col. 1. 15. The reafon why the fiilt
born Son of an Ifraelite, was by theirLaw to
be made the Heir, and have a double Portion
of his Fathers Eltate, was a Ceremony, and
typical of Chrift, who is called the heir of
all things, Heb. 1. 2.
(a.) HENi.E he was in dignity and prehemi-
nence above all the adopted Children oj God.
Col. 1. 18. Believers are only Heirs byChrift,
but he is Heir of himfelf. We are Children
by vertue of his Sonfrrp. We are married
to him, and fo come to be intereiTed in his
Eltate •, but he hath an Original right to the
Inheritance. Rom S. 16,17-
(<j.) IT was typical that the fir ft born was to
have the Kingdom and FneUhood : That they
were to be the heads of their Families, on
whom all that belonged to them were to de-
pend, and to whom they were fubjecled $ and
who had the righr of Redemption belonging
to them ; Thefe, and whatfoever Initiations
oflike nature, were to point at Him, who was
to be the Fnft-born, the Prielt, Prophet, and
King of His Church, on whom all the Peo-
ple of God are to have their dependance for
life, and all good. Eph. 1. 21,22,23.
(6.) ChRIST's being Oft e red intimated, both
that he was hly, and that he was to be tie great
Price of man's Redemption. It was a Ceremo-
nial expreflion, to exprefs that the perfon
was peculiarly fanctified to God. There were
many degrees of Ceremonial holinefc. All the
Lord's People were holy 5 but fome were
more holy than ochers \ and the firit born
had a fpecial confecrarion to him, exprefTed
by his offering 5 and God took him inltead
or the whole family ; and the relt were
freed by them. And what did this fignify,
but that Chrilt was to be given in exchange
for us, and fo through him we fhould be
fanttified to God > And therefore rhe pre-
fenring of the firit born was in lieu of all.
(1 ) THE quatity alfo of theOblation that was
offered with him, did exprefs the low iff debajed
condition he was in : And fignified how much
he debafed himfelf for our fakes. There was a
Law which indulged them that were poor,
to prefent an oblation anfwerable, by which
they declared themfelves to be fuch. And this
is therefore remarked about Chrilt, not for
nothing,L#/£ 2. 24. compare,Lft> 12. 6, with 8*
Use. THIS may help to dire 11 our Faith in
our dependance on Chrift. He was offered in
our ltead, and for us : Hereby giving us to
underltand, that he is the firit born of the
Family of the faithful. Let us then fecure
our title to him as our elder Brother ; derive
our Redemption from him 5 challenge our
Heiifhip through him -, fe;ch our freedom
from him ^ and depend on his Atonement
made for all his Brethren. Let us then feek
his Interceifion : Go to Him, whofe thePrielts
Garments are, to plead for us. And remem-
ber, He was devoted to God from the begin-
ning of his Life ^ offered in his In-
fancy : fo that all his Life was for us. Let
ps then wait upon him for all the Grace,
wherebv we may ferve God from our Youth.
3. THE laft remarkable paiTageof his in-
fancy, is His Flight into JEgypt, and return
from thence- We have the Hiltory of h,Mar.
2 13, &c Touching which alio, a few Ob-
fervations may fuffice,
(j-J THE Time of it was in his Infancy : At
what time precifely none can tell ; but we
find it was after his Oblation, for that was
performed in the time and manner appointed.
And it was doubtlefs before he was twoYears
old ; for Herod would take care to compre-
hend him within his Slaughter. And thus
Chrilt felt the forrows of a curfed Life in
his Infancy 5 and before he can fpeak he is
perfecuted. He began, as well as ended, his
Life with trouble, fob's alTertion concerning
man, was verified in him, Job 14- 1, 2. Man
that is born of a woman, is of jew day s ,and j nil
of trouble- He come th forth like a flower, and is
cut down: he flectb alfo as ajhadow, and conti-
nued
'
Queft.XXVIL JJfemblys Catechifni. ^Qt
nuahnot. And the reafon was, becaufe he duty to improve it for their fafery. Some-
was both bom, and lived for \isjfai$.6. The times he gives them no fuch Warni'ngs 5 and
curfe of death fell upon us from theconcep- then he lets them know thdc he will have
tion. Hence, Job ?. 7- Jet man is born unto them to glorify him by Suffering. We ought
trouble, as the (parks file upward. And the Son therefore to eye Gods Providence in this
of God mult take this upon him. And the regard.
thoughts of this may anredote our dif- (4.) THE Place whether Chrift fled : ver. 14..
content at rhe early forrows we meet with When he arofe, he took the young child and his
here. The Yoke fhould be the more eafy to mother by night, and deported into Egypt. And
us, fince Chriit hath born the heavy end of the reafon, ver. 1?. And was there until the
it : and direct us to Him, ro have all the death of Herod : that it might be fulfilled which
forrows we are born to, fa n&ify ed to us, by was ffiken of the L rd by the Prophet, faying,
His; and if fo, then may we pick Joy and Out of Egypt have I called my fin. This Text
Conflation out of them. And have we en- is obfcure, and hath perplexed Interpreters,
joyed any comfort in our Childhood, and Some think that the Prophecy did literally
not been expofed to all mifchiefs h Let us aim at him. But he that confiders the Text
afcribe it to Him who bore all for us. and Conrext, (Hnf u. begin.) will readily
(2.) THE Reafon of this Flight. Herod fee this miltake. And fo others think the
fought his life, and he ties to fave it, Math. Prophet to fpeak analogically ^ but that can-
2. 13. Herod was at that time King of the not ftand : for the Evangelift plainly tells
Jews, and hearing of one born who bare that us that it was done, that this Prophecy might
title -, and fearing that he might dethrone be fulfilled. Others therefore rightly judge,
him or his Succefto; feeks to cut him off, that this, as other Prophetical Scriptures,
and fo to defeat all the Prophecies of him, hath, though not a double, yet a compound
and make void the Word of God ; He no ienie, having a refpecT: both to the Type and
fooner hears that he is horn, but he plots his Antetype : and to be accomplifhed mora
death. The wicked World have ever been darkly in the one, rrbre illuiiriouily in the
enemies to the Kingdom of Chrilfand fought other. It became Chrift to accofnplifh alt
to fubvert it. If Men and Devils could have the Old-Teitament Types 5 and the Ev'ange-
hindred it, our Salvation had never been lilt to reduce the obfeivable paiTageS of his
wro't out by Chrift. He hath ever been per- Life to thofe Types 5 thereby to make' it
fecuted either in hisPerfon orMembers. And appear that he was rhe Meffiah, in whoni
it may teach us,what meafures to expeft from thefe Were accomplifhed. Here obferVe^
theWorld, and not to think ira (trange thing. [1.] ISRAELS bondage in Egypt reprefentei
Mar. \0.1\Jhedfciple is not above hismaftcr,nor the fyintual b ndage of all mankind under the
the fervant above his lord. Herod perfecutes Curfe. Their fervitude exprefTed the dole-
Chriit,and feeks his life, and he flies ro fave ful iefvitude of man by nature, under the
it. It is fomecimes lawful to fly fromPerfecu- hand of cruel task matters. Hence their fpl-
tors, and ger out ot their reach. Chriit as ritual deliverance is thus typically fet forth*
man, was under the Law, and he did this in Exod. 20. 2. / am the Lord 'thy God, whhhhav'e
obedience to theSixth Command. It is true, brought thee out of the land of Egypt out of
we may, and ought to be willing, when cal- the houfe of bondage.
led to it, to lofe our lives for Chrift. Bur, as [2.] CHRIST therefore was to defcehl tntd
we ought not to fave them ignobly, fo nei- this ffirituai Egypt to fetch his People front
ther to throw them away vain-glorioufly. thtice. And this he was to do, by taking
Chriit hadaworkrodo, and he referves him- their place j not in refpeft of fin, but of
felt for it. It God's Glory calls us to dye, thofe forrows which their fin had procured
we mu ttnotrefufe it * but if our life may them 5 Which he was ro undergo, by beitig
be to his honour, we fhould nor be prodi- made a curfe for them, Gal 3. 13
g;d ot u. Chrift flies to fave his life : The [3.3 THE Type being applyed by the Pr6-
promite is fo to be believed, as that we do phet to Chrift, He not only myfiically acsm*
not in confidence of ir, neglecl to ufe the pUJbed it in his whole ftate of Humiliation,
ordinary appointed means tor rhe obtaining but literally affe, togiveone more proof that he
ot it. Uod had promifed his Son ro uphold, Was the Meiiiah ; being the Perfon who was
and carry him through his work, yet he doth the Antetype of the F'ropheCv.
not wait for a miracle in it, but ferves God's [4.] HENCE, by this it app^rcA, thai alt
rroyidence in riving away from rhe danger. that concerned Ifrael laterally^ s to be fulfills!
■ k * 0cc°fi'n °f this flight: God's warn- w him mystically. And here,
ilS , jnLifj\ Mat" 2- ! ?* Ani when the> »• ISRAEL went down freely into Egypt. He
deputed behold the Angel of the Lord appeared was not forced ; to fhew how man of bis
to joj ept) in a dream faying, Arife, and take own accord freely call himfelf into a ftatecf
vJ^Au I 1 " 'molher^ <^ flee into fin and miferv. God compelled him not, thtf
Hyp^andbe thou there untillbrtngthee word: Devil forced him not, but it was his own
rJfZ J? llJee^hey°un§ch'^odellroyhim. aft. Hof n. 9. And Chrift Went freely down
rU\J*u J-"16 s for5fignifi£s to His the mif into Egypt, h was a voluntary aft-, to fignify,
T, nat, ,S conT.rlvlnS a§ainft them, and that of his own accord, without compulsion*
forrL Ir- advanraSe and direction,- He took ujton him the mifery he underwent,
tor the efcaping of it ; and it is their A a a i*
362 LeBures upon the Queft.XXVlL
to deliver us from that which we had volun- riority and Authority of another, to command.
tarily hurried our felves into. J<?&. 10.17,18. us, and our duty to obey him. Thus Jefus
2. ALL lfraehf offerings in Egypt fhadowed Chrift acknowledged the Authority of f of eph
the 'mifries that our fin had merited j fo alfo and Mary : that they bare the relation of
of what Chr; ft was to fuffer. And. he went Parents to him,and accordingly were inveited
down to Egypt to ratify this, that he was with power to order his works and affairs,
fo to fufFer : that he was to be a man of The Fijtb Command enjoyns this, and he dif-
forrow, and'acquainted with grief, that we, covered his approbation of the equity and
who were in bondage, might be brought out righteoufnefs of that Command.
of thraldom. (2<) A reverend and high efteem of them in
3. AS Ifrael after a time cf bondage, were the heart, as Superiors. There is no true fub-
in the fufnefs of time, brought out' of Egypt jeftion, but what begins ar, and proceeds
from the houfe of Seivanrs 5 fo Chrift after from an hearty efteem. OutwardCompliments
a whiles tarnance, came up again, to iignify, without if, are but mockery. Jefus Chrift
that after he had Suffered for us, he mould did count them by vertue of that relation, and
overcome hell and death •, be delivered from God's Command, to deferve all honourable
the curfe give us freedom, and become the efteem from him as a Child -, He therefore
Captain of our Salvation $ leading us to the feared them,and placed an high account upon
land ofPromife. And let all thole who have them.
experienced deliverance from the tyranny of (3.) A reffedful carriage or deportment, and
Sin and Satan, acknowledge it to Chiilt. As that both in words and gestures. To rife up
God fent Mofes to them to conducf them 5 before them, to bow the body to them ; to
fo he hath fent his Son to us, to ranfom us, fpeak to them with all fubmifiion ; to give
and powerfully to deliver us. Afcribe it then them their titles, and keep a due diltance.
wholly to him, and give him the whole Thus did Chrift rohisParents 5 he neglefted
praife of it. n0 ^uty t0 triem> and therefore not this.
(%.) HEROU s Cruelty again ft the pccrUf ants (4, J AN obeying and not refilling of their
cf Bethlehem, ver.16. Then Herod whenhefaw Commands. The Subjecf takes not his own
that he was mocked of the wife men,vas exceed- meafures, what, when, and how to do, but
ing wroth and fent forth, and flew all the chil- receives them all from his Superiour ; comes
dren that were inBethkbemjnd in all the coafts and goes at his bidding ; and when he faijb
thereof Jrom two years old and under, according do this, he doth it Mat. 8- 9 He doth not
to the time which he had enquired of the wife controle, and difpute, much le s refufe 5 but
men. Hercd is difappointed of his expecta- what he is commanded he doth ir wjllingly,
tion : and now that he may make fure work, readily, chearlully ; and fo did Chnft. Now
he murders all theChildren, that came with- the ground or reafon of this fubjechon, or
in the compafs of the place whereChrift was why Chrift thus did, is
to be born, hoping thus not to mifs of his DO PRIACIPAL 5 that he might fulfil thit
prev, thoueh God had prevented him. No part of righteoufnefs, and fo merit for vs. Life
carnal policy can outdo, or antedate the wif- was promifed at firft on account of perfect
dom and care of God, for the protection of obedience, and chat is not perieft except it
his Children No doubt but thefe Infants be univerial- That to Parents is one of thofe
were Martyrs, they died in Chrift' s Caufe, duties to which the promife of life is made.
and for his fake, and he fuffered in them. We are all guilty of breaking thisCommand
Herod fought not their death direaiy, but as well as any other ; He therefore obeyed
his elfe they might have lived. And they that we might have thatarncle in theCove-
that will be for Chrift, may learn what to nant for us. Chrift in his privatelife wasa
meet with from the World. However, here publick Perforating the part of a Redeemer,
is our confolation, if Chrift fuffers in us, we O] SUBORDINATE 8 that he might herein
fhall reign with him. fit * patter* to Children for their imitation.
II AW let us proceed to obfirve how Chriil They greatly err, who think that Chnft was
humbledhimfelf in his private Life, in the more to be only a pattern : Wo to us if he be no
ripe Age of it. And that is mainly inttanced more. And they deceive themfelves who
in the fubjeaion that he yielded to his think to have this benefit by Chril :, and will
Parents of which Luk- 2.51. And he went not imitate him -, for he hath bidden us to
down with them ; and came to Nazareth, and learn -of him, Mat. 1 1. 29.
lasfubfeff unto them. And the Employment NOW the eminent humility of Chrift ir,
or Calling which he followed,of which,Mar. this part of his Life, wiIL appear in thefe
6.3 Is not this the Carpenter, 8tc. We may things, v .--j _ \ #
make a few dances on each of thefe. V THE greatnefs and glonoufnefs of his
t TOUCHING ChrifTs Subjetlion to his Terfon. He was the Eternal Son of God, thq
Parents it is obfervable, that the word ufed Lord of the Creation : He was David's .Lord,
fo exprefs ir, fignifies, ti be ordered by, or and the Saviour of his Parents- And yet
under another 5 or a yielding ones outward having taken the relation of a Child upon
anions to the government and command of him, he freely loops to the condition : and
another And it implies thefe things, never was a Child in this world, fo willingly
(1) A cordial acknowledgment, of the Sufc- and obfequioufly fubjeft as he-
. m ' "i ■ -,u>J>iM,tM,
Queit XXVII. JfembljS Catedifm. 3S3
** '• ' .--,... ....
2* ifthmeanntjs and poverty of bis tare /its. Calling \ and Chult under him ferVed in it*
They lived in a low and contemptible parr, Thus the Lord of the whole Creation hurrt-
weie very poor, and defpifed by or hers, who bled himlelf to a private, mean &defpicablc
locked on them with contempt But he con- Employment. Here obferve,
Jideied not what they were to the World, i* THAT inasmuch, as God's People herein
but what they were to Him- Had they been fomc in a publick, fame in a private Capacity^
pri ces and great Potentates, he could not Lbnji tojhtw his approbation oj both , took each
have (hewn rhem greater refpecl, nor paid oj tb m upon bim. He would lead a private
t'l.em more officious lervice- A Father and a life, that none, of his might think it much
Mother, aie and ought to be the lame to a to live I'o after him 5 and he would enter
Child, \ex tlieir outward condition in the into a publick Employment, becaufe he was
\V0l id be what it will; So did Chrift eiteem thereto called of Gcd- And thus lath he
arc! practice- iai ".tlifyed each condition to thofe who be-
5. ItiE great wifdom and undemanding licve in him j and teacheth us from hence*
he bud to. dircll bis own affairs \ and be atied by that God may be, and is to be ferved in
his own dijcretion- Tiuly Chrilt could have every fta.-e.
iniirucki his Parents, and better have told 2. THAT in as much, as Chrift needed not
them what was fitting to be done, than they man's teaching, to fit and prepare him fot
him- It is obfeivable that this Hiitory is his publick work, and the Law under which
prefjcea wuti one, wherein we are told,how he was made forbidding him to fpend hii
he diiputed with the Do&ors, and jltonifhed time in idlenels, lie therefore took upon bim A
them with his wifdom, L«k- 2- 40, 47. And /awful Calling, and laboured in it. Labour in
yet 1 or all that, he praftifed this fubmiition. ibme honelt Calling is part of man's duty*
He was perfe.t in Grace,and full of Wifdom; commanded in the moral Law. Our fir'ft
xviitic.M bis Parents were fubject to fintul Parents in the iiate of innocency came undec
jiimiiiitips, indifc/euons, and pinions ^ and it, and it was commanded to all, 1 Tbff4-.1i;
yet he bears with all thar, and takes not on Men in publick place, are to follow a publick
j, in to be then eontrouler,or lolaugh at and Employment 5 Men in a privare ltate, are to
JefoUe their lawful Authority over him, but follow a private Calling Yea, the eonftitu-
leadily complies with rhem. Hence, tion of man's nature calls for it .• habits ate
1. uOiV fevert'ly will ibis condemn difbedi- made for acls- Why was man made capable
tnt Children snnber Day ? As foon as they of Employmenr, with undeiltanding of mind,
grow up a little, they grow weary of Family and fitted organs of body, but that he mould
Government, and (hake off filial fubjection, exercife himlelf in ibme vocation, and there*'
&c. How will this president in Chrilt rife in ferve Gad ? Thus then Chrilt obeyedGod,
up agaiu'fi them, who dwelt with, and was and anfwered the tenor of the firtt Covenant*
.ft: lijecj to his Parents, till he was Thirty 3. LABOUR is necejjary in fubfrviency to
years old, ad was called to his publick Life. God's Providence, jor the f applying our felves
2. LET Children then prize and im tote this with an outward Subfiftence. God doth not
'Pattern. Be not afhimed of your Parents, ordinarily feed men with miracles. He hath
nor' rebel againii their Authority ^ let tnem obliged man to this way of living, arid made
be what they will, yet you owe them fub- a connection in the precept between thefe
jetUon for Conscience fake. Remember,noi;e two- Chrift therefore, though the Owner of
had mote to have (aid againit it then Chr ft all things, humbleth himlelf to live by his
had, ad yer he was obedient to God in it. hands ; and thus he obeyed the Law, de-
3. LET Children 1 en g> to Qjnfi to have pending on God in his own way, joyning
their Toutbfanttijyed.anA ibcir failings in their faith with obedience.
duty 10 Parents covered. There is nor the 4. LABOUR) with f we at and wearinefsi is
molt obedient Child living, but if God fhould a part oj the Curfc which Sin hath fubjecled
en er into Judgment with him for Sins of fallen man untoi and brought ujon all thofe
this kind, he would be condemned. How Employments, wherein be is tn exercife bim*
undutiful have you been ? And there is a felj in getting bis livelihood- Gen. 3. 19. So
dsejdful curfe againit you for ir. Get then a that fallen man cannot labour hard without
ti.Ie co this Obed eice of Chrilt too, that it irkfomenefs and pair. And Jefus Chrift being
mjy anfwer for you ; And go to Him for made a curfe for us, took on him, and bare
Grace to help you to live as he did j and feek this part of the curfe alio for us. He took
your Acceptance with God in Him. on him a Calling,though honeft, yetpainful ^
2. TOUCHItiCr the Employment or Calling this was a great point ot humility in him 5
which Chrift followed \n his private Life. It is He was the Lord of Glory, whofe were the
certain thar he did not fpend that time idle- bealts on a thoufand hills, who could mul-
ly,but in following the labour of a particular tiply bread with a word, to feed thoufands j
Calling. And this is intimated in his being to work hard for a livelihood, and have
iubjett to his Parents ; it being one part of nothing to fubfilt on, but what he got by-
filial fubjeftion to attend the Calling wnich induftry 5 for him who made the VVotld
his Parents appoint him to. And that he did with a word, to fweat in a Carpenters
fo is evident in that they called him the Car- Calling, to earn himfelf food and raiment.
f enter, Mar. 6. 3. which was j'ofepifs own J. IT was apart of the duty of Children t§
A a a z nki
LeUurcs upon the
3*4
take carefcr their Barents in their Age V need,
Chrilt's Patents were now grown into years,
and were poor •, and he laboured for them,
and their relief. And this is one requital
which the Law requires to be paid to Pa-
rents for their love and care exprelt to us in
'out Infancy and Childhood, \T<m.^.\. Hence,
i TEARS we of Chrift. Though he bare
the curie, yet he took not off the obligation
from us .-He did not labour to procure leave
for us to live in idlenefs^ but procured that
we might do it honourably and comfoitably.
Nor need any be sflvamed of a hwfulCalling,
linceChrilt hath honoured it by his example.
Nor do they live as he did, who abandon
thejnfeH'es to idlenefs.
2. LbJ th:s d)re~tt <;nd encourage us, when
find the wagh- &hd dfic:riy oj a laborious
t)i ?, ; o > tfdi r ffb L hnft : As to fa n c t i I y our
hiurs >bv B-isC &d helP uS t0 glori|y God
bv -them, 'lb to mit.ig.ire the iorrows or them,
by 'removing the curie from them, and help
us to ferve oil Generation cbeaiiully, wair-
ing uoon him to help us in our work ; and
fo conduct us, as that when a fhort & weary
life is ended, we m.»y, with him, relt iTom
all our labours, and have all our (wear, ai*d
dull, and toil i a ken from us •, having all our
m '-Hakes and follies in our whole bufiiefs
"pardoned through him, who did all thing-
wtll : that foyvrl the meaneit fer vice, we may
be accepted ttmugh the Beloved.
r June 9. )$*- J
Queft. XXVlf
N XCVUL
jj . TTTTE now proceed to confider Chrift in
w
hnPabiitkCourfe •, and take notice
,howT he humbled himfelf in that. In the
former he lay hid in obfeuriry ; and it was
k own to but a few, that this was he that
'was to redeem Ifrael. He was doing for us,
whiles there was no notice taken of him:
but at length he did more openly manifelt
himfelf ro^be the Mefliah. Having lived till
Thirty Years of age in a private Calling,
and retired t He now Itept forth into the
Woild, in the work of his Minilfry. p\&
it was a great wonder t ha r fo Serene aMajelty
fhould be fo long in the World, and yet lie
hid from the VVoild, under a difguife In
the confideration of this, there are three
things worthy remark, 1. His Entrance upon,
1. His prnrnfi'or Courfc in, 3. The Conch f on
cj His Publick Life. We may make fomeOb-
iervar'f'ns on each of them.
' 1. TOUCHING his Initi tion, or Entrance
upon His PublickAdmimftrati n. It was meet
that he who was to Officiate in fo folemn an
affair, fhould with iuitable Solemnity be
introduced into it. And referring to this,the
Gofpsl gives us an account of two things,viz.
His baptifm and His Temptation. In the for-
mer he was with great Stare inauguraied,in
his publick Service, or declared ro be the
accepted of God. in the other he was proved
and his eminent fitnefs for his work made
manifelt. Let us make fame brief Remarks
on them.
1 TOUCHING His B,ptifmh we have
three Evangelilfs taking notice of it parties
larly 5 from which Records we may obferve,
1. THEb ptfm it felj i Ot which take
this Aflertiou ; jt was a part of Chrift's Hu-
miliation, by which upon his entrance into
his publick Minilfry, he fignally fubjefted
himfelf to the Law of God iot our fakes. It
may be faid,what need had he tobeBaptized,
who had no pollution on him, and there-
tore had no occafion to be warned ? and be-
cauf'e he wanted not the thing fignified, the
iign was fupeifiuous. But ir is to be replied,
that there were divers other reafons for his
Baptifm, viz.
( I.) IT belonged properly to bis flat e cj' Hu-
miliation to be baptized, in ir he fub jetted
himklf to the Law for us. Now man owed
obedience ro the whole Law of God 5 when
thetefote Bapi-ifm became an Ordinance of
God, it obliged them to whom it was fo
decla led, to conform to it. Chrift therefore
was under a moral tie of fubmitring to it.
By the Second Command we are obliged to
obfervd-, and keep all God's Initiations, as
he (hall at any time reveal his rnind to us in
them. And there is this difference between
natural and inltiruted Worfhip, the former
binds always, but the latter is alterable, ac-
coidiig as God pleafeth to change tie mode
of Woifhip appointed. Now Baptifm be-
came an I n ft i t u t i 0 n at this time : fqhn Bap-
tilt being infpired to divulge and adminiltcr
it. And fo it became the duty of his vifible
People to receive it : and it became a part of
the righteoufnefs required of man. He there-
fore gives this reafon why he would be Bap-
tized, Mat. 3. 1?. And Jrfus anfwering,faid
unto him, Suffer it to be fo novo : for thus it
becometb us to fulfil all righteoufnefs. Then he
fuffered him.
(2.) THE Baptifm cf'ChriU was a Jignfui 'ta-
ble to his Office, andf) he fuitably received it.
He was, fri the compleating of the Great
Work of man's Redemption both ro die, and
rife 3gain: And he took a fpecimen of both
here. The Apoitle intimates that in our
Baptifm- we have communion with Chrift,
both in his Death and Refurreftion, C0/.2. 1 2.
Chrift therefore in ir, received a Seal of it
in himfelf; i.e. He did now fignificantly lay
down his life, and re-afTumc ir. He went
into the waters, intimating, that he was to
expofe himfelf to the wrath of God, the
floods whereof were toencompafs him : And
he came up again out of the waters, ro fig-
nify, that he fhould be freed from the wrath
of God, having fatisfyed it with an infinite
efficacy.
(3. j BAPTISM is a Sacrament, not only of
Sanli if cation, but of Juttif cation too. Hence,
Ciicumcifion which was of the fame imporr,
is
Queft.XXVU. JJJemblys Catechifm. 36J
is laid fo to be, Rom. 4. n. Hence /«<£» (2.) THE drfcent alfo of the Holy Gboji
Preached Bapt/m for pardon, AW.1.4. Water visibly in likcnc/s oj a Dove, hid /peaal inti-
imports the Blood or Chriit, which not only mations in it. Jt Confirmed him ro be the
wjfheth off the iiain, bur alio the guile of true Melfiah ; having been predicted 10 }ohn\
Sin. -Chriit's Blood is a juitifying, as well and given to him by revelation, to be a tokeri
as fan&irying Blood, and being applied ro us, by which he fhould know him On his open
delivers us from condemnation. And there- manitelting of himfelf Joh.1.33. And. I kh<w
fore for this reafon alfj was Chriit Baprized, him not : but be that fent me to baptize with
to fignity, that though he were no ilnner by water, the fame /aid unto me, Upon whom tbott
real inhefion, yer, feeing be bare the impu- fjalt/ce tbeSpirit d,/cending,and remaining oh
ration of fin, he mult expiate it by his Blood; him, 1 be /a me is be which baptizeth nub the
and in that way be jultifyed as our Surety, holy Gbo(], The Spirit's coming on hirri a!fo
On this account he is laid to be made fin for manifested the fulnefsof the Spirit; or thole
its, 1 Cor. 5- 21. This he cleared himlelf of unmeafurable Graces which were to be con-
by dying, and thereby farisfy ingjultice; and ferred on him, ro furnim him for the Won-
liiing again when he nad fodone. Rom.4.2?. derful difcharge of all his Oifeesj it rhere-
Wbo was delivered jor our cjfences, and was fore nor only df/cc tided but abode en bim,]oW.
ra'/ed again jor our jujhjication. i. 32. We therefore read of him, Joh. 3. 34."
(a,.) CHRIST was baptized, to declare thit For Godgivetb not the fpirit by meafure unto
he was the bond of both Covenants 3 i. e. the him. The form alfo which the Spirit repre-
Law Covenant, and that of the Gofpei. For fenced, viz. of a Dove, was to iignify that:
though they are effentially but one, yet they meek and lowly frame of fpirir, whereby he
are ca'led two, the New and the Old, from was abundantly fitted ro attend the whole
the different mode of their difpenfation. work of his Humiliation. Hence that, Math.
Chriit dated and finifhed the Old-Teltament 1 1. 29. For I am meek and lowly in bean. And
difpenfation, by fulfilling it in himfelf; he„ce mote ipecially ro fuhmit himfelf filenily and
he was Ci'rcumcifed .■ He gave being to the quietly, as a fpotlefs Sacrifice, ro atone the
New Teltamein,and therefore was Baprized : Jnltice of God for our fins, I/ai. 53. 7.
to (hew that both meet and center in him as (3.) THE audible Voice jrom heaven, was a
the emmm teim. The A poll! e Therefore further illuftrious divine Tejiimony to his Me-
pu.s them both together as meeting in him, diatorfhip. God gave open approbation to
Col. 2. 1 1, 12. him with refpett to the Work he Hid under-
(5. J CHRIST was Baptized to fhew that he taken. He proclaims him to be his Son, in
and bis i'eople are lound up together in one Co- whom was his delight. He was his beloVed
venant. Baptifm is a Seal or the Covenant Eternally •, and his prefenc undertaking gave
of Grace, which God hath made with his to him great conrenr h for looking upon him,
People 5 and it Seals up all the Grace of that as now engaged in the great work of Re-
Covenant to them Now Chriit is Mediator demption, ltanding in our room, to do and
and Surety in this Covenant. So that the dye for us, he takes up fully fatisfyed in it,
People of God are not looked on feperately as that in which was his deli*hr. Whea
from him in it, but j y.itl/ with him. Hence therefore there was afterwards, a like voice
ir «va- mo* ;u' ho wis Head of the heard by rheDifciples that were with him
( r, fhould hive a facred, folemn and in the Mount, it is added,iW him, Mat.i7.5-.
v. bleSeal ahdConfiimation of it g ve.i him, in which God required all obedience to hirri
in tl 1 fame wjyVwherein it is given to his 5 from his people,
and that was by his Baptifm. Us E. 1. LEdRN we hctice ahffoiiff Thank-
1. Till* b.,yi:j 3 j his was accompanied with fulnefs to Ch rift for this pajfage in his Humilia-
an eminent call oj h:m 9a, aVid confirmation oj twn. And indeed we are very deeply be-
him inbispublhkMinftry. So< .>],//•. 2. 16, 17. holden to him tor ir : 3 great parr of our
And .here aie three notable p.iffiges in it, Comfort is robe derived trom it- Baptifm
(1.) THE opening oj the luavms to him. is a facred Seal in which we are folemnly-
His Baptfm being ro introduce h;m inro his engaged in Covenant to the Lord, to be his,
publick Work, now the Heavens do vifibly and to ferve him in holineis of life all our
open to him ; which did fig allv intimate, days. But alas! how far do we fall behind
that he was indeed the Great High Pr-elt in fulfilling our Covenant Obligations ? Arid
who was ro enter into the Holy of Holies j hoW much of trouble would the thoughts of
not chat which was ceremonially fo, m rhe" our Baptifm bring upon us, were it not thac
earthlyTemple, but that which was typified Chriit had declared himfelf to be the Surety
by ir,viz. the place of Glory, which readily of this Covenant, to be bound up with us m
openeth to him. Intimating alfo, that he his Baptifm ? This therefore affords"" matter
was a great Prophet, to whom thefecretsof to encourage and Itrengrhen our Faith in him,
Heaven mould be revealed, and that was to that if we are truly in him, he will anfw'er
be more fully acquainted with the fecrets of for our Covenant failings /and if We have
bis Father-, and that he was the mighty feii faith in him, we mav thus depend upon
King to whom the doors of the glorious Pa- hifri for ir,and plead his Baptifm for this end.
lace fhould open, and entertain him upon Use. If. LET this then diretl ust'oChnj^
his Throne. to ask oj htm his Spirit and G/ ace, whereby our
Baptifm
%66 LeBures upon the QueliXXVTl.
taptifm may be fantliftd to /#, and become foon ajter bis Baptifm. And between thar and
efjettuat 10 the gr tot eni for wbicb it was ap- his entringupon Ins publick Miniltry. Math,
fainted. It was the fpeech which John di- 4.1. with 12. Luk.^. begin. When God calls
rected to them who came to his Baprifm, any of* His forth to any eminent Service for
Mith. 3 u. / indeei baptize you with water him, He is won't to prepare them for it by
unto repentance, baths that con.etb after me, is fome eminent Trials. Chrilt was thus
mightier than /, whjcjloes lam not worthy to proved. And He doth it, as for the exet-
bear : be i/ail bipti^e you with the hoy Ghoft, cife of their Giace^, fo for their encourage-
and vsiibjire. Hereby pointing and dire&ing ment in their work, by experiencing his
them from this to thar, not daring to relt help in fuch an hour.
in rhe b:tre outward Ordinance, which of it 2. THE Place where ibis Temptation com~
felt will not five any, but to k-ek after that menced : in the Wilder nefs -, a pljce of Soli-
whoch. is reprefemed and fe;iled in ir. Bap- tarinefs, where he was fequeltred from the
tifm it felt is hue a fign and a fe.il, a new company of Men, and without the oidinary
•Teitamenr Cetemony, and therefore faves fupply of Life ; and converfant arrong rhe
none ex opere operato, but is only a medium, Bejfts of prey ; all of which are remarked
Or an ouiward help to Salvation. And they by the Evangelifts. So that it was a place
chat relt in means, and go not to Chrilt in gving all advantage for the Tcmpration.
them, will mils of the end. Let us then Gcd fbmetimes brings his Children into, and
addrefs him, and beg of him, that as we Satan ever waits to take the advantage of
have been fignally bapt Zed into him, with fic'i a Condition, wherein they meet with
the Bjptifm of Warer, to we may receive fuch things, as give fcope for Temptation to
Grace trom him, by the application of his be urged upon them. And therefore, when
Blood, to cl e.infe us from lin, to ciucify fin Sovereign Providence doth fo expofe, we
in us, and us to the World, and to raife us may expect the Adveifary, and ought to pre-
up to holinels, and new. el's of life; and en- pare to he jfTiulted by him.
courage ourklves to this, by his being Bap- 7,. THE leading Caufc of ibis Temptation :
tized, as the Mediaror of the Covenant, in The Spirit dtiveth him 5 or he was led by
Which all this G-ace is exhibited. the Spirit into the Wildernefs : i. e. it was
Use. 111. LEaR\: we hence not to drfpife by the initigation of the Spirit, who would
lb 1 Q;d,nmcc of b.iptf</i. Had it not been thus have him proved, and give a proof of
an Ordinanne of Divine Lliiturion, Chrilt his ltrengrh. His call Therefore was clear ;
w uU not luve reckoned it for a part of that He did not thrult himfelf upon ir, but G< d
riglneoul'nefa that he mull fulfil : Aid fay, called him to it. And it tells us, that as
ttut in and of it felf it hath no efficacy to we are not to thrult our felves into the way
produce the thing fignified by it. and unto of Temptation on choice, and without a call,
which it is appointed, yet if God requires left we fo provoke God to defert us ; fo if
of us to obey hi h in it, and wait on him tor God at any time call His to it, they are not
his Grace in this wav, it is fit that hefhould to refufe or fhun ir, but rely on him for his
be obeyed by us : they therefore that flight help, who when he calls his on, will bring
and contemn ir, pretend to be wif'er than them c.ff with victory.
Chrilt; and by defpifiigone of God's ap 4. THE Author oj the Temptation •, the
poinrments, do expofe themfelves to his Devil. (Mat. 4. 1.) And is on thar account
righteous diipleafure. Ir fhould then put us eminently called the Tempter, in, ver. 3. He
upon it to honour this Ordinance, beciufe is the old enemy of mankind ; the moft
Jefus Chrilt honoured it by his own Ex- fubile and daring one to afTault us. Gcd
ample. makes ufe of him in his permiflwe Provi-
2. WE now proceed to the other thing dence* and yet he is not thelefs to blame,
obfeivable upor.ChrnVs Entrance into his Pub- And if we are at any time ufed to tempt
lick Alimjlry, and that is His Temptation, others to fin, though God fuffers it to be lb,
Tiris nl (b is particularly recorded by the yet we may know who it is that fets us on
fame Three Evangel i Its. And this foliowed work, and Thar is no other than the Devil.
prefently upon his Baptifm .• though it is 5. THE Temptation it ft If: which had three
ui certain how long, there being fome ex- main branches in ir, 1. fo diilrull in God, and
prelfions, in Job. 1 which feem to intimate ufing mdirett means to help himfelf. 2. Tre-
that there were fome days interpofed. See jumption in re'iance on God. 3. To Idolatry,
ver- 29, 3T. The Hiltory of rhis Temptation Satan will aflaulrus everyway. He will try
is largely recorded, in Math. \.begin. which one, and if he fail there, he will eflay on
I Ih ill hot commorare upon. Only we may the other hand •, and he will be growing in
Itl general remark, that it alfo belongs to his Temptations.
His Humiliation •, and no doubt but Chrift 6. THEArguments ufed by tbeTempter : tw©
deeply abafed himfelf, in being expofed to of them are pretended to be fetched from
Temptation ; and it was for our fakes. More Scripture, and the third is by a Temptation
patticularly let us obferve, from the World. Satan tempt us from the
1. THE Temptation it felf. In which prefent occafion* fit ft. He ufually begins
confider, with abufed Scripture, and he improves
I. WHEN it ms $ viz. as wis obferved, the World as the great Snare, with which
he
Quell XX VI I . JJJemblys Catechifm. 3^7
he would entangle us. We ought therefore man would thereby be doubly loit. HadChrift
to be wary in all thefe refpecls. failed, as Adam did, man's hopes had been
7. HOW thrift rcpulfed him, viz. by the gone for ever. There was bur this one way
Word of God rightly applied. We are not left. All. 4.12. And had that failed, Mankind
to be afraid of uiing the Scripture, becaufe had been undone.
Satan and his Instruments abule ir. Our belt 4. HEACE it was meet thn Cbrift ftjould be
Artillery, whether to defend our felvesfiom tempted & tried, to make it appear that he wis
the hurt of temptation, or repulfe the Ad- flronger than the fir ft Adam. He was there-
verfary from tempting us, is the Word of fore taken at all diftdvantages \ not in. the
God. Thence we mult fetch our Itrength Garden, but in the Wildernefs •, not with i
and fecurity. Companion, but without all Society but that
8. THE duration of the Temptation, viz. of wild bealts ; not in fulnefs, but in emptl-
Forty days. For though!, in Mat. 4. it is faid nefs and hunger 5 and here he wrefiles witli
that after the end of forty days, the tempter Satan, is tempted with continued and re-
came ; yet in L^.4.2. He is faid to Attempted peated afTaults, and yet gets the day, Cori-
the forty days, i. e. Satan was offeringall the quers his proud enemy, holds out to the
while, though the fiercenefsof the onfet was laft, let him take all his advantages, and yet
referved till then, when the advantage was overcomes him, and drives him away with.
at the height. It is not enough to withftand difgrace. This lets the People of God un-
a fh ck or two, but it is the glory of God's deritand, that they have a better Head, and
Children-, with Chrilt, to bear the repeated Hand under a better Covenant by vertue of
onfets of the Adverfary, and to perfevere, their Head, then mankind did at the fir it.
though the trial be of long continuance. But, 5. THE Holy Spirit descended on Chrtjl in
2. WE may here enquire into the Reafon,why his Baptifm •, and it was fit that his furniture
our Saviour was thus tempted at his very En- fhould be proved. And for this he conflicts
trance upon his Publick Work ; or the Jeajona- with Satan the grand enemy, and lets hi tti
blencjs of the temptation which he was ex- find how eafily he can foil. him. Little tho'c
pojed unto. And in general it may be this, the Devil that he had fo ftrong an onb id
viz. It was that he might hereby give proof grapple withal. Rut he is driven out ofths
anoVevidence that he was a Perfon, every field, and Chrilt beats him with his own
way compleatly fitted, and fully endowed ItafF. And thus there is an eminent proof
with ability, to go through the great Work given of the difference between Grace put
which lay upon him-, and fo is an Object of into the hands of a mutable creature, and
Jruft for all his People to rely upon! But a Grace under the abiding prefence, and con-
little more particularly, obferve, ftant alfiftance of the Spirit of God.
1. THAT Adam & Cbrift were two publick 6. SATAN is our grand enemy •, and Christ
Ferfons, airing on the account of many. Into did this as our Redeemer. He fought this
their hands was credited and depofited, the battle for usj and overcame the Devil onotef
whole ltock of thofe whofe Perfons they re- account -, and hereby made it appear effeftti;
prefented,andthey wereallto ftand or to fall, ally, that he was one mighty to fave. And
in and with them. Hence they had each of fo by this act of his, he gave a notable
them their furniture, i.e. all that Grace in proof how fit and able he is to fuccotir tilj
ftock, the right management whereof might when we are tempted. For, becaufe hehatli
be, for the happinefs of theirs: They had had experience of Temptation, and fo. can-
each of them, all habitual San&ificarion, not but pity us under thofe furious a'flaults
and a Covenant which they were to fulfil; which are made upon us. Heb.^. 15. And
in the fulfilment whereof they were tofecure, able, becaufe he hath conquered him in the
not only their own happinefs, but the hap- open field. Heb. 2. 18. For. in that he hail)
pinefs of theirs roo. Hence that expreffion, fuffered, being tempted, he is able to fuccour
I Cor. 1 *)• -2 2. For as in Adam all die, even fo them that are tempted.
in ChriS fhall all be made alive. Use I. LEaRN hence, God's admirably
2. THE jiift Adam Sanding in his innocency love to, and care for his People, in providing
in the midft of alibis per fellions, and under the them with fuch a Saviour. Herein appears;
awful tie of a folemn Covenant, is Jet upon, one principal excellency of the new Cove-
effaulted, and tempted by Satan, and overcome nant, in the approved fufficieney of Him Who
without much ado : And hereby he lofeth all was the Head and Mediator of it t One whorri
that ftock and treafure, becomes a bankrupt, neither force nor flattery could beat out of
undoes himfelf and his whole race, forfeits his work, or allure into a fnare. It was asx
the happinefs he fhould have fecured for: great, and in fome refpecl a greater QuefHori
them, and procures all miferies for them, that lay at the ftake, when Chrift and fne
Rom. 5. 12. Devil were ^ncountring, then when Safari
3. IT was therefore requifite, that he who tempted the firft, Adam -, there was a' very"
would go through the workof Man's Redemption great hazard, but that was reparable by i,
tff equally, and manage the bufinefi of hisSalvation new way, that infinite wifdom had contrived ?
to purpofe, muft be flronger than the fir ft Adam, but here was the fame thing, viz. the eternal
left, if other wife, the Work fhould f*il in his welfare- of man, and at the la flea ft i which
band, and be loft in his undertaking. Poor if now loft, it was no more repayable. Bii£
3^8
LeBures upon the
Queft.XXVlI.
herein God teftifyed his great love,in that the
fecond Adam was not only furnifhed with
all created Grace, as he was Man, hut being
the Eternal Son of God, and receiving the
abiding prefence, of the everblefled Spirit
. with his Humanity, He is carried thorough
the battle, unfhaken and perfectly victorious;
and therein gave evidence, that the Work
could not fail in his conduct, but be com'
pleatly finifhtd to God's Eternal Praife.
CJ s e. II. rii/S may direcl and encourage
the Children of Ged, to repair to Chrifl jor
help in alltheirTemptatwns. Do not conclude
that you are none of his becaufe you are To
tempted. The Son of God, though without
fin, yet met with Temptation- And you may
expect to find companion from him, who is
fuch an High Prielt as is experienced, and
knows what it is to be furioufly afTaulted,
and is tender of his tempred ones. He there-
fore cannot relinquifh his People in the fight,
but mutt needs come in for their help : and
you may rely upon him for good fuccefs in
his fuccour. When you c nfider thcTemprer
in the molt formidable thoughts, as princi-
palities, and powers, as fubtle and potent,
then look uponChrilt as One that is too wife
and itroug for all that can oppofe you 5 who
diicovers all the depths, and diffoives all the
counfels of this great Adverfaiy. TheDevil
did his wot It when he tempted Chrilt, and
yet prevailed nothing. Believe rhen in Him,
and whenfoever you find any aflaults made
upon you, a id eflays ufed to draw you into
fin, rake heed rhar you d6 not rely on your
own Itrength ; but betake your felves forth-
with to him, engage his ftrength with you \
and fighting by faith under his banners, you
fhall be made to be more then Conquerours,
[July 7- ^9^. ]
SERMON XCIX.
2. TTC J E proceed to confidcr Chrifl" s Pmgrcfs
VV in his Publick Life: Which he en-
tred upon immediately after hisTemptation ;
and continued in unto his Death : Of which
I fhall not here give a particular account,
hut .refer you to the Hiltory of the Four
Evangelilts, which is mainly taken up in
making of remarks on the more obfeivable
piffjges of it. I fhall only more generally
gather up the fuMtance of what is therein
contained, in which he both exprefled his
Humiliation, and made it to appear that he
Was the Redeemer of men. And here,
1 . THE mean and low part which Chrifl bare
voluntarily jor our fakes, is worthy our obfer-
vation. As he was born obfcurely,and brought
up meanly, fo he part through the World, as
one empty of all the good things of it 5 and
he did it voluntarily, was not forced ro it.
He was the eternal Son of God whiles he
lay under this difguife ; And he did ic for
our fake, becaufe fin had robbed us of all. We
had forfeited every benefit of life- And he
flood for us .• He was infinitely rich in him-
felf, being the Lord of the World, and Heir
of all things ; but he became poor, rhat he
might make us rich, 2 Cor 8.9. This debafed
ltate of his, then was meritorious. So that
herein he difcovered his wonderful love to
thofe whom his Father had given him, in
taking their deferved meannefs upon him,
that rhey might fhare in his fulnefs, who
had loft their right to all that is good, and
merited to be ftripr out of all. Hence we
find that he lived without an earthly effate,
though all was his -, and was maintained by
the charity of others, who mtnittred oj their
fubft.mce to him, Luk 8.2,3- He lived without
the Honours of the World -, did not come
forth among men in great pomp, as earthly
Potentates are won't to do. He was not
proclaimed with the found of Trumpet j nor
did they cry before him, Bow the knee. He
only took a few defpifed Fifhermen, and
Mechanicks into his company ; and when
once he would give a fpecimen of his Glory,
and how eafiiy he could conmand all the
Worlds refpect ; yer he did it with a great
deal of meeknefs, and lowlinefs •, as is
obferved, Mar. 21.5. Tell ye the daughter of
Sion, bthold, thy king cometh unto thee, meek,
and Jnting upon an afs, and a colt the joal of art
afs- And that very Afs was a borrowed one
too. Yea, though a molt glorious Perfonage,
yet he tojc on him the form oj a Servant, and
became of no reputation, Phil. 2 .7. He was fo
far from being accommodated with ftarely
Palaces, delectable Oichards and Gardens,
and whatever things are the delight of
Princes, that he had not fo much as a poor
Cottage, that he called his own, Mat- 8, 20.
And this mean part he fuftained here in this
World, that fo he might entitle us to all
the heavenly Riches, Glories, and Pleafure :
yea, that he might procure for us, a rrue
right to all the comforts and conveniences
that we enjoy in this life ; thus fharing wirh
us in our curfed condition, that we might be
fellow-heirs with him in his glorious one.
And there are two leflons we may leara
hence,
1. THAT aPcrfon may be truly happy, without
thef things. True Riches, Honours, and
Pleafures, are not to be valued according ro
this World, and the concerns of it. jefus
Chrilt, though mean in this World, yet was,
both rich and noble in himfelf -, and was
able to make many rich and noble. Ler none
then be difcouraged at a loweflate, and mean
part in this World, or account themfelves
really the worfe by reafon of it. Nor let us
look upon the people of God according to
their ourwaid garb, and breadth they bear
in this World. ~They may be, as poor, yet
making many rich : as having nothing, and yet
pojjejjing all things, 2 Cor. 6. 10. Nor let us
think that Chrilt will have any the lefs
elteem of us. What faith he ? Jam. 2. ?.
Hearken
Quefl XXVII.
Jjjemblys Catecbifm.
36 9
Hearken my beloved brethren, Hutb not G&d
cbjen lbs poor of ibis world, rich in fat lb, and
heirs of the kingdom, which be bath promifd to
them that love him 1
2. LEARN hence that ChrijTs poverty and
meanefs is no rule, or example for the vowed
poverty of Papifts, whom they call Mendicants :
Who profefs to renounce all intereft in the
World, to live upon alms, and practice bug-
gery. For, befides their horrible diflimula-
tion on that account, let us obferve,
(\ .) THAT CbrilTs mean condition was ex-
traordinary. It was not a part of that Obe-
dience which rneeTly as a man under the
law, he owed to the moral precepts of it •, for
there is no fuch irate required of' man in the
moral law; but it belonged to his mediatorial
function, as he Itood for us, and was to bear
the penalty of' our fins •, it is therefore faid
to he for our fakes, 2 Cor. 8. 9. And what
was properly mediatorial, is not imirable by
us, fince he alone was to be Mediator. 1 Tim.
(2.) THAT Cbrifl's low condition was with-
out biggary. Though he was poor, yet he
did not go about begging of Alms. He was
indeed miniflred unto, and received of what
was freely contributed to him, but he did
not devote hirr.felf unto a mendicant life ; nor
did he need ir.
(3. ) THAT Chrijl has procured for us aright
to the things of this life. He not only put-
' chafed Grace and Glory for us, bur alio ie-
ltored to us the title which we had forfeit-
ed. All things therefore are given with him,
Rom. 8. 32. The promfe therefore, which is
rooted in him, contains thefe things as well
as the other, 1 77;;;. 4. 8. And through him
-all things come to be ours, 1 Cor. 3. 21, 22.
We ought then to acknowledge him in what
we have of comfort, of credit, In this life*,
and be thankful to God for Chritt, through
whofe purchafe they der've to us,
2. THE buftaefi which Cbnjt did in this part
or condition : i.e. in fum, He wjnt about doing
good. So Peter exprefled it, Aff. 10.38. Jefus
Cluift came into a World that was grown a
Hofpitai of miferable creatures, that did
every way itand in need of having kindnefs
fhewn them; and he carried himfelf in iras
a great Benefactor, at all times ready to fhew
them his feafonable fuccour; And there was
never fuch an one to be heard of, before or
fince : Whether we confider,
I, THE bowels of compajjion that were in him
towards miferable men. See, Matb.y.7,6 Their
miferv moved his pity $ and the very light of
it lb wro't upon his tender affections, as to
put him upon (hewing them this kindnefs,
notwithftanding their unworthinefs of ir,and
the provocations they gave him to with hold
it. For, though Chrift, as God, had not
affetYions properly fo called, nor could be
moved with external objects, yet, as Man, he
had them, and they were full of Grace,] oh. r.
14. Nor could all the affronts he met with,
which were many and great, hinder him
from pitying them, and doing them fuch
kindnelTes as they Itood in need of.
2. THE indefatigable pains which he took in
this. He fpared no labour or travail in it :
He wearied his Body, and exhaufted his Spi-
rits in it. fob. 46. He denied himfelf his
natural relt, and ordinary repaft for it : He
fhunned none, but took every opportunity to
be at it. How many Peregrinations did* he
make from Judea to Galilee, and round about
all the adjacent Regions, to feek for Oppor-
tunities to apply his Beneficence, to thole
that Itood in need of it 5 yea, when he retired
f)r fome breathing,yet he readily entertained
fuch as followed him.
3. THE number and quality of thofeto whom,
he did good. Thofe who thus taited of his
kindnefs were innumerable. There are but
a few of them, in comparifon of what they
were, recorded in the Gofpel. fob. 21. 25.
And yet thofe that are recorded are without
any parellel. And they were all forts of Perfons
to whom he extended thefe favours •, the
poor as well as the rich; and he was as ready-
to fuccour the one as the other. He refufed
not the noble, nor did he defpife the bale :
His enemies taited his bounty as well as his
friends. He prayed for them that crucified
him, as well as for his diiciples& followers.
He vifited the Pharifees when they fought
to him, and the Publicans too, though he
was reproached for it.
4. THE kinds of good that be did : And they
were of all forts. He did Men good for their
Bodies, and for their Souls, and th it in alL
the refpects which their need cal'ed for. He
healed all forrs of difeafes in the Bodies of
men ; paliies, leprofies,feavers, and what not >
He opened the eyes oi' the blind, &c. cait
out Devils, raifed the dead .• He fed thou-
fands when they were fainr,and could ger no
food. Arid the good he did,d id not relt here,
but he did good to mens Snils : And indeed
his other kindneffes were to ulher in thefe.
He therefore together with healing their
Bodies, pardoned their fins ; brought them
out of darknefs into his marvellous light j
reltored many a bankrupt Child of Adam, to
a right to all the glories of the Kingdom ;
gave them bodily and fpiritual fight at once 5
freed them from bodily pofieffion,& fpiritual
dominion of Satan, from the Grave andHell,
at the fame time.
Use. LEARN we hence, That it is a
Chrift-like frame of (pint, to be much in doing
good to fuch as fiandin need oj our help. Chriit
made it his whole bpfinefs throughout his '
publick life, thus to do 5 and he thought
nothing too much to deny himfelf of, that
he might do it .• He travailed from place to
place; did not wait for mens coming to
him, but he went to them. Would we then
be much like to him, and approve our felves
for his true difciples ; let us herein imitate
our Lord and Matter, endeavourirg to fill
up our lives with doing all the good we have
opportunity for. That is the advice given,
B b b G«/.
' i
37° LeBures upon the Queft.XXVlI
Gal. 6. io. As vce have therefore opportunity. Heavenly Myfteries. Hence fo called, Hcb.
let us do gold unto all men, ejpecially unto them 8. 2. Concerning the which obferve,
who are of the boitflwld oj jaitb. And we have (i.) THE fiubjeif matter oj his Teaching was
Chrilt himfelf let before us for ourPrefident. the Qojpel oj the Kingdom. AUt.9.^. This was
5 THE fipecial Work that he purfued in his the belt News that ever was heard in the
Tublkk Lije: and that was to bring men into a World. The word tranilared G<?//?r/3fi<*nifies
fiaving acquaintance with God. Hehimfelf has good and glad tidings. And though in a'ftritt
laid, Job. 17. ?. And this is life eternal, that fenfe it is limited to thofc truths, that con-
thcy might know t^ee the only true God, and cern the good will of God to fallen man in
JcfusCbrift whom thou hajlfent. His bulinefs fending his Son to be a S:iviour ; yet i'n a
therefore was to reveal God thus to mm Job. more large fenfe,and as it is applied toChrift s
1. 19. And for that reafon he declares him- Preaching, it comprehends all rhofe truths
felf to be the Light of the Worll, Joh. 9. 5. So that are needful to be known in order to the
that his publick life was that wherein he convincing man of his need of Salvation
entred upon his, Miniftry, therein to make informing him of the Object and his fuffici-
difcoveries of the glorious truths of God, to ency, and directing him in the way for ob-
men that were in dirknefs and ignorance ; taining of life by him. His bufinels was to
M<itb>A< J4» i)5 l& So that his Prophetical declare, that whereas, the Law and Juftice
Office was here more peculiarly tobeexened: had reigned unto Death and Hell, God had
Though he gave demonltrations of his other found out a way, by his own Son in ourFlefh
Offices alfo in this courfe of his Miniltry ; to fatisfy Jultice, and give Eternal Life to all
His Prielily in praying for Sinners, HisKingly fuch as fhould believe on him -, and accord-
in healing of Difeafes, and controuling of ingly to invite finful men to accept of him
Devils, and forgiving Sins -, yet that which by Faith, and Life by him. See, Rom. 5. ult.
was molt of all incumbent on him, in refpect Hence in his Preaching he told men of their
of his appearing among Men, was hisProphe- mifery, wooed them to himfelf, and pointed
tical : Though all this while,in his obedience them to holineR
to his Father, he acted in the difcharge of (2.) THE Per fin thus Preaching, was Jejus
his Prielily, carrying on the buhnefs of Satis- chriil. It is true, he difpenfed the Gofpei
faction and Merit -, but yet his going about truthsromen, by John Bapiiii his forerunner
openly, was to affert the great Truths of Sal- and afterwards by his ApoliL-s, and Gofpei
vation, and acquaint men with the way of Minifters, or his Legates or Embaffadours-
life and peace •, and for this he was appoint- for He is the fountain of the Gofpei Miniftrv
ed, Ifii. 6\. begin. And what elfe he did to and they derive thence from his Prophetical
and for men, had a fubverviencv hereunto: Office ; they borrow all their light from
From him therefore flowed that Light,which him, and their whole fuccefs depends upon
difcovers God in his glorious Grace for the him : Yet he himfelf alfoPreached in Perfon.
encouraging of undone Sinners,tofeek to him He is called the Chief Shepherd, 1 Per. 5;. 4!
for life. And he went up and down from place ro-
ll s e. LEARN hence, that the greatcji good place Preaching the Gofpei himfelf ; as the
we can do to any, is being inftruwental in bring- Evangelifts abundantly do teltify.
ing them to the javing knowledge of God in thrift. (?•) THE Adjunfts or Circumstances attending
Here did all Chrilfs other Services to men his Preaching, were either fuch as refpe&ed
center. When he did men good otherwife, it Himfelf, and the manner of his Teaching, or
was to infinuare himfelf into them. When he his Hearers, and the efficiency it had upon
healed their Bodies, it was that he might do them.
good to their Souls .• When he rook away 1. RESPECTING Himfelf and the manner
their difeafes, it was in order to the raking of his leaching. Obferve,
away their fins *, and by all kindnefTes to fi/] THAI He was diligent and conUant in
oblige them to love him, and truft in him as it, i.e- He took all occafions for it, and omit-
the great Saviour. And could we thus do, ted no fair opportunity .- It is true, as he was
how much like him fhould we be. Let us Man, he could not be incelTantly at it,becaufe
do men all the outward kindnefs we can \ but he had other things to do : He mult have his
let it be our greatelt aim in all, to infinuate times to reit, to eat, and drink, to joumey,to
our felves into them, fo as thereby to be bet- be working of miracles .- But he needed not
ter helped in drawing of them after Chrilt, time to ltudy his Sermons, as the ordinary
and bringing them to be acquainted with him-, Minifters of the Gofpei do ; for he received
fo (hall we fhew them the greatelt kindnefs not the fyirit in meafiure, Joh- 3. 34. But he
that we are capable of. Thus did Paul, 1 Cor. took every occafion •, He Preached publickly ±
9, 22. When there was any affembling in the Syna-
4. HERE the more efpecial things to be gogue, he went thithet and taught j He went
obferved in Chrilt's Publick Life, are His to the Temple in Jerufalem daily, becaufe
Teaching of the People, and His Working of there was a concourfe thither >, Whiles he
Miracles. Of each of thefe, take this brief was in the City, he preached to the multi-
account, tude that flocked after him, and in the Wil-
1. HIS Teaching was the more Principal : For dernefs, on a Mountain, out of a Ship, &c.
he appeared ocejly to be a AUnjUcr of the He Preached alfo in Private Houfes toPerfons
that
Queft.XXVH. JjfemblyS Catecbifm. 37 1
th3t came to him : nay, if it were but one, Use. HERE is then an Example fr <j*$el
he would take pains with him * as, Nicodemus, Minilters. It tells us how unlike they are
job. v Yea, he would Preach at Suppers, or to Chrilt, who leave their work to others,
Entertainments given him * 3s at the Houfes and themfelves neglect it 5, and who take no
of Matthew, Zacheus, Simon the Leper, and pains in their Miniltry, butfuffer themfelves
others : and though he fpent no little time to be diverted by every thing. It faith alfo,
in private Prayer to God, yet he would take what Gofpei Minilters ought to n ake the
the Night frequently for that* chufing to lofe drjign of their Preaching, i. e. the Gofpel,the
his own bodily reft, rather than omit the glad tidings of a Saviour, and not the bare
occafion of Preaching to men. Law, but as a Schoolmalter to Chrilt. It alfo
T2.1 THAT he was very gracious in his tells them how they ought to Preach, Graci-
Preaching. It is remarked, Luk. 4. 22. And oufly \ they fhould feek acceptable words,
all bare him witncfs^nd wondredat the gracious fuicable to win Souls* not all Hell and Dam-
voc-rds which proceeded cut 0} his mouth. He nation, but fuch as may allure Souls roChrilt.
was himfelf/*// oj Grace, as we obferved * Hof.ix^. And with Authority * not conceal
And he fpoke gracioufly in alibis Sermons to any Gofpei Truth, but declare it with the
his Hearers : And this Grace was to be feen demonstration of the Spirir, and power, fo
both in the matter, and the manner of his as to b'nd the Confcience, captivate the Soul,
Teaching-, He was always making the ten- and pierce the Heart. It ferves alfo to cau-
ders of Grace and Mercy unto them whom tion Hearers, how they entertain the Gofpei,
he taught. The fubject of his Doctrine was Luk. 8. 18. Chrilt never taught, but fome
the free Grace of God appearing to linful were converted, and others blinded * and
man * and the manner was fuitable to the there is fuch a divine effect on his Minilters
matter * gracious words, fweec and alluring Preaching. 2 Cor. 2. 15:, \6. Take heed then,
Rhetorick, heart melting arguments : He had which way the Miniltry works upon you.
the very Art of peifwading, and Itealing into 2. HIS work'vg of Miracles was annexed to,
mens Souls. *nd concomitant of his Preaching. In them
[3.] THAT he Preached with great Authority, indeed he exerted hisKinglyOffice eminently*
So it is recorded of him, Mat.J.ult. There but they were ufed by him as adjuncts to
was a divine majelty accompanied his Doc- his Doctrine. And there are three things
trines. When he fpake to men of the great to be obferved about them,
matters of their Salvation, his wordscarried 1 THE nature of them. They werefuper-
a great deal of power in them * they lett a natural effects, above the ordinary courfe of
mighty awe and imprelfion upon the hearts fecond caules* and fo they were great Works,
or his hearers, ^o that they were altonifhed fuch as none but God could perform. For
at them * they' could not avoid the i fiuei ce fuch is the nature of a Miracle, as hath been
of them * but his arrows were found lticking obferved in the Doclrine of extraordinary
fait in their hearts, and making frefh wounds Providence : fuch were his healing the lick
in them. Pfal. 47. 5. with a touch, railing the dead with a word,
1. RESPECTING His Hearers, and the taking away maladies that accompanied men
Efficacy it had on them : And that was diverfe. from their nativity, without the vertue of
There is a double efficacy the Gofpei takes fecond caufes, or medicines * as in fuch as
notice of, were bom blind, and were lame from the
[I.] HIS Teaching zvas to fome accompanied womb. They were' alfo fenfible efTe&s * for
withtheirConverJion. Their eyes were lavingly though the work of Grace be a fuper natural
illuminated, their hearts were broken, their work, yet it is nor called a miracle, becaufe
wills were bowed, and they were turned ir is fpiritual and affecls nor the fenfes, as
fr<-m fin unto God 5 His Gofpei was enter- thefe do, and for that reafon are called figns,
tained, they received him, and fo became the which reprefenr one thing to the fenfe, and.
Sons of God, Job* 1.12. And there were a another ro the mind.
great many of thefe : He found them dead 2. THE ends or d<Jigns of them, were
in fins and trefpaffes, but he quickned them diverfe,
with his word through his Spirir. (1.) TO difcover the Perfon of Chrifl. They
[>] TO others it was attended with their made it appear, that he was indeed the
Obduratton, and Dettruttion. As to the body Mefliah promifed. By rhefe he was approved
of the Scribes and Pharifees, accomplifhing .to be He whom they looked for. Acl. 2. 22.
that prxdiclion, Ifai. 6. 9, 10. compave, Math. Ye men of l/rael hear thefe words, Jefus of A'a-
13. 14,15. fome believed, but not fincerely * zareth approved of God, among you by miracles^
others were convinced, bur enraged * others wonders and figns, which God did by him in the
mocked and flouted, and fo hardned them- midjl of you, as ye your J "elves alfo know. So
feives to their own ruin : And thus was that that when they faw him do fuch things as
verified on them, which is mentioned, 1 per. no man ever did, it Ut all eyes a gazing
2. 8,9. But unto them which be difobedient, the on him. He therefore poinred the Difciples
jlone which the builders difallowed, the fame is of John hither, to fatisfy the inquiry they
made the head oj the corner : And a flcne offium- came about, Math. 11. begin,
bling, and a rock of offence, even to them which (2.) THEY were to cor firm his Dnflrine and
jlumble at the word,being difobedient) wbereuuto Office. His Vollrine * hence they were ad-
alfo they were appointed. Bb b 2 jun&s
272 LeBures upon the Queft.XXVlL
iunftsof his teaching. Mat. 9. 35. The Peo- to him, and encourage our Souls in their de.
pie had fuch a love and liking of the old pending on him. Great was his love, who
Ceremonies in which they had been trained, thusltooped todousgood. DidChrift empty
and which were upheld in the fucceflion ot himfelf to fill us-, ipend himfelf to fhew us
fo many Generations,that ic was needful that kindneis 5 Did he think no labour too much
he mould out-dothe works which were wro'c to mew his good will to us h How greatly
in giving the Law by more and greater than doth he deierve our love ? How much doth
they in the confirmation of theGofpel. Thefe he encourage us to adventure our all upon
were a itamp on his Dolhine, or an heavenly him I And remember He is as kind now he
and had his Commiiiion for all that he did, Bring all our wants to, and lay them before
or taught. Hence that, Joh. 10.25. The works Him, and be not doubtful but believing.
that I do in my Fathers naue, they bear wit nejs
cj me. C August 4. 1696. ]
(I.) TO fiinify his Spiritual Operations, :
J* hey were iigns, and fo were to lead men by
their fenf'es to more fpiritual things; all of S "p "R ]Y/f C\ "XT (~*
which were reprefentcd and refembUd by ^ +*< AX- -*-▼-■- W X>» V^.
thefe figrfs : When he opened blind eyes, it
fignified that he came to turn men Jrom dark- II. TT remains that we take notice of Cbrifl's
nefs unio hi,ht : when he ted thoufands, it \\ Humiliation, as it appeared in the Con-
laid that he was the Bread that came down clifrn of bis Publick Life. And here we are
jrom heaven. to obfeive the care which he ufed in his
3. FOR the manner of his doing them, they Preparation for hisDeath •, where feveral things
were might worthily be infilled on ; as his jore-
(1.) VERT jrequrnt. There were now and warning oj his Difciples about it, his endea-
then fome wrought before \ but now he went vcuring to comfort them in the confiderat'un (f
up and down doing of them : yea they were 7/, that it might nor be a prejudice to them
the ufual, if not the conltant concomitants ot when it came-, inftrucling them in matters of
his Pleaching, being altnolt infepera-ble ap- greatelt concernment about ir, and directing
pendices theiero. them how to carry it when he was gone ;
(2.) IN almoll every fort of Subjelf. Jefus affuring rhem thar he went to prepare aPlace
Chrilt would have it clearly appear, that He f >r them ; promifing them to fend them the
is Lord of all, and of what a great extent Comforter, and recommending them to God
his divine power is. Hence they weie wro'r, in a folemn Prayer. But 1 fhall wave any
in Angels, in Men, in Brute Creatures, in diitinft reflections upon thefe, and take no-
Inanimates, in Heaven, Earth, Sea, in Corpo- tice oft wo more peculiar paffages which are
ieals, in Spirituals. celebrated by the Evargeliits, unto which
(7,,) THhJ w.re wr tight in his own Name, r lie other may be referred, viz. his Trarfigu-
His Difciples alfo did many: Miracles, both ration, and his Celebration <f the Faffover with
before and after his Death, and RefurrecVion; his Difciples. And a few things may fuffice
but they did them in /; s hame, fo that not here to be obferved about each of thefe,
thev,but He properly did them. Hence they /. TOUCHING his Transfiguration : Altho'
ufed'his Name, All. 3. 6, 16. But he ufed his in it felf it were a beaming out of his Glorv,
own Authority in it, I will be thou clean, inc. in his mean and humbled eltate, yet ir be-
Nor is it a contradiction to fjy, he did them longed to his Humiliation, as it was a prepa-
in his Fathers Nume, which points to the rarory and help to fit him for his Sufferings,
divine Authority : For he alfo faith, / and which he was near to hiserfrring upon. And
my Father are one indeed there was a great deal of Chriifs
Us e. I. LEARN hence, on what jeore Mi- felf abafement appeared in the Circumltances
racles are to be expelled. Not for rhemfelves, attending thefe very acts of his, wherein he
or meerly for mens outward occafions, but for made fome dif plays of his Glory, as we be-
ihe Gofpel fake •, and hence it may dirett fore obferved in his triumphant riding into
our Faith about them, and how jar to look Jerufalem. And here two things may come
for them. under our confiderarion. I. The Transfigura-
Q s e. II. HOW unreofnnable a thing is it to tion it felf. 2. The Vfifulnefs of it?in helping
refufe to heorken to the Gnfpel of Chritt, or to prepare him for his Death (^Sufferings,
deny his Per/on and Office. All of which have 1. TOUCHING theTransfiguration it/elf:
been confirmed by fo many tokens, wrought We have the Hiftory of it recorded by three
by the Alm-ghty power of God, with whrm, of the Evangelilts. Mat, \J. begin. Mar. o.begins
as it is impoUible to lie, fo no lefs to fet his Luk. 9. 28, ®c. And the more remarkable
Seal to an untruth ; beware then of neglect- paffages in ir, weie fuch as thefe,
ing or defpifing, &c. ('.) THE Pcrfons that wert admitted to be
U s e. III. LtT the Confideration of Cbrifl's Speliators of this glorious fight. And thefe
whole Publick Cowfe, engage our hearts in love were not all the Difciples, but only three
felecled
Qlieft.XXVlI. JJJemblyS Catecbifm. 373
feletted from the reit, not cafually, but upon dour in it. 4. Of all light, the moi\ gut itufig
deliberate choice. Peter, who had formerly proceeds from the Sun, which is fuch ai> we
thought it needlefs for his Matter to die, and cannot fteadily behold 5 now bis jace fhone as
had rebuked him for fpeaking of it ; and the Sun. Here was a glimpfe of Heavenly-
Chrilt would have him here, to hear the Glory. And it tells us, that HeaVensGlorieS
neceflity of it difcourfed, who was alio to be are not to be parallel'd by any thing herd
called to eminent trials. John, who being to below. Here are many words accumulated
live to the time in which Eb'ion &: Cerimhus by the Evangeliits, to (hew that they wanted
denied the Divinity of Chrilt, might be the words to exprefs ir. Let it then make us irt
better fixt in the belief of ir, and furnifhed love with thefe Heavenly things : and what-
to confute them. And James, who being the foever excellency we fee in any thing here
firlt of the Apoitles, that was to have his below, let it knit our hearts and thoughts tci
blood fhed, in the defence of Chrilt's being the contemplations of thefe more incompa-
the true Meiliah, might here be fortified in rable Glories.
his faith, for his rmre refolute (landing up (1.) THE Perfons appearing to,ah:l conferring^
for his Matter to the Death. And ic tells us, with bim: Thefe were Mofes and Elias, of
that God ufually manifeltshimlelf more than whom it is faid that they appeared in their
ordinarily to his Servants, whom he intends glory, Luk. 9. 31. Thefe were long ago, the
to ufe in fome lingular Service for himfelf. one dead, and the other tranilated, and
Thefe three Difciples were thrice thus fing'ed were both admitted to the Glories of the
out from the relt «n this account ; and thus HeavenlyHabitation ^and in that Glory which
God prepares them for it. And it may point they enjoyed in Heaven, in that fhining ex-
us what to look for, if at any time we have cellency did they appear, and were feeni
more than ufual mauifeltations of God's love Mofes, by whom the Law was promulgated
nude to us. t0 rne People of God, and who was a Type
(2.) THE Place where it was celebrated : An of Chrilt, and is typically called a Mediator,
high' Mountain. See, Mat. 17. 1. Many fuppofe Gal.1.19. E/ias9who wasa great reltorer of the
ir to have been Tabor, which is counted the Law, and an eminent Prophet in the Church,
highelt mountain in Gal/ilee, in which Chrilt of God, and alfo a Type of Chrilt. Mofes
fpent a great part or his time, during his reprefenred the Law, and Elias the Prophets:
puMick Miniltry. And it might be to them and their appearance gave the evidence that
an emblem of Heaven, which is called the Chrilt was the end both of the Law and the
Mountain of Spices, Cant. 8. ulr. However, it Prophets •, that all looked to Him. Hence
was a place of retirement from the World -, thar, Joh. 1. 45. We have found bim oj whom.
and God ufually fequetters his Children front Mofes in the Law, and the Prophets did write,
men, when he fees meet to manifelt himfelf jefus of Nazareth the fon of J of e phi And
glorioufly unro them. Chrilt treats his this points us to the right ufe that is to be
Spoufe in the Chambers, Cant. !> 4- made of the Old Teltament. The fatisfatli-
(3.) THE Seafon of it ; h was as he Prayed, on of Chrift,His active and paflive Obedience $
Luk. 9. 24. He engaged in the bufinefs of His being made a Sacrifice to atone God's
praying untoGod, and whiles he was fodoing, Jultice, and to make up the breach between
this glorious Change came upon him. And Him and us, is the very drifc of the Script
this recommends to us the duty of Prayer, tures. The Old and New Teltament differ
The Praying Soul is like to have the greateft ir) the manner of the difcovery, but not in
intimacy with Heavenly Glory. It may there- the thing difcovered. Hence that, Epri.2.20.
fore quicken and encourage us to be much in And are built upon the foundation of the Apof-
Pnyer. It is called in Scripture a drawing ties and Prophets, Jefus Chrift himfelf being ttH
nigh to G&d; which- is the way to have him chief corner flone. They err who fet the two
draw nigh to us. Jam. 4. 2. Teltaments, one againlt the other : whereas
(4 J THE manner oj the Transfiguration : In they manage one defign, /, e. the Covenant
Math. 17. 2. it isfaid,that he was transfigured, of Peace, in and by Jefus Chrilt.
or metamorphofed : the word fignifies a (6. )THE SubjeU-matter difcourfed oh between
change from one form to another. Therefore Chrift and them^vix. about bis death, Luke 9. 3f;
we read, Luk.9.29. that the jafhion oj his And herein it appears that thisfolemnTrans-
countenance was altered, or had another afpett figuration was in order to his preparation fot
on it, than it was wont to have. It is added, dying. No doubt but there was in this Con-
Mat.i 7.2. that his face fhown at the fun : it ference a Rehearfal of the great things fpokent
was full of fplendid brightnefs, and glorious of in the Law and Prophets, in which Chrilt's
radancy. And the lutfre of his raiment is Death andSufferings are fore-fignified 5 it be-
added : compare,^/-. 17.2. with,yW<;/\ 9. 3. ing the bottom-delign of the legal Ceremo-
and, Luk. 9. 29. And we fhall find a fourfold nies, and prophetical Predictions. And ic
gradation in it. 1. That of Art, and that the tells us, that Chrilt's Death and Sufferings
belt, no fuller, 8tc. 2. That of Nature, of are a fit Subject for Heavenly difcourfe, a
which Art falls fhort •, white as the J now. than Theme Worthy the Contemplation and Con=
which nothing is whiter. 3. Snow is dull, ference of glorified Saints. Mofes and Elias
but here is a brightnefs added, for \x fhone as are willing to leave the place of Glory for a
the light it felf, which hath a dazling-fplen- while,to come and confer about it: and what
: cm
374 LeSures upon the Queft.XXVlI*
can be fitter for them in the Kingdom, than mate him, whofe love to his Fathers Glory,
the reflection on the way by which they and his Peoples Good was fo great,
came to inherit it > Hence came the Redemp- (2.). HERE God glor'mufly owns him, for bis
tion from the Curie ; and the foundation of beloved Son : And fignifies what great content
eternal Lite was here laid ^ and it is meet he takes in Him, and the Work that he
that the Glory of it fhould for ever redound was engaged in. And it was a very feafona-
to Him wnofe due it is. bie acknowledgment;fince he was very fhortly
(-j.fTHEAdjuntlsoj tbcTransfiguration-jnhizh. to be ftrangely torl'aken by him, and fuffer
werefuch as referred,eitherCijr<j ibeDifaples-, the greatelt defertion thar ever any beloved
Where obferve, 1. Their fleep : This glorious of God underwent, in carrying to him as an
Apparition fwallowed up their fenfes,and calt enemy, and infli&ing on him all the curfes
them intoaTrance. And it tells us how little of the Law : needs therefore mult the re-
we can bear at prefentof theGlories to come} membrance of this treatment be a very great
we mutt be made meet j or the inheritance of fupport, and help him to cry, My God, my
the Saints in Light. 2. Their waking and God, in the greatelt darknefs.
feeing the Interview, Luke 9. 32- So they (3 ) HERE alfo he was fat isfied, that although
were Eye-witnelTes of it, and able to give he was to be deferted, yet the work that he was
their reltimony to ir. 3. PeterV Rapture up- to accomplifhby his Death, would infinitely pleafe
-on it, Luke 9. 35- He thought himlelf almolt his Father ; That he would be wondroufly
in Heaven, and could have been content to contented in ir, and that it would procure
fpend the rclt of his time there : Aid it tells his favour for, and delight in all that were
us, that Saints when they come to Glory, redeemed by him. For it was with reference to
will never be weary of Heaven. A fpiritual this work of his, that God gave that teftimo-
Mind, when it is here railed to heavenly Rap- ny to him ; and he who came to do his Fa-
tures,is loth to come down again ; how much iters Will, couJd not but be abundan'ly fa-
more, Sfcc. How happy then are they tisfied, that tho' he buffered, yet his Father
who are gotten fettled for perpetuity, in fhould thereby be abundantly glorified,
thefe (peculations, in the f'ulnefs of their (4-) HE had here alfo a fhadow or prelibation
lii (ire. 4 Tta fear that fur prized them all, of the Glory which he and his redeemed Jloutt
Luke 9 34. And fuch we (hall find frequent- enjoy in Heaven, as a reward of that Death
ly to have been the effect of heavenly Virions, which be was fhortly to undergo. It was a beam
on the fpirics of the Prophets, HabA.\G. Dan. from Heaven, to encourage him, a branch of
8. 17. which is an evidence of our prefent Grapes to refrefh him, a talte of Glory to
imperfection. [_2~]ln refperf cj the dif appearance fupport his Spirit, thorough that forfaken
of Moles undYA'ydS, together with the Voice wildernefs, in the apprehenfion of that Hea-
concomitanr, and Cbrilt's being found alone, venly Canaan, where he fhould be glorified
Luke 9 .34, .??, 36. And it tells us, that the in his Saints, who fhould, by this Death of
glorious raviflimenrs of God's People, in ref his, live forever. And all this was a Telti-
pecl: of the peculiar manifeltarions of God to mony of the humbled £ate of the ManChrilt
them in this Life,are wont tolait but a little in which he had occafion for all this to cai-
while. God will fomeiimes rehefh,but hewill ry him through his greatUnderraking.
rot glut hisPeople in thisLife: He would have [2 J WITH refpellto HisDifcip/es :Yor whom
them to be in love with Heaven, but they he took care, and would therefore have fome
(hall not have the fulnefs of the Glories of of them to be witneiTes of this, for theirown
it, till they come rhere. and others liability. For in this there was
2. WE are now to confi'.er the Uf-fulnefs (} afforded to them,
this Transfguration, in helping to prepare him (\.) AN evidence that this J ejus was the
for his Death and Sufferings. And this may tnofl Glorious Son of God. They were con-
be confidered, firmed that He was God as well as Man, the
£!/] WITH rrjpeU to Him/elf Death is a Eiernal Son of the Eternal Father. For Peter
terror to humane Nature, ind fo was his tells us that this voice came from the excellent
Death, to the Man Chrilt, Mar. 26. 39. And majeffy, 2 Pet. 1. 17.
he went a little further, and fell on his face and {2.) A plain difcovery that God the Father
prayed, faying, 0 my Father, if it be pojfible,let took infinite complacency in him. That his
this cup pafsfrom me : nevertbelefs, not as I Eternal Love was fet upon him, and that
■mill, but as thou wilt. Heb. 5. 7. Now He therefore he had thedeepeft intereft in God,
was helped in this. For, and that whatfoever he asked of God, he
(1.) HERE He contemplated the great necefjity fhould obrain, and whatever he prom i fed to
of it. It was that which was foretold : It them in his FathersName, fhould be fulfilled,
was the (cope of the Law and Prophets : fo (3.) GREAT help againfi being of ended at
that all the Predictions of it mult prove his Death. It was an hour of great Tempra-
falfe, all Types and Ordinances become vain, tion, and their fairh was not a little aflailed
and be loll, if He died not; and confequently by it ; but the remembrance of the pithy
all the Promifes would lofe their accom- difcourfe about ir, in which the whole
plifhment, and all the Elect of God fall fhort myltery of theScripture concerning it was laid
of their happinefs -, the Scriptures mult open, mult fatisfy them in rhe neceifity, and
ceafe, and all Grace be at an end without it-, wondrous ufefulnefs and efficacy of ir.
the confideration of which could not bucani- (4.) A
QueifcXXVIL JJfembljS Catechifm. 375
■■ -| ————————^11 II ■■!■■*■* I ■■ I ^^ ,
/4J ul glimpjk °f (*I°ry vobicb Cbhft Jhould were preferved from the deftroying Angel >
he ere long advanced, unto in heaven. And and the blood fprinkled was the prefervation »
though it was but a faint and fhort reprefen- fignifying, that the blood of Chrilt, applied
tation of it, yet it was as much as they were to us by the Grace of God, frees us from the
able to bear -, and gave a great help to their ftroke of divine revenge.
Faith about it, and the Glory which in and (?.) HENCE, in the Sacrament itfelj, at the
with him they fliould ere long be advanced Celebration of it, our Saviour iirengtbned him~
to. Hence, felf to the fufferings that enfued. For,
f $.) A A ojjurance that Chrift Jhould not only [i .] IN it, be read that bisDcatb was nectffary,
bimfclf be ghrifyed, but that bis People Jhould He looked on the flain Lamb, and reflected
be witb bit?/, and fee bis Glory : And be ra- upon Himfelf, as the Lamb of God ieparated
viihed, tranfported, and giorifyed with him ; to the like fufferings^ and that this Type
yea, be filled with his Glory .• That that would lofe its great intent, if not verified
Prayer of his mould be abundantly anfwered, in him. Hence he faid, that he went, a* it
Job. 17. 24« Father, I will tb at tbey alfo which was written of him in the divine decree -, it
thou baji given me, be with ?ne where I am, that was written in the Book of God, and in this
they may behold my glory, which thou baft given very Ordinance.
me : f<r thou lovedft me bejore the foundation C2.] HE faw the blejjed effetts that Jhould
of the world. arife 'from bis Death ; viz. 1. A puffing over of
Use. AND did Chrift thus take care to all bis Redeemed, to whom bis blood Jhoud be
prepare for his dying, Let m takt advice from applied, in the day of God's wrath. That by
it, herein 10 imitate him. He did fo, alcho' his Death, he mould free his oivn People
he never put himfelf out of readinefs -, how from death 5 and that when a deluge of
much more then had we need to do it, who wrath fhould overwhelm a world of Sinners,
are fo often through our corruption, and the and bear them away in a flood of eternal de*
temptations offered, put out of frame. Let Itruclion. 2. That hence, bis bitter pajfan Jhould
it tell us, that as it is of great concernment, be a fweet jeaji to bis People. His great for-
fo no £afy thing to be always ready to dye rows, fhould adminifter matter of prefent
comfortably. joy to them here, and eternal rejoycing in
//. WE pafs to the Celebration of thePajfover Heaven for ever. And this Meditation was
with bis Difaples. Every Evangelift takes a fweet to him •, and the Paflover being pre-
particular notice of is -, which 1 (hall no fur- fently to be fulfilled in him, he now began
ther here look upon, than in the refpett it his Suffering by viewing of them in ir, and
bears to Chrilt making ready for his Death ; ftrenghning himfelf thereto by this contem*
and that both with regard to himfelf, and plation.
bis Difaples, under which we may take 2. ThE Conference alfo which he had witb
brief notice, of the molt remarkable things bis Difciples at the Pafjover was alfo Jirengtb-
about it. ning to him. For by thefe Difcourfes he fa-
1. JA' rejpett to himfelf : Where we may miliarized himfelf with his Death : He being
obferve, now jult ready to fufFer, fpeaks familiaily
1. ThE Celebration it felj of the Pajfover : about it, draws his thoughts that way, and
And here confider, calls to mind, and fpeaks of thofe Scripture
(1.) ThE Pafchal Lamb was a Type of Cbrift. predictions, in which the will of God had
Ifraels deliverance from TEgypt fhadowed our been difcovered about it, and the very cir*
being fet at liberty from lpirituai thraldom cumltancesof it ; in which he read the deter-
by Chrilt : And the Lamb appointed to be mination of or counfel of God, laying it out
ufed in this Solemnity, did reprefent Chrilt in all the particulars of it, by which he was
the great Deliverer ; and on this account he encouraged in a full and free compliance with
is called our Pajfover, 1 Cor. 5. 7. And he is his Fathers will, which he came into the
for this reafon fo often called in the New- World to do.
Teltament, the Lamb of God. 3. ThE new Inftitution which he then appoint-
(2.) ThE manner of ufing the Pafchal Lamb, ed, was alfo ferviceable to this end; viz. the Sa»
did aim at, and de cypher the Death of Cbrift, and crament of the Supper : Andtheenaclingand
the vertue of it deriving to his People. It was celebrating of this Ordinance, Chrilt let be-
therefore to be flain, though innocent, tofig- fore himfelf, the confederation of all the
riify that Chrilt, an innocent Perfon fault die. precious fruirs and benefits which fhould
The blood of it mult be fprinkled, being arife out of, and flow from his Death and
taken in a bafon -, intimating both the bloody Sufferings, whereby he corroborated himfelf
Death of Chrift, and the application of the againft the forrows thereof. For,
vertue of ir to his People. The flefh of it (1.) hE here prefented ; obi m felj, that though
was to be rolled at the fire *, typifying the he muft go through ihe bitter pangs oj Dtuib,
fiery wrath of God that he was to undergo, yet he Jl)ou Id thereby become fpiritual meat and.
to fit him for us to live upon by faith. It was drink, jor the Souls of his People to feed and
to be eaten with bitter herbs, and unleavened feaft up&n. That from his dying, there fhould
bread, to intimate the application both of his arife matter of wondrous confolation ro them
active and paffive Obedience to us for our that believe in him, to the worlds end. Ic
lpirituai benefit. Thofe that ate the Paflover, was by his Death, that his jlrjb became m at
i/.deed,
■ M«<r n —wmm — m i i !■■■■ ■ .,-,..
3-76 LeSures upon the Qiieft.XXVlI
indeed, and lus blood drink indeed. By this in he plainly cold them, what need rhere was
he was to confummate his Redemption, and. of his dying, what precious Benefits they
provide nourishment for faith, even eternal, fhould receive by it, that he wouJd fend the
Life, thro' rhe efficacy of it. Hence that, Comforter to fupply his Abfence, who mould
Joh. 3. 14,15. And as Mofes lifted up the fer- both inltruct and fupport them: That he
pent in the wilder nefs : even fo mull the Son of was going on their Account, to prepare a
man be lifted up : That wbfoever be/ievetb in Place tbr them, promifing that when all was
hint, fhould not perifh, but have eternal hie. made readv, he would come 3gain and fetch
(2.) HERE he looked upon the precious union them \ and many fuch likeCounfels and Con-
tbtre fhould be between him and his Pejple, and folations.
between his People one wuh another, anfingfrom (3.) THE precious mediatorial Prayer, which
bis Death. This Sacrament was an Ordinance he put up wilt them, and in their behalf, was a
of union \ a gathering together of Chrift and mighty help tbtbem. We have it recorded in
his People into one Society, and participation fobnt~]. wherein he interceeds for them,
in common in thofe rich fruits ot his Death, challengeth all the favour to be bellowed
There is thereiore in it a communion with upon them that he had purchafed, commends
Chrift,and each with other. 1 Cor- 10. 1 6,17. The them to his Father's care and keeping, chal-
ky/? of bklfing whub w£ biefs is it not the com- lengeth a propriety in them, and claims that
m union of the b':cd of- Chnlt $ The bread uhich they may be brought to, and poiTeiled of that
we brake, is it not the .communion rj the body of Glory, which he himfelf was then ready to
Cbriil ? For we being many are on> bread, and be entertained in.
one body : for we are all partakers of that one Us E. LET ibis commend to us the ftngular
bread. Now all communion Hows from Love of Chrift to his Chef en; in that when he
union. Hence that, Eph. 2. 16. And that he was ro die for them, in order to the procur-
imgbt reconcile Bjh unto God in one body by the »rig of Eternal Life to be beltowed on them ;
crofs, having (lain the enmity^ He was i'o far from feeking to efcape it, that
(%) hEiihalfc thrift Jaw, that in the Cele- be let himfelf to make ready fcr.it, with
bration oj this Ordinance his great LoVe to his the greatefr Solemnity, as a thing which his
Church, and the Javmg eficacy oj his Death, Heart was greatly engaged in. And frnce toe
Jl:ou!d be krpt in remembrance for the ftrength- bath left fuch an Ordinance, as his dy:ng
mng of the Faith vf his People to the imrlds Legacy to his Church, for the keeping in
end : Tnuc his Death fhould never be tor- mind of t'Ms incomparable Love of his-, how
gotten 5 and t'nar, rho' it was bitter to him, fhould it put us all upon ir to give our regu-
thar bitrer: els would foon be over, and the lai Attendance unto ir, and therein give hrtfc
preciotif efs of it, mould be matter of Tweet- the thankful Acknowledgment of his Love
eft mediraron ro, and celebrated bv his Peo- to us, in fo willing and ready a laying down
pie till his Second Coming, which fhould of his Life for us, and fo indubious a Prepa-
make his Name prccio.-s. Hence this Oidi- ration ior his Death before it came,
nance was appointed to be a facred comme-
imration of his Death, 1 Cor. if. 26. For as [ September 1. 1696. ]
often as ye eat this bread, and drink this cup, ye
dofhew the Lords death till he come.
(4; HE here alf of aw, what firejk and ever- Q ]R R M O IV CI
/afting delights it fhould afford to himfelf, and ^ J^ AV *-1X V^/ -»-^ ^ J •
bis faved ones in the Kingdom of Glory. That
this Death of his would open Heaven for his T7|7E have been confidering how Chrift
Redeemed, and make it a molt precious place. V V humbled himfelf in his Life, which
in which ir fhould be celebrated Eternally, we have traced from his Entrance into the
Hence he (peaks of drinking this Cup again, World, till he had done his Work in it, a d
Alar. 26. 29- He therefore kept it with joy ; was now ready to go out of ir. But his Hu-
witnefs the Hymn. See, 7am. 5. 12. miliation, or Obedience, did not here finifh,
2. WITH re (bell to His Difcip/es ; of whom bur pafs'd over from a fbrrowful Life, to a
he took care. For, curfed Death; and hither are we now to fol-
(1.) BT the Supper iff If, be gave them to un- low him, and take notice of his unparallel'd
derliand, that he mull needs die. And in it Love to his Chofen in ir. Chrilt nor only
gave them a clear Reprefentarion of the Imcd, but alf> died for us, and this was a
great Advantage that fhould accrue to them tranfeendent Kindnefs. We may here firft
by his Desfrh. He difcovered in ir to the life, take an Account of his Death Generally, and
his great Love to them in dying, and the then defcend to a view of the Parts of it.
wondrous Benefit that was to redound from Firft, IN theGmrrf/Confideration oiChriff's
it to them, and that his Bodv was to be bro- Death, there are two things worthy our en-
ken, and his Blood to be fhed for them. All quiry into, viz. 1. The Keceffity of his dying.
which, he not only fhadowed, but fealed alfo 2. The Nature of his Death.
in it. 1. TOUCHING the Kecefjity of his dying.
(2.) THE precious Difceurfes w'th them at The clearing up of which Article, is of great
and after ?t, were abundantly helpful to them. Ufe for the Demonftration of his admirable
We have them recorded, fob. 13. 18. Where- Love to us. If fallen Man could have been
happy
Qlieft.XXVII. Afjemblys Catecbifrn. ^j
happy without this, Clirift's goodwill herein dying. This Hypotbrfis indeed is neceiTa
be made to appear, efpecially in this Age, need to redeem one that is not become a
wherein Chriits Satisfaction is fo much flout- Captive. We muft therefore conceive, that
ed, and ridicul'd, by Socinian Teachers. We in order to Chriit's coming to dvQ on 'mans
may here call to mind, what hath formerly account, and to lave him from dying, that
been intimated, viz. that NeceJJity comes un- man is fallen under the merit and guilt of
der a, double Confederation. It is either Ab- Death. But that Man mutt fall, thatioChrift
folute, or Connex and Hypothetical. Here then, might die, is not necelTary in, it felf : God
i. WHEN we fay that it was necejjary that could have prevented Man's Fall, as he did
ebrift muji die, it doth not intend an abfolute that of. an innumerable company of Anycls t
necejjity. For this neceflity cannot be afferted He could have kept off the Tempter,or have
of any of God's works ad extra. For, as God fortified man's Free Will with aflifting in-
is his own Uft end, fo Whatfoever is requi- fluences, and determined itj without any
fite to his own perfect happinefs, is in him- compuliion, to have rejected the infinuations
felf} nor can he receive any thing from the, of Satan, and fo have prevented the need of
creature, which hath all from him. Hence, Chriit's coming into the World and dying.'
whatfoever is without him, is not afcribed No doubt, had Godfeen meet, he could have
to his nature, whofe acts are necelTary and kept up his tradingwith man in theCovenant
immanent, but to his will, whofe tranfient or Works,confirmedman in hisObedience,and
a&s are contingent. The futurition of the fo have made him happy for ever in that way.
creature, as to the decree, and the creation of (?.) ROR was it necejjary that man mufl Ull±
it in time, were not natural, but voluntary and/ogive occafion for the Death oj Ghnft'thal
a&« of God. • It was an arbitrary thing with way might be made for the manifettation of the
him, whether he would make a World, and attribute of Grace. It is true, that theGlory
Man in it ; and had it pleafed him not to* of Grace was defigned to be made known be-
have done it, he had been holy itill. If the Death of Chrift ; but yet Grace mi*hn
Chriit's dying for us had been necelTary, his have, appeared without it. Mercy rndeed^iri
Love to us in lb doing had been the lefs re- the ftrift meaning of it, requires a MiferabJe
markable. Objecl, no other being a Subject capable of
2. HENCE the Death of Cbrift mufl come mercy, in the proper notion of it 5 but nc"t
under the confide rat ion of an hypothetical ne- fo of Grace. The firft Covenant was not f<i
cejfity : i. e. it was necelTary by eonfequence, of Works, but that it was pf Grace too. If
upon the fuppofition of fome Premifes,which God doth any thing freely for the creature*
we may defcend unto by thefe iteps. which it could not earn of him by an ante-
(1.) IT was not necejjary tbdt Chriji muft cedent merit, it befpeaks his Grace,according
dye to make men happy, if God jliould create to the genuine notion of it. The Mefit of
him. This neceffity doth not depend upon that Obedience which was required in tlbs
the fuppofition of the Creation of man 5 for firlt Covenant, was not fuch as did exclude
man was in hisCreation made capable of be- the demonitration of Grace in the Rewards '
ing happy ,without the Death of Chrift. The It was man's due, not for the Worth of hi<5 '
Law given to man at firlt was in a Covenant obedience, but becaufe. God promifed it to
way, and fo it was his Directory unto hap- him if he did obey. Had he given to man a
pinefs : And theThreatning of Death, annexed Law without aCovenant,it had not beenbeyond
to the law, in cafe of Difobedience, inferred his Prerogative. It was therefore Grace to
aPromife of Life,upon theObedienceof man. prpmife Happinefs to this Obedience ; and it
And the Apoltle certifies us, that this is the would have beenGrace to accept of the fmall
Tenor of the law, according to Mofes, Rom. rent paid by it, in order to bellowing eternal
10.5. For Mofes defcribeth the right eoufnefs happinefs on him, according to the leafe that
which is of the law, that the man vtbicb doth was rhus granted to Adam, his heirs, aiidL
thofe things fhall live by them. Now,the Image fuccelTors for ever. See, Rom. jj. 35.
of God which was put upon man in his (4.) IT was not necejjary, that if man jally
creation, contained in it, as an habitual con- Cbrift muji needs die to repair him. Though
formity to that holy law, foalfoa concreated man's making himfeif miferable by fin, gave;
Principle, enabling him to an allual confor- the Occafion- for, yet it did nor give the AV-
mity thereunto •, which had he exerted,- he cejfity to Chriit's Death. The Salvation cf
mult, according to the Covenant, have been fallen man did not depend on God's Nature^
made happy, as a promifed Reward of fuch but his Will. If it were necelTary, he mult
Obedience 5 and that he did not, but fell then have faved all .- He makes it appear to
fhort of it, was not by acompulfive neceflity, be but arbitrary, in that he fav.es bmfojme}
or for want of power to ob^y, but it was a and thofe according as he fees meet, without
free and voluntary aft of his own, in con- refpett to anyDifference in the Subject. Rom.
fenting to the temptation. 9. 18. Therefore bath be mercy on whom hcwjll
(2.) IT was not abfo lute ly neceffary that man have mercy, and whom be will be bcirdenetb; If
Jhould fall, and Jo give an occafion for Cbrift'? God had ieen meet, he could have left .gppffof *
C c c man'
378 Letlures upon the Queft.XXVlI,
' ' —- — »^— — ^— — — ,
man under the triumphs of divine revenge .* for the manifestation of the riches of bis fuper\
He might have forfaken men as he did fallen abundant Grace, in due time : That man's
Angels, and never provided them with a deplorable mifefy might be a foil to fet off
Redeemer 5 and who could have charged his wonderful mercy in and by Jefus Chrilt.
him with wrong in fo doing ? Man's Apoftafy Rom. 5. 20, 21.
could not merit Chrift's Dying; it made man (3.) THERE are diverfe Attributes which
miferable, but it did not neceiiitate God to are in honour engaged to the fulfilling of this
be merciful to him. tbreatning. God aims at his dedarativeGlory
(5.) GOD fo tranfaUed with man in the in all his works; and that is by the mani-
Covenant of 'Works •, that if one Sinner be faved, feltation of thofe glorious Perfections of
Cbriji mujl needs dye. Such was the frame his, in which he would difcover himfelf to
and conltitution of thatCovenant ; that, upon the creature. Now there are feveral of thefe
the fuppofal of man's becoming guilty of which are concerned in this. There is his
fin, this disjunction ftands undeniable, that Truth: He mould not aft like a God, but
eithsr all mankind mult die for ever, or if like a forry man, if he mould do other wife/
ever any of them be faved, Chrilt mult die Hence that, Numb. 23. 19. God is not a man
for them ; and there is no room for a third that he Jhould lie, nor the Jon of man, that be
fuppofal. God indeed might have chofen Jhould repent : hath be faid, and jhall be not
whether he would have beftowed Salvation do it ? or bath befpoken, and Jhall not he make
upon. any, and fo have prevented his Sons it good ? Nor doth it only refpeft the Pro-
dying ; But fuppofing his purpofe to fave mifes, but the Threatnings too. So he, iSam.
fome, His giving or hisSon to fuffer for them, ij. 29. And alfo the ftrengtb of lfrael will
neceiTarily follows. There are three things not lie, nor repent .: for he if not a man that
may be here look'd into, 1. What foundation he Jl)ould repent. God fpake as he intended •
there is for this in the fir ft Covenant ?' 2. How and hereby he gives a proof of ir. His'
fallen man' sCondition doth necejfitate it? 7,.Why Faitbfulnefs ftands bound to it 5 for he had
it muft needs center on the Per/on of Chriii ? uttered it with a note of certainty,and vehe-
Of thefe in order, mency. He would not then be faithful to
f. IT will appear what foundation is laid himfelf, to his own word, mould he not do
for this in the firft Covenant, if thefe things it. His Holinefs, which is very dear and
be well pondered, precious to him, would elfe fufTer a blemifh;
(1.) THAT the thing pofitively threatned in for by this heftands bound for his own Glory',
that Covenant, on the fuppofal of mans difo' which is to be recovered, when violated by
bedience, was Death. Gen.2. 17. The punifh- the fin of man; and in nothing more is it
ment of fin was limited to one, and not left difplayed. Hab. i\ 13. His Relative Juftice
to arbitrement, whether any other penalty is alfo deeply here interefted; which muft
might be taken in the room of it. God did do that which is right, and render to men
not only threaten man with punifhment in according to their works ; which reward is
general, referving to his Sovereignty the to receive its meafures from the Covenant $
determination of the kind : nor needs there for that was the rule of Relative Juftice,
any difpute whether he- might have mani- which God had fixed, according to which he
felted another, or letter •, in as much as it would make difplays of that Attribute in
is certain that he did not, but fet this down his Governing the World. Now according
definitely, that if man mould be fo daring, to this foundation,there is a Death due to
as to tranfgrefs the holy Law which was man, for his difobedience$ and it muft take
given him for his rule, he muft forfeit his place on the offender, or hisfurety ; elfethe
lifefor.it, and become a fubjett of death, firft Covenant is vacated ; whereas Chrilt
(2.) IT was a Covenant tbreatning, and fo allures us that it fhall be fulfilled to the ut-
God brought himfelf under an obligation of ful- moft, Mat. 5. 18.
filling it. For, a Covenant is a mutual Obli- 2. FALLEN man's Condition is fuch, as,
gation between two parties, each' whereof upon the for ecitedfuppofit ion, necejjitates ano-
ftands firmly obliged to the performing of ther to undergo this Death in his Heady ij ever
what is his part in the Covenant. Now the he be faved from it. For,
conditional Promife and Threatning were (1. ) THERE is nothing but fuffering that will
God's part in this Tranfaclion ; fo that if anfwer theLaw. That faith in lo many words,
man fail of his duty, or depart from ir, he Rom. 6. 23. For the wages oj fin is death. And,
dies by Covenant. And there is noObligation Ezek. 18.4. The foul that finneth it Jhall die,
can be more firm, then what is made by Con- If the man could, as it is certain he cannot
tracl. If man had obeyed, God's woTd was pay all after-obedience to the Law, which
paft, to reward him with Life ; and anfwera- it requires, and keep the commands, with-
biy, if he difobey, his word is equally gone out failing in any one article, this would ia
forth that he will punifh him, and with that no wife clear him ; there is guilt lying upon
penalty which is fpecified in the threatning, him, and the curfe hath laid hold of him,
in as much as he hath fo expreft it. And if and he muft die, or fome one muft die for
any ask, Why God made this bond fo firm, asto him. This is the Apoftles remark, Heb 9.22.
leave no room for a mitigation ? The Anfwer And alfo all things are by the law purged with
is, // was his pleafure in this way, to prepare blood : and without Jheddtng of blood is no re-
mijjion.
Queft.XXVII. JJJembly's Catechifm. 379
mijjion. Nor is ir all his Repentances that And this is a proper refult from the former *
can obtain an abatement of the fentence; but and will be further made evident by thef©
there muft be a full aniwering of the Law, things,.
and that mult be by dying. Nor can any (1.) HE mufi be a Man that mufi die for 10
interceed or plead for him, but one that The proper fubjetl of the firft Covenant,wa3
hath fuch a Death to prefent the Jujlice of Mankind. Adam who appeared in it, did
God withal, in order to the manifeltation reprefent the w*hole Itock that were to defcend
of his Grace, for thefe mult agree in one. from him by natural generation. As it was
jy*/.45. 10. man that finned, fo it is man that mult die
(2.) THE man himj 'elf cannot both fuffcr and for fin. This is therefore taken notice of,
befaved. Thefe two are utterly inconfiltent, Heb. 2. 14. Fcrafmuch then as the children are
for the Sinner to bear his own punifhment, partakers of flefh and blood ; he alfo bimfelf
and yet to obtain Salvation : for if we fup- like wife took part of the fame, that through
pofe fuch a thing, we mult fuppofe that he death be might defiroy him that had the psucer of
hath fully anfwered the Law, and difcharged death, that is the devil. And further coftimo-
the Debt that he was obliged to in it, and rated on, ver.16. For verify be took not on him
alfo fulfilled the righteoufnefs of the Law, the nature of angels : but be took on him the
by perfect obedience to it ; all of which is feed of Abraham. And this was pointed to
impofiible. That he cannot ju /fill the rigbte- of old, by that law which made the right
oufnefs of the Law by aflive obedience, is cvi- ■ of Redemption belong to the next of kin. So
<fc/tf,becaufe he is ungodly, and confequently that no Angel, or Arch-angel was capable of
without firength -, and if a good thought is this, becaufe they are of another fpecies of
too big for him, fuiely he cannot keep pace being •, tho5 he had been other wife capable
with the Law in its exceeding breadth. And of fuftaining the punifhment, and expiating
that he cannot fatisjy Jutiice for fin by fuffering, the guilr, which yet the Angels were nor.
fo as to expiare his guilt, and fo get out of (2.) HE muft be a man capable of fuftaining
the hands of the Law, is certain : for though the place of a Surety form. For in no other
Eternity is not effential to the penalty offing way could he die for us, fo that his Death
(elfe the man Chrilt mult have fufferedEter- might extend in vertue and efficacy unto us,
rally, for he could not have difcharged his but as heftood charged with our iins. Hence
Suretifhip, if he had not fuffered what was they are faid ro be laid upon him, Ifai. 53. 6.
elTentiaiJ yet it is infeperable from thofe And he is faid to be made Jin for us, 2 Cor.
fufferings, if they fall upon the man himfelf. 5. 21. which refers to the' Sin- offer ingjOn the
Death muft be born, and he that will both head whereof, the fins of Ifrael were laid %
bear and get rid of ir, mutt overcome it •, for and it was for them, to expiate their guilr.
if he cannot overcome Death, it will hold And for this he could not be a man defcei ding
him, an everlalting Prifoner. Now there is from Adam by ordinary generation .' for they
no other victory to be gained over ir,but only are all finners, Rom. 5. 1 2. and under death,
by fadsfying theLaw; for there is the firength 1 Cor. 15. 22. And therefore needing a Sure*
of death, 1 Cor. 15. 56. A.nd the Law mult ry for themfelves, they could not be Sureties
be fatisfied by Death 5 and that is by fuffer- for others .• Befides, that no meer man could
ing proportionably ro the merit of fin, which difcharge the Suretifhip to effecL
fallen man cannot do in a fhorter duration (3.) HE muft be aPerfon oj God?s appointing
than Eternity. If the threatnedDeath fhould and accepting. The cafe was Criminal ^ Mari.-.
fall upon him at once in its weight, ir would kind was fallen into rhe hands of Juftice \
annihilate him. Infiaite wrath cannot take the finner deferved to die .- God was net ob-
up lefs than an eternal duration to fatisfy it liged to take a Surety in exchange for him 5
felt upon a finite creature, becaufe of its He therefore mult chufe the Perfon I And
impotency to bear it all at 0; ce •, which is upon an impoifible fuppofition, thar any other
the true moral reafon of the Eternity of the could have fufficed for the work, and had, in
fuffering of the damned. kindnefs .to the unhappy Sinner offered him-
(7,.) HENCE, excejt feme undertake, and be felfin exchange, it was arbitrary with Gcd,
accepted to dye jar him, finjul man cannot be whether he would accept him or no : and
faved. Capital Crimes, are the ruine of him therefore the Scripture takes notice of this .•
ihat fuffers them : lefTer penalties may be God calls him bis Uxfen, Ifai. 42.1. and tells
gone through, and a man get up again ; but us that God is well p leafed in him, Alat.^.iy.
if he mult die, he is not like to live again. (4.) HE mutt be fuch a Ferfon as could make
And therefore fince there mult be a Death full fatisfa&ion to fufiiceh bisDeaib. Juftice
fuftained on the account of fin; whomfoever condemned the Sinner to die, and ir was ro
it is found to lie upon in its guilt, unlefs fatisfy the Law, it muft therefore be a Law
the man hath one that will put in to take or Jultice-fatisfying Death, that muft be pro-*
his place, and God will take him in exchange fitable for us. It had been vain for any ro die
for the iinner, his eternal perdition is utter- for us, if by fo doing he could not flop the
ly unavoidable. mouth of the Law, and take off the guilt
3. THAT this mutt needs center on Cbrift, lying upon us : He mult therefore be in him-
or jail upon him to dye. It muft of necefiity felf an innocent perfon, who had no fins of
fee the lot of the Son of God in our nature, his own perfonai .■ for he that muft die for
C c c 2 Jhis
380
LeBures upon the
Queft.XXVlL
his own fins, cannot by it expiate the fins of
another : And therefore the Lamb ot the
PaiTover, was to be without blemifh.5 and
Chrift's integtity,andfmlefs purity is for this
reafon fo celebrated, 1 Per. 1. 19. ?. 22.heb.
7.26. And he mult be fuch an one whofe
Death isfo precious,and of fuch a value, as
to be an equivalent price, and give Jultice a
full fatisfadion, as if ail his redeemed had
died in Per (on. It mutt therefore be a 1 preci-
ous blood that was fhed, 1 Pet. 1. 18 elfefome
of God's Attributes would be lolers by it,
which muft not be.
f S J THIS could, be no other but fejus LOnjt,
God-Man. If any inferiourPerfon would have
done if a lefs worthy Blood would have
anfwered the end 5 it had not then been ne-
ceiTary for Him, and he had done tor us but
an ordinary favoured fuch a kindnefs which
if he had not, another perfon might have
performed for us. But as there mult Blood
go for our ranfom, fo none more vile, or lefs
precious than that of the Eternal Son ot God
could be futficient. He muft beiW-if toiufter,
and he mult be God to make his Sufferings
of infinite worth : and this could be no other
but the Son of God •, it being only fuited to
his order and manner ot fubfiltence in the
God-head, to undertake in this aftair,& take
our nature into union with hisPerion, and in
it to die for us. The Scripture theretore
limits it, to him alone, Alt. 4. »•*•;
Use. LEARN hence, How infinitely we arc
beholden to God for giving his Son, and toChnft
forgivingHimfelf to Dye j or us. The Apoltle
lets its forth as the higheftexpreffion of Kind-
nefs that can be conceived ot, Rom. 5- 6? 7, , °.
For when we were yet without ttrength, in due
time Chritt died jor the ungodly. For fcareely
for a righteous man will one die : yet peradcen-
ture for & good man fome would even dare to
die. But God commendeth his love towards us,
in )bat while we were yet finners Chrift diedjor
us. And what can better ferve to raife up
our hearts to the greateft admiration ot, and
ftrongeft endearments to him for this, I than
the confideration, & enlargement of our tho'ts
upon the necejfity of it. They therefore who
deny his dying to redeem us, and do fay that
it was only to fet us an example, do greatly
derrogate from his honour on this account,
and weaken our acknowledgements of his
kindnefs in it. Let us then contemplate this
Neceffity, and fill our Souls with melting
thoughts upon it. Say then, It was not Ne-
ceffary on his account who was God bleifed
forever,butit was our extremity that hrought
him to undergo thofe Sufferings : We were
the ungodly perfons, whereas he was righte-
ous: It was when we were without Itrength
to do any thing for our felves, that he dyed
for us : It was when the Law roared upon
us, and inexorable Juftice demanded its full
fatisfaftion, and would not bate us one wr*,
when an Arm of revenge was lighting down
upon us, and ready to hew us in pieces, and
there was none appeared to fave us s then
did his bowels yearn, and his heart relent 5
then did his compalfions boil over, and he
put himfelf in our Itead, and offered up his
Soul a Sacrifice for our Sins : When we were
caft out to the loathing of our perfons, lay
wallowing in our own blood, and there was
none eye pitied us ; then He, in his infinite
mercy, imerpofed between us and a jultly
provoked God, and bare all his wrath upon
himfelf •, And had he not thus done for us,
we muft needs have perifhed, and been for-
lorn, miferable, helplefs wretches, through
Eternal Ages. It was not Judas's treachery,
nor the Priefts malice, nor Pilot's power,thac
made him to die $ He could with eafe have
evaded all thefe ^ but ic was our neceffity :
And let thefe thoughts ravifh our hearts
with endeared love to him.
[September 29. 1696. 3
SERMONC//.
II .T7C7E proceed to confider of the Nature
VV *f ChriWs Death ; an account
whereof we may take up in the opening of
the following Defcriptionj Chnil s Death was
the laU part of his Humiliation, in which he vo-
luntarily fuffcred the_ penalty of our Sins, and
therein made Satisfaction to revenging Justice
on our behalf.
BY the Death of Chrift, we are not barely
ro underltand, the reparation of his Soul and
B dy each from the other, or thofe outward
fufferings which he felt from the hands of
finners, which were but a parr, and the lead
part of his Sufferings 5 but his whole paflive
Obedience, though more efpecially thofe
which he underwent in the clofe of his Life,
and with which he ended it. And here is
fomet hing more general, and fomethingmore
(fecial to be obferved.
1. MORE general •, It is the latt part of his
Humiliation. And here three things may be
diftinftly taken notice of %
1. THAT Chrift's Death appertains to bis
Humiliation. This the Apoltle rakes parti-
cular notice of, Phil, 2. 8. And being found
in fafhion as a man, he hjuJibled himfelf •, and
became obedient unto death, even the death of
the crofs And this is of great weight to be
remembred ; for, we before obferved, that
Chrift's Humiliation was his Abafement,
wherein he fubmitted to the law for us. So
that whatfoever belongs to his Humiliation,
mult be referred to his mediatorial Sureti-
fhip, and fo reckoned as done in the name,
and for the fake of his Chofen, asftandingto
anfwer the Law of God in their behalf. It
was obediential, or an aft of obedience to
the Law, and fo anfwered the Law for us,in
that point wherein we were to have fuffered.
And except we look upon it under this con-
fideration, we mifs of the great defign of
Chrift's dying, Paul put the emphefis there,
Gat
_.
Queft.XXVII. JfemblyS Catechifm. 38x"
Gal. 2. 20. Who loved me, andgave himfelf jor belongs to this life : it mult be done whiles
me. ..... a man lives> or QliQ 'n avails not ; there is no
2. IT is a part 0/ his Humiliation. Some working for a reward i# /fo Grave, Eccl.Q.io.
Divines, otherwife Orthodox, do make it to there mult be then firlt merit, and then fa-
engrofs his whole Humiliation, and reltrain tisfaftion. And it is laft in order of Time -
his whole merit and fatisfattion to his Death, for, though it is a truth, that Chrift Was a
and will allow nothing elfe of what he did fuffererfrom his Infancy, and his life was a
to be fatisfadory and meritorious for us, but dying life, as hath been obferved in the
only his Sufferings; accounting his habitual feveral parts, and pafTages of it; Herod per-
innocency, and active obedience, to be only fecutes him in his Cradle, and he wasall his
preparatory, or qualities fitting him to merit days a man of forrows ; Yet his great Suffer-
by dying. But they err in this point. There ing, in which he finifhed the work of man's
is a twofold relpect, or fubferviency, that Redemption, came at the lait, after he had
fallen man bears to the Law of God, which done his other work ; and in which he laid.
requires anfwerably a double obedience from down his life, according to, Job. 17. 4.
his Surety : one as he is a man, the other as 2. MORE fiecially ; the Death of Chrift is
he is a Jinner. _ fet forth in the remainder of theDefcription*
(1.) AS be is a man, the Law is the rule of The principal whereof may be reduced to
bis happinrfs. It tells him what man mutt thefe/W heads,
do, if he will be blelTed •, That a£tive obe- 1. THE quality of his Death -, viz it was
dience which is required in the moral Law,is the Suffering of the penalty of our fins. And
the very condition or man's felicity •, and it here two things are contained
is a Handing, perpetual, and unchangeable (1.) THAT it was for, or upon the account
rule, Math. 5. 18. And what doth it fay? of fin', that Chnft died. There is an emphafis
See, Ifai. 56. 2. Jam. 1. 25". Now, though the in that, Rom- 5. 6. Chrift died for the ungodly.
Fall of man hath difabled him from doing It was not the malice of Satan, nor the fpite
what is required in the Law, yet it hath not 0f the Jews, that properly brought him to
difengaged him from the Law, or releafed his Orofs, but the fin of man. The Scripture
the condition of" it. Man was by creation, acquaints us, that the demerit or wages of
neither happy nor miferable, but equally ca- fin, is death, Rom. 6. 21. And where^there
pable of either. The Law told him what he js no fin, the Law infiifts no death But we
mult do to be happy, and allured him of obferved, that Chrilt's Death was in obedi-
mifery upon his default : fo that, let his im- ence to the Law, it being part of his Humi-
potency be now what it will, yet it ftill re- Hation. Death is a punifhment,and fo cannot
mains a great truth, that if man would be legally be infiitted, but where finis imputed
happy, he mult have an obedience to preflnt And this further appears, becaufe it was God
the great Judge withal, which is commen- who put him to this griet.Ifai 53.10. If it had
furate with the Rule, that faith, Thou flmlt been only men, it might have been" impured
love the Lord thy God with all thy Soul, die. to their injuitice; but it was God the righ-
This perfeft rule.muft be perfeQly attended •, teous Judge, and therefore there 'mult needs
and it he have no inch Obedience of his own, be fin in the cafe : but there was no fm of
he muft have that of Chrilt's to itand for him. his own, for He had none, and therefore ic
It therefore became him to fulfill all right eouf. mult be the fin of others. ' Befides theDeatJi
fiefs, Math. 3. 15. of Chrift wasaCurfe that fell upon him as,
(2.) AS he /j <i firmer, (which is the condi- Gal^.12 And there is no Curfe bur for fin.
tion of all Adam's natural PolterityJ> the Yea, the Prophet tells us that this was the
Law dec/arcs him miferable, and holds him procuring catife of all hisSufferings Ifai o 5
under the fentence of Death, having paft it (2 ) THAT Chrift in his Death f'ffcred the
upon him. For man's dilobedience brought deferved penalty of our Sins. He not only-
death into the World, and the Law hath died for fin, bur he bare the demerit of fin in
curfed the difobedienr, and holds him bound dying. His Death was the fame for the
over tofuffer Death for iin, fo that he muft Jubitance of it, that curs fhould have been,
naeds die : And if Chrilt will free him from It was proportioned to the threamine Gen*,
this curfed ltare, He mult become a curfe, and 2. 17. Thou fl)alt furcly die. When we me-
die for him. ' And as it was not enough for dirate on Chrilt's Death, we are nor to bound
him to fuffer Death for man without merit- our thoughts to thofe outward and bodily
ing life tor him-, fo neither is it fufficient Sufferings which he felt from wicked men •
to merit life, unlefs he withal undergo for, tho' they were great, yet there are other
Death : for there is a curfe upon him which of his Servants, who have met with as great
muft be removed, elfe that merit cannot take in their fufferine; for his Name ; but there
place ; and this is done by dying. So was no Grief like that which he underwent
that there are both of thefe in Chrilt's Hu- He put himfelf in the room of his Elett and
mihation and his Death is a part, and not delivered himfelf up into the hand of divine
the whole of it juftice, that it might do to him, as it would
(3.; ll is the impart. There is firlt his have done with them for whom he under-
active, and then his paflive Obedience. It is took 5 and it did fo. Hence he is faid, to
lalt both in order of Nature: AftiveObedience bear our grief, Ifai. 53.4-. i.e. the fame that
we
382 LeUures upon the - Queft.XXVlI;
we fhould have born : the Law had not elfe expreflions of his, Joh. 10. 17, 18. Therefore
been anfweied 5 the threatning of it had not doth my Father love me, becaufe I lay down my
been accomplished \ Mercy & Truth, could not life, that I Plight take it again. No man taketb
elf* twx kijfed each other in our Salvation : it from me, but I lay it down of my f elf : I have
God might have betn merciful, but He could power to _ lay it down, and I have power
not have been juft,in pardoning and faving us to take it again. This commandment have
without this. If therefore we would know how I received of myFatber. Chrift was not forced,
much Chriit fuffered, we muft confider how and violently led to his Death by any exter-
much ourSin deferved, and expofed us unto; nal agent ; but he did freely expofe himfelf
for Chrift is laid to be made Sin for m, 2Cor. to thefe forrows, and fubmit himfelf to the
?. 21. i. e. a Sin-Offering : Now, the Prieft will of his Father, Math. 26. 39. He applied
was to confefs the Sins of the Sacrificer, himfelf to the work, as a part of the bufinefs
over his Offering, and lay his Hand upon the that he came into the World for. And this
Head of it -, and it was to bear the Guilt and will appear if we confider,
Penalty in dying ; Hence Chiift is faid to (1.) HE knew bis Fathers mind before-hand,
offer bit Sotd a Sacrifice for Sin, Ifa. 53. io. It was an agreement between them in the
Now it was infinite Wrath which Sin de- Covenantor' Redemption, Ifai. 53. 10. And
ferved ; and therefore the molt extreme Pu- he was often fpeaking of it to his Difciples,
nifhment was due to the Sinner ; and fo, before it came : Yea, and it being his Fathers
w.iatfover was the Effcnce of that Punifh- will, though he fore-knew it, yet he was fo
menc, Chrift underwent : What that was, far from ufing means to avoid it, that when
will appear, when we confider His Death in the time drew near, he fet himfelf folemnly
its Parts - but here in fum, It was what was to prepare for it,as hath before been obferved.
due to us* Only remember, that it was the (2.) HE could, as he was God, have avoided.
Effenct of our Punifhment : For there were it. An evidence of this, we have in his
inany things which were not elTential •, but Transfiguration. How fuddenly could he
only Adjunlts and Confequents, which came have taken upon him, fuch a glorious and
upon Man, confidered, either as a finite Crea- afionifhing afpe6t, as fhould have furprized
ture or as' a Sinner, whichChritt was exemp- his enemies with amazement ? And did, Joh.
ltd from : Aid they were fuch as Chrift's 18. begin. So that if he had not given him-
Holincfs and Dignity, rendered him incapa- felf into their hands, they could not have
bie of. And this principally in two refpetts. furprized him. Yea, and he could with one
ft 1 f N regard of Duration. To fufFer eter- word, have raifed an Army of Angels, but
ttally is not ot the EiTence of Punifhment, but that he was engaged in this work, and refolv-
is an Adjunti. Infinite Punifhment indeed is ed to go through with it. Math. 26. 53, 54-
due- for the Merit of fin infers it, being an (3.) IT was an Ad of Obedience to his Fa-
intinite offence, and therefoie expofeth the thers will ; and therefore it muft needs be vo-
linner to infinite wrath .• but the reafon of the luntary. Chriit, as he was the Son, promifed
Etermty of it is becaufe the Creature is it in the eternal Compacl h and Chrift, as
finite and fo cannot bear it at once, and Man, in the eftate of Humiliation, owed it
hence muft anfwer the infinitenefs of the to the Law .- Now there is no obedience but
weight of it, with an infinite Duration. But what is voluntary : If the heart and will be
Chriit was an infinite Perfon, and therefore, not in it, but k be a forced thing, it cannot
there was an infinite Value in his Suffering, truly be called Obedience. But Chrift in
and foDeath could not hold him,iitf.2.24.And this was obedient, Phil.2. 7,8: And therefore
but for this, he could not have redeemed us. fpeaking of it, he profeffeth, that he came
f2 "1 /JV refretf of Deordination. God pu- thus to do the will oj his Father.
nifheth fin, with fin, in wicked men •, but (4.) IE it had not been voluntary, it bad not
this is not'of the EiTence, but an Adjunft of been acceptable to God. For God accepts of no
punifhment, and it makes them the more fervice but what isdone witha willingmind.
referable -/whereas Chrift was holy and fin- And hence all his anions about it, gave evi-
lefs and fo could not feel any moral mifery, dence to his Readinefs in it. He knew Judas
hut'onlv natural 5 and fo all the Sufferings had indented to betray him, and that he
♦hit he underwent, were altogether without knew the place of his ufual refort ; and yec
f "9 Cor 5 21. ' thither he goes, there he waits for him, and
' fftfi activity of Chrift in bis ovin Death, when arretted, he refigns himfelf up.
He voluntarily fuffered all this. Though the 3- THE benefit or fruit of thrift's Death and
Death of Chrift be truly called his Paflive Suffering. He by it made Satisfaction to re-
Ohedience in regard of the Sufferings which venging Juftice. As there were two condi-
■he underwent yet in refpeft to the princi- tions in the Covenant, fo relative Juftice bare
ml efficient of it, it may be called an Aft: a diverfe refpeft to them; to the one as re-
for there is nothing more properly aft'ive, warding, to theother as revenging. Asfoon
then what proceeds from the will 5 but here as man became a finner, this Juftice was fet
were both the elicit and imperate acts of the agamft him for his ruine ; and every finner
will of Chrift in thofeSufferings,very aaive. that hath guilt on him,isexpofed to its fury.
There was an inward confent,and an outward This held all Adams polterity bound over to
xefignation of himfelf to it. Hence thofe Death. Now Chrift comes in, and p^ys a
Queft.XXVIL Jfembljs Catechifm. 383
Death to Jultice on his Peoples fcore, and 4. THE Perfons jor whom Chriji died. It
thereby it becomes fully fatisfyed. They was on our behalf: it was not for all men
make a poor thing of Chriit's Death, who univerfally, but for a felctt Company that
think he died only tobe a pattern of patience were known to him from [Eternity 3 Whofe
in fuffering 5 as if God had been at all this Names were given him in the Covenant of
colt to fend'his Son to take our nature, only Redemption, who were fet apart to be made
tobe an inltance of bearing affliction. It is partakers in this Grace, before the World
true,theVertues which Chrift expreffed both was made, in the decree of Election, though
in hi's Life andDeath,were for our imitation, there are fome Benefits which flow from the
and we are bidden to learn of him : But this Death of Chrift to the whole World, and
was not all, for,as his Life, fo his Death was there are yet fome more peculiar ones afford-
Mediatorial. Here then obferve, ed to all fuch as belong to thevifibleChurchs
(1.) THAT the whole current of Scripture, yet the great end of Chrift's dying, bare g
reprefents the Death of Chrift, as afatisfallory refpeft to none but Chriit's chofen ones. He
Oblation to the Juftice oj God. If is called -a fodied for none but thofe whom he had in-
Sacnficing of himfelj, wherein he was the dented for,and on whofe account he had under-
Antitype aimed at in the fhadowy Sacrifices taken to make fatisfaclion, to redeem therri
of the Law. Hence John calls him, TbeLamb from their vain converfation, and make them
of God, Toil". 1. 29. And his Sufferings are partakers inHeavenlyGlory. The Church of
called our Ran font, 1 Tim. 2. 6. and we are the Jews was a Type of the Spiritual ChurCfi
faid tobe healed by his Jtripes, Ifai. 53- ?• and of God ■ And it is obfervable, that there
to bear ihe Jms oj many, Heb.9.ulr. And how were no Sacrifices appointed to be offered for
did he bear them, but in refpeft of Guilt ? the Nations about them, but only for the
He did not bear the moral Defilement, He Congregation. The Ram of the confecra'ti-
was not polluted by them; but he bare the on, was offered only for the fins of the people
penalty of them, whereby Juftice was atoned, of God. They were only the fins of Ifrttel that
and God reconciled, 2 Cor. 5. 19- were confefTed over the head of the Scape
(2.) IF Chrilt had not fatisfied for. us, we Goat,and fent Into the wildernefs of oblivion*
could not have been Pardoned. We have before It was only his Sheep for whom Chrift laid
obferved that fuch was the conltiturion of the down his life, joh.io. 11. and he knows them,
firftCovenant.that there was no room for par- ver. 14,15. and they mult be converted, i£r*
don,till Satisfaction be fecured. This mult ei- 16. God's defign in giving hisSon,andChfiifs
therbeby theOffender himlelf, or fome other defign in dying, was not meerly to render
for him: He cannot do it himfelHfor, being in mankind falvable, and yet to leave their Sal-
the Jlejb,h is impoifible that he fhould pleafe vation at uncertainty, but He came to fave.
God, Rom.8.8. Nor can any do it for him but He,by Dying, made way torApplication. The
Chrilt : the work is too big for any other to People of God owe to God the Father the
do but'he :and he mult do it by dying; for acknowledgment of his fpecial love in chafing
there was no other way in which Satisra£ti- them, and to God the Holy Ghoil of his fin-
on could be made \ whereas his Death had gular love in calling^ them ; but not fo to God
enough, that one Sacrifice was fufficient to the Son in redeeming them, if he died alike
anfwer'for all our offences. The Perfon was for alb Peter in Heaven owes no more thanks
infinite the Blood was precious : Jultice had to the Second Perfon,than Judas inHell doth^
a compleat triumph, when it brought theSon on fuppofitiort that He died fof both alike i
of God to undergo that cur fed Death : It then Chriit's love mult be as great to the one as
fat in highelt Itate, when God fmote his Fel- to the other. Chrift's Death was a fruit of
low • this is enough 10 per fell «.r,Heb.io.i4. the grearelt love. Job, 15. n. Bat what love
(2.) THE Grace of God is not obf cured, but could it be ro all, if having redeemed therri
rendered the more illuflrious by Chrift's Satis- from the Law, he doth therebv defign them
fattion. Chrilt indeed was fubjecled unto the greater damnation by the Qofpel ? For it
tultice, but his Redeemed are thus made the is certain, he never intended to fave all 5 fot
fubjecVs of the greater Grace. A bare ac} of then all fhould certainly be faved 5 orother-
pardon,without anymore ado,though it would wife he mult lofe his end, and die in vain in
as really have freed us from condemnation, refpe£t of fome. And why fhould Paul make
! yet it would not have fo demonltrated the fuch a fignal remark upon Chriit's giving bi'm-
. riches of Grace, as do appear, when the cafe f elf for him, Gal. 2. 20. if he had equally
was fo, that man could nor be forgiven, except given himfelffor all others as. he had forhiml
the Son of God did fuffer ; that God mult Redemption is a Privilcdge 5 bur to buy a man
make the way to his being reconciled to'us, from the Gallows, to put him ro more exqui-
through the heart of his own Son, and He jfite torments,is not a Priviledge but a Plague.
mult die, that we may live -, He mult pay Use. AND what a 'potent Obligation doth
the whole price,that we may be difchargedi this Contemplation oj Chrift Death, lay upon all
He mult bear the full weight of wrath, that his Redeemed* to Love Him ? How fhould the
we may efcape it. Hence the emphafis is thoughts of this Dying Love of His to us,-
put on it, Joh. ?. 16. For God fo loved the kindle and enfiame our affeclion ro Him ?
worldthathe gave his only begot tenSon,$o,\{Qm. Could he find in his Hear.t to dye for us,3nd
8. 52. fhould we think it too much to bsitow out
beg
3
84
LeHures upon the
Queft.XXVII.
belt love upon Him > Think what manner
or Love this is, how unparallel'd ! There
never was the like, that the Son of God
fhould not only plead, bur die for us. Con-
fider how unworthy we were of this love.
If the guilt of the higheft rebellion, if the
ftain of the molt loathfome pollution, if the
practice of the molt horrible treachery, and
wilful obftinaey, can render a creature un-
worthy of his love ; fuch were we. If a
creature no way profitable, and every way
harmful, that could do no good, and did all
manner of evil, is worthleis ; fuch were we.
Think what mult have become of us, it he
had not thus died for us 5 we had been for
ever without hope j the fiery indignation of
a jealous God was jult ready t© confume us,
the Arm of his fury jult falling on us with
a downright blow, and we mult have made
our bed in flames for ever. Think how fully
revenging Jultice is fatisfyed by this Death
of his : what great Debts he hath paid, what
vait Bonds he hath taken up,whatan infinite
Accompt he hath cancelled. Count up if
you can, the innumerable fins you have been
guilty of, the lealt whereof would have funk
you into eternal miferies 3 and then think
of that precious word, Rom. 8. 34. Who is
he that condemneth ? It is Chrift that died, yea
rather that is rifen again, who is even at the
right hand of God, who alfo makeib interceffion
for us. There is not one fin left. And now
think,what a Difference he hath put between
us and others, on this very account, that he
hath died for us. To make Guilt's. Death
common, is to make it contemptible. But
when we look, and can fay, he died for me,
and not for the World, this renders it admi-
lable to a rapture. We were no nearer ro
Him, as Creatures,than others: All mankind
are of one Blood, of the fame Parentage, as
near a-kin to Chrift in his humane nature ;
yea, and we had made our natures as vile by
the'Apoftafy as any. Efb.2.3. The Contagion
was univerfal, Adam's fin equally imputed,
and his polluted Image equally imparted -,
all the trayterous Children of a Traytor •,
and it may be, in our lives, more vile than
others: And that yet Chrift fhould dye for
us, to fave us from all our Abominations,
what an unaccountable love is this ? And
fhall we not love him above all > Whatrea-
fon had the Apoftle to pafs a fearful curfe
on all fuch as do not love him, 1 Cor. 16. 22.
If any man love not the Lord fefus Chrift, let
him be Anathema, Maranatha.
£ October 27. 1696. ]
SERMON CM.
WE have taken a General Account of the
Death of Chrift, which was rhe laft
part of his Humiliation. It follows that we
look more Particularly into the Parts of it.
AND in General let it be obferved, that,
though the Excellency of Chrift's Perfon,put
an infinite value into his Sufferings, yet that
did not excufe him from fuftering the
EJJence of the whole Curfe which rhe Law-
had declared againft us : and therefore we
read, Gal. 3. 13. Chrift hath redeemed us from
the curfe of the law, being made a curfe
for us : for it is written, Curfed is every one
that hangeth on a tree. Which Curfe is fum-
marily comprized in theThreatning,6^.2.i7.
In which there are two forts of Death con-,
tained, the firfi and the fecond, or bodily and
fpiritual $ both of which our Redeemer, mult
and did undergo. As for that which is called
eternal Death, it doth not denominate a third
kind •, nor is it primarily, but only confe-
quentially contained in rhe Curfe ;. and fo
Chrift could fatisfy Juftice,without fuffering
of it : For the ground of the Eternity of the
finners mifery lies in this, viz. the Law mutt
be fatisfied, or the finner mult lie in Prifon
rill it be ; but fins guilt is too big,the offence
is too infinite, to be expiated by the tempo-
rary fuffering of the Offender 5 he therefore,
fuffers eternally, becaufe he is infolvent *
When therefore Chrift prefented to Jultice, a
Price fufficient •, He dies and rifes again, and
Death cannot hold him : But as for a bodily*
and fpiritual Death, he fuffered them both;
Only inverting the Order : Sinners firlt fuf-
fer the Perfection of a bodily Death, before
they undergo the utmoft of that which is
fpiritual -, but Chrift compleared that whicl
is fpiritual firft. The Sinner alfo, ufuall^
fuffers thefe Deaths, firlt in the Inchoation*
and after in rhe Perfection; fo alfo didChrift:
Only let it be remembred, that in all that
Chrift fuffered, there was nothing but Sor«
row, there was no Sin at all ; for in that h<
never became like unto us.
THE Firft thing then we have to take no-
tice of in the Death of Chrift,is the Inchoatwn
of his fpiritual Death : And this is exhibited
to us in that bitter Agony of his which he
fuffered a little oefore his bodily Death.
And there is a particular account given of
it by Three of theEvangelifts.Mtf/fr. 26.36,80V.
Mar. 14. 32, &c. Ltrk. 22. 39, &c. out of
which we may gather fome Remarks, to fed
forth this part of his Sufferings. And here,
1, THE Name put. upon it, will give us
fome light into the nature of it. It is called
an Agony, Luk. 22.44. It comes of a word
which fignifies a Conflict, Strife, or Combat j
and is ufed toexprefs the Anguifh of fpirit,
which with Horror 8c Trembling • feizeth one
that is about to encounter his Enemy, and is
jult" entring the lifts. It therefore tells us
what a dreadful Engagement Chrift had in
the Garden : He now began to grapple with
the Wrath of God, and enter a clofe fight
with the Powers of Hell. It 'mult needs be a
terrible thing, that could let the manChrilt,
united to the Perfon of the Son of God, into
fuch an amazingConfternation. IfhisSuffer-
ings had been no other but bodily, & meerly
exemplary,
QueflXXVII. Ajfembljs Catechifm. 385
exemplary, and not partial, as ibme pretend, Covenanted with him to do, and trade him
his patience and refoiution had been but lit- a great promife in cafe he did it. Jfai. 53. 10.
lie compared with his Martyrs, who have So that here was the higheft and molt emi-
with greatelt cheerfulnefs gone to and thro1 nent rettimony of his obedience to his Fathers
the molt cruel fufferings : but ir tells u?,that will, that he could poifibly exprefs.
his prefent combat, was horrible, which put [3.3 ANDCbriS was fub jetted to the Powers
him into fuch an Agony. ofDarknefs, ajter another manner than wicked
2. HENCE, we may rake notice,/Zw CbriWs men are. They are, and it is part of their
Death, and Soul Sufferings began ivitb bis Agony, fpiritual Death that they are, fubje&ed to
and it wasSpiritual. They that were with him Satan in a way of fervitude and flavery,who
now could fee no more reafon for it than rules over them, and leads them Captive at
before \ but his Soul is now feized upon 5 and bis will, 2 Tim. 2. 26. They are his willii g
here fpiritual Death began upon him, in both vafTais ; but Chrift was never fo, nor could
the parts of it. the Devil ever by any temptations draw him
(ii) HERE was the pun '/foment of lofs. He into his fnare 3 but he was affaulted by him,
was now debarred from that joy and delighr, in a way of vexation, and fore grief of
which the fruition of his Fathers comforting foul, Satan being let loofe upon him, to puc
prefence and Spirit, were won't to afford him to forrow and trouble,
h m • fo that now, forrow, fadnefs, and foul- 3. WE may more particularly take notice
heavinefs fell upon him,and had like to have of the Combat wbichCbrift was engaged in,in bis
killed him. He therefore faith to his Dif- Agony ; and that both in the Nature, and
ciples, Mat. 26. 38. Then faith be unto them, the Eff'eft of it on him.
j\\y foul is exceeding forrowful, even unto 1. IN the Nature of it, let us obferve*
death : tarry ye here and watch with me. (i.J IT is faid, that He began to be forrow-
'2.) THERE was alfo a punifhment of fenfe. ful, Mat. 26. 37. The word is ufed tor the
He tailed the bitter wrath of God, and felt forrows of a woman that is in travail, Joh
the divine difpleafure lying very heavy upon 16.21. Chrilt was now compared about with
him : this was the Cup which he now took forrows on every fide, and thefe very bitter .*
the nrtl talte of, and was very fhortly to All the waters and billows of the wrath of
drink off to the bottom. Now alio he was Godbegan to come over his Soul ^ He Was
in the hands of the powers ofdarknefsi and not only filled with their), but call into a
on that account he faith, Luk. 22.53. But flood of them, when his finking Soul could
ibis is your hour, and the power oj darknefb. find no footing or bottom. Pfal 69.2.
And therefore it is faid, Luk. 4.1 3. And when (2.) Tis alfo faid, that He was very beavyl
the devil bad ended all the temptation, be de- Mat. 26. 37. Some fuppofe that the word
parted for afcafon. Now alfo the fpirit of fignifies, robe without thefociery of People,
forrow and mifery feized upon him : Only as men that are in bitter forrows, love to be
let it be obferved, alone. Heathen Writers ufe the word to
£r7] THAT the Joy which Chrift loft, and the exprefs the molt corroding and deadly grief
Sorrow which he felt, was only as to the allivity that can be thought of. He was fo oppreffed
oj them, or his prefect fenfe. He now, and with the terror and terrible anguifh of his
through all his Sufferings had the habit of fpirits, that he began to fainr4 And on this
fpiritual joy in God, which He loft not in account we read of an Angel that was fent to
the darkelt time of his Sufferings, for He ftrcnjben him under it, Luk. 22. 43. All the
had now an habitual fulnefs of all Graces be- faculties of his Soul were taken up with the
yond meafure. Though there was a prefent apprehenfion of the bitter impreffions of the
fufpenfion of the activity of his Joy, yet it wrath of God that he fuflained.
was no way wounded or impaired by his (i.) IT is further added that he was for*
forrow. Chrift was holy Oill, and therefore rovsful to death .• They are his own words,
not without any part of Sa unification, of who beft underitood his own burden 8c bit-
which fpiritual Joy is one. ternefs, Mat. 26. 38. The weight of divine
£2.3 THAT Chrift underwent the wrath of Vengeance which fell upon him, drunk up
God ajter a different manner jromSinncrs : Or his fpirits, and alrnoft overwhelmed and
in another refpeft. For, Sinners, that dye fivallowed him up. Sorrow is in it felf a
and are damned, undergo the divine difplea- piece of Death, being one of the fruits of
fure, as they are the Objects of God's wrath Sin, but for which it had never been heard
and anger. PJal.~. 12. WhereasChrift was not of. Now fo direful were the forrows that
properly or abfolutely the Object of God's came upon him, that they drank up his
wrath, but only the fubje^t of this penalty, fpirir, and ivere ready to fink him into his
which is the effect of ir. For, God was never Grave, and had not a mighty power fuftained
difpleafed with Chrift, fo as He is with him, they had certainly fo done,
Sinners, but He loved him molt entirely,even (4 .) IT is moreover expreffed of him, that
then, when he did actually withdraw the he was fore amazed, Mar.T4.33. which word
tokens of his love from him, and fubjefted is ufed to exprefs, both fear and wonder :
him to the direful effects of his anger, and it is therefore improved to let forth the
when he Itood as our Surety. Nay, greatelt altonifhmenr, of one that is beyond
indfed, His Father was never oeTtrer pleafed meafure nffjighted. All Chilli's facuhies
with him than now ; U wa#th'at which he D d d it
3
86 LeUures upon the Queft.XXVIL
w:re ieized upon by the fuffering that he before them, with all the (ha me and barba-
was now engaged in : the fudden feizure of rous cruelty attending it, that all the art
it upon him, was exceeding formidable and and malice of Men and Devils could invent.
dreadful to him ; His whole humane nature Surely then, he in whom all this Grace was
did, as it were, ftart at, and fly back from fountained, and who received the Spirit be-
lt, not in rebellion, but in a deep fenfe of yond meafure, mull needs be able to conquer
the aitonifhing weight of mifery that he it in himfelf * but it was the fenfe of a fpi-
was now called to undergo, and combat ritual Death feizing of him, and a felt fe-
withal. And from this heap of exprefiions paration from the favourable prefence of
ufed about it, we may fafely infer thei'efour God, that did thus amaze bim : God now be-
Conclufions, gan to forfake him,and he is forely diftrelfed,
[i.] THAT (be Sorrows whicbChriflfelt, did and dreadfully amazed at it.
not only fall upon tbe inferiour 1 acuities of bis 2. WE may further lee tbe tcrriblenefs of
fenfiijve Soul, but on tbe fuperiour faculties of tbjs Agony, if we confider the Ejfclls of it,
his reafonablc Soul. And that he intended which were two.
thefe when he faid, Mat. 26. 38. MyJ'aul&z. (1.) THE earneftnefs wb'icb it put bim upon
may be concluded, both becaufe he Itood in in Grayer to bis Father about it. How vehe-
our room, and bare our forrows, who were mently doth he deprecate this Cup ? How
curfed in Soul as well. as Body, whofe ratio- importunately doth he requeft of his Father,
nal powers were chiefly concerned in fin, and that if there were any other poifible way for
therefore to be principal fufferers in the the fatisfying of divine Juftice, He migb,t be
punifhment of it .- as alfo, becaufe the infe- excufed from drinking off rhe bottom of this
riour powers in the Man Chritt,were entirely Cup of Vengeance ? In this Prayer of his,
fubordinated to the fuperiour, and were ac- He difcovered a Soul deeply aftonifhed, and
cordingly a&ed by them. He was not fir- a nature cxtreamly averfe to the fultaining
rowful&amazed without reafon,8£c. Job.\ 1. 34. of the indignation of God which was now
f2.] TUaT this agony and conflitt oj bis coming out againlt Him : And this vehemen-.
Soul, was not meerly an aft of fympathy with Cy 0f his in it appears, both in the nature
bis Body 5 but it had its proper and immediate 0r' that expreihon, if it be poffiblc ; and the,
fufferings. We may well fuppofe thatChrilt triplication of the requelt in the fame words,
did not at this timt fuffer in his Body, any He went zfecond, and a third time, Mat. 26.
pain or torment ; but the wrath of God fell 29,44. and in that he grew every time
upon his Soul irfelf, his Heart was oppreiTedj rnore intenfe in it. La^.2'2.44. And doubtlefs
and the Soul within him was fmirren with it is to this Agony, that the Apoftle hath
it : that was filled with trouble, Pfal. 69. 1. reference, Heb. 5- 7- Mtyo in tbe days of bis
He was now fallen into the hands of God's flefli, when bt bad offered up prayers and f up-
Juftice, armed with Vengeance, and it was plications, with firing crying and tears, unto
very terrible to him. bim that was able tofave bim' from death, and.
C?/] jyOR was it in comp ffion to others that Kas beard, in that be feared,
be was thus forrowful; but it was his own proper (2.) IN that bhody fweat of bis, which fell
Tajjion that be underwent. He had taken jrombim in that Agony. We have the account
upon him to be our Surety, and put himfelf 0f it given, in Luk. 22. 44. And being in an
in our place \ And now the Great GOD came agony, be prayed more earncflly, and bis fweat
to demand the Satisfaction of him which he WJS as it were great drops of blood falling down
owed to his revenging Juftice ^ God himfelf to the ground. The word fignifies concrete or
now clapt the Arreft upon him, and put the thick blood, which was an argument and
Cup into his hand, which was filled with all effect of an exceeding great and unparallel'd
the bitter ingredients, the dregs whereof he fear SC amazement. Great dread haih often
was to drink. God now began to make bis put perfons in a fweat j but to fweat con-
Soul an offering for fin, Ifai. 53. 10. We may geal'd blood is not ufual, and therefore it
reckon him to be intended in the Antetype, 1TVUft needs be a declaration, that the wrath
making that bitter moan, Pfal. 40.12. For of God was inconceivably dreadful to him,
innumerable evils have compaffed me about, mine and that he could not tell how to endure it \
iniquities have taken bold upon me : fo that I and the Man Chrilt, had certainly bro-
am not able to look up - they are more than the ken under it, had there not been an everlaft-
hairs of mine headjberefore myheart failetb me. ing Arm underneath.
For though he had no fin of his own, yet 4. IV E may briefly reflell upon fime Circ urn-
all the fins of all the Eleft, were his by Im- fiances accompanying this Agpny, which may
pucarion, and they all rook fait hold 'of him. not be unprofitable for us to contemplate.
[4.3 "KOR was it tbe fear and horror of a 1. THE Time when he entered upon this
bodily Death approaching, that made bim in fucb Agony. Alat. 26. %6. It was as foon as he
an agony andbitternefs at the apprebenfwn of it. had inftituted and adminiftred the Sacrament
For, though Death it felf be that which of the Supper, and finished thdft excellent"
humane nature refents with confirmation, Difcourfe with his Difciplcs which followed
accounting it in itfelfa great evil, yet meer- upon ir, and had commended himfelf and .
ly as fuch, the Grace of Chrift beftowed on them to God in a pathetical Prayer, JibHil,
his People, hath made them ro overcome The next thing^rhat entertains him is this
this fear, even ihen when it hath been fet fore
Qlieft.XXVII. JjJemblyS Catechifm.
fore conflitt. God fometimes calls his dear- converfant in Vis Agony, Mat. 26.404?. He
elt S.rvants from the nearelt Communion had bid them to watch with him, but they
with Him, to rhegreaieit Trials j yea, and fell aileep, and inltead of relieving him
by fuch Communion to prepare them for grieved him, though he pitied them. Thus
fuch ekerciies. Such fudden Changes there- God withdrew from Chrift the creature re^
fore are to be expected, and not looked on as lief. And it tells us, there is no fecurity in
itran^e things. The Captain of our Salva- the belt and molt faithful of men, to be our
tion was thus exercifed, and well may we. comforters in an hour of need: if God leave
2. THE Place where this Agony was. It is them, they (hall prove miferable comforters,
particularly remarked, and it is not for as Job's friends did to him, and thefe three
nothing. We read, Mar. 26. 35. Thencometh Difciples to Chriit.
J ejus with them unto a place called Gcihfemane. Use. I. THE Confederation of ' ChrilV s Agony\
Some iuppofe the name to lignify the place J 'peaks awful terror to all Sinners out of ChrijK
of a Wine-prefix and it is certain, that Chriit And the very Hiltory of it as it hath been
came hither to begin to tread the Wine-prefs now laid open .before us, may be a foterrm
of his Fathers wrath. Others think it to monitor to all impenitent ones. If Chriit
iigiufy a Valley of jatnefs 5 which allufion is hath not born the brunt of God's anger for
alio very fignificanr, in that the fruits of you, you your felves mult certainly fultain
thofe Sufferings which he entred upon here, it in your own perfons 5 and little do you
are very rich. It is called aGarden,Joh.i8.i* know what it is to enter into the lilts of
And Chriit repaired hither, partly for retire- contention with an angry God, armed with
meat to be alone in his Agony -, partly that fury and revenge ; to have all comforts taken
he might be found by Judas, who knew it to away from you, and floods of forrow to over-
be the place of his u-fual reforr-, partly that take and overflow you at once, to lofe the
he might be taken without a tumult. // was prefence of God's favour for ever, and no
a Garden : One of the Fathers commenting more to talte one drop of his Love. Would
on it faith, L As Sin began in a Garden, fo did you have a glimpfe of what it is to meet an
* Chrilt's Sufferings. Another faith, 'it was angry God in the field, fix your thoughts
1 meet that the Blood of the Phyfician fhould upon Chriit in the Garden, fee him combating
« be poured out, where ijie Difeafe of the with divine fury, behold the bitter forrows
4 Sick began. In a Garden Adam had his Sen- of his heart, thofe amazing fears, that deep
• teuce, and in a Garden Chriit fubmitted to conlrernation,thofe deadly pangs of Soul,thac
« that Sentence, and entred upon his Paffion. fore heavinefs, thofe ltrong cries that he ut-
Some think it was that called the King's tered, thofe congealed drops of blood, that
Garden, Neh. 3. 15. The Kings of Judah had fell from him to the ground-, and remember,
their Gardens for pleafure at the foot of that all this was from the, ien^Q of the jult
Mount Olivet *, here did the King of Kings penalty of fin, which he now began to under-
enter upon his Suffering. They cams thither go: they were the beginning of forrows*
for pleafure, and He for for row. God can And could not he bear thefe fcalding drops,
make the fame place a place of comfort or without deadly amazement, how do you
forrow to his People as he fees meet : Yea, think to endure, when he mall meet you in
it colt the Son of God bitter forrow to pur- fury,and come upon you armed in the almigh-
chafe for us, all our comforts and delights. tyPower,and implacable Vengeance. And if
3. THE perfect and full Submijjion of Chrift, all thefe things were done to Chrilt,whoyet
to his Fathers pleafure, under all the reluUances was all this while his beloved Son, and had
of his innocent nature, agatnft his Sufferings, never difpleafed him, what fhall be done to
Though his conlternacion was terrible, and you, who are perfons hated of God, and mult
his petition very vehement and importunate, expect that your mifery fhall continue to
his cries ltrong and piercing, yet they did perpetuity. Oh then / Let Sinners improve
not any whit put him off from his duty of this thought, to put them upon ufing no
full refignation to his Father in the determi- delays in feeking to efcape thisWrath, whiles
nation of this affair. Mat. 26. 59. Neverthe- there is a door of Salvation ftanding open
lefs, not as I will, but as thou wilt. Earnelt to them.
deprecation of affliction isvery well confident Use. II. LEARN hence, how dear the Re-
wi'th a free fubjecf ion to God. It doth not demption of Souls is. How much it Colt to
neceffarily argue, that we are not obedient ranfom poor finners from condemnation, and
to God, becaufe we pray hard againlt an bring loft man back to the enjoyment of
affliction that looks terrible to us. We may, peace and favour with God. If the begin-
and fometimes ought to pray againlt an ning of thofe forrows which Chriit under-
affliction, which God hath purpofed that we went for us, and the inchoations of that
mult fuffer, for not the purpofe, but the pre- Death which He fuffered on our account,
cept is our rule, which hath made it our were fo deadly, and fo amazing to him, cef-
duty. Ourfearsand deliresare then regular, ta'mly then, the going through the whoki
when though never fo earnelt, they leave the work of it, was unconceivable. None but
Soul finally refolvingits felf into God's will, the Son of God, could ever have undergone
4. THE great failing in the three Difciples it : How vain then are they who think to
whom he took with Urn, tq be more nearly obtain mercy at a cheap rate ? Who fuppofe
D d d 2 thac
-■
SERMON CIV.
3 83 Leilures upon the Queft XXVH:
thar an empty, God have Mercy upon us, will I. THERE zvas no f mall part of Death in this
command their deliverance,and procure their Arreji that Cbrift underwent. Not only, in
peace with Him, and their efcaping from the that it was the firftfcene of his bodily Death,
Wrath to come ? If we go no further than but alfo in regard to the high indignities,and
the Garden, and there fee and hear, the very grievous affronts that were offered to
wreftlings, the ftruglings, the amazements, him in ir, and the many forrows thar it
the honors, and earned: fupplications of the brought upon him : And therefore we have
Son of God in our nature, we fhallnot want him ever and anon typically brought in, in
fuffirient matter of inftru&ion, to teach us the Old-Teltament, making heavy moan about
that ir was a terrible rhing, to become man's every of thefe paffages, as of fuch things as
Surety, and to engage in the bringing about were an heart-breaking to him. One ofthefs
of his Redemption. And let out Contem- is in, Tfal. 69. and fee more efpecially, ver.
phtion of thsfe things, before we pafs to the 20. Reproach hath broken mine heart, and I am
more fearful ones that are yet behind, ^ help jullef leavinefs ; and I looked for fomc tt take
us to ger fin more imbi tiered j and Chrilt to pity, but there was none $ and for comforters
be more dear and precious to us : and bring but I found none. And if we would rightly
our felves by it under the more potent Obli- conceive of them, we muft look upon the
gations to avoid the fin that colt him fodear, Perfon that fuffered thefe things, together
and to love and ferve him in newnefs of life, with our confidering of what things' they
all our days, whofo loved us. were that he fuffered. Now the Peifon,was
the Son of God in our nature, and rhere'fore
[November 24. 1696.2 a molt glorious Perfonage ; and we know,
that generous and noble Souls, take vile
affronts and contempts caft upon them, as
bitterly as, yea, they are more bitter to them
than Death irfelf. To confider of a vile and
ignoble perfon, of a fordid low fpirir, as fo
IT follows that we pafs from the Inchea- dealt with; is comparatively but little 5 but
tions of Omits Spiritual, to that of his to behold the King and Lord of Glory thus-
BcdJty Dearth And, though the whole Life handled, will be a«tir confederation for us to
ofChrift was full of Death, He being * Mm carry through all his fufferings for Sinners,
of Sorrow from his Infancy, yet we are now to heighten the bitterncfs of the fbrrow
upon the Cofideration of the hit tragical which he underwent in thefe fufferings. And
part of his Life. And here his inchoative the Apoftle puts an emphafis upon it, Phil.
Bodily Death is obfervable in two things, 2.6,7. Wbj being m the jorm of Gtd, thoufin
viz His Ar reft, and His Arraignment and it not robbery to be equal with God : But wade
Trial The former of thefe is bis Arreji, himfelj oj no reputation, and took upon him
which may at prefent be contemplated by us. the form oj afervant, and wis made in the
THE Sou ot God in our nature, was not hkenefs of men Now we may oblerve the
only to dye for us, but he was ro dye as a aggravations of thefe Sufferings in feveral
Criminal s He fell into the hands of divine fe%^s>
Yufiice G }d would proceed againlt him as an i« 'Jv rcfpeU oj Judas that Arch-Tray tor, and
Offender. And though he fell immediately Betrayer oj him : which made no fmall addi-
tion him, in that part of his Death which tions to his Sufferings ; and that h more
was Spintual,yet in that which was Bodily, circumltances than one, viz.
he made ufeof Men to be inftrumental in it : (1.) THAT fuch an one as Judas fhould be
Who, though as they were voluntary Agents the ring-leader in fuch a dejign ax this was.
In ir/they did wickedly, yet, as God made Julas, whom Chrilt had fo much honoured
ufe of them as Inltruments in^ executing of and advanced, whom He had priviledg'd to
the Curfe on him, which he had undertaken, be taken into his Family, had preferred him
they fulfilled his determinate counfelin this to the Apoftlefhip, had made hfm privy ro
affair. Hence that, Aft. 2. 23. Him being his fecrers, had acquainted him with his
delivered by the determinate counfel and fore- Gofpel-miracles, had advanced him ro be an
knovhedke of God, ye have taken.and by wicked Ambaffadour of the glad tidings cf peace,
lands have crucified and fain. He is therefore and fent him forth to Preach the Gofpel of
iirit Arretted, in order to his Trial and' Con- Salvation, and empowered him to c'ait out
demnation. ' And how great and grievous Devils, and work many miracles in hisName,
"his Sufferings were on this account,may now and betruftcd him to beSreward in hisFamily:
be Inquired into 5 which will help us in the And that after all this was done for him, he
v'.ew of the wonderful Love which he bare mould betray him, fell him, and deliver him
to us miferable Sinners. The Evangelilts into the hands of his enemies, and come in
do all of them give us the Hiftorical account the head of fuch a rout. We have rhe Pfal-
ofthis matter, out of which We may, for miff making bitrer complaint, and grearly
our infttuction gather a fewRemarks ; which aggravating of this, in the perfon cf Aebiro*
I fjnll lilt under two heads, I. How much 'phel, Pfal.SM 3,&c. And this is referred unro,
lb. re was of his Suffering in this papge of his in Pfal. 109. 4 And 41. 0, Tea mine own fa-
Death? 7. How eminent V lis L«ve appeared mi liar friend mtobem I Trufed ', ivhicb did eat .
n us, in his voluntary Offering of it .? ( of
Queft XXVII- Jjjembly's Catechtfm. 389
of m bread, hath lift up bis heel (gain ji me. reputed as a Vailer, and his Lite was fold,
Which is applied to this by Chrift tttOifelf, as a difregardable thing. And how vile an
j jy j 5 ,8§ ignominy was herein calt upon him ?
(2.) T^VlT &* «W »6/* voluntarily. The (4.) THE bafe hypocrify that he praUifed in
motion to it arofe from himfelf. Judas in- betraying of Cbrifi. He was to bring them to
deed knew of the inveterate malice which Inn, and to give them a fign, by which they
the Prielts and Elders bare againit Chrift, might not be miitaken, and feize another in-
but they did not propofe any follicitations Itead of him 5 and the way in which he is
to him to draw him over to them, in a con- to be difcovered, is by a trayterous kifs. A
f piracy' againit his Lord, but he offered him- pretence to the greateft friend fhip, rtfuft be
lelf freely unto them, and made the firit a cloak to cover the falftiood which he ufed.
propofil of a bargain with them about it. k was horrid and hellifh policy, that they
jtlnt. 26- *4 *>. Wad ^ie been drawn into mult have fuch a guide as Judas,io lead thcin
ic by Temptation, of great offers, and im- the way, who knew his reforts, and where
portunity, it had not been fo much, though, to find him out -, who alfo knew his perfon,
that alfo had been horrible ingratitude ; but fo that they might be fure no: to be miitaken
that notwithstanding all the Obligations laid in the dark : And it was a cunning deceit,that
UDon him by the peculiar fa vcurs of his he mould come as a friend to detain. him?leil
Lord he mould go and contrive in his own otherwife they might be fufpecfed, and *He
heart bow he might betray a Perfon, whom make his efcape in, the night. Chriit alio
in his own Conscience he knew to be inno- took fpecial notice of this, and theieupori
cent into the hands of murderers 5 for this upbraids him with it, Luk. 21. 48. But Jefus
he afterwards, upon refie£tion,contelTed3AItff. /aid unto him, Judas, betrayetl thou the Son of
27.3,4. This added to drift's grief -, and man with a kifs ? And of this pafTige the
of' this it is, that David, in the perlon of Pfalmift complains, as a Type of Chrift, Pfal.
C> riit makes his complaint, Ffil. io. 7,8. 55.20,21. He bath put forth his bands agafitft
Jits month n ju!l oj earfwgs and dec, it, and f ucb as be at peace with hi m : he hath broken
fraui : under bis tongue is mif chief and vanity, bis covenant. The words of his motttl) tare
Hefttteth in i\k lurking-places oj the villages : fmoothcr then butter, but war w;s in bisbekrt?
in the fecret places doib he murder the inn scent : bis words were f ofter then pyl yet "acre they
his eyes are privily fet againji the poor. drawn /words.
(3.) T/ifi contemptuous Price that he fet _ 2. IN refpctl of the Chief Priefts, and Ru-
bint at. He nor only bafely fold the Lord of lers of the People, this alfo greatly added to the
Glory, but he alfo fet a very low, and infe- reproach cj ChriJVs Sufferings. This afiauk
riour value upcm Him,when he fold Him ; it that was made upon him, when he was Ar-
was thirty pieces, Mat. 26. 15. This was rhe retted, was not done only by their counre-
cftimate that was put upon the Lord Jefus nance of, or connivance ar it, which yet had
Chrift, and that bv fctdas, who hid feen and been a vile afFronr offered him, but it was
known fo much of his tranfeendent excel- by watrant and authority from them. See,
lency : and fee with what refiecfion cur Sa- Joh. 18. 3. Judas then having received a bund
viour himfelf fpeaks of it in the prophecy, of men, and officers from the chief trhfti drid
Zech. 1 «• l2,f?. Atrd 1 fttid ur.to them, If ye Pharifees, comcth thither with lanterns, and tor-
think good, give me my price 3 and ij not fer- ches, and weapons. If it had been only a j)0-
bear : fo they weighed jor v;y price thirty pie- pular tumult and fury, arifing and deriving
ces of filver. An i the Lord fa: J ur.i .> vie, Caft mecrly from the rabble, though it had been
it unto the potter : a go.d,'y price that I was troablejbme, yet it had not been fo ignom?-
prized at oj ibctn : And I took the fkir'ry pieces nious, but when all this was done by Order
if fi'ver, and €«}?• them totue po:ter inthehoufe and Warrant granted from thofe who were
eJt^eL.nrd. He was fold tor rext to norh'r.g. in chief Authority,- and fo was authorised
Thefe ib'rty pieces were in probabiluyHebrew by them •, this reflected all rhe difgrace upo:i
fhekels, which was an ordinary Coin in t;fe Chrift thatcould be,&rendred him in account
among them, and according to which, all or efteem of the L'a'w, a man guihy of feme
Sums under a Talent, were wont to berated, horrible Crime, and not worthy to live cr
Now their fhekels were oi' two forts, there draw his breath among men. It did give
wjs the common fh.kel, which weighed two . men to fufpect and believe, that he was ro
drachms, and rhe (hekel of the Sanctuary, be accounted the worft of men •, He was in
Which was twice as much as rhe other •, if this very act of theirs, declared to be one
We foppofe the/ were the former, it was reputed as a pull ick enemy both to Chiiren
ib'rty J 'even fhillt ngs &? fix pence *, if the lat- and StaCe, as a notorious aid intolerable
ter, three pounds fifteen Jr.iflmgs^ "of Fi.glifh difturber of them b^th ; for both Civil and
money. And we ihall find rhat this juit Ecclefiailical Powers fig re I rhe Warrant, and
Sum was in the Law to be reckoned as rhe commUfioned Judas and his Accomplices fo
. price of a flave, Exod. 21. 52. If the oxfoall feize him after this minner ; and they were
piffle a man-fervant, cr a niaidfcrvant, he.Jball fuch alfo ns profened themfelves to he the
give unto their miflcr tbirif jhckds of filver, people of God, and carried out with an
and the ox fial! be Jfoned, So that in 'his carnett Zenl for his Glory.
Sab the great Rrl r.msj^^jl mankind, was 3*. Tlih manner of hi- btfit* ArrefeJ, anl
toe
39°
LeSures upon the
Queft.XXVII.
~7~
iie alltons accompanying of it •, reprefenred
Himasone looked upon asaThief,and a great
Malefactor, and one that was unworthy to
live : And hence, there was not only the
greatclt violence ufed in this aft, but it was
performed after the moll difgraceful man-
ner* as will appear in feveral pafTages at-
tending of it, viz.
(i.; THE Quality and Number of the Com-
pany that came as Attendants and Afftfants in
it. They are laid to be a great multitude,
Ivlar. 26/47. It is rrue, there were Officers,
and a band of men, Joh. 18. 3. Yea, there
were Chief Fr lefts, .and Captains of the Temple,
and Elders, as, Lick. 22. 52. whole coming
■was not to put any refpe&on him in this fei-
zure, but to fhew their own inveterate ma-
lice- 3 but there were gathered together all
the rabble, and raikaily multitude, filling
of the itreets with tumiflt and uproar, as
they were wont to do, when an Officer goes
to hale feme drunkard, or debauched perlbn
before the Magiftratc. He was fet upon by
the very fcum of the City, and this is very
antollerable contumely in man's account.
And we have Chrilt reprefentedin David, as
taking an afteftionare notice of if, Pfal. 22.
I2,r 3. Many bulls have compajjed me : frong
bulls (f pajbari bate b.e/et me round. They
gaped upon me with their mouths.as a ravening,
and a roaring lion. Pfal. 69. ]2. They that Jit
in the gate, /peak again ft me \ and I w.is the
Jong of the drunkards. And the more, be-
caufe they were fuch whom he had fhewn
fo much kindnefs unto. Hence that moan,
J/al.^. ii,60V.
(2.) THE Time when they chafe to come and
/eizchim 5 it was late at night : And there-
upon they come with Lanterns and Torches,
to make the greater rout,and greater difcovery
of their fpleen againft him,.M.i8.?. Thieves
are wont to wake and do their pranks in the
Night time, and to lie hid all the Day, left
they Oiould be feen & taken. Herein there-
fore they atted as thofe that were in purfuit
of fome Felon or feditious Perfon. And fo
alfo our Saviour relents this action, and ac-
cordingly expoftulates ^with them about it,
IVJ3t. 26. 55. Are ye come' out as againft a thief
with /words and ftaves for to take me ?
(g.) THE Provifion that they come furnifhed
with, for the taking and fecaring oj him : they
went armed with /words and Haves, Mat- 26.
44. Likely, the band of men came in their
military equipage, bur the rabble that were
gathered up in their going, every one fnatch-
ing upfomething that he found next at hand,
to appear in the more hoftile way againit
him* as though he had been one that went
about to raife fome infurrefrion, or make a
tumult or riot among the People \ they go
as provided againit a common enemy. And
this alfo is part of Chrift's expoltulation,
Mat- 26. 5 5-
(4.) THEIR Dealing with him in this /ei-
cure, was alio full of violence and infolence.
For,
[_ir\-THET all jail upon him at once, and
with many hands they lay hold of him. Mar.
26. 50- They refolve to make fure of him, if
poflible- They were afraid left by any means
he mould efcape away from them, looking
upon him as a dangerous perfon, and there-
fore they rudely clap in,and befet him about
as fo many bees, encompaifing him on all
hands, as a company of ravening wolves tbac
had gotten their prey in their paws. And
of this alfo we have that complaint, Pfal.
22. 16. Fcr dogs have compaffed me, the ajfembly
of the wicked have enclo/ed me ; they pureed,
my hands and my feet'
[2Q THE1 bind him. Joh. 18.12. They
counted they could not make too fure of him,
and thought it not enough they had him in
their hands, and had fo ftrongly guarded
him with fomany armed men, but multalfo
put gins and ma nicies upon him : wheTein
alfo they treated him as a Robber, or run-
away Slave. It was contrary to the cuttom,
yea and looked upon as a calling the y i 1 eft
'difgTace that could be upon a man, to bind
him j and for that reafon it was a thing that
free men were cxempred from by law or
cu from, before fuch time as they had been try-
ed and condemned. A&. 22.25. And as 'they
bound him with thongs, Paul /aid unto the cen-
turion that flood by, Is it lawful for y on to/course
a man that i^ a Roman fS uncondemntdi It was
therefore an aft of great contempt &defpite,
and carried with it horrible indignity.
4. IT al/c added greatly to his ajjiiSion, and
was a piece of Death to him, that in ibis
junllure his Di/ciples jorfookbim and fled. Mat.
26. 56. It is true, at the firft one of them
began to (how his great zeal, and precipl-
tantlydrew his Sword-, and began to lay
about him$ but very quickly his fpirit alfo
fainted, and mif-gave him; and all of them
one after another deferred him - he was now
expofed to fcorn, and rage, and abufe trora
his deadly haters. And there is not fomucfi
as one appears to own his caufe, or Hand up
for him ; fo that whiles his enemies malice
vents itfelf againit him, all his friends are
run away, and he is deferred, to bear all
himfelf alone ; herein they difcovered their
fear and cowardize, in that they durlt not
be i'QQn to take his parr, yea, and their
fhame too ; as is pointed unto, Ifai. 53-?.
He is de/pi/ed and rejeiled oj men, a man of
/orrows, and acquainted with grief : and we hid
as it were our j aces from him ; he was de/pi/ed,
and we efteemed him not. Chrilt was now
expofed to fuffer all manner of ignominy,
and abufe 5 and none of his friends will
acknowledge him, but reckon it both dange-
rous and reproachful for them fo to do : fo
that he was here at once, both perfecured by
his enemies,and deferted by his friends : And
it was no little part of the bitternefs of his
cup, and augmentation of his forrow, that
they thus dealt by him. Hence he fo be-
moans himfelf, Pfal. 69. 8. J am become a
ft/anger unto &y brethren, and an alien unto
my
Queft.XXVU. JJJemblys Catechifm. 35>r
tny mothers children. And Pfal. So. 20. And and now they think they have fhewn their
142.4. 88. ult. 38. 11. zeal for, and love to Chrift iufficiently -
//. WE may obferve how eminently bis Love whereas thefe are but carnal affe£tions,flow-
to its difcovcred it f elf in that he voluntarily ing from carnal conceptions of things. But
fuffered all this. Here two things, let us obferve, that though the wickednefs
1. HE was voluntary in it. Whatfoever of thefe inftruments appeared in all this,yec
of Violence was ufed againlt him,- yet he Infinite Wifdom, and Sovereign Providence
freely expofed himfelf to it. For, ordered it all for the bringing, about of our
(i.) IT is certain*, that be could with greateft recovery from Hell, and deliverance from
cafe have efcaped cut of their bands. He Condemnation. Here then obferve,
had often done it before, when his time (i.J THAT God's Elctl, together with the
was not come. He could have avoided the reft of Mankind, were fallen under Guilt, and
place i he knew that Judas knew ir, and fo expofed to the righteous Judgment of God.
would' come hither after him. He had the In this condition Chrift found all his, when
advantage of the Night to make a fecret re- he came into the world on their account?
treat, had he had a mind to it 5 nay he could Ifai. 5 ?. 6. All we like fheep have gone aftray •
have nailed them to the ground with a word, we have turned every one to his own voay± and
as well as threw them there i in which he the Lord hath laid on him the iniquity of w all.
gaveafpecimen of what he was able to have Sin is a TranfgrelTion of theLaw,which hath
done. Job. 18. 6. denounced a curie againlt all that are found
(2.) IF he had needed them, all the Angels breakers of ir. By fin therefore, all Adatn*
were itt bis command. And he could have progeny are becomemen of Death. TheLaw
called them in to his help .- and one of them condemns them, and they are found guilty9
had been more than enough to have dealt Rom. 3- 14.
with all that rabble ; whereas for a word (2.) HENCE, in order to their trial and con*
fpeaking, he could have called in more than demnation, they are to be arreflcd, and dragged
twelve legions, Mat. 26. 53. All God's Angels before God's Tribunal. For God's Judgment
obey hi m -, the Heavenly Holt acknowledge is orderly. He firft tries, before he condemns.
)iim to be their Lord, and they worfh'p him. He did fo by Adam,2nd Eve, and theSerpenr,
(3.) HE retrained his Difcip/es from help- before he pait their doom upon them^tf.^
ing him, and rebuked him who attempted it. So that Gcd's Elecl, being Sinners, were in
]Mut. 26. 52. And he gives the reafon why danger of being laid hold of, and fait bound
hedidfo, vcr.%$. becaufe nothing which the as prifoners of Juftice,to anfwer as Criminals,
Scripture had revealed, and God had there- at the great Bar.
an promifed for his people, fliould be in the (3.) IN this Warrant, they were chargeable
leaft withltood by him. He was engaged to with all manner of the vileft Abominations.
do his Fathers will, and refolved to do it There is no kind of fin, but they have it in
effectually. their nature. OriginalSin is a body of Death,
(4J HE went out to them, and readily re- to which belong all the members: Nay, there
Jlgned himfelf up into their bands, to do what is fcarce any fin to be named, but fome of
they would with him. He itood itill, he made Chrift's redeemed, have actually, and fcan-
no refinance at all. Job. 18. 4. Jefus there- dalouily fallen. into. lam fure, when, the
fore knowing all things that fliould come uptH Apoitle reckons up a number of the molt
bim, went forth, and f aid unto them, Whom hateful, he finds fome of his converted Co-
fcekye? Though he told them of their fin, rinthians, to have been under the guilt of
and fignified how vilely and reproachfully them, 1 Cor. 6. <p,io,it. Know ye not that the
they carried to him, without any reafon, yet unrighteous fhall not inherit the kingdom of God?
he withltands them nor, but f utters them to Be not deceived ; neither fornicators, nor idold-
lav hands on, b:';d, and carry him away,and ters, nor adulterers, nor effeminate, nor abufers
do with and to him, whatfoever they faw of themj elves with mankind, Nor theeves, nor
meet. And what greater evidence could he covetous, nor drunkards, nor revilers, nor ex-
give of his voluntarinefs and readinefs in it ? tortioners fall inherit the kingdom of God.-
2. IN this voluntarinef of bis, he expreffed Andfucb were f me of you, but ye are wafted,
bis wonderful Love to us. Which that we but ye are fanilificd, but ye are juftijied in ibe
may underltand, we may endeavour to get Name of the Lord J ef us, and by the Spirit of
the right conception of thefe things. The our God.
generality labour under great miftakes,when (\.) HENCE they deferved to have thistVar-
they read this Hiltory. When they obferve rant ferved on them, and to be arreted wiib
the affronts that were offered to our Lord the greateft opprobry and contempt. It was
Jefus Chrift, and all the abufes and wrongs, no more than their due, to be purfued as
which he fuffered from them, who was an Thieves and Robbers, and feditious Perfons*
innocent Perfon, and a great Benefaclor,who and the vilelt Varlets,with fwordsand ftaves»
healed their difeafes, and relieved their and tumult, and to be dragged ro prifon, as
wants, and went up and down doing good, a company of runaway flaves : fhame and
their bowels relent, and they pity Chrift, confufion of face belongs to them. Dan. 9. 8.
and are full of anger at this cruel, inhumane, (5 J THE Lord Jefus Qhnft, fandirg our
and ungrateful pecple,arid charge them high : Surety, was to bear all this in our ft e ad. This
W13
^9 2 LeBures upon the QueftXXVlI,
was one part ofour griefs, which if we be And here we are to obferve, that Chrift was
delivered from, he mult undergo in our twice arraigned and tried : Once before the
name. \Jai.%%.\. For, though he was in- Ecclefiaftical Council, and after that before
nocent in himfelf, and deferved none of this the CivilMagiftrate s both of thefe are hilto-
treatment from men, yet, being in our place, rically recorded by the Evangeliits ; in each
all that guilt which was before ours, now of them there was a great deal of Sorrow;
became his, and was tranllated on him 5 and Difgrace, and Death, that our Saviour un-
it we go free, he mult undergo it. 2 Cor. derwenr. We may therefore take a brief
5. 21. For be hath made him to be fm for us, view of them feverally, •
who knew no fin, that we might be made the 1. IN His Arraignment and Tryal before
righteoujnefs of God in him. the Ecclefiaftical Council. Obferve,
(6.). HESCE, not meerly man's unrighte- (1.) THEIR infoknt manner of carrying
oiifnefs, but mainly God's righteoujnefs is to be himjrom the Garden to the place of his Trial,
eyed in this. Chrilt mult not only die, but ic He was led away by the rabble, Mat. 26. 57.
mult be in a legal procefs. He mult not be He is there brought bound, John 18. 12. Thus
violently cut off, but, in form and courfe of they dealt byjiim, as by the molt dangerous
Law ; and though men covered their malice Malefactor. To fee theKing of Glory gird-
with pretences of equity, yet God in infinite ed, and manacled, and led through theCity,
Wifdom ordered it, that one might die,and with the houts and cries, and tumultuous
the whole nation of God's Ele&efcape. This noife of a rout of mifcreanrs, with the
made him to refign himfelf, not becaufe men greateft fcorn and triumph, barking at him
bloodily defired his Death, but becaufe God like fo many Dogs, and gaping upon him
righteoufly appointed it. Therefore he fub- like fo many evening Wolves, mult needs be
mTtted to be numbrcd with Tranfgreffvrs, Kai. bitter to him.
5, 12. (20 HIS flan ding thus bound before the
Us e. LABOUR we then, to fee ourjtlves Council, <u a Criminal, there to be accufed of
in this Glajs, and look upon Chrift as Suffering the highelt, and molt capital Crimes, that
our part in this Tragedy. And how vile Malice and Cruelty could devile againlt him,
fhould this lender us in our own eyes, and John iS. 14. And that innocence iifelf mult
how admirably lovely fhould it make Jefus be thus difgraced, that he who never did
Chrilt unto us \i When we look upon Him harm, mult be in the condition of the m ft
in our thoughts under this horrible difgrace, nocent, ftar;d to be charged with the bafeft
it (hould make Him appear honourable and villanies, and have things caft upon him of
adorable to us. Think then in your re- the blackeft die, mult needs cut him to the
fieftion upon this ttory •, I was the curfed very heart.
Caitiff that deferved to be l^Td hands upon, (l-)THE manner of the procrfs of the
and to'be m3de a very fcorn of men, to have Council with him- And here let it in general
been purfued with hue and cry, laden with be obferved, thar they hadalready contrived,
chains and fetters, and brought forth to be and concluded upon his Death- They were
made a fpechcle of fcotn and difdain : but Uiianimoufly refolved, whether by right or
behold, the Son of God, in pity and tender wrong, to take away his precious life ; and
companion to me, though he did no fin, nei- fo they ufe a legal procefs againft him, no
ther was guile found in his mouth, willing- other than as a cover for their malice, or
ly offered himfelf to the contempt, and re- cloak of their wickednefs- And that his
finned himfelf up to have his precious hands Death may have the greateft ignominy ro at-
manicled, and feet fettered ; to have a vile tend ir,rhat was poilible, they will not brirg
rout fall 'upon him in fury, and bring him it about by open violence, but in a courfe of
to the bar, that I might be juftifycd, and pretended Juftice : that he might not be
mv Soul fe't at liberty. What infuperable thought to die a Sacrifice to private reverge,
Love was this, that would endure to be be- but be taken from theEarthasone not worthy
trayed by Judas, fold as a Slave, laid hold to live- Which thing, though it expreft the
on by wicked ha'nds, forfaken of his friends, height of their malice, yet was ordered in
and led in triumph by his vilelt enemies?' infinite wifdom ro be for our Juftification,and
And let all that have believed in him, take Salvation- Chrift muft die by the hand of
encouragement from hence, to anfwer their Jultice, becaufe we had deferved to die. The
own Conferences, when they give them trou- Jews will not kill him, but in a formofLaw,
ble and acknowledge all the freedom you becaufe they would make his Death as ignp-
have from the fears of divine arrelt, to this minions as poffible. But let us purfue this
humbled Saviour, who thus underwent it in in the particulars, and we mall fee how in-
vour ltead. ventive their fpite was, to find out tricks to
[December 22. 1696. ] get fomething againlt him, for which to con-
demn him- And here are three fteps they
took,
.WW--,
Sp n T^yr ^k "VT /^J/" !• THEY begin with Examination. Joh. r8.
Ji JLV 1VJL \J IN \~jV . 19,1021.. And herein they dealt injurioufly
II-YKTEproceedtotheConfiderarionofrhe ?nd illegally with him Examination may
VV orherpartof Chrift's Inchoative be proper upon an accufation, in order to an
Bodily Death, viz. His Arraignment and Trial. indictment ;
Queft.XXVffi IjjcHibiys Caietbiftn. 3 93
Irdictment, but firfl to arraign a perion, and 2. THEY not o\Ay fought for witneffes, buc
then to feek for rue matter of ic, is bale: falfe witneffes :, ibid. And how malicious,and
for now charges are to be made, and doc wicked was this ?. God Jiad commanded in
trans laid for men. in this Examination his law, that the Judge mould carefully de-
, )• Q tect and punifh falie witneffes, whereas thefe
1 THE things about which be zcas Examined, fought for Knights of the Pofr, encouraged,
x'z His Difciples, ani His Djtlrine, ver. 19. and poiiiblv ieed them to fpeak lies againft
HisDfciples ; thinking to make an argument their own Confciences.
of charging him with Sedition, forgathering . ?. WHEN they could find none that would
followers, and being followed by numbers, fairly bear, they are not jo content, but feek
as if he defigned to make a change inthe'Go- further, ver. 60. Though many falfe witneffes
v*rnmenr : 'and his Dolirin e, thinking to came, yet found they none. It intends not,thac
find him guilty of Herefy, in bringing up no falfe witneffes did appear, but none fd
a new Doctrine, contrary to, and fubverfive teftifyed againlt him, that with any face,
of the Tradition of the Elders : and thus they might accept of it, or judge their Evi-
th»y would have made him an innovator dence fufficient againlt him. Par.lv bee: u fa
and fchifma tick, both in Church and Com- they were but fingle ; partly, becaufe. where'
n , ...pairii there were more, they manifeitly difaereeci
2 O'UR Saviour** reply to tbisExammatwn. in the molt material points or their evidence,
in which he wholly waves an anfwer to the and they were defirous to carry all as fair aS
former, and for the latter, he refers them to might be.
his nublick teaching. He had taught openly, 4. WHEN no witneffes of the people cou?d
and if ttiey could convince him of any thing agree, two of his Judges give a falfe teftimony
Heretical, let them alledge it. By which againft him. Mark 14. 57,5s, . It was fad to
anfwer he alledged againft their illegal pro- tempt others, but worfe to add the debauching
oeedine and how injurious it is to feek to of their own Confciences. And in this rbere
entangle men in words, where there is no was falfhood : Compare, Job. 2. 79. fefus
ground of Charge againlt them. arfwered and/aid unto them, Deftroy this temple*
3 THE abufe offered bim upon this Anfwer, and in three days I will raife it up. And,
'ioi'tb bis own defence of it. \zx. 27,7%. Andwben difagreement, Mar 14.58. We heard hint fay, I
}y bad thus fboken, one <j the officers which will dellroy this temple that is- made withhands;
flood by ftroke Jcfus with the palm of his hand', and within three days I will build another made.
faying la rifwer eft thou the highPncfl fo ) ffus without hands. And yet the high Prielt, who
anfweredbim, If 1 have f poke n evil bar wunefs was Prince of that Council, puts Chrift upon
o1 the evil : but ij well, wbyfmitcft thou me ? his defence,as if the Evidence had been good,
The abufe was great ; it was high injustice ver. 60. And the high Priefi iloodup in the mid-si
that the Rulers fufFefed it : and it was un- andasked Jef us, faying, Anfwereil thou nothihgt
worthy dealing with Chrift, and very je- what is it which thefe witnef againft thee? And;
proaciiful. Hence the Scripture takes par- what was this but oppreffing the innocent >
ticular notice of it, Mich. 5 I- They Jha.'i 5. KOIV let m obferve our Saviour's Deport-*
fmite the fudge f Ifrael upon the check. For ment. He bears all that they fay,and is filer. r^
the Son of God to be bafely Uricken in the returns never a word to all their calumnies,
face of the Council, by a fordid fellow, a but isdumb. This was foretold, Pfal.38.12j
contemptible Officer, was a grievous thing, 13,14- Tbey alfo that feck after my life, lay
and great wis his patience, that he did buc fnans for me : and they that feek my hurt.ffeak
gently reprove him- mifebtevous things, and imagine deceits all the,
2. 'FR.QyAEx.iminationjliey proceed to that day long • But I as a deaf man heard not, and I
which was more orderly •, tho1 they minage wis us a dumb man that openeth net his mouth.
it as irregularly as the former, and that was Now its needjefs to feek what reafon s of
to proiuceTeftimony againft him. The legality prudence Chrift had to hold his peace, as
of this proceeding was, that by G >d s Ap- becaufe he knew in their Confciences he was
pointment, all matters depending in Judg- innocent, and that it would be to no pujpofef
ment, were to be determined by furHcient to plead, where they were already refolved .•
witneffes. Deut. 19.15. But we may fee how the true reafon was, becaufe .he ftood now td
unworthily they carried on this bufinefs in fuffer for finners, on whom lay the guilt of
the manner of their procedure. And here all the fin, that they were able to charge birri
obferve, withal, and being now at God's bar, where
1. THE right order of legal proceeding is, he was guilty by imputation ; he therefore
firft to alledge, and then to prove. There is no pleads not. We have the reafon, in Ifai.5?.
fair arraigning a man,till there be fomeCrime 6. All we like fine p have gone aftray .• we have
to charge him withal-, and then it is to be turned every one to his own way, and the Lord
witneffed againft him •: Whereas they call hath laid on him the iniquity of us all.
him forth, fet him bound before them, and 3. WHEN this fecond projett failed, they go
firft feek fomething againft him by Examina- to a third, which they doubted not of ; And that
tion, and when that fails, make an outcry, if was, the high PriejVs Adjuration, Mat. 26. 6ii
any body could fay ought againlt the Prifoner But Jefus held his peace. And the high Ttieli
at the bar. So that he is fir ft arraigned, and anfwered and f aid unto him, I adjure thee by the:
then a reafon for it \s fought for. Mar.26.5?. E e e living
394 LeUures on the QueffcXXVII.
■■■'»■■' ' - — i . .. i >
living God, that thou tell us, whether thou be exprefs extraordinary grief,or to teltity bitte*
the Cbnft the Son of God. And this is that indignation at fomething that is faid or done,
which is wont to be called the Oath Ex ufually on the hearing of fome execrable
Officio. And this was not done for their own biafphemy. And the end of doing it,was to
conviction and fatisfaclion,buc to find matter itir up the indignation of others, and render
againft him. How far fuch an Oath may be the perfon molt odious and abominable. It
impofed, I difpute nor. To be fure, when a was now lawful for the high Prieft to do ic
Prifoner is at the bar, and the witnefs cannot on the firit account -, what he might do on
make the fa a evident, much more when no the latter, is not expreft in Scripture : but
fatt can be producedagainft him, now to put for fuch a perfon fo to do, was the greateft
him upon an Oath and a Curfe, to declare ignominy that he could calt.
againft himieif, contradicts the very light of (2.) /JV Words ; Where, firft as a Judge,he
narure. Had the Prieft done this for his declares his opinion,and declares it biafphemy,
light and teaching, it had not been fo much, a capital Crime, and that for which a man
but to do ir, for to lay a fnare for the inno- was, by their law, to dye. And we are to
cent, was abominable. Here obferve, obferve, that which he calls biafphemy, is
1. THE Queftion it felj \ Whether He were his faying, /Jw/ he was Chrift 5 which was not
the Cbnft the Son of God $ The Jewsacknow- biafphemy in their efteem,if he were Chrift ;
ledged,both that Chrift fhould come,and that Caipbas did not doubt, but that he who was
he fhould be the Son of God, and were now Chrilt, was the Son of God. And then he
in expectation of him, and fo the Queftion calls for the fufFrages of the reft of the
lookr fair and laudable : but bad intentions Council, or asks their concurrence or confent
fpoil things that are marerially good. with him.
2. T Hh, manner of propounding it : with the 2. THE Council with one accord, 'vote him
greatelt folemnity. And coming from fuch guilty, ver. 66. And this was the fartheft
a perfon, it had highelt authority. The word, they could proceed -, the power of Life and
I adjure thee, is as much as, I charge thee Death being taken away by the Romans : but
upon thy Oath, as in the prefence of God,and thus they prepare him for a farther TriaL
3s thou wouldelt not be accurfed, to fpeak and Sentence 5 and vote a concurrence to
ihe truth. profecute him to Death. And how great a
3. OUR Saviour anfwers direUly to it, and Suffering was this ? For him who had done
comments upon it : Mat. 26. 64. Jef us faith no fin, to be voted a chief Sinner, by fuch as
unto him, Thou haft faid : nevertheless I fay pretended to the greateft fanftity ? For the
unto you, Hereafter Jhall ye fee the Son of man Son of God to be voted a blafphemer againlt
Jitting on the right hand oj power, and coming God, and that by the Prielts and Elders of
in the clouds of heaven, q.d. I am the Chrift, the then vifible Church ?
and though you believe it not now, yet you 5. WE may obferve what was confequent
jfhall be experimentally convinced of it ere upon this Condemnation. Mar. 16. 67,68. Then
long. Why he anfwered to this, and not to did theyfpit in his face, and buffetted him, and
the other Queftion, was,becaufe this was the others f mote him with the palms of their hands,
very truth, that he came into the world, to Saying, Prophefy unto us, thou Chrift, who is
bear witnefs unto , as he afcer told Pilate, he that f mote thee ? Where there was a dou-
And it was God's lingular Providence, that ble indignity put upon him, viz. Cruelty,
the very thing which they found him guilty and Mockery. Cruelty, they buffet and / mite
for, was the great Gofpel truth on which him with their Hands, and Mockery was in-
inan's Salvation depends. So that Chrift terwoven into the whole $ yea, the Mocke-
dyed a Marry r to men, when he was made ry itfelf was great Cruelty, as it ivas manag-
by God an offering for fin. But thus we fee, ed againft fuch an one •, the vileft of Men
that their malice ceafed not, till they had could not be more vilely affronted and abuf-
tvrought their defire, and gained what they ed. Theyfpit in his Face, even the very Ru-
fought for. And thus far we have this procefs lers and Judges ; a very uncivil part of men
in his Tryal. in Authority ; it was a cuftom to exprefs
4. WE have an account 0} his Condemnation Contempt and Abhorrence. Numb. 12.14.
before this Court. Mat.26 65,66. Then thehigb They buffeted him, i. e. fmote him with their
Prieft rent his clothes, faying, he bath fpoken double fifts : and the fervants did this. Mar,
biafphemy twbatf urtber ncedbave we of wit neffes? 14. 65. And no Wonder when their mafters
behold now ye have heard his biafphemy. What fet them an example. Thus was our preci-
ibinkye ? They anfwered and faid, He is guilty ous Redeemer abufed, knockt up and down,
of death. And that in an orderly and folemn and every bafe felloiv get a blow at him.
procefs. Yea, not thus content, they alfo blindfold him,
1. THE high Prieft, who was Chief Judge of 8tc. Thus they make a feoff at his Propheti-
this Court, declares his refentment of Chrift's cal Office ; thou Chrift : q.d. Thou that
Anfwer. And that, wouldeft perfwade us that thou art Chrift,
(1.) IJV Geftures : the molt folemn, and to the Son of God, and thou that wouldeft make
Chrilt the molt difgraceful:f/<rr^/feijC/^/^i-. thy felf a Prophet, tell us,8cc. As if theSa-
A folemnity frequently ufed among thofe cred Office of a Prophet were of no better
Eaftern Nations, upon two accounts 3 to ufe than to ferve the plays, and farcaftical
infultations
I I II I
QueflXXVir. Jjjemblys Catechifm. 355
infuitations of a company of rakehells. And wounds,and fpittings,& ludibriousmockings,
yet to all this we find him not making any fhould all make him look the more beautilul
reply,but he bare it with admirable patience, to us 5 and that which makes others defpife
though his holy Soul deeply refented it. him, fhould render him more amiable to us*
Hence that complaint, Ifai. 50. 6. 1 gave my ?. LET this prof pell we have of Chriji, fortify
back to. the J miters, and my cheeks to them that us to a more cheerful readinefS to fuffer for him,
pluck off the hair : I hid not my face from flmme when called to it. We may fee in the worft,
and/pitting. And how much of Death was that we deferved them, when He, who is
there in all this ? An ingenious mind, that worth ten thoufand of us, deferved none of
reads or hears if, cannot but fay, that the them. Remember that, as it puts a glory
Lord of Life was barbaroufly dealt with, into our Sufferings, when they are for Him\
But this is not enough : There are fome fo it cannot but pur life into our hearts, and
J.eflons .that we are to learn hence alfo. Every make us with all alacrity endure all that
fyllable 8£ circumftance of Chriit's Sufferings can come in that way, to think that it is for
hatha peculiar refpe£l to every Believer. Him, who for our fakes,endured all the con-
And there are thefe three Leifonshere to be tradition of fihners, and to be molt vilely
learnt, handled by the worft of men.
1. WEJl.ould learn to fee our own. faces in 6. WE may here take notice of one obfer-
tbls OlafS. We are taught our merits by vable paffage attending on this Arraignment^
Chrift's miferies. When we are amazed at and Tnaloi Chrilt,and which added no little
the Providence that fuffered all thefe indig- to his Sufferings, viz. Peter's, denial of him v
nities to be offered to the Son of God, then which is taken notice of by all the Evange-
fee how neceffary it was for us,and what our lilts ; and fets before us a very awful example
fin deferved. When we fee Him bound,and offinful infirmity in the belt. And here
led Prifoner, to be tried for his life, think,it briefly obferve,
was becaufe we were Prifonersof Jultice, fet- i* HOW^ much Peter had to have kept him
tered with chains of Guilt, to be dragged to from this fall. He was without doubt,a godly
GodVTribunal. When weleea wholeCouncil man. He had faith, Luk< 22. 31. Chrilt had
fitting upon Him, refolding his Death, called him to Difciplefhip, and Apoiflefhip,
remember, we were children of death, and by which he had highly honoured him, He
deferved to have the whole Creation, impla- had made an eminent profeifion of ChriiT,and
cably fet to ruine us. When we fee Him was the molt forward of the Difciples in it*
Smitten for fpeaking in his own vindication, Mat. 16, 16. Yea, he had more apparent
confider how we were bereft of any plea for Teftimoniesof his endeared love and fidelity
our felves at God's bar. When we obferve to his Lord, when many went away •, yea he
what multitudes came in to accufe Him, profeffed, Joh. 6. 69, And we believe and are.
remember, we had made the wholeCreation Jure that thou art that Chriji the Son of ths
witneffes of our fins; and every creature living God. When the multitude arretted
we ever had to do with, is able to teltify Him, he drew his Sword in His defence, fob,
againft us. When we fee Him dumb to all 18. 10. Yea, when the reft fled, he could not
that was abufively imputed to him, think,it leave, but followed Chrilt at a diftance to
-was becaufe he knew that I, in whofe place fee the event. Mat. 26.58. But Peter followed
he Itood, was guilty • and he b3re the charge afar off unto the high Pn efts palace.and went in,
of my fins, that they might not fall upon and fat with the fervants to fee the end. He*
me to my condemnation. When we fee Him had alfo been fufficienrly forewarned of this
found guilty in the Church, and charged with very fin, both in general, ver. 3j. and in
blafphemy, think, we had finn'd againft the particular, ver. 34. Which fhould have put
Covenant of God, and had been blafphemers him on avoiding the Temptation • and yet,
of his Name. When we confider how the when it comes to the fhock, he is wounded!
High Prielt rent his Garments, confider, how 2. WHAT were the leading temptations or
execrable and abominable our fin was. When occafions of his falling into this Jin. He had
we obferve all the abufes that followed, let anovereaning opinion of himfeif, truiting
jt put us in mind how we deferve to be made in his own faith, and confiding in his r^ood
the ignominy and contempt of the whole purpofes,andfuppofing himfelf more refolure
Creation. then any of his fellows, ver. 33. Peter anf-
2. LET us view the great Love of God and wered and J aid unto him, though all men flwll
Chriji to us in this affair. Had he not born be offended becaufe of thee, yet will I never be
incomparable Love to wretched finners, he offended. Yea, he perfifted in this confidence
had never Itooped to this. The Man Chrift notwithltanding the kind warning given him
was deeply fenfible of affronts and injuries : byChrift, ver.24,??. jefusfud unto him,Verily
experiencing not only the rage of men, but 1 fay unto thee, that this night before the cock
alfo the wrath of God in all this. God him- crow, thou fhalr deny me thrice. Peter faid unto
felf putting Him tofhame and difgrace ; and him, Though 1 fhould die with thee, yet will I not
yet his Love to us^ carried him through it, deny thee. qA. I know the worft of it, and
with invincible patience. Thofe fetters that I have counted the coft, and can chearfully
manacled him,thofe affronts and contumelies undergo it.. Add to this his precipitant zeal
that were call upon him,' thofe bruifes and in dxawing his Sword, and wounding one of
E e e 2 the
■*■
396 LeBures upon the Queft XXVII.
the company,without any order or command, My lovers and my friends ftand aloof from my
thinking thus topurfuc his former refolutionj fore : and my kinfmen ftand afar off. And from
whereby he expofed himfelf to the greater this Example of Peter Mve may learn,
danger afterwards. And after this, he very I. THAT inherent Grace will not fe cure us
indifcreetly follows into the very Palace,*n& from falling under temptation, unlefi we have
thruft himfelf among the crowd of Chrift's the affifting Grace of Cbrifl added unto it.
bitter enemies, where he had all reafon to 2. THAT carnal confidence, wofully expofctb
expert to meet with the mod opprobrious and the befl of God's people, to falling into fome fins.
fcurruious language -, and on any fufpicion It makes them bold and daring5and prefump-
of him, to be affronted not a little, in this tuous, and unwatchful, &c.
concourfe of Co many, who were malicioufly 3. THAT if good men begin to fall, they often
fet againftChrift, and all his followers. fall a great way. One ftep leads to another 5
3. THE immediate provocations offered him, one fin pufheth us onto the next. What
on which this fin /*//<?««/, viz. his be'ing quelti- need then of watchfulnefs >.
oned by fbme, about the relation he bare to 4. THAT Chrift is a great fufferer, by the
Chrift, as being one of his difciples and fol- fcandalous fins of his own. It is more reproach-
lowers'. The internments of it are fet forth -, ful to him, for a Peter to deny him, than for
thetwofirftarefaidtobe«^J,Mat.26.69,7i. others to blafpheme him.
The third was the Company that flood by, 5- THATChnft hath a pity for his own,then
ver.-j 3. though begun by a kinfman of Mai- when they do by their fins difhonour and grieve
chus Toh 18 26. The matter of the tempta- him. He could not but give Peter a look,and
tion'was, they fpake reproachfully of Jefus, it was sar te nder one.
and there were none tofpeak for him,and he 6. LtlAL the apoftacies of God's Children
look'd to be laugh'd to fcorn if he mould coji them bitter forrow. Chritt brings them
take his part,and fo is afhamed of his Matter, out of them, by foaking repentance. When
He might alfo be afraid of being called in therefore he gives that, it is a token of his
queftion for refilling of lawfulAuthority,and favour to them.
making of a riot in drawing of his Sword.
4. THE denial itfelf, with the aggravations CJa.nuary 19. 16 9 6, ]
of it : And they are efpecially two •, viz. .
the iterations of it •, he did it thrice follow-
ing,yea,as often as the temptation was offered, Cri) A/f (~\ ^T f^l/J
fo often he a£ted in it. And all this was O J-f J.V XYX V_y ±^i VjV I.
contrary to his knowledge, and therefore his
continence was {tunned : And then the gra- 2.TT follows to take an Account of Chrift's
dations of it : he rofe higher 8c higher every J^ Arraignment and Trial before the Civil
time 5 he rofe from the pofitive to the fuper- Magittrate. Where He was aifo Judged and
lative \ firft a bare denial, and then he pro- Condemned.
ceeds to an Oafh, and finally to curling and IT was now a time when the Tftoxhad not
fwearing. the power of Life and Death in their own
?. HIS Repentance is alfo recorded: And hands, but being under the Jurifdiclion of
that both as to the occafions leading •, two the Romans, they were neceflitated to bring
whereof are recorded,viz. the Cock's crowing-, all matters Capiral, before the Governour
which was a remembrancer to him of Chritt's whom the Roman Emperor had fet over them,
prediction-, and then there was a gracious The Sanhedrim therefore, who now retained
look, whichChriftcattupon him,which reach- but a fhadow of their ancient Power, having
ed his Soul, and fet home the conviction. Luk. proceeded 3gairift Him, fo far as the Liberty
22. 61. And the Lord turned, and looked upon left them did extend, in voting of him a
Peter : and Peter remembred ihe word of the Blafphemer, and confequently a Man that
Lord, how he had f aid unto him, Before the cock . ought to die by their Law, they reft not here,
crow, thou fb ah deny me thrice. And the event, but fet their malice on work to contrive and
Now he is led to a foaking repentance \ he efFett his Death •, and what they could not
bethinks himfelf, and goes forth from the do by themfelves, they conclude to bring
company, and bitterly bewails his folly. about by Pilate, who was then their Gover-
NOW this Circumttance was no little nour. And having thus determined, they
addition to the Suffering of our Saviour ; His forthwith put in execution. And this was
heart was with Peter, as once Elifhas was properly hhfecond Arraignment. For, al-
with Gehazi. And it muft needs increafe his though the Jews could not condemn Him
affliction, that Peter mould by his denial,fhew formally, yet they could indicl: thofe of their
himfelf afhamed of him ; that fo dear a Dif- own Nation, and bring them before theCivil
ciple (hould abjure him, and at fuch a time, Tribunal, and profecute them there -, which
and in fuch a place, where he gave occafion was a liberty granted them, to increafe their
to his bitter adverfaries to calt fo much the bondage 5 hereby affording the larger ad-
more contempt upon him, by throwing in his vantage to help to the ruine one of another,
difh, thnt even hisownDifciples &Followers We may here firft rake notice of the Arraign^
were afhamed of him, and refufed to own mem, and then of the Trial.
him. And this he complains of, Pfal. 38.11. 1. TOUCHING His Arraignment briefly
obferve, 1. Tlit
I
Queft.XX VII' Jfembljs CatethifM. 3 9 7
1. THE Time when it was : It was as footi notorious Criminals with chains ; to be f'lre*
as ever it was morning. Mar.i^.i. It was late they endeavoured to throw all the ignominy
in the Night when they had finifhed their on him they could, and make him a fubjeft
own procefs, and prefently, as foon as it was of greateft reproach \ for they Were reputed,
light, they fall to work again. Malice is not only Melefaftors, but Villains too, that
haltyi and relUefs till it hath wreaked its were bound.
revenge upon the fubjefts of it. It breaks (2.) THET led Him away. In ill likelihood,
mens fleep, till they have gotten their deiires ftill followed with the rout and rabble of the
anfwered. fcutn of the People, together with the info-
2. THE Per/on s engaged in it : the Chief lent Officers and Soldiers of the band,where~
Priefis and Elders of the People. Math. 27.1. by they added to his difgrace, heaping upori
Thofe who were peculiarly concerned to have him reproach upon reproach, giving envy it£
acquainted themfelves with Scripture pre- full fcope, which never knoWs when it hatH
diftions,and obferved the fulfilment of them, infulted enough.
by which they might have difcerned that he (3.J THET delivered him to Pontius Pilatg
was the Chrift, and have directed the people theGovernour .-i.e-They put him upon hisTrial*
to Him- And needs mult the CaufeofChrift refigning him up to his power asa perfon made
fee in a fuffering Condition, when thofe who a prifoner3and by them found guilty of Capi-
(hould be Pillars, endeavour to undermine ir. tal Crimes, demanding of him to pafs a fen-
s' THEIR Unanimity in it : All were com- tence of Death upon him, as one who by their
bined. Math.2-j. 1. It is true, Jofefh of Art- Law was worthy of Death- And herein was
tnathea, and Nicodemus, were not confenters that prediction of his Concerning himfelf
in this aft, and poflibly they did on purpofe accomplifhed, Mat- 20.18,19. Behold,vie go up
abfent from this meeting, knowing the refo- to ferufalem,andthe Son of man Jhall be betrayed
lution of the reft : but all that were there, unto the chief Priefts, and unto the Scribes,ah&
which were the Body of the Council, were as they fhall condemn him to death. And they fhall
one man. And it is lamentable to fee, that deliver him to theQ entiles, to mock & to fcourge^
there is more agreement between wicked and to crucify him. And herein alfo Chrilt
men, in their defigns againft God and Chrift, purfued the work of Redemption, in which
than amongGod's ownPeople in the managing he was engaged. This was one piece of that
of the Affairs of Chrift's Kingdom. Unity Death which he fuffered for us. And if we
alone, isnofurefign that men have theTruth would make a right improvement of it, we
on their fide. muft fo confider it. We ftood guilty before
4. THEIR deliberation in this bujinefs : They the Judgment Seat of God,being there foun^
tookCounfel. Mat- 27- i- There is this diffe- heinous tranfgrefTors. He therefore mult
lence between Anger andMalice -, Anger being occupy our place, and fufFer that fliame, dif-
a fudden motion, grows cold upon fecond grace, and forrow, which was our due, iri
thoughts, whereas malice ufeth deliberation, order to our being delivered from that ignor
and gathers ftrength by confulting, and this minious Trial, we were in danger of. Every
heightned their wickednefs, in that it was Tribunal of God's appointment, is God'sTrte
a debated, and confulted aft of theirs. bunal ; and Chrift was here arraigned at
5. THE thing deliberated • How to put Jej us God's Judgment Seat, and they were ufed as
to Death, ibid. They had before concluded inftruments in executing of his appointed
that he ought, and nowrefolve that he fhall Judgment on his Son- They did it falfelyV
dye i and accordingly they lay their heads but He righteoufly. Chrift, our Surety3ftood
together to bring it about. Thus mens wick- guilty before him, of our fins, which Were
ednefs, is oftentimes improved to further and made his by imputation. Let Sinners rhen^
ferve to the accomplifhment of God's holy under the humbling fenfe of their guilt,looK
purpofes- One world cannot hold Chrift and hither with hope- And Believers, when the
wicked men, to dwell quietly together. thoughtsof their fins terrify them, ftrengtheri
6. THE refult of this Confutation put in their Faith in this : Look upon jefui
prattice- Their a&ions declare, what it was Itanding at God's Bar, in your room. It is
they deliberated about. The fum is they the advice, Heb- 12. 3. Looking unto fefus the
bring Chrift to Pilate to be judged as a Male- anther andjinifher of our faith, who for the jof
factor. And there are three paffages obferv'd that was Jet before him, endured the crofs, dej-
about this- Mat. 27. 1, 2. When the morning fifing the fl)ame, and is fet down at the right
was come, all the chief Priefts and Elders of the band of the throne of God.
people took council againU fefus to put him to 7. WE may here obferve pne notable Cir-
deatb. And when they had bound him they led him cumftance attending this Arraignment, viz,
away, and delivered him to Pontius Pilate the fadas's Repentance. It hath pi eafed the Holy
governour. Ghoft to infert this palTagein thispart of the
(1) THET bound Him. Whether they Hiftory, Math. 27. ?,&c- We have formerly
lcofed him from his former bonds, in which obferved how this Traytor, treacheroufly
he had been brought before them, during his betrayed hi.s Mafter into the hands of his
Examination, and till they had voted Him blood-thirtty enemies. And it was meet than
guilty, or whether they added more fhackles we fhould have an account of his tragical
to his former, as they were Wont to lade end, that he may ftand to the Worlds end
fo$
>
— -■..■.e.^rtaiili
35>8 LeBuresonthe t QueftXXVIl
•
for a warning to fuch as have made a plaufible this affair, ver. 4. And tbeyfaid, What it that
profeiiion, to beware how they prove falfe to us? fee thou to that.
to it,&betray the Intereft they have efpoufed. 4. HERE is his Tragical end. ver. ?. And
There had been two of Cbrifi's Difcip/es that be cafl down tbe pieces oj filver in tjjc temple
had been eminently inftrumental in aggrava- and drparted.and went and banged bimj elf. The
ting his Sorrows, Peter and Judas ; the fall horror fo feized him,that indefpair of God's
and merciful recovery of the former, we mercy, and under the infupporrable burden
glanced at in the lalt Difcourfe. We may or" an accufing and condemning Conference he
now take notice of the others ruine. In the can no longer live, but roeafe himfelf of his
one we have an inftance of God's rich Grace; prefent dilquiet, he rids himfelf of his life'
in the other. of his righteous Severity. A and difparches himfelf out of the World. '
few Remarks here may be profitable- 5. AN account is given of God's overruling
1. IT is aliened, that Judas RepentedJAzt. Providence, ordering the difpofal of the re-
27.3. The word fignifies to be perplexed and Itored Money, in buying the Porters Field &c
troubled at a thing done j and is fometimes which was done by them deliberately, 'and
ufed for true Qonverfion, fometimes for hypo- yet is accomplifhed exa£tly,according to'what
critical Repentance, as that which is at molt had been propbefied, Zecb. 11. 15. And here-
bui legal : it amounts to fo much, that th® by became a further evideace rhatChrift was
man is forry for what he hath done, and tor- ,the Mejjiafr. And from this drciunftance we
mented in his fpirit about it, and bitterly may obferve,
wifhe-3 he had never done it. ( 1.) THAT there may be a firong Repen-
2. WE hzvetheRepentan ,^ ;//<?// defcribed. tance on men, and yet not faving. Judas's
Partly, by the occafionot it, when be faw&c. was very formal and diftincl. There is more
It feems, he diligently attended the Procefs, faid of it then oi Peter's-, but the event tells
and obferved the Iffue, from which he ga- us what it really was-, for all he perifhed in
thered the grounds of his penitence. Divines his iniquity. Men had need then beware
hence think, that Judas did not betray his how they place their confidence on their Re-
Lord of Malice, but meer Covetoufnefs, pentances : See not only that you have re-
hoping ro get a little money by him, and, that pented, fo did Judas $ but that it be the Re-
yet he would make his own efcape,as he had pentance unto life.
often known him to do, when fought for-, (2.) LEARN henceaninftance,how wofully
but finding it to fall out otherwife, and that fin cheats men. Judas thought it a fine trick
the Council had condemned him, and were to get a little money, by betraying his Lord
purfuing his Life, which he faw like to go not doubting but he would fecure himfelf
for it, his heart fmires him, and tells him well enough •, but by this means he became
what a wretch he had been : Partly, by the guilty of betraying the Glorious Redeemer
feveral parts of it ; where we have both his into the hands of wicked men, which ended
Contrition, he was broken in his heart, filled in his Death. How fearful then fhould we
with bitternefs, and forrow, inwardly con- be of Sin ? Let it look never fo gainful and
demned himfelf for his bafenefs, as is inti- innocent, it hath a fting in it. We may fee
mired in the word, be repented : and his the entrance into it, but little know whither
Confejfinn, which is very full, ver. 4. J have it will .lead.
finned, in that I have betrayed tbe innocent (3.) IF men, to get gain, will do violence -
blood. He not only acknowledged himfelf to their own Confidences, they will fooner or
to he a finner, but particularly confeiTeth later, lay violent hands on them. They ma7
this great Crime, that he had been a leading fwallow, but (hall never digeft, the morfels
Inltrument in expofing an innocent Perfon as of wickednefs. Judas had a ftrongftomach,
nocent, in which he avouched Ch rift's &c. Beware then how you give way, to the
innocence, and by it aggravates his own cravingsof your greedy minds,afrer the wages
fault : and his Rejlitution, ver. 3. Then Judas of fin, they will be bitternefs in the end.
which bad betrayed him, uben be Jaw that be (4.J MEN in trouble of Confcience, had
was condemned, repented binjelf and brought need beware whom they apply to for counfeL
again tbe thirty pieces oj jilvtr to tbe chief Had Judas, inttead of, &c. gone to Jefus,znd
Priefts and Elders. Tho' his matter fin was fallen down, confefTed,&c.it might have been
Covetoufnefs, and he loved his money as feis well with him : but he went to his Accom-
life, yet he cannot keep the wages of his plices, who moGk & infult. And let us take
iniquity, but mull return them backtorhofe folemn warning by his Example,
that hired him: hisConfciencecannot digelt, (5.) God, when He fees meet,makes wicked
but muft vomit*up his ill gotten morfels. men, their own Executioners. He can let
3. OBSERVE the coldcomfort he receives loofe Confcience fo far, as to make the life
from the Priefts and Elders. They byOffice an intolerable burden, and pufh men on td
were obliged to offer relief to diftrefTed that unnatural fin, of laying violent hands on
Confciences, to havecnmpaliion on them,and themfelves -, and this fhould make us afraid
give them counfels and encouragements^ but of fecret fins.
they abandon him, and leave him wholly up . (6.; God ufeth fome to their own de-
to his remorfe, not regarding what became ftruttion,to be inftrumental in bringing about
©f him, when he had ferved their turn in the Salvation of others. Thus was Judas,
Queft.XXVII. JjfembljS Cateckifm. .395J
__J^ -~ i££ ! "
by being an inftrument in Chrilt's Death, they began to accufebim, faying, we found ibis
And learn we hence to adorethe Sovereignty fellow perverting the nation, and forbidding to
of God,and his diltinguifhing mercy, by com- give tribute to CeJ 'a r, faying, that he himfelf is
paring the inftance ot Peter and Judas -, and Chrift a king. He who never did any evil in
the more admire his love to us. But this all his life, is here charged to be the mod
may i'uffice for this neceflary digreflion. faulty. The Crimes objected are referribie
2. PROCEED we to the Trial or Prccefs to two heads, i. Sedition: as if he had been
again ft him. We have now the Lord of Glory a dilturber of the State,going about to with-
landing before man's Tribunal : And lor draw men from their Civil Obedience toCefar,
the Judge of the whole World to Hand a and raife tumults among them, by advifing
Prifoner at the Bar, before an Heathen Ruler, them to refufe to pay their dues. 2.Treafort:
muftneedsbea great fuffering. And though accufing him for affecting the Kingdom, and
Pilate lor a while treated him more civilly endeavouring to ufurp the power over the
than the high Prieft had done,yet afterwards People ; whence they urge him to be Ccfars
he did his part in it too. enemy,and for that reafon, neither Julticenoz
HERE then, I (hall not obferve all the Safety, could iuffer him to live. Jon. 19.12.
Circumltances recorded in this affair, but Ihe Jews cried out, faying, If thou let this man
only fuch as are molt proper to the prefent go,thou art not Cefars friend. Thus malicious
purpofe, as preparatory to his Death, that fpirits can make a vice of innocency, and put
followed upon it. Confider then, a gtofs of wickednefs upon the molt harm-
1. HIS Examination about bis Stale and lels words and actions. And this was a fore
Quality. Mat. 27. 11. And JeJ us flood before affliction and provocation, which Chrilt takes;
the govcmour \ and the governour asked him, notice of, Pfal.5:6. 5,6. Every day they wreft
faying, Art thou the king of the Jews ? And ?ny words : all their thoughts are againtt me (of
Jefus faid unto bim> Thou fayefl. And this evil. They gather themf elves together, they bide
was to make way for what followed. And themf elves, they mark my Heps when they wait
that which is here fpecially to be noticed,is for ?ny foul. Let us not then wonder, if
Cbriffs freedom, and readinefs,upon demand, fometimes the molt harmlefs and fincere
to own the great Truth which he came into actions of ours are befpattered, and men feek
the World to bear witnefs unto, viz. His to calumniate us without reafon i rem'em-
Meffiasjbip, or that he was the predilled Sa- ber, Chrilt who was perfectly holy & blame-
vhur% tho' he knew it would expofe him. lefs met with this-, well then may we,who
This we obferved, he plumply owned, upon are imperfect in all we do.
the High Priefls adjuration 5 and now when (2.) THE Multitude : who acled by their
Pilate inquires about it, he confelTerh it : and Leaders, and take their meafures from them,
to this refers that, 1 Tim. 6. 13. Chrift JeJ us, joining with them in the great defign of
who before Pontius Pilate witneffed a good con- taking away his Life. And that efpecially
fejfion. King of the Jews was one of the in three things,
Titles put upon the great Redeemer in Pro- [i.^ IN their preferringBavabbzs beforeHint.1
phetical Scripture -, the Jews expefted their The hiftory is plain, both as to the cultomof
King : and Chrilt was he^ which he denies releafing a chief Malefattor at the Peoples
not, but aliens. They counted it Treafon, defire : and as to the character of Barabbas,
Joh. 19. 12. Wbofoever maketh himfelf a king, who, and what he was, not feditious only,-
fpeaketb againft Cefar. But he matters not but a murderer too 5 him they chofe on the
for that. He was called to make this con- Elders perfwafion. Mat- 27. 20, 21. But this
felfion -, and when the Glory of God calls for • chief Priell (S> Elders perf waded the multitude
it, he baulks it not. And if we would ap- that they fhould ask Barabbas,anddeflroy Jtfus.
prove our feives his Difciples,learn we herein The governour anfwered and faid unto them,
to imitate him, by a readinefs to confefs him Whether of the twain will ye that Ireleafc unto
too, to be our only King and Saviour, when you ? They faid Barabbas. Yea, and fo perfiit
called to it, whatfoever it may colt us for fo as to refufe him, Joh- 18. 40. Then cried they
doing : this is the meaning of that, iPet.l.18. all again, faying, Not this man, but Barabbas.
2. THE Trial it f elf following upon this Ex- So impetuous is prejudice,to prefer the worft
amination. In which we may obferve a three- of men before the molt innocent. Maligned.
fold fubjeel, with their feveral deportments, Piety is more criminal, and perfecuted more
viz. the Jews his Accufers, Pilate the Judge, violently by ungodly men, than the worft of
and Jefus the Prifoner at the Bar. Immoralities- Think it not Itrange then to
1. CONCERNING the Jews his Accufers, meet fuch entertainment in the world,
thefe were of two ranks, the Chief Prieft s and C20 IN their demanding of Chrift to be Crw
Elders, and the Multitude. c'fyed, and implacably purfuing that demand.
(1.) CHEIF Priefls U Elders. And that Mat- 27. 22,23. Pilate faith unto them, What
which is in fum laid to their Charge, is in, fhall I do then with Jefus, which is callcdChrift*
Mat.27.12. They accufedhim. i. e. They laid They all fay unto him,Let him be crucified. And
many Ctimes to his charge, and offered to the governour faid, Why, what evil bath be done?
make them good againft him. What they But they cried out the more, faying, Let him be
were, the feveral Evangelifts give us light to crucified.]o\\.\9 6,7 When the chief Priefls tbere-
nndeiltand 5 the fum is in, Luk» 23. 2, And fore and officer s f aw bim, tbey cryed out, faying,
Crucifie
400 LeBures upon the Que ft XXVII.
Crucifiehim,crucijichim. Pilate faith unto them, he pioceeded to the Sentence, Mar. 27. 24.
Take ye him, and crucfie him : jor I find no When Pilate fiw that he could prevail nothing,
fault in him. The Jews anfwered andJaid,We but that rather a tumult was madepe took water,
have a law,<md by our law he. ought to die. How and wafl)ed his hands before the multitude, fir
indultriouilydidP/'/tf/f endeavour to ftill their ingf am innocent of the blood of this j nil perfon,
rage 5 but the more did the fury of it increafe, fee ye to it. Piety and finceriry many times
till it grew to a tumult. The worlds hatred gain a better teltimony from a meer Heathen,
againlt Chrift and his Caufe, is as implacable, than from the higheitPretenders to Religion.
as it is unrcafonable. There is no pleading And obferve, Chrift molt not dye till he is
with men, when their fpirus are thus up. juitifyed by. his Judge ; becaufe he was to
And fuch meafures may Gods Children ex- iuffer the juft for the unjult.
pea at the worlds hands, when they get an 3- RESPECTING Jefus the Prifoncr : He
advantage j bur it is enough, our precious makes no reply for, or defence of himfeif
Redeemer baie it lor us/ Let us then do fo againlt all the clamorous accufations made
ior Him. againft him, nor feeks to juftify himfeif:
[?.] l\T the horrible imprecation which they whereas nothing was more eafy for him to
uttered agan.fi themfelves- Mat. 27 25- Then have done than this 3 and had he (food upon
anfwered all tb* people and fad, His blocd be a peribnal account, he ought rohave doneit :
on us, and on cur children. Expofing, not fo then, in this he afted as our Mediator,and '
only themfelves, but their posterity with is nor.to be imi.ated by us. He Itood as the
them, to the direful vengeance of Heaven,fo Surety for Sinners, and was to have all their
that they might but accomplifh the bloody fins thrown upon him 5 this makes him
defign they had on foot ; which cuife they dumb. 7 his very filence wonderfully befpeaks
have now more than fixtcen hundred years his Love to his Redeemed ; and he wasfilent
fuffered under : in which, rhey have been that we might plead 3 had he pleaded, there
a contempt to the world, and expofed toaU had been no plea left for us 3 hut now we
barbarous ufage almolt wherever they come •, may fill our mouths with argun1e.nts,and cry
and alio held under a doleful obfiinacy, in aloud .for mercv. .
rejecting the only Saviour to their eternal , 3- WE may finally obferve the Condemna-
'mine- 3 and it is not removed to this day. tio-i ojXfrt%\niU End. of his Trial Where
Hatred-grown into malice, matters not what obferve,
mifchicf it brings upon it felf, fo it may J. THE ground cf it. Mat. 27. 24. Wben
wreak its revenge on ihofe whom it is fee Pilate faw that he could prevail noth:ng,but that
againft ! Learn then, how linle a wicked rather a tumult was made. He is at lalt,over-
World is to be trufted. They that can ruine born by importunity. A naturalConfcience is
themfelves to undo others, are dangerous to foon tired in refilling prefimg temptations,
be confided in. And let it be here ohferved, Beware then of trulting in our felves,and out
that the People did all this at the inftigation own purpoies.
of the Rulers,and Eiders. Mat. 27. 20. Joh. 2. THE. Condemnation it felf . Mat. 27. 26.
19. 6. Men in high places of Power, have a Then releafed he Bar abbas unto them ■ and when
great influence to perfwade the Subjects ei- he had fourged Jefus, he delivered him to be
ther to good or evil- Miferable then muft crucf.cd. Where obferve,
be the condition of that People whole Lea- (ij HIS Condemnation is m conjunction with
ders are corrupt, and bend themfelves againlt Barabbas's Enlargement. And what greater
Chrift and his Intereff ird'gnty conld be offered to Chrilt,than that
2. REFERRING to Pilate the Judge : We fuch an one as Barabbas mult itand in compe-
have him prefented as ufing of many endea- tition with, and be preferred before him?
vours, to (top the fury, and divert the rage (2.) Til AT before he was condemned, he was
of Chrift's enemies, and defend his inno- cruelly fcourged. Pilate did this to Preve"r»
cence againlt their accufations, and after &c. However as it was unjuft fo todeal by
attempts ufed that way to no purpofe, pro- one, whom he judged innocent, fo it was a
Feffing his Confcience to jultify him, and great piece of Death, both painful and re-
more peculiarly in thefe two palTages, viz. proachful 3 if was a publick contempt calt
His bringing him forth after fcourging, as a on him, in the Judgment-Hall, and by the
fpechcle of pity, to have moved their com- Roman Laws only to be inflicted on Fools or
paflion towards him, Joh- 19. begin Then Pi- Varlets. And the pain of it was great as is
late therefore took Jefus andfeourged him. And evident to any that know what the Roman
the fottUiers platted a crown oj thorns, and put fcourging means, in which every blow takes
it on his head,andthey put on him a purple robe, skin and flefh from the bones. _
And f aid, hail king of the Jews : and they f mote ft.) THAT after all this he was delivered to
him with their hands. Pilate therefore went be Crucijycd. 1. e. Pilate pa fled a formal ben-
firth again, andfaiih unto them, Behold, I bring tence upon him, in which he declared him
him forth to you, that ye may know that I find accufed, and found guilty, and now adjudged,
no fault in him. Then came Jefus jor th.wcaring for this to die upon the Crofs : and lo is tfeli-
tbe crown of thorns, U the purple robe : and vered over into the hands of histxecutioners
Pilate fahh unto them, Behold the man- And in to handle him with all ludibrious and cruel
that folemn and formal protection, before ufages. Thus we have followed our Lora
Qlieft.XXVII, djfemblys Catecbtfm. 40 £
from one Court to anocher, till we find him him, and then worfhiping him 5 and all
condemned to dye in both, yea fentenced to this to ridicule hisKingly Office, a'nd expofe
that which was the molt vile and accurfed his royal Dignity to the greateft Difgrace,
Death of all h and filenrly fubmitting him which yet he bears with admirable Patience!
to all this. And what doth it fpeak to us? 2. THE Crucifixion irfelf, with the Con-
1. LET Sinntts here read their own Doom comitanrs of it. Of which we may for fhe
and Defert. If thefe things were done in the prefenr, only gather up the more remarkable
green tree, &c. If God thus condemned fin PafTages, in which tbeConfummarion of His
in his own Son, where fhall thofs that are both fpirirual and bodily Death are iepre-
found Sinners at lalt appear > It loudly calls fented. Here obferve two things,
Sinners to Repentance. (r.; 27/£ Manner*/ His Crucifixion. The
2. LET a Bziabbas gather hope from hence. Crofs was a Tree or Polt, with a crofs Ut
3. LET Believers jrvm thefe Con fiderat ions affixt to it ; to which the Perfon to fuf:
acknowledge the bonds lying upon them, chear- was faftned, and on which he was nailed,
fully to ferve Chrilt, and readily t> fuffer for and made to hang till he died by a iingring
Him when called to it, and fupport the mf elves Death. And ChnU was ufed after the ufual
from jointing, by due reflations hereon. Heb. Manner. -Being therefore brought to the
12. 3- ' Place appointed, viz. Golgotha, an emblema-
4. LET the Children of G id gather abundance ticai Place, and fitly intimating that Cbrift
ofConfoiitionjrom hence. Chriit's Condemna- died to reftore dead Sinners to Eternal Life's
tion is a ground of our Comfort. And let all here they treated Him after this Manner.
fuch as are entitled to Chrift's Redemption [1.] THET rftered Him to drink, Wins
by faith in him, ttrongly argue to your felves, mingled with Myrrh, (Mar. 15.23.) but He rc-
that your Condemnation is part over, and f ufed it. The giving this drink was in fa-
there can henceforth be no accufarion brought vour to the Perfon fuffering, that it mighc
in to bear againft you ; becaufe the Son of intoxicate him, and fo abate the Senfe of the
God in our nature, hath born it for us : our intollerable Pain, which that fort of Death
Sin was condemned in him, that ih we mighc was attended withal. Chnfi therefore would
be counted for ever righteous in him. not drink it, being appointed to bear our
Griefs for us, Ifai. 53.6. The Lord hath laid
[February 16. 1696. ] on fom fa i„,quity 0f us afc
s ; f2.] HE was ttript naked before the whole
Multitude. For his Garments were taken
Cp P A/T C\ ^%J C^T/IT *rom Him'anddivided, and call Lots for bj
^ •■-' ■"■^- -LVJ" ^-^ -»^ ^" *■*■• the Soldiers, whiles he was hanging on the
Crofs, Mark 15. 24. And this was the cuf-
WE have confidefed the Inchoation of torn in crucifying, to put the more difgrace
Chrifl's Death both Spiritual and Cor- on the Perfon by (hewing him ftirk naked.?,
poral, we are now to proceed to the Perfec- this Chrifl bare, becaufe we, by Sin, had
tion, or Confummation of it. And this is to made ourfelves naked.
be obferved in his Crucifixion, and the Con- [30 THET laid his Body on the Crofs \ and
comitants of it ; or all that followed from nailing his Feet to the Tree, they fir etched, his
Pilate's palling the Sentence on Him, till he Hands on the Crofs-bar, and nailed them jaft to
gave up his Spirit on the Crois. that. This alfo belonged to the manner of
And here obferve, Crucifying. And of this we have him com-
I. THERE were fome things that went before plaining, Pfal. 22. 16. They pierced my hands
His Crucifixion. Account whereof fee par- and my feet. Hence that, Joh. 20.25. But he
Ocularly, Mark 15.16,1022. The Pretcrian faid unto them, Except I [hall fee in his hands
Band, which waited upon, and were a the print of the nails, and pur my finger into
Lifeguard, to the Governour, were ufed alfo the print of the nails, and thruft my hand into
to do execution on capital Offenders^and tho' his fide J will not believe. And thus is he cruelly
in many refpeefs, the Romans were a civil faltned to his forrows, becaufe we deferved
Nation, yet they had one very barbarous to be flaked down under the wrath of Gdd.
Cultom, viz. That fucli Perfons as were con- [4.3 BEIAG thus ja/lnedfe is lifted upon the
demned to the Crofs, were alfo left to the Crofs into the Air, where it is let jail into a.
Will of the Soldiers, to fhew them what In- Socket, and Jo is he left hanging. This was
folence they pleafed .- this Liberty did thefe typed by the Brazen Serpent, Joh, 3. 14, is.
towards Jefus Chrijl: and, as if it were not The firlt Adam finned by eating rhe fruit pf
enough to take away His Life by the igno- a Tree, and the Second Adam expiates this
rmnious Crofs, they kill Him before Hand Guilt on a Tree, t fVf.2.2'4. He fuffered in
with contumely, and opprobrious Carriage 5 the Air ; partly becaufe it was the Detfils
leprefentingHim as a Mock King, cioathed Kingdom, that Satan might have all poiiible
in a Purple Robe, 8c wearing a thornyCrown, advantage againft him, and yet be conquered
both painful and ludibrious : they bow to by him h this hour is therefore called the
Him lnScorn^ and mix pretended 'Honours, power oj darknefs, Luk. 22.53- Partly, to be
tvith manifold Abufes, bowing the knee, and made a fpecf acle of fhame 8c difgrace to th£
then fmiring him on the Head ; fpicting on World. Here obferve,
Fff m
ao2 LeBures upon the QuefkXXVII.
(2.) THE fhame ^/ mifery that be Suffered the Order was inverted in Chrilt, he being
in this kind of Death. to finifti the work of Redemption in his Bo-
£1.3 THE fhame was very great. Though dily Death. It was on the Crofs, and not
he defpiled it for our fakes, Heb. 12. 2. It after he was taken from it, that he was made
was a very fhameful thing to be ftript naked a curfe for us. Ic was there that he drank the
in the fight of all forts of fpeftators, and a dregs of theCupofdivineFury,it was there he
multitude of lookers on. And the very kind finiihed hisSatisfaction.Joh. 19.30. Wbenfefus
of Death that he fuffered,was a very curfed, tberejore had received the vinegar, be f aid, It is
& fhameful thin g. Gal.?. 1 l.Curfed is everyone jinifhed : fS he bowed his bead i5gaveup ibcgboft'
that hangeth on a tree. Hence thar,Heb.i3.i 3- His Soul no fooner left his Body, but it went
Let us go jorth therefore unto him without tie to Paradife, Luk 23.43. And we cannot with
camp bearing his reproach. Hanging was in reafon conceive,thac while hisSoul was happy
the repute of men, the molt villanous fort and glorifyed, there remained any Satisfacli-
of Death 5 and that on the Crofs, of all hang- on to be made. Here then he wreltled with
ing was the molt ignominious. Shameful it the wrath of an angry God, encountred the
was alfo, in the concomitants of it,fpecially, powers of darknefs. All thofe three hours
in that he fuffered between two Thieves, as of darknefs was Chrilt wreltling with the
though he had been the greateitThier of all. wrath of his Father, and fuffered the pains
Thus was he numbred with Tranfgreffors. ofHellforus.
Mar. 15. 27,28. And it added to his fhame, NOW he fuffered the perfection of the
that'fuch Varlets as thefe joined in railing fecond Death,
at him, vcr. 32. Shameful it was in the many (i.j IN tot punifiment^ of Lci>. This is
reviling tau us and opprobrious carriages to- fhadowed to us, partly in the three hours
wards him on all hands whiles he was alive darknefs, ver. 33. Herein the Sun was mira-
on the Crofs -, almolt every one calling gall culoufly eclipfed, and denied him irs beams,
and wormwood into his Cup, to make it fo and no creature comfort, was in the leaft
much the more bitter •, they that paffed by, afforded him to refrefh himfelf withal :
ver.2 9,30. the chief Priefts,Scribes,& Thieves partly in that mournful exprefhon of his,v*r.
themfelves, per.% i,?2. Thus was that veri- 34. fhewing that he fuffered a total privation
fyed, Pfah 69. And 22.7,8. Yea, they that of the fenfe of his Fathers love, and the
p-ave'him vinegar and gall, (ver. 36.) added fweetnefs of it, for the reality of it, he lolt
a taunt to it, of which he complains, Pfal. not -, HisEverlalting Love never ceafed, but
69. 21. They gave me alfo gall for my meat,and the comforting applications of it,were totally
in my tbirji they gave me vinegar to drink. fufpended. For the God of all Glory, the
["2.1 THE mifery was alfo great. It was a Fountain of Life 8t Light forfook him, He
torment that he fuffered : for having the from whom all Confolation comes, departed
moft noble temper of Body, and exquifite from him. The Man Chrilt was a crea-
Senfes, he was, more then other men, liable ture forfaken. God the Father hid his
to fuffering : and the Death of the Crofs is face away from him, deprived him of the
very torturing •, for, the palms of the hands, beatifical Vifion, drew in the light of his
and foles of the feet, having the greatelt Countenance from his Soul. Pfal. 1 3.1. How
concourfe of the nerves, which are the inltru- long wilt thou jorget me (0 Lord) for ever ? how
ments of the fenfe of feeling, being pierced long wilt thou hide thy face from me ? Nay,
with great nails,by which they were broken, God would not fend any meffage of comfort
could not but be in extream pain* It is pro- unto him- In the Garden an Angel is fent to
bable alfo that theCrown of Thorns remained Itrengthen him, (Luk.22.^.) but now the
on his Head, which by the force of theCrofs, whole Creation Hand off in a deadly fright,
mult add to his wounds,& bruifes,befides the and there was none to comfort him. Pfal.69.
whole weight of his Body hanging on thofe 20. Yea,God hid himfelf from him,& though
nails and fuffering both a violent conculhon he fought him,he could not find him, though
by the force, &c. and a continued extenfion he cryed he would not be entreated, Pfal.22.
upon them, 'made it a rack, by Itretching all 1,2. God left him, and all comfort departed
his nerves and finews to the uttermoit; and from him.
becaufe none of his vitals were wounded,but (2.) IN the pun ifhmcnt of Senfe. He was not
abode found, it was by this very pain that only forfaken, but accurfed, i. e. filled with
he was to die a lingring'Death : fo that his theapprehenfionof all the bitternefsof God's
continuance on theCrofs added to his tortures, wrath, Gal. 3. 13. He grapled with Satan,
whic'it was at leaft three hours. All which Luk. 23. 53. The Devils had now power to
while, the Sun alfo withdrawing its light, vent their malice upon him. Now was that
and leaving him in darknefs, added to the great battle fought, Col. 2. 14,1?. Here the
horror of it, ver. 33,34. Thus of the Cruet- Devil would have driven him to defpair.^j/.
lixion it felf. 22- 8- And he ltrove with the immediate
2 NOW let us obferve in it, How Chrifl wrath of God; He was fmitten by him, Ifau
fuffered both the fult and fecond Death in their 53. 4. He caufed a confluence of miferies to
tetfeffii n. fettle upon him. He was made a Curfe in the
1. HE Suffered the perfetlion of the fecond Abflraft, Gal. 3. H. Was in the very depths
Death : and this was whiles he was alive on of woes and miferies, Pfal. 69. be&in. This
the Crofs. For, we formerly obferved, that was
' " ' ! '—-'—- ■«■ — -I
Qlieft.XXVIF. Jjfefdly's CatecbiJrA. 40^
m - — ' ~ '"■ " "'"-"" 1 " 1 ■ ' ' *- ' ■
was a Death of forrow, and not of fin j but Body is an ignominious fpectacle, be;, g a
his forFows were Uncbnceivably great. fpe&acle of the diimaf effects of fin. i Cor.
2. IXOW folkvos the perfection of this Bodily 15. 4?- If is J oven in difhonow. He was de-
Death : In which two things are onfervable, prived of all the comforts, and good things
viz. the Death it felf, and the Dominion o£ of this Life 5 of food & raiment, of pleafures
it over him. and delights. He was cut off, Dan- $.26. j.e.
1. HIS Bodily Death its felf is exprefTed,in, from Life it felf; and all the enjoyments ofifc
Liik. 23. 46. And when Jcjiis had cried with a 2. THAT it was a moft milerable Death]
loud voice, he f aid, Father, into thy hands I com- And that,
mend my f pint : and having /aid thus, he gave (\.) BECAUSE it was a part of the puhifb-
up the gboft. Where, < ment oj our fins : For this alfo is contained
(t.) HE commended his Soul intohis_ Fathers in the threatning, Gen. 2. 17. Thou fhalt jurely
Bands. After this^manner he dyed, and die. Though it be not. all. And to die for
therein teftifyed the tree refignation'or (ifm- fin, or bea reputed Sinner,is amifery. Chriit
felf unto Death, or a voluntary willing Dy- was cut off as a Malefactor, by the Judg-
ing : that, it was no fear nor terror to him to ment of God, and. -the ftroke .of divine re-
dye. The phrafe is fetch'd from, Pfal. 21. $. venge. Ijai. 53.8.
Into thy hand I commit my Spirit ; thou haft (2.) IT was a feperation of the union of his
redeemed me, 0 Lord God of iruih. By God's bleffed Soul and Body, thefe two intimates
hands, undeiftand his mighty power and which were made to dwell together, were
protection: And this refignation intimates, now parted afunder. And Death it felf is a
that he died in full afiurance of being receiv- very bitter thing to nature, becaufe, by the
ed into Heaven, yea, that his Soul mould fnapping afunder of this union, the'eommu-
forthwirh go to Glory $ not to defcend to nion of thefe integrating parts of man is
Hell, to mew himfelf to the Damned, and diUolved.
triumph over the infernal Spirits, but go into (3.) HE retained hisUnderitdLnding^' SerSs
his Fathers Bofom. in their vigour, to the moment 0} his Death*
(2.) HE gave up the Gboft. He could by The other that were Crucifyed, loft their
bis power have drawn put his Life a great fenfes by degrees, their Spirits Vailed, and
deal longer •, nay, he died fooner than was the apprehenfion of their pain abated 5 where-
ordinary or expected. Pilate wondred at it, as his was on the incfeafe; as appears by his
Mar. I j. 4^. Chrift was nor meerly palfive, loud cty at laft, Matth. 27. 50. which very
but active too, in his very dying ; He dyed thing convinced the Centurion, Mar. 15. 39.
by his own free and voluntary confent, fob. And when the Centurion which flood over again ft
10.18. He refigned himfelf to the natural him, faw that he fo cried out, and gave up }fe
caufes of Dea h. Concerning which obferve, gboft J?e /aid, Truly this man was the Son of God,
I. THAT it was a real Death that Chrift (4.) hE was cut off by a violent and cruel
fuffered. He truly dyed. For* < Death, in the midft of bis days. When all
(1.) HIS Humanity was deprived of all its his fenfes were molt vigorous 8t active. The
fenfes. Thefe are the inftruments of the Sacrifices were many of them, to be of the
reafonable Soul, by which it acls the Body, firlt Year: Chrift died about the middle of
and in which it communicates itfelf thereto 5, that which is called the Age of a Man,whert
thefe were dilfipa ted : and this was typed there was no decay in any of his natural
bythetakingdowntheTabernacle,Ar»w.io.i7. powers. There were indeed glorious Con-
(2.) ALL his Bodily Organs totally ceaj'ed comitants of this Death, that were evident
from their Operations. His merciful Hands tokens of the excellency of his Perfon and
moved not ; His companionate Eyes were efficacy of his Sufferings. The vail 'of the
clofed * His attentive Ears were ftop'd 5 His Temple was rent h to fhew that he opened a
Feet that were wont to travel for rhe good living way to God. Heb. 10. 20. And that
of Sinners, were (hackled with the fetters of the Ceremonies were abolifhed.' the Earth
Death-, His gracious Tongue was now tied, quaked, and Rocks rent-, to teftify hisMajeftv
and his fweet Lips were now fhut up. and Divinity j and how dreadful he mould
(3.) HE was deprived of all the Excellency be to a wicked World. The Graves opened
of Life, which the pre/en ce of the Soul with the and the Bodies of Saints rofe ; to fhew thac
Body is wont to give. He loft all his Bodily by his Death he had procured a glorious
ftrength, nor could he move himfelf; bur is Refurreclion for his Redeemed. But ftill
taken by others, and laid in his Grave, Mat. his Death it felf, by which he made way
27.59,60. And when J 'oj eph bad taken the body, for all thofe benefits, was therefore mifera-
he wrapped it in a clean linnen cloth. And ble, that it might procure thefe Everlaftin-*
laid it in his own new tomb, which he bad hewn Mercies for us. '
out in the rock : and he rolled a great ftone to 2. CONCERNING the Dominion of this
the door of the jepulchre, and departed. He loft Bdily Death over him : Of which our Care-
that glorious beauty and majelty of hrsCoun- chifm faith, that he continued under the power
tenance that was wont to appear in it, and of Death for a time •, and our Creed that He
became an Object of altonifhment to the dejeended into hell 5 being dead and buried :
beholders- Ijai.5 2.14. His Body was deprived And the Scripture informs us 0f j,js bcjng
of honour, and filled with, fhame. A dead dead three days -; His Body being in the
F f f 2 Grave,
404 LeBures upon the Queft XXVN.
Grave, and his Soul in a ltate of Separation, was at prefent unferviceable to thofe noble
This we may call a Complement of hisDeath, Operationsof his in it: His Soul alfo wanted
or an Adjunct to it, being the utmolt bound his Body to dwell in, and fo the felicity of
of his Humiliation. Here obferve, it, was fo far incomplear, one part of his
1. THAT the continuation 0} Cbrifl's Death, Humanity being parted from the other : yet
was not properly a punifhmenr, or a pare of it is not neceflary to annumerate it to his
bis Satisfaction for Sin. For of that he faid, Punifhment forSatisfaftion properly : He was
It is fin 'ijh ed, when he gave up the Ghoit,and blelTed from the inltant of his Death, though,
his Soul went to Heaven ; but it was, as it his facred Body could nor, for the while fen-
were, a Conclufiofi of his Hate of Humilia- fibly partake in that felicity. Thus was his
tion, or a (tately Adjunct of it : And had Body kept for a feafon in the Grave, that he
he rifen the next hour, Satisfaction had been might fanttify the Grave to all his Redeem-
fully made. ed, and make itlefs formidable.
2. THAT the grounds of bis abiding in a TOUCHING the Adjunth of Chrifi's Bu-
fl.it e of Death fo I -no, might be, (befides the rial, much need not be faid. Three Pa iTages
Sovereign pleafure of God) are remarkable,
(1.) TO Jhew that he fubmittedto the Power 1. HE was /aid in a Tomb. Partly ro fulfil
and Authority of Death : Tim he did volun- the Prophecy, Ifai- 53. 9. partly ro fignify .
tarily give himfelf up to bear our Punifh- the manner of his Sepulture : His Body was
menr. And, not corrupted or waited, but kept whole and
(2.) TO make it appear, that he was indeed entire, Pfal \6- 10.
Dead : That it was no fictitious Death that 2. IN a new Tomb- Mat- 27- 6o- One in
he underwent •, that it was not only a deli- which none had been before buried. Luki^.
quium,or fainting of his fpirits. There have 57. Divine Providence wifely ordered this,
been many that have lain in a fwoon for to prevent allObje&ions that might elfe have
many hours,fo that by-ltandersfuppofed them beenmade,that none might have any pretence
to be really dead, till afterwards they reco- to fay, that it was not this individual Body,
vered again. And it was needful that he but fome other that was railed,
fhould give proof of his being dead, becauie 3 THE Prielts and Pharifees fecured his
it is by his Death that we live. Tomb, that none might open the Grave without
(I.).THaT Death might triumph over Him. their knowledge- Mat. 27.62.,&c- And hereby
For though he was to gain a victory upon the Providence of God, wifely ordered ir,
Death, i Cor.i'y.S'y&c- Yet it was by dying, that what they did to prevent forgery, fhould
and Death was flrit to lead him as a Conque- be a very convincing Argument to prove the
rour ; and wherein could it more apparently certainty of his Refurretlion ro the Worlds
triumph, then by holding him for fome fpace end-,fomakingtheirmalice ferve tohisGlory.
of time in the Grave ? Hence, Use- I- THEConfideration of thefle things y
3. HIS Body mean while l>y in the Grave, may ferve to convince us of the great evil and.
He was put into a Tomb. It was the Ro?nan danger there is in Sin. It may be too many,
cuftom to burn their dead Bodies, and gather and particularly Young Ones, think it a
up their Afhes, and put them in an Urn ^ but fmall and trifling matter to tranfgrefs the
he was buried after the manner of the Jews, holy Law of God 5 and can with a great
who embalmed their Bodies, and put them deal of Liberty, and without remorfe commit
in Sepulchres : And this is all we are to. Sin : But if you would be perfwaded well
'underftand by that exprefhon in the Creed, to ponder the prefent Subject, here is that
HE defcended into Hell- The word Sheol, fig- which will help to make you think otherwife.
nifies both the Grave and Hell. And that, Let fecure Sinners go to Golgotha,, fee, and
A&s 2. 31. That his foul was not left in hell, ferioufly meditate on what Chrilt Suffered,
neither his flefh did fee corruption : is tran- and remember, all that was for Sin 5 and
Hated from, Pfal- 16. 10. For thou wilt not then fay, whether you can maintain your
leave my foul in hell ; neither wilt thou fluff er former thoughts of it. Here you may find
thine holy One to flee corruption- Where this heart-breaking and melting Confiderations
word is ufed, and intends, that his Soul was of it, and fuch as may well fet the ftoureft
not left in a ltate of Separation -, and that his Sinner on trembling^ Do not take your mea-
Body did not lie fo long as to putrify in the fure by the feeming pleafure, that Sin now
Grave- And touching hisBurial,we have an affords you, but rate it according to Chrift's
account given of ir, in the Prophecy, Ifai. Sufferings for it, and there you will fee rhat
53. 9. And he made his grave with the wicked, is is bitternefs in the latter end- View Him
and with the rich in his death- bearing his Crofs, itript of his Vefture, and
4. HIS Soul was all this time in a flat e of made naked ; fee his facredHands&Feet torn
feparation jrom his Body- . Thefe two Com- with nails, His blelTed Body hanging on the
panions were kept fevered each from the Tree, made a Spectacle of fhame and forrow.
other; which was Death's triumph over Hear Him groaning under his mifery, and
him : and this was at lealt a fufpenfion of look upon him as relinquished or forfaken
his perfect felicity, and an appendix of his one, the God of Glory turning away his face
itate of Humiliation : For his Body, which from him, refuiing him any comfort, and
was the Tabernacle of this our High Prieft, letting the whole weight of Divine fury fall
upen
QuefiXXVUL JJJemhlys Catechifm. 405
upon him : See infinite wrath poffefling him, Conception, that he might expiate the Guilt
and the damned Devils feizingand afflicting of our Sins, and fo ranlbm and deliver poor
him; theSun hiding up itslight from him,and felf dehroyed Sinners, from eternal Deltnic-
Men flouting and reviling of him -, God all tion •, and let all that have had this tfederrip-
the while, looking as if he had no regard for tion applied to them, be often enframing of
him. And then fay, all this was on the their AfFettions unto Chrilt, by reflecting
account of fin, becaufe the iniquity of his upon it. Follow him from the Garden to
people was laid upon him. Yea,tollow Him, his Crofs, and commorate upon every Paf-
tiil you fee him breathing out his Soul, and fage as you go, and fee how many tranfcen;
becoming a Dead Man under all : And then dent Expreffions of heart-alluring Love yoii
thii k,What am I doing,whiles lam purfuing (hall find therein ; and be fure you Itand ltilt
mine iniquity with greedinefs ? And one when you come to Golgotha, and make par-
would think, this fliould never fuffer you to ticular remarks upon thofe uncountable
entertain one kind thought for the lealf Sin Sorrows, which he there underwent 5 what
anymore. What Chrilt iuffered, witnelTeth. his Body, and efpecially what his Soul en-
what you alio mull undergo, and what will dured. Look upon this bloody Saviour, and
certainly be your portion, if you repent not. fee him undergoing, not only the Rage of
And remember, what he himfelf hath given Men, and Fury of Devils, but the Wrath of
you to chew upon when he was going to thefe God too, and the Punifhments of Hell, to
Sufferings, Luk. 23 20, 31- Then fhall they the wounding of his Soul, and making it an
begin to fay to the mountains, Fall on us -, and Offering for Sin, and all this in your Room
to the bills (lover us- For if they do thefc things and Place, and then fay, what Love is com-
in a green tree, what Jhall be done in the dry ? parable to his } This ruddy Saviour herein
Use- II- LET every Believer here fee, what appears altogether lovely 5 lofe your Hearts
R-:afon you have to admire and be ajfoni/hed at in this Contemplation, and look yourfelves
the Love of Chrift in Redeeming you- Of all into Raptures : Meditate, till you find yout
the Wonders that ever were heard of, this felves tranfported, and your Affefrions all
is the moft Wonderful of all; that ever the on a Blaze, making you, in a chearful tea-
Eternally Beloved Son of God, mould' take dinefs to do, yea, to die for him, when cal-
upon Him to undergo all this mame and led to it.
farrow, which exceeds the utmolt of our March 16, 1696.
SERMON CVUL
Question XXVIII. THAT we may take a rriore full S£diftinct
account of this great Article in the Chriitidn
&§3&P Herein confifts CHRIST'S Exal- Religion, and wherein fo much ot the com--
«9§ W^ tation e f°rt of God's Children is concerned, I fhall
mb w^ ' in the firft place fpeak to it more generally^
%'^%-IP and then proceed to lay it out in the feveral
Answer. parts of it.
IN the general Confideration of it We ma^
CHRIST'S Exaltation confifts in His obferve, 1. The Order. 2. The Neceffity.
rifing again from the Dead on the Third 1- ^ Nature 0/ it.
Day, in afcending up to Heaven, and in *• TOUCHING the Order of Cbrifls Exalte-
fitting at the Right Hand of GOD the tion > two thinSs>
Father, and in coming to Judge the World \ !J ' ™* uPon' *** a,fier hf* fifW^g hij
afrh*» U(\ n-ixr W9rk °' Redemption. This order the A pottle
at enc lau uay. takes notice of. P/;/7>2 -^^ And theHiltorjr
Wv t,n„o t,0« ....£• tr- c+\. go. of the four Evangelilts confirms it : He was
b have been taking a View of the nrlt n n.u ui a „ a u r 1 a g nu* ,*u*
Po,^fru/ft' d a ra nrltHumbled,and then Lxalted -, nrlt brought
rart or Chrut s Redemption, conhlt- ■, . ., ■ 1 « j 1 , ° %
;n« ?n h?c u„™r .■ „ • - u u a down mto the duff, and made as low and
mg in His Humiliation, in which he made ., , , ' r c u t ~a
QoficfnO^n r. .u t j t a- ■ u- con r err> Pr ' M e as l he cu r fe of t he La w,ar m ed
Satisfaction to the Law and Tultice. in his • 1 .-»• « t a.* u 1 i- j
Life and Death. We proceed now to the H , "^ J* ^ ^i "p- ' Tp •?"
fecond Part of it, which is His txaUatUn. !h?rhe T "k?"*T .the P'Vnd Prlfoa*
This is wont to be called a Part of Redemp- and fe.labove ^'""^"k'V " ■ L?°vv i. L
*;ftn n^r Lpr„,ra „. ,„ , . v 2; IT was when, in a by his Humiliation he
tion «, not becaule there was any thing now 7. > T t n j s
tr> Ars ;n «m«* r,f p11Irt,Q , c J r .1 '»ai*- wrought out compleat Redemption for usi
to qo in point or rayment tor us, for that r . ... * 1 , K U1 1 r , . • .TT*
wacrftmnip'<M,r^n0;„.i,»f u u ror this end he was humbled, and this was
was compieatly done in the former ; but be- „. r , c • 1 o . .«.
caafein it, not only did the Lo d Jefus tl^f^V^l ^ was as oar Surety
leceive high Advancement in hisPerfon.with *^« hefelhntothehandsofreveDginrfna.ee,
refpea to his Humane Nature, but alfo be- a-nd ^ m^e a m. °f° I?eath'i *"? ^"fl
caufe therein he did accomp ifh feme ne- l°u 1° Tl T* ?» % 'Tn t,t
.ceflary Circumftances of ou? Redemption, :S" hLhjtT lr n -«?% H^ls Z
which will be taken noticeof in the Sequel! The £««««»a of Chrlft as *%£££$■
4-06 LeUnres upon the QueftXXVlIlJ
Redeemer, was the Reward of his great before made himfelf a Debtor. And this is
Work -, it muft therefore firft be finifhed and that which is intended,in that reafon which
perfected by him, before he could receive the the Apoffle giveth for it, in Aft. 2. 24. Whom
Recom pence. And that vvoik could not be God [bath raffed up, having locfcd the pains of
compleated, tilL the whole price of Redemp- death : becaufe it was not pcjjible that he fhould
tion was paid to the lalt farthing. Mac>.i8. be holden of it. .
Tor verily i fay unto you, Till heaven U earth • %. IT was a/Jo needful for the help of the
fafs, one jot or one title fh a/ I in no wife pafi Fikfi of the Children of God. The reafon why
from the law, till all be fu'fi'lcd. But now, we believe in Chrift for Jultification, and
He hath fully accomplifhed it ; and. his Fa- Salvation, is becaufe he did, in hisSatisfafrion
ther remembers the promife he had made and Merir, procure for us, Pardon andPeace!
unto him, and mod glorioufly exalts him * Our hope of Life is founded upon hisDearh:
He 'exalts him above all Exalration, & every and theExaltation of Chrift is the very reafon
conceivable Excellency ; as the word in Phil, why we believe on his Death : Ir is becaufe
2. 9. intimates. And we have a parallel ex- he once was dead, and now lives ; was once
preifion in Alt. 1. 33. The word fignifies in the power of Juftice to recover its own
heightned and extolled. He was lifted up to of him, and is now fet at liberty. And there-
the lrgheit pinnacle of honour and dignity, fore, when he recommends himfelf to the
And this is it which Chrift himfelf made Faith of his People, he doth it on fuch a con-
his demands of, upon his finifhing of his federation, Rev. 1. id. I am he that liveth and.
work, in that Prayer of his, Job. 17. 4, >. / was dead: and behold, I am alive for evermore
have glorified thee on the earth : I have finifhed Amen, and have the keys of hell and of death.
the work which thou gave ft me to do. Andn<w, And but for this Exalration of his we could
0 Father, glorify thju me with thine own J df, never have known that his Sacrifice was
with the glory which I had with thee before the accepted, and his Father well pleafed in it -
world was. ' but when we fee theGlory that he is advanced
II. AS to the Neceffity of His Exalt aticnyor to by his Father, this puts all out of doubt,
why it was requifite that Chrift, after he had and our Faith is helped to triumph on the
humbled himfelf Jh odd be thus Exalted : There confiderarion of it. Rom. 8. 34.
aie thefe grounds of ir, III. LET us now make a general Enquiry into
1 1. FROM the Covenant Agreement, or the Nature of this Exaltation oj his. For our
Contract that paffnd between God theFather and full underftanding whereof,let us takeaccount
Son about it. His Father promil'ed him, that of this Defcription of ir : // is that glorious
if he would fuffer and farisfy for Man, he Ttiumfi) which our Lord JeJ us Chrtfl made, over
fhould have a glorious R ecom pence, IJai. 53. his andour Enemies, after he had gained a per-
jo. That if he would drii.-k of the torrent in ftft Conqueft of them. It was a cultom among
the way, he fhould lift up his head on high, the Romans, tobeftow a Triumph upon their
Pfiil. 110. u/t. And the Man Chrilt had an Generals, who had compleated any War, in
eye to this in all his Sufferings, and bore up bringing into entire fubjection any People,
his Spirits from finking under them, by the with whom they had been in hoftilityj
confederation of ir, and his confident ex- wherein they were made to ride through the
peftation to receive ir. Heb. 12. 2. As God City in a Chariot, attended on by thewhole
the Father engaged his Son to dye, and it Nobility and Senate, Crowned with Laurel
was therefore needful that he fhould dye,rhat Garlands, and the chief of their Captives
he might do his part in this Everlafting Co- being carried before them in Chains 5 the
venant, fo he engaged to him a Crown of whole City mean while clappingtheir hands,
Glory for dying, and it was as requifite that and in the (hours applauding them 5 and fo
he fhould beftow it upon him. attended to the Capitol, where they hung up
2. FRO M the reference whichChri(lhad,in his the Trophies of their VicTory, ro be kept in
flate of Uumiliationjo the Law of Juftice. He remembrance of it. To thiscuftom theSpirit
was in it, a Surety for his People ; and it of God alludes, in fpeaking of Chrift's Exal-
was on the account of his being under that Wion,Co\.2.i').AndhavingfpoiledpriMcipalities
Obligation, that Juftice had arretted him as and powers, he made a fhew of them openlyy
an Offender,charging on him the guilt of all triumphing over them in it. The Exaltation
our fins, and made a demand at his hands of Chrift was not the VicTory it felf, for that
of full Payment and Satisfaction, refolving he accomplifhed on his Crofs, bur it was the
not to let him go, till it had received it in Triumph following upon it: it was a decla-
full. When therefore he had anfwered all ration and manifestation of the Victory. Jn
that could righteoufly be claimed of him, the Defcription obferve,
and Juftice had received from him to the 1. SOMETHING of the Victory it felf which
utmoft of what is required ; when it had he hath obtained. And here we may take
triumphed over him with the greatelt ftate, notice of,
and could not require any thing further of 1. THE Subject 0/7 which it was gotten, viz.
him, it was all reafon that he fhould receive His and our Enemies- Now we had by Sin
an acquittance from it, and be honourably procured, and incenfed againft us, thefe four
difcha/ged : that it might as manifeftly ap- Enemies,
pear, that he had Satisfyed, as that he had (1.) THE Law. And this is our greateft
:nemy
3
Queft.XXVIII. JJJemblys Catechifm. 407
Enemy inafmuch as we had made it to be Co 1. IT is the greateft Vifiory that was ever
bv our'Sin, on account whereof, it had a ter- beard of- This will appear if We confider
rible quarrel againlt us, as being Covenant- the Subjeclofit, or what he overcame. There
breakers. And hence being armed with is the World, which neither Alexander, not
Divine Revenge, it purfues us to Death, be- any of the famous Conquerors, who raifeo*
ing mortally incenfed againlt us. the Monarchies, could ever accomplifh. But
(2) DEATH: As it is envenomed by Sin, this Chriit did, and by vertueof his Conquefr,
is a" fiery Serpent, putting forth its deadly hath enabled his People alfo fo ro do. 1 Joh*
iting, bearing the nature of a Punifhment. $. 4,?. For whatfoever is born of G d, over6-
And 'it is the very penalty threatned, Gen. cometb the world, and this is the victory that
17. And it is both bodily and fpiritual. ovcrcomeib the world, even our jaiih. Who is
Hence called an Enemy, I Cor. 1?. 26. The he that overcometh the worl\,buthe that believeth
Ja(l enemy that fl: ail be defrayed, is death. that fefus is the Son of God ? And there is
* (2.) SATAN) As he bears the denomination the God of thisWorld, fo is the Devil called,
of a Taylor, and Executioner, into whofe 2 Cor. 4. 4. Thefe powers of darknels which,
power the finning creature is delivered up, are infuperabie by man 5 bur he Jiatfi
for fin, by the righteous Judgmenr of God : trampled upon them ; yea and bruifed them
Who is therefore faid to rule over fach, Epb. under the feet of his People. Rom. 16. 20.
2. 2. SC 6. 12- And there is the Empire of Death, that great
' (4. ) THE World : As it is an Inftrument Conquerour, which leads the whole World
in the hand ot Satan, to hold the Sinner captive,and triumphsover the whole progeny
fait and keep him at a diltance from God,by of fallen man ; He hath the dominion over
its blandifhmentsand fnares. We therefore it, Rev. 1.18. And have the keys of bell & of
lead of a Victory over the World, J Job 14. death. And he helps his people to make that
2. THE Manner how Chritt overcame thefe. triumphant challenge, 1 Com?. $5. 0 death,
And this was done after a diverfe manner, where is thy fling? 0 grave, where is thy victory?
according to the different Confederation on And there is the ltrengrh of the Law,whieli
which thefe are our Enemies. And here, no created power is able tocope withal j but
(1.) HE overcame the Law by obeying and he hath divelted it of the Curfe, fo far as
fdtisfying it' By his active and pailiveObe- refpe&s his Redeemed ones ; fo th'atby vei*
dience he gat a Victory upon it ; and that tue hereof, they are free from it. Rom 8. 2!
was by making it a Friend, which we had For the law of the Spirit of life, in Chriji fefus,
made our Enemy •, by fulfilling of the Righ- hath made me freelrom the law of fin (if deaths
teoufnefs which it required of us,a/id bearing 2 ITwasthemofl perteQConqueft. ThougU
the penalty which it had devoted us unto \ thofe Enemies were great and ftrong, yet he
He fo flopped its mouth, He delivered us gained an entire Victory, fo that they are not
from the dominion of it, Rom- 6. 14. For fin only difarmed, but are fo fcattered, that they-
fhall not have dominion over you : for ye are not fhall never recover their power and force
under the law, but under grace. Bybeingmade again, fo as to get the ViQory over hisPeo-
a curfe for us, he fo redeemed us from the pie. He hath broken Satan's head, Gen ?i?.-
curfe of the Law that was out againlt us. His plot, with refpefl: to thechofen of God*
Gal. 3. 13. Heltood between, 8£c. is utterly dafht- Death hath now no more
(2.) HE overcame Death by fujfering it for dominion over him. Rom- 6.9. Knowing that
us. For, Death being armed by the Law,and Chrifi being raifedfrom the dead, dietb no more±
gaining its power by Sin, according to iCor. death hath no more dominion over him. And.
15. $6- could be no otherwife reconciled to therefore it cannot hurt his- The Law is
us, but by his tailing of it ill our room. He fully pacifyed, and his People are forever
therefore by bearing the punifhment of fin, free from the Curfes of it, Rom- 8- 1. And
and fuftaining the wrath of God for fin, took theWorld isathisCommand,and hepolTeiTetfi
out the fting of Death, and turned it into a it in the right of his Vidory, Pfal 2.8. This
friend to his People, according to ver. ?4- was his Victory, which though gotten on the
(\) HE overcame Satan, by (foiling him of Crofs, yet was gloriouily manileited in his
bis Principality, and taking of bis Prey out of Exaltation. Pfal.&S. y.
bis clutches- He came upon him by force, 2. KOW let us confider the Triumph it J "elf
and took him Captive, Col 2. 1$ difpoffefs'd which followed on his Viftory s Which is pro-
this Itrong man, Mat. 12- 28,29- And this he perly his Exaltation. For, though Chriit
did in his Death, Heb. 2. 14. triumphed on his Crofs, as in a field of Con-
(4J HE overcame the World, by making all queft, he therefore dyed with that exchima-
inittoferve for the Good of bis People. There tion, Joh. 19.30. When fefus therefore had
took out that Curfe, and hath made both are var quifhed, the Redemption of God's
Profperity and Adverfity to ferve them that Elecl: is compleatly obtained : Yet the open
are his called, and turn to their real advan- ihew of it was referved for his Exaltation,
tage. Joh. 16. 33. and Rom. 8. 28. in which he rode into the Great City not
2. WE may confider /te Excellency of this made with hands, in a Triumphal Chariot,
Viiloryt in. two things, leading
40 8 LeUures upon the Queft XX VII I,
leading Captivity Captive $ which is pointed geable. He is now fee down in it,and fettled
to, PjalM. 1 8. tompare, Epb. 4. 8. • upon it. His Debafement was but for a little
And here, * while, and it was over, but his Exaltation is
1. .FOR the matter of bis Triumph, it was for perpetuity. His Death held him but a
exceeding Glorious. For he is advanced to while, but his Life is endlefs. Rev.i.iS. Heb.
the molt illultrious Dignity. It is therefore 7. 25. — He ever livetb to make InterceJfioH
called, His glory, Luk. 24. 26. And that is for them,
furpafling all the Glory, which either the 3. BUT yet, both bis Body and Soul retain
Angels enjoy, or juit Men made perfect are their own Nature and Ejjential Properties. The
priviledged withal. See, Phil.2^. Pfal. 48.7. Humanity of Chrift, is, and for ever fhall be
WhichGlory mav bedifcovered in two things, a Humanity, nor doth it in thisGIory receive
(1. NEGATIVE ; Or, that which he laid any of the Divine Properties. Luk. 24, 39.
ajidc in bis Advancement to it. He put off Behold my bands and myject, that it h I my
that Form of a Servant, that abject & debafed felj -, handle me, and fee, for a /pint bath not
Condition in which he appeared, during his fief}) a, d bones, as ye fee me have. Thev go
ltate of Humiliation, and whiles he was doing a itrain too high, who, to let forth rhe Dig-
the work of ir. He put off that Mortality, nity put upon the ManCbrill, will have his
he laid afide all thofe Infirmities,- which for Body to participate in any of thofe Perfecti-
the time he took upon him. Thefe were ons, which the Divinity only is capable of;
proper for him whiles he was anfweringthe particularly, that of Ubiquity, on which the
Law for us, and bearing the Wrath of God Doctrines of Trans-and Confubflantiation are
inourttead. But now he laid them afide founded. The Man Chrilt is of that Perfon
for ever 5 and His next Appearance will be who hath all thefe Perfections, which is a
after another manner. According to #^.9. 28. furpafling honour put upon our Nature : but
(2-) POSITIVE j He took upon him the thefe are not transfufed into it.
highcjl Perjettions, and the moft tranfeendent 2. AS to the form of his Triumph : it was
heavenly Glories. In which obferve, either,
["!.] AS to bis Divine Nature, it was only (x) EXTERNAL ; Accompanied with
declarative- The Perfon oi Chrift is the Son Trophies and Monuments of his Victory;
of God, and fo God. Now theDivineNature with honourable Titles, and glorious Enco-
enjoys it ftlf everlaliingly, in fulnefs of per- miums,and teftimonies of rhe higheft elteem.
fecrion, which can never be augmented. The Col, 2.- IS- And having fpoiled principalities
DivineNature of Chrilt was never abafed,and and powers, he made afhew oj them openly, tri-
fo could not be in it feif exalted ; although umphing over them in it. Thefe are recorded
He who is God, was in his other Nature in the Scriptures, and fhall remain there to
humbled, and after that glorified. His Di- hjs Praife i'o long as this World fhall Hand,
vinity indeed was eclipfed as to the know- Pfal- 72. 17. His Name is precious and
ledge of men, and there were but few that honourable in the efteem both of Men and
fawit,or believed that he who was under fuch Angels, Pbil.2.10,11. He hath fuper-eminent
a debafement was indeed the Son of God, and Honour put upon him •, and the molt noble
King of Ifrael, Ifai- 52- 14. 55.2,3. But of Creatures do adore him, heb.2-1, 9.
now it was declared moft excellently, and (2.) INTERNAL : Which confifts in that
he was made to appear, to be the Eternal entire fatisfaction, which the Man Chrift
Son of God, Rom. 1. 4. takes, in the Glorious Reward which his
[23 AS /a Wx Humane Nature, this was Father hath beftowed upon him. Not only
the proper Subject in which his humiliation was doth or fhall the whole intelligent Creation
acted. Gal. 4- 4, 5. This therefore was that admire and ftand aftonifhed at the unconcei*
on which theExaltation was nextly beftowed : vable Excellency of it; but the Man Chrift
though ftiil, it was not meerly the Nature, himfelf is filled with it,rejoyceth & glorieth
but the Perfon in this Nature,which received in it for ever- Ir is that, the forethoughts
ir. But yet it was his Humanity, that did whereof did fo ravifh him, that it carried
really exchange an abject ftate,for a glorified him with abundant refolution, through all
one. Concerning which in general obferve, the hard things that he met with in the way
1. HIS Humane Nature received all the xo\x.'hebi2-2m Yea, when he was entring
Perfellions, that a created Nature was capable upon the Tragedy of his Laft Sufferings, it
of , in the bigbell degree. In his Soul there gave him inward joy, Pfal. \6. io,&c And
was the perfection of Grace in act & exercife, doubtlefs, now he is inverted with, and in
with the molt compleat fatisfaction : and his full polTeflion of it, he takes up compleatly
Body was glorifyed as his Soul. Hence the fatisfyed in it. So that the heart of the Man
glory of the Bodies of the Saints, is faid to Chrilt in Heaven boafts itfelf, and rejoyeth
be after the fimilitude of his, EhiLl.ip- He with an unconceivable Joy, in that higheft
is advanced to the moft elevated degree of honour and Glory which it is exalted untoj
happinefs-, about which we have been fpeak- beyond which, neither can its defires, or
ing. Pfal- \6ult. Thou wilt Jlxeva me the path fruitions extend- What this is in particular,
of life : in tby prefence is julnefs oj joy, at thy we know but little of it ; but there are
right band are pleasures for, evermore- fome Difcoveries of it to be made in the
2. TWs Glory of bis is Eternal^ Unchan- particulars, whereof the Gofpel gives us the
Account* Use.
Queft.XXVIir. Jjjembljs Catethifnu 409
~\l7V~\ LbT~~the Conftderdtion oj 'the Fx- difciples and followers, job. 14. 15) ft./ d
aiwrionVcWiff. f/faW *** ^;m ^ //;'^ ///;^ wW/p* '"^ lhe WOrU Jt'lh *" n° Wori '
iW *W*w '« him, ogt,in,l Temptation to bs but )e fee me : becaufe I live, ye (hail live alfo,
afraid of any thing, that jhould rjfer to hinder ■
ITJlvJon. The ground otolith was [ A p r i l 13. l6fj, ]
hid in his Humiliation; there- he conquered
for us- but here we have our great hncou-
agement. Hence thar emphafis is put on ir, Q F R ]\f Q N ClX
Rora.iJ.H- Wbd tshethaieondemneth? It is O _L> IV XVJL W A.V VjIjX.
thrift that died, yea father that is rifen again, T~1R0M theGeneralConfiderationof Cbriffs
ticho is even at 'the right hand of -God, w' 0 alfo JJ Exalt at ion, wq pafs ro rake a more dilt inct
maketh interojjion J or us. Be not rerrifyed Account of ir in the feveral iteps. And thefe
at the Laws threatnings and curies-, but ask, are comprized under two hea Is. They are
if that hath any thing agnnit you, why did either thofe degrees of Triumph, which he
it diicbarge him, when he Itood to anfwer \s already exalted to-, or fuch, the manifelta-
for it ? W 11 y did .the Law acquit him, if my tion whereof is referved for the Day or Judg-
fins which were charged upon him, had not merit. God hattf already highly lifted him
been iullv i'atislvedfor ? Let not the appre- up, and Will yet, more confpicuouitv make
hen-fions or Death frighten us, rcmembring known his Glory, at the end of the World,
that the Iting and cuife of it tell upon him ; The Saints in Heaven fee his face in Glory*
' and he drank all the poyfon that was in it; and are happy in that fighr. Believers upon
but he hath overcome, and gotten above it. Earth, fee him with'an eve of fatth, and re-
\And hath he lifted up his head out of the joyce in it, 1 Pet. 1. 8. Whom hiving not feen.
Grave an4 conquered Death it felf, what ye love .• in whom though nw ye fee him not, yet
iting can it now retain to poyfon us withal ? believing, ye r<j y^e with joy unfpeakable and
Death iso^e thing that he hath led Captive jull of glory. Bur his enemies alfo mult fee
in his Triumph, why then fhould we be afraid ir. They faw him dead & buried, and that
of it ? Nor let us be difcouraged, becaufe we was the lalt fight they had of him; but they-
have fuch an adveifiiy as the Devil to cope rmuft lee him glorifyed, to their eternal con-
wit hal who is reprefented fo formidably, as fufion. Rev. 1 7. Behold, he cometh wuh clouds^
may well territv ungodly ones. Reject him, and every eye jhallfee him, and they alfo which
refilt him, look upon him as a capt.ved and pierced him; and all kindreds of the earth Jhalt
chained enemy. Look upon all his tempta- voadbecaufe oj him : evenfo, Amen.
"tionsastheeflaysof a conquered enemy. more TO begin wi h the Glorification which
fpiteful than powerful- Nor be difmayedat Chrilt hath already arrived ro : It confifts int
any thing in the World, that offers either to two things, viz.Hxs Refurretlion from Death*
entangle or difliearren you, remembring that and his taking p< lTeflion of the Kingdom of
Chrift hath overcame and triumphed upon Glory. And we may take an Account of the
them all. Remember then, that it was for former of thefe at prefent, viz. His Rcfur-
us that he might make us w^/taCtftf^/or^ re .tion, which was thefirftftep of hisGl ry,
alter he had humbled himfelf to Death.
|tJs,E. II. LET the thoughts of Chrift" s THIS Articleisa mainPillaroftheChrilfiari
Exaltation, quicken fJ? animate us to an Hea- Faith, and we had need to be well built on
venlyConvcrftion. Labour we by this Me- ir. As the Apoftles were appointed to be
duat'on to have our hearts in Heaven, to fee witneiTes of Ir, (Atf.i 22 J fo they preached
our affecYions on things above. Col. 4. i,2- To ol it diltinclly, wherever they came. We
lav up our Treafure there, Math. 6. 20. to may then take a brief Account of it, under
maintain a Trade there, Phil. 3 20. Is He feveral heads.
Exalted ? Let us follow him, that we may be I. THE proper JY 'at urerf Chrift' 's Refurrecli*
with him. Let it encourage us to befairhful on confijs in two things : There isfomething
in his fervice, patient and chearful in fufTer- Internal, viz. the reunion of his feperated
ing whatfoever he calls us to in the courfe Soul and Body : And there is fomerhing
of our lives. Let us then from hence be con- External, viz His coming out of his Grave
firmed in our believing that we (hail not lofe after his re union. Both of which are point*
our reward. Chrilt once fuffered, and then ed at in the words ufed in the New-Telfa-
entred into his Glory. He was obedient in ment to exprefs it. That in Mar. 28. 6. He'"
all things, and therefore God highly exalted is rifen. $$$*, (ignifies both to wake our of
him. And remember, that as God promifed flcep,and rife out of bed. And whenChrlt's
to his People,that if they follow him in their Soul came into his body, he then awaked,
faithful obedience here,they (hall enjoyGlory and when he lefr his Sepulchre, he then left
with him in the end, {Rom-2-~],%. 2 Tim-i-M. his bed. It isalfoexprefled by W*ywns which
Rev. 2. 10J fo Chrift is in this not only the fignifles a riling from a fall, and Itanding
fore-runner, but is alfo entred for us,Heb.6. 20. up again. Chrift fell down into the dult
Whither, the forerunner is for us entred : even when he died, and rofe and Itood up again
Jefus. Andashe washumbled,foheis exalted when he arofe. The former of thefe was
on our account, and therefore left that as an properlv his Refurreclion, and the latter the
encouragement to perfeveran.ee to all his manifestation of ir.
G g g 11«
41 o Lectures upon the Queft. XXVIII.
T ——————————— ____— ^^
II. THE Subject of this Rcfurretlion may properly faid to rife, but yet there is much
be diiiinUiy confUercd, in two Conclufions, . of a Refurreftion to be obierved in ir.
i. THE proper fubjett of this RrfurretVton, (i.) IT came into, and was re united to his
was the wholeHumaneNature of Chrift. Chrift Body, after feparation : Fife his Body would
is faid to die, and to rife again, i Cor. 15. not have rilen. Its Death was procured by
14,15. It is afcribed to his Perfon in refpecl that feparation, and therefore its Refurrecti-
of his humane Nature ; tor the divine Na- on mult be made by fuch a re union,
ture is nor in it fell capable either of Humi- (2.) HEREBY it was delivered from that Se-
liation or Exaltation-;' But the Perfon was paration, which was contrary to the natural
in regard of one of his Natures. But it may inclination of it 5 and was made again to en-
be attributed to his whole humane Nature, joy the defired and delightful company of it.
in as much, as both his Soul and Body were The feperate Soul being but part of the man,
fharers in it. His whole Humanity fell by is not at reft till it be reltored to the other
Death, in fome fenfe, his Soul therefore arole part, for which it was made, and fo under-
by a deliverance from the Itare of feparation, goes a fort of Death whiles feperate*
by its're-union, and his Body by a reltaurari- ,(3.) IT came out of the Sepulchre with and.
on to life, and being brought out of his grave, in his Body, and Jo it joined witb»it m the
2. THAT hence, the Refurreftion is afcribed fecond part of his Refurreftion. For it was
to his Body, to his Soul, and to his Perfon, in hereby that his Body was enabled to come
divers refpells, forth, which before was altogether lifelefs.
1. TO his Body ai that which was mofl pro- (4) IT now enjoyed its ancient & full liberty'
perly raifed' For thatoniy fell down j whiles of exercifing its operations upon and in his
his Soul went upward toParadice,L#/£-23. 43. glorious Body. It had again the ufe of all
That only lay in the grave, his Soul afcended his fenfes and members, which had been for
to Heaven.. That only was wholly deprived the while fufpended.
of all itsoperations, his Soul,as it went into, (*>.} BOTH together took pojfefjicn of the
fo it was actively happy in the prefence of Gloiy which he had merited witb both in his
Gcd. Now in refpecl ro his Body, Humiliation. Ffil. \6. f, je, u. Hismedia-
(1.) IT was the fame Body that fell, which, toiial Glory was not compleated, till he was
was raifed again. Mat. 28-5,6. And the angel thus raifed.
anf wired and faid unto the women, Fear not ye : 3. AS to his Perfon. It is certain, that he
for I know that )e feckj ejus, which was crucified, who rofe was ChrilftheSecond Per/on in the
he is not here : for he is rifen,as he faid : come Sacred Trinity. And although, as was beforp
fee the place where the Lord lay. He did not hinted, the divine Nature, being unchangea*
affume another to be exalted in, but the fame bie, could neither die, nor rife, yet, the de-
in which he was humbled- clarative glory of his divine Nature, was be*
(2.) HIS teafonable Soul came from Heaven fore obfeured in the days of his flefh, fo it
into the Sepulchre, where his Body lay, & was began to beam out, and fhine forth eminently
there re-united to it. Pfal. 16. 10. For thou in his Refurreftion. Hence that, Rom. 1. 4.
wilt not leave myfoulinhell. Which mult be And declared to be the Son of God with power%
underltood of the Itate of feparation- according to the Spirit of holinefs, by the rcfur~
{%.) HIS animal Spirits, which had been reft ion from the dead. And in this refpecl it
dijjipated by Death, were now again rcflored,and was a declarative begetting of him, Act. 13.
fo made way for the re union, and helped to knit 33. God hath fulfilled the fame unto us their
his Soul & Body together. On which account children, in that he hath raifed up fefus again,
he is faid to be revived, Rom* 14. 9. For to as it U written in the fecond Pfalm, Thou art
this end Chrift both died, and rofe, and revived, myfon, this day have I begotten thee. Chrift
that he might be Lord both of the de ad & living, as Mediator was now glorifyed, in purfuance
(4 ) H'S Senfes were alfo reftored to hisBody. of the promife made to him in the Covenant
The Organs of them had been deprived of of Redemption.
their power, by his Death, and were for the III. THAT Chrift did really Rife again.
prefent ufelefs, but now his eyes, ears, and The Scripture gives abundant teftimony
other inftruments of fenfQ were made again thereunto. And it being a matter of fa£t,
to receive their power of operation, and fo fufficient witnefs is a good evidence for Faith
fitted every way toferve his reafonable Soul, to entertain it : though there is alfo cogent
according to the natural ufe of them : and reafon to make it appear. Here then,befides
they were the evident proofs of his being that Scripture faith it,
again alive. Aft. i- 3. 1. THERE is the Teftimony of two glorious
(5.) A~ND now the prif on doors were opened, Angels for it, Mat. 28.5,6. L^.24.45,6. And
end he came out of his Grave. His Body was this is enough both for number and qualirl-
now raifed a glorious Body, Fhil.3.21. 1 Cor. cation.
15.43- Tho' the glorious fplendour of ir, 2. THE Teftimony of the 'Women that went
was for a while vailed, while he faw meet, to the Sepulchre, where they faw & fpake with
for a few days toconverfe with his Difciples, him. Mat- 28. 9.
before his Afcenfion, that they might be fo 3. THE divers Apparitions which he made
capable of fuch communion with him. to his Difciples. He was firft and latt,before
2. IN regard of lis SouK Ic is more im- his Afcenfion, feen of at leaft five hundred
pei/ons,
■
QueflXXVIlL Jjfembijs Cdiecbifin. 41*
perfons, who had his Refurreclion confirmed thy de^ru'dion \ repentance fhall be bid Ji
to them bv maiw fenfible K convincing proofs' mine eyes. The Angels which were p'rcH
ofir, 1 Cor. 15. ">, 6,7*8. at it, were' not inluuments of ir, hue 01 \y
4. ESt'hClAL.LY the Tjfimony of the A- waited on him their Lord, aid did him ho-
pottles : VV ho i ecafrfe thev wore to carry this nours in this pafTage of his Exaltation!
tTii'th, and win e(s it to the World, had he- V. AS to the Time cj Qriji's Refurreftiofti
que it comn with him at times, for it was en the Third Day Jrom h/4 D< .nb , ud
joriy dajs after he was riien,/L7. 1. 3 during Burial. Luk- ii-~J. This was foretold by
which time, they Jaw £> bandied the word of Cnrift hijhfeif, fov- 2- j£. Mar. 16. di.'.AJid
life, 1 J h. i- 1, 2. He gave their fenies the be raifed again the third day. Aid in this ie»
proof ofir. f, ce that, Luk. 24. 39,40. Be- gard he propofed Jonas to be a type of him,
h l-i tny kiinds & "my Jeer, that it is I my' Jiff -, j!i,/f. 12. 39,40. He continued thus long in a
handle n:e,and fee, jcr a fpirit bath nor jiejh and ltate of Death, that it might appear that I
hones, as \e fee. vie have job.. 20. 27. Then was verily dead j and it was no longer, that
jairb he to Tb mas, Reach bubcr thy finger, and his Difciples might not faint in their fpiritSj
bid) id my bands 5 and reach hither iby hand.and and be difcouraging about the corrupting of
tbruli it into my file, and be not Jaitblfs, but his Body, it being forerold that it fbould nor
believing. fee corruption, Pfal.i f.o ]t is rrue,he lay
5. i\'AT the very nature of the ih'w.gfaitb, not three whole days, but fome part of three
ghat he 1 be njcii- For, being the diltircl days: for he was buried on thefixr.li
Son 6f.God,and Slaving by his Death farisfied day before Sun-fet, and he lay the whole '
for fin, and anfwered all the demands of venth day, and the night of the firtf 'day \
Tultice, on rhe icoreof his redeemed, it was reckoning the day to begin wirh theevenin
\ npolfible that the Grave fhoiild hold him. for if we begin it wirh the fhofning, there is
When therefore he had lain in it long enough no part of the third day in the account ; a (
to confirm the teality of h'S beingdead, there the beginning of it at midnight is mee'rtjf
was no reajon tor his lying any longer there. Agronomical, and never came into a Theolo-
Sj h .■ arg es, Acf. 2. 24. Whom Gol bath gical compuration.
ra f d up, hav.ng lo fed the pains oj death : be- VI. IT was requifire that Chrifl Jhould rife
cafe it was not pojjibic that be JJjould beholden from the Dead- As he mutt dye, fo he rriuit
0) it rife and live. And there are feveral things
IV. IF it be demanded, by what Vertue be ' wherein this appears neceffary,
rofe, or who was the Efficient oj bis Refurrctfi- 1. HE rofe again to give a proof & dcclara*
tn \ it may be replied, that it was not by any tion, that be was the Son of G<d. Row. 1. 4,
other adventitious power, but he H\mfcW was During his Humiliation, and efpecially in
the Author oj bis own Rfing. This he clearly his Death, bis Divinity was clouded undef
teltifyed before-hand, fob. 2 19. 81 10. 17,18. a veil of manifold 11 firmities attending his
It is true, the woik is afcribed to God the humanity ; bur in and by his Refutretti
Father, iff 2. 24. For he, being the Creditor, he made proof of his erernal Power & Ged-
and now fully fatisfyed, in the dilcharge of head. It is true indeed, others have
the debt, which his Son undertook to pay, raifed, and fhorrly all fhall rife 5 and there-.
ferit his Angel, as an Orncer,to dilcharge him fore rrieerly ro be made to rife, is not a proof
with glorious itare and majelty. Thisalfois of rhe divinity of the .fubjeel : but yet ro
afcribed to the Spirit, Rom.% 11. Becjufe he raife himfelf up-by his own power, was a
was raifed by a glorious and almighty power, fufficient proof for this- He gave evidence
which did not fo much appear in railing his of it by railing others in bis own nam- j he
B^dy from theGrave,though nothing fhort of mull needs do fo in railing himfelf, this be]
Omnipotence was able todo that, as in loofing a divine prerogative. But thete was a fur-
the bands of the fecond Death which were ther evidence of his Deity in his Refuirectl-
upon him in his ltate of Humiliation, and on, for he dyed by the Law and Juttice of
d fcharging him from the fentence of the God, fen, recced as our Surety to fuffer the
Law, by which he W3S condemned to dye as whole weight of rhe wrath of God 5 and for
our furety, and reprefenrative. And indeed him to get out from this fentence, an^ a free
ir, being a divine work, belongs to the Deity, he had born it, to live again, having fulfilled
and consequently to the Tr'mity. Bur yet all the demands of Juttice upon him, proves
Chrilt afcribes it ro himfelf, becaufe his di- him to be God- The weight of that .wrath'
vine Nature exerted it felf mightily in his would have broken the whole Creation, and
RefurrecHon. As it was by a voluntary act they could never have evaded,
of' his own, that he laid down his life, elfe 2. HENCE, herein be gave a teflimony of
none could have taken it from him'; fo, by bisperjctl Vitfory over Dza\h ^and our fpiritual
an aft of mighty power, he took it up again. Enemies. It was nor enough that Chrilt
Death it felf could not ftand againlt him, but fhould die for us, but in dying he mutt be a
he became a Conquerour over ir, and fo in Conquerour, elfe his Death could nor profit
his own Perfon fulfilled that threatning,Hof* us. Yea, he fufFered, that by it he might
13. 14- / vcillranfom them from the power oj overcome. Heb. 2. 14. That through death hi
the grave .- / will redeem them from death : 0 might deftroy him that bad the power of deatb9
ueatb, i will be thy flagnes ; 0 gravet I will be that is the devil. A nd this comes to be known
G g g 2 and
\
412 LeBures upon the Queft XXVIII.
and proved by his Refurreaion. P^/there- 2. 6pc. compare AEl. 19.3 3. Yea there was
fore, after he had by manifold argument theglory of a Mediator promifed tohim upon
proved him to be rifen, and (hewn what was his Obedience, and it was necefTary that he
the glorious efficacy or it, determines all in fhould rife to take poffeflion of it Luk 24 26
that triumph, i Cor.i 5.57. But thanks be to Ought not Chrifl to have fufered tbefe things
God, which giveth us the viflory, through our and to enter into his glory ?
Lord fcj us Chrifl. It is true,Chrilt conquered 5. HE muft rife, that be might be the firft
all on his Crofs * there the battle was fought, fruits of our Refurreaion, both fpiritual and
and the vidory gained : But this viaory en- bodily- See, 1 Cor. 1$ 20, 21, 29. Where by
creafed into a triumph in his Refurreaion. fiiji fruits,we are not to underifand thefirlt in
Now all his enemies fled, and quitted the order of time, but only of caufality. Thofe
field. Pfal.68-1. LctGodanfe, let his enemies that rofe at his Death, of whom we have
befcattered: let them alfo that hate- him flee an account^/. 27.5 2,5 7. arofe by the venue
bejore him. He made a conqueft of Death it and influence of his Refurreaion. And it
felf, and it lay dead at his feet- Chrift had is a fure pledge of the Refurreaion of all
never been known to be a Conqueror, but for his members. When the># fruits were
this. If Death had detained him herCaptive, offered to God, under the Law he accepted
where had been his Victory > of them, & gave to his People by this pledge,
3. HE rtfejcr our }u[\\hzznor\. Rom.\ac2<>. an afTurance of an harvett. And the Apoltle
As he died to pay our debr, fo he rofe again proves this,ivr. 21. from the order of the
that he might acquit or ablolve us from it. Covenant in which God had fet him As
Chrift's Refurreaion was both his and our Adam in the firft Covenant Handing for us
difcharge : His, as he Itood ourSurety bound procured us to dye, fo Cbrill in the new Co-
for us, and ours, as thofe for whom he was venant, being our Surety hath purchafed a
fo. As Chrilt,by dying,was made vertually, Refurreaion for us, and' his Refurreaion is
\rJ jr l l a H a -r\ • ■ ° 7 v """*" VMW u,Wi ,lul lvu* 5 u$ ruing rrcm
to refpond for us, but by actually fimfhmg the dead is the enfuring caufe of our Refur-
mnfgretTions on our account, in paying our reaion. Hence that, Jon. 14. 19 Jet a little
whole debt- If he had not fatisfied for us, while, and the world feeth me no more • but \c
we could not in Juftice have been pardoned, fee me : becaufe I live ye /ball live alfo
If he had not fully reconciled us to God, Use. J. LEARN hence, that it concerns
and compleatly anfwered theLaw s demands, all thofe, that would have a joyful triumphant
we could not have been faved And if he Refurreaion at lafl, to get andfeatre a title to
had continued dead, it would have argued Cbrjfl'sRefurretlion. There will be a general
the continuance of the payment -which rifing again of all that die, both iuft and
would have difcovered the imperfeaion of unjutt, but none fhall rife in Glory burfuc
it, and conlequently its invalidity. Chrilt as are under the laving efficacy of theRefur-
could not rife till Juttice acquitted him. His reaien of Chrilt. Others fhall only rife to
bond was in for us, and it muft be taken receive an everlafting fecond fall into the
up, and that by a full payment of it : But bottomlefs pit of never-ending miferies And
When he arofe,tjiis bond was returned to him, fo long as men are out of Chrift the thoughts
and that cancelled. So that here is ground of the Refurreaion may well be a dread to
for our Justification. Our debt is paid, and them; and it is that which trulv makes
our bonds taken up. Ir is therefore his Re- Death tobe a ground of tetror • for if Death
futreaionthat itandsof force againft all that put an end to the being of men ir would
can be laid to our charge, Rom. 8. 34. This not have fuch terror in ir,as the confederation
therefore is one argument by which the A- that after it comes a dreadful Judgment and
poftle proves that he mult needs be rifen, a Refurretlion to Condemnation put into ir
1 Cor. 15. 17- And ifChrifibe not raifed,your To think that I mult be reftored to an incor^
fahbts vain, ye are yet in your fins ^ ruptible ftate, on purpofe to be fitted to
4. IT was to put htm into a tit condition /tf/- fuffer in eternal rorments, and lie in ever-
ihe compleatmg of what remained to be done in lalting burnings, is a molt amazing thought
the execution of his Offices. We before ob- This is enough to put us on folemn inquiring
ferved, that he executes them both in a ftare How may we efcape this, and be nanny m
of Humiliation and Exaltation. AsPrieft, that day > And we have it let us get the
he was to fatisfy Juftice for us, and after- vertue of his Refurreaion applied to us firft
wards to intercede,/fri*.7.25. As a Prophet, to raife us up from fin, which is done in'this
here he taught with his Mouth, but there life h and then to raife us up to glorv which
belongs to it, the fending forth of his Spirit, will be in the laft day ; which latter hath
and for this he muft go to the Father, Job. adependanceon the former- Make fure then
16. 7. As a King, he here commanded his that he rofe for our Juftificarion bv beinff
Difciples,and gave them laws, but he mutt in him by Faith, fo (hall we be bo'th ruftified
alfo govern them by his power, and fway the and glorified by him at that day
Scepter over the World j and this was cmi- U s e- IJ. LET us labour to get our Faith
nently accomplilhed at his Refurreaion,^/. flrengtfned on> andeflablijked by \ right Me-
dilation
QueflTxXVIlI, Jjjemblys Catetbifn. ~^
put him to Death, but it hath difcharged towards the circumference-, and fuch wdsrhis
him. A rifen Surety muft needs be a fuffi- of Chrift. He went away from this Earth
Cient Saviour •, nor can there be any reafon which is fuppofed to be the Worlds center
after that to queftion whether the Juftice of in which he was born, and where he abode
God be fatisfyed. Let it encourage us to till he had gone through rhe whole bufinefs
go to Chrilt, to perfect all that is wanting, of his Humiliation, and where alio his
toourbeingfutedforEternalLife,remembring Refurre&ion had been accomplifhed • and he
that he is rifen, and exalted for this very went to Heaven,which is in the Worlds cir-
end, to finifh what he began in his Death cumference- He went from the Earth whicfi
and Merit. And then, lee the confiderarion is beneath, to the Heaven Which is above and
Of our interelt in his Relurreftion, help us to that not to the lowerHeavens but the hi?heft
triumph over Death and the Grave, remem- which is inScripture called the thirdHeaven*
bring, that he is rifen, and gone to Heaven So we are told, Luk; 24. 51. And it came tl
as our fore-runner, to take pofTeiilon in our pafs, while be blejjed them, be was parted from:
name, & make ready for our entertainment: tbetn, and carried up into heaven I fhall not
Let us chearfully follow hiffi,rejoycing in the here curiouilyDifcourfe about thisAfcenfion i
hope ot an happy imng, and being with him but only give rhis account of it in the
for ever. following Remarks.
_ T n J. IV t may con fider that theFerfon afcendirigi
r J u N E 8. 1697. ] was jefus chriSl, God Man, with refpett to bit
1 Humane Nature. That he was God thac
afcended, the Scripture teftifies, Pfal 68. 18.
SK R TVT O "NT CY which the Apoftle applies directly hereto,
JC IV 1YJL KJ XM \u/Y. Eph. 4 8. Wberejore be faith, When be afcended
up en high, be led captivity captive, and gavi
WE proceed from the fir ft fie p of ChritVs gifts unto men* But, though the divine
Exaltation, confifting in his Refur- Nature, which was veiled, and obfeured iri
teftion, to the next, which is, his taking his flare of Humiliation, fo as to belittle
Foffffin of the Kingdom. obferved by men,did break forth with radiant
THERE were two things which Chrift, as beams of Glory, as in his Refurre&ion, fo iri
our Surety, was to do for us, viz. To pay our his Afcenfion ro Heaven •, whence it may-
debts, by making fatisfatfion jor our offences 5 improperly be fald, as to arife, fo to afcend $
and to purohafe our forfeited Inheritance of yet, in propriety of fpeecb, his Divinity is
bleffcdnefi. Both of thefe he fully accom- Omniprefent, and therefore can neithet
plifhed in his Itate of Humiliation, the one afcend nor defcend, but it then filled alt
by his pailive, the other by his aclive Obe- Heaven, with its glorious manifeffations of
dience^ thus complying with all thedemands it felf, all the while tfiat his Humanity was
of the firlt Covenant. But to make all this in this World difguifed under the greateS
fure for us, there was fomething more to be obfeurity. So that the Nature truly and
done by him on our account, as ourAttorney, properly attending Was only the Humane,
viz. to take out an Acquittance upon the for this only was capable of local fhotion, or
payment of the Obligation, and to take going from place to place, being a finite and
pofTeifion of the Inheritance which he had circumfcribed being -, and had been doing of
purchafed i and this was retained for his the work allotted for it hereupon theEarth^
Exaltation. The former of thefe he did in which being accomplifhed, he went away
his Refurre&ion, in which regard, as hath from hence, to the place of his everlalting
been obferved, he is fiid to rife for our Jufti- abode- Extraordinary types & fore.runners
tication : the latter he did in taking pofTeffion of this Afcenfion, were Enoch, in the times
of the Kingdom, which is under our prefent of the old World,before the flood 5 and Ellas
confederation. And of this there are two afterwards, under the difpenfation of the
£ arts or degrees, viz. His Afcenfion up to Law, or Mofaical Pedagogy ; and the more
[eaven, and his Sefiion at the right hand of ordinary and Ceremonial,Was the Highpriefts
God. And we have them bothafferted,Mar. going once a year into the holy of Uo/ies^Uer
16. 19. So then after the Lord bad fpoken unto that he had offered up Sacrifices without at
tbem, be was received up into heaven, and fat the brazen Altar- Thus was God plea fed to
on the right band of God. The former of thefe feed the faith of his People beforehand, in
may come under our prefent enquiry. this precious Article-
AS Chrilt dyed, fo he rofe again ; as he 2. WE may obferve tbeT\me of bis Afcenfio/it
defcended into the Grave, fo he afcended which was, after he bad done all the Work, that
into Heaven ; fo that in thefe points, his be bad to do here below. Chrift's Re fur reft ion
Exaltation correfponds with his Humiliation, was one itep to his Glory, and he was to go
TOUCHING the Afcenfion of Chrift we to enjoy the fulnefs of it by his Afcenfion i
may take this brief Description of its 1/ was But he was not fo hafty to go and take his
eternal
v
4i4 ZeSures upon the , QueftXXVliJ.
eternal Crown,- as to leave any thingundone (2) TO make it appear, that bis Humiliation
that was neceffarv before he went- He would was the ground of bisbxaXmibn- Thar becaufe
not rile from the Gave, till, not only the he humbled himfelf to the Death, theretoTe
bufinefs,oi Satisfaction was finiflud, but he his Father highly exalted Lhim v according*
had left a clear Evidence of" his being really Thih 2- 7,8,9- fte here he Suffered, io here he
dead that the faith of his People Deed nor afcended into his Glory How often doth
be at a lols in this point. So when he did God turn the valley of Actor, into a door of
rile he would not immediately go from the Hope to \m own >
Grave to his Kingdom, but his Churches (3.; TO declare that his Humiliation*^
concern which brought him into the world Exaltation aimed at one b the J 'a me thi ng. They
to'redeem them, kept him forty davs our had one centre in which they mot .- They led
of Heaven after he arofe \ which time he to oneend, and were both parts of rhe fame
fpervt in confirming bis Dii'ciples fa'nh about woik, viz. the bringi g about the Salvation
himfelf giving them diredtion what to do, of his Chofen, -and fo.ro encourage us to come
and how To manage the woiks of their Mini- with frefh and holy boldneis, to an exalted
ftry, for the gathering in.of Gaful men to and amended Saviour
him and leaving oi 'his promile of b'diing 4- THE form to which thrift aj 'tended, was
on them Thus we fee, that.not only Chritt the higheit Heaven. Every morion hath two
humbled but alio Quite exalted, was full terms, and f'o had this, and by Heaven, Luk.
of felt- denial for his redeemers lake. Hence 24.5 Lis meant this. TheScripture iometimes
thar Ac\ 12 To whom a/Jo he fm wetf himfelf calls the air,Heaven, and the fowl-; are called
• alive ait r his "paffion by many inf propfx, the fowls of Heaven,by reafon of their fivi g
beino fen ,f wem joity days, and farting of in it- The Itarry Region hath alfo this name.
ihe things of tie kingdm 0} God. He adjourned Hence we read of the (tars or Heaven. But
his Coronation fo lone, hecauie the weaknefs there is a Heaven above thefe, which is
of Irs Difciples faith, and the weight of the ulually called the Empyrean heaven and is
work, to uooch he appointed them, called in Scripture filled, the Throne of God's
for it and when this was done, he «u,t to HolmcfS the Place of his mo t glorious ap-
Heaven to make it appear, that he did not pearance, and manifettanon of himfelf, the
riie to an earthly iky or kiPRdom,w!iich Place appointed for the eternal habitation of
good men were led too much away with the the glonfyed •, the Kingdom of which God s
opinion of, but an Heavenly, to which he Choien are the appointed hei,s. Aidhewas
1 ult afc- d n0W t0 rake P0^11'011 or 1C ln rheir name«
1 2 Ttik Term of his Afcenfrn from which Hence thar, At\. 3.21, Whom the heaven mufi
he went va* in general, the lower World,*/- the receive till the rejhtution of all things. It was
Earth on ub ch be hal lived, and when he had not an imaginary or ubiquirary honour that
done the whole work wh.do his Father hadjent Chrift afcended to as feme have yarn^r
him about in pnnbfing our Redemption, And dreamed 5 as though his afcenfaon were only
having nothing more to do there by his bodily a change of Hate, and jior of place. This is
presence, he now left it h according to fob. to darken and not to interpret Scripture He
1 7 4. % But we are alfo acquainted with went to a Heaven that is above all theother,
the particular place, which he was pleated Epb ^ }o. Believers have a manfion-place
to ma' e choice of for the manifeftation of which is appointee, tor ;hem,andChnft went
this his glorious Afcenfion in •, and that was before-hand to prepare it for them John*,*.
the Mount Oliver, A3- i- I* It is to be It is the home o his father to which he is
obferved, that this was the place where he gone. The firil Mam by hisapoftaey fhut
entred upon the laft aft of his Humiliation 5 up the earthly Paradice -againft man j but
here was the Garden in which he began his Chrilt hath by his Redemption opened the
lait Suffering in hisAgony,and where Judas heave, ly Paradice for himfelf and us He,
with his band ot Ruffians arretted him, Lu.t being the fecord Adam, and more glorious
22 ao &c And if it be asked, why Chiift than the firft. 1 Lor. jf. 57. Having every
chofe this "place rather than any other, for way a.nfwered the Law on our account, he
this glorious act of his ? we maft acknow- mult iece,ve the high eft reward of alienor
ledpe that where Scripture is filent, we can only eternal Life, but the moft glonousLife
bur conieaure: And yet we are to think,that with all us advantages. For this reafon he
the naming of this place, is not for nothing, mutt have his Glory 1.1 Heaven and not upon
Poihbly then it was, the Earth, the Glories of that Place bci.g
(\ ) BECAUSE he bad fanllifyed this place tranfeendently more excellent than any thing
to himfelf, by frequent Praying in it. This in the lower world And therefore bothHe
was a place which he had often made ufe of; and we, mutt go to Heaven for perfecf hap-
for his fecret retirement into, for the offering pinefs, it being there reierved to be beirowed
up of his praver to his Father,/*/;. 1 8-2. And on all that are made owners of it- And for
tobefurerharparhericalpraverinhisagony thisreafon he is laid to beentred inroHeaven
was here Hither therefore he comes to re- itfclf, as being ihc Ant r type oixhc molt holy
ceive the benefit and returns of his prayer, place into which the h.ghPricft was to enter,
And God many times anfwers his Children fieb. 9.24. ForChrifi is nor entred into tb& holy
hi the very place, where they have poured places made with bands, whub are the figures of^
out their Souls to him.
^_ ^^ *^— ■ ^— — W— — — *^^ ■■■-■■■ — ^— . hi m^— " ■ ■— ^^^^m ■■■ ■■ » » i ■ — ■—■^wmm n n
Qlieft.XXVIIL Jjfemblys Catecbtfm 415
the true, but into heaven it f elf, now to appear are a (lured, that the verrue ofCh rift's Death
in the pr fence of G d J or us. did extend to Old Tejlament Believers, Co thac
5. FOR the Evidence of his Afcenfion, it they obtained pardon, and acceptance With
ying a point' of Faith, tie tnufl jeich it jrem God, and eternal Life, upon the account of
Scripture icjiimony, in which there' is a record ir, in as much as God had accepted of it iri
of that which is fufficient to confirm it. His the Covenant of Surecifhip. And Chritt may
Difciples were faithful and pofitive eye-wit- with like reafon, and in the fame fe.ife be
neffes, who law him gn up from them till .aid to be ascended, as he is faid to be flain
he was carried out of their fight. And the from the foundation of the World : fo thac
holy Angels alfo, certifyed them whither he he attended myftically in every of thefe his
was gone. A&. 1.9. And vohen hehadffoken Members.
thefc things, while they beheld, he was take ; up, 7. AS to the efficient of his Afcenfion ; we
and a cloud received hint out of their ft&bt. He obferved in the Defcripcion, thac his Man-
did not permit his enemies to be partakers hood, was carried up by the verrue of his"
of this glorious fight : they faw him no more God-htad : which is one great difference be-
at'ter he was laid in hisGrave j buthisehofen t ween his and our Afcenfion. The Perfbn of
Difciples, who had been with, and feen him Chrift confitts of two Natures i the more
in his bitter Sufferings, faw as much as they glorious 11 finitely is his divine, whofe place
were capable ot,of this part of hisGlory, and of manifefting it felf molt eminently, is iri
were appointed to bear their reft imony to the Heaven. The original place of his Manhood
World, as of his being rifen, Co of his being is this Earth, which was at firlt made for
afcended to Heaven. The Gofpel therefore Adam and his polterity to live upon. In his
is very diftin& and frequent in mentioning Humiliation, his God-head, did, as it were
this Article. It was prophetically attelted condefcend to appear in, and fupport his
to by the Pfalmift, Pfal. 63. 18. And ir is Humanity, and dwell with it here : His hu-
put in as one remarkable piece of the myltery miliation being ended, it is by his God-head
of Godlinefs. 1 Tim. 3. 16. railed up, and carried inro Heaven. Whicft
6. IN the Order of Cbiifts Afcenfion, let divine efficacy is afcribed to the Father^ a§
thefe two things be remarked, well as to rhe Son. Ard with refpecl to the
(1.) THAT in order of Nature he was the Father ir is called his afTumption, or recep*
firft Man, that ever Afcended into Heaven : tion, t Tim. ?. 16. Received up into glory.
In as much as he was the original and pro- And in refpett of the Son it is called his
curing caufe of the afcenfion of all the ElecT: Afcenfion, Eph. 4. 8. When he afcended on high
from the beginning of the World, unto this His Body could not afcend by irs own verrue'
very day. So that there was none ever that or inclination, natural ; but being a glorified
afcended thither, whether in Soul, or with Body, it went up by verrue of hisGod-head^
the Body alfo, but it was by vertue and which aided his Man-hood in its going up,
efficacy of his Afcenfion. The Sin and and exerted a divine power therein. The
Apoftacy of man had fhut up the Holieft of Angels might,anddoubtlefs did go in comprint
all againlthim, and there was no entringfor with him, being preft ever to pay him Ser-
him thither, it being an undefiled place, and vice 5 but he needed none of their alhftance
admitting of no polluting thing into it ; but or power, to help him to his Glory. The
he opened this way for them. So that, but fame vertue which raifed him from the dead^
for his Afcenfion, they had never afcended i could carry him to his Kingdom, and that
for though, he alcended not, till firlt hedied was his own, as hath been obferved.
and role again, which was in the laft days, 8. IF it be asked why, or for what ends did
yet it was according tothedivjneOrdinatiori -, Chrift Aicend ? We may take notice of many
and God had a refpeft unto it, in the extend- reafons for ir, which doubtlefs he had ari
ing of his favour unto them. He indeed laid eye upon in ir, viz.
the foundation for it in his Satisfaction and (1.) THAT his Humane Nature, by whichb'e)
Obedience, by which it was purehafed, but bad merited Glory,and was now prepared for it+
he was himfelf the firft fruit of it in his might go to the Place where it was to be pojfrjfedi
Afcenfion. Heb. 9. it, 12. Bur, It is certain, his Work was now done,in which
(1.) IN order of Time, all the faithful People he made ready for it 5 and the -appointed
of God, that died before his Refurretlion and place for perfect Glory is not Earth but Hea-
Afcenjion, went before him, the Souls of all ven 5 Which tfiuft beentred into by an Afcen^
thofe that died in the Lord. heel. 12. Ji And Hon, beCaufe theEarth was the place in which;
we know no reafon to queftion, but that the he did this Work. This Therefore is Called
Bodies too,of Enoch &.EI1 as, 6\\& afcend thither, his etttring into his Glory, Luk. 24. 26. i. e.
and dwell there,long before his Incarnation. That Glory that he had bought and paid for^
Oftheone,it is faid thatGod tranflated him^ and was due ro him on the account,
of the other that God would take him into (2.) THAT be might declare and manifeflbii
Heaven by a Whirlwind. That palTage alfo Original to be from Heaven. I mean, that he
about Enoch is obfervable, in that it was by was truly a Divine Perfon, who had his ha-
faith, Heb. 11. ?. And that was no other bitation in Heaven from the beginning, as iri
but a faith in the Lord jefus Chrift, and at the Palace of his Glory, with rel'peel to his
leaft vertuallv, in his Afcenfion. And we Perfon, though not to his humane Nature i
that
4i6" LeBures upon the - Queft XXVIII.
Thar he was nor a meer Man, and fo could comprimize our affefticms and endeavours
not tarry here, but mult go to his hone •, .any where fhort of the Heavenly Kingdom,
accoidli g ro thac,'in Joh. 3. 13. And no nun Col. 3. begin- Phil- 3. 20.
hath ufctnded up to heaven, but be that ca re Use. I. IS Chrift Attended * Expett not
d> ■■ton jrvm heaven, even the Son of man wuich then Corporeal Communion with him here,
is in heaven. Would you meet with him in his Houfe, fee
(3.) THaT he might prepare Manfiors of hisFace,hear hisVoice, fit down with him ac
Glory for us in his Fathers houfe. He went to his Table, feed on his Budy, and drink his
make#eady a Place tor our welcome and Blood 3 it mult be in f'uch a way, as may-
happy Entertainment, when we Hiould go bring him, who is in Heaven, and we who
hence. Joh. 14. 1,2,3. Let not your heart be are on Earth, together ; and r h is mult be
troubled : ye believe in God, believe a'fo in me. fpiritual, and not carnal. " The Heavens have
In my Fathers houfe are man) man/tons, ij it received his Humanity, there to abide, till
utrenotfo, I wculd have 10'd you : I go to pre- the Rcftitution of all things ; But he comes
pare a place for you. And if I go and prepare a by his Spirit, to his Houfe, to his Table, and
place for you, I will come again, and receive you f0 applies the faving vertue of his Redemp-
unto my f elf, that uhere I am, there )e may -be tion to our Souls; ar.d we,by right exercifing
afo. What further preparation was needful, our faith, go out to meet him, yea, go to
or what further adorning was wanted in that Heaven, and fetch thence the ltrengihning
glorious Place, beiides what was put upon it and comforting vertue, which derives from a
in Creation, is hard lot us to conjecture \ but Crucifyed Saviour, and live upon it, We«
the Scripture aiTuies usthat there was (ome- mult then be much in the eKercife of this
thing to be done there, to fit the Place for faith, if we would enjoy much of Chrift in
US as well as to fit us for the Place : and it his Ordinances.
is enough for us tocorfider, that it is won- Use. II. LEARN hence, not to expel! the
deifully enhanced by his being there to en- Rccompence of Gl ry here, but to wait patiently
retrain and make us welcome. And it is j or it, till zve come to Heaven. Chtilt indeed
ceuaiiyhat Hejven wanted its moltfuitable came to puichafe a Kingdom for us, but if
Q.nament for his People's happinefs, till the it had been earthly, he would have tarried
Mitj-Chriit came thither. here, and fettled it. It is no earthly Para-
(\.) TO t-ike PvfTeil.on for us in our room, dice that Chrilt fettleth on hisPeople, but an
and at- our Reprefentative. We know that Heavenly one. God did not lay the founda-
amoi g Men, when a Purchafe is made, Deeds tion of our happinefs in the fir It, but in the
are given, and Payment is fecured ^ there is fecondAdam. In him we might haveenjoyed
alio a delivery, and entring upon PofTelhon conftant felicity upon Earth, in communion
follows, either by the perlon himfelf, or by with God here, but Chrift tranflares his to
his Attorney for him. This Chrilt did by fee and enjoy God in Heaven. Let us then
Attending. And therefore in this refpecl, fay with the Apoftle, Heb 13. 14. For here
we are looked upon, to be in him theie al. we have no continuing city, but wefeek one to
ready,Eph.2.6. And bath raifedus up tcgether, Come> Let us not then expect our Crown
and made us fit together in heaven y places in here, but wait for it, tilt we come, where he
Chrift Jefus. is : mean while, be willing to fuffer with
{%•) TO f nd his Spirit, and beflowG\fts on hjm here,that we may reign with him there.
bis People, for the calling in of his C\\ofen,and Use. III. LET Cbrift's Afcenfion comfort
for the making of his Called meet to be admitted every true Believer in the Affurance that he
into the inheritance. Hence that, Joh. \6. 7. fhall one day go to Heaven too. Yea, let this
Nevertbeltff, 1 tell youth , truih,it ps expedient Confideration make you reckon your felves
for you that I go away : for if I go notaway,the to be there already. Remember, Chriit,who
Comforter will not come unto you : but if I is there, is your Head, and you are his
depart, I will fend him unto you. And, Eph. Members 1 and if the Head be there, the
4- 8. There is a great deal ftill to be done Body fhall certainly follow after. He will
for the bringing his Redeemed to Glory, and never be at reft till he hath gotten every one
he is gone thither to take care of it •, where of his Members to be there where he is- Yea
he difpenfeih from a Throne with all power, confider, that Chrift is gone to rake pofTeffion
Math. 28. 18. for you, and in your name •• He is gone as
(6.) TOgivefcuritytotbe'FatthofhisPeo' Mediator to receive the Kingdom, whereof
pie, that thy fJjall Afcend thither in due time, you are the Heirs together with him. His
Hence, he is called the fir ft fruits, — 1 Cor. Afcenfion is your fecurity j the Kingdom is
1%. 20. He therefore left it as his Legacy, delivered to him for you. Look therefore
that they fhould follow him, and be brought upon Heaven as your own ; and let this '
in the end to be wich him, foh.i 7.24. This animate you, to bear all afflictions patiently,
is his promife, Joh. 12. 26. If any man ferve to encounter all the conflicts of the way
Me, let him follow me, and' where I am, there couragiouily * to go through the World, and
Jball alfo my jervant be. fin'ifh your courfe with undaunted refolurion.
(7.) TO rafe up our hearts £7 affetlions That man is out of the reach of harm in this,
above the Earrh, and Jet them on longing after who is fure of pofTefling Heaven in the next
Heaven, and Heavenly things. Thar, becaufe life- This is the Portion of every Believer.
Chrift our Beloved is there, we may not I j u l y 6, 1697. 3 SER-
QueitXXVlII. JfemkyS Catechijm. 4 if
, ,i i- \mm
ChriJVs SeJJion at the Fathers Right Hand,a the
SF "R 1VT O "\f CXI PeTS^lort oj his Exaltation, wherein his bathe*
*-* *^* i-»-» ^-^ i-^ ' entertains him with and epablijheth him in the
Wr. , ,- r - c \. z n. ^^ G/^ ft* " capable oj, 10 his perjelt
E have taken a brief view of the tuft fansfMaion- Or, It u Chrifs Settlement by bit
ft ep of Cnrilt s taking Poffclfion of the ft/j^ on })h Mediatori*t Throne. The open-
Kingdom, by afcending into Heaven. We ing of this Defctiption in the parrsof ir^a*
row pals over to the fecond, which is his help t0 give Us a ftort glimpre of jri^-A
SeJJion at the Right hand oj Gods which is 0fChrift's Glorification. Obferve then,
theihirdftep of his Exaltarion, and that ,. THE general nature of it- It is the
whereby he is advanced to, and fettled in perfeftion of his Exaltation, as it is ohe (fetf
the higheft Glory This great and precious or degree ofir> fo k is in ordef the , ft £
Article is fully afTerted in the Goipel. Mar. highelt- His Refurreaion and Afcenfion
l6\i?'Pe\ IO' ,2'ranK eilewuhere- , ,, were but motions in order to this,and ieadU
IN the clearing of this Truth,we may firlt ofhimhither- But here he anived it thl
confider the manner and «***/*£ of the Ex- perfection of happinefs- Complex ndDDineTs
Vf^Arr^i!^ ^e mture 0t \bQ ThlPg- r eonflfts in the ful1 tuition of God and retf-
I TOUCHING the -manner and *M»,^ ;of ing in that fruition- Chriit was but in the
theExpreffion, let it be obferved, TW .//////£ way to it, in his riling and afcend-'ns but
at the Right Hand oj G*d is an improper and wnen once he came to fit down on the Right
figurative pech, and not to be underjlood ajter Hand of his Father, he was then fully pofM
a carnal manner. For, as to God, he cannot 0f ail his Glory. And this is h^s own Deeu
properly be faid to have Hands, in as much ijar and perfonal or wediatoriai Glortf
as lie is reprefented to us as a Spirit, Joh.4.24- Believers are faid to be joynt-heirs with hi ni
Goi is a Spirit. And a Spirit hath neither of the Kingdom Arid there is the fame
flelh nor bones, nor limbs ; and hence he can giory for kind which they participate with:
have no right Hand. And as for the Man him in- We are nor only fliarers with hirt
Chrift, it is not for us to think that he lpends in his Refurreftion and Aleenfion, bur wear*!
hisErermty in the pofture of a bodily fatting s made to fit together with him in'heavenlir
as though that were the only Site that he is Pi3Ces. But he hath attained to a mof*
in, in the Heavenly Kingdom We muft excellent degree, than all either Aneels ot
therefore look for a metaphorical Sifpirituai Saints- So, Phil. 2. 9. Eph 1 2021 P/?/
meaning of this. Now a right Hand is in 45.7. There are others thaVfir at Chrilr'i
Scripture attributed toGod in divers refpeas. Right Hand, but it is his alone prero&i iv6
We may more efpecially take notice of two i0 fit at his Father's Right Hand
or three Scriptures in which it is ufed. Pfal. 2. JJV the Confideranon oj the fpecial nature
V ' u t 7 1 f °t tbj L?ri U exduh °f '*> tbe" ar< three tbmgi obfervdble in itMi-
the right hand oj the Lord doth valiantly. The Welcome he gave him into Heaven and
Where it evidently intends the high & lofty the Coronation which he there beftotM upon
expreffions of himfelf, or the d.fcovenes of him, and the Content he rakes in it "
his molt glorious power & majefty. Jn Pfal. 1. THE Welcome which his Pather tdvi
16. ult- At thy right hand there are pleafures him, when he entred into the Heavenly Palace-
for evermore: It ngmfies the conferring of We may fifely conclude,that the Man Chnl
the greatelt favour and good will. In Deut- did no fooner fet his feet within the dooi
|?.8. Thou Jhalt open thine hand wide unto him : ofthatCity, but his Father gave -him all the'
The moft enlarged liberality. And accord* tokens and teftimonies of his gracious accar
ingly when the phrafe is ufed concerning tance. He who fo often telf fved of him
men, it fomenmes poiflts to thegreateif ftate when he was here engaged in the ereat
and maiefty. Efth.1.7. According to the fiat e( ox work which he fent him abnflr . rh3r he was
UindJoJtbeAing. Sometimes the molt intimate his beloved Son, and that lie was well oleafed
fnendlhip and communion. As, Gal. 2. 9i in him; now let him know hoWflnconccivJ-
yxy&v* tome and Barnabas the right hands of bly great thatLove was, which he entertain^
fellwjhif. Sitting alfo,-when in Scriptureit in his heart for him, by the moft eminent
isufedf1gurat.vely,mainlyintendstwofhings, and glorious expreffions of it * It being to hi
viz. f . Confirmation, -.-fecunty, immobility : an everlaitingWitnefs that he had corripleated
fattmg being the molt fixed poiture that a his Work, and that it had not failed in his
Pfr0n/pnf?ULimfT(ln; Andfoitisored hands- Heaven never had a more joyful Da?
of God, Pfal- 29 10 The Lordfttteth upon the than this. God the Father meers him at t ft
fi« c :• 1% °rd fltUlh king jor ever' ^refhold of that HouTe, and beltovvs on hM
2-Satisfaaion or contentment in one's condi- the moit endearing embraces, in the arms of
T ApCr ? 1S ln F *lf>Wm he finds that his molt glorious Attributes His love en'
which he feeks, and h.s defire is anfwered, circleth him, and breaths itfelf ouUn thd
J§ An-J,^fiiS-/°iTritratJSlycd* h3Ving his moft 6lorious difcoveriesi He takes h imVntd
end- And fo did the Lord Jefus Chriit, heb. bis bofofn, and grafps him with infinitT ^
11^ 'A9rnft,p, , . r.t, u- dedrednefsiHisWifdom bequeaths jtfelf^nd
iiil Vb 2 f.he ^ra7,f th.e xh[*n> wemay imparts its precious tteafures to him .- Hi*
tate u up m the following Defection, Righceotifnefs acknowledgeth him j and His
Hhh fonini
41 8 LeUures upon the Queft XXVIII.
power devolves icfelf upon him : HisMajefty bur he moll boldly pleads the Caufe of his
and Greatnefs communicate their dignity Redeemed with him. Heb. 9. 24. We have
and glory to him. All thefe glorious Auri- a ipecimen of it in that inierceflbry Prayer
fjutes met him on his firlt entrance into the of his, Job. 17.24. Father, I will that they
Kingdom', and having been fatisfyed in, and alfo inborn thou baft given me, be with we when
glorified by him, they prefented themielves J am, that they may behold my glory which ihd%
to him as his portion- And on this account haft given me : jor thou lovcft me before the
it is that we nnd fuch expreilions as thefe in joundation of the world. His Prophetical ; by
the Scripture, Rev. 5. 12. Worthy is theLamb opening to him ail the treafures of his
that was fain, to receive power £? riches, and. Counfels, and affording him his Spirit in all
wifdom, and Jirengtb U honour, and glory and fulnefs to pour out upon his People, and co-
bfjjing. Prov. 8. 14. Counfel is mine, and operate with his MefTengers, in gathering
found wifdom : I am understanding, I have up his Chofen out of the World, and pre-
(irength. Col 1.19- And 2. 9. For whim ferving them to the end of it. Mat. 28.19,50.
dwelletb all the fulnefs of the Godhead bodily. And now this great Prophet knows the day
The holy Angels alfo now paid him their and hour of the Great Judgment, which the
homage, and renewed their allegiance to him-, Man-Chrilt tells us he did nor know when
fell down and woilhipped him« If they did he was here. And his Kingly >, in putting
fo at his Incarnation, when he was born in a the royal Adminiltration of all the affairs or
very low condition, {Heb. 1 6,) How much his whole Kingdom into his Hands, and fully
,ie then now ? impowering him to govern all Creatures, for
AND what Joy do we think it was to the the good of his people, Job. 5. 22,23. 1 Cor.
redeemed Souls in Paradife -, and with what 15. 2?. And in his whole Perfon ; God hath
Acclamations n;:iy we conceive that they re- honoured the Perfon of Chrilt, fo as that
Ved their King and Saviour, when having God in our nature is made the Objecl of our
perfected the whole work or their Redemp- Adoration. Sainrs and Angels are i'njoyned
lion, hecjme to takeup his eyerlafting abode to fall down and adore him, Heb. 1. 6. Rev.
among them ? 1 am Jure ic is in the fightand 5. 1 1,12. In a word, as there are degrees of
enjoyment of Htm, that Paul placed all his Glory in Heaven, foChrflt obtains the higheft
felicity, and for a participation wherein he of them, and fuch as do exceed all others
Was wiliii g& defirous to be gone, Poil.i 23. beyond any companion. Angelshaveagreat
2. KOR did God only royally Entertain himy deal, and glorifyed Saints feavea great deal •,
but he alfo Crowned him. This was Chrilt:s. and indeed, fo great it is, that we for the
Coronation Day. God the, Father now fet an prefent are not able throughly tounderftan4
immortal Diadem of Glory upon his Head,, or fathom it-, but Chrft, as the head of
Heb 2-7,8,9. This Crowning of Omit is Angels, and of his Church, bath a tranfeen-
alfo a metaphorical expreflion 1 and among dent Glory conferred upon him, and a more
men there are two things fymbolized,by the weighty crown of honour than they, he;
Crowning of a Perfon, viz Honour & Power, being the firlt born, and the furpafflng dignity
And this was as it were, the double Crown belonging to him. Pfah 4?. 7. Therefore God.
that was let upon the Head of the Lord Jefus thy God, hath anointed thee with the oyl of glair
Chrilt. nefs above thy fellows.
(1 ■) HE had a Crown of Honour, and that (2.) HE had a Crown of 'Power, and that S*»
Royal or Kindly. His Father exalted him to. fream and Sovereign, beRowed on Him. All
the higheft dignity, Act 2- *6- Therefore let Power in Heaven and Earth was given to
all the houfe of Ifrael know ajfuredly, that God- him. Mat. 28. 18. And this is double, he
bath made that fame Jefus, whom ye have cruci- had a Power of Authority, and he had a
Jiff both Lord & Cb'nji. Hefilled him with' Power of Vertue or Might to execute that
all Glory- He glorifyed his B ;dy with the Authorityirrefiltibly.
molt eminent beauty and perfection. Hence fiQ HE was crowned with great Authority,
the glory of our bodies, is in a fimilitude to large and univerfal. He is advanced to
his, Phil. 5. 21, Who fhall change our vile body, the higheft Seat and Dignity. Principa-
that it may be jafh'uned like unto his glorious lities and Powers are fubjecled to him, yea,
bhdy. The Body of Chrilt is the molt beau- ail things in the whole Creation are put
tiful and aftpnifhing vifible thing in allHea- under his feet, Eph. 1.22. Col. 2- 10. There-
ven. He alfo glorifyed his Soul with all is no fecond Being, though exalted to never
fyiritual Ornaments, all the Graces of the io high a Pinacle, that- can challenge art
Spirit, in a fuper-tranfeendent perfection: equality to him, or an exemption from being
All his intellectual and moral perfections, under his Jurifdi&ion. He is the only Po-
were beyond meafure, -having all fulnefs, tentate i there is written on his vefture and
Col. t. 19. For it pleafed the Father, that m on his thigh, KING OF KINGS, AND
him Jhouldalljulnefs dwell. He glorifyed his LORD OF" LORDS. The Man-Chrtft, ot
whole humane Nature with a royal influence Chrilt in his humane Nature, is next in Dig-
upon allhisMediatorialOffices. HisPrieftly; niry and Authority to thetnoft glorious firlt
fo that he now no more comes into his Fa-; Being, Col- 1. 18. 1 Cor. 3. 22, 23—- 15, 27.
ther's prefence,on his bended knees, with his Yea, God hath given him abfolute and fove-
hamble Supplications, Prayers, and Tears, icign Darmnion evef all things, to exercife
fupreara
Queft.XXVIIL
JJfemblyS Catecbifm,
4.19
fuprcam Government over them, and that
they fhould be accountable to him, receive
commands from him, and be liable to his
Judgment .• • he hath full liberty to do his
pleafure with them,and is under no Obliga-
tion to give them an account of what he fo
doth. Hence that, Rev. 1. 7. And from jejus
Chrift, who is the faithful wttnrfs, andlhefirft
begotten of the dead, and iht Prince of the kings
of the earth : unto him that loved us, and wafti-
ed us from our firs in his own blood. He is like
to J'fepb' in Pharoufrs houfe, of whom we
have account, Gen.Ai. 40,44. P/W.io,. 21,22.
His Authority is from the Father, and un~
queltionable.
[2.~\ tiE was invfjh'd zvhh great Might and
Strength. God gave him vertue anfwerable
to his Authority. Authority without Force,
will foon grow into Contempt, and be trod-
den down by the foot of Pride and Inlblency.
But Jefus Chrift, at his Father's right hand,
hatha potent and efficacious Power, audit
extends itfelf to the adminiftrarion of the
whole Affair of his Kingdom, in all the ref-
pects of it. He can fend'rhe Holy Ghott,a-nd
pour him forth upon whomfoever he pleafeth.
Joh. 14. 26. But the Comforter, which is the
holy Ghvft, whom the Father .will fend in my
l\'ame. He can make nfe of the Divine At-
tributes,and employ them as he fees occafion,
Rev. 5. 12. He hath a plenary power over
Angels -, co-ercive over evil Angels, and can
teltrain their molt impetuous rage, ar.dfo tie
them up that they can do nothing. He led
them captive at his Aicenfion, and now holds
them in Chains, fo that they cannot itir one
hairs breadth beyond his permiffion. ' He can
commiflion and lend forth the good Angels,-
and they neither can, nor will difbbey him,
but are ever preft for his Service, to come
and go according to his bidding. He hath
omnipotent efficacy over all the World .- He
can quell and keep tbem all under, and when
he pleafeth, he can, with his iron Red,
brake the ftouteft of them, like fo many
potfherds, Pfa!. 2. 9. His hook in their
noftrils can hold faft thegreatelt Leviathans,
and his arm can when he will, give Dragons
to be meat for his People. Yea, he can power-.
fully fway the rebellious hearts of his own
People, hold them in fubjection to him, and
lead them powerfully home to Glory. Pfal.
no. 3. Thy people fhall be willing in the day of
thy power. Yea, he can conquer to himfelfa
People out of theWorld,deltroy their enmity,
and make them to f3ll down before him, and
lay their Crowns and Scepters at hisfeet,and.
confefs him to be both Lor d,and Chrift. This
is his Entertainment with his Father ^ and
God eftablifhed him for ever in his Throne:
He fixed him there, he Tat ifyed 8c confirmed
this honour and dignity to him. See, Pfal.
1 10. 4. 45. 6. He is fettled unmoveably ^ all
the powers of earth and hell, though com-
bined againft him,cannot diiturb or interrupt
it 1 fo that his Glory which he is now pofTelt
of, is an unchangeable Glory ,as to the effence
of it.
?. AS for //^Contentment that Chrift lake?
in his Entertainment, cr the Satisfaction that
he finds in it, this is fignifiid to us, in his fit-
ting, bis idling, and his rejoycing in it. This
was the perfon 1 reward which his Father
had indented with him, to confer upori
him, upon his accomplifhment of the great
work which he had undertaken, it was that
Joy which was let before him, the contem-
plation, and fore expectation whereof, bore
him up under,an.d made him ro defpife all the
contradiction and reproach that he met with*
al in the World, Jleb.12. 2,3. And therefore
the fulfilment and fruition of it, could not
give him lels than full content, for it was in
the event, nothing lets than was prcmifed, *
and equalled the expectation he had abouc
ir. Nay, it was the greatelt glory that he . +r
was capable of as Man ; it was every way
fatistying, he could not have a greater, the
Father had nor one bigger to beftow on him i
and.therefore needs mult it fulfil his defires.
His Father bid him ask what he would,
and he fhould not be denied. See how
it is fhadowed, Pfal. 21. 2, Sec. And
there can be no greater fatisfattion, than to
have all the cravings of tjie Soul filled to
the full. What frrafll we lay > Chrift ac
the Fathers Right Hand hath all the dignity,
power, delight given him that is poffible,
and fettled upon him for perpetual duration ^
needs therefore mult his Joy in it be propor-
tionable, and incomparably tranfeending all
the joys of all the glorified. On this account
we have him triumphing in the thoughts of
it, then when he wasgoing ro his Sufferings,
Pfal. 16. jo,t t. For thou wilt not leave my foul
in hell 5 neither iailf t^ou fuffcr thine holy One
to fee corruption. Tbou uih fhew me the path of
life : in thy prrfence kfulnefs of joy, at thy
right band there are pleafures for evermore.
And to reft in it, as God did in the Works
of Creation, Ucb. 4. 10. He hath as much
Glory as he asked for. Jer. 17. 5. And that
was theGlory which he had before tbeWorld
was. By which we are to underltand, that
which was agreed on, and fealed up to him
in the Covenant of Redemption. And now
he hath it in fullmeafure, as the everlalting
fruit and reward of his Mediatorial Obedi-
ence, in and by which he fulfilled all that
Work which he had undertaken.
U s e I. HERE we have a fufjicient Reafon
why the Chuichftands through .all Ages, and is
prefcrved agamft all the Rage and Fury of its
mott potent Adverfaries. It is one of the great
Wonders that are to be obferVed,and carries
altonifhing admiration in ir, to fee that
this bufh hath been fo long on a light fire,
and is not to this day confumed. Thar this
little Flock of fheep hath been kept feeding
in a Wildernefs ofroring Lyons, and raven- >
ous Wolves, and yet is preferved from them
by an unfeen hand-, that alt the gates of
Hell have combined againft the Church, and
have not prevailed: but here is that which!
may fatisfy us abour,this great Sight ; Jefu*
H h h 2 Chrilt
420
LeHures upon the
Queit XXVIII.
Chrilt, the Head and King of his Church, is
exalted on the right hand of Power, and
f'ways the Scepter with an Almighty Arm,
by which he curbs in the power or the Migh-
ty, and countermines the plots of the Wile,
(tops the career of the Furious, and makes
ail their Enterprizes to mifcarry. Chriit in
Heaven forgets not his labouring Church on
Earth j but'is ever employing his intereltand
authority for the good of his People. Lee
us then in the midft of all the tumultuous
hurries of the World, when Nations are.
moved, and Kingdoms enter into Combinati-
ons againlt the Church of God, when they
fay, Come and let us cut them pjf from being a
Teoplefiic. not be amazingly affrighted or de-
jected •, Their Redeemer is mighty, Jefus
Chrift is upon the Throne, and hath all
power in his Hand, and it is for his elecl,ari&
lie cannot lit Hill .• He is the hope of Ifrael,
and will arife for their help, and not fuffer
them to be fwallowed up.
Use II. IS ChnU Jet down at his Father's
right hand ? Then ail the Affairs oj the World
are ordered with infinite wifiom, and almighty
power : and that in the bell way, j or the advanc-
ing of the glory of God, and the welfare cj his
People. And this is to be inferred, both as to
publick and perfonal concerns. Things may
look dark and confufed to us, and we are
ready to think the great Pilot is afleep, and
conclude all is gone as to his interelt in this
world 5 and in refpett ofourfelves, that this
and that is againft us. But in the mean while,
we forget where Chrilt is, and what he is
doing. Let us then recollect ourfelves, and
believe that he rules over all, and every
thing that falls out, paiTes under either his
approbation or permiflion, and he is bringing
about his own glorious defigns thereby. Let
us get the faith of this into lively exeicife,
and conclude firmly upon it, that neither
Devil or Evil of any fort, fhall hinder his
work or fpoil it. The Church fhall be no fur-
ther opprefled, than to make way to render
their deliverance the more glorious and joy-
ful. And for ourfelves in particular, there
mall no affliction befall, us, but what he will
fit by, and give it its operation, and though
it trouble us, it fhall not hurt us, but work
for our good,and the latter end fhall be peace.
[August 3. 1697. 3
SERMON CXll.
WE are on the Contemplation ofChrift's
Exaltation. We have viewed him in
his Refurre&ion, Afcenlion, and left him
Sitting at his Fathers Right Hand, in Poflefli-
on of the greateft fulnefs of incomprehenfible
Glory. The peculiar Employment that he
there purfues, is his precious InterceJJion for
us : Of which many Divines treat here- But
we have already taken a brief account of ir,
under his Prieltly Office- But there is one
piece of his Glorious Exaltation yet behind,
and in which he fhall appear at the laft Day.
The Mar-Chrilt is already made perfectly
happy. The defpifed Jeius, is crowned wirii
immenfe Glory .• But it is a Glory -hidden
from the eyes of the World ; it is not feeri
by earthly men, and there are but a few
here that believe it. Yet there is a Day
coming when it fhall be rendred confpicuous,
and reprefented in the open view of Angels
and Men. Yea, thofe that hated him, and
laid, This man fhall not reign over us-, fhall fee
him in his Majeity to their eternal confqfion.
Rev. 1. 7. Behold, he cometh with clouds, and
every eye fhall fee him, and they alfo which
pierced him. Now the Glory which he fhall
then appear in, is hisExecution of Judgment,
upon all the World of reafonableBeings,witfi
the grearelt royalty. This we have plentL
fully aliened in the holy Scriptures, and
may take a brief account of in this place. I
fhall- not here treat of the whole atfair of
the lalt and general Judgment, but teferve
it for its place afterwards : But only confi-
der of it, as it refers to the Perfon" of the
Judge, and io is one eminent piece of Chrilt'^
Exaltation. Jefus Chrilt, after he had ac*
compiifhed his great bulinefs upon Earth,left
this lower World for a feafon, as to his hu-
mane prefence, when he afcended up to Hea-
ven, and took pofTeflion of the .Kingdom.
But he fhall leave Heaven as to his bodily
prefence, for a while, at the laft Day, and
return back into this lower World, till he
hath accomplifhed the great Judgment. For
the clearing of this Article, let the follow-
ing Conclufions fuffice.
1. TH/iT there fhall be a Day ^Judgment :
A feafon -wherein all mankind that have beeny
orjhall ever be in the World, fhall be called to
an Account, and made to appear upon Trial^and,
receive their Recompence. I fhall not infitt
here at prefent. It is one of the Articles of
the Chriltian Faith, fully afferted in holy-
Writ, upon which this Faith is bottomed.
Eccl. 12.14. For God fhall bring every work int$
judgment, with every fe ere t thing* whether it be
good* or whether Jt be evil. Pfal. 9&.u\t.Ikfore
the Lord, for he cometh to judge the earth : with
right ecufnefs fhall be judge the world, and the
people with equity. Rom. 14, 10. Fur me fault
all appear before the judgment feat of Chrifi.
And elfewhere abundantly. And the mani-
feftation of the glorious Attribute of Divine
Juftice calls for it, that it may be made to
appear to all, that there is a righteousjudge,
who will do righteoufnefs. It ianow a day
of Patience, Long- fuffer ing, and Goodnefs 5
and fo there is a promifcuous difpenfatioci
of vifible Providences. All things fall out
alike to all, Eccl. 9- begin. The wicked go
unpurrifhed, according to humane Judgment,
and the godly fuffer many things iujurioufly
from them, and are not apparently righted.
The World is quite out of order,, as to tbe
reafonabie Creatures in it : And God for the
pr.efenc
Queft.XXV.flI. JJJemblys Catechifm. 42 1
piefent fufFers it fo to be. But therefore all men fhould, honour the Son, even as they bo-
there mult be a Day wherein God will let nour the Father, lie that honour eth not theSon^
all things to rights, and give to every one honoureth not the Father which \fent him. And.
according to their defervings. He who reads what higher declarative Glory could the
fuch remarks, Eccl* 7. *5l There is a juft man Man-Chrift be exalted to, than to have art
that per ijheth inhif ngbteoafnefs, and there is elevated Throne pitch'd for him, and all the
a wicked van that prclongeth his -life m his Heavenly Holt his Attendants, whiles he calls
wickednefs. And Ch. 8. 14. There is a vanity forth, and makes all men and devils appear
which is done upon the earth, that there be juft at his Tribunal, and receive their final doom
men unto whom it happenctb according to the from his mouth ?
work or the wicked: I/aid this alfo is vanity. 3. THE itately Majefty, and exalted Glo-
And then remembers, that God is not only ry of Chrift in this Affair, wili appear in the
Creator, but Governour too of the World, management of theaffair itfelf by him, which,
mult needs from fuch premifes infer this may here be briefly glanced ar, fo far as ic
Conclufion, thar there mult be a Day of may fet forth the fpiendid exaltation of his
Account. in it, in a few things.
2. THE main thing to be obferved, is that 1. THE Time when it [ball be. There is
Jefus Chx\i\ fhall be Judge in that Great Day. an appointed time, a day fixt and conltituted
The Scepter fhall be put into his hand, and for it, Att. 17. 31. Now, things done by ap.
he fhall fway it-, and there fhall be an pointmenr, aie intended to be done with the
univerfal confluence and appearance of all greatelt f;lemnity,efpecially it decreed upon
before his Judgment Seat, 2 Cor. $. 10. For long before hand} fuch is this Judgment. Ic
toe mufi all appear before the judgment feat of is one of God's ancient decrees ^ Enoch the
Cfrriff, that every one may receive the things feventh from Adam, prophefied of it, Jude
done in the body, according to that he hathdone, 14, 15. When the time fhall be, of how
whether it be good or bad. And he fhall fit many months and years fhall pafs, before
Judge, not only as he is God, but as he is the Judge of theWorld, fhall come to rendei
God Man,Mediator. It belongs to his Medi- rewards to men, is not given to us mortals
atorial Kingdom, and hereupon the Scripture to underftand, but kept as a fecret in God's
puts anemphafis upon his judging as Man, own breaft, Mark 13. 32. Only thus much
Aft. 17. %ii Becaufe hehuth appointed a day in in general we may know of it, viz. that it
the which he will judge the world in righteouf will not be long before that day fhall come 5
nefs, by that man whom hehath ordained,whaeof they are the lalt days, and the winding Up
he hath given affurance unto all men, in that he of time that we live in. There are yet fbme
bath raffed him from the dead. Joh. $. 27, And proprieties to be fulfilled, fome predictions
bath given him authority to execute judgment to he accomplifhed, fome of God's Elect un-
alfo, becaufe he is the Son of man. And if ic born, that are yet to be called,and the World
be inquired, how Chrilt cometh to be Judge ftands in its old pofture for the prefenr, on
then > I anfwer, it is by a delegate power, thefe accounts. When therefore thefe things
made over to htm by his Father, and this as fhall be done (and God will wind up things
part of the reward that was promifed to him a-pace towards the clofe of time ) then will
jntheCovenant of Redemption. This was one the Lord Jefus Chrift come to Judgment i
-part of the joy that was fet before him, Heb. and mean while, ic is not for us anxioufljr
12. 2. It was an Article in the Agreement to inquire into times and feafons, but to ufe
which part between him and his Father in utmolt and fpeedy endeavours, to get ready
the days ofEternity 5 one of thegreat rewards for the terrible day, that it may not Ileal
which he promifed to him, on condition of upon us uoiooked for, or find us unprepared,
.his* undertaking and accomplifhing that great This is Chrift's own advice, Mat. 24.44.
,¥fork of Satisfaction to Divine Jultice. God 2. THE Place in which it fhall be alleL
did not only promife him a relative reward, This alfo is a Circumfrance of Chrift's Glory
viz. that he fhould hringbacka great number at that day. And, though it would be too
of dettroyed mankind to Glory; but a perfo- bold prefumption for us, to ftate any indi-
nal reward too, which he himfelf fhould re- vidual place for it, as fome have attempted,
Joyce in, and this was one part of it. Ffal 2. yet, in general, it fhall be in this lower
S, 9. That God hath a divine light and World. Hence the Lord is faid to come to
prerogative in judging the Wotld none dare judge, Pfal. 96. ult. And the Apoftle tells
to make a doubt of, but fuch as will not us that he fhall be revealed from Heaven ^
fcruple to call his Being in queltion. And 2 Thef. 1. J. And. no doubt but that it will
therefore Chrift as God hath an original and be a molt glorious and majeftieal appearance,
primitive right to be Judges and as Man,and when Chrift fhall come in the ftate and
in a fubordinate ftation, fo his Father hath equipage of a Judge. Ic was a ftately Afcen-
conffcituted him in his Offide, and by Com- fion that he had, it dazled the eyes of the
million made over this affair to his manage- beholders : And the Angel tells us, that he
tnent, Joh. 5. 22- For the Father judgeth no fhall come again in like manner, Ad:. 1. ii„
man : but hath committed all judgment to the The prifon in which the wicked are (hut up,
Son. And he hath done it, lb to put upon for the Judgment, is here below 5 and the
him the honoutsf a Redeemer, ver i3'« That Prifon is wont not to be far from the
Judg*
c
422 Leihires upon the Queft XXV JIL
Judgment Seat. Their Bodies are kept in (2.) THE Voice of the Arch-angel, £? Sound
the Grave, and their Souls are in the hands of the la ft Trumpet. Which fhali be aecotn-
of Satan, whole Kingdom is here bel@w: And panied with almighty power, that fhall
it is a certain truth, that neither Devils nor awaken the dead Bodies out of their Sepuk
9 wicked Men fhali come into Heaven to be chres, change the Living in a moment, and
judged there: : That holy place (hall never collect all ihe number or thofe that are to be
be polluted with their entertainment f'orone Judged into a readinefs "for his coming.
» moment oftjme, Rev. 21. 27. And there fhall 1 Cor. 1?. «>2. \Thef^.\6. And 3 Irately
in no wife enter into it any thing that defiUtb, thing it fhali be. The Spirit of God alludes
* neither 'ich.it/oevcr worketh abomination, or to ir, when he reprefents the ungodly men in
mahth a lie : but they which are written in the -fuch an hciror, Rev- 6. 14, 15.
v K ? Lambs book of life. Hence it mult be fome- 2. THE Royal Retinue that fhall accompany
where here below. Some have thought it and wait upon him' in his coming. He fhall
will be in the Air, from 1 Thef 4. 17. Then have a vaft and innumerable train of thofe
we wh ub are alive, and remain, fhall be caught Heavenly Inhabitants, that fhall come down
up together with them in the clouds to meet the wfth him, and attend his holy pleafure, Dan.
Lord in the air. But itfeems more probable, 7. 10. Afiery flream ifliied, and came forth from
'that that Scripture fpeaks of the Saints before him : tbouf and thoufands miniflred unto
meeting of Chrilt there, and rerurning with him, and ten thoufand times ten thousands flood
him to the Judgment h who fhall be thus before him : the judgment was Jet, and thebooks
finally dittinguifbed from the wicked, were opened. 2 Thefi- 7. When the Lord fefus
Others therefore icckon that it will be on the fhall be revealed from heaven with his mighty
Earth -, ard fo that, Job- 19 25. For I know Angels. Thar company of Angels is fa id to
that my redeemer Itveth, and that he fhall ffand be innumerable, Heb. 12. 22. Heaven fhall-,
at the latter day up n the earth * may favour for a while, be left empry of its Inhabitants^
it •, though it firftly intends his Incarnation, who fhall give their attendance upon, & pay
and engagement in the work of Redemption, their refpecls to this great Judge and King.
And thufpwill the place of Sinning be the His Saints alfo, and his redeemed Spoufe\
place-of Judgment 5: and where Clivift him- dreit up for the Itarely Solemnity,fhall go np
felf was once judged, he'fhall himfelf judge to meet him in his way, and joyfully ac-
his Judges- For the particular Place, as it knowledge him, in his coming to complea:
Is uncertain, fo it is needlefs to be fought their Redemption, iThef.^.if.
after- That in Jiel 3- 12. dorh not prove \ ?. HE fhall fit down upon a Throne, ereftcd
that it mult be'in the- Valley of" Jehofaphat ; for him, in the great ell flat e and majefiy. Dan,
and thofe that gather it from thence miftake 7. 9. / beheld till the thrones were caft down,
the prophecy of a particular Judgment, for and the ancient of days' did fit, whofe garment
the general one. .was- white as. f now, .and the hair of his head like
3. THE flately? reparation that fhall be made pure wool, his throne was like the fiery flame, and
for it, or the glorious manner in which Chrifl his- wheels as burning fire. Rev. 20. it 12.
fhall come, and appear- For it is rhe day of Thefe indeed are allufiveexpreilions, and not
his appearing, 2 Tirm 4- i- And the Lord Je- to be (trained h and therefore how this fhall
fits Chrifl, who fhall judge the quick and the be in particular, or in what maimer the Man-
dcadat his appearing andbis kingdom- And the Chrift fhall place himfelf at that Day, is not
word fighifits a bright, clear, and glorious far our cunous determining: but theSpirit of
appearing. He fhall come in his Glory. His God doth in the Scripture,fhadowthis forth
fir It coming was in all humility &meannefs, to us, by things which among men, are the
in the form of a Servant, without all beauty moft pompous, and carry, the greateit irate
or comelinefs ; but it fh'all not be fo when andterror with them.5 and at leaft fay fo
he comes again : All the fplendour which much, that the Glory of it is ineffable,
he bath at his Father* Right Hand, fhall be and that it can be reprefenred to us but in
(hewn at that day. Math. 16.27. For the f on dark fhadows, and exceeding faint referrr-
oj man fhall come in the glory of his Father, with blances.
his ang.els : and then he fhall reward every man 4. THE Subjecf that is to be Judged by him.
according to his works. And there are thefe This alfo is a wonderful Gircumitance of his;
things in fpecial that fhali make it amazingly Exaltation, and will render his Glory incom-
itately, parable. And this appears in the confidera-
1. THE Forerunners of his coming to Judg- tion both of the quantity & quality of them.
tnent : which are -principally two, For, they fhall not be a few,. but an innumera-
(\.) THE Sign of the Son of Mdn which fhall ' ble Company. \ Not only the podr and cdft-
appear in Heaven. Math. 2?. 30, What in rtemptible ones in the World, but fuch 4s
particular this fign fhall be, fince the Scrip- were exalted to the higheft dignity among
ture hath no where declared, men do but men^ and were in this World above controul,
conjecture: but this is out of queftion, it who fcorned to acknowledge, any Superiour,
fhall be an amazing thing, which fhall be or any whom they fhould be accountable
confpicuous to all men, and fhall aftonifh and unto- This is alluded to, Rev. 6. 15. The
terrify the ungodly, ib. And to thofe that Devils alfo fhall then be Cited toappear^for
wait for his appearance, it lhall be comfor- they are now prifoners in chains referved to
table. that
__ ■ ' ■ -.
Queft XXVIIL Jjjemblys Catechifnl. ±i$
that Day, 2 Per. 2. 4. Abortives, that died in of an Appeal. This is the Supreani Court,
the Womb, Infants that departed as foon as and he is the Sovereign Judge ; nor can there
they faw the light, all of all Ages, States and be either a Review or Writ of Error entred*
Degrees, Rev.20. 12, Tiiefe fhatl not only be all things being now determined for E t fe £*
cited audibly, when the Voice fhall be heard Nity- And how exalted an One willUiriit
from one end of Heaven to the other,Arife ye then appear to be ?
de*d, andcome to judgment , Joh. $.28.but they 6- THE ilTues alfo and confequents of this
all be made to appear perfonally. Then Judgment are glorious- TheLoid JefusChril^
(hall all the places wherein they had been having with greateftAuthority put an end to
before referved, freely refign them up at the theAftair,fhall now again return to bis former
Judges fummons, Rev. 20 1 ?,8cc. Yea, Chrilt Seat of Eternal Glory, accompanied with the
himlelf will then employ his mighty Angels lame Retinue of Angels, and all thofe his
jn bringing of them together, and they fhall Redeemed ones, whom he had, in that great
ranfack the whole Earth, and fetch them all AiTembiy,openIy acquitted, &iadjudged roever*
in, Math. 24. 31. Chap.i 3- 40,41. They fhall latting Glory, whom he fhall carry home with
ail come ai.d be made to acknowledge the him ro his Eternal Palace, and make them to
iupremacy of the Judge,bow before him, and fit down with him uponincbrrupriMeThrones*
hold up their bund ax his bur- Then fhall he and dwell together with him forever in his
appear to be exalted far above Principalities Kingdom, there to enjoy thofe inconceivable
and Powers. Delights, which were fore prepared for them*
5. THE manner of the Procefi [hall alfo be 1 Thef. 4. 1 7. And Jo fhall we ever be witbthi
with great ell fate, and wonderfully tlhtjirate the Lord. Then fhall the wicked, whom he had
Glory of Lbnfl- He then comes ro wind doomed to end lefs Torments, be left behind
up the great work of fpecial Govern- in the place of fire, to receive the executiori
ment, which had been managed from the of the fearfulSenrence before paft upon them-
Creation,and to fettle the determinations of it and fufFer in that place which was of old
for Eternity. Hereupon the Subjects of it are ordained for them, where thofe flames of
now to receive their due 8c ]uft recompences, everiafting burnings fhall be kindled upofi
according to the eftablifhed Tenour of that them, which fhall deftroy them for evef 3
Government. And the greatGlory of Chrilt whereby the power 8c majefty of the.JddgS
will appear, fhall be made to fhine out with the moit ref-
(i.j IN the Trial itj elf As all Men 8cDe- plendentluftre. Thus fhall that great & fupe-
vils fhall be placed before his Tribunal 5 fo riourCourt be broke up, andall the Acls of M
fhall his glorious Supremacy over them be be made to be of force,& abide in their efficacy
evidenced, in that he will call them forth through allEternity,to the everiafting renoWrt
with authority, make them ltand forth, and of the Lord Jefus Chrift. This is that which
fubmit to his Jyrifditliorj, anfwer to their is in Scripture called the Great Djy,becaUfe
Names, hold up their Hands, and be Tried of thofe great things thatareto be done upon
before him, according to the itated rule of it, by our exalted Redeemer, and which fhall
Government. Then will their Indictment be never be revoked. And this is the txultathii
read, then all that is to be laid to theirCharge of Chrift.
Ihall be pleaded againft them, and all that is Use. L WHAT a loud Call is here to us alt,
to be laid for them •, all that they have done above all things tofeekandfecure an Interejiiti
in the flefh, 2 Cor. 5 10. Every fecret thing, Cbrifl, and his Redemption ? Is Jefus Chrift to
'gccl 12-14- Every word and every thought: manage that Great Day's Work ? Oh ! feek
Thefe thingsfhall be examined Sc evidenced, to maKe him your Friend againft that time;
The Books fhall then be opened, Rev.20. 12. Make hafte, break off your fins by repentance,
Thehookot Providence^and the bookof Conf- fly into the arms of a Saviour, that it may
cience, and thefe fhall be compared with the go well with you in that dreadful Day.
book of the Law ; and by thefe fhall all things Know of a certainty, that there is fucha Daf
be fairly Itated 8c laid open to the conviction coming-, God hath faid, and recorded it in
of the World, and the filencing of all cavils the Scriptures of truth. Be a {tyred, that yott
againft it. muft every one of you then in perfon appear*
(2.) IN ffa Sentence. Then will he proceed and receive your final doom at that ,Bar. Re-
with the greateft Authority, to pafs theSen- member, Jefus Chrift will then be the judge,
tence upon all, according ro the evidence of and if you now defpife the Son of God, and
their Caie. And our Saviour himfelf hath rejefct the Lord of Glory, how will you be
given us an account of a twofoldSentence,that able to appear before, and look him in the
Ihall then pafs from him,Mat • ^5.54,41- Then face- at that Day ? Think n-liat a precious
JhaH t}ie King fay unto them on bis right band, advantage is now in your bands, to feek and
Come ye bleffel of'my Father, inherit the kingdom to obtain to be delivered from your Judge, to
prefer edf or you from the foundation of the world, jfly to his Righteoufnefs, and obtain yoiif
Then fhall he fay alfo. unto them on the left band, Pardon at his hands. Be then perfwaded.
Depart jr am meyc curfed/mto everiafting Fire, ferioufly ro inquire, What you fhall do that
prepared f§r the deviltf bis angels. And when you may itand in that day $ how you rmsf
the Judge hath thus declared ir,h€ will never obtain then ro be placed at the Judge's right
iepait jtom it,nor fhall there be any liberty Hand 5 and being acquainted with it, fly to
424 LeBures upon the Queft. XXIX.
the Lord Jeius Chrilt, rake up your flielter your eyes fhall i'ee your Redeemer in his
under the fliadow of his Wings .- Lo ! He Father's Glory, and he [hall take you near ro
ftands ar the door and knocks , open to him, himfelf, and make you his Co-aiTeiTors in
let him in, and he will be your protection in Judging the World 5 when he fhall put an
thar terriile Day. everlalting Crown upon your Heads. Think
Use. II. WHAT admirable Refrefhment of this then, and fay, this is the Day that I
doth this afford to 'all true Believers I Here is love, rhat I wait for : and let the fore-tho'ts
a Voice or Peace & Comfort to the Childreo of it keep up in you a comfortable expectation
of God. The great and dreadful Day needs of his coming again from the third Heaven *
not amaze you ; it is your Spoufe, and your and put you upon making ir your conitant
Saviour to whom God the Father hath com- care & endeavour to be in a readinefs for ir
mitted this Judgment, with a full power to that when you hear him fay, Behold, I come
difpofe of the everlalting rewards & punifh- quickly, you may chearfully echo, Amen,
ments of the reafonable Creatures. And if Ev.nfo come Lord Jesu9.
he bejudge,and hisRighteoufnef, fin 11 a.nfwei
for you, how happy will you be, to fee your [ August 31. 1697. 3
only Beloved fitting on the Throne, when
SERMON CXI 1 1,
Question XXIX. this Redemption for thofe that were given
him of his Father to redeem, and there mult
£Jk&i>Qty. are we wade partakers of the not any of them be loft. Joh. 6. *9. And this
♦$ pfti* Redemption pur chafed by Cbrift 9 '*'%**«**' TU whlch hatb fent me' lhat °f
«.; n g^ r r v all which hsh&th given me, I Jhoulilofe nothing,
rf * *^ Answer. but ^ould raiIe " UP a£ain a* the foB day.
2. THE Redemption iff elf, a* it refers to his
WE are made partakers of the Redemp- JPrieftly Office, doth not aSualfy put any into a
tion purchafed by Chrift, by the effectual fif'JC^fn' ™ere isindeed aRedemp-
uuiiiiuiu.-n.ujf , / non by Power, which doth eive thematic e.
Application of it to us by His Holy Spirit. and lo'brings them jnt0 rhif lfate» ""/^j
W^ ^ yr i 1 l which is by Price doth not .• but onlv makes
E Formerly obferved, that in -he for ■■> This Pfi 1^™^™ nd
Anaftafy or Reflirotion of fallen man, ac/ d b Gf)d 0[) [he <>™ »'.»»*
there are two pans, v,z. Redemption and Ap- Elea and th ft u . d
fi.c.non The former of rhefc hath been fuU bBnefit of it. But this notwithftanding!
confidered of, as being undertaken and com- T„ 3re born mUtm oj Mbtr,£&
pleat y accompMhed by the Son of God n 2 ,. There is , ,. whJ . P
our Nature. We are nowmrakean Account C<,d and bope, Xc. vSr. 12. And thus it is
of the latter, which is afcr.bed to the Holy . fc eve natura, whileshe continues
Spirit; an Introduction to which ,s made by M be ■ a ftate of un«^ # „ '"■£
the $j,efi,on 8c ^rferr before us. And there ^ ,„./,/«,„ ,/y, mreJome,imls joolijh, difo-
ate three things plainW exprelt,' which may w- deceivedjerving divers lifts indpL
at prefent be a 1 little laid open, m* t. That f M ,„ maf rf {atefJ ani
wemultbemadePartakersofthisRedemption, ba,i„p one "notbrr ™""',^p
in order to our Salvation. 2. That this muft HENCE, That we may befaved by it, this
b£ r5: * P^'™ "/PP>™ .oF, $* « fe*ayr<«i «.)? be made ours, », *,/? fc^r «
3- Th« the H»l7 Spirit of God is the Author #„,& JU *ni titJt rtk. It is certain that
0\th£Aprlcat,0fll JD.i,„ r ;• all men do not obtain Salvation bir it ; not-
I TO^T «, «*y? ft, mi. Partakers ,/ ,/« withftandi chrift hath id an -fi^^p^'.
Redemption, in order to our Salvation. Here rjfficient t0 anfwer for all thg Wor,d>
obferve there are rhofe whom Chrift doth nor profir;
; t. THAT the great ifw ofCbnR's Redemp- b(]t ^ ,„ t|)at he hath don Pr° ^
tw», rr the Solvation oj bis Redeemed. He mutt for eyer . 3r)d the Kafon of .( muft ^^ bf_
have fome end in this great Work. No wife becaufe tb have n0 of ,on . ^
Agent dorh any thing, but with an arm at Redemption th can , „' c)ajm .
fomething which he would bring about by ir. ]t is not therefore enou h M fatisfy anySon)
Now they are in a great miftake, who think tba( cbrUl hatb donf, th|s /^ ' ^
that this was only to render mankmdfa/vable, ca„ appropfiate it t0 himfelf and fay lof it
as if it ended there and were .eft to the li- as P<ii</ doth> Gal. 2. 20. / ,« ^f,/rf wj,b
berty of men, whether they will be fayed by cto.,^ Xeverthtlef, I live; yet not l,butCbr,ft
it or no. Were it fo .there would not be one /iv/th ,„ me . ^/^ ,jff ^ , ^ JJ
ftved and fo ,t would lofe its Glory. For no fUfle}h lfim b ,fe/a/rf ^ ^ & Q
man will of his own accorWeft to himfelf, at- „6(> /()W(j w, M/ Ww/,J//<?|. ^ »
cept of Salvation by it. Chrift wrought out • * ' 11 THAT
. — ■ '■" -"•■"" — ' — — — • — ■■ . —
Qtieft.XXlX. Jpmbljs Catechifm.
i — ■ i — " " ' ■ ■■■— — — ^i '■' ■■■■—— — mm^mm, ^ w*m^W — »
II. THAT this mufl be by a particular Appli- us holy till ic be infufed into us. He hath
cation^/'//- to us. And here we are toconfider, paid for the eternal Kingdom, but in order
trie Neceffiry of Application. In order to to ourenjov.ingit we mult be put in poffeifion.
which it is requifite that we obferve the Na- O; HENCE, it is by this Conveyance that
ture of it, from which the Necellity is to be we are put into a flat e of Salvation. There Was
argued. The particulars of this will be af- indeed an appointment to Salvation antece-
terwards confidered. Here only in general: dent to it, but that made no change in our
This Application is the Conveyance of all the Itate •, nor yet did the purchafe of it which
fruits and benefits ofCbrifts Redemption to us, was made by thrift in fulnefs of time. There
according to the tenor of the New-Covenant, is after all this an aftuat palling from death
Thefe benefits were purchafed and laid in by to life; and that is done by applying of Chrift
Redemption, but they became ours by a Con- to us as a Redeemer. When his a&ive and
veyance that is made of them j and there paifive Obedience are made over to us, by the
is a way in and by whio+i this Conveyance is juitifying a£tofGrace,then is the death of the
tnade^ and when thefe two are laid open, curfe removed, and we are adjudged to life i
the Neceffiry will undeniably appear. and when the fan&ifying Grace of Chrift is
K THERE is a Conveyance of thefe fruits derived to us by the renewing act, then we
end benefits to us, by which they become ours, have a fpiritual life put into us. Hence that,
and this is the very efjence of Application. Now Eph. 2. i. And you hath he quickned who Were
that there mult be fuchaConveyance,will be dead in trefiajfes and fins. And till this be
evident if we confider, done, the curfe lies on us, we lie open to the
(i,; THAT it is from the Vertue of thefe wrath of God, and are under the dominion
fruits & benefits that our Salvation mutt flow, of fpiritual Death.
It is certain that the ground and ftrength of (40 HENCE alfo, All our Claim & Title
our Salvation is laid in Chritt's Redemption, to thefe fruits and benefits, derives from this
If he had not gone through that Work,nofitfh Conveyance. It is true, all our comrort and
could have been faved. There was all that hope, flows originally from the Redemption
was requifite to make us everlaltingly happy itielf, and we mult refer it ultimately to than
procured. What thofe fruits and benefits According to Rom. 8. 34. Who is he that con-
are will be afterwards confidered. But it is demneth I It is Chrift that died, yea rather that
certain, that our felicity cannot exceed the is rifen again, who is even at the right hand of
vertue of them, becaufe it entirely depends God, who alfo maketh intercejfion for us. Bu'C
upon them. And the reafon why we hope Still, that we may or can fafely derive this
for a compleat Salvation, is becaufe Chrilt is comfort and hope to our Souls, and have an
able to fave us to the uttermolt, Heb. 7- 25. undeceiving alTurance that it is our own, we
Wherefore he is able alfo to fave them to \he mult be able, not only to fay that Chrilt hath
uttermott, that come unto G d by him, feeing he done and died, and rifen, and is in polTeffion
ever liveth to make intercejfion for them. If of all for his People •, for fo may every one
Chrift had not died, we could not have lived, that hath heard the report of the Gofpei,ana
If he had not fatisfyed, we could not have been given a literal credit to it fay, and yen
iultifyed : if he had not purchafed, we could be never the better for it 5 but alfo, thac
never have polTelTed. It is therefore the all this be made ours, that we have received
efficacy of thefe, that we have alone to relt it. It hath been offered to many, but thefe
upon. only have the good of it. Hence that, joh.
(2) THAT it is not enough that they have l. 12,13. But as many as received him, to them
this Vertue in them, except it be derived unto give he power to become the forts of God, even
us. There rhult be a communication of them to them that believe on his Name ; Which were
to us, or elfe we (hall not be advantaged by born, not of blood, nor of the will of "the fie jh, nor
them- There is a glorious provifion made in of the will of man, but of God. Accordingly
the Redemption of Chrilt for poor Sinners -, we have fuch an expreffion, in Col. 1. 27,
but they mult receive it, and live upon it, if To whom God would make known what is the
ever they be any thing the better for it- An riches of the glory of this myttery among the
excellentSalve, though it have never lomuch Gentiles, which is Chrift in you, the hope of
vertue in it, will not heal a wound, unlefs glory. ,
laid to it- The wholfomelt Food will not 2. THAT this Conveyance is according to the
nourifh the body, except it be eaten s nor will tenor of the New Covenant. And the confi-
Chrilt the Soul unlefs applied. Hence we deration of this will further evince the Ne-
• have him fo expreffing himfelf, Joh. 6- 53. • ceffity ofrhisApplieation. And here obferve,
Then fefusfaid unto them, Verily, Verily I fay (1.) THAT the reftoring of fallen man front
unto you, Except ye eat the fiefij of the Son of mifery to felicity, is brought about in the nay of
-man, and drink his blood, ye have no life in you. a Covenant. On this account it is that we
Chrilt's fufficiency will not do for us,without fooften read of God's making- zNew Covenant.
the efficacy of it working upon us- His Righ- When he fpeaks of beftowing faving good
teoufnefs can anfwer the Law in all its de- upon his Chofen, this is the way in which
mands for us, but it will not jultify us except infinite Wifdom hath feen meet to tranfacl:
it be imputed to us- He hath Grace enough with man. And as there was aCovenanr,by
in him to fan&ify us, but it will not make the violation of which man was loft, fo God
1 i i hath
426 LcUures upon the Queft XXIX,
hath appointed another, according to which he entituled to Chriit himfelf, it' we would
he fhall again be recovered. And foneceffary be able to challenge his benefirs. It is cer-
is thisCovenanr, in order to man's well being, tain that we are Itrangers to him, and have'no
that to be without Covenant, and without, inrereft in him, in our natural eltate. But ic
Hope, are made parallel, Epb. 2. 12. is in and by the new Covenant, that he be-
(2 ) THAT in this Covenant there are Terms comes ours, it being a Covenant of Efpoufals.
according to which the benifits thereof are offered. And hence it is fo exprefTed, Hof 2.18,1 9,20.
God in treating with man in it, propofeth And in that day will I make a covenant jor
great benefits to them to be enjoyed by them, them with the beafis cj the field, and with
even all thofe -benefits which Jtfus Chrift the fowls of heaven, and with the creeping things
hath purchafed by his Redemption, in which oj the ground : and I will break the bow & the
ate Grace and Glory, and every good thing /word, and the battel out oj the earth, and will
contained. Pfal. 84. ! 1. For the Lord God is a make them to lie down fafely. And I will betroth
fun and fine Id : the Lord will give grace and thee unto me for ever, yea, 1 will betroth thee
glory 5 no good thing will be w>thb.ldjrom them unto me in right eoufnejs, and in judgment, and
that walk uprightly. They are called great in mercies. I will even betroth ti e? unto me in
and precious promifes, 2 Pet. 1. 4. But thefe jaitlfulnefi, and thoufhalt kn w the Lord- And
are not abfolutely given, but hypothetically here he tells us what he expe£ts,if webeh;s,
offered in this Treaty. So that the Covenant and he ours ; and upon our actual conformity
not only exhibits the things but alfo (hews thereto theCovenant is ratifyed. Now rhefe
us the way in which we may be partakers in things amount ro the Application we are
them. We therefore read of a way oj Pet.ce, Confideiing of, and fo lt3nd to ratify the Ne-
and a way oj Salvation ; In which is mown to ceflity of it.
us, what mult be done in and by us, if ever III. THAT the Holy Spirit of God is the
we inherit the Promifes. Author of this Application. It is he, and he
(3.) THAT thefe Terms are by the Covenant only that doth produce it, as the efficient of
n.aie neceffjiy. They are not only propofed it. The Word indeed is ufed by him as an
as things convenient, but they are things that Inltrument, which he makes improvement of,
do, and mult accompany Salvation. As, Heb. as he fees meer, in the production of it, but
6. 9 And though God hath put it into the that can do nothing without him, whereas
promife of the Covenant of Redemption, that he can do without that; and all the efficacy
he will work rhefe things in all thofe whom that is wrought by it derives from him. Now
he harh given to Chriit, yet in the offers of when this is attributed to the Holy Spirit, ic
theC venant of Grace he requires them of us, is not to be undeiitood exclufive of the other
Mich. 6. 8. He hath Jhewed thee, 0 man, what two Glorious Perfons of the Trinity • for, all
is good -, and what doth the Lordrequire of thee, the divine Works that are done by God out
but to dojutiy, and to love mtrcy, and to walk of himfelf, are common to the Trinity. And
humbly with t]y God,. And the demand is fo hence this is afcribed both ro the Fatherjoh.
poiiti vely tr.aie in theGofpel, that the coming 6 44. No man can come to me, except the Father
fhjrt of (hole terms, is threatned withalofs which batbfent me, draw him. And to the Son,
of the good promi fed. Not only is the pro- Jon. 12- 32. And I, /// be lifted up from the
mile upon a fuppofition, if you repent and earth, will draw all men unto me. But yet it
believe j but the lofsof all thisgo^d is de- hath a more peculiar aihgnation in Scripture,
nounced on failure of this, Mar. 16.16. fob. to the Holy Ghoft, and for that reafon,Chrilt
3 5^. Rom- 8.13. Hcb'i2.i$. And frequently ufeth that as an argument to convince his
elfe where. . Difciples of the need of his going from them,
(4.) THAT in the plighting of thisCovenanr, as to his bodily prefence, that io he might
thefe terms are wrought in the man. God never make way for the Spirit's coming to do his
ratifies the Covenant to any but in this way, woik, Joh 16. 7. "Nevertbelefs, I tell you the
and there'oie until this be done in man, it is truth, it is expedient forycu that I go away ;
a fure evidence that they are Itrangers to the jor if I go not away, the Comforter will not come
Covenant. When therefore God fpeaks of unto you : but ij I depart, I will fend him unto
rrnking a new Covenant with his People, he you. And he tells rhem what the work was
tells them what he will do in them upon this that he fhould do when he came,ver.i 1 How-
account, Jet. 31. 33. But this fl)all be the beit, when be the Spirit oj truth is come, be will
covenant that I will make wtih the houfe of guide you into all truth ; for be fhall not (peak
If rue I, After pvfe days, fitb the Lrd, I will of himfelf 5 hut what fo ever he fhall hear, that
put my law in their inward parts, and write it fhall hefpeakfS he willjh w you things to come.
in their hearts, and will be their God, and they The regenerate are therefore fa id to be bom
fhall be my people- And elfewhere he tells of the Spirit, Joh. 3- 6. Here then we may flift
rbem that he will bring them under the bond fee that it is a divine Work, and then the
oftbeCven.int, Exek. 20. 33. i. e. they fhall reafon why it is afcribed to the Holy Spirit,
be made'to comply with all that is therein i- THAT the work of Application is a divine
required of them. Work, will be evident if we confider thefe
(<>.) TH/iT in, and upon the working of things,
thefe terms in us, Chrijf, with all bis benefits (1.) THAT the things that are done in us by
becomes ours -, who zeas not fo before. We mult this Application, are works of Omnipotmcy.
There
, , . ■ I I • • I ■ ' " '
QueitXXiX. J/Jemhljs Catechifm. 427
^^* ■ 11 • • • " ' _
There is nothing lei's than Almighty Power makes any of God'sServants fuccefsful in :he
exerted in every part of Application* The Converfion of finners, but the ii fluence of
Work of Converfion, which comprehends un- that promife ? Mar. 28. 20. And lo, i am wnh
der it the Change itfelf that is wrought in you alwiy even unto the end of the World* Amen.
us, whereby Chrilt and we are brought toge- 2. IF the Reafbn be asked, Why this is more
ther, of Unbelievers we are made Believers, peculiarly afenbed to the holy Spirit ? Let
of Sinners, Saints,is compared to thofe things thefe things be obferved,
which are above all the venue of any created (1.) THAT the Spirit being equal in Glory
power, viz, a Creation, 2 Cor-5M7* Therejore ^to the other two Perfons, mujl have fome great
if any man be in Cbriji% he is a new creature s Work ajcribed to him, that the glorious manner
old things are pafi away, behold, all things are of his fulfilling U working may appear, and
become new. A Refune£tion or Quickning, that he may have the declarative glory of it
Eph. 2- i- And you hath he quickned who were afenbed to him jrom us, and that all men may
dead in trtfpajjes and fins. And in this refpeel honour him, as they honour the Father, and the
jtis afcribed to the lame power which wasat Son. Now Creation is peculiarly afenbed to
work in railing Chrilt from the dead, Eph. 1. the Father, and Redemption to the Son, and
19,20. And what is the exceeding gre,atnefs of what other great Work remains to be attribu-
his power to us-ward who believe, accordingto the ted to, the Spirit but this ? Hence we read,
working oj his mighty power : Which he wrought 1 Cor. 12. 1 3. For by one Spirit we arc all bap-
inChrift when he raijed him from the dead,(S> Jet tized into one body^ whether we be Jews crXjen-
him at his own right ban J in the heavenly places, tiles, whether we be bond or free : and have been
(2.) IT mufl needs therefore exceed the power all made to drink into one Spirit. Joh. 16.8,9.
oj men or of means to do it. That God makes And when be,\.e thtSpu\t,is come.he will reprove
ufe of men and means in the doing of it, is the world oj fm,& oj right eoufncfi.ty 'of judgment,
not beca ufe they have the venue in them. Of fin, becaufe they believe not in me. Oj rigb-
They mult ail fay here,as they did in another teoufnefs, becaufe I go to my Father, and ye fee
cafe. Acl. 3. 12. And when Peter Jaw it, he me no more. 1 Cor- 2. 10. But God haih revealed
anfwercd unto the people, Te men of If rael, why them unto us by his Spirit: for the Spirit
marvel ye at this ? cr why look ye fo carneftly fcarcheth all things, yea, the deep things oj God,
on us, as though by our own power or holinefs, (2.) THAT all the Divine Perfons are to
we bjd made this man to. walk ? But it is that fl)ew their wondrous hove in the recovery of
his power may be fee n and acknowledged, j alien man. And this each doth according ro
by the weaknefs of the lnltruments. Hence his manner of working. There mult be that
that obfervable Speech of Paul, 2 Cor. 4. 7- then wherein the Holy Gholt difplays his
But we have this treafure in earthen vrffels, Love in his manner of working. Believers
that the excellency of the power may be oj God, are faid to be the houfe of God, and all mufl:
and not of usm He therefore refers the whole fhew their good will to this houfe. God the
efficacy of all endeavours of Man to God, Father manifelts his in chufing of It, Eph. 1.4*
1 Cor. 3. 6. And we are given to underltand God the Son hath abundantly declared his in
that the new birth, which is the product of purchafing ofy and the price which he laid
Converfion, is to be attributed to no fecond down for it,' Aft. 20. 28. And now the Holy
caufe, but onlv to the firlt, fob. 1. 13. Gholt difplays his, in taking pofTeifion of it*
(3.) HENCE, The Inltrumentai efficacy of 1 Cor.?. 16.
the means is meerly moral. It is true, the (7,.) THE Spirit is the foil in order of fuh-
truth contained in the Word of God is the fifling, and hence the confummation or finifhing
matter that is applied ♦, but in point of effi- of things is ajcribed unto him. In the great
ciency, Man can only apply it to us by way Work of man's recovery this Application is
of Perfuafion, according to which it is fuited the lalt thing that is done for him- The Fa-
to treat Man by, as a reafonable Creature, ther had done his-part in chufing & ordaining
and moral agent. But the power to difcern them to life, and Covenanting with his Son
the excellency of the Truth, and fo to ap- for the bringing it about. The Son bad done
prove and embrace it, and to chufe and fclofe his by making Satisfaction to Jultice, and
with Chrilt, who is offered In it, mult come laying down the whole Redemption price,
from a fuperior agent -, becaufe in the doing And now there is nothing elfe remains to
It, the blind mind muft be illuminated, and recover man from mifery ro happinefs, bur
the rebellious heart fubdued, Alls 26. 18. the Applying the venue of this unto him, ,
and this they cannot do of themfelves. which he purfues till it be aecomplifhed,and
(4.; HENCE, till God applies His Vertue thereby witneiTeth the Love of the Father,
with them, there is no faving efficacy at all by and of the Son, as well as hisown to us.
them upon Men. Men may fit all their lives (4.) THE Work of Application it a work of
under the molt clear and lively difpenfation Infinite and Almighty Power ; As hath been
of the Gofpel, and yet remain in their unbe- obferved. And hence we have fuch an ex-
lief and impenitence. Yea, woful experience prelfion, Eph. 3. 20. Now unto him that is able
tells us, that there are a great many that do to do exceeding abundantly above all that we dsk
Jo j and fo they will, till the Arm oj God is or think, according to the power that workethin
tevealei to them, Ifai. 53.1. What made us. It is therefore properly afcribed to him*
Lydia to heaiken to Paxil Atts^ 16. 14. What . who is called the power of the moft h}gh,Luk.
Ilia i« f)t
428 Leffures upon the Queft XXX.
1.35;. There being a confluence of all the mi- fumptions, and if you lean your weight upon*
cles that ever were done in the work of Ap- them, you will find them to deceive you.
plication. Yea, the work of Creation itfelf, Use- JI. SEE here tow dangerous a thing
was but a fhadowof it, 2 Cor ^6. Ifai. 51.16. it is to refift, to tempt, or provoke the Spirit
Use- I, LEARN hence, how vain a thing of God. If ever the Purchafe of Chrift, and
it is for any to^bhfs thcrvfelves in the confide- benefits of Redemption be made ours, they
ration of thrift's Redemption, who are not able mult be conveyed to us by the Holy Gholt.
to evidence this work of Application in them. If he do not apply them to us, all the Power
Vain man is rather willing to take any thing in the World can never effect it. There is
on truft, than to deal throughly with him- fo much of Omnipotency required in .this
felf, though it be in a matter of greateft mo- Work, that no other can be the Author of it
merit. How many thereforecan give noother but he. What then do you mean, that you
account of their hope for eternal Life, but withitand him, when lie comes and proffers
that they believe that Chrift died to purchafe to do this work for you. Sadly fit Hill, and
it for fallen man. But let allfuch know,that think with your felves, if by thus doing you
if this were never made yours by Applicati- provoke him to depart and forfake you, you
on, it will never be your fecurity againft the are then put beyond all hopes of recovery,
wrath of God. What will it avail you, that though you mould enjoy the heft of means.
Chrift died, if his Death be not made yours ? And let Young Ones beware of this : If now
And if ever it were, there have been thofe he ftrives, and you refilt, he urgeth, and you
impreflionsof the divine Power on yourSouls, put him off with delays, he may take his
which have brought you into the New Co- farewell of you. And if he do, you will
venanr, and wrought the terms of it in you. mifs of Salvation by Chrift, and live but to
You have been made to comply with the fill up a more fearful meafure of Wrath to
offers of Grace, and receive the Lord Jefus be executed upon you.
Chrift as he hath been tendered to you in the
Gofpel. And if you are ft rangers to'any fuch [September 28. 1697. 3
thing as this is, your pleas are but bold pre-
SERMON CXIV.
Question XXX. work of the Holy Spirit, and produced in us
in Converfion. But that that lies before us,
I^MIOff doth the Holy Spirit apply to is our Union with Chrift. Arrd hereingene-
«*1 lit* us the Redemption purchafed hy ral> let,us obferve, That there are two parts
*$&±jL §& cUrift > * of Application, viz. Union* to, and Communi-
%?-f »f %? ^""P r on With Chrift. The former of thefe is the
Answer. ground of the latter, or the foundation on
which it is laid, or the medium by which it
THE Spirit applyeth to us the Re- is introduced. Wemuft firft beinChrilt.be-
demption purchafed by Chrift, by work- fore wf can Part2rke f hl* b??efits> All the
*; . , Y \ \ . promifesaretreafured upm him, 2 Cor. 1. 20.
mg Faith in us and thereby uniting us to ^ndfo? k is with Him/thac God gives every
Chrift, in our Effectual Calling. thjng elfe tous,R^.8.?2. TheDoarine ofthis
Union, is very myfterious, and moft abftrufe,
UNDER the former Queftion, we took rext to that of the hypoftatical Union of the
an Account of the general Nature, two Natures, Divine and Humane, in the
Neceffiry, and Author of Application. We Perfon of Chrift. It is therefore profitable
are here pointed to the Ctfhfideration of the for us to take a brief view of it at prefenr,
Way or Manner of the Spirit's working it in for the avoiding of the dangerous miftakes
us. There are Three things intimated to us on either hand. And here 1 fhalL purpofely
in this Anfwer, 1. The Way in which the wave divers niceties ufed by fome, and endea-
Spirit fo applies Chriit's Redemption to us, Vour to accommodate my felf to vulgar Ca-
as it becomes ours,ie. byUniting us toChrift. pacities. And here we may firlt confider of
2. The Courfe that he takes to produce this the Nature of this Union, and then of the
Union, viz. by working Faith in us. 3. The Way in which it is wrought. •
Work in which this Faith,and theconfequent I. TOUCHING the Nature of this Union;
Union is produced, viz- Effefru-al Calling, we may conceive of it in this Defcription,
The two latter of thefe will come under after It is a myftical and Jpiritual Conjuntlion made
Confideration- I fhall therefore at prefent between Chrift and the Believer, whereby they
take no further notice of them, than is necef- are' brought into the nearett relation, one to the
fary for the opening and clearing of the for- other. In which Defcription thereare feveral
mer. Let us then obferve, that Faith is the things to be taken notice of,
proper uniting Grace, by which, we are made 1. THE Parties between whom this Union is
one with Chrift, and that this Faith is a- made, vlz.ChriJi, and the Believer. The notion
of
Queft XXX.
.. — _«_
JjJemblyS Catcchifm.
-. —
420
of Union intimates things that are diverfe,
and yet in fome rcfpect £#<?> and oftentimes
they, become one by venue of this Union,
which before ir, were noA only divers, but
difiipft. And ib it is her£ There are there-
fore two Parties, which are iuppofl'd to be
fubjects of ir.
( 1 ■) THE one Party is Chrilf. O n w h i c h
account he and his Church are called by one
name, drift, 1 Cor. 12. 12. For as the body
is one, and bath many members, and all 1 be mem''
hers of that one body, beutg many are one body :
fo aljois Chrift. And here we are to confide?
him, neither mcerly as God, or a divine Per-
fon, nor meerly in regard of his humane Na-
ture, bur as God-Man Mediator. It is true,
by Chrilt, we are united to God. Hence that
wonderful expreiiion, Job 17. 21. . That they
all may be one, as ibou Father art in me, and I
in ihce, that they a/Jo way be one in us. Bur it
is the Peri'on of Chrilt whom they nexrly
adhere ro. And indeed, it was by the Sou's
becoming Man,andMediator,that the way was -
made for this Union, but for which, there had
been no coming at God by finful man, but he
would have been as dry Itubble to a confum-
ing fire. Iris by him that we have accefsto
• Go J, Eph 2. 18.
(2.) THE other Party is the Believer. Not
that there is any. article of time in which he
is a Believer before this Union is made ; for
our Anfwer tells us, that by working Faith
in us, he onus's us. We therefore read, Eph.
5. 17. That Chrifl may dwell in your hearts by
faith. Before believing we are linners, and
feparare from him, but by faith' we receive
him. But yet there is an antecedency in or-
der of nature, in as much as faith hath the
nature of an inltrument, or medium of this
Union. It may alfo well be exprelt by the
BeLiever, becaufe all Believers, and none but
Believers, are thus united to him.
2. THE general nature of it •, it is a Con-
junction made between thefe two. Believers
are, on this account, faid to be. joined to the
Lord, 1 Cor. 6- 17. The word fignifies to ad-
here clofe, as things that are glued one ro
another, noting the intimacy of it. There
are feveral Conjunctions of things, all of
which are not or the fame kind or nature,
though all imply an uniting of them -, we
mult therefore purfue this a little further.
Hence,
3. THE fpecial nature of it, may be gathered,
from the reft of the Defeription. Where three
things are aliened,
(j.) THAT it -ps a myltical Union. The
.Apoftle tells us that it is a great Myftery,
Eph, .5. 32. Now a Myitery is a thing thar
is abftrufe and fecret, we have a notion of
the thing itfelf, but are at a lofs about the
way and manner of ir, we cannot understand
or exprefs how it was brought about. The
Myitery of a Trinity of Perlbns in the Uni-
ty of the God-head, of the two Natures infi-
nitely difproportionabie in themfelves,united
in the Perlbn of Chrift j and of the Union of
a Believer to Chrilt in Regeneration, a:c
depths, which the line of our underlkindii g
is not able ro fathom j but after our utmoJt
Search, we mult lie down to gaze upon. them
with admiration. How many overdaring
Spirits, not content to acknowledge their
own ignorance, have run themfelves inros
blafphemy, whiles they have confounded this
with the two former, and fafd, we areGoddecl
with God, and Chriited with Chrilt ? It is
certain, 'that our whole Man, Soul and Body-
are unired to the whole Chrilt, God-Man t,
but neither are we made ro lo(e our humane
nature, and become divine -, nor is our huma-
nity fo United to Chrift, as is that individual
which he hath aflumed. into union with his
feribn -y which Hypoitatical union is proper
to that individual : It is another manner of
thing, and we may make fome guelfcS at k
by tnat which follows.
(2.) IT k a fpiritual Union. It is not
therefore to be looked on with a carnal Eye,,
or entertained with carnaiConceprions. It is
real and not imaginary, but yet it is not that
which our fenfes are to be aximitted Judges
of, but being fpiritual, we mult have •i'piritu-
al thoughts about ir. The Apoltle tells us,
I Cor. 6.17. But he that is joined to the Lord$
is one Spirit. The diltance of place between
the humane nature of Chrilt in Heaven, and
ours here upon Earth, doth no way impede
it 5 the feparation between our Souls and
Bodies at Death, doth not diflbive it, but
when the Soul is in Heaven, and the Body is
turned to Dult in the Grave, the union of
both to him abides indifToluble. We are there-
fore laid to die in the Loj-d, Rev. 14. 13. To
be dead in Chrift, r Thef 4. 16. And to Jleep
in Jefus, ver. 14. But though this union bei
truly fpiritual, yet the Word of God gives US'
diverfe carnal fimilitudes of it, for the help
of our underltandings, which wemuit warily
apply to it ; not . grofsly, but fpiritually, re-
membring that every fimilitude hath fome-
thing detective in it, and the Spirit of God
ufeth many, becaufe no one can tuiJy adum-
brate it. It is compared to that of a Vine
and its Branches, Job- 15. 1,2,4,5. to note tfatf
clofenefs and connaturalnefs of it, and to let
us underltand, that by vertue of it, we derive
all our life, and fruit from Chrilt, and leceive
the fame lap bi Grace from him, which is ra-
dicated in him. But yet, there is this diffe-
rence, the branches do grow naturally out of
the Ving, 2nd are cT the fame individual fub-
Itance with it, whereas Chrilt and we are
perfonally dittijict, and we are pur into him
by an implanting, Rom. 6. 5. For if we l)ai)e
been planted together in the. likenefs of his death :
we fhall be alfo mthe liknefs of his rcfurreclion.
Hence ir is refembled ro a Cicn, that is graft-
ed into d ftock, Rom. n. 17. Thereby inci-
mating, that though by it we participate in
hisfapaud vigour, yer this union is not by-
nature, but it is an effect of free Grace. We
were before united to the fiiit Adam, but we
are taken out of him, and put intp Chrilt
And
430 Letturcs upon the Queft. XXX*
And there is here aifo this remarkable diffe- of that relation between him and us, where-
rence, that the Cion turns the fap into fruits by we are placed molt near to him- Hence
of its own kind, whereas the Believer upon that wonderful expreffion, Eph. ?• 30. For we
Union with Chrift, and drawing nourifhment are membrrs of bis body, of his flefh, and of his
from him, bears fruit accordingly ; fpiritual bones. Which is not carnally but fpirirually
fruit. It is exprelt by a Body confuting of to be underlfood- Not that we do by it de-
liead and members, 1 Cor- 12. 12. noting the rive our body, and flefh and blocd from him,
fymetiy 61 proportion there is between Chrift as the efficienr, for in rhis we differ not from
and Believers in his myftical Body .• and that all other Creatures -, bflt he is looked upon
they ar& managed & ailifted by his influence, as the fecond Ad3m, and fo fpiritually deriv-
and that there is afympathy between them ; ing a new Nature to us, by which we are
but yet this is after a more tranicendent man- made like him, and fpiritually are as near
ner than rhar. It is compared to that of a him, as a man's flrfl) and bones are to him na-
Building, confiding of a foundation & fuper- rurally. Hence all thofe relative Titles de-
ifiu&uie, in which every Believer is one rive, as Head and Members, Beloved and
(tone, 1 Pet- 2. 4, 5,6. to fhew us, that the Spoufe,Scc- And this may fuffce to be fpoken
whole Itrength of this Union is in Chrilt. It concerning the 'Nature of this Union,
is he who bears it up, and holds it together ; II. TOUCHING the Way\w which it is
that our whole weight lies upon him. Only wrought: This alfo is as mylterious as the
in this it differs, that in this Building every former. We are told that it is done by
one is a living ltone. And to name no more, Effectual Calling. So that when we come to
It is refembled by the union that is made in a particular inquiry into the nature of that
Marriage, between Husband and Wife, Epb^. Work, we may from thence receive further
3 r . 52. They remain two individual perfons light into it. We are alfo Told, that it is
ltill, but yet rhere is an onenefs between done by the working of Faith in us, which
them. And this adds to all the former com- is the product of effectual Calling. When
parifons, that it is a rational union, and is therefore .we come to confider how we come
rounded, in mutual confenr, from whence to be made Believers, we may then perceive,
proceeds that bond by which, they are tyed how this. Union isbrought about & com pleat-
one to the other infeparably- This therefore ed. This might be iiluftrated in each of the
of all the fimilitudes ufed in Scripture to forecited comparifons, but that which looks
exprefs this union, is molt frequently made upon us as reafonable Creatures, and points
ufe of, as molt wonderfully exprefling the us ro that mutual confent which goes into ir,
excellency of it, and molt clearly diftin- is the molt full and comprehenfive. Here
guifbing it from the hypoltatical union of then let thefe few Remarks be made for our
The two Natures in Chrilt. Hence, help in it.
3. IT is an Union that (rings them imo the I. THAT there is not only a natural, but a
neareft Relation each to other. Indeed, it is moral diflance between Chrift, and the Sinner jn
not meerly and purely relative 5 it is a real bis natural flate. Not only are they two
thing as was before obferved. And fo there diftinft Perfons, buc fin had made a great fe-
is fomething real, which is the foundation paration between them. Ffal.^i-i- They
of many relations in this World •, as between were far off from him, before he came to do
the Vine and its Branches, the Stock and the this in them, Eph- 2-13. hut now in Chrift
Graff, the Foundation, and the Stones that are Jefus, ye whofometimes were afar cff, are made
built upon it, the Husband and the Wife, nigh by the blood of Cbrift- They were as con-
This Union is fuch,asby vertueof it wedwell trary one ro another as light is to darknefs.
in him, and he dwelleth in us, 1 Job. 4- 13. They were gone far from God, and had no
And fo we become theTemple of the HvingGod. mind to return to him again* And hence,
It is an Union by which the fame Spirit that there was little appearance of any likelihood
dwells in the ManChri(t,d wells in us, fo that of there ever coming together -, there being
we are one Spirir, 1 CV.6.17. Hence we have fuch a contrariety between his fpotlefs holi-
fucha wonderful expreffion,Rom 8.1 i-But if the nets, and their univerfal impurity-
Spirit of him that raifed up Jefus from the dead. 2. THAT the fit ft leading caiifeofthisUnion,
dwell in you :he that raifed u>pChrift from the dead, is the Everlafting Love of God to the Creature,
frail alfo quicken your mortal bodies, by his Spi- God is the Author of it. If he had not fought
rit that dwelleth in you. It is an Union by it the finner never would- Hence thar, Ifai.
which Chrilt derives every Grace of his to us, 6?- 1. / am fought of them that asked not for
and caufeth us to partake in it, according to me : I a?n found of them that fought me not : I
our meafure, Joh- i- 16. And of his fulnefs faid, heboid me, behold me, unto a nation that
have all we received, and grace for grace. It was not called by my Name* And that, I Job.
being like that precious Ointment, Pfal- 133.2. 4- 19- IV e love him : be'caufe he firfl loved us.
It is an Union by which our whole fpiritual God did purpofe concerning fome, fromEter-
life is fountained in him, and derives conti- nity, that when their fin had broken the
nually from him to us, Gal. 2. 20. Without union between them and their Maker, he
which derivation, or continued influence, we would bring about another between them
can do no fpiritual action, Joh. is. 7. But yet and their Redeemer- This therefore is
the refuitancy of the Union is the making affigned as the prime reafon of their being
drawn
Queft. XXX.
Jffcmt/lfs Catechifni.
43
ii • 11' *
Tpr ^i 2 The Lord bath ap- or reject this Offer and Invitation, he will
drawn to nim, jer. 5'- *■ * ' '■* J . J . . .. » «. • , ■. j t*\'
beared of old unto me, frying, 3", ' &«* M not only Io/e all t his Felicity, but add to his
i h an everlafimg love : therejcre with Guilt, and incur the forer Condemnation for
iZnTkivdncfs have I drawn tbcc. Yea.this is flighting fo great Salvation.
i T ve that fe.itChrilt to make way for fucli 5?. THE Spirit <r<7^j into the Soul, together
TT°ion as this which could not be till our with the propofalsy and brings the Union about.
V was fatibfied tor, which he employed him While the treaty is outwardly managing. He
h Toh 4 io' herein is love, not tb't applies himfelf' inwardly, and makes it to*
^ lived God, but that be loved us and font bis become effectual- And here,
vl/7 to be the propitiation jor our fin s. (i) hE leaves a clear Illumination on tbe
THAT from this Love, God hlds a treaty Vnderftanding, wholly to dfeem the Empuhrjs
™)th the Sinner about this *jjair. God treats oj every other Objc-l, and tbe glorious Excellen-
wirh Man as a reafonable Cieature, and here- cy oj Chrilt. 1 his faving Union begins with
in order to the bringing about of this Light. The Eyes of the Undemanding are
IMon he comes and communes with him opened, and the Difcoveries that are now
shout it and makes offers of it to him- This made are furprizing, Epb. i. 18, 19. He fees
isdonc'outvvardly by the Gofpel, and the now the Vanity of every thing elfe, which
Ordinances of it ior the dilpenfing whereof, he fomerimes thought of worthy and the
he fends forth his Minifters as Ambaffadors, Beauty of Chrift, wherewithal he is iurpriz-
aid their erear bufmefs is to make the offers ed j and by venue of this, he gives in a true
of and invite finful Men to embiacc Recon- Verdict, his judgment being rectify ed ; and
cilimicMi with God, through Chrilt, which is this is the Renovation in the image of his
to he bioueht about in this Union- Hence mind, Epb 4. n.
we have that in, 2 Cor. 5. 20. Now then we (2.) HEREWITH AL he plants*/ Us faving
are ambaff d urs for Chrift, as though God did Graces in tbe Soul. That indeed is the New
befecb sou by us 5 ve pray you in Cbrifts Head, Creature, for it is renewed in right eoufneft,
be ve reconciled to God- and true bolinefs, Epb. 4. 24. This is that
I THAT in this tfeat\fi: lays before ibe Sin which prepares the Soul to give Chrill en-
ner all Arguments ferfuafive, to wove him to tertainment in it 3 for fo long as that is un-
comphwitb tbe offer made. He lays before faucYifyed, or unregenerare, it can be no Ha-
him how highly rational it is that he fhould bitation for the holy One of Ifrael to take
fo do and how every way advantageous and up his abode in, it being nothing elfe but a
happifyingitwillbeforhim. He therefore hovel of impuritv h yea this is rim
declares to him the miferable and undone that is called the forming oj Chnft in /#,Gal.
eltate that he is at prefent in, and that the 4-19. For we mult not think that the Perfon
reafonof it is becaufe by fin he hath fepara- of Chrilt individually dwells in us, as it doth
ted himfelf from the fountain of Life and in his own humanity, but he forms his like--
Happ'mefs and brought himfelf under all the nefs in us, by infufing of all renewing Grace
Curies of the Law. He declared to him into us. And this is that which impowers
that it can never be better with him, fo long us for the fubfec]uents acts in which this
as he remains as he is, and the dilla.ee be- Union is compleated. For rill the body of
tween God and him is not removed ; that faving Grace be formed in us, we cannot put
there is no other Object of truit with which forth any act of Grace,
be can unite, that is able to do him the lealt (%) TOG ETHER with this, be Urates forth the
kindnefs on 'this account, but will prove a Act of the Soul, in which renouncing his league
refuse of lies, and an hiding place of deceit, with other obj eels, be corf cms to, believes in,
He propounds' the Lord Jefus Chrilt to him andfo imbracetb Chrift as bis own. And this
as one that is able and willing to remedy all is the uniting act on our part,though wrought
this mifery, by delivering him from it, and by the efficacy of the Spirit of God. He had
to make him compleatly happy in cafe he put in a principle of faith before, and now
will reject his affiance elfewhere, and place he draws it out and aflifts it. Now the man
it upon him; that he hath Salvation to the calls off his former truft on his Idols- He
utmoft to bettow upon him-, he opens to him was glued to them, Hof.4-i7. Epbraim is joined
therefore the terms of the New Covenant, to Idols : Bur now he will have nothing more
and fhows to him how he may come by a to do with them, Chap. 14. 5. Ephratm /ball
title to all the precious promifes that are fay, What have I to do any more with idols. Now
laid up in it, viz. by believing on him, and he takes Chrilt as offered, receives him, ac-
cloiing in with him, as Prophet, Prieft, and cording to the terms of theTicary held with:
King of Salvation : Affures him, that in cafe him. And it is with, and in his wh leSoul
he thus doth, he (hall receive all his benefits ■ that he thus entertains him. He rakesChriit
which derive from him, and muft go with for his own, and refigns himfelf up freely to
his Perfon, Rom.$- ?2- That he fhall receive Chrilt to be his. And this is that Covenant
from him,'Pardon of Sin, Peace with God, of Efpoufal mentioned, Hof 2. 18, 19.
the Adoption of a Son, all Grace to ferve (a..) HEREWITH tbeSpirit t^kes if bis abode
him, freedom from Condemnation, and an in the Man • and having ratijyed the Union,
Inheritance among thofe that are Sanctify nd. cllablijhetb it unalterably. It is therefore cal^
And withal affures him that if he neglect led an Everlalting Covenanr, If a. 5?. 3, And
not
" ■ ■ «••
432 LeBures upon the Queft.XXXI.
not to be broken \ their whole Life ifr now Chrift live, be tniM live aljo -, if Chrift be
hid in him, yea, he is their life, Col 3. 3, 4. in Glory, fo fhall he too \ nor can all
His Spirit mawageth them, his Grace invi- the Powers of Earth and Hell ever be able
gorates them, his Image mines forth by them* to undermine that Man's happinefs, who is
they derive all their ltrength from him, and thus built upon this Rock of Ages,
they return it ail to him 5 they that touch Use. II. HENCE, Let this be a powerful
them to hurt them, touch him, and he feels Perfuafive to Toung and Old,to come and believe
and refents it ; and they that difhonour him, on Chrift. Behold he invites you in the Gof-
wound them, and they cannot bear it -, fuch pel, and by his AmbafTadors ; and he is ftriv-
is the Union between them. Thus are we ing with you by his Spirit. He ftands at
brought into a participation in the Redemp- the Door and knocks, open to, and let him in,
tion of Chrilt, and all the precious benefits yield to the framing hand of the Blefled
flowing from it- Spirit. Refilt him not, quench him not, re-
Use. I. LEARN hence the Dignity and ceive him, and he is yours -, turn all yout
Safety oj all true Believers. Both of thefe other Lovers out of doors, that you may be
neceffarily flow from this Union. Needs for him and no other -, fo fhall the King of
mult it be a fuperlative Honour for any Glory come into you, and rake up his Ever-
Creature, much more finful dult and afhes, lafting abode in you j fo fhall that knot be
to be advanced to fo near a Conjunction with tied, that Union be made between him and
the Ever-blefTed and Eternal Son. It was an you, which fhall abide to, and through Eter-
Honour that he put upon our Nature, to af- nity •, through which fhall derive to you all
fume it into his Perfon -, but it an high per- thofe Blefiings which fhall make you happy
fonal Honour to us, that he will advance us through Time and Forever. Take him now
to be Members of his Body, to be of his in his molt earnelt Offer, leaft if you refufe
Flefh and Bones, that he will put his Name him, you rue it when it is too late,
upon us, and dwell in us. And how fccure
muft the ettate of every fuch Soul be ? If f O c t 0 e e r 26. 1697. ]
SERMON CXV.
(Question XXXI. as reafonable Creatures, and Caufes by'coun-
fel; not carrying them by violent compulfion,
&&&&HAT is Efteclud Calling ? but winning them by Arguments, by which
*?I [I/$* ^y are ma<^e wlMin& in the day of bis power ^
*s%** & A n s w e r. Pfal. no. 3. So it is expreft, Pfal.27.8Jt%/j
^^W0 thoufadft, Seek ye my face, my bear t /aid unto
EFFECTUAL Calling is a Work of &"■> Tby face^ L(>rd> Will 1 feek. Efieltual,
GOD's Holy Spirit, whereby Convincing bfa"fe, it always gains the Sinner to accept
us of our Sin and Mifery, and Enlighcning ?H" %Jr7u* Vuu ' ° ,VffT?
w 1 • 1 i 11 r^nnTo^r it from otherCallings,which arenottitectual.
our Minds in the know edge of CHRIST, There is an ouCWard and general Call which
and Renewing our Wills j He doth per- \s giVen t0 an that come within the found of
fwade and enable us to Embrace JESUS the Gofpel. For theCommiffion whichChrift
CHRIST, freely offered to us in the hath given to his AmbafTadors, who come in
Gofpel. his Name, obligeth them to make offers of
him, and Salvation by him to all without ex-
THE firti great thing that is done for and ception,and earneftly to invite them to come
in us in the Work of Application, is over to him, and believe in him, Mar. 16.15.
the Uniting of us to Chrilt ; of which we took And be /aid unto them, Go ye into all the world,
a brief Account under the former Queftion. andpreacbtbe gofpel to every creature.1 Hence,
And being then tola* that it is done in EffeSu- Ifai. 55. f. Ho every one that tbirftetb, come ye
al Calling ; it follows that we now confider to the waters, and be tbat batb no money, come
' of this, in which fo glorious an effecT: is pro- ye, buy and eat, yea, come, buy wine ind milk
duced. A Def'cription whereof lies before us, without money, and without price. Rev. 22.17.
and mav now be a little explained. And the Spirit and the Bride fay, Corned And
THAT we may not be miltaken in the mat- let him tbat bearetb, fay, Come. And kt him
ter under Confideration, let us firlt take an tbat is atbirft, Come. And wbofocver will, let
Account of the Name her6 given it, and what bim take the water of life freely. But how
is intended in it.- It is named, Ejfotfual Calling, many are there who regard not this Call in
Calling, becaufe it is a Voice of God fpeaking the leaft ? Who flop their ears, and turn
.to the Soul of a Sinner, inviting and alluring their backs upon it. It is drift's complaint,
of him to come over to the Lord Jefus Chrift, Joh. $. 40. And ye will not come to me, that
and accept of him, by believing in him. Giv- ye might have life. Mat. 23. 37. 0 Jerufalem,
ing us to underftand, that the Spirit of God Jerufalem, thou tbat killeft the Prophet sPftoneft
in the work of Application, treats with men them which are f em unto thee, bow often would
Queft XXXI. JJJcmblys Catechifm. 433 1
J have gathered thy children together even a* a tho', as to their capacity of having the' habits,
hen gather eth her chickens under her wings, and of faving Grace wrought in them, there is no
ye would not. There is alio an outward Call, queftion to rhofe that allow them to have in
by which men are in a common work, Co far them naturally the habit of original fin: yet,
cnlightned, and wrought upon, as to give as to thofe who have the ufe of reafon, and
external entertainment to the Gofpel, and are called under the Gof'pet difpenfation, it
make a profeifidh of Faith and Repentance, is not to be denied, but their Vocation deter-
and fo become members of a vifibie Church, mines in their actual exerting of Faith in
and enjoy the external priviledges of it; but Chritt. Hence, thefe areexprefled together,
yet their hearts were never throughly chang- Mar. 16.15,16. I fhall then, firlt fpeak fome*
ed, nor they broken off from their fins. And thing to the former in purfuit of the Anfwer
or this Vocation On It fpeakerh, Mat. 22.14. before us : And then add a few words to the
For many are called, but jew are chofen. Thefe latter as confequent on ir.
Callings therefore are ineffectual. ThisCal- AS to the former, viz. The producing of the
ling is the fame which is fomeiimes called habit of Faith in m, we may obferve,
Converfion, fomenmes Regeneration, or the I. THE Author ^'Efficient of it ; the Spl-
New-birth. Some alio make it the fame with in of God, It is he alone that doth this
Sanctification, though others diltinguifh he- Work on the Soul. We obferved under the
tween them 5 and lo doth our Catechifm, former in what refpect the Work of AppH-
which I (hall follow. Only let us remember, cation is afcribed to him. Now this Effectu-
that the habits of Smctification, are wrought al Vocation properly belongs to the Apptica-
in Effectual Vocation, which are afterwards tion -, and fo it cannot be afcribed to any
carried on in progrehive Holinefs. So that other Author but him, neither in whole nor
we find it rooted here, though it may admit part. Regeneration therefore in which this
of a diltinct D fcourfe by its leif. Effectual is wrought, is hither reltrained, Joh. 1. 13.
Calling comprizeth in it, the whole work of Which were born, not of blood, nor of the will of
Converfion, in which a Sinner is changed and tbe'ftefb) nor of the will of man, but of God.
turned, and made to comply with the Gofpel And tor thac reafon fuch are laid to be born
call, which invites him to Faith and Repen- of the Spirit, Chap- ?.6. That he doth make
tance. •■■ Bur Divines do generally reitrain it ufe of the Word in this \s certain. Hence
to the working 0} faving faith in its, whereby that, Jam. I. 18. Of his own will begat he us
toe accept ofCbrifi as propofed to us, and ad: en- ufttb the word of truth. And 1 Pet' 1.25. Being
lure our f elves upon him for Salvation •, upon born again, not of corruptible feed, but of incor-
which the forenentionedLFnion is made. And rupttble, by the word of God which liveth and
thus doth our Catechifm. And fo our fol- abideth fur ever. Nor yet areGofpel-MinifterS
lowing Difcourfe mult "be restrained to this excluded from being ferviceable in theirplace
ultimately:, though ir is neceffary to confider towards the Converfion and Salvation of Sin-
the things which belong to it in common ners. Ac, 1 Cor- 4- 15. For though ye have ten
with Repentance, from which Faith is infepe- thoufand wfirufters in Chrift, yet have ye not
rable. many fathers : for in Chrift fefus I have begot
HERE then, let us obferve, That asinCon- ten you through the go ff el. Nor are men them.-
verfion, fo in Effectual Vocation, there are felves to neglect, but be found in the ufe of
two things that mult be diltinctly confidered. means-, elfe Ordinances were appointed in
i. THERE is fometbing habitualy wrought? viin. We' therefore read, Rom* 10 14. How
in the man whereby he is capacitated, and dif~ fh ill they oa 1 1 on him in whom they have not be-
pofed to believe in Chrift. And thisis wrought Sieved, andhow fhall theybjieve in him of whom
in him together with all the other habits of they have nn heard ? ani how fhall they hear
faving Graces, and is that which is in the without a preacher. But yet, the efficiency by
Scriptures called, the New Creature, 2 Cor. which this habit is wrought in the Soul, be-
5.17. And this is ufually called 'pajfive Con- longs alone to the Spirit of God. For,
verfion •, the reafon whereof will be anon con- 1. THE act of Faith doth neceffarily fup*
lidered. pofe the habit of it, or "the power of believing.
2. THERE is fomethi-g done actually by the All Acts require a power fuitable and iuffici-
rnan in the exerting oj this power fo created'ln ent for them ; nor can anyAgent go beyond its
him, in which he applies thefe graces or powers ability : no effect can exceed the venue of its
in him, to their Objelfs, and exerafetb them ; caufe : fo that a Man mult have Faith in or-
and particulirly his Faith, in clofing with, and der to his exerting ir. It belongs thereTore
imbracing of fefus Chrift exhibited in the pro- ro the Character of wicked Men, not to have
mtfe ; and is in the Goffel called believing. It Faith, 2 Thef. ?. 2.
is the former of thefe that our Catechifm in 2. THIS habit of Faith, or power of Believ
the Paragraph before us peculiarly fpeaks ro, ing, U one of the Graces which are wrought in
though as introductory to the latter^ in which Converfion. And hence [ muft have the fame
Effectual Vocation is cornpleated : And may Author with the re \r. It is therefore enume-
therefore be particularly fpoken unto. For rated among rhe Works of the Spirit, Gil.
although it will be too nice, to difpute' whe- $. 22. And on this. account ir is particularly
ther Elect Infants, dying in their Infancy, do, afcribed to God as his G ft, Eph. 2. 8. Who
before they dye, actually believe in Chrift : is elfewhere called, The God of all Grace,
1 Pet. 5. io» Kkk 3. Ar
43+ LeBures upon the Queft.XXXL
3. A?0 Man in bis natural ftate batb any the one and the other .• For though each e-
Seeds of this Faith in him. He is indeed a qually proceed from Him as the Author,and
SubjecT capable of receiving rhe Graces of the are equally applied by him to the Elecl as
Spirit, and that is all the difpolition in him the Subjects, yea, and one as well as the
towards Faith. God is able to convert him, other makes a change on the Subject to
and make a Believer of him, but then he mult which they are applied,yet there is a double
create and infufe it into him. There is an difference between them, which is aimed at
a&ivePrinciple in him,which may be wrought in this.
upon and excited, lb as to receive the habits 1. THE former is done at once, whereas the
ot humane Sciences, and common Morality i latter is carried on by degrees. A Work in
but there is nothing more than a paffivePow- our common acceptation, doth not confilt of
er to receive thefe fupernatural habits of fa- one ftngleAct, but many repeated ones,which
ving Grace. When the Spirit comes toquic- go together to put that denomination on ir.
ken them, he finds them dead, Epb. 2. 1. Be- And this may be confidered either with re-
lieving is called coming to Cbntt ; and fo, a pect to the Agent, or to the Thing it felf
Power of coming is the habit of Faith, but no which is done. Nowjuliification ^Adoption
natural Man hath ir, till God works it in are done at once. When God declares the
h\m,Jobn6.^. This Faith is not of 0 urf elves, perfon righteous, his Juitification is inrire ;
Eph. 2. 8. and when God once puts any into the number
4-.HENCE,Tbereis noCo-opexztionoftbe man of his Children,their Adoption abides, and is
with tbe^pirit in the producing of tbehabit of Faub never renewed again. Whereas in the other,
inbim. He is a Subjecl,but not an Agent. He there are either many diltinft things con-
contributes nothing at all to it, but it is whoi- tained, as in ErTetlual Calling : for, though.
ly put into him by another hand. It is a the new nature, or the whole body of faying
creating Worked that belongs to God alone, Graces are produced in an Infanr, yer, if we
Epb.2.10. It is a Refurretf ion, and rhat belongs coufider rhe thing intirely, or all that goes
intireiy to the Divine Omnipotency, Epb. 1.19. into this affair, it hath many parts in ir-?and
It is a Regeneration, and none ever helped to there is ufually a gradual proceeding of the
beget himlelf, yea, being a Jpiritual Regene- Spirit of God in order to it : or elfe they
ration, none but the Spirit can efTeS it. ate not begun and perfected at once, but car-
1 Pat. i. 3. ried on to more and more perfection, In fuc-
5. THE Means them/elves have no Effici- ceflion of time, as in Sanftifkation and Glo-
dency in the Frodutlion of this habit by moral rirication. 2 Pet. 3. 18. But grow in grace, and
fuafwn. Not but that the Spirit ufeth the in the knowledge of our Lord and Saviour J ef us
Means in order to his bringing about this Cbriii. 1 Cor. 13. 12. For now we fee through
Work in us. Ezekiel was to prophefy in or- aglafs darkly ; but then face to face : n>w I
der to the dry Bones living, Ezek. ?7- 9, 10. know in part, but then ftmll I know even as I
The means are properly accommodated to am known.
work on Man as a moral Agent, rationally, 2- THE former make only a relative change
by evidence or demonltration, by convictions, on the perfon, but the latter make a real change
awakenings, encouragements, and the Spirit in his very nature. So that in the one there
comes with them as he fees meet, and gives is only a change of the eltate, in the. other
them fuch an operation .- But either their of the nature. And fo that is better expreft
operation is common, and that can at molt by an aft^ in which the relation ismade,and
be but preparatory ; or it is faving, and then the Itate altered -, and the other by a work,
it fuppofeth this habit in them. Moral fua- whichleavesfomerhingbehind it,which makes
fion can do only on a Subject capable, a man another manner of perfon than he was
Come to the grave of a dead Man, and make before. Such is this work ofEffe&ualCalling,
never fo grave an Oration to him, tell him becaufeit leaves the man wholly changed from
what a miferable condition a Itate of Death what it found him, when it was to be wro't
is, and what benefits accompany the living, in him. Which will evidently appear in the
and fo beg of him to rife and live ; and what diftincf view of it. Hence,
will this do ? There mult be Faith, to receive III. THE fpecial Nature of this Work, def-
Chrilt, e're the endeavours to perfuade- Men cribed by the things that are particularly done,
produce the acl of believing on him,and this iff the bringing of it about. In the whole
is an operation more then meerly ethical or whereof we may make this general remark,
moral. viz. That the Spirit of God, in the Calling of a
II. THE general 'Nature of it 5 it is a Work Sinner home to Chrift, doth not deal with him,
of the Spirit. It is to be obferved, that when <*s with a [lock or ftone, but as a reafonableCrea*
Divines fpeak of the things done for us by ture \ and accordingly applies himf elf to him,
the Spirit of God in Application, they gene- and leaves fuch imprcffions upon him, as are
rally diltinguifli between A£ts and Works j fuited to fuch an Agent -, and ufeth fuch means
hence they call Juftification and Adoption, as are agreeable to the nature of it. Accordingly
Ails of the Spirit, whereas they call Effettu- we are here told,
ai Vocation, Sanftification, and Glorification, 1. WHAT is the aim or defign of Effeflual
Works : And the reafon of this diltinttion is, Calling, viz. to bring the man to embrace Jefus
to point at the difference there is, between Cbriii, with a true Faith in him. That he
dole
Queit XXXI. Jjjmbljs Catechifm. 435
- 1 ■ " ■■ 1 11 _ . ' __-^^ — Srrn-r ■!'■
clofein with him for Life and Salvation, ac- principal member whereor is Faith. But yet
cording to. the tenor, of the Gofpel Covenant, in his dealings with the Souls of men about
which is by cordially believing on him. it, he acts not alike in all. And as to the
2. WHAT is done by the Spirit of God in the Experiences of gracious Souls,they are various
bringing oj this about. on this account. Nor is the method to be
1. EXTERN ALLT : viz. He offers Chriit limited to any one's particular obfervation in
in the G^fjel. Under which is comprehended himfelf. We read, Joh.3.8. The wind b/oweth
all the Treaty that is ufed with men, in and where it lifleth,and thou heareft the found thereof,,
by the means of Grace. In which he fhews but canfi not tell whence it cometh, and whether
men their need of Chrift, his fufficiency, rhe it goeth 5 fo is every one that is born of the
way in which they may come by an interelt Spirit. In fome he makes fhorter work by
in him, and all the Arguments ufed. with the Means, others he holds longer under A-
Sinners to perfwade them to accept of him. wakenings, Terrors, &c. Some are drawn to
2. INTERN ALLT : In whi$h he more Chriit more gently, others more rerribly *
peculiarly applies himfelf to, and deals and all this according as he pleafeth. And.
with the two fupeiiour facultiesof the Soul, it will be a great injury to the Souls we are
the Under funding and Will, to gain the aflent concerned with,if we be rigid here.
of the one, and confent o^ the other ; to win 2. THAT there are many debates among the
the one to approve o\\ rhe other to eleft Je~ Orthodox, about Preparatory Work. Whether
fus Chrift, for the Object of his trult and there be any fuch Work 5 and if there be,
confidence. whether it be a common or faving Work •, or
(1.) HE applies himfelj to //;<»Underftanding, whether there be any faving difpofitions put
and accordingly fait s himfelj to it. And that, into the Soul before Faith. But 1 hope thefe
C1.3 BT way oj Conviction. And there are Controverfiesarefor the moltparr,rather about
two things which this is directed to, viz. the terms, than the thing. Give me leave
Sin and Mifery t, which points to the ltate then here ro offer a few things to Confidera-
which the apoftafy brought men into \ of tion, which may poflibly be helpful to recon-
which we have formerly confidered \ and cile thofe differences, and give a right ftate
through all the itages whereof, the Spirit of the Affair.
leads the man, and afTefts him therewithal. (1.) ALL the Orthodox confent, that there
And this is that which by many is called rnujlbe a new power put into the man, in order
Preparatory Work, becaufe by ir the man is to his believing in Chrift. That a man can no
brought to fee his need of Chrift, to be a Sa- more of himfelf come up to the rerms of the
viour to him. And under it are comprized New-Covenanr, then keep the law of the firft
all things which Divines afiign to the Souls Covenant. They that deny this, are unae-
preparation for Chrift. quainted with the efficacy of the Apoftafy,
Q2.J bT wjy oj faving Illumination. He or energy of OriginalSin in mai. Philofophy
enlightens it, &c. in which Chriit is difco- tells us, that life-Actions requires life in the
vered to him as afuirable 8c all-fufficientSa- Agent. And fpiritualAttions mult derive from
viour. So that in it he is led into a fweet a lpiritual Life 5 gracious Actions muftflow
difcovery of the whole Work of Redemption, from Grace. Call this an habit, or a vertue,
Of which alfo we have had an account. And or a principle ; it mult bean ability to do
this is called the renewing of the Underftand- thefe things, which it had not naturally^ but
ing. mult be given it. Hence that, Gal. 5. 25. If
(2.) HE applies himfelf to the Will, by a we live in theSpirit,let us alfo walk in tbeSpirir.
faving Change made on it •, in which it is alfo And, Mar-7.i8. A good tree cannot bring jortb
renewed, by fubduing the old habits & difpofiti- evil jruit : neither can a corrupt tree bring jortb
ons that were in it ; and putting oj gracious good jruit.
ones in the room oj them. Which yet at firft (2.) THAT this power or ability, can be
is done but in part. produced by no other, but the Spirit oj God.
3. WHaT is the effect wrought in the man And that becaufe it requires Omniporency, to
by thofe Operations. We are perfwaded and the producing it •, and there is noneAImighty
enabled to embrace Jefus Chriit : i. e. the but he. None but he that could make a
whole Soul is put into a pofture and readinefsfor World, bring light out of darknefs, raife the
the exerting oj the all oj Faith, which follows dead, can do this* All of which are in
thereupon. For there is now a power and in- Scripture made the fhadows and reftmblances
clination in him thus to do. Thefe are the ofit. And indeed the Spirit of God in thofe
principal heads of this Work, which ca/ll for Works, finds only impotency in the fubje£t,
a more particular infpeftion -, only in order but no refiftance ; whereas here he meets
thereto, to prevent miltakes, and doing wrong with, not only a total debility in the creature
to gracious Souls,let two things be premifed, to join with him in if,, but alfo a malignant
1. THAT although,the thing that is wrought by oppofition to it •, there being nothing which.
the Spirit in tbisWorkjs one £? the fame in all, the heart of man is more averfe to, rhen
yet he ufeth an arbitrary liberty in the Circum- coming to Chrift, and believing in him: that
Stances oj the Work. He doth by one and the being every man's difpofition in himfelfjoh.
fame acl introduce into the Soul that Princi- !>. 40. And ye will not come to me that ye might
pie which is called the NewrCreature 5 one have life,
K k k 2 (3.) THaT
Leftures upon the Queft. XXXL
(3.) THAT the Spirit oj God in order to the it being done for this very end and purpofe •
producing of this, jfeth means with Sinners, and queftionlefs,it purs forth fome ad as loon
This hath already been intimated, and may as produced, not always fo difcernable bv
be afterwards more particularly inquired the Believer.
into. And it is certain, that thefe means are (S.) HENCE, Though there maybe faving
not only uled with the Called, to exciteFaith Qualifications in the Soul, before the act of Faith
in them to its operation, but alfo for the be difcerned,yet there are none before the habit
begetting of Faith in the ElecT: ; as in the ofFaithk wrought. This is in order oj Mature
Scripture before inltanced. And what doth before the other, that being an effect of this,
this fay, but that together with the preaching And it is very certain, that all faving Quali-
or the Gofpel, and theGofpei preached, the fications are at once infufed into the man
Spirit comes, and applies elficacioufly to the upon- the great Work wrought by the Spirit
Soul, whereby the means become efFe&ual to in him, when he forms Chrift in him and
Regeneration. endows him. with the new Nature.
f4«) THAT in and with thefe means, he applies
himfelf to men a* reafonableCreatures. When [ November'2?. 1697. 3
we fay men are paffive in Regeneration, we
do not intend, that they are treated as brutes,
that have no underltanding : but as men that
can rationally entertain the literal notionsof
things prefented to them, and receive con"
SERMON CXVL
virion or" the truth & reafon of thefe things, Y^TE have taken a fummary Account of
and afting as reafonable creatures hereupon. V V the Work of Effectual Calling 01 &>(Jivc
Though yet, the depravation of their natures Converfin, in which the Soul is put into a
hath difabied them from uhng thefe powers poiture, for the Embracing of Chrift with a
graciouily. And were it not io, to what end faving Faith. We have alfo takea Notice of
is the Gofpel written, fo as to be accommo- the feverai rhings that are done by the Spirit
dated for this purpofe? or why are God's in the bringing of this about whether ir
Minifters fenr, to treat with unregenerate be in a common and preparatory or in
finners about ir, 2 Cor. 5.20. Now then we arc a favingWork. It now follows that we make
ambajfjdours for Chnft,as though God did befeech a more particular enquiry into thefe things •
you by us; we pray you in Chrifcsftead, be ye and confider what is done in each of them'
reconciled to God. and how this blelTed eftecl is produced bv
(5.) THE Spirit of God addreffetb himfelf in them- And here,
thofe means , mothers, be fides ihofe whom he I, THEREisfomething thatiidoneExtemally
egeftmlly calleth. He knows who are his,but and in common to them that are effdlually called'
Minifters know not, and fo are to plead hard and them that are never fo, who yet are under the
with ail *, and the Spifit with them, makes treaty of Peace •, and that is, He offers Chrift to
many offers to fuch Souls h and fo they are them in theGofpei. He opens to them the way
faid to refilt and quench the Spirit : Though of Life,and makes overtures with them about
often fuch have contritions, compunftions, it. Here two or three things may be
convictions, &c which yet never iffiie in the obferved,
new birth." Mat. 13. 20. But he that received t, THAT the Gofpel it a medium made ufe
feed into slony places, the fame is he that heareth 0f by God, for the bringing of Sinners to faith
the word, and anon with joy receiveth it. Heb.6. in Chrift, andfo to Salvation. For this reafon
4, 5. Who were once enlightened. and have t aft ed we have that encomium put upon ir, Rom
af the heavenly gift, and were made partakers oj \.\6. For I am not afhamed of the go f pi I 0f
the holy Ghott. And have tajled the good word Chrifl : for it is the power ofGoduntofatvation
of God, and the powers of the world to come. to every one that believeth, to the Jew fir It and
(6.) BECAUSE the Spirit doth the fame alfo to the Greek. Becaufe the power of God
things in the Eleft, which in themfelves & 'alone, infinuares itfelf in and with ir, into the Souls
are common, and to be found in others : Hence of all thofe that are • made Believers bv it-
in this refpett Preparatory Work is by fome By the Gofpel we are to underftand the
counted common, even in the Elecl:; And whole d if cove ry oj the way in which fallen man
who knows, but that he may begin with fuch may come to obtain Salvation by ChrjU • and all
things as thefe, and they may fupprefs and the means that are ufedby it to bring this about
get over them many a time, before he comes Which, what they are, will follow to be
indeed to Convert them, or before he infuf- taken notice of. And here let us confider
eth Grace into them. (1.; THAT God in treating with Sinners deals
(7.) IF by Preparatory Work we understand, with them as reafonable Creatures : /' e He
the preparing and dpfing the Ferfon for applies himfelf to thofe Faculties which he bath
aBual Believing, it is doubtlefi a faving Work, put into them,whereby they may be led as Caufes
As it is wrought in none but the Elect, fo it by Counfel in their accepting of Chrift. Jt is
is itfelf a paliive Converfion, or the new- true, he doth that in them by an immediate
Creation in the Soul. It is the very paffing and creating efficacy, which reffores to them
from death to life, 1 Joh.3. 14. which is always a gracious power of fo doing 5 but this is
in the Adult, followed with actual believing: done while he is outwardly treating them
with
Queft.XXXI. Jffemblys Caiechijin. 43
with the means, and inwardly moving upon Men, but it is the Gofpel or Word of God
their minds and Confciences. He rherekfe that is ro be preached, 2 T////.4. 2, 3, 16, 17.
offers that to them, which may convince their (5.) HENCE ordinarily, There are none
rejfon,and move upon their affections % which called, but tbofe to whom the Grfpel is brought J/i
js the way in which man is rationally drawn the external Difpcnfation oj it, i- e. either the
to the exertingof humane actions. Andonthis written Word oj God, or the publick Preaching
account he is laid to perfwade men. Gen- 9. of it. For although God's Power is not to
26. Godjhall enlarge fopheih, and be Jhall dwell be called into Queition, yet it he hath feeri
in the tents of Sbem. See, 2 Cor 5.1 1. Knowing meet to reitrain the exerting of it to fuch a
therefore the terror of the Lord, we perfwade way, his declaredWill ought to fet us down,
wen. nor can we have any other Rule to judge by,
(2 .) THAT hence, faith in CbriH mufibe The Apoltle therefore fpeaking of this friat-
built upon the Knowledge <?/ him- It' ever a ter, declares himfelf plumply, Rom. to 14,1?,
Sinner be perfuaded to venture himfelt upon Nor can we name that People in the WoriJ,
Chrilt for Life, it mult be upon a difcovery .that ever received the Knowledge of Chrilt
thac is made to and in him, and that Chrilt is \n any other Way.
fuch an object as is every way fit for him fo r^-) THAT God brings net the Gefpel ordi*
to do. The Ml of the Will cannot be called narily, to any People, but where there are Jome
an humane Act,any further then asit follows f1De rfjeUually Calledby it. Itcannot be in-
the dictates and directions of the Underltand- itanced, where the Gofpel offer was ever
jng. Faith indeed is a Confidence, but it is made to Men, meerly tor Condemnation*
ever built uponKnoWledge, fo that till there qq& knows who are bis, according ro the
be a diicovery made of Chrilt to the Man,by Purpofe of hisGrace, before they are fo called,
which he apprehends him to be able to fave where they live, and accordingly orders, ei~
him to the uttermolt, he will not caft him- ther the Gofpel to come to them, or them to
felf upon him for Eternity. Paul therefore come to it; And his Providence harh been
hath inch an cxpreMion, 2 Tim. 1. 1 2. For I very remarkable on this account. We are
know wtfom I have believed, and I am perfuaded x0\&, what is the direct end of it, All. 26. 18,
that be ts able to keep thai which I have commit- It is therefore for the fake of fuch whom he
ted unto bim againji hat day- intends it to have this efficacy upon, that he
(7,.) THaT this Knowledge mujl fo by Reve. over-rules rhe difpenfations of it.
lation. There are bur two ways in which 2. THAT in the Gfpel, God makes Offers of
Men can come by theKnowlege of any thing, Chrilt, and Salvation fry bim, to all that it comes
viz. by the Improvement of natural Reafon, untc. Here let us obferVe,
or by Revelation from God ^ the former can (1,) J HAT God fends the Gofpel to men, , bp
extend no further then to fuch Rules or Prin- Men, whom he emplys jor that end. The
ciples as are rooted in the nature of things, Gofpel is prefented to men in the way of an
and there to be difcerned by the light of EmbalTy, and God hath made choice of meri
nature -, fuch therefore as have no rooting like our felves to be the EmbalTadors of ir»
there, but depend upon the Divine Pleafure, This title Paul affumes to himfelf and the
can be no otherwife k ioWn, than as God fees other Gofpel Miniftefs, 2 Cor. 5 20. And
meet to declare them \ and fuch is theKnow- herein he both puts a great honour upon thofe
ledge of Chrilt, both as to his Perfon, Na- whom he fo employs ^ Paul mentions it as to;
tin es,and Offices. P,?/// therefore afcribes this Eph. 3.8. and alfo greatly favours men,"<n thai
Knowledge of his to this fountain, Gall. 1?. he fends to them by fuch, who may fay to
Hence that, 1 Cor- 2. 13. Which things a/f> we them as Elibu to fob, Job ??■ 60 7. Behold, t
/peak, riot in the words which mans wifdom am according to thy wijh in God's fead : I alfo
teacbetb, but which the Holy Ghod teachetb\ com- am jormed out of the clay. Behold, my terror
paring j pint ual things wth fpiritual. Jhall not mike thee afraid, neither Jhall my ban!
(4..) THAT God bath chop n the Gofpel to be be heavy upon thee- God might have employed
the Inftrument in and by which this Revelation Angels, and they Wonld have gloried in it, %$
is made. If we fpeakofthe matter ofthe an high honour put upon them- But he hatri
Gofpel, that is the Revelation itfelf, it being chofen this way, and it is for his own Glory
nothing elfe but thofe Truths wherein fallen too. 2 Cor. 4.7- But we have this treafure iti
Man's Religion is contained. But if we con- earthen vrffels, that the excellency of the power
fidet the Gofpel as it is written and publifh- may be of God, and not of us.
ed in the Scripture, fo it is an Inftrument (2. ) THAT this brrand is to publifh the
of this Revelation, and this-is of God's ap- glad tidings of Peace, and invite men to accept
pointment. Hence that, 2 Tim- i» 10 But k oj it. That therefore is ufed as a periphrafis
now made mdnijeji by the appearing of our Savi- of the Gofpel Miniftry, Ifai. 52. 7 How beau-
our fefus Cbrifi, who hath abolijhed death, and tful upon the mountains are the feet oj huh thai
brought if e and immortality to light, through bringeth good tidings, that publ'iflied peace, thai
the Gofpel. So that in and by it,God proclaims bringeth good tidings oj good, thatpubliJJ)ethfahi
to Men the glad tidings of Peace. There vation, that faith unt.o Zion, Thy God r eigne tb I
were thofe that were immediately infpired The Gofpel is called, the Gnfpel of Peace;
to record thefe things, and Chrilt hath ap- becaufe it isan Inftrument of making Recr.n"
pointed an order of Men to preach them to tiliaition & Peace between Goe! and man. Siri
had
438 LeBures upon the Queft.XXXI%
Itad made them enemies, but Chrift came to Man is not carried in this way as a fenfelefs,
make op the breach, 2 Cor. 519. And having or a meerlyfenfitiveCreature,bur as a rational
removed that out of the way which obttructed Agent : And as he is endued with an humane
this Peace, now he fends thisMelTagetomen, will, capable of making its own election, fo
and the Errand is, not only to declare that God applies himfelf to it accordingly. Tho*
there is a way opened to it, but to ufe all it is be that draws us, yet we muft run after
utmoft entreaties with Sinners to accept of &/'«?, Cant. 1.4. As God willfave no managainft
and "unbrace it, ver-io- his will, fo he will lead no man in the way
(3.) THAT their Commiffion is to all, that of it, by a forcible compulfion, but by a fpon-
come within tbebcaring of them,without reftriUion. taneous, or voluntary confent. Hence thar,
Remember that their Errand is to declare that Pfal. 110. 3 Thy people ftjall be willing m the
there is Salvation to be had by Chrift for Sin- day of thy power, in the beauties of bolinrfsfrom
ners, who are under Condemnation ; to make the womb of the morning .- thou baft the dew of
offers of it to men, to invite them ferioufly thy youth. They (hall chufe the good, and
to accept of it, and to warn them on their refufe the evil.
periL that they do not reject it. Now in all (3.) THAT men may comply withtbisway asrea-
this they are to a:t according to their Com- /enable Creatures, the terms of it muft be opened
miffion and Charge, and neither to go beyond, to them. An humane choice, though it bean
nor come fhort of it. As to the iecret pur- aft of the will, yet to render it humane, it
pofes of God, they are not acquainted with, muft be guided by the practical underftanding:
nor can, nor may they meddle with them, nor can it otherwife be denominated an
But as to God's revealed will, they muft election. That therefore men may be capable
declare that. Now the Charge which Chrift oi making fuch a choice, they mult be ac-
gave his Difciples, which alio extends to all quainted with, that fo they may have the
the Gofpel Minifters,in their Itation, it com- knowlegeof thatabout which it is to be made,
prehends all that they preach to, without Hence we have that expreffion, Pfal. y.io.And
exception. See, Mat. 28. 19. Mar- 16. 15. they that know thy name, will put their truftm
They are to tell every one,that there is Chrift thee. The man muft apprehend the" thing to
a Saviour who came into the World to fave be good, in order to his ckfing with it;
Sinners ; that there are no Sinners but may be whereas, that which he knows nothing of, he
faved by him, if they accept of and come in can neither determine to be good nor evil,
to him for it. That they come in his Name, and fo cannot exert an act of his will about
and have Orders to befpeak them, and tell it. That therefore is reckoned as no fmall
every one of them, that Clirilt by them, asks part of the natural man's mifery, Rom. 3. 17.
their Confent, and offers ail his Grace and And the way of peace have tbey not known,
Salvation to them : That nothingcan hinder ($.) FOR this endfSodin the Gofpel,propofeth
their being faved by him, but only their wil- thefe terms in the way of a Covenant. The
ful putting him away from them. Hence the Gofpel treaty is frequently in the Scriptures,
general terms that are uftd in this invitation, called a Covenant; and the reafon is,becaufe in
IfaL^'yi. Rev. 22. if. it God deals with men in a way analogous toa
3. THAT in the Gofpel thefe Offers are made Covenant among men- God therefore,together
upon Terms, which are therein opened. There with making offers of eternal Life by Chrift,
Is not only an offer made, but alfo a treaty declares to men the way in which it is to be
propofed in the Gofpel unto Sinners. And had. And in the Gofpel he fhews to them
here what is required of them if ever they hope
(i.) THERE is not only Salvation to be had to be faved, and would not be afhamed of, or
by Chrift, but there is alfo a way appointed by have thofe hopes to perifh- Hence tharjoh.
God,in which it is to be had. God hath not only 3. 36- He that believetb on the Son, bath ever-
ordained Men to be faved, but hath likewife lafting life : and he that believetb not on the
determined how they fhall fo be, and this is Son,fhall not fee life : but the wrath of God
as firmly fixed as the other. And notwith- abidethon him. And in this regard it is, that
Itanding the abfolute certainly that fome the Promifes of the New-Covenant are con-
fhall be faved, it is true, that none fhall be nected with thofe Precepts which require a
faved in any other way but this. We are conformity to them, in order to our partaking
therefore told of the way of Peace, Rom. 3. 17. of the good promifed ; as is every where to
And Chrift gave order to his Difciples to beobferved.
preach the Gofpel on thefe terms,Mari6.i6. 4. THAT in the Gofpel, God ufeth all means
He that believetb and is baptized, fhall be J aved*, fuitable to perfwade men to accept of this Offer
but be that believetb not fhall be damned. If on thefe terms. He not only propofeth the
ever God brings any to eternal Life, it mail teims, but he urgeth them with earneftnefs,
be through the way in which he hath defigned and accommodates the pleas ufed to move
it. Hence thar, Tit- 3- 5. Not by works of upon them. And here,
righteoufnrfs which we have done, but according (1,) THE natural man knows not the need
to bis mercy be faved us, by the wafting ofrege- be hath of Chrift orSalvation by him. Man under
iteration, and renewing of the holy Ghoft. the power oi' Unregeneracy, is ignorant of his
(2-) IN this way there is fome thing to be own mifery. He is poor, and wretcbedfi? blind,
complied with by them that will be faved, &c- and knows it not- He thinks,&:c,Rev-3.i7-
1 Becaufs
Queft.XXXI. JfembljS Catechifm. 439
Becaufe tbou fay eft ^ I am rich, and incrtafed thing propofed to him is good, or neceffary*
xaitb goods, and have need of nothing : and krrjw- or iome way profitable for him 5 and the
e-/?/70/ /fo*f thou art wretched,and mifer able, and neglecl of ic will be hurtful to him : fo 3S
poor, and blind, and naked. He labours under thereby to work upon his affections, by Which
that' grievous error, which makes him mif-call the whole man is fet on going. And fuch a
good evil, and evil, good ; and being in a courfe as this the Spirit of God uierh in his
deep'fleep'of fecurity, he can hear ofChrilt, treating of Sinners by the Gofpel, in which.
and his glorious Excellency, and the Salva- he urgeth his Invitations upon them,
tion that he is Author of, and not at all con- F1.3 BTfhewing tbcm their abfolute neceffity
cern himfelf about it. Let thole that need it, of Cbriji to be a Saviour to them: That rhey are
feek it, as for him, he hopes ro do well with- undone,&muttneedsperifh everlaftingly with-
out it.' Our Saviour Chrift tells us, Mat. 9. out him. He,by clear evidence, & irrefragable
12. They tbdt be whole need not a phyfician, but demonftration hys before them the truth of
they that be fick. And fuch an one is he: and that, Act- 4- 1 2. Neither is there falvation in
for that reaibn he concerns not himfelf to leek any other : for there is none other name under
an intereft in this precious Saviour, but he heaven given among men, whereby we muft be
may carry his Salvation to whom he pleafeth Javcd. That if God had not fent his Son into
for him. the World to work out Redemption for us*
(2.) NAY, There is in him a natural averfe- we had been loft for ever •, and that if we
nefs to compliance with the way of Salvation by now do not clofe with him upon the terms
thrift. Not only doth he not know his need propofed, we remain hopelefs. And there
of it, but the terms or propolals of it are can be no Argument more forcible, than what
grievous to him. The way of life opened in is urged from necejftty. When the man's
the Gofpel, being fuited on purpofe tor the condition is reduced to one way of help, and.
exaltation of the free Grace of God, is direQly if that fail, there is none other left, alt
crofs to the inclinations of the proud nature objections are hereby anfwered, all doubts
in fallen man : fo that the very offers of it filenced. What courfe he ufeth ro evidence
do ltir up this malignity to give oppofirion this, will afterwards be confidered. when we
hereto. We are told, Rom. 8. 7. Becaufe the come to confider the Internal work of the
carnal mind is enmity again ft God : for it is Spirit. But the truth of this isaiTerted and
not fubjetl to the law 0} God, neither indeed can proved in the Gofpel.
be. And by that law we may under(tand,the [2.3 B1 dif covering the fulnefiof fufficiency*
Rule of Life which is revealed to fallen man. and fuitablenefs the re is in Chrift, to be a compleat
And indeed, none but an humbled Soul can Saviour. He makes it to appear that he is
ever comport wirh it. Man would have a every way furnifhed for this work, and that
righteou fiefs of his own, and cannot tell how there is nothing wanting in him, for t'he de-
to ttoop to go to Chrift to be covered under livering of us from all mifery, and crowning
his. He muft find and know himfelf mifera. us with perfect blelTednefs -, and fo demon*
ble indeed, before he will give his confent to Itrates the ttuth of that, Heb 7.25. Wherefore
this. How was it with the Jews,Rom.9.3i,32. fa i% ale aljo tofavetbemto the uitermo'fthat
But [frael, which followed after the law of ri&b- come unto God by him, feeing he ever livetb to
teoufnefs, hath not attained to the law if right e- make inter ceffion for them. He lays open the
cufnefs. Wherefore I Becaufe they fought it, fulnefs of Chrift, and rhe inexhauftabig
not by faith, but as it were by the Works of the treafures that are ftored in him, fit to anfwef
iaw : for they flumbled at that flutibling Stone, all the ends of fallen man. So that all they
(7,.) HENCE be mutt be perfuaded to this muft needs be b'ejfed, that put their truft in him,
in order to his compliance. And there muft pfal. 2- 12. Which how be doth will alfo in
be ftrong perfuaiions ufed, to prevail with its place come to a diftincl Confederation-
one who hath ro inclination to, but hath jj/j BT fetting before them the readinefs
a deeply rooted aveifion and prejudice againft there is in Christ to five them on thefe terms,
a thing \ for if he do make choice of it, his not only that be is able tofave, but that be is
confent muft be gained ; and for that he willing to receive all that thus accept of him,
muft change his mind, which cannot be an Hence in rhe Gofpel, he fets before them, all
effecf of force,but muftbedoneby peifwafion. thepreciousCovenant-promifes5that are made
Unto which it is abfolutely neceffary that he to all that fo do •, all the earneft Invitations
be made to take up other fentiments about that are given to Sinnets to come to him*
thefe things, than he before had of them, all the Complaints that he makes of their
For, while he not only defpifeth, but hates obftinacy in refufing to come 5 and how infl-
them, he will never cordially imbrace them, nitely he is pleafed with thofe that hearken
For the heart of the natural man is exceeding to his Call, and come in upon it * together
tenacious of the way that ic is in. According with the Welcome that all fuch do find "with
to, Jer. 8. 5. him. And what can be more urgent or per-
(4.) GOD to this end in ihzGofpcl, ufeth all Ar- fwafive >
gumzntsfuit able for this perfwafion. A fuitable 5. THAT all to zvhom the Gofpel is fent, do
petfwafion is built upon fuch rational confi- not come up to, and accept of tbefe Terms. That
derations offeted to the perlon, as may con- this is fo practically is urdeoiable. And
vince his Judgment or Confcience, that the would we know whence it is, obferve,
(1.) THERE
4|0 LeUures upon the Queft XXXI.
(i.) THERE are none that will comply, fo long for if the mighty works which were done in yout
a* they hope to do well enough without Chriji. had been done in Tyre & Sidon, they would have
That is the language of fecureSinnersJob 21. repented long ago infackcloth tV afhes. But I
14, 1 7. Therefore they fay unto God, Depart from jay unto you, it fhall be more tolerable j or Tyre
us : jor we defire not the knowledge oj thy ways, and Sidon at the day of judgment, then for you.
What is the Almighty, that wcjhould ferve him? 6. THAT hence, there is a further efficacy
andvohat profit foal I wc have if we pray unto him? requifite, to make theGofpe I powerful to Effectual
No- e ever came to him rill neceflity drove Calling. For,
them. Nor is it to be wondred. ar, il'.we (1.) THE reafon why men are not perf waded
coniider the fecurity, pride, and enmiry,that by the Goffd, is not jor want oj fufficiency in
is in the natural man. the Arguments ufed in it. They are theiame
(2.) THE Gofpei AmbalTadors can but Offer by which fome are perfwaded, which move
and Entreat. This they mult do, elfe they not others, but harden .them to their
will incur guilt, and be called to anfwer for own deltruction- The fame Text of Scripture,
blood, Ezck. 3. 17, 18. But though they are t-he fame Sermon, hath this contrary e.vent,&c.
faithful and skilful, and fpare for no pains, • (2 ) THE reafon of this difference is not in
yet finnersmay die in their fins. Only they the different natures of the Jubjclts to whom the
ifave-their own Souls. God will never charge G of pel is offered- They are all of orie kind,
them with the death of fuch. We fee how have the lame fort of faculties, and powers'
it is in this reipeit, Ifai. 49. ?, 4. And /aid in them.' the fame difpohiions & inclinations
unto me, Th.uan my fcrvamf) If rue I, in whom to fin 5 the fameaverfarion from good ; there
/ witl be glorified. Then If aid, I have laboured in is not oqe better than another,. Rom- ? ^
vain, 1 bdvejpent my Strength jor nought, and in (I.) HENGE, the making theGofpel effe'dual
-caw, yet furely my judgment t& with the Lord, to Converfion^d^pends on an OmnipotenrAgent.
and my w rk with my God. The Gofpei is an Inftrument of this, but none
(?,:) TEA, the Gofpei it f elf proves to fome can uie it toeffetl but the Spirit. Man indeed
eventually a favour of Death* It is not effectual hath rational powers in him, and muff there-
on all unto Life. And hence the preachingof fore be fo treated ; but all gracious qualities
it, is an occahon of the hardniug of fome, as. are lolt : and thefe mulf.be reifored, before
well as the fbfming of others. What faith he can ufe thefe powers graciouily ; whicri
the Apoftle£ 2 Cor* 2- 15,16. For we are unto none but God is able to do in and for them,
God af we et favour oj Chriji, in them that are Fbil. 2.1$. Epb.2-8. And there is no con--
Javed, and in them that penfo. To the one we tradition between God's treating men as
ure-the favour oj' death unto death, and to the rationalagents,and yet fupplying their defects
other, the favour of life unto life- Yea, fuch and impotency of acting graciouily, by re-
was trie errand of the Prophet, Ifai. 6- 9, 10. newing his Grace in thofe powers. And this
And be J "aid, Go and tell this people, Hear, ye brings us to the Confideration, of the Internal
indeed, but underfland not, and fee ye indeed, Operations of the Spirit.
'tut perceive not> Make the heart oj this peo- Use. LET this then advife us, a* to be
fie j at-, and make their ears heavy, and jJ?ut their very thankful for the Gofpei, fo to be exceed-
eyes : lefi they fee with their eyes, and hear with ing careful what Entertainment we afford it.
their ears, and underjUnd with their heart, and God is to be praifed for this favour. Ail have
invert and be healed' Many defpife thefe it not- And they that are without it perifh.
offers,and many prefume.and abufe the Grace But by it, we have advantage to be inltrucled
of it to their own utter undoing- in the way of life, and treated with about
(4.) THE JLU&ofGod are mixed with others, the things of our peace. Nor have we better
for whofe fake the Goffel comes among them% deferved it than thofe who enjoy it not But
God will call his own whom he knows- They let us rejoyce with trembling • confidefing,
dwell in the midlt of wicked men- It is by that if we defpife the Offer made, and refufe
ihe Gofpei that he will bring them home to to comply with the Terms of the Treaty,
bimfelf. He fends this Golpel by fuch as that are propofed to us, we (hall not only
know not who they are, but are to inviteall. mifs of Erernal'Salvation, as all thofe that
And Chriit hath laid of his own, Joh. 6. 37. never heard the Gofpei fhall do, but it will
All that the Fathr hath given me fhall come to be a moll: aftonifhingArticle,in thelndiclment
^.Though of others he makes that complaint, that fhall be brought in againlt us, that God
Joh. 5-40- And ye will not come to me, that ye fent his AmbalTadors of Peace to us, and by
might have lije- them proclaimed the Gofpei of Peace to us,
(?.) THAT God will be as well glorifyed in and with much Entreaty, and long. Patience
them that rcjiji Chritt, as in them that imbrace waited upon us \ but we would not anfwer
bim. Though the primary defign of the Gof- his Call, but wilfully withitood him- Trem-
pel was not men's damnation, yet, if men that bleat the thoughts of having this to be
enjoy it, do not hearken to the Call given, a ecu fed for, before his great and terrible
but refufe to entertain theSalvation fet before Tribunal,
them, God will recover honour upon them
in this refpett. And for that reafon we have [December 21. 1697.3
Chriit himfelf fo menacing, Mat-n-2i, 22. ,
Wo unto thee Choraz'w, wo unto thee Bethfaida :
- SERMON
- ' v . ■ —
Qlieft.XXXL Jfemblys Cdtechifm. 4.4. t
1 1 • ■ — ___— ^ — . — _ /
1. BY way of Conviction. He Convinceth
QThR IVfOXr {TYl/11 the man of his Sin and yW//"> And here
O X-/ 1 v 111 W li \u/YK Ilk let it in general be obferved, that under this
head of Conviftion, our Carechifm compriz-
WE have taken an Accountof what is done eth all that which is by Divines wont to be
Externally by the Spirit of God in Called Preparatory Work ; which therefore
order to Effettual Calling, viz He makes Offers mult be looked at in the laying of it open,
of Chrilt, to the man, in the Gofpel. But Only, before I proceed to particulars here,
we are not to think this to be all that he it may not be amifs to fpeak fomething of
doth in this great Work -, though fomehave, the Nature, and Neceffity of this Convittion,
very miftakingly called it, Grace iufficienr. or Preparation.
The Gofpel Offer, though it is a great favour, J. TOUCHING the Nature of it .- The great
is yet common -, and there are more that Inquiry here is, Whether it be a Common, or
neglett then imbrace it. This is intimated Special & Saving Work* And though there
in, Mat. 20. 16. It is not fufficient to make was a Touch given at this before, yet I find
a blind man to fee, for one to hold a Candle it needful to remove fome miftakes, to add a
before him •, but his eye-fight mull alfo be few words more to it. Now we call that a
jettored to him. Theltateof fpiritual£)eath, Common Work,which may be found in theRe-
under which the Word of God allures us all probare,aswellasin theEleft 5 & confequent-
naturalmen to be,tellsus,that outward moral ly hath nothing in it of evidence to diftin-
fuafion is not enough to draw them to Chrilt, guifh one from the other : And that Special
but there muft be fomething done,which may and Saving Work, which is wrought only in
ieftore them to life again. Hence, although the Eleft, and is either effential to Salvation,
the Spirit of God hath chofen externally to or at leaft an infallible antecedent of it ; or
apply himfelf to men by the Gofpel, yet which accompanies Salvation, as the Apoltle
when and where he will render this Call exprefleth it, Heb. 6. 9. In fum. that which
effettual, he doth lbmething more in and for brings the man Under the afTurance of the pro-
them. Here therefore, rhife of Eternal Life. Give me leave toeffry
II. THERE ps fomething that is done Inter- at the Refolurion of this fo much difputed
nally in thefe. Whiles by the miniftry of Cafe in the following Propofirions,
men, in the adminiltration of the Gofpel- I. THAT there is doubtlefs an internal Ope-
Ordinances,the Spirit applies himfelf ro mens ration as well as an external Application of the
ears, and treats with them as rational crea- Spirit, which is Common. We are not to limit
lures, infinuating himfelf into their minds, the AddreiTes of rhe Spirit to the NonElecl,
and giving fuch efficacy as he fees meet} but to the outward pfopofai of the Gofpel by the
for which, all the other endeavours, would Word and Miniftry, and fuppofe that all the
be loft upon men, as to any faving Work. impreflions made thereby on the minds and
NOW in this Internal Work the Spirit ap- Confciencesof fuch, to be nothing elfe but the
plies himfelf to the Soul, principally to the exercife or improvement of their own ratlo-
fuperiour Faculties of it : To the Underftand- nai powers. He indeed applies himfelf toi
ing, and there peculiarly to the Confidence.* thofe powers, and makes ufe of them j but
And to the Will, and by that alfo to the yet he comes in and with the means, and
Affe&ions, which are the immediate inftru- excites fuch operation in them. Whence elfe
ments of it. We may take a brief account is it, that the fame Word at One rime moves
of each of thefe. on them, which at another time ftirs them
1. HE inwardly applies himfelf to the Un* not > Certainly, it Was not then Chrift's
derftanding. And this is the firlt in order of meerly fpeaking that Word to the adulterous
Nature, and for the moft part, of Time too. Jews* that left fuch a Iting in their Confcien-
For although the Spirit of God can, if he fees ces, as made them fo a£t, Job. 8. 7, 8, 9. Or
meet, do the work Together and at once, yet why have men that caution given them,iThen
he doth not ordinarily fodo. But as he ap-^ $. 19. Quench not the Spirit : were there no
plies himfelf in the means to men, as Caufes inward fuggelti^ons of his kindled in them >
by Counfel, fo he propofeth things to them, 2. THAT the firfl fascial work wrought by the
and works them up to make a deliberate Spirit 'many, U the ingenerating of the New-
choice, which is not wont to be inftantaneous-- Creature in Regeneration. Whatfoever are
Though ltill, the new Creature, which is the the fecret purpofes of God concerning men,
product of this application is formed at once it is certain that there is no faving gift be*
in the man, it being a work of Creation* flowed on them, before he works the faving
immediately wrought by God himfelf in the Change in them, in which all the Graces of
man. But in his treating with men, he ap- the Spirit are produced. Effettual Vocation
plies himfelf fuitably to them ; and that muft it felf, is the firft faving gift applied to men :
be by informing their Underltandings. How in which men are put into Chrilt. And we
elfe fhould the aft of Faith, which is an ex- are told, 2 Cor. 5. 17. Therefore if any man
erting of this new nature, be the a£l of a be in Cbriji, he is a new creature-, old things are
rational Agent? Now there are two Things p aft away, behold, all things are become new.
in which the Spirit applies himfelf to the So that we muft either fuppofe the man to be
Underftanding, in order to the bringing the Converted antecedently to this Conviction,
man to believe in Jefus Chrilt. L 1 1 ot
442 LeBures upon the Queft. XXXL
or that the Convi&ion it felf is Converfion, and of thfe that have them. As long as perfonS
or eife allow it to be a Common work. There remain fecu re, fenielefs, unconcerned under
is no promife of fpecial Grace, but requires all the cries and calls of theGofpel, irfeems
Faith in us to imbrace it, in order to the con- to be lolt on them, or to have a contrary ope-
veying ot a title to the good in it to us -, and ration, and to be a favour of death to them ;
there can be no Faith exerted, where there is though God often iuffers it to befo,themore
not a principle of faving Grace implanted. to magnify his mercy on them afterwards.
3. THAT there is nothing done in an Elett But when once the man is awakened, the
■per/on before this, but achat may be done in a terrors of the Lord put him in fear, and he
Reprobate. Not only is the Spirit of God, is made to apprehend himfelfa vile 8c undone
who is a Spirit, as able to come home to the Sinner, and to cry out, What flmll i do to be
Consciences of men, by touching of them, as faved ? Now there is hope in 1/rael of fucli
to their fenfesby the means j but unregenerate an one, that be is not jar from the Kingdom of
men, in their natural lfateare capable of re- Heaven. And that, becaufe this isthe Spirit's
ceiving all thefe imprcilions on them, without way, in which he brings Sinners home to
any faving Change wrought in them. Their Chrill. For fuch therefore are rhofe gracious
Understandings and Confciences, need no new encouragements laid in, Jfii. 41. 17. Jer. 31.
habits to be put into them for this work; but 18, 8cc. And the Invitation, Mat. n. 28.
it may be done by the awakning and exciting U. AS to the Necefiity of this Convillion or
of thofe that are in them. A Pbatoab may be Preparation, Let us obferve thefe following
convinced of fin, and made to confefs God to Conclufions,
be righteous in his punifhing him, Exod.9.27. r. THAT this ConvilTwn hath no caufal in-
A Hypocrite may be fo apprehenfive of God's Huence into Paffive Converfion. All the Ne-
tcrrible Wrath, as to be afraid of it, Tfai.3%. ceffity that cm be urged on that account, is
34. Nor is there any difference in that which only that of concomitancy- The Spirit of
is excited in the one before Converfion, either God hath done this in fuch as Were not capable
as to the manner of it, or as to the degree •, of Conviction under and by the means. Ju-
to diltinguifh it from what may be in the dicious Divines judge that ferewiab, and John
other. the Biptift were Converted before they were
4. THAT all thofe works comprized in this born. And it is to be believed thar Elect:
Conviliion, maybe found in thofe that afterwards Infants dying in their Infancy, have the new-
totally and finally Apoliatize. It is a received Creature formed in them, without which they
Truth among the Orthodox, and plentifully could not be faved. Joh. 3. %. Verily, verily'
confirmed by the Word of God, that none in I Jay unto thee, Except a man be born ogam, he
whom there is a faving Work wrought, tho' cannot fee the kingdom of God. And poiTibly
never fo fmall, fhall ever totally or finally this Work is done for others that live,before
fall away from it : Grievous backflidings we are aware of it, who have given evidence
indeed, they may be drawn into, asP^r was, of their ferioufnefs from their Infancy. How-
but not deadly. 1 fhall not here particularly ever, the man can no more Convert himfelf
inquire, what is comprized in thofe feveral upon thefe Convictions, then he could before,
exprelhons, in Heb. 6. 4,5. but it is beyond nor is it eafier for the Spirit to do it now.
difpute, that all thefe Convictions are includ- Whenever it is done, it mult be by a creating;
ed in it' ; and yet the Apolile fuppofeth fuch Power, in which God ufeth no Inftrurnenr,
in hazard of an irrecoverable fall. Nor but a£ts immediately.
doth he mention it as a meer problem orfup- 2. THAT yet, ;ta. ordinary feafon in which'
pofition, which may never be-, but as that the Spirit is wont to do this'Work, is whiles he
which he gives them notice of, and exprefleth is applying of himfelf to them, in and with the
better Charity for them, as luppofing them Word. At what article of this Conviction,
built on a Itronger foundation, ver. 9. the Spirit pleaferh to work this glorious
5. THAT many Eleft Perfons hive had the Change, is not for us critically todetermine.
beginnings of thefe Works in them, which they But in his Converting of men under the Ordi-
have outgrown. There is many a true Convert, nances, while he is morally applying to them,
that can make report of this upon his own both outwardly and inwardly, he lteals in his
Experience, that before the Spirit came to Grace unawares to us, and draws forth our
do the Work effectually in him, he had many Souls unto gracious actings. Thus while
an Awakening, many a ftrong Conviction, Paul was preaching, Lydia is moved, 8cc. Aft.
many a deep prick in his Heart, which put 16. 14. And a certain woman named Lydia, a
him upon thinking, purpoling, and praftifing feller of purple, of the city of Thyattra, which
too which yet he out-grew, and wholly wore worfhipped God, heard us : vohofe heart the Lord
off' and grew to the old pafs again. And opened, that J?je attended unto the things which
though it be often otherwife,yet it is frequent- uercffokcn of Paul. Thus Epbraim, while he
ly thus, with fuch as have lived all their time is looking on, and bemoaning his unworthy
under the Ordinances. And God will hereby carriages, is made able to take hold on God
let Men know*, whom they are beholden to by Faith, and call him his own God, Jer. 31.
for their Converfion. 18. / havefurely heard Epbraim bemoaning hint'
6. THAT yet thefe Convictions begun, and felf thus, Thou hall chaBifed me, and I was
carried on in the Soul, afford no fmall hope, to chaff if ed, cut a bullock unaccuflomed to the yoke :
...-■ t «._..* •# _ _ _ — _ _ - . turn
Queft.XXXL djfembljs Catechifni. 443
turn thou me, and IJhall be turned -, for thou 6. THAT we may be drawn to clofe with bint
art the Lord my God. And how often do a* facb, we muft apprehend our need of him,
burdened, finking defpairing Souls under All motions offered ro a rational Agent, than
Conviction, in one inltant find their hearts are accommodated to move on him as fuch.
encouraged to hope and truftinGod? an one, mutt not only defcry an excellency
3. THAT the end or drfign <f the Spirit's in the Object propofed, but alio a fuita.hleneis
working the grace of Faith, in paffive C^nvcrfion, in it to the fubject treated withal. What a-
is that we may actually believe in Chrift. AIL vails ir to commend a man for his excei-
habitsare properly defigned for acts iuitable lent skill in Phyfick, to one that is found,
to the nature of them 5 and then they attain and feels no malady ? Mat. 9. 12. They that
their end, when they are exerted in fuch acts, be whole need not a phyfician, but they that are
The Gofpel invites men to believe in Chritt, ftck. It is indeed, excellent good news, that
and for incoutagement promiferh Salvation Chrilt is a mighty Saviour, but to whom is
to them thatfo believe : And becaufe no man it fo, but thofe who are miferable, and need
can believe of himfetf, or till he be renewed Salvation 5 it will not allure any elfe to make
in the image of his mind, the.Spirit of God ufe of him. Men therefore mult apprehend
produceth this renovation in him, and rhat themfelves to be in fuch a condition, before
not to be a ileeping power in him, but a new they go out of themfelves to Chrift, thac
life, that he may live according to it. The they may be faved.
Apoftle therefore urgeth the actings of Grace 7. THIS will not be without fuch a Convicts
uponChrittianSjfrom the confederation of their on as this is. The natural man is fecure and
having the habits in them,Gal. 5.2?. If we live felf-conceited, and not acquainted with his
in the Spirit, let' us alfo walk in the Spirit, true ltate : like them, Rev. 3. 17. But the
And God tells us what is the defign of the Spirit of God in this work, reads them fuch.
new Creation, Ifri. 43.21. This people have a Lecture 5 and makes fuch impreflions 01
I formed for my felf, they fl)dl Jhcw forth my their Confciences by it as puts them off from
prafc. that fecurity, and becomes a potent argument:
4. THAT this Faith is drawn forth, and ex- in them to excite their faith, when he reveals
erted by us, as the all oj a caufe by Counfel. Chrilt in them. This helps them to prize
Though the Spirit puts into us a power of Chrilt above all, and put an ineltimable value
believing, without any, either confent or on the reports and offers made of him. Thus
difient of ours, yet he doth not draw fotth Paul expreffeth himfetf, 1 Tim. 1. i$- This
this power into action without us, nor con- is a faithful faying, and worthy of all acccpta-
trary, but intirely according to the nature t ion, that Jef us Chrift came into the world to
whichGod had put into us. We are fodrawn, five fin ners, of whom \ am chief
that we follow voluntarily, and not by force, IT now follows that we proceed to a itktg'
or unaccounrable inltinct. Cant. 1. 4. Draw particular Inquiry into thisWork of Convicti-
ine, we will run after thee. Andthatwemay on. Under which we are to confider,not only
do it voluntarily, we mult doit knowingly : the bate Convictions or Difcoveries themr
or our Underltanding mult be eyes to our felves, but all the Operations and Effects ot
Will, and entertain the reafon for our fo do- fuch a djfeovery, as are wrought in the na-
ing. The Treaty therefore between Godand rural Confcience thereby. Only let this
us muft be carried on in this way -, though Caution be here entred, viz. That there are
there be fuch a powerful alteration made in fame Convictions of fin and mifery, which da
us, to render it capable of being fo. neceffarily fuppcfe a principle of favivg Grace
5". THAT the Spirit of God in his treating in the heart, or a faying Illumination on the
with us, prefents Chrift to us, as the Objetl for mind, and the genuine effetls whereof, are the
our Faith to rely upon for Salvation. It iscer- difcoveries of Faith already wrought in the man*
tain that Chrilt is in the Gofpel offered to And thefe belong not to our prefent Inquiry*
men as a Saviour, and we are commanded ro but only fuch as are wrought by the Spirit
believe on him as fo. We are therefore faid on a natural Confcience. Here then we may
to believe ro Salvation, Rom. 10. 10. For eonfider, 1. The Convictions themfelves. 2.
with the heart man believeth unto righteoufne/S, The Effects which the Spirit works by thern
and with the mouth confefjion is made unto fat- on the Confciences of Sinners.
vation. Thus therefore the Spirit with the 1. FOR the Convitlions themfelves : And
Gofpel, perfwades us to look upon him. And thefeare tWo,yi2Qf Sin &Mifery. Of which.
that is the great Argument to move us to in Order-
imbrace and rely upon him, becaufe he is WE have before been acquainted that the
fuch an One, and there is none elfe, Atf.4.12. fall brought Mankind into a itate of fin and
llai. 45. 22. Look unto me, and be ye faved all mifery -, where we took a fummary Account
the ends of the earth : for I am God, and there of both. Now thefe are the things to which.
is none elfe- And further to Itimulate us, he this Conviction refers •, and therefore need
affures us of the compleatnefs of fufficiency here to be but briefly glanced at.
there is in him for this end,Heb-7 25. Where- i- HE convinceth them of Sin. This our
fore he is able tofave them to the uttermoftjhat Saviour plainly afTerrs, Job- i.6- 8. And here
eome unto God by him, feeing he ever liveth to let us obferve,
make inter ccffion for them- And what is all (1.) THAT there are thofe Principles in the
this for, but to draw us to believe in him ? L 1 I 2 Confetti
444 Le&ures upon the Queft.XXXI,
Confidences of natural men, by the application of on that ground-, fo that though the man
which they are able to judge of this or that to be may not fee through the reafon why it is fo,
Sin. The light of nature is not fo extinguifh- yet he cannot but acknowledge that it is fo,
ed, but that it may by fearching find out many becaufe God, who cannot lye, hath declared
fragments of the Law engraven on the Conf- it to be fo. So that though the malignity
cience, by which comparing himfelf, he mult in men's hearrs,rifeth up againft thefe truths,
needs charge himfelf with Sin. This is ma- yet the influence upon their Confidences,
riifeitby that, in Rom 4. 14, 15. For if they makes them confefs rhem to be true for all.
which are of the law be heirs, faith is made void, And fuch was the Conviction that was upon
and the promfe made of none rffctt. Becaufe the them, Alls 7-54. Here then to draw to
law worketh wrath : for where no law is, there fome particulars,
is no tranfgreffion. A man's own reafon tells fi.] HE convinceth them of Aclual 5/ff. And
him, thus he ought to do, and this to avoid, ordinarily Conviction begins here. Some-
in a multitude of Cafes. And if men did times they here this or that Sin laid open
not imprifon the truth in unrighteoufnefs, to them in an Ordinance, and reproved -, and
but fet their aural powers on work, they the Spirit of God toucheth Confcience, and
fhould find more. Hence the Morals of the makes it to fay ', Thou art the Man. Sometimes
Heathen Philofophers. God fuffers them to fall into fome notorious
(2.) THAT there is an hiltorical credit or Sin, and then makes their hearts to fmite
affent to the truth of the Scriptures, as being them, and teltify againlt them. And by this
the Word of God, which the mofl that are educa- he leads them from one Sin to another, and
ted under the Go/pel do give. This our Savi- (hews them an innumerable company of
our acknowledgeth to thole carnaljewsjoh. them, both omifliors and commiihons, how
5.39. Search the Scriptures, for in them ye think they have broken the Law from Hep to Itep.
ye have eternal life, and they are they which Jcb.16.9. Now Confcience faith, ar this time,
tcflify of me. Though they have no love to and that time &c. till it goes beyond count,
the Word of God, yet their Conferences f^y C2.] HE convinceth them of many Aggrava-
that it is true, and they expect to find them tions of Sin. Makes them ro fee, not only
to be fo another day. Now the Law given that they have broken the command, but
to man lor his rule,is one part of thislVord ; have done it boldly, impudently, againlt the
and the Apoftle hath that alTertion about it, light of Nature, or the knowledge of the
Rom. 7. 7. What fiallwefay then 1 Is the law Word of God 3 againft the checks of Confci-
fin > God forbid. Nay, 1 had not known fin ? ence,againft Mercies obliging them, Warnings
but by the law : for I had not known lull, except given them &c. Solomon therefore chargeth,
the law had /aid, Thoufhilt not covet. And 9.2 c. Shimei, 1 Kings 2. 44.
Therefore by the deeds of the law, there fJjall no [3-D #£ convinceth them of Original 5/tf
fl'fh bejuftified in his fight: for by the law is How far the light of Nature may be impro-
the knowledge of fin. So that if men will but ved for this, I (hall not now inquire, though
fet themfelves to liudy, and acquaint them- doubtlefs it will fay a great deal on this ac-
felves with the Scriprures, they mult needs count : Notwithftanding the Heathen Mora-
know a great deal about Sin, and acknow- lifts,who have fpoken much cA atlual Sin,ha\e
ledge it roo. obferved very little about their original sin 5
(3.) HENCE, The Spirit coming in withthofe though fometimes fomething that looks that
Truths, and fating them home on the Confci- way \ efpecially as to Mans impotency.
ence with power, works this conviclion of fin in Whence Plato complains that the Soul hath
the Alan. He awakens thefe principles in broken her wings, and fuch like. But the
the Man, and fets him to think of them,who Word of God is full for this, Gen.6. ?.£7 8.
was apt to forget them : He confirms his ere- 21. Rom.5.12. and elfewhere. And ufually,
dit of them, by making his Confcience to fet the Spirit leads men from actual Sin, up to
a new fubfeription to them h and he makes original Sin, as the fountain from whence
him to compare himfelf by them ^todifcover the other Itreams, and makes Men to find
how he is declared to be a (inner by them, and confefs, that the very bias of their Na-
and fo caufeth his Confcience to condemn ture inclines and forceably leads them that
him for fin, or conclude himfelf to be guilty way. Thus David runs up his Sin, P/tf/.ji.J.
of it. He makes him xo acknowledge, that He makes Sinners to feel that their very
he owes Obedience to God as his Lawgiver hearts are prejudiced ar, and rife up with
and Sovereign •, that this is the Law bv malignity againlt the Law of God, as a thing
which he is obliged, that he hath tranfgref- contrary to them. As a Medea could fay
fed it, and is thereby proved ro be a (inner. rr. , ,- i. *■
/ niTC ^ ci- • tl, r r — — " Video meliora prebeq-
_ (\.) THIS Convittion is extendible, fo jar a* Veterhra fiquor ■ — . -
either the light of Nature, or the Law of God,de-
clare him to be under Sin. There are fome [4.] HE convinceth them of their Interefl in
things which the remains of natures Light Adam's sin by Imputation. This feems to
in fallen Man do not of themfelves bear wit- be above rhe reach of the light of Nature
nefs to j but yet the Word of God plainly in (alien Man ; and therefore this Convicli-
alTerts: And the fame affent which fubferibes on is made by the application of the Word
to the truth ot the Word, mult yield to thefe of God, For though there are many that deny
this,
Queft XXXI. ' djjemblys CatechiftH. 44
„__ Ill " '• - I'llll !■ I I ■ ■ II . ■- ■ ■ - ,
this, and the carnal reafonings in the de- cience in meer Heathen, upon the commiilion
praved minds of Men, have a great deal to of Tome unnatural fins. The fame light alfo
fay againft it ; yet the Word of God, by makes men, when they meet with fome nota-
which, all that acknowledge it to be his ble Afflictions in Providence, to have fearful
Word, are to judge of things, is fo full and refentments of fin, as the moral procuring
clear for it, that when the Spirit of God caufe of it. Hence the Widow of Sarcpta,
comes to fee it home, on the Confcience, the upon the fudden Death of her Son, could fb
Man is made to acknowledge that it is verily expoftulate with the Prophet, i Km. 17. 18.
fo, he cannot withftand the plain truth of And fhe J "aid unto Elijah, What have I to do with
the Scripture, viz. that in Adam we all finned, thee, 0 thou ?nan of God ? art thou come unto
according to, Rom. 1.12. And that there- me to call my fin to remembrance ; and tv flay my
upon we are chargeable with theGuilt ofit5 fin.
fo as by it to be expofed to all the evil con- (3.; THE Word of God hath fully declared,
fequents of ir, even all the fruits and effects the mifery of man by fin, and the natural man
of the wrath of God, which were introduced is capable of being convinced .by it. There is
by it; which puts him upon the expectation a full account given of this mifery. There
of being called to an account for ir, and bear We are acquainted with the holinefsof God,
the penalty of it. Thus he convinced Men which is peculiarly difpbyed in the difplea-
of Stn. fure which he conceives againft fin. Hab-Mp?.
Thou art of purer eyes then to behold evil, and
[January 18. 16^7. ] canft not look on iniquity. There we are told
. I of the Law or Covenant of God, in which he
not only forbad man to fin, but alfo threatnecl
CCR IVTOTSJ CYJ/11J him with Death in cafe he fhouldfbdo,Ezek.
OBIV JUL \J X\ Kj/^V III* ,8. 4. The foul that finneth 'it jhall die. There
we are allured of the Juftice of God. by which
2,y y£ convinceth them 0/ Mifery. This he hath engaged him {'elf to punifli fin accord-
Conviction is fuboidinared to, and ing to the tenor of the Law which he pun
promoted by the former, and hence the Con- rnan under, Pfal. 7. n, 12. G d yudgcth the
viclion of it is rationally applied to the righteous,and God is angry with the wicked every
naturalman. For, day. If he turn hot, he will whet bis Jword^
( 1.) THE mifery of the reafonable Creature, he hath bent his bow, and made it ready. There
is properly the fruit or punifioment of fin. How we have an account of all the Plagues and
tar God may in Sovereignty afflict one that Miferies that are contained in that curfe of
is innocent, meerly to alTert his Supremacy, death which is fallen upon man for fin, Which
1 fiiall not difpute j but it is certain, that are ro be gathered out of all the feveral
the mifery of man is, as inflicled on him by threatnings recorded in the book of God„
God, an execution of Juftice, and fo it mult There we have the reafon rendred of all the
refer to fome law or rule of righteoufnefs. fearful Judgments of God that have come
Now, Death, which comprehends all mife- upon the World ever fince man's fail, which
ties under it, is laid to be the wages of Sin, are reduced to Sin as the procuring caufe of
Rom- 6- 23. And to be brought into the them. Now all thefe difcoveries are adapt-
world by it, Chap. $,12. Man by making him- ed to humane reafon. So that a natural
felffinful, procured to be made miferable. Confcience is capable of receiving the im-
i\ll mifery being nothing elie, buttheexecu- prefiion of a Conviction of them -, and made*
lion of the rhreatning that was denounced both to acknowledge their fin, in themiferies
againft fin, Gen. 2-17- And if man had not they meet with, as did Fharoah, Exod- 9. 27.
iinned, man had been a perpetual ltrangerto And to be put into fearful expectation of
all mifery, any further than asitltoodin the the miferies which they read in the threat-
threatning to be his faithful Monitor- ning, though for the prefenr the execution
(2-) THE light of Nature points man to read of them is deferred. As they, Ifai. 3?. 14,
his mifery in his fin, and his fin in his mifery. The finners in Zion arc cf raid, fear fulnefs hath
The natural man is fai4 t0 be a law tohimfilf, furprized the hypocrites : who among us jhall
Rom. 2. 14. And it mult be fo : for the fame dwell with the devouring fire ? who among us
light which difcovers to man that there is Jhall dwell with the everlifimg burnings ?
a God, who isGovemour of the World, and The Spirit therefore fers home thefe things
to whom all Creatures owe their fervice, on the Confcience, and powerfully produceth
doth alfo wit nefs in him right 8c wrong, that thefe Convictions in ir. Of which we mav
fuch things he ought to do, and fuch things take a brief account 5 (fill referving a refpe£t
to avoid * and not only fo, but that to the" cautions that have been formerly
there is a Juftice of God, which will punifh entred.
men for their tranfgreffions- ThistheApoltle fr.] HE convinceth tie Sinner of the fiate
plainly infinuates, Rom- 1 ult> Who knowing of Condemnation that he is in, by we fin fence
the judgment of God {that they which commit of the ~Law which he is under. The ftare of
fuch things are worthy of death) not only do the Condemnation into which apellate man is
fame, but have pleafure in them that do them, fallen, properly confilts in that guilt which
And hence have rifen thofe terrors of Conf* he is under, by vertue whereof he is fenrenced
to
44^ Le&ures upon the Queft. XXXI-
to undergo all the direful effects of the led about captive by Satan at his will, to be
wrath of God which are included in the tormented with the itings and lalhes of a ter-
threatning of the Law. For Guilt is nothing rified Confcience, eating out all his comfort,
tlfe but the binding aperjon over to fuffer Fu and beginning an Hell in him upon Earth 5
nijliment, according to the Law under which he making him a Magor Miffabib, an intolerable
Hands, Now there are two ways, by which burden to himfeif, and an horror to all that
the word of God difcovers this ftate, both of fee him : That he doth but live to till up his
which the Spirit of God fers home on the meafure, and heap up the more altonifhing
Confcience. One is by the imputation of the treafures of Wrath to himfeif, and to live
firlt and great tranfgreihon ; whereby the in a continual expectation of divine vengeance
guilt of it derives to every one of Adam s to cut him off and deltroy him. That he is
progeny, God treating with him in the firlt a fubjett of eternal Dearh, and is only re-
Covenant as the head of Mankind j where- prieved for a while during pleafure, mean
upon ail are faid to die in him, 1 Cor. 15- 22. while potting apace to the lake of brimltone,
And fin and death, not only to be introduced where he is to undergo an eternal feparation
by him, but to pais from him upon all, Rom. from the prefence of God's favour, and fuffer
5. 12. Wherefore as by one man Jin cntred into the fury of God in that place where the
the world, and death by fin : and fo death pajfed Worm dies not, and the fire is not quenched ;
upon all men, j or that all have finned. The 0- but he muft fpend a wretched Eternity among
ther is by actual fin, the wages whereof is the Devils and the Damned, in torments in-
declared to be death, Rom. 6. 23. And the tolerable,^and without the leaft hope of
threatning againtt which is pofitive, Ezek. deliverance, through an endlefs Eternity.
18. 4. Now the Spirit of God makes this Thus he makes him to read, and fee this to
Conviction, by letting in with rhefe truths, be his portion laid out in the Curfe •, and
'and making the man to acknowledge them, though fain he would, yet he cannot divert
by yielding himfeif to be under the condem- his thoughts from it, nor flop his Confcience
nation of the great Tranfgrcjfion, according to from palling this doom upon him.
the plain teitimony of the Word of God ; [3.] HE makes him to find and feel the be-
and (hewing them the law again!! which they ginnings of theft miferies to be already upon
have allually tranfgrcjfed, 3nd the fentence him ^ and that, both thofe that are temporal, and
thetein denounced tor their fins focommitted; thofe that are fpiritual. There is a fenfible
whereby they Hand guilty and condemned in Conviction which he affords to men, or at
their own Confciences. Thus he makes leaft a leading of them by that which is fen-
them to conclude themfelvee to be men of fible, to an apprehenfion of their fad itate.
death by the law of God. That there is a begun operation of the Curfe
[_2.~] HE fhevos him how fearfully miferable upon finners in this life, is certain, and the
he is, by reading all the Lurfes to him, and Spirit of God makes ufe of it to bring men
charging them upon him. The Death which to a deeper fight of the mifery that is on
by the fentence of condemnation, the finner them. All men readily confefs that the
is doomed to fuffer, is a voluminous Word ; condition of mankind is troublefome and
ir is not a fingle, but a complex mifery, and ibrrowful 5 but men generally fee not the
there are very large Commentaries made upon true reafon of it, but are ready to lay, with
it in the book of God. There are innumerable the Fbiliflines, it is a Chance. But God many
evils comprehended in the curfe \ for we are times, brings fome fore trouble upon men,
told what a fearful thing it is, Zech. 5. 2, ?. and with it mews them the threarning of
And he faid unto me, Whutfeefi thou ? and I his Word, and makes them compare them-
anfwered, 1 fee a flying roll, the length thereof felves with ir, and thereupon to conclude it
is twenty cubits, and the breadth thereof ten to be a fruit and efFeft of it. Thus it was
cubits. Then faidhe unto me, This is the curfe with ffeplfs Brethren in that diltrefs of
that goeth forth over the face of the whole earth, theirs, Gen. 42. 21. And they faid one to ano-
And all thefe belong to the mifery that fin ther, We are verily guilty concerning ourbrother,
hath brought upon man. The Spirit of God in that wefaw the anguifl) of his foul, when he
fets this Roll before the man, and makeshim befought us j and we would not hear : therefore
to read it •, it fets his Confcience on work, is this difirefs come upon jts. Thus mens fot-
and caufeth hjm to meditate terrors. He rows by the Word and Confcience, are made
expounds that Text to him, Gen. 2. 17. But to (hew them the wrath of God, and their
of the tree oj the knowledge of good and evil, mifery by it. And thus aifo fpiritual miferies
thoufhalt not eat of it \ jor in the day that thou are fenfibly begun in them, whiles he fers in
catefi thereof , thou fh alt fur ely die. And tells with them, and makes them to read on, and
him that he is exp:>fed by ir, to a bodily fee themfelves equally expofed to all the reft,
Death, and therein to fuffer all thofe fick- and puts them into a fearful expectation of
neffes, pains,lolTes,difgraces,vexations, which them. And they are convinced that God hath
ever were felt or heard of in the World, and begun with, and let loofe his hand upon them,
at length to undergo a feparation of Soul and they are terribly afraid that he will pro-
and Body, and be made worms meat in a rot- ceed to the uttermoit. And hereby he caufeth
ting Grave : That he is an open prey to all them to fee that fin hath made them mifera-
fpiritual Plagues i to be a veffel of Hell, ble. ThusGod fpeaks to themjer.2. 17,18,1 9.
Hafl
— ' - — fc.
QueftXXXl. Jjjemblys Catcchifm. 447
Haft thou not procured this unto tbyfc!f,intbat nature of fan, yet the man is cdnvincible of
tbou'bafl forfakcn the Lord lby God, when be his legal mifery by vertue oi' his relation to
led tbee by tbe vcay ? And now what baft tbou the Covenant of Works, by the light of com-
to do in tbe way to Egypt, to drink the waters mon reafon, when applied powerfully by the
of Stbor ? or what bjjt thou to do in the way of Spirit 5 and from that of his helplefs ftate
Ajfyria, to drink tbe waters of tbe river? Thine in regard either of himfelf or the creature.
own wickednefs pall corretf tbee, and thy back- For, when he reads his mifery grounded in
JIidingfl:all reprove thee : know tbcrcfre and the fenrence of the Law condemning him*
fee that is an evil thing and bitter that tboit baft and the Truth, Jultice, and Power of God en-
forfaken tbe Lord thy Gud, and that my j ear is gaged in it, to bring all this mifery upon
not in tbee, faith the Lord God ofboffs. And him, he muft conclude that there is but one
this indeed is one great end of the Judgments ofthefe two ways for his efcape^ either by
of God which he brings on men, whether fortifying againit, and fo fecuring himfelf
publick or perfonal, that now he mmy bring from the wrath of God ; or by compofuion,
them to confideration, and by the miferable buying himfelf out of the hands of the LaV/
effects of it to give them a more clear fight either by force, or by price ; but he is con-
of the mifchief which lin hath expofed them vinced that neither of thefe courfes will
unto. avail him. Not the former, becaufe he hatli
C4.] HE convincetb him of tbe powerful Oh- to do with the great God, who is a great
ligation he is under tofujjer all tbe reft of the King, againft whom there is no riling up \
mifencs contained in tbe threat ning. And he whom none ever refitted and profpered 5 be-
many times makes ufe of the former in order fore whom the mountains quake, and the
to the production of this. Though the curfe hills tremble. There is no hiding from him,
be out againit every finner,and all the plagues who is Omnifcient, and Omniprefent, Jer.23.
in it are the portion that he is doomed to 24. Can any bide himfelf in fecret places that
receive from the hand of God • yet it is here Ifhall not fee him f nth the Lord ? do not I fill
a day of patience and forbearance, in which heaven and earth t faith the Lord. There is
the hand of mercy holds back the full exe- no entiing the lilts againit him. Hence that,
cution of that ientence. And fuch is the 1 Cor. ic. 22. Do we provoke the Lord to fr a-
vanity and tolly of Sinners, that they grow loufie ? are we ftrongcr tban he ? NoGarrifort
iecure thereupon, yea are ready to think in the World (trong enough to keep out his
themfelves happy, and put away all fears fury from overflowing. Hai, 24.1 % Fear ,anX
ot'afrer-mifery. But when the Spirit pleaf- the pit,and thefnare are upon tbee, 0 inhabitant
eth, he makes the Sinner to fee his danger, of tbe earth. Not the latter, for that mult be
and puts him from his fecurity, and that by by a valuable Redemption-price paid, and ar
leading of him into a Contemplation of the fufficient Righteoufnefs offered \ but he cart
fhength of the Curfe that is upon him : He do neither : all the World will not make
fhews him the indifpenfible neceflity of un- up fuch a fum, Pfal. 49. 7, 8. A'one of them
dergoing the utmoft extremity of ic, if there can by any means redeem his brother, nor give to
be no Redemption provided for, and applied God a ranfomfor him : ( for tbe redemption of
to him. He caufeth him to underltand that their foul is precious, and it ceafethfor ever.)
the fentence of the Law is pofitive, that there God therefore blows on fuch an offer, Mich.
are thofe glorious Attributes of God engaged 6. 6, 7. Wherewith fhalll come before the Lord,
for theaccomplifhment of it, which would and bow my felf bejore tbe high God ? fhall I
lofe of their glory, if he fhould not purfue come beforebimzmtb burnt -effcrings, with calves
ir. His Holinefs, which is fet againft, and of a year old? Will the Lord be pleaf ed with
cannot endure Sinners : His Truth, which tboujands of rams.or with ten tboufands of rivers
bound itfelf to the fulfilling the threatning of oyl? flail I give my frft-born for my tranf*
as well as the promife of the Covenant: His greffim, tbe fruit of my body for tbe fin of my
Jufticefot the illuftration of the glory where- foul ? And as for a Righteoufnefs of his own,
of, the Law or Covenant of Works are eftab- it cannot avail, becaufe nothing but Death
limed to be a rule of God's proceedure with will anfwer the fentence of the Law.
man. In thefe the Sinner is made to read £6 r\ HE convincetb him that all this is righ-
how certain he is to undergo all the relt, as teoufly befallen him. It is true, the corrupt
well as what he hath felt ^ that delays are reafonings of carnal men do here rife up,an&
no difcharges 5 that God is not flack, but are ready to find fault with the rigour of the
will in due time, fulfill all that he hath faid. fentence of the Law, and charge God for
C5.3 HE convincetb bim, that it is utterly be- being an hard Mafter : Bur yet the Sinners
yoni bis power to deliv er bin f elf from this mouth is here alfo Itopt. Hence that, Rom.
mifery, yea, beyond tbe power of the whole Crea- 3. 1 9. Now we know that ivbat things foever
tton. That his help is not in his own hand, the law faith, it faith to them who are under
nor any perfon or thing in Heaven or Earth, the law : that every mouth ??iay be flopped, and
that can relieve him,if God do not, Pfal.7 1.21. all the world become guilty before God. And
And this Conviftion may be alfo wrought our Saviour Chiift tells us that the Spirit
Upon the natural Confcience. For,tho' there flail convince the world of Righteoufnefs, J oh*
mult be a principle of Grace in us, toappre- '16.8. And to this belongs the Conviction
hend the fpiritual mifery flowing from the of the Righteoufnefs of theLaw \ from which
flows
448 LeBures upon the Queft.XXXl*
flows a rational Conviction of the juftice of of the Lord do not amaze it, they pleafc
the fentence of it, 2c that not meerly becaufe themfelves in the fruition of them, & reckon
it is Gods Law. And the fame reafon that themfelves happy therein. We have an ac-
tells us there is a God, faith that he cannot count of their jollity in their profperity,/^
be unrighteous. Hence that, Rom. 3. 5, 6' 21.12,15. But when Confcience is once
But 1] our unnghteoufnefs commend the righte- awakened with the Thunder, and wourded
oufnefs oj God, what fhall we fay * is God un- with the Lightning of thefe Convictions,
righteous who taketb vengeance ? ( I /peak as their whole mirth is marred, and their jollity
a man) God jorbid : for bow then jjjall God judge confounded. Either it is to them as the
the world. Buc there is alfo a refentment on ltory of Abigail was to Nabal, 1 Sam. 2$. 37,
the Consciences of men, of the demerit of or as the news of Jonathan to Adonijab, and
fome fins, Rom. 1. ulr. Who knowing ibe judg- his guelts, 1 King. 1. 49,50. or as the hand-
ment oj God, that they which commit Juch things writing on the wall was to Bel/hazzer in the
are worthy oj death. So that af'/;<//W/s Conf- midlt of his carouiing, Dan. 5. 6. All tends
cience will declare tor God, and pronounce rather to aggravate than moderate the fear
him righteous, Exod. 9. 27. And by all thele and trouble upon them. They can talte no
Convictions the finner is made to find 5C feel more relifh in any thing here, than in the
himfelf to be extreamly mileiable. And white of an egg. Thele thoughts are like the
this may fuffice for the Convictions them- coloquintida of the Prophets, making them
felves, to cry our, There is death in the Pot. They
2. WE proceed to confider the Effects which fee the curfeof God upon all, which imbit-
the Spirit works by them on the Confciences of ters every Relation, and every Enjoyment to
Sinners. Which are efpecially, them.
1. THIS Lonviliion puts them into horrible 3. IT J] rips him of his carnal Hopes U Con-
Fear. Fear is properly a reluftancy on the fidences. There is a vain hope, which fecure
heart, on the apprehenfion of the danger of finners bollter themfelves up withal, and on
Ibme approaching mifchief ; and arifeth from which they build a prefumptuous confidence
rhe hatred in us againlt ir, and an earnelt that all is and (hall be well with them, a> d
defire to efcapeit. Thus Sinners &c. Ifai.3 3- by which they put away from them all fears
34. The finners in Zion are ajraid,jearjulnefi of the evil day. But when this Conviclion
Ijathfurprized the hypocrites. This afFettion was comes home upon them, it fhrinks up all
put into man at fiilt, to make him cautious to thefe hopes to nothing j and their confidences
himfelf, to keep out of harms way, and not fly away from them. So we have the Hypo-
ro adventure upon any fin. But fince man's crite fet forth, Job 8.13,14,1;. For row
fall, and the mifery befallen him by ir, there he is made to find the vanity, emptinefs, and
is a double improvement made of it by God deceitfulnefs of all the props on which he
in his Providence. Partly, a-f a Fun'ifhment fupported himfelf, that they are but the
of Sin, and the beginning of hell on sinners in ftaffof a broken reed ; that they C3n neither
this Life : and this is, by making fuch im- fave him from, nor relieve him under the
preilions by the forecited Convictions on the miiery th3t is upon him, and that is haftning
Confciences of finners, as, together with to devour him. And he is made, though un-
rheir fearful expectation of fiery indignation, willingly, to throw them all away. As,Ifai.
they put away all hope from them, St abandon 2. 20,21. In that day a man fhall caji bis idols
themfelves to defperation} as did Cain and oj filver, and bis idols oj gold, which they made,
Judas. Partly,^/ a Preparitory for the gracious each one for himfelf to zoorfhip, to the moles, and
difcovery of the Redemption of Chrijt to the to the bats : To go into the clefts of the rocks,
Souls oj men, in order to their making it welcome and into the tops of the ragged rocks, for fear of
zvben it comes. For, fear, of its own nature, the Lord, and for the glory of bis majefty, when
puts men upon flight, makes men to feek an he arifeth to flake terribly the earth. He is
efcape, ifpoflible, from the thing they are made to fee and acknowledge, that if he have
afraid of, as long as there are any glimmering no other Object of truft, he is loft beyond
liopes of a poffibility for their efcaping, as hope for ever.'
rhefe are discovered to finners by the Gofpel. 4. IT makes him very inquifitive, whether
We (hill therefore find fuch an expreflion as there be no poffibility of his efcape. Tho' the
that, Pfal. 83. 1 ?,t6. So perfecute them with corrupt heart in man hath a natural liking
thy tempefi ; and make them afraid with thy to fin, whereby his lufts are grarifyed, yec
florm : Fill their faces with fhame ; that they nature itfelf relufts at mifery. And hence
may feek thy name, 0 Lord. And we find that the fear of it puts him upon making that his
Paul makes ufe of the terrors of the Lord to firlt inquiry, after his danger is realized to
perfwade men withal, 2 Cor. 5- J '• And if him, But is there no way to be delivered jrom
fuch a Conviction as this be really wrought /'/ ? Muft I needs dye ? Is there no hope but
in the Confcience, it cannot but leave the / muft dwell with bverUfting Burnings 1 h
imprefiion of this fear upon him. there nothing to be done that I may be faved from
2. IT eats out alibis Comfort in any Crea- the Wrath to come ? Thus did they, when they
ture Enjoyment. Sinners,in this life,do enjoy were pricked ar their hearts, Ali. 2.37. Thus
a great many outward favours of God : And did the rough Jaylor, when terrify ed, AH.
while Confcience is afleep, and the terrors 16.29,30. He that befoie,defpifed all counfels,
and
QueSxXI- JfembljS Catechifm. 449
JXmade li-ht of Gofpel Invitations, now~~Them of a Chriit, before we (hew them the*
ana maac iij,u K need of him, is prepofterous : And that is
Kpains to ask. lenous (jueuionb. " i_ r u 1- • o-
f iT Ls him upon legal Repentance and done by laying open before them, their Sin
^ V r Thi« indeed is the far theft and Mifery. And when we fee any labouring
^^^J^SM unto , and it under the diftrefs of the fe <£**.* lei
s ufual y the firft thing that any fee them- us not be ferry for, but glad of it: and take
felves about. And the ground or reafon of heed how we feek tottop them. If they tend
!r lies here ■ This ConvicVion of fin U mifery to defpair it is good to offer encouragement,
tether'- the Spirit not only convinced! but not to hinder but help the kindly opera-
Si°en that they are miferable, but whence tion of them as to encourage our praying
Their mifery proceeds, viz. from their fin 5 for them, and to foment the operation ot
that that is n which hath involved them in them, unto a godly forroW under them > and
all thefe forrows. And tho' they have not a thereby, doing what in us lies to help on the
u„rr«vi Af fin for that is a Caving Repentance that is not to be repented of, aid
&T a d fl fm -from the Grace of Regene* put them upon feeking of Chriit reftkfly till
ration- yet they find it too hot for therm they have found him.
ThpV fee that if they 20 on in their ways ot
fi ^Wrun upon the point of th [February t* i*97- J
so'certainly to deltruftion j this makes them
?o abftain and take up a courfe of Duties
nltead thereof. T hus? did Ifrael once and Q F RM O N CXlX
aeain when God'. Judgments on them,wro't OI^IV 1VJ. KJ X^ <o/li/l,
Conv'aions,and Terrors in their Conferences.
1 6 I C puts him upon a more diligent and Jen- YTKTE have been confidering how the Spirit
ous ' Attendance on the Reports oj the GojfteL y y applies himfelf to the Underfianding^
Before, he little regarded the Ordinances, Dy way or Conviction, and that both of Sin
but either negle&ed coming at them, or took and yVl//>rv, in the Preparitory Work. It
no heed to the Truths delivered in them, or f0n0ws to obferve,
ntertained them with Prejudice and Con- 2. THAT he inwardly applies himfelf to ihi
empr. But now, the very hearing that the Underjhnding by way of faving Illumination*
. J\ - j«r ~~nAa. r^C n wxv in which Ua ^.l!y.l,>.^ » !. r'U. C»i J^i> AfTL.lU
e
te
3
fe
refpett to and liking of it •, and thereupon jie treats wi th the man, according to his na-
he hears thefe glad tidings with no little ra- turej ne uTually firlc begins with the former,
tional content: fo did the Jiony ground hearers, Convittion, in which, having brought him
Mat. 13. 20. Such effects as thefe are, the into diltrefs, and put him upon inquiring, he
Spitit works, as he fees meet, by thefe Con- now Comes and reveals Chrift unto him, as
virions. r the only Remedy againft the mifery, which
U s e. I. HENCE Learn, what to think of by £n he is brought into. Not as if by the
thefe that are Itrangers to thefe Convitfions. f0vmer work there were any faving Change
We have already obierved, that the Spirit wrought in the Soul, or any Obligation by ic
works them diverfly, both as to the manner jaj^ upon hjm t0 proceed to the producing
and degree. But that man that pretends to 0f the faving Change. He may leave the man
believe in Chriit for Salvation, that hath not tnere . ana jf ne doth, ne ftill is a ifranger
been convinced of his fin, and mifery by it, t0 the life of Chrift. However it may befaid
cannot give a good reafon ot his hope, or 0f fuch an one, who is under fuch Convitli-
fatisfy his own Confcience what he tiufts in 0ns,that he is not far from thcKingdom of He a*
Chriit for. ven ; as having been under the Law, which
" Use. II. LEARN hence, that thefe Con- js our Schoolmafter to Chrift. This Work
virions alone, are not a fuffiaent evidence of 0f favjng Illumination wrought by the Spirit
a man's good andfaje flate. They are of the on tne souj. }n patfive Converfion, is a feeret
way in which God ufually, under the means ar)(j mylterious Work, and better known by-
brings Sinners home to himfelf -, but they tne perfon who hath received it, then capable
may be wrought upon the natural principles 0f being defcribed by words. And many times
that are in fallen man, without any faving the moft that fuch a perfon can fay of him-
change in the heart ^ and therefore cannot fclf'^Tbat I know, that whereas once I wai
give a diftinguifhing character of a Child of ^/^ now I fee. Give me leave however
God. It is therefore preemption for any to t0 make fome effay, to ftammer our a little
build their confidence upon them. Thefe aDOlu jtt Let us tjien obferve thefe Con-
Conviftions may dye away, or they may take ciufi0ns,
up at a legal Repenrance,(hort of favingGrace. , THAT the whole body of fanilifying and.
Use. III. HENCE it U our duty to en- faving Graces are at once ingenerated in paf-
deavour with men, to bring them to,andnourifh j^ve Qonverfun. There is not a fucceflion in
inihem, thefe Convictions. If we defire, and tnis Work, but it is at once and inftantane-
would be inftrumental of the Converfion of ous< Thefe Graces are many, and fome of
our friends, we mult begin here. To tell tnern belong to the Underftanding, others to
M m m the
■ ■ ' — — — — *— — »
450 LeBures upon the Queft XXXL
the Will and Affections, buc yet they all of i. THAT there is a literal knowledge, ne-
them go in together to conftitute the new cejjarily either antecedent to, or concomitant of
Nature in us \ the whole of them therefore is this faving Illumination. By a literal know-
for that reafon called the new Man, which ledge I underltand, a rational conception of
is put on in our Renovation, Eph- 4. 2?, 24. the Truths of the Gofpel, which are to be
And this is called the new Creature or Crea- believed by us 5 to which aifo belongs an
tion, 2 Cor 5.17. Now Creation is in an humane credit or hiftoricai faith of thetruth
inftant. If God fay, Let fuch a thirg be, it of them. Now the faving Illumination al-
forthwith itands forth in its entire Being, ways i'uppofeth fuch a knowledge as this ;
It is called the Divine Nature, 2 Pet- 1-4. As either it finds it in the man, or brings it into
having its original from God, and being a him. Without this knowledge the mind of
Conformity to his Image. And there is no man cannot be good. The want of" this he-
Grace but what belongs to it -, for the new longs to that hiding of the Gofpel, of which,
Man is perfect, and hath no member wanting, 2 Cor. 4. 3. But if our Gofpel be hid, it is hid
Jam. 1.4. to them that are loft. This therefore is the
2. THAT there is a diftinttion and order of next and immediate defign of the literal and
ihefe Graces in themfelvcs, and ought to be Jo minifterial teaching appointed by God, tho*
in our Confideration of them. They arediftincl: the ultimate aim of it is to bring men to a
in themlelves •, for though they all proceed faving acquaintance with Chrift h the Spirit
from the fame principles of infufed Holinefs, having chofen ordinarily to convey this fanfti-
yet they are fo many diverfe Members going fying light in this way. A deleft in this
in to make up that one Body in us. As there- knowledge is blamed by the A pottle in them,
fore the hand is not the foot, though both Heb. $. 12. For when for the time ye ought 'to
are of the Body, fo neither is one Grace ano- be teachers, ye have need that one teach you again
ther 5 Faith is not Love, Patience is not Joy which be the fir ft principles of the oracles oj God,
&c. though all belong to the new Nature, and are bee me fuch as have need of milk, and
They are alfo diftinguifhed in the fubjeft of not oj flrong meat. And a neglect of inftruft-
them: there are fome of them feated in the ing the People in ir, is feverely charged oti
Underltanding which is renewed by them, thofe Prielts of old, Hof 4. 6. My people are
Col. %. 10. and are ufually called intellect deftroyel j or lick of knowledge : becaufe thou
al^ others are in the Will and Affections, bail rejected knowledge, I will alfo reject tbeey
Eph. 4. 24. and are called moral. There is that thou Jljalt be no prieft to me : feeing thou
alfo an order between them, one is before baft forgotten the law of thy God, I will alfo for-
another,though not in Being, for fo they are get thy children.
together, yet with refpect to Operation, one 2. THAT there may be a literal knowledge]
working by and from another, Gal. 5-6. Of and an hift.rical Faith, where there is no laving
which more anon. And this diftin&ion and Illumination. Altho' the latter is nor without
order is to be obferved by us, in our confi- the former, yet the former maybe, where
dering of them •, and that not ^meerly from the latter is nor. The one is but a common
the neceflity of our manner of Conception, gift, whereas the other is a faving Grace.
but alfo from the nature of the things them- The Articles of Religion are delivered in-
felves. In our Contemplation of the Divine telligibly, accommodable to the fentiments
Perfeftionsy we are necetTnated to take them 0f humane reafon, and may be fo underftood,
afunder,though in God they are but that one as the rules of other Arts,byhim that applies
abfolute Sc fimple Being, elfe we could know his mind to read, and hear, and ftudy upon
nothing of him ; but theGracesin us have the them. And there are no Truths have more
foundation of this diftinft and orderly confi- rational confirmations given to gain mens
deration in them, being created Perfections credit, than thofe of the Word of God. And
in us, and affigned to their feveral ufes. though it be a great favour of God to make
3. HENCE, for a clear apprehenfion of the men Orthodox in the points of Divinity, and
Work of Ejfetfual Calling, we mutt confider the not leave them to a Spirit of error 5 yet it is
faving Operation of the Spirit on the Under- given to fuch as never come to a fpiritual -
flanding, and on the Will apart. That he doth difcerning, Chrift fuppofeth that men may
influence them both with his Power in this know their Lord's will, and not ^//,Luk.i2.47.
Work is certain, and that becaufe he draws And It is beyond queftion, that there are
them with the cords of a man, and they are fome who have a very large portion of know-
brought to believe in Chrift as Caufes bycoun- ledge in Religion, who are yet utter ftrangers
fel ; they mult therefore have both Eyes to to the faving knowledge of Chrift ; whenas
fee, and Ears to hear, and an Heart to em- there are others whofe knowledge of thefe
brace him. The aft of Faith being a fruiting things is more confufed, who yet dofoknow
ing on Chrift as an Object: fuitable,and appre- God and Chrift, as is Eternal Life.
hended to be fo,tbe power of Believing wro'c 3. THAT there is a faving knowledge of
in palfive Converlion mult needs correfpond Chrijf, wrought in Effectual Vocation, that be-
hereto. Why we firft treat of the renewing longs fS is cjfentialunto Faith, To limit faith
of the Underltanding by Illumination, wilL to the Underltanding, and to deny it an/
appear in the Sequel. Concerning which let looting in the Underltanding, are both ex-
us obferve, treams
QueltXXXI. Jtfertlblj* Catcchifm. ' 4Si
treams to be avoided. Truly we have but lie- mint be enligbtcncdtn the Knowledge of Chrijtl
tie acquaiurance with our own Souls, and the It mult have the Light oi it before it tail
faculties thereof * but this we know in gene- improve ir, and act by the direction and in>
xal, that the Underltanding and Will in us fluence of ir. There mult be light in the
mult concur in every act we perform, as Cau- Eye, elfe ir cannot fee. If therefore rheMari
fes by Counfel, or that is properly humane, be blind, his Eye-fight be loit, it mult be re-
And hence, both thefe faculties mult be ltored ro him again, before he can fee •, lot
fanctifyed for the producing of gracious there mult be a principle, before there tail
actions. But more particularly obferve, be an Operation. Such is the prefent cafe J
(i.) T#;iT Chrilt # the Objett on which the for it is not a literal: Knowledge, but a fpir-
Soul terminates in Effettual Vocation. The tual Difcerning that is required to it. The
effect wrought in Effectual Calling is, We are Eye of Man's natural Underltanding is nor
made to believe in thrift } We come to him on put our, he may therefore improve it to know
bis Call, follow him upon his Invitation, accept Chrilt according to the flefh. But his i pir i-
cj him onhis Offer. He therefore is theObjett tual Eye fight is gone, and mult be reltored ^
propoied to us in the Gofpel, unto whom we this is properly the Image of God on the
are to look that we may be laved. And this Underltanding, which is to be renewed, Col.
5s the defign of all the Invitations given us to 3. 10. The AJjent cj Faith, is a firm Belief and
believe. The Preaching of the Gofpel is Acknowledgement, that Cbrift nan Objett en
therefore called the Preaching of thrift, A£t. whom the Soul may Jecufely lean its whole tepoji
8. 5. And Paul terminates his whole Preach- for Eternity, and be happy in Jo doing. Which
ing to the Corinthians, upon this Subject, that it may be gained, we mult have fucli
I Cor. 2. 2. When therefore we are truly an effectual DifcoVery made of him in us, as
brought home to Chrilt, then we are Called, fully convinceth us how and wherein he is
(2.) THAT the Soul is drawn to Cbrift, after f0 : And prevails over all doubts and jealou-
the manner of a reafonable Creature. In the fies in us, whether he be fo or no. This is
bringing the man actually to believein Chrilt, the Divine Illumination which we are con.
which is the refultancy of this call, we are fidering of. Here then there are two things
not carried by inltinct, and a blind impulfe, to be taken notice of with refpect to it, viz.
which many pretend unto. This would be to the Matter and the Manner of it.
treat us, not as men, but as brutes \ but it is 1. AS to the Matter of it, it is the great
by Counfel. And indeed, believing in Chrilt Gofpel Truths concerning Cbrift, a* he is made,
|s a molt deliberare act. The man confiiers to be an Objett futt able for our Faith to bkild
and lees realbn for what he dorh. Paul could upon. I will not here difpute what Articles
fay, 2 Tim 1. 12. For I know whom I have about Chrilt are neceffary to be known, or
thieved, and I am per/waded he is able to keep what is the diltinctnefs of the Knowledge
that which I have committed untohim againft that of them, that mutt be in that Knowledge
d-iy. For thisreafon it is that in the Gofpel that accompanies Salvation. A difference of
Treaty, God not only bids men come to and Times, and Means, and Opportunities mult
believe in Chrilt, but reafons with them a- here be acknowledged h and the Sovereignty
bout it, and lays all convincing Arguments of free Grace in the Communications of it ielf
before them, to (hew them the NeCeiTiry ot is to be adored. Bur I fhall offer to touch.
it in order ro Salvation. on thefe heads, which do principally belong
(l.) KEN CE,Tbere muft be the Alien t of the to this Knowledge of Chrilt, for which we
Undetftanding in order to the conjent of the are to wait upon God in the ufe of all the
Will* In Faith there is a trulting in Chrilt, Means appointed. And they are,
which is properly a voluntary catting our j. THE Truths which concern the Perfon of
felves on him for Life, but to a rational do- Cbrift. In Effectual Calling we believe oil
ing fo, there mult be an acknowledging of Chrilt for Salvation. We mult rherefore be-
him to be an Object of Trult j One that is to lieve that he is able to fave to the uttermoft,
be confided in, and that with fafety, and this for which end, we mult know how he came
is properly an act of the Underltanding. to be fo i which we cannor know, without
And this is, not only in order of Nature, bur fome acquaintance with his Perfon, viz. That:
alio of acting before the other, for though he is the Eternal Son of God, according to
the Power of both, be at once infufed in Ke- his Divine Nature, and that he is the Sou
generation, yet the order of exerting its of Man according to his Humane Nature.
Powers by a rational agent, is thus and no That he is both God and Man in one Perfon;
otherwife, viz. He fees that in Chrilt,which Hence we mult know and believe that the
fets him fotth to be an Object every way fecond Perfon in the blelTed Trinity was In-
fui table to be trulted' in, and he firmly be- carnate •, that the Word was made flejlo, that
l'eves him to be fuch as he is repref.nred to he took our very Nature upon him, without
him, and therefore he adventureth himfelf which he could never have wrought out
upon him, on his Invitation. It is therefore that Salvation for us, which we flood in
fuppoled, that every one that hath truly be- need of. For except he had been Man, he
lieved on Chrilt, is able to give a reafon of could not have anfwered the demands of the
bis hope, 1 Pet. 3. 15. Law for us,and flood as our Surety ; and un-
(4.) THAT in order to ibis Ajfent, the Mind lcis he had been God, he could not have
M m rn 2 compleaced
4$ 2 • LeBures upon the Queft. XXXI
compleatedrthat Surerifhip, by paying the the blelTmgs referring to it for us. Wherebf
full price of our Redemption. he hath made that a Truth, Heb.io. 14. For by
2. THE Truths that difcover the great De- one offering he hath perfected jor ever them
fign of his being fuch a Per/on ; or the Reafon that are fanclified. As alio, that what So- '
why the Son of God took our Nature upon him, ever remains to be done in bringing us to
and appeared e/oathed with cur fiefh. All of the full pofleliion of the purchafed Inheritance,
which amount to that in fine, viz. That he by making us meet for it, is Secured in him.
might redeem and five us. Hence we mult According to, Heb. 7. 25. And here we are
know that the Son of God, together with to be acquainted with the Do&rine of his
his being made a man, was alio made under Humiliation and Exaltation.
the Law, for the accomplifhing of this affair, 5- THE Truths wherein we are offur d, that
Gal. 4.4,5. But when the fulnefs of the time he is ready & willing to receive all Comers
was come, God font forth his Son made oj a wo- to him, and favc them. His Ability confidered
man, made under the law, To redeem them that alone, is not fufficient to our Satisfactory re-
were under the law, that we might receive the liance on them, tho' it have encouragement
adoption of Jons. It was that he might anfwer in it to feek him for Salvation. Many there-
the demands of Juftice for us 5 and by doing fore Hick here. They are afraid whether he
and dying for us, might lay in a compleac will accept of them, if they come, and are
Righteouli efs that might Hand for our Julti- too apt to put themfelves out of hope, bjj
ficarion, and make way for the manifeltation aggravating their mifery to bring them to
of the tree Grace of Gcd in our Salvation, defpair. This therefore mull; be believed,
Hence that, 2 Cor. 5. 21. For he hath made That thrift ftands at the door, and knocks :
him to be Jin for m, who knew n> fin, that we That he will calt out none who are perfwad-
wight be made the righteoufnefs oj God in him. ed to come unto him : That he delighteth in
And that this defign was contrived & fixed, fhewing mercy. That if weary & heavy laden
in a firm agreement that palt between his Sinners come to him, be will give them reji.
Father and him, on which the acceptance of Thar Scarlet andcrimfon fins cannot prevent
him, in purfuit of it, doth depend. Accord- his (hewing them mercy, if they confefs and
ingto, Zech. 6. 53. Even he fhall build the forfake them, and caft themfelves upon him
Temple of the Urd, and he fl?all bear the glory, by Faith : That the glory of his Grace is
and (hall fit and rule upon his throne, and he hereby exalted, and the very end of his
ftmUbe a prirft upon his throne, and the counfel Redemption is obtained hereby.
of peace fl)all be between them both. 2. AS for the manner of it -, Or how -be thus
3. THE Truths th.it rejer to the Offices be Illuminates them. And here,
bare for the management of this defign. It was I. HE lets in a divine light into the Under-
requifice that he mould be Wetted wirh Handing, by which it is renewed. He doth not
Authority fufficient for this affair. Hei.ce put a new faculty into the man,but he reftores
his Inauguration. He therefore faith, Math, the Image of God to it. Hence it is compared
28. 18. ixndjefus came, and fpake unto them, to the caufing of the light to fhine out of
faying, All power is given unto me in heaven darknefs, in the firft Creation, 2 Cor.^6. This
and in earth. Now for the compleating of is called the giving us an Underitanding, 1
our Salvation,there mull be Satisfaction made Job. 5. 20. It is called an opening of the eyes,
to the Juftice of God for us •, whence is his &c. A&. 26. 18. Intimating that they were
prieflbood. And we mult be guided into, and before (hut, and under the power of darknefs.
led in the way of Peace \ to the former of We are therefore told how it is with the
which his Prophetical, and to the latter his natural man in this regard, 1 Cor. 2. 14.fi**
Kingly Office refer- So that we mult know 'the naturaf man receivetb not the things of the
him in theie Offices, and therein, how fuita- Spirit of God, for they are foolifhnefs unto bim :
ble an one he is to engage in this great Work, neither can be know them, becaufe they are J pi*
as having to do by them both with God and ritually decerned. Not only is there a reve-
man •, and fo being fir to be a Mediator be- lation of thefe truths in the Word, (but for
tween them : as he is for this reafon called, which Natures light could have never groped
1 Tim- 2. 5- For there is one God, and one Ale- them our J but there is a power put into the
diator between Gcd and men, the man Chrift man to fee Spiritual things with a Spiritual
jfrus, eye. Mofes complains of them, Deut. 29.4.
4. THE Truths which difcover bisfutlSufiici- Tet the Lord bath not given you an heart to per-
ency to anfwer this defign. For it is not ceive, and eyes to fee, and ears to bear, unto
enough for us to lean our weight on one that this day. And yet he tells them they had
hath undertaken, unlefs he be alfo able to feen them, ver. 2. And. Mofes called unto all
go through with his undertaking. And here Ifrael, andfaid unto them, le have feen all that _
we muft know what he hath already done the Lord did before your eyes in the land of
for this end, or that Redemption which he Egypt, unto Pbaroah, and unto alibis fervants,
hath gone through, in his Life & Death 5 and and unto alibis land. So that it is a new light
how therein he anfwercd all the demands of that is given them, and properly belongs to
the Law, and that both for the Satisfaction the new Creature.
of revenging Juftice for our offences, and the 2. HE brings this ObjeCt into the Under-
purchafing of the Kingdom pf Glory, and all derUanding in its glorious luStre. The man
beforo
Queft.XXXL JjfemblyS Catechifni. ' 45^
jl_- ; / . — — - — — __.
before had a notion of the Truths concerning or Apprehending of Cn'rift, mentioned in the
Chrilt, and could talk of them, and argue Gofpel.
about them ; but he faw no beauty nor glory (2.) 11E hereby puis the XJnderflaiiding in d
in them, nor in him whom they concerned, readinefs to give in its full verditt for him, a*
It might be faid of it as, Ifai. 5£ 2. He is an Ob jell to be trufled in for Life iS'happinefs.
now made to fee the King in his Glory. He And this is the natural refuit of the foreci-
a&s the truths upon the Underltanding, fo as ted apprehenfion .• For when the Judgment
that Chrilt is made to appear the Chief of ten is enlightened in the premifes, it is lo fixed-
tboufands, and altogether lovely. The molt ly prepared for the conclufion. When the
beautiful & amiable Object even to aftonifh- Spirit of God hath thus caufed the Under-
ffient and admiration •, which tranfports the itanding to know Chrilt, it cannot but declare
Soul into an extafy. And all things elfe, for him.
which fometimes feemed to dazzle him, are Use. THIS confederation way help t/s in our
made to appear vile compared with the excel- Trials/ our Title to Chnll, and Life by him.
lency of Chrilt,P/;//.3.8. He cauferh Chrilt to And it will afford no fmall relief to theSoul,
p^fTefs the Underltanding, as the adequate that may poiiibly doubt about the truth of
Object of it, Col. 1. 17, 18, 19. his ciofure with Chrilt by Faith. It is cer-
3. hE brings in this light with a convincing tain, that if Faith be in the Underltanding,
Evidence of the divine Teflimony. He bears it is alfo in the Will : but we may have i
thefe Truths upon the Underltanding, with more clear difcerning of it in one faculty,
that efficacy that is irreliliable ; he writes than in the other. Now there is cerrainly
the law of them on the mind, and ltamps a diftinguiihing light, let into the Soul in
the witnefs of God himfelf upon ir, with EffeflualCalling,wh\ch isa valtly different thing
evidencing certainty ; called a receiving of irom the clearelt light that is in a natural
it, Joh. 3. 33. he that hath received his tefti- man, which is the light of Faith 5 and it is of
mony, hath Jet to bis fed, that God is true. We the fame nature with, though of a far lower
are told that the work of Faith is wrought degree, than the light of Glory. It is a light
with power, Eph. 1. 19. 1 fhef. 1. 11. He can which carries irs own evidence with it • foe
no longer withltand the efficacy of theTruth. light is of a manitefting or evidencing nature..
He is now alTured that Chrilt is fuch an Ob- Ask yourown Hearts then, what difcoveries of
jett, as he is reprefented to be, Joh. 6. 69. Chrilt have been made to & in you ? Hdth the
An I voe believe, and are Jure that thou art that Spirit ot God come into your Underltand-
Chrifi the Son of' the living God. And he now ings, and given them a renovation ? Do you
is throughly perfuaded that Chrilt invites fee Chi ill: with other Eyes than fometimes
him to come to him, and adventure upon you did ? Hath the glorious Face of Chrilt
him. He is made to hear the voice of the been fo reprefented to you, as to darken all
Son of God, and feels in himfelf a itrong the luitre in every thing elfe, and make you
tall to arife and come away to Chrilt as the defpife what fometimes you admired ? Have
rock of his Salvation. you feen fo much of Chrilt, as hath made
4. HE puts a new Judgment into the Vn- him precious to you, I Pet. 2. 7. Hath it
Berflanding. Judgment belongs to the prac- drawn off your Eyes from all other Objects*
tical Underltanding, by the exercife whereof fo as to make you fiy as, Pfal. 73 2?. Whom
it gives its determinate advice to the Will, have I in heaven but thee? and there is none
and fully concludes what is to be chofen, upon earth that \ dc fire befides thee. And the
what to be refufed. In order to which de- more you gaze upon him, the more adrnira-
termination, the judgment mult be fettled.* tion you conceive of him ? Be not difcourag-
Now in order to this Faith on Chrilt, there ed, 1 may fay to you, as Chrilt did once to
mutt be fuch a light let in, as may bring the his Difciples, B/cJJed are your Eyes, for they
judgment to a conclufion $ for want whereof fee.
all the Knowledge that a natural man hath [ April 12. 1698.3
of divine Truths, never fettles him upon it. 1 _
And here are two things, " ' ~~
(1.) HE makes him clearly to apprehend the nr»n A/f/^lVT /~^V1/'
incomparable Excellency there is in Chrilt. O jtl JLV iVi \J IN LjAA*
That he is the molt eligible ^ that there is
iione like him, none to be compared with Twt£ have taken an account how theSpirit
u / }aV!iereisnonJ m Heaven or Earth y\j 0f God applies himfelf inwardly tQ
tobedefiredincomparifon w,th him-, that the Undemanding, both by Conviction and
he is worthy for whom aH'things are to be illumination. We proceed now to his ap»
torfaken that we may enjoy him; that there piving himfelf to the Will, and working a
is no depute ln the caie, whether we mould faving Ql |fl that which is here called
forfake father and mother &c. to enjoy him 5 the renewing of our Wills. About this Work,
that all thofe are happy that put their trult in the Chriftian World is full of unhappv'dif-
him^thattolofealland gam Chnit.is a good putes,occafioned by the eager Patrons ofFree-
exchange,and will never repent him that WilL But my bufinefs here is not Polemical,
fo doth 5 that to mils of him is to be hope- j ftall not here difcourfe Phyfically, of the
lefly undone. This is the fpintual Difcerning Nature of the Reafonable Soul 5 or inquire
whether
— '" -■■ - ..—-II ■ j
454 LeBures upon the Queft.XXXI.
whether the Underitanding and Will in it That whereby we difcern things, and give in our
be in themfelves two diltinft Faculties ; or verditl about them, is called the Underitanding :
one having in it thefe powers, diltinguifhed That whereby we determine on our Objecl, and
in themfelves or our conceptions. Our know- refolve upon our Aflions, we call the Will,
ledge of the nature of our own Souls,is very 6. THAT both of thefe powers are altogether
(hallow and confufed. But for our right depraved by Sin, in rejpetl of Spiritual things.
Conception of the affair before us, we may Not that man's Apoitacy hath rooted out
obferve thefe Concluiions, thefe faculties, or taken away from them
1. THAT the product of Effeflual Vocation, is their natures, as they belong to meer humi-
our Believing on thrift jor Salvation. This nity, for then mould man ceafe to he a reafo-
will afterwards be fpoken to. Here only I nable Creature, or treatable as fuch. But as
mention it, as a Ground of what follows, thefe powers were put into man, tocapacitate
We are therefore told in the former, that him to ferve God as a free and voluntary
Faith is wrought in us, in our Effectual Cal- Agent, and were accordingly fanftified by the
ling. For, by the Goftelwe are invited to come impreilion of the image of God upon them -y
to Chriftfor Life, and in Believing we anfwer fo are they fpoiled by the Amitfion of that
this Call. image, and become unable to ferve to their
2. THAT in this Believing there ps required end. The pravity of the nature of man by
both a Judgment and an Election. Faith, fin is univerfal. All the powers in him are
according to the Gofpel fenfe of it, contains undone by it. As therefore hisjudgmentis lolt
both an AiTent, and a Confent. There is a about the things of God, becaufe he hath lolt
judging of Chrift to be an Objeft fuitable for the power of difcerning them -.(^s^Cor.i.i^.)
the man to rely upon, and every way fufficient So his Elective power is gone,as to any divine
to do that for us, which we go to him for^ Objeft, and his Will is utterly unable to
and a choice made of him to be the Objecl: chufe Chrilt,and refufe other objects for him.
of this trult. For,both of thefe go into every Hence that, Joft. j. 40. And therefore the
humane action -, and it is certain that there giving the Will, as well as the enlightning
is no aft of faving Faith without both. If of the Mind, isafcribed to God in the Gofpel,
we do not judge of the Lord Jefus Chrilt, to Phil. 2.1,3. For it k God which working in you9
be fuch an One as can fave us, we cannot trult both to do will and to do oj his good pleafure.
in him as a Saviour. Pfal. 9.10. And they that 7. HENCE, Both of thefe mu\t be reftored
know thy name will put their trufl in thee, in Converfion. It is not enough, as fome think,
And if we acknowledge never fo plaufibly that the Underitanding be perfwaded of the
the Gofpel Truths, yet if we do not reject all Truth, and brought to give a full alTent to it*
other Objects, and rely upon him on a free as if the Will mult thereupon fpontaneoufly
choice, we are Unbelievers. . follow ir, without any more ado. For, t ho'
3. THAT thefe are iwodifiinfi Operations of when the Mind is favingly enlightened, the
the Soul. However there be a concomitancy Will doth ever clofe in with that light, and
of them in the aft of believing, yet in tlpem- refign itfelf to ir, yet the reafon is, becaufe
feives they are not one and the fame thing, the regenerating Work of the Spirit is wro'c
but diverfe. It is one thing to declare that in the whole man at once. He never gives a
we find a thing to be thus and fo, and another new {jnderltanding, but a new Will with it.
thing to pafs an aft thereupon, in either chufing The whole body of fanftifying Grace being
or refufing the thing according as it is fo created, and infufed at once. Hence rhey
Found. And though this latter is built upon are put together, Aft. 26. 18. To open their
the former, yet it is another thing quite . eyes, and to turn them from darknefi to light, and.
different from ir. from the power of Satan unto God, that they may
4. HENCE, They infer two diverfe Powers receive forgivenefs of fins, and inheritance a-
in the Soul to exert them. As pafling a judg- mong them which are fanllijied by faith that is
ment on a thing, and pafling an aft of choice in me.
or refufal, are in themfelves valtly different, THAT therefore which now lies before us*
fo we mult conceive the power of exerting is, toconfider what isdoneby the Spirit of God
them to be as different ; fo that they mult in the renewing of our Wills, fo as to put into
flow from two principles, really diverfe one them a power and inclination to make choice
from another. As without knowledge there of Jefus Chrift, and believe in him to Salva-
can be no judgment palt, fo without liberty, tion. For our right raking' up whereof, let
there can no eleftion be made. Now reafon thefe things be confidered,
tells us, that knowledge is one thing, and 1. THAT there are two forts of AUions per-
liberty another. formed by the Will, viz. Elicite and Imperate ;
5. THAT the former of thefe is that which we the former immediately by it f elf, and the latter
call Underitanding, and the latter the Will, by the affellions. The Elicite alls of the Will
Which, though they belong to one and the are in chufing or rejelfing the Objecl before it.
fame Soul, yet are feveral powers of it, and This aft is performed inwardly by it, and
accordingly are generally fuppofed to be belongs to the fovereignty of the Will in the
dittinft faculties. However, the Word of man, by vertue whereof he is a free Agent.
God every where fpeaks of rhem diltinftly, Hence fuch a precept is given us, Amos 5.1?.
and afligns thefe aftions accordingly to them ; Hate the evil, and love the g$od. And that
is
■MM
Quell XXXI. JJfemblfs Catecbifm. 455
js given as a fign of a perfons being capable (2.) IT alfo labours of woful inatignltjr*
of acting as a man, Ifai. 7. 16. For before the Original Sin hath lb defiled the Will, as it
child jhall know to refufe the evil, andcbufetbe is filled with an engaged enmity againlt the)
good. The Imperate alls of the Will are tbofe Will of God, Rom.S.-j: It is perverfly fet to
by which it puts its Eleftions in execution, and depart from God, and purfue the things that
purfues them toejfetl; in which it nextly makes are contrary to him. And accordingly it is
nfe cj the Affettwns, by which it manageth the fet againlt believing on Chrift, when revealed
whole man. ' Whether the Affeftions belong and offered in the Gofpel. Hence that, fob.
to the Will in man, and are only the various •>• 40. The corrupt lulls that are feared in it,
motions of it, or whether they be diltinft fill it with ail malice againlt the Gofpel-way
faculties in him, and are feated in his infe- of Salvation*
liour powers, I difpute not. It is certain, 4. THuT as long as the Will is under the
that they are the inltruments by which the dominion of this impotency & malignity, it can
Will performs its Imperate actions, and in exert neither of tbefe alls upon Cbnft. The
which it is either carried to or from the power of Original Sin on the Wills of men
object. is fuch,that they cannot refill it of themfeives*
2. THAT both tbefe forts of Aftions are re- The Will is made a Captive, and how fhould
quijite to aftual Believing on Chrift. The aft it be able to free itfelf whiles it is a volun-
of Faith which is exerted bv the Soul in its tary Captive ? And fo it mult needs be, tilt
clofure with Chriit in Effeftual Calling, releafed from that Captivity. Luft, that
confilts of both an abfolute choice made of hath the regimen of theSoul,holds it fait; the
him, and a going out of the whole Soul to ingenerate contrariety there is inituntoGod,
him, as fuch an Object. The former of thefe keeps it bound. And yet it all this while
is exprelt in that, Pi'al. 73- 2J« Whom have I afts as a Will •, though as a depraved and
in heaven but thee? and there is none upon corrupted Will. The vicioufhefs of-its na-
earth that I dtfire hefties thee. The latter in ture carries it forth, and holds it fait to the
that, Pfal- 63 8. My fnilfollowetb hard after bias, or corrupt inclination which is upon ir.
thee. And for this reafon, the aft of Faith is How mould rheman chufeChrilt while other
often exprelt by love,defire,hope,8cc. becaufe objefts have 8c pofTefs his heart. Hence thar,
in every of thefe the Soul is carried out to ]oh').^.Howcanye b licve, which receive honour
him, as the Objeft of its truft 8c dependance. one of another, and feek not the honour -which
3. THAT there it a miferable imporency and comnhfrom God only ? And how fhould he
Itialigni'y in the Will of fallen miin,voiibrejj>, ft go forth after Chriit, whofe afFeftions are
io both of thefe. The pravity of man's na- glewed to other objefts ? Thefe therefore
ture, by the efficacy of Oiiginal Sin, is not mult be fubdued, it ever this be done.
only difcovertd jn the blindnefs of his mind, 5. THAT hence there mufl be a renewing
but alf » in the indifpofition and perverienefs Change wrought in the Will, in order to its
Ol his Will. And here, being thus enabled to clfe with thrift. Could
(i.J IT labours cf utter impotency to make weluppofe never fo rmch light let into the
this choice, or to purfue it. Sin hath led man Underltanding, caufing it to difcern all the
to chufe another objeft, and they cannot al- precioufnefs of Chriit as he is revealed in the
ter ir, lfai. 44. 2o. He feedetb on aftjes : a Gofpel $ yet if the Will remain in thefame
deceived heart bath turned him afide, that be polture it is in in the man's natural eltate,
cannot deliver his foul, nor fay, Is there not a it would be impoflible for it to chufe Chriit,
lie in my right hand ? It hath alienated their and to love him. There mutt therefore be
hearts from God, and they cannot turn them * a renovation on ir. When therefore the
again. And on this account they are faidto Apollle had fpoken of our being renewed in
be without ftrengtb, Rom. 5. 6. And Paul fets the image of our mind, Eph. 4. 23. he exem-
forth the man's infufficiency in this regard, plifies it with refpeft to the Will, ver. 24.
as to himfelf, 2 Cor. 3. 5. The Will indeed And that ye put on the new man,which after God.
remains a Will, and hath not loft its natural is created in right eoufnefs, and true holinefs.
power •, it cannot be forced. But they milfake A new Underltanding, without a new Hearr,
who think the Will is fpoiled of its natural will never amount to a thorough Converfion.
liberty, unlefs its retains a power of indiffe- As long as the Will remains pofTefled of cor*
rency to all things that are oppofite,to chufe rupt lults, and hath no other power in ir, it
or refufe on either hand. That it hath fuch can never imbrace Chrift.
a liberty in fome things is not to be denied •, 6. THIS renewing Change is wrought, by
but then they are things natural, not things creating a new principle of faving Grace in the
fpiritual. It fufficeth that the Will is not Will and Affeftions. It is certain, that if
forced, while it retains its fpontaneity, and ever the man believe, he mult have power to
afts willingly, and not contrary to its incli- believe. This power is thar which we call
nation •, which fpontaneity is confident with the habit of Faith -, which habit is nor in-
an impotency to fome aftions, and aneceflity fufed by it felf, but together with all the
of others. There ate fome things which a other regenerating Graces,which are wrought
man cannot but chufe and purfue, and others in the Soul by the Spirit : An Account where*
which he cannot but refufe and avoid, and of we before took. This is har which is
yet he dorh it with a full freedom, or fpon- called the giving of a new beart^nd the putting
taneous afting therein. in
. <-£ LeBures upon the Queft.XXXL
M afT«f»*/>i/,»:c.Ezek.q6.26.which cannot THUS is the Work wrought in the SouL
intend new faculties, but a new laving im- which belongs xopaJfweConverfton, and by it,
Dreffion of Grace on the faculties or' the Soul the Grace ot Faith, together with all other
in the man. Now, how this is done on the Graces is planted in the man.
Will and Affections, with refpeft to EffeQual WE now proceed, very briefly, to confider
Vocation or the difpofing of the heart to the refulc ot all this, or what pofture it puts
believine on Chrift3may be confidered in three the Soul into in order to believing ; which
or four particulars, ' is expreft in theft words , He doth per/wade
f i ) THE Spirit of God, together with the and enable m to Embrace Lbrifl on the Gofpel-
liXt which be lets into the Undemanding, puts Offer. The word per/wade may be applied
into the heart an high elteem of Jefus Cbrifi. either to the Work it felf in paflive Conver-
Chrilt is propofed as the Objeft of Faith, to lion, or to the act of Faith that is confequenc
Wfwade the Soul to accept of him as fuch. thereupon. We at prefer* fhall confider it
He is commended to the man as a Glorious only in the former refpect. And fo there are
One in all his fulnefs of fufficiencv. Now two things here to be obferved, viz. I. That
not only is the mind irradiated with thefe there is a new power put into the Soul to accept
difcoveries fo as ro fubferibe to the truth of ofChnft. 2. That there is alfo a dijpofition or
them • but'rhere is with it pur. into the heart inclination put into it, thus to do. I fhall not
an appreciation of him : He is made to it difcourfe.of themdiftinftly, only confidering
exceeding precious: The Soul hath an im- them together, let us obferve thefe things,
creilion of his Excellency upon it, fo as to I. THAT in the fore- defer ibed Work, there
value him the chief of ten Tfroufands, Cant, are all the principles of a laving Faith wrought
in the man. The work of Grace produced ia
(2 ) THE Spirit of God forms Chritt in the the heart by the Spirit of God in Converfion,
Soul The A pottle hath fuch an exprelfion, is a furniture fitting him for that fervice
Gal*4 19 My little children of whom I travail which by the apoltacy he was difabled for.
in birth again >umilCbrift be jormedinyou. He They are the habits of Graces that are infii-
then forms Chriit intheman, when he brings fed mro the man in it. Thefpmtual lllurm-
Chrilt inro the heart, and gives him a room nation let into the Undemanding, and the
there • when the Soul is made to feel thofe renovation bellowed on the Will, are the feed
impreifions on it, whereby Chriit comes info of Faith in the Soul,
it and takes up his dwelling and abode in it. 2. THAT the defign of their being put into
The heart is taken up for him, and Chriit the man a for the ailing of Faith. Doubtlefs
takes poiTeffion of it by his Spirit. Hence all the aftive principles that are put into tire
we read of the Sptifi dwelling in us, Rom.8. Creature, whether in the firlt or in the new
i 1. and of Chritrs being in w, ver. 10. Creation, were defigned for the Creatures
(7 ) HE herewith puts into the Will, an irre- acting them 5 otherwise they had been in vain *
Mabe fpontaneity, to make Choice of Chnji,as whereas it iscerta.n that God doth nothing iri
the Objeit of his Truft. Here is no force put J«n, The end of fpintual Principles is for
upon the Will, but there is an influence on fpmtual Performances. As God gave man
it Suitable to its nature. There is fuch an eyes to fee withal, and hands ro Work with,
mprelfion made upon it, that carries it forth fo he > gives a man Faith to Believe withal,
with the greatelt freedom. Now this im- The defign of Grace is to bring men to Salva-
preffion it felf, is properly the renovation of tion. Hence that title, Tit 2. 11. For the
the Will, as to its elective power, in order to grace of uod that bringetb Salvation, hath ap.
theElicit act .-And as it doth it with greatelt peared to all men. And how is thar but by
freedoms it cannot do otherwife. TheSpoufe bringing them to compliance with the terms
therefor; tells us how it was with her unex- of the new Covenant in which Salvation is
riectedlv Cant 6. \2. Or ever I was aware, my offered them. Now in thofe terms, aftual
foul made me at the chariots of Ammi-nadib. Believing is called for and thereupon the
And accordingly we are told, in Pfal. 1 ia * promife fo runs Mar.16.16 He that believeth
Thy people fiSi be willing m the day of thy <»^£%?^tds bring fuch a
*°TI) AND he puts a new firing into the power with them into the man, otto enable him
Affeaions, by 'infufwg the habits of Grace into " imbrace an offered Saviour. Elfe they would
them fuitable to their Operations- The fti I be in vain For a thing is then vain,noc
Affections are of two forts, feperating and only when it is for no end but alfo when it
Wlm futted to the two forfs of Elicit acls rmffeth of its end, and especially when *
in he Will, refufing^cbuftng. Thefe alfo fo doth, for want of ability to anfwer ir,
areverrexorbVantbyrealonofSin : But It is true, all thegraaous habits pur in by the
?he Spirit of God puts a new inclination into Spirit have a necelTary dependance on his
them • Hefanclifies them, by making the co-operation .for their afting. As Phil. 2. l?,
feoe^atine Affeaions fit to fly from every For it * God \ which worketh inyou both to will
other obiect of trutt, and the doling ones to and to do ofhisgodpleafure. Joh 1 5.5 Urn
cirtJ the Soul out after Chriit- The Affefti- the vine, ye are the branches : He that abidetb
onsare fpiritualized, and now Jet on the in me, and 1 in him,the fame bringetb forth much
tling\ above, Col. 3-2. " ' fa'l i J°S. ""'kg ™ *< can * «*j* gg
Queft.XXXL
rfffemblys Catechifm.
ftill they have in therri an ordinate power, /' e.
they are by them jum/fhed for every good work.
The man is now alive, and fo fitted for life-
a els, Eph. 2. I. And you baib be Qitickned who
were dead in trefpajfes and fins. The man is
able in his fphear,to anfwer the call of Chrift,
as the man rhat hath an Eye, and fight in if,
is able to look upon an objecl.
4. AND the very nature of tbefe Principles,
is to difpofe (be man to Believe. As they bring
with them a power, ib they put into the man
a difpofition to believe in Chrift, to accept of
and imbrace him, according as he is thus offer-
ed to them. It is true,there is a drawing of
the Spirit, in order to our following. Accor-
ding to Cant. 1. 4. But the way in which the
Spirit draws forth the act of Faith, is by giving
to the principle wrought in the rrun its
natural motion ; fo that when the Under-
ftanding is fpiritually enlightened, and dif-
cerns all the glorious Excellencies in Chrift
as an Object of trult 5 and the Will is filled
with Chrift dwelling in it, and alt the Affecti-
ons are influenced with this Grace •, the ope-
ration of them is natural and irrefiltible.
Chrift is their Objecl, and they cannot reft
till they carry the man forth to him. He is
their Center, and they draw naturally to him.
And the man can truly fay, Pfal.42.1. As the
hirt pantetb after the water-brooks, Jd panteib
my foul after thee, 0 God.
Use. I. LEARN hence, that the Work of
Effectual Calling muft needs tranjcend the
Creatures power of producing in himjelf. It is
not enough for the Spirit of God to offer the
Invitation to us in the Gofpel, and ufe the
Arguments perfuafive to allure us to it, and
then leave it to our own free will, whether
we will accept of it or no. Well might the
Apoftle fay, Eph. 2. 8, 9. For by grace are ye
faved, through faith, and that not of your f elves:
it is the gift of God : Not of works, left any
man fhould boaft. The Will mutt be perfwaded
if ever it imbraces Chrift; and there is no
believing but what is voluntary. Aid the
Will mult be renewed if ever it be perfwa-
ded. The carnal mind is enmity it felf, Korri.
8. 7. And tilL that enmity be taken 3way,
and the heart a new difpofed, it can never
Comply, in vain therefore do men pretend
to Faith, who never had fuch a W&rk of
power Wrought in them. For fo the Apoftle
ftiles that, 2 Thef. 1. 11. Wherefore alfo we
pray always for you, that our God would count
you worthy of this calling, and fulfill all the good
pleafure of his goodncfs, and the work of fait b
with power. Eph. 1. 19. And what is the ex-
ceeding greatnefs of his power to us-ward who
believe, according to the working of his mighty
power.
Use. II. THIS tells us whether to go, and
where to wait for this Grace. Truly we are
to be found in the ufe of all the means of
God's appointment : For We are told, Rom.
I.16. For lam not afhamed of the gofpel of Chrift :
for it is the power of God unto falvation, to
every one that believe tb, to the few fir ft, iS alfo
to the Greek. But we muft here wait for f he
operations Of the Spirit in and with tkefe
means 5 and accordingly renounce all depen-
dance on the means, or on burfeives in ufe of
them.
Use. III. ARE we Effectually Called;
Let us then afcribe the wboleFr'aife of it to God.
Lee the whole Glory be afcribed to him;
Are We new born ? It is not of blood, nor of the
will of the fit fh, nor ofjbe will of man, but of
God, joh. 113. Let us then thankfully cele-
brate his kindnefs, and confefs that it is by
the Grace of God that we are what we are.
[May 10. 1698. 2
SERMON CXXL
WE have confidered what is done by the'
Spirit of God in a man, in order to
the impowering and inclining of him to Be-
lieve, which is the thing mainly pointed to;
in the Anfwer before us. Here we have the
habit of Faith,together with all other Graces
ptoduced, in which we are paflive. Bur;
tffetlual Calling js nor compleated i*n us, tilt
we have anfwered the Call given us by the
Spirit, which is done by aclual Believing:
in which alfo there is his agency or co-ope-
ration j which is intimated in rhat we are
told, not only chat he Enableib ; but alfo that
he perf wades us to Embrace an offered Saviour;
i.e. to believe in Chrift. Under which per-
fwafion, we before obferved, is conrained;
both a difpofing or inclining the man to do
fo, and a drawing forth of that inclination
into act. The former of thefe is already fpo-
ken unto; the latter now comes under ouc
Confideration.
TOUCHING the Nature of faving Faith;
our Carechifm will afterwards call us to a
diltincl. account of it. Our prefent buffiefs
is to take notice, How the Spirit of God draws
it out into aft in Effeclual Calling. And here
we may firft oblerve fomething in general
referring to aftual Converfion, to which this
belongs : And then more particularly, to the
exertion of this Grace of Faith, in the Souls
embracing of Chrilt, on the free offer & invita-
tion given ir.
/. IN the General Confederation of AcliveS
Converfion, let thefe things be obferved,
1. THAT there is an aclive as well as a
pailive ' onverfwn. Indeed that was propetly
defigned for this. The principles of faving
Grace are put into the man on purpofe thae
he mav be enabled to exercife fuch Graces as
are required of him. The Spirit's drawing,
and our running have a connexion. Canr.1.4.
Draw me, we will run after tbce. Man was
made actively co ferve God, wirhour it h«
lofeth hisend. Hence that, Ifai. 4^. 21 This
people have I formed for my f elf, they jhallfliew
Jortb my praife. And theApcft/Ss W3y or'argu-
jng, Gal- 5. 25. // we live in the Spirit, let us
alfo walk in the Spirits- Grace would be in
vain p'utinto us. if it fhould not be exercifed,
N n n 2, tUAI
4.58 LeBures upon the Queft.XXXllI,
2. THAT when the Spirit hath done the Jirjl who being moved, do move. They offer a
work, there is now an active Principle /// the great affront to the Spirit of God, rhataifigi
man! He was before dead, but now he is him only the place of an adjuvant elricienr,
quickned, Eph- 2-.i> It is of the very nature working under us. The beginning of every
of that Work, to make the man alive again, gracious action in us, is of God, he fets us on
who before had no lpiritual life in him- It work : when he moves them, then our Graces
puts an ability into him to perform gracious do move. So David underltood, Pfal.i 19,32.
actions : For Grace in the habit, is a power of Why elfeis it, that if he leaves us, we do not
ailing gracioufly. He now hath Hrength, who act ourGraces,bucourCorruption ? 2Cbr.32.Z1.
before had none. Hence that, Phil. 4 i^.lcan 7. THAT the fe atlions are not diverfe, but
do all things throughCbrffl which ttrengtbnetbme* the fame, in which each of thefe, alls in bis order.
3. THiiT all the actions of this Converfion, We are not here to enquire what of the Work
are truly and properly done by the man himfeif. is done by the Spirit, and what of it is done
The new Creature is not a lifclefs Jnttrument;' by the Converr, from the principle of Grace
but his gracious actions are done by a living in him, fo as to affign this part to the one,
Agent, exerting an inward principle of lite, and that to the other- But it is the fame
that is its own- Though the ability is from act, whether of Faith>or of Love,&c- in which.
God yet it is an ability that he hath infufed both are efficients. True,there is corruption
into'the man, and made his. God therefore mixing with the belt actions of God's People,
acknowledgeth thefe acts to his People. And which is neither to be afcribed to the Spirit,
Paul could fay, I live, Gal. 2. 20. nor to the Grace in them, but to their re-
4 THAT yet thefe allions cannot be done, maining concupifcence, Rom 7. 20. But their
■without the efficiency of the Spirir. No true gracious actions belong entirely ro both -, to
Convert can act gracioufly, without his help, the Spirit as the principal, to the man with
There is a depandance of all the activity of refpect ro his Grace, as the fubordinate effi-
our Grace on his co-operation. He dot.h not cient- Hence he is laid to work all our works
only give*Grace, but alio helps it in its work, in us, lfai- 26- 12- Our works, i. e- the works
What elfe is intended, in Joh. i>. $. Without that we do, he doth them too : the fame,and
me ye can do nothing. There could be no im- not other. Only let us obfervethis difference,
provement of our lpiritual life, bat for him, He is only an efficient, whereas the Convert
Gal. 2. 20. Indeed, the Creature depends on is an efficient and a fubjeft too .- the Work
him as to all its natural actions. The fire is wrought in him, as well as by him, and
burn's not, &c but by his concomitant infiu- fo the effect belongs to us attributively, and
mce All. 17. 28. And if it be fo, inactions not to him, i.e. it is not He that is converted,
purely natural, can it be otherwife in thole but we, for he doth not work it upon him-
that are fpirituai and fupernaturai ? felf, but upon us. Heimproves the Principle
<j. HENCE, There is the Operation both of that is in us,which by his concurrence exerts
the Spirit 0) Got, and of the man himfelf, in itfelf.
the atftXg of thefe Graces. And this is one 8. THAT though the aclions produced are the
main difference between the firlt and fecond famz,yettbc adings of tbeSpiritfifof tbeCcnvert
Converfion: in that theSpirit only was active, in them are diverfe. For they aretwodiltinet
and the Soul paflive, but here, btb are active. Agents, and they act in a different order.
In that the power was given, in this it was There is therefore fomething that theSpirit
exeued not only in, but alfo by the man. doth of himfelf, and' fomething that the man
And therefore, though the efficiency be at- doth by the help of theSpirit. So that tho'
tributed ro the Spirit, in regard of his they concur in the fame action, yet their
neceffary co operation •, yet the formality of Agency is not alike. Here then let us
the aftion is afcribed to the man himfelf. obferve, ,
The Spirit helps us to believe, to repent, to 1. THAT in the bringing of the Habits
pray, &c. but it is not he that believes, &c. of Grace into act, there, are three things
but we. Thefe two are therefore put together, more fpecially done by the Spirit.
Phil 2-12,13. Work out your own filvation (1.) HE upholds the Principle of Grace wbicb
with fear & trembling. For it is God which be hath wrought in us. He no fooner hath
voorketh in you, both to will and to do oj bis good ingenerated it in us, but he puts an Everlaft-
vleafurc. ing Arm underneath to fupport and preferve
6. THAI the Spirit, & the man, do not all in it. The habit of Grace would die as foon as
Co-ordination. This is warily to be obferved'. it is made to live, if he did not keep it alive.
They do not act as two joynt efficients, divi- But his influence falleth upon it in the moment
ding the work between them,as being equally of its production, and never leaves it. Hence
concerned in it -, and fo take each his part to that, 1 Pet. 1. '%. Who are kept by the power of
do : or, as if we were to do what we can, God through faith unto fa'vation. And this
and the Spirit were todo the relt. Bat there fuitentation is never withdrawn. Hence that
is an entire fubordination in this affair. We is one title put upon Believers, Jude 1. —
workout our own SaIvation,and yet he works, Preferved in Jtfus Chrifl. — .
Pbil. 2. 12, t%. And let it be well obferved, (2.) HE excites thefe Graces to their aft.
that the Spirit works as the principal Agen% He not only keeps the principle in life, but
and firft mover, and we as the left principal, prompts it to its actings. There is a fecond
band
Queft XXXI. Jjjemblys Catethifti. 4.59
hand, of the Spirit/^/" to the work of Conver- (4. J HE now accordingly purs forth the Grac?
fion for the drawing forth of Grace into act> that is in him, to the doing of the alt it/elf.
and* that is done firltly by excitation •> as The Spirit excites and aflilts, and in this
there is a quickning in regeneration, io there itrength, he fers about & doth it. Job faith,
is one after it, which David fo often prays for, I repent in duji and ajljes, Job 42.6. And this
in Ffal. 119. and elfewhere. And this exei- is the fame act which rhe Spirit wrought in
ration: is both mor#L and pbyfica U He invites, him, which he alio works, as being moved
and ufeth Arguments with the .man, and fo and acted by the Spirit of God. And this is
it is moral ; but he withal puts in his finger, the manner of atlive Convcrfion.
and makes a powerful imprellion. And this \\. WE proceed to confider the Parti*
is the firlt thing wherein the Soul difcerns cular Exertion of the Grace of Faith, in the
the ipecial Grace of God. Souls Embracing of Chrilt on the free offer
(ii) HE affilis thefe Graces in their all. The and invitation given it. And there needs the
man being thus excited, exerts that grace fo .lefs to be faid of it, becaufe it is only an.
prompted -, but ftili there is a continuance of exemplification of that one Grace, in com-
the influence of the Spirit, which runs not, pliance with rhe Gofpel call, bidding of us
only to our willing,but outdoing too,P/;//.2.i 3. to believe in Chrilt for Salvation, which is
but for which, this act would never be pro- doubdefs drawn out after the fame manner,
duced. Paul difowns fufficieney for a thought with all the other Graces of the Spirit that
that is good, 2 Cor. 3. 5- The action would are put into us. Here rhen let a few things
die in the birth,if hedid not carry it through, be taken notice of.
2. THERE is that alfo, which is done by 1. THAT the Spirit of God having wrought
the Convert in this Affair, viz. that he alts cm a new Principle in the Soul, holds Chrilt as the
a rational, voluntary,'] elf- moving [nflrmncnt of Object of Faith bfore it, in all his glorious
the Spirit. Though all beings have their de- Sufficiency, inviting him, and encouraging
pendance upon God for their activity, yec he him to believe on him. There is a gene*
hath put a life into fome, as a principle by ral Invitation given to all to whom Chrilt
which they aft under him. There is alfo in is recommended in the publication of the"
' fome Creatures, reafon,and will,deliberation, Gofpel. But there is a more fpecial and
and election -, and certainly the Creature peculiar Invitation piefented tofoihc,\n whom
hath its activity in fuch actions $ how elfe the Spirit or God hath been at work, to pre-
could the fame action be counted righteous paie and difpofe them for it. Such is that;,
as from God, and charged as wicked on the Mar. n. 29. Take my yoke upon you, (?' learn
lnftruments, as Alls 2. 23. Here then ob- of me, for 1 am meek and lowly in heart : and
ferve, ye fhali find ref\ ttnto your fouls. The Spirit
(1.) THAT the tnan,in Converting of him/elf indeed makes rhe offer to fuch as have no
ails but <u an Inltrument of the Spirit. We inclination to imbrace it -, but he continues
haveobferved^hatheaclsnotin co ordination, it to fuch on whom he hath been at work, to
but fubordination. Now all fubordinate A- enable and incline them to it, that fo5having
gentSj ate either adjuvant, or inltrumental. wrought the Will, he may alfo work the
That he is not an adjuvant,helping theSpirit Deed. He therefore comes in and With the
in his work, is certain ^ for the Spirit helps Word, holds the glals before the man^ and.
him, and not he the Spirit : nor doth the lets home upon him all t.hofe Arguments by-
Spir'it need his help. What he doth, he doth which he may be moved,as a Caufe by Counfc^
it of himfelf. It remains therefore, that we to give a welcome entertainment to the offer
can be only inltrumental. made.
(2.) THAT though he be an Instrument, yet 2. THE renewed Underftanding improves
be it a living Inltrument, be bath a principle the Conviction and Illumination wrought in it,
of fpiritual life in him. He lives, and fo hath to give in its verdill for Chrifl, and commends
a power of felf motion in him. Toy fpiritual him to the Will a* a fuitable Object of Faith.
Lifeisa power of fpiritual Atlwns. And it is not The man was before blind> bur now he haili
only a moving, but a rational life that he hath, eyes, and he can fee: and the Spirr, together
Every faculty being Converted, and having with holding the Object before him, excites
fuitable principlesinfufed into it. Paul faith, him to turn his eyes up..-n it, and gives him
lean do, &c. Phil. 4- *3. fuch a fight ot Chrilt, as draws forth a corn-
(3.) HENCE the Grace in hhn readily enter- pleat affent of his Underftanding. And now
tains the Applications of the Spirit, and im~ the former Conviction of his fin and miferjr
braceththem. The Spirit cometh in theWord, abiding on his Conscience, keeps in him a
fpeaks in the Soul by it, fets it home, and lively apprehenfion ot his abfolute neceflity'
the Soul entertains it, and by an aft of its of Salvation by one that is able ^ and being
own, reflects it back again. Pfal. 27. 8. When entirely perfwaded that Chrilt is fueh an
thou faidji, Seek ye my }ace, my heart faid unto One; difceming his glorious Excellencies^
thee, Thy face, Lord, will Iff ek. God helps every way adapted to afford compleat Sal-
him, but it was his heart that faid it. So, varion ro the miferable Sinner : he comes to
Cant. 1. 4.* Draw me, we will run after thee, this firm Conclufiort,that Cbrift,and healonej
He engageth by an act of his own .- and this is an Object to be trulted in for Erernal Life.
is the faving a&,becaufe it flows from a faving As they, Joh. 6. 68. Lord, to whom fiall w?
principle. N n n 2 g9 /
/,
4^o
Letlures upon the Queft.XXXI.
go : thou baft the words of eternal fife. And
becaufe the CJnderltanding is the Wills Coun-
ieller, ic recommends this refult to theWill,
for the determination of its choice. It faith,
here thou mult reit. He is ableficc. Heb.~].i%.
And there is Salvation in no other ^c. Att.q. i 2.
It faith, Accept of Chrilt, and thou (halt be
happy for ever. Pfal- 36- 8. He is offered to
ihee, take him, and he fhali be thine •, and
thou (halt never repent of it, but befatisjyed
in it, Pfal 63. 5.
3. THE Will hereupon finds in itfelj a mighty
Inclination, and Irrejifiible, to caji itfelj upon
ChrtJ} for Salvation. There are indeed many,
fears, doubt?, reluftancies, fomented by the
carnal part in him ; and though they may
be,in the very inltant Itirring, and difturbing
of him, yet there is a pievalency of thePow-
er and Grace of the Spirit, which draws out
ihe Heart after Chrilt ; he is now willing to
forfake all his other trults for him. It is a
fudden Change, the Will is faced about ac
once. He that refufed Chrilt before, now
longs for him, and is ready ro receive him.
As, Cant. 6. 12. Or ever I was aware, my foul
made me like the chariots of Am mi- nadib. And
to forfake all for him, Pfal. 45. 10. He now
refolves, he mult have Chrilt, or he dies ; if
he have him nor, he mult perifh, and if he
comes to him and be rejected, he can but
perifh : And this is the Conclufion that he
fixeth upon, and he cannot be moved from.
Chrilt is the Fear I of price : and he refolves
xofll all for him, and let Satan, and the
World, and his own corrupt part fay *what
they can to beat him off from it, he remains
immoveable.
4. THE Soul hereupon accepts of the Invita-
tion, and confents to the Call. The force of
this Inclination is drawn forth into acl, and
ib the AlTent given by the Underftanding, is
fettled with the Confent of the Will. And
there are more efpecially thefe things in it.
(\.) IT receives the Teitimony that is given
ofCbriji, and acquicfceth in it. It is of the
nature of all Faith, that it receives a reporc
upon the credit of the Author of it. Now,
the great things that concern Chrilt as a Sa-
viour, are of Revelation. God hath declared
them to us in the Gofpel -, and the Spirit is
the witnefs of them, in the Hearts of thofe
that cordially entertain them. And this is the
foundation of the Souls acceptance and con-
fent. This therefore John commends as a no-
ble acl of faith, John 3. 3 3- tie that bath re-
ceived bis te/iimony, bath fet to bisfeal, that
God is true. The Underltanding commends
Chrilt, according ro the Gofpel difcoveries
made of him, acted upon it with a powerful
fuafion 5 and the Will faith, I receive it, and
dare to adventure for Eternity on the truth of
it- And this is that which the Apoflle ib
commends in thofe whom he writes unto,
tPet. 1. 8,
(2.) IT embracetb the Promife of the new
Covenant, in which Salvation is engaged on be-
lieving* As God in the Gofpel difcovers the
fufficiency of Chrilt to fave, fo with it he
propofeth the terms of a Covenant, in which,
together with commanding us to believe, he
engageth Salvation to us,upon our fo doing \
which Promife is the handle which Faith
hath to fatten its hold upon- Now Chrilt
hath faid, John 6- 37. All that the Father g'w
eih me,fhall come to mc : and him that cometb
to me, I will in no wife caji out. This is the
Souls encouragement to come, and it takes
him at his word : It faith, I am perfuaded,
that as he is able, fo he is faithful, and never
did, nor ever will deceive thofe who dare
to adventure upon his word : I am fatisfied,
that upon believing on him, I cannot mifsof
obtaining the crown of Life.
(3 J [Thereupon adventures iff elf on Chrift.
as a Saviour. Chrilt invites him, and holds
forth the Promife to him, and the heart be-
ing moved by ir, moves to him, and embrac-
er h him. He faith, Come to me, caji thy burden
on me Jake me for thy Salvation : And the Soul
replies, Behold I come ; and in coming to him,
it lets go and utterly relinquifheth every
other reliance that it had. Ir faith as, Hof.
14. 4. It fees that there is no help to be had
in any orher object -, and now it concludes
that he (hall be its Object, as, Pfal. 142. 4,5.
And this Adventuie is an a£t of Faith j it is
the full refult of the Will, and by it the
Soul enters into Chrilt, and takes poiTeflion
of him, as his habitation, and rock of fafery.
And indeed it is beyond the power of nature
to make fuch an adventure, as a Soul perifh-
ing doth, when under the deepelt fenfe of
Sin and Unworthinefs, it calls itfelfupon
Chrilt.
(4.) IN this Adventure it freely 'commits
iff eif re Him for Safety. Hen ce tha t of Pan1y
2 Tim. I. 1 2. / know whom I have believed,and
I am perfuaded that he is able to keep that which
I have committed unto him againft that day.
He now puts his very Life and Soul into the
hands of Chrift.' As he, Pfal. 31. 5. He re-
folves that Chrilt hath a mighty Arm, that is
able to fecure him from ail danger -, that in
him there is fecuriry againlt all the Curfes
of the Law, againlt all the endeavours of the
roaring Lion that feeks to devour him-, that he
is an high Tower, and a munition of Rocks.
He therefore makes himfelf over unto him,
puts himfelf into his Hands: Saith as, Pfal.
62. $,6. My foul wait thou only upon God : for
my expectation is from him. He only is my rock
and my falvation : he is my defence -, I Jhall
not be moved. He gives himfelf up to Chrilt
as the high Prielt, Prophet and King of his
Salvation j refigns himfelf up to be jultified
by his Righteoufnefs, directed by his Spirit,
and governed by his Laws, and depends now
intirely upon him for all that conduct where-
by he may be broughr to enjoy the pur chafed
Pojjcffion : And faith as he, Pfal. 73. 24. Thou
fl. alt guide me with thy counfel, and afterward
receive me to glory.
( ?.) AND now it takes up its Hand, V refts
here forever. He had been wandring from
mountain
QlieflXXXlI. Jjfemblys Catethifm. 46 f
mountain to hill, but now he is gorren into the Gofpel, Mar. 16. 16. he that believetbar.d
liis Rock, and there he Will abide, Pfal. 12. ii baptized, Jhdl be favcd; but be that bclieveth
7,8. He makes an abfolute choice of" Chrift, not Jhall be damned.
without any referves \ gives himfelf up to Us e. 11. LET me offer a Word oVConfo-
him in an everlafting Covenant never to be latwn to all thoie that are thus hffillua'ly
broken-, refolving to be for bin/, and jar no Called. Have you found the efficacy of the
other hence forward and forever. Thus the Grace of God in you, making Sin an evil and
Spirit draws, and thus the Soul follows, and bitter thv g to yon ; discovering to you the
fo enters into tberoekof Ages, where he fhuts glorious Excellency of Jefus Chrift in his
the door, by trufting in the Nbmt of the Perfon and Offices, and been won thereby to
Lord, and flaying bimfeif upon bis God. come away from all other vain Objecfs, on
(Jse'1. LEARN hence, How i'ew there be which you fometimes leaned the weight of
that are tjfe finally Called, and bow vain the your confidence, and upon his Invitation and
pretence of the moft is, to a title to Solvation. Promife, have call your ielves upon him, for
It is certain, that none ill a 1 1 be faved but pardon of Sin, for peace with God, for fafe
fuch as are gotten into Cfuift by a faving conduft, and direction and influence, to lead.
Faith, and all that are fo have nor only had you on your way, and make you meet for the
the outward Call of the Gofpel given them, Inheritance : and reft here •, refolving to go
inviting them to come to him, or the inward no where elfe? You are then Called -, the
Motions of the Spirit, ltriving with them, Everlafting Covenant between him and you
for of fuch Chrift iaith, Mat- 20. 16. Many be is Sealed. And let this be your Confolation,
called, but jew chojtn- But they have been that this truft fhali never fail you. You may-
drawn, won, powerfully perfuaded ; they fay as he, in Pfal- 20.7, 8. Some trutt in cba-
have forfaken all other objects of truft, dif- riots -, andjome in borfes : but we will re mem-
covered the excellency, glory, fufficiency of ber the Name of the Lord our G d. They are
Chriit, and chofen^him for their Prince and brought down and fallen, but we are rifen and
Saviour-, they have accepred of the terms Hand upright'. And with the Apoflle,Rom.%.?%.
of the new Covenant, and complied with For I am perfwadrd, that neither 'death, nor life^
them, taken him for their Wifdonu Rigbtenuf- nor angels, nor principalities, nor powers, nor
7tefs,8cc. their Lord, and their God, and their things prefent, nor things to come, Is! or beigbry
all. And now they are for him and no other, nor depth, nor any other creature, Jhall be able
Would you not then be deceived in your tofeperate us from the love oj God wbiib is in
hopes, take heed of building on a fandy Chrift Jcf us our Lord. Here is the foundation
bottom j fee that this thorough Change be laid, which fhall be certainly built up. Aid
Wrought in you ; that you are turned from you fee the indifToluable connexion, vet. 30.
,Sin, Flefh, and World, and gotten into the Moreover, whom be did predettinate, them be
Lord Jefus Chrift by a living Faith : Elfe all alfo called : and whom be called, them be alfd
your other pretences will deceive you, and jnftified ; and whom be jultified, them be a If a
you will be found among the workers of ini- glorified.
quity. You fee what it is to be a Believer.
And remember what is the folemn Seal of [June 7. 1698 ]
■»•
SERMON CXXII.
Quest ion XXXII. and us, and fo we come to be owners of that
precious Redemption which he wrought out
$L$L&$lHAT Benefits do they that are for us. We are now come to ihefcco/idPati
«*§ U/1& Effettua/ly Called partake of in or' ir» which con fids in Communion with
'«§§ 8* thi< Tifp * Chrift, in thofe Glorious Benefi's which he
*§'*••♦•* hath purchafed, and laid in for us, by thac
Answer. Redemption of his. It is certain, that thac
Great and Admirable Work of Chrift, wns
THEY that are EfTe&ually Called, do not for nothing, but had a worthy Defign irt
in this Life partake of JuftifTcation, Adop- ir> whlch he did unfailingly accomplifh.
tion, and Salification, and the feveral £nd> 'houSh therf wras a Mediator's Glory
T^n^fit-b «,!,;,.?< Ar. • -I •„ t T •.! fecured to him in the Eternal Compact, whicti
Benefits which do in this Life, either ac- he had , ref a Unt0 ifl the w/k he did>
company or flow from them. wh,cll he ba/e up upon . According to Hf».
Wr , i , . _ _ , 12.2. and therefore upon the finifhing of ic
E have taken a brief Account of the he challengeth ir Joh. iy. 4,?. / havs giorU
farlt part of the Spirit's Work in Ap- fied thee on ihe earth . j have finiftied the work
plication,™*. Our Union to Chriit in Effectual Mch thou gavell me t0 d0m And nowfiFatber,
2;// ^rtSe?f which Union we are gIorifie thou me with thine own f elf with the
I Jvil^f0" m an Everlafting Co- *f whicb I bad mtb thee before the worldms.
venanr, which 1? thus ratify d between him y^ Doi and SufferingS) bare a nexc
■ aim
5^2 LeBures upon the Quefl: XXXlIt.
aim at thofe, whom he undertook to redeem, that if we fpeak o\Time, there* is no order
His active and pallive Obedience were roc of priority or pofteriority between thefe be-
for himfelf, but for thofe whom his Father nefns, becaufe they all come in together,and
had given him,and they were to bemade par- at the fame initanr. In the fame moment
takers in the precious fruits thereof. Union which we are Called, we are Juitifyed, &c.
then with Chrilt, is the ground of Commu- But if we fpeak or The order of Nature,iheiQ
nion with him ; the Spirit therefore having is that to be obferved in the relarion which
made us owners of them in vocation, there- thefe things bear each to other, which will
upon makes us to (hare in the vertue and give us light and reafon for the placing of
efficacy of them. Thefe Benefits are many them in the method of Divinity. Effectual
and great, containing in them our compleat Calling mult needs go before all xhefe Benefit s\
deliverance from all Miferies, and our ad- for though that alfo be a fruit and benefit or
vancement to perfect Felicity : They contain the Covenant of Redemption, yet it is that
if] them Grace and G/0/;y, and all that is good, which brings us into the Covenant of Grace9
Pfil.S^. 1 1. They are fummarily comprized and fo to the enjoyment of the benefits of it.
in BleJJcJnefi Hence that, Pfal. 2. 12. Blejfed And though the benefits come with it, yet it
are all they that put their trufi in him. Which brings them, and hath the priority of a Caufe.
Bleffednefs confilts, in a freedom from all Among thefe Benefits themfelves alfo there
Evil, and a participation in all Good. This isan order; for though our ltate and our
Bleflednefs is either inchoated in this Life, nature are changed together, yet in as much
or perfected in another. This Perfection the as the former of thefe is compleated in an
Soul arrives to at Death, and both Soul and inltant, by one a£t,whereas the other is begun
Body at the Refurredtion. Accordingly our at fiilt, and carried on in a work, that feems
Catechifm ranks thefe Benefits under three to challenge the firlt place ; befides that
Heads-, thofe that we partake in in this Life-, Sanctification, and Glorification are truly
thofe that we are entertained with at >\aih) Priviledges appropriated to the Juftified
and thofe that we fhall enjoy at the Rf»r.' and Adopted. And theadmiffion of a perfon
rettion. The hilt of thefe we are pointed to, into a ftate of favour, feems to be in Nature
and have an account of in t\\eAnfwcr before us. before his participation in thefpecial favour's
A perfon is no fooner put into Chrilt, but which are referved only for thofe that are in
immediately a Change infinitely for the fuch a ltate. As to the order between Jutti-
bctter paiTeth upon him. He hath not fication and Adoption, there feems not fo
thefe Benefits only in reverfion, but there are much need of being curious, fince they both
fome that' he is actually polTelTed of, whereof refer to the change of ltate 5 only there feems
we have an account before us. There are to be a rational priority in Juftification, in as
four here mentioned, every whereof is ex- much as the Adopting a perfon into heirfbip,
seeding comprehenfive $ Jufiiification, Adoption, fuppofeth a being entirely reconciled to him.
Salification, and Glorification. For that I This therefore is firlt treated of in our Catci
fuppofe to be intended by thefeveral Benefits, chifm -, which is now to be looked into.
which in this Life accompany or flow from the
other, and may be evidenced when we come Question XXXIII.
to fpeak of them. Divines do ufually diltri-
bute thefe under two Heads, which they di- WHAT is Juftification .>
verfly exprefs, viz. fuch as make only a Re-
lative change in us, or fuch as change our Answer?
Kature ; fuch as are compleated or perfected
in one individual aft, or thofe that are imper- JUSTIFICATION is an Ad: of GOD'S
feci: at firlt, and are carried on to perfection Free Grace, wherein He Pardoneth all our
by degrees. To the former Head belong Sins, and Accepteth us as righteous in
Juftification & Adoption •, to the latter Sanilt- His fight onJy for tll£ R jghtcoufnefs of
fication & Glorification. In what order thefe CHriST im ted t0 us and recdved b
are to be treated of, is a matter or fome de- F . , , r ' '■
bate. And though poilibly the thing in it *aicn aionc'
felf would not be of fuch moment as to thofe _. „ 1 r t> tf/t. ± t. • r
Controverts about it, yet the perverfe im- T n T "r g iiPce',?u",fh=d » |'JJ*
provemen. that bath'bL ma/e by fome, tM^^S^^!^^ *M
conhdered, tor tne avoiding or L>onrunon, ana n^a D ,• • A . c
,- r n - :„i r. A,~,ur„ fr^ r„rU <* ^-tVoV* Chrifttan Religion, and therefore never too
falfe Principles drawn from lucn a mutaKe. J . , j 1 . vv c 1 \a> *a.
~t, 1 V ~ ~i„ ■ „c a;fiMf- UfrtM T.,ft; much inculcated by the Gofpel Miniltry :
Thus fome placing banctincation before J uiti- ^, . . i.,.,/' , . r , 0„ , 3,
t • 1 n\r~ ; f„r,0(i „„, w^.Vc *« h,«a o That it is not a li ttle underm 1 ned & depraved
hcation, have interred our Works to have a . , r , t , , / ,
r 1 • a , -^«n, T,flif;r^;« „,k;^», in the prefent Age, audio had need to be
caufal influence into our J unification, which , r , *\ , ., '& ' , ■ . . c
- :>.: Me *»,A- nnA \ ,*tu^u +h * «..,-,■;„„ defended by all fuch as love the honour of
is a pernicious error, and which the putting T , T7r _, .ft Tl , ^
of thefe things in their right place would ""Lord lefts Chnft : That the true Con-
help to prevent. Let us then take notice, folatlon of evefy Bel,cvei dePends ufon^j
Queft. XXXIIL Jjjemblys Catecbifm.
and lb they cannot hear too much of it ^ and I. THE Author of it, and that is Grd. This
that the omiffion of it will make a needlefs the Apoftle plumply afferts, Rom. 8. 33. ha
interruption in xhefeCatccbittical Expofttions, I God that juttifietb. And it is To appropriated
fhall therefore effay to offer an abjirah of this to him, that it is incommunicable to any
Dottrine. And here Ifhail only give a brief other, fo to jultify as he doth j i. e. Autho-
Explication and Confirmation of the Truths ritatively. There is indeed a declarative
contained in the Defcription before us. Juftification, fo called improperly, which
And here, men are capable of. This is done charitably
I. THE thing intended by Juftification is to by one Neighbour for another, when he
heftated. For how mould we think or fpeak itands in his defence, and pronouncerli his
right of a thing, until we know what we innocency. And there is an Ecclefialtical
intend by it ? If 1 take Juttification for one Juftificatipn, when thofe whom Chrift hatti
thing, and another miltakes it for fomething authorized to bind and loofe on Earth, do ac-
elfe, our notions and refentments about it, cording to the Gofpel Rules,acquit a perfonj
mult needs be different. A great part of the and fee him right in the Church. But this
Difpures between the Papifls and us, are is no farther right thai approved by God :
grounded on this difference. They confound And it is only a declaration of what God
Juttification & Sanctification, and make them himfeif doth for fuch an one. And hence it
one and the fame thing; pretending the proceeds in his Name. That the Juftificatiori
meaning of the words in the notation of them, under confederation, is proper to God, wilt
fuppofing that to juftify, mult needs fignify appear for thefe Reafons,
to make a man j nil, as fantfify, fignifies, to (1) BECAUSE He only U mart ]s Judge in
make one holy. But fuppofing the Erymology this Affair. Authoritative Juftification is A
of the word fhould favour them, yet it is a judicial aft, and fo is proper to him that is
rule, that words are to be underfiood according Judge. But this is God's prerogative and
to ufage and cufhm of' the Rations among whom property, PfaL "/$. 7. God is the fudge. & 50,
they are ujed. Now, Proteltant Divines that 6. The Law on which it proceeds, hath him
have waded into this Affair, have made to for its Author, and he only hath the power.
appear, that the Hebrew ZlGreek words ufed to call man to account about it. And for
in the Old and New-Teltament, which are that reafon he hath that title put on him,
tranflated to juflify, are not in more than two Gen. 18. 2?. The Judge of all the Earth.
places ufed tor making a perfon to be righte- (2.) BECAUSE it is the Juftification of the
ous, by inherent righteoufnefs 5 and thefe alfo Ungodly. So it is exprefs'd, Rom. 4. $. But
difputable. And that in all other places they believetb on him that juiiifieth the ungodly, i. e.
are ufed forinfecally, for the declaring or the One that before this was fuch an one, & was
adjudging of one to be righteous. Nor is it lb till this aft pafsd upon him. And to
eafy, if pofiible,to produce any Claffick Latin jultify fuch an one righteoufly, is beyond the
Author, who ufeth the word Jultify in any power of any but God to do. There is fo
other fenfe. Yea, the Papjffs themfelves do, much required to the Juftification of a Sinner*
after all their alterations, acknowledge the that none lefs then God can do it, as will be
thing we plead for, vis. That there is fuch a feen when we come to confider what it is.
thing, as God's declaring the perfon to be (4-) BECAUSE Pardon of Sin belongs to this
righteous, as he is a Judge ; though they Juftification , which none hath power oj but God.
build it upon his being firft made inherently How, and wherein this appertains to it, Will
righteous : Their miltake wherein will in the be feen afterwards. But if, in the jultifying
Sequel be detected. a Sinner, there mult be a Pardon befto'wed
BY Juftification then,we here underftand,^!/? upon him, it muft be peculiar to God, for
Author at at iv e pronouncing of a perfon to beRigh- none can jorgive Sins but he. This the Jews
teous upon a fair Trial Which is excellently relented when they faid, Mar. 2.7. Why doth
fhadowed by the proceedure of Civil Courts this man thus ff> oak blafphemies ? who can for-
of Judicature, upon a perfon that hath been give fins but God only ? Men may forgive to
cited before them, and upon the Examination one another the wrong done to them, but the
and Judgment of hisCaufe, is found not only Sin they cannot forgive, becaufe fin is only
innocent of the Crimes alledged againlt him, againft God, Pfaf 51. 4. Againfl the e, thee oh If
but alfo to have demeaned himfeif worthily 5 have I finned, and done this evil in thy fight \
whereupon he is cleared from the Court, and And who fhall deliver us from his judgment
his honelty vindicated. This then is the but himfeif ?
matter before us, and to be laid forth in ail ($.) BECAUSE Juftification Jets the mart
the parts of it in the Sequel. free from Condemnation. It reftores the man
l\. WE have the General Nature of ir, ex- to peace with God, Rom. 8. 1. & 5. 1. And if
preft in thofe words, h is an AS- of God's Free God himfeif doth not give the man this dif-
Grace. For as it derives from God's free charge, and receive him into favour, he muft
Grace to us, fo it agrees with all the other needs be obnoxious, and fo, far from being
benefits which derive from Chrift to us. That in a fafe ltate.
is the Fountain of them all. And as it is an 2. THE Quality of this Justification is expreff
Aft fo it agrees with Adoption, which is in that it is called an AS. And herein ir in
alfo thus defcribed. Here we may obferve general agrees with Adoption, which is alfo
three things, Called
5^4 Le&ures upon the Queft XXXI II.
called an All, and differs from Santtification all thefe benefits which derive to us through
and Glorification, which are called Works. Jefus Chrilt to be afcribed. It is true, that
The difference between an att and a work Juitification, in the very notion and fenfe of
lia'.h been before obferved. And that thefe it, poinrs us to the confiderarion of the Righ-
aie applicable to Juitification, will appear, teouinefs of God, which mull be manifelted
For, in it, otherwife it could not be truly called
(i.) JUSTIFICATION. is of the Per/on. It Juitification : The manifeftation whereof in
is the man himfelf that is Jultifyed. What- this Affair, will afterwards be confidered.
ioever refpect the Procefs in it may have to But, as it is applied to iinful man, fo it car-
the things which the man hath done,yet,the ries in it a glorious difcovery of the riches of
Juitification that is confequent upon it ter- Grace. Grace is in Scripture taken in a two-
minates on the perfon. And thus we (hall fold fenfe $ fometimes from the inward prin-
find the word every where applied in Scrip- ciple from which a favour derives, and fome-
lure. Pfal. 14?. 2. [fn'i. 50.8. K0/0.4.7.8E 5.1- times for the favour it felf fo beftow'd. We
(2.) JUSTIFICATION only makes a change are here more efpecially to underltand it in
in the man's ttate,and not onhis nature. There the former fenfe. And there are thefe Con-
is indeed always a change in the nature of federations that will difcover the Abundance
the perfon jultified concomitant with it. of Grace appearing in it.
Juitification & Sandification are ever infepe- (1.) JUSTIFICATION is it felf a great Pri-
rable in the work of Application, yer they viledge. There is nothing lefs than happinefs
are in themfelves diltinfct things. In Jultifi* contained in it. How fafe, how fecure is that
cation the man pafl.ee h from a Hate of Con- man, who is put out of all danger of perifh-*
demnation, in which he before was, into a ing ? Wno Avail never be hurt by the Second
itate of Reconciliation and Abfoiution. He Death ? Who hath peace with God, & with
is now delivered from his Judge, as Job 23. 7. his own Confcience ? Who hath a claim to
And may lay as he did, Pial- 118. 17. J /hall Eternal Life, and may challenge it as his
not die but live, and declare the works oj the own ? Who fhall ftand in the Judgment, and
Lord. look his Judge in the face without terror,
(1.) HENCE Justification u perfelled at once, and in the GreatDay hear the joyful Sentence,
The Itate of che man is changed in an inftanr. Come thou bltjfcd ? This honour and happinefs
The fame moment wherein the fentence hath every jultified perfon.
paiTeth upon him, he is entirely pafs'd from (2.) IT is a Priviledge that none deferves,but
his former Itate. The Law hath no more hold the contrary. It is the juftifying of the ungodly,
of him. Rom. 6- 14. For fin fhall not have do- Rom. 4-5. Now ungcdlinefs expofes men to
minion over you: jor ye are not under jhe law, condemnation : They were by fin 8c ungod-
but under grace. There is nothing *an fo be linefs brought under the curfe 8c threatning
laid to his charge, as to be faltned upon him, of the Law, and deferved to die* If God had
Rom 8 33« Who fhall lay any thing to the charge profeciued that Sentence againlt them to their
oj God's elell ? it n God that fit ftifieth ? He eternal deftru&ion, their mouths mult have
can never again be condemned, Rom. 8. 1. been Itopp'd •, for all the World flood guilty
There is therefore novo no condemnation to them before him : fhame,and confufion belonged to
which are in Cbrifl Jefus. A Believer is as them When therefore God abfolved them,
much jultified in the very moment of his be- he might have done execution upon them*
lieving, as ever he fhall be -, and is as fecure and beer juft.
from Condemnation, as thofewhoare nowin (3j T is a Priviledge which God bettows upon
Glory. There are no degrees in Juitification. fome, and not upon others, who are alike in their
For, becaufe it is the perfon, that it termi- natural efiate. It is certain, that all arenatu-
nates upon, either he is not jultifyed at all, rally alike, there is no difference, Rom- 3. 9.
or he is entirely fo« It is true, there are What then ? are we better than they ? No in
degrees of AlTurance of this itate that men no wife : for we have before proved both Jews
may have, but that belongs not to Jultificati- and Gentiles^ that they are all under fin. The
on, but Glorification. And let the man be Apoftle purs himfelf in, Epb. 2. 3. Tit. ?. 3.
never fo much in the dark, & doubtful about God a&s his Sovereignry in this great Affair,
it, it makes not the lealt alteration in his Rom. 9. 18. Therefore hath he mercy on whom
real eltate. If it be inquired, Whether he will have mercy , and whom he will he harden-
Juitification be a tranfient or a continued acl > eth- It therefore mult beGrace that determines
It may be fafely anfwered, that Juitification, the fubjefcl of this benefit.
as it proceeds from God, and changeth the (4.) IT is a Priviledge for the obtaining
Itate of the perfon, is a tranfient adt, it is whereof they could do nothing. Juitification is
done in time,at what inltanttheman believes, a Sentence for the pa flirt g of which, there
and fo it. is at once. But if we confider the mult be a Righteoufnels, elfe there would be
vertue St efficacy of this aft, fo it continues, injultice in the palfing of it- To declare a
becaufe God is one mind, and changeth nor, perfon righteous, without a righteoufnefs
Job 29.1?. Andfo the man abides in this Itate for it, is to err in Judgment. Now thefe
for ever. have no righreoufnefs perfonal of their own,
3. THE Fountain from which this All pro- which will bear the trial of the holy Law,
cecds ♦, the free Grace of God. Hitherto are fo as to acquit them 5 nor can they reach to
fuch
■QueExXXHI.
JJJemblys Catecbifnt.
4$i
fuch an one by their utmoft endeavours.
Hence we have fuch acknowledgments made
by holy men in the word of God. Pfal. 130.
3, 4. IJai. 64. 6. Dan. 9- *8- and elfewhere.
' ($.) IT is a Priviledge to make way jor the
conferring of which, be bimfelf hath laid in a
coftly Right eoufnejS. Without a Righteoufnefs
we could not be juitihed 5 we had none of
our own : No meer creature could afford one
for us He Therefore ordained and fent his
Son into the World to provide & lay in fuch
a Righteouihefs as might aniwer this defign.
Hence that, Rom. ?. 24, 25, 26. Being juftfied
freely by bis grace, through the redemption that
is in Cbriftjejus : Whom God bath Jet forth to
be a propitiation, through faith in his blood, to
declare bis nghteoufnrfS jor the rcmiffion of fins
that are paji, through the forbearance oj God.
Jo declare I Jay, at this time, bis righteoufnefs :
that he might be jufi, and the jufiifier oj him 1b.1t
beiieveth in fefus. Rather than we mould not
be jultifyed, he would condemn his own Son.
Hence that, 2 Cor. 5. 21. Forbehatb madebim
to be fin jor w, who knew no fin, that we might
be made the righteoufnefs of God in him. It is
therefore called the Righteoufnefs ofGod,?hi\.
3.9. And he is faid to bring it in, Dan-9-24.
And certainly, when thefe things are laid
together, it will appear to be a tranfeendent
a& of Grace herein exprelt to any, to whom
this is applied. Nor doth it in the leait
impair, but indeed greatly enhance the Grace
of it, in that it jultifies none but on the ac-
count of a Righteouihefs of God's own pro-
viding for them.
Use. LEARN we hence, How vain a thing
it is for any to feek their fuflification with
God, in any other way but that of his free Grace,
True, we mult feek it through Chrift's Righ-
teoufnefs, but therein is the elevation of
Grace. But if we think to obtain it by any
Works of our own,we deceive our felves,and
go about tofrujlrate the Grace oj God. Let
this alfo encourage Chief Sinners, to hope
for Juftification, and feek it of God, fince,
as there is fufficient Righteoufnefs laid in
for it, fo, where Sin bath abounded, Grace can
the more abound.
C July y. 1698.3
SERMON CXXIIL
IIJ.TTCTE proceed to confider the Special
y V Nature of it,\n the reft of the Anf-
wcr. In which there are feveral things to be
taken notice of, that are put into the Def-
cription.
1. WE are to obferve the aft it felf, or the
thing that is done in Juflifi cation. And that is
laid down in two Articles, or there are two
things that are done for the man in this a£t,
viz. God Pardoneth all bis Sins, and Accepteth
bim at Righteous in bis fight. Divines do
generally make thofe to be the two parts of
our Juftification 5 and accordingly do handle
them diltin&ly : for though they go together
infeperably in this act, and the man cannot
be faid truly to be jultifyed, if either of them
be wanting, yet the things themfelves are
diverfe, and flow from a different Caufe*
For, Juftification, being an Authoritative Sen-
tence, pronounced by a Judge, on a perfori
upon Trial j fuppoferh a Law, according to
which, a righteous Judge will exactly pro-
ceed. Now, the Law of God, which he at
firft eftablifhed as the rule of his Relative
JuftiCe, in his proceeding with Mankind,
and unto which man's Juftification mult needs
refer, had a double Sanction hypothetically
added to it -, viz. there was a reward oi'Lije
promifed to perfect obedience, Rom. to. f.
and there wasDeatb threatned todifobedience,
Gen 2. 17. Man by his Apoftacy is departed
from his obedience, and ib hath forfeited the
Life that was promifed him if he had kept
his integrity -, and he is become a Sinner,and
fo come under the threatning denounced a-
gainlt difobedience- Hence that man may
be fet light again, and made a blefTed man,
as every jultifyed one is, he mult both have
the Threatning repealed 2£ removed from
him, which is done by an acl of Pardon, and
the Reward of Life adjudged ro him, which.
is done by declaring him worthy of if. And
as both thefe things mult be co-incident in
the compleating of this aft, fo there mult be
a ground on which Jultice mult proceed to
the doing each of them.
(1) FOR the removing of the Threatning,
in order to the man's Pardon, by taking oft
the Sentence of Condemnation that is out
againlt him, there mult be a Sat isj "all ion made
to the haw, which requires a PaJJive Obedience %
becaufe that dooms the man to die- And for
this reafon we have that expreflion, Heb 922*
And almoji all things are by the law purged
with blood : and without fi)e elding of blood there
is no remijjion.
(2 ) FOR the rcfloring bim to Life, by giv*
ing him a title to the promifed Reward, there
mult be an AtliveObedience to ibe Law -, perfect
and compleat : without which the condition
on which Life was promifed cannot be per*
formed, or the perfon righreoully adjudged
to receive it. For, if God declare the man
righteous, there mult be a Righteoufnefs on
account whereof he fo doth. And there is
more goes to rhat than a finding of him not
Guilty. Chrilt therefore being to lay in for
this, declares that he mult fulfill all rigi.te-
oufnefs, Mar. 3- 18- We may therefore take
an account of thefe feverally.
I. IN this all oj Justification, God Pardoneth
. all our Sins. The Dottrine oi Forgive nefs of
Sin i,s much celebrated in the Word of God,
and it is fit that we fhould be well acquaint-
ed with the ground 3nd nature of it, fince
our Eternal Welfare depends upon it. For
this end we mult know to what head in Di-
vinity it belongs, elfe we fhall not take up
right fentiments about it- Now, all the
Orthodox do truly and properly refer it to
O 0 o the
5^4 LeBures upon the Queft XXXIIL
\ ,^— — ■■ ' '" »■■■■■■■ i ■ ' _ — _ b
the head of J unification : And hence the Tremelius, reus erit, rtfigmfiGs, held in, intan-
nature and grounds of it mull be calculated gled or bound. The other, Rom- 3. 19 Kow
according to that. There may be a pardon vae know that what things foever the law faith
given out to an OfTendor, by an a& of arbi- it faith to them who are under the law : that
trary Sovereignty or Prerogative, which fu- every mouth may be Hopped, and all the' world
percedes the Law, and lays by any refpe&to may become guilty bejore God- Which fignifies
it. Here is a difcharge indeed given to the under Judgment, or under a fentence oj f } ru(tice\
perfon, but it cannot propeily be called a The Law faith, fuch an 0 ie fhall dye and
Jultih'cation, becaufe it is not the a& of a the man,by becoming fuch an one,make'shim-
Judge, but of one that challengeth a Superi- felt a man of Death,and that is to beGuiUy.
ority, and a difpenfing Power.' Whether 3. THAT hence Forgivenefs conjifls in the
God by his abfolute Sovereignty might thus removal of this Obligation- A Pardon doth not
have pardoned the Sinner, is a matter of dif- make that which was a fault before to be
pute. But that as a righteous Judge he can- none j only it frees the perfon that commit-
not fo do,is granted on all hands, and that be- ted it from furfering the punifhment of ir.
caufe,he hath conftituted a rule of proceedure The fin is the fame in its nature and merit
with the reafonable Creature, unto which he after, that it was before remilhon, onlv the
bound himielf in a Covenant Obligation, and Bond is cancelled, which bound him over to
for that rejfon there mult be a concurrence die for it. Hence this forgivenefs is exprefTed
of that Rule in his fo doing. And therefore by God's not feeing iniquity, in the perlon
he is laid to be>/r" in jorgiving, 1 Jon. 1. 4. Numb- 23. 21. he hath not'beheld iniquity m
i.e. He doth no way in the leaft overlook facob,neithcrhathhefeen perverfenefs in lfrael.
that Law that he h3th eltablifhtd, but fully By his covering of it, Pfal^2. 1. By hisbidin*
complies with it. Now fuch a forgivenefs his Jace from it, Pfal.51.9 His not r erne mbrmg
belongs to J unification, as may pardon the ir, Ffal. 25. 7. And other words of like im-
finner and yet maintain the righteoufnefs of port : all of which refer to the penalty-
the Law, unto which the finner Itands re- 4. BECAUSE it is by the Fault that the Per*
lared. So that Grace and Jultice muft meet fonis rendred Guilty, hence it is called Fur-
together in this thing. According to, Pfal. 87. gtvenefs of Sins. TMs therefore is the fre-
10. Mercy and truth are met together ; righte- quent Scripture expreifion, Pfal.32. 1 Bleffei
oufnefs and pence have kijjed each other. And j, }oe wbofe tranfgreffton is forgiven. A&-5 31.
becaufe in this forgivenefs there is an entire Jo give repentance to lfrael, and forgivenefs of
refpect had to the Law, that all its demands fins: andelfewhere uncountably. If there had
be anTwered,in order to the paffingof it, it is been no fin, there had been no guilt h for the
therefore properly a Juftification. But for a Law fentence proceeds upon the fup'pofitioa
more did in£t clearing of this Point, we may 0f fin laying the foundation for it- Hence
a little Inquire into the Nature of that For- fbmetimes men are faid to be guilty of fin,
givenefs which God beftows upon Sinners in their jam 2. IO> jtor whofoever fhall keep the taboll
f unification. For which let the following /aWj and yet offend in one point, he is guilty of
Conclufions be obferved, all. But molt commonly, guilty of death,Num.
1. THAT Forgivenefs always prefuppofeth r> gi MaU 26t 66t intimating, that it is
G„i>t. There can be no Pardon needed or by being chargeable with fin, that men are
beltowed, where there hath been no fault expofed to Death j according to Rom. 6. 23.
committed. An innocent perfon needs not j})e W(1ges of fin is death-
to ask, nor can receive a Pardon. I mean, 5 yET becaufe it is the perfon that is under
where there is no guilt imputable to him. t}:e Obligation, hence Forgivenefs is truly ap-
For,that a perfon may be perfonaily innocent, p!ied t0 fte perfon, though in reffetl of the Sin.
and yec guilty by imputation, is a Truth that gin is always fuppofed to be in a fubjecl, or
we mult believe, if we hope to be faved. He tnere mult beafubjecl on whom it is charged,
that asks forgivenefs, doth always either im- Nor can the punifhment be fuppofed to be
plicitly or explicitly confefs himfelf faulty. infHaed, but upon a fubjeft •, it is not fin it
So, Pfal. 25. 1 1. Fsrthy Names fake, 0 Lord, felfj buc the perfon upon whom ir is charged
pardon aim iniquity -.for it k great. Mat.6.12. that fuffers for \u Hence that, Ezek. 18. 4.
2. THAT Guilt is properly an Obligation to The joul that finnethitfimll die. When there-
fuffer penalty for a fault. It fuppofeth fome fore fm ;s forgiven, it is to the perfon guilty,
Law that the perfon is under, Kfomefanftion and the benefit thereof redounds to him. He
of that Law, threatning a punifhment to him jSj by vertue of it, a pardoned man.
that fhall tranfgrefs it- Now there is a dou- 6# THAT hence, the perfon is by this alt,
ble fentence,which the perfon fo tranfgreffing . frcedfrom the fentence of the Law. The Law
may come under, viz. the fentence of the fentence paft upon him before, was, Thoubajf
Law,and the fentence of the Judge pronounc- finned, and thou fbalt dye. But when a Pardon
log according to Law. This latter is more comes t0 te applied to ir, he reverfeth that
properly a Condemnation, but the former is Sentence, and faith, Though thou baft finned,
Guilt, the Law's having hold of him. Hence yet t]?ou f))alt not die. So he to David,
there are two words nfed for Guilt in the 2 Sam# l2# ,? jhe Lord ajj0 bath put away thy
Gofpcl, both of which imply thus much j fin, thou fhalt not die. And then, and not till
as, Mat. 5-21. Whofoever fhall kill, fhall be in then> when God hath paft fuch an aft upon
danger of the judgment'. In dinger ': Bezaznd the?
^>»— ^— ^ ^»l P —I ■ -J III J UN IU WW" ■ — — ^— M .-■ ,. ' ■■ ■ = ■ ' (
Queft XXXI IL JfemblyS Catechifm. 4^5
1 — 1 ■ " ■■-- ■ - i. .i """ ' ■ ■ ' ■ ii ■■ in — in 1— Mi— — — — — — ^^ — — . ^
the Sinner, is he a pardoned man. Before he therefore directs his people fo to pray, Hof,
was a man of Death, but now he is not h. 14.2. Take wtib you word*, and turn to tbeLcrd -^
7. HENCE, on the application nj ibis Far- Jay unto him, Take away all iniquity , & receive
don, lbs man is juftifycdjrom the condemnation us gracioujly. And it mult be ib, elfe the
of the Law. We read, in Rom. 8. 1. There is Pardon were infignificant : for what avails it
therefore now no condemnation to them which are to have all taken off but one, whiles the
in thrift jej 'us. And whence is this ? But guilt of that one remaining, holds the mdri
becaufe the man is now forgiven. The Law ltill, under the fentence of the Law, and he
hid condemn'd him, but now the mouth of rriuft die for it ? Forgivenefs or Sin is in or-
the Law is itop'd •, it lays nothing to his der to Eternal Life, and therefore it muft be
charge^ it lets faints aftion that it had againlt a compleat Pardon, elfe the man could not
him, and will no farther profecure it. And lay, \ lhall not die, but live j as every pardon-
the reafon of this is, becaufe a pardoned man ed man can .• nor could the pardoned man be
5s a jultified man, and lb is freed from the called a blejfed man, as he is, Pfal. 32. 1.
Law. The Apoftle therefore argues from our Queft. BUT it will be here Inquired, But
Jultification, to our being out of the reach of are their juture Sins Pardoned, as well a* their
a Charge to be brought in againlt us, Rom. paft and prejentj Js not this to give men arrl
8. 33. Who /ball lay any thing to the charge of indulgence to fin ? There are hot Difputes
God*selett ? It is G d lhat juftifieth. i.e. It is among the Orthodox about this Question;
the Judge himfelf that hath acquitted us, for which reafon, fome have thought Juitifi-
and therefore we are out of all danger,by any cation to be a continued all, & not compleated
accufation. in an infant : and others are of the mind,
8. TtllS Pardon being a Juftificat'wn, ncccjfa- that it is not perfected, till in the Day of
tily fuppofetb that the Law is fatisfied in order Judgment Believers are openly acquitted,
to it. How it comes to be fo, belongs to art Referving an awe for this myttery of God's
afrer-confideration. But if theaft of Pardon favour, and due refpeft to all otherwjfe
be a jultifying aft, it muft then be an aft of minded, I (hall endeavour to Anfwer this
Juftice. For we read, Gen. 18. 25. That be Inquiry in the following Conclufions,
jar from thee to do after this manner., t^fhy the 1. PaRDOA of Sin belongs to Jufiifivamtii
righteous with the wicked: and that the righteous This hath been already mentioned, and the
Jbould be as the wicked, that be jar from thee i reafon for it given : Though they are in art
%Sball not the judge of all the earth do right. For, error who make the whole of Jultification to
though it be an aft of meer Grace, in the be engroffed in it $ yet they alfp no lefs
application of it to the fubjeft, as hath al- miltake, who exclude it from Jultification, as
ready been obferved, yet it mult have its being no patt of it. God pardons as a Judge,
foundation in righteoufnefs, which cannot be, aid therefore he doth it lo, as to pronounce
unlefs the Law be fairly treated, and have the perfon righteouily freed from the fen-
no violence offered to it. God pardons none, tence of the Law, and that it hath nothing
bat whom theLaw acquits, and faith, it hath jultly toimpute to him ; and that is to juflil/
nothing againlt them ; for God muft be jutt him from Guilt .• And that is ibmething
in juftijy'mg, Rom. 3. 26. more, than arbitrarily to deliver a man from
9. A'OR doth it at all obfeure the Grace of the Law.
God,in that it is founded in cxatf Juftice. Nay^ 2. JUSTIFICATION it moft properly & effetf*
it inhauncerh and puts more orient colours tially oj the Perfon. Whatfoever refpeft it
on the Grace of God, in that Jultice is firtt hath to Sin, or Righteoufnefs, as certainly it
fatisfied, in order to the manifeltation of this hath a refpeft to both, yet the aft it felf ter-
pardoning Grace : in as much, as it is not minares on the man? His fin indeed is par-
our righteoufnefs, but the Righteoufnefs of doned, but it is not jultifyed, but be is fo, irt
God, that hath procured this for us, Rom. 3. the pardoning of it. On this account wefhall
to
inexorable demands for fatisfaftion, & would that is brought on the Trial, that Hands at
not bate one iota. the Bar, and his ftate is determined according
10. THIS Pardon extends to all our Sins. It to the Sentence that is paft in the iiTue.
is not only applied to this or that great Sin, 3. THAT the JuJlifiedPtrfon is no longer »#i
and leaves others under guilt,but it engrolTeth der the Law eu a Covenant. TheLaw of God.
them all. A pardoneth man, hath not one hath a double confederation, viz. as it is £
fin left ftanding out againlt him, but they are Rule of Obedience, or as it is a Covenant of
all covered, they are all comprehended in the Works. In the former refpeft, all the people
aft of Oblivion that is paft by God. There of God are under it, but not in the latter,
is none of them remembred. Hence that The Law as a Covenant of Works, is confider-
large promife, Jer. 50. 20. In tbofe days and ed with its Sanftions, as itpromifeth Life to
in that time, faith the Lord, the iniquity of perfeft perfonal Obedience, and rhreatneth
lfraelfl)all be fought j or, and there fhall be none \ Death to the leaft def^Et in that Obedience,
and the fins of Judab,and they ft) all not be jound; Now in neither of thefe regards ii
for I will pardon them whom I rejerve. God under it. Hence that deprecation, Pfal. 1$?
sa freliever
;Pfal.r.f?-c
O 0 0 a And
$66 LeHures upon tbe Queft XXXIII.
And enter not into judgment with iby Jervant : 8. HENCE by Sin, tie Juflijyed Per/on ex-
for in tby Jigbt jhall no man living be juflified. pofetb bimfelj to divine Ccrr ell ions, according
Thac thereiore is aliened concerning every to Covenant, which is a fort of Guilt. For tho'
jultifyed one, Rom< 6. 14. For fin Jhall not he is nor under Obligation to fuffer the Cuife
have dominion over you : for )e are not under of the Law,thac being for ever removed front
the law, b.tt under grace- him, yet he is under an Obligation to the
4.' JUSTIFICATION is Immutable. It is Chaitifements of God : And hence, when he
an act, which when once God hath pafTed ic hath finned, his Confcience fmites him, and
upon a man, is never repealed, he never re- he is put into terror, and expe£ts with
pentsof ic It is one of' thofe Gifts of his trembling, to meet with the Judgments oj God.
that are without Repentance, Rom- u- 29. So, Pfal- 1 19, 120. My flejh trembletbforjear
Hence, with refpe£t to forgivenefs, the Scrip- oftbee, and i am ajraid of tby judgments.
ture fpeaks j>f ic as a perpetual thing, Jer.% r. 9- HENCE, God k not wont to apply to the
34. / will forgive their iniquity, and I mil re- Confcience, a particular pardon oj'fucb Sins, bur
member their fin no more. If at. 43. 25. Hence upen Repentance. God is angry, and brings
he fpeaks of cjjl'mg them into tie depth of the his Children under fenfe of" wrath, and hid-
fea, Mic. 7. 19. ings of his favour, and makes it evil and
5. HENCE, a JuUijyed Ferfon can never bitter, as, Jer. 2. 29. David exprelTeth the
again come under tbe Law guili, in a compound condition he was in on this account, Pfal. 32.
fenfe. h\ a divided ^qiAq he may, i.e. if God 3,4- When I kept filence, my bones waxed old -7
ihould leave him to himfelf, and take away through my roaring all the day long. For day
li i s Spirit from him, he would fail out of and night tby band was heavy upon me: my
Grace 5 but confidered asunder the New- moiflure is turned into tbe drought oj fummcr.
Covenant, and tiie fure Promifes of ir, fo he And fpeaks of his broken bones, FJal. 51. 8.'
cannot. The Law is then laid to have And hereupon, till they are brought to a
dominion over us, when it reigns unto Death, thorough and cordial Repentance, rhey abide
or when ic holds us under condemnation, under God's fatherly difpleafure,and the ter-
but we are allured, thac che Law fhall never rible efTefts of it 5 he hides his face from
more have dominion over a Believer, in Rom. them, he (huts up the light of his counte-
6.14. 8i .8. 2. For tbe law oj 'the Spirit oj life, nance from them, and they are fometimes
in Ch/iji Jffus, bath made me jrce jrom tbe law brought 10 the brinks of defpair, and devote
of fin and death. And the reafon is rendred, themfelves palt hope, as, Jon. 2. 4. Then Ifaid,
becaufe the Law as a Covenant, hath nothing lam eaji out rf thy fight -> I will look again to-
to do with him, who is in another Covenant, wards tby holy temple. Pfal. 31. 22* But yec
Hence we read, Rom. 3. 19. Now we know that all this is not a Law profecution, but accor-
ubat things foever the law fiith, it faith to them ding to one article in the Covenant of Grace,
that are under tbe law : that every mouth may Heb.12.6. For whom the Lord love tb he chafl en-
be flopped, and all tbe world may become guilty etb, tf fcourgetb every fon whom be receivetb.
bejore God. I o. BUT tbe juflified Ferfon is all this while
6. HENCE, no Sins of a Juftijyed Ferfon, under a new Covenant fecurity, that God will
fhall bring him into Condemnation. That a give him, both Repentance and Forgivenefs*
jultifyed perfon may fin, is wofully true by Every jultified Perfon is under the promife
dully experience. That by finning he doth of eternal Life, and if the thing be piomifed,
things, thac in chemfelves deferve Death, is the means for the obtaining ic are thereby
as true, for thaccannoc be feperated from the fecured not to fail, of which that of Repen-
natu re of fin. But yet, that being jultifyed, tance is one, 8c therefore it belongs toChriit's
he fhall never fall under the Cuife of the mediatorialOifice, togive it to lfrael,Acl.5.3i,
Law is cerrain, becaufe then, his Jultification And thus,in aGofpel i'enfe, new fins are then
would ceafe, which ic cannot. Ic is concrary pardoned co us, when upon renewed Repen-
to the Doctrine otPerfeverance to believe ir. tance, and Faith in Chrift, we wait on God
Yea, the confideration of the derivation of for it -, and for this reafon it is, that jultifi.
Jultification, from the love of God, the pro- ed perfons are under duty and neceiiity to
mife of the Covenant of Suretifhip, the Re- pray every day, forgive our Trefpajjes.
demption of Chrift, and his Jultification as Use I, LEARN hence, what need we have
our Surety, contradict it ; as might be largely to be very careful, on what ground we perfwade
infilled on. our f elves, that our Sins are pardoned. If our
7. YET, there is a Covenant of Grace, under hope be built, only on the merciful nature
which the Juflj)ed Ferfon is, in whichthere are of God, we delude our own Souls. Remem-
afo Sanctions. Though we are not under tbe ber, forgivenefs of fins, belongs to Juftifica**
Law, yet we are under Grace, Rom. 6. 14. lion \ you mult therefore have a difcovery of
and the difpenfation of the Covenant of the Jultice, as well as the Grace of God con-
Grace. God hath not only required Obedi- curring therein, elle your foundation iifandy,
enCQ of his People, but allured them, thac by and your confidence will deceive you.
Sin he is provoked, and rhey fhall fmarc for Use. II. LEARN hence a Reafon,wby Jutti-
ic i tho' they be not exterminated, Ffil 89. fied Ferfons, may be under terrible refentments
3o,&c. And hitherto belong- all the fblemn oj the Wrath oj God. Not that they are there-
Warnings given in the Gofpel unto Believers, fore fallen out of the Grace of God, but be-
caufe
Queft. XXXIII. Jjjemblys Catecbifm. dj&%
caufe the anger of their Father is kindled the whole law, and yet offend in one point, he it
againft them, and their own Conferences ac- guilty of all. And there is the Righteoufnefs
cufe them of dealing falfely in theCovenanr, which is accepted of us in the Covenant bF
and therefore, till by thorough and foaking Grace, and is called Evangelical, and fiow$
Repentance, they apply themfeives to God, from a new principle of San&ification infufed
and by Faith in Chrilt they renew their Co- by the Spirit of God in Regeneration, by
venant with him, they are not to expert the which the man is wrought to a Conformity
Paidon to be illued out j this then is the to the revealed Will of God. , Hence fa id to
way, and let us attend it, encouraged by be renewed in righteoufnefs, Eph. 4.24. And
David's experience, Pfai. 32. 5. I acknowledged that ye put on the new man, which after God is
piyjin unto thee, and mine iniquities have I not created in righteoufnefs, & true holinefs. And
hid: Ifaidl will confefs my tranfgreljions unto is at lealt included, if not altogether intend-
the Lord, and thou jotgaveji the iniquity of my ed in that of our Saviour, Mat. 5. 20. For t
fin. Selah. Jay u7lto you, That except your righteoufnefs
fhall exceed the right eoujnefs 0} the Scribes and.
[ August 30. 1698. "} Fharifees ye Jhall in no cafe enter into the king-
\, ■•.','.'•',"''.', _ dam of heaven. Now, though as a Tule, it
- *~ prefcribes to us an entire perfection, as Mat.
ST? "D A/T i^\ 1\J f^ WITf 5' ulc" ^eye 1^)erefore perfett, ev^n as )our Fa"
Jti IV JLVA V-J X^i LAA/^ . ther which is in heaven is per fell. And the
gracious Soul isreltlefly alpiring after it, as,
offin for the rendring of a perfon com pleat- toward the mark,' for the prize of the high colling
ly iuftified. For, although a perfon cannot of God in'Cbnft Jefus. Yet God in the New
be in any fenfe iuftified, as long as the Guilt Covenant, and through Chrilt, accepts of
of unpardoned fin lies upon him, and there- that which is fincere, though it be 1m-
foreonfuppofition of fuch a Guilt, he mult be perfect, Eph. 1.6. Now, though this lat-
forgiven in the jultiFying of him ; yet a meer ter be neceffary in order to Salvation, yet it
Pardon will not amount to Juitificatiop, but hath no manner of caufality in our Jultifica>
there mult fomething more go into it, and tion. And that may be one reafon why
That is the finding and declaring him righre- God is laid to Juftijy the ungodly, Rom. 4.4*
ous. And for this reafon it is, that a godlf to fignity the antecedency of ourjuftification,-
man, is in Scripture" fo frequently called a in order of nature, to any inherent righte-
righteous man, which mult needs have a piifnefs of our own, and confequently, that
primary refpeft to his ltate of Juftification. our Piety contributes nothing towards it. k
Two things then do here come under our is then the former ofthefe, viz- Apsrfeil
deliberation, viz. 1. That in Juftification,the entire legal Righteoufnefs, and no other, thai
man muft be found and declared Righteous, mult ftand for our Juftification, before God. That
2 That if God accept of him as righteous in Which will bear the exaft rrial of the Law,
Vis fight, it is enough jor his fuflfica ion. and not have the lealt flaw, defeat, or exor-
1 THAT in Justification, the man muft be b'nancy found in it. And this will be made
found and declared Righteous. And here two fully evident by the next. Hence
things may be inquired into, ^/.s:- 1. Mbat is 2. H HI he muft be found entnuled to fuch a
that Righteoufnefs that mult be jound for hint. R^hlefJf'jff^ilx r n , _ ..
2 Why he muft be found entituled to fuch a Anf. THE fubltance of the Reafon for this
Righteoufnefs. 5s ex>)rclt> by our Saviour Chrilt, with the
" 1. WHAT is that Righteoufnefs which muft ftrongell afleverarion * in, iW*M«i8. And
be found for him ? tne *orce °* r^e Rea*°n fetch t from hence,
An/to. THERE is a twofold Righteoufnefs will be feen in the following Conclufions,
mentioned in the Word of God ; both i- THE Law was given to man at firft, to be
whereof mutt be found for the Man in order arule °f relative fujiice. God in his fpeciai
to his Salvation, though it is bur one of them government over reafonable Creatures, de-
that hath any influence into his Juftification. figged the peculiar maniieftation of thole
There is the Righteoufnefs which was re- tw0 glorious moral Perfedions of his, viz.His
quired in the Covenant of Works, which is 7ufttc' and hls Mercy- Now> tbe formerot
wont to be called a Legal Righteoufnefs, and tneie Was Provided for in the fiiit Covenant,
itconfilts in an univerlal and entire conform!- And hence ra foundation was in it # laid tot
ty to the Law of God, which was given to thac PUrPofe. God had been effentially juR
man for the rule of his Obedience, under the for ever» thou§h rhere had been n0 Subject
fanaionsof a Covenant* the lealt defecl in Tqdilplay it upon : But his Relative Juftice
. one point whereof, whether jn omiflion or is diiplayed in the relation becween him and
commiilion, renders the man unrighreous,and *nan,a.»d 'he conltitution of a Rule according
brings him under the guilt of breaking tbe to which, he will proceed with man, iitthe
whole, Jam. 2. 10. For whofoever Jhall keep administration of his Government over him.
N
_ _
4^8 Lettures upon the Queft. XXXHI.
— ■ ■ , .-
And on this account, he is called a righteous any exception, and therefore he cannot for
Judgeytyj/. 3. II; And that Law it felt* is faid any after confederation revoke it, without be-
to he juft, Rom. 7. 12. And indeed, without jng falfe to his word. Whereas, a Covenant
fomeRuleor Law given to the Subject, there promife, hath a proper refpett ro the condi-'
can be no difcovery ot Juitice in the ad mini- tion to which it is connected, and binds the
lhation of Government ever him •, it being promifer to performance,no further then that
arbitrary Government. Juitice fuppofeth a condition is complied withal ; fo that upon
Rule, and (hews it felf in proceeding exactly the fubjecVs tailing in it, he is at liberty from
according to it. his promife, and no challenge can be made
2. THAT as man was bound in duty to the of the benefit fo engaged : yea, and when it
Rules of tb&t Law, fo God was obliged by Cove- ltands joyned with a Threatning, in cafe of
vanttetbe SanQ'ions oj it. The Tranfaciion fuch failure, it then curs off the fubjett, not
between God and man at firtt, is called a only from a claim, but any hope of enjoying
Covenant, becaufe both lfood in it mutually it, becaufe he fo falls under the contrary-
engaged. Now the Command was man's part threatning- So, that there can be no righre-
in it, and both the Authority of God over ous adjudgingof the man fo failing,to receive
him, and his Handing related to God as his the Reward of Life, becaufe rherule of Righ-
Creature, and the equity of the Law it felf, teoufnefs on which it is ro be beltowed,is not
being fuited to man's nature, and proper to complied withal- Hence thar, Rom. 10. 5:.
direct him to his great end, brought him For Mofes defer it ed the righteoufnefs which is
under a tie of Obedience to it, and man's of the law, that the man which doth tbcfc things
rigli teoufnefs confilted in that Obedience, fhall iivc by them>
And God, to (hew his Authority over man, 5. THaT the declaring of the man Righteous
treated him with a Covenant Promife and is in order to bis participating in ihe Life pro-
Threarning, according as he either kept or mfed. This declaration is fuppofed to be
violated ihar Law- The Threatning is in, made by one that hath power and authority
Gen. 2 17. For in the day that thou eat eft thereof , to do ir,and that in a "uridicial way $ and this
thou fha/t fut ely die. The Promife in, Rom. fijppoferh aTrial, in which there is neceflarily
.10. 5, The man which doth ibrfe things, fhall prefumed ro be aQueition to be decided. And
live by them. Now God would have his that lies thus : There was a promife of Life
Juitice manifelted, as in the Righteoufnefs made in the firlt Covenant to man, in cale of*
of the Law, fo in the execution of theSantti- his perfect Righteoufnefs. Now the Trial of
ons of it, and for that reafon he bound him- the man is, whether he have a juft claim to
felf to proceed accordingly, anddidnotleave this Life, fo promifed ^ whether, according
it as an arbitrary thing. And this was fo to the rule of Governmenr, under which he
exprelt in the confirmation of the threatning, was placed, he is to be pronounced a man of
Gen, 2. 17. Life or of Death. And in the purfuance of
*. THAT by ibefeSanUions.Godalfo defigned this Queftion,that it may be rightly decided,
the dijp/ay of his liolmefs. We conceive of the inquiry mult be, Whether he be owner,
this Attribute, to be his ftanding bound for of fuch a Righteoufnefs, as that Promife was
his own Glory in all his Works •, but this entailed upon : And hence, whatever other
more peculiarly to be manifelted in his lov= righteoufnefs, he may be found owner of, yet
ing Righteoufnefs, 8c hating Iniquity. Hence if it amount not to this, it is alienefrom the
that, Hab. 1. 1 3. Thou art of purer eyes then cafe under decifion, and will make nothingto
to behold evil, and canft not look on iniquity, the determination of it. Hence the Pfalmift
Hence there can be no greater difcoveries of makes that acknowledgment, with refpe&to
ir, then in his making the Sanations of his his own righteoufnefs Evangelical, Pfal. 130.
Law ro take place, according as men are re- 3. If thou, Lord,fhouldesl mark iniquities • 0
laredtoit. Hence, His Law of Righteoufnefs Lord,who fhall Hand?
is difcovered, in the gloriousRewards which 6. THE Law is thefquare or meafure of that
he hath provided to beltow on them that are Righteoufnefs, and cannot be baulked. If it
found in it 5 and his Abhorrence of Sin, in were not io, there would be no need of the
thofe fearful Penalties which he executes fulfilling of it in every iota, as Chrilt
upon thofe, that come under the guilt of if. affures us that there is, Math- 5. 18. If God
Hence that, Pfal. 9 ■ 16. The Lord is known by will as a Sovereign beltow Life upon any
the judgments which he executeth. And Pfal. without it, who fhall call his power or liberty
99 8,9. Hence therefore his Honour is engaged, in queltion ; but if he will do it as a Judge,
and that not only of his Truth, but of his there muft then be a rule of Righteoufnefs
Holinefs too, to fee that man be dealt with according to which he proceeds to fuch a
according to the tenor of the Covenant, Sentence •, and that Rule can be no other
which palt between them. than the Law of the firlt Covenant, becaufe
4. THAT the Promife of Life, was injeper ably his fpecial Government, by which he leads
connected with man's Obedience, and that per fell the Crearure to an everlalting ltare of hap-
too. There is this difference to be obferved pinefs or mifery, according ro his obedience
between a Covenant Promife, and one that is or difobedience, was eftablifhed in it- The
Abfoiute : That an Abfolute promife fecures reafonable Creature is therefore under this
rhegoodpromifedtothefubjeciofitjWithout Law, ft as that a regard mulj be had unto
it
Queft XXXIII. Jfemblys Catechifm. 4^
it in his Jollification, elfe it is not fulfilled, law, but that which is through the faith of Cbtiftt
but dettroyed, which may not be. the righteoufnefs which is of God by faith*
7. HEr\CE the man cannot be righteoufly 2. THAT if God accept of the Manas Righ-
JuSifyed without fuch a Righteoufnefs. Not teous in his fight, it is j efficient for his fujtifi*
tut that he may fo be without fuch an one cation. Our Catechifm, thus exprefleth the
of his own perfonal * and wo to all the race 2d part of Juitification, to let us underitand
of fallen Adam, if it were not fo,in as much as that it is of free Grace, in as much as it de-
there is no meer man, that ever could or fhall rives from God's gracious acceptance t But
be able to produce fuch an one for his Jutti- for which, he might fee enough in us to
fication,and Claim toEternal Life. Buthow- condemn us. Pfal. 130.3. Yet intimates, that
ever, fuch an one there mull be, and he mutt he doth it righteoufly, elfe it would not be
have a Title to it, elfe his Juitification, a right Juitification. Let us then look into
will be no Juit ification, but a force put upon the ground and Itrength of this Alfertion, in
the rule of Jultice, which is inconiiftent with the following Conclufwns,
the Righteoufnefs -of God to do. God mult 1. THAT God's Accepting us for Righteous,
be jult in juftitying the Believer, and that he implies two things, which are obfervable,
mav fo be there mult be a Righteoufnefs on (i-) Our pnlfing in his account and efteemfor
which this act proceeds, and that mult be Righteous. That he doth really repute us to
fuch 1 Righteoufnefs as comports with the be fo Juridically j according to that in Numb,
promife of Life, and (hears clear of the 23.21. He hath not beheld iniquity in Jacobs
threatning of Death : According to Rom.^. neither hath he feen pervcrfenefs in Ifrael. Not
25 20, And. that can be no other, then what that he doth not know all our follies '& finful
we have already taken notice of infirmities that we labour of, but that iri
8. HEXCE, the Grace of ihe New Covenant relation to the Law, and Sanctions of it, we
confijls not in that God indulgeth the man by are righteous ; for he doth not pafs a fentence
abatement, but that he provides fuch a Righte- upon us contrary to his own mind, but as he
oufnefs jor him. Men make a clamour, if elteems us.
God proceed in thejudgment upon this rigour, (2.) HIS declaring m to be fuch, according
where is the Grace by which we are faved ? to that efieem. For in Juitification there is a
And for this, fome carnal minds have found Sentence palt, declared, entred, recorded 5
out a moreeafyRighteoufne(sperfonal,accom- which is the perfons fecurity againlt any
tnodated to our infirmities, to be the rule of after demands or challenges ot the Law.-
proceedure. But this contradicts the whole Juitification belongs to Application, and is
Scheme of the Covenant, and makes the New one of the benefits of Chrift's Redemption
Covenant not to be a remedial Law, 'but truly that is applied to us. And being a judicial
fubverfive of the firft. Here therefore the Sentence, it can be applied in no other way.
Grace of it appears, that when upon Trial, (2*) THATGod info accepting of us, judgetb
the Believer is found not to have any fuch Us worthy of Eternal Life. The acceptance it
Righteoufnefs of his own perfonal, and can- felf, is a declaration hereof, and it flows from
not be Jultified on account of his belt : Ac- the relation that there is in the Covenant,
cording to that, Pfal. 143. 2. For in thyfigbt between that Righteoufnefs, and this Life.
fhall no man living be juflified. God looks upon, The Scripture makes mention of fuch a wot-
and hath refpect to, a Righteoufnefs that he thinefs as this,on this very account, Rev. 3.4.'
hath laid in tor him, and finding it fufficient Thou baft a few names in Sardis, which have not
to anfwer the utmolt demands of the Law, defiled their garments, and theyfJjall walk with
doth for the fake, and on the account of ir, me in white : for they are worthy. And there
pronounce him righteous, and accordingly is no other account can be given of it but
adjudgeth him to receive the promifed re- this, v'us. That as the Covenant declared the
watd of Righteoufnefs. How far this is con- reward of Life to be given to fuch who had.
fiftent with his Jultice in this proceedure, a Righteoufnefs anfwering it fully, and they
will be afterwards confidered. But this is having a Righteoufnefs ftanding tor them in
infinite Grace,and fo is accommodated to that their Trial, which doth fully quadrate with
wonderful and myiterious Truth, celebrated that which was required, lb it is meet and
in, Pfal. 85. 10. Mercy & truth are met toge- juft that they fhould be adjudged to re-
gcther j righteoufnefs & peace have hffed each ceive that Reward 5 and for that reafoft
other, And Rom. 3. 26. And is a confirming it iscalleda Crown of Righteoufnefs : and fail
demonftration of the truth of that, ver. ult. to be given by a Righteous Judge, 2 Tim.4.8.
Righteoufnefs fhall go before him ; and fhall fct 3. THAT God doth this a* a Judge- There is
us in the way of his fteps. For this reafon it a valt difference between the declaration of
is called the Righteoufnefs of God, asbecaufe a private Perfon, and of a Judge. The one
he was God who performed it, fo becaufe can only declare us righteous Cbaritaby^
the infinite wifdom and powerful Providence whereas the other doth it Authoritatively \
of God brought it in : According to Dan. 9. God accepts, declares, and judgeth U9 wot-
24. Paul therefore abjuring his owrn perfonal thy from a Tribunal, as Lord and Lawgiver,
as inefficient, afpires after a title to and inte- and having the power of Life and Death in
relt in this, when he fhall come upon his his hands, and therefore this Juitification is
trial, Phil. 3. 9. And be found in him, not limited to K\vn3Rom ,%.%%*
faying mine own right ecufnefs% vsbicb is of the £. THAT-
-■■ ■ ...-.— .... - ■ - - — — I .^
470 Lelhres upon the Queft. XXXIII,
4. THAT He doth it as a Righteous Judge, our Justification. How many do fhew the*r
Righteoufnefs is a venue necefTary to be round egregious folly in this refpecl ? Did you ever
iii every one who occupieth the place of a call your ltate to the bar of your Consciences,
Judge, elfe he cannot anlwer the end of fuch and put your felves on this Trial, Am I
a.i Office. And though men may comefhort Jufiified ? Know it, to be Juitified, is to be
of this quality, and lo abufe their Trult, and declared Righteous by God ; for which you
do unrighteous actions, yet this is far from mult be accepted asfo, in his account : And
God. Gen. 18.25. This therefore is afcribed that you may be fo, there mult be a Righte-
to him in refpect of his Judging the World, oufnefs that itands for you. But what an
Pfal.96.13. He Jhiill judge the world with righ- one is it ? Do you think any fliort of entire
teoufncfs, and the people with his truth. Yea, perfection will do > You then deceive your
lor this very reafon the Apoftle aigues the felves. And is not your own fo ? Take heed
Righteoufnefs of God, Rom- ?• 5,6- of relying on it: You will not ftand the
5. THAT hence He hath arcfetll to a Righte- charge of your own heart, which tells you,
oufnefs that anfwers the Law according to which this anfwers not the Law. Relt not then,
this Judgment pojjah. This is a necefTary in- till you have gotten a title to one that will
ference from the premifes. For, in palling a bear the molt exa& trial, and be found corn-
Judgment upon a perfon, it is impoiiible that pleat, which can be no other than that of
it fhould proceed righteouily, unlefstheLaw Chrift. And how it may Hand righteouily
according to which it is to pals, be applied for you, as if it had been your own, will
in it, according to the true purport or mean- afterwards be confidered. But account this
ingof ir. We may then hence lately conclude, to be your main concern, and do not negleci
that God will not as a Judge, repute any to profecute ir.
perfon to be righteous, unlefs the Law Use. II. LEARN hence alfo, that it it
according to which he fo doth, be fully fufficient ground oj Conflation, that we arc
anfwered. For,tho' the Believer is not under accepted by God in the New-Covenant* Tho'
the Law as a Covenant, but under Grace, the Righteoufnefs for which God accepts of
Rom. 6. 14- Yet he was under it before his us be that which anfwers to the full Cove-
Jultihcation, being dtfeharged from it by this nant, yet the acceptance it felf is a fruit of
aft, and fo in this difcharge the Jultice of his rich Grace, and belongs to the New*
God, hath a Righteoufnefs which itrefpe&s Covenant difpenfation. However,this accep-
in it. tanceof us is according to his Righteoufnefs,
6. THAT His Judgment is Supreme £? finally becaufe Righteoufnefs & Peace kifs each
determines the Caufe- He harh Authority to other in it. Have we then any witnefs of
reverie ail the Judgments of men, if they this Acceptance in us ? Doth the Spirit of
pais wrongfully, and fo there lies an appeal God fpeak peace to, and in us > We may
from them to Him i but there is no appeal fa fely infer from hence, that the Law is
from his Judgment to any other, becaufe anfwered, that Jultice is fatisfyed, and that
there is no Court Superiour to his. When there is a Righteoufnefs made ours, for
once he hath declared the man righteous, it which we are accounted worthy of Eternal
is a vain thing for men or Devils, to bring in Life. And how may we triumphantly here-
Articles againlt that man, or lay any thing upon cry out as he, Pfal. 118. 17. / Jhall not
to his charge. So the Apojlle argues, Rom. die tut live, and declare the works of the Lord.
$. 33. Who Jhall lay any thing to the charge of
God's elctt * \t U God that juUifieth. If once [September 27. 1698.]
God faith, this man is Righteous, and the Law
is fatisfied "m him, the Cavils and Accufations
ot men and Devils, will fignify nothing.
7. THAT hence upon this Acceptance, we
cannot fail oj the Reward oj Righteoufnefs. As
it isGod who juitifyeth,fo it is he who recom- ▼ 7ITE have confidered the Aft of Juftifica-
pencethi and he will do it according to the y y catlon^ or the things tnat are done in
Sentence that he hath pronounced. And jr< ^e proceed t0 obferve,
hence the Apoflle fpeaks of it, as of a thing ' \\ THE Meritorious and 'Material Caufe of
already done,Rom.8-3o. And whom hejuflijied, jtuflification. This is exprelt in thofe words,
them he alfo glorified- And it mult needs be Only j or the Righteoufnefs of Chrift. Theffe
fo, for the promife is palt, and God cannot in are both here included and will call for a
righteoufnefs withhold the performance of it. diltina Confideration. The Righteoufnefs of
Hence that, Tit- i- 2. In hope of eternal lije, chriji fupplies the room of both theie 5 and
which God that cannot lie, promfed bejore the tnat with refpect to both the parts of Julti-
world began. And hereupon the recompence fication, viz. the pardon of our Sins, and the
of Glory js attributed to God's Righteoufnefs, accounting of m as Righteous. Here then we
2 Thef 1. 6, 7. Thus (hail it be done to the may Inquire, 1. What U that Righteoufnefs of
man whom God fhall fee meet to accept. Chrifi which is concerned in our Jufiification ?
And what more is necefTary to a compleat 2> How lt ^ the Meritorious Caufe ? 3. How
Juttincjtion the Material Caufe? h,. That it is fo exclu-
Use. I. HENCE it is of Infinite Concern- nveiy 0f all other. Of thefe briefly,
mem, what Righteoufnefs we have to rely on for 1. WHAT
SERMON CXXK
Quefl XXXIII. JljfemblysCdtechifm. 4.7 f
1. WHAT h that Righteoufnefs oj Chrijt, ir, he muft have one to anfwer for hi rri, Cr
to/j/tfr # concerned in our J unification. elfe he can never receive the reward of ir^
Ar.fw. RIGHTEOUSNESS may be afcribed eoofiftent with the terms of thefiilt Cove-
to Clinit in diVerfe reTpects : Bat theie is nant, which mult be fulfilled. For, not only-
one only, that comes under our prefent Sub- doth nor mans imporency, by reafbn of fin,
iect There is a Rigntcoufnefs that belongs to excufe him from his duty to keep the whole)
him as he is<3cd,and as Ijp is a DivinePeribn. Law of God, bur the very tenor of the Cov^-
Righteoufnefs is one of the Divine Attributes, riant requires, that Life be beltowed on hint
a d to it is afcribed to God in Scripture,/^//, in no other way, but on account of fuch a
7. 9. 1 1 . 7. &c. which Righreoulnels is more perfect conformity, and his very coming
efp-cially afctibed tn'hm, on account of his fhort of the Glory of God in this refpect, Is
Relative Juitice, in the i'pqcial Government his fin. Rom. 3. 23. For all have finned, afii
of the reasonable Creature. There is alfo a come Jhort oj the glory of God. There is alio
RigJ-iteoufids belonging to Chiilt God man, a pofitive Obligation lying on finful man to
reipec>ting his Kingly Office, in the difpenfa- die, Ezek. 1.8.4. The foul that finnetb it Jhall
tioi of the Mediatorial Kingdom committed die. And the Juitice of the Law cannot bS
to him by his Father. Of this ^t is laid con- anfwered without ir. So that, as it man had
cerning him, Pfal. 4.5-7. Thou love fi right eouf- not finned, a Surety had been need lefs, fo
tirfs, and baiefl wekednefs : therefore God, thy having finned, a fufficient Surery mult Hand
God fatb an inied ibee with the o\l of gladnefs engaged in both thefe parts, the full accom-
abovc thy fellows. And Paul calls him the plifhment whereoi is that Righteoufnefs, If
Li^hicous fudge, 2 Tim. 4. 8. But neither which we mult be Jultified.
df 'thefe is intended in the matter before us. HENCE there is a double Obedience of
There is therefore a Righteoufnefs that refers Chrilt, that goes in to ace >mplifh the com*
to his Prieltly O.fice, as he itood ergaged in pleat Righteoufnefs on which our Jult.ricaci-
Sure:. fhip tor us, to anfwer all the demands on Is built,
of the Law on our account : In which regard (\.) HIS AffivcObedience, whereby be complied
that title is put upon If m, Jer. 23. .6. THE w'uh the condition of the promife of Life. vVhefl
LOR:) OUR RIGHTEOUSNESS. And this the man is upon his Trial, m order ro Juftl*
5s t at we are enquiring after, and it conillts fication, or wiih refpect to his being adjudged
in that whole Obedience which the Son of ro Lite, the Queltion is, Ought this man ac-
G-'d in our Nature yielded ro the Law of cording to Law, to receive the R.ward f Life ?
God in his Itare of Humiliation. Hence we Forrefolur.io 11 whereof, there are 1 wo Inquiries
are told, in Gal. 4. 4, 5. But when the julnefs more, viz. What is required in order to ibis
of time was come, God fnt forth bis Son made Life? And whether the demand is in this
of a wo nan, made under the law, To redeem them regard anfwered by him ? And thar mult bej
that were under the law, that we m;gbt receive either in his Perfon or Surety. And fortllis
the adaption oj fons. Now this Obedience of there mult be a perfect conformity to the
his was that which anfwered rhe Law,under whole precept of the Law found. For Juitice
wnic'i man was placed by God's fpecial Go- mult proceed thus, The man hath obeyed*
vernment, to the Uimolt extent of it, in both and therefore a Crown of Life belongs to hiffl
its Sanctions : According to Mat- 5. 17, 18. as his due. Here therefore Chrift's atjlve'
Tbt'nk not tbt 1 am come to de'froy the law or Obedience is concerned. For which reafori
the prophets : I am not come to deftroy, but to he himfelf faid, Mar., j:. h. Suffer it to be fd
fulfil. For verify \ fay unto you, Till heaven now : for thus it becometh us to fulfill all rigb&
and Carth pfs, one jott or one little fhall in no tcoifnofs. And for this reafon, his holy^
wife pajs from the law, till ajl be fulfilled. Here harmlefs, unfpotted Life, is fo much re-
therefore we are to confider,that Chrilt Itood commended to us in Scripture, 2 Lor- J. Hi
Surety to the Law for fallen men; for whom 1 Pet. 2. 20, 23;, Heb. 7. 26, Seer,
he was to workout a compleac Redemption. (2.) HIS Piffive Obedience, wherin he com*
So that if we would rightly conceive of this plied with the condition rf the threatning of
Righteoufnefs of Chrilt, we mult confider how Death. In the man's trial, in order ro his
fallen man Hands obliged to thejultice of the Juftification, there is alfo inquiry made abou'c
firlt Covenant, and what is requiiite to anfwer the other Sanction : The Law harh laid, the''
thole Obligations, that he may be Jultified 5 Sinner fhall die -, and hereupon there are two
And for this we mult refer to theSanctions of Queitions here alio to be caivafed, vis*
that Law, and the Conditions on which thofe Whether the man have not finned? And upon
Sanctions were eftablifhed : for there wasan the evidence that he hath fo done, whether
infeperable connexion between thefe two. he hath fuffered the Death denounced ?
N >w the promife.of Life was made to Obe- Which fuffering may be called, our Paffive
dience, and the threatning of Death was a- Obedience to the Law. And iff refpect of
gainlt difobedience. So thar, as man by his Chrilt, it may be called Obedience properly*
non-obedience loft his title to Life, fo by his becaufe* in compliance with his Father's
tranfgrefliiort he came under the fentence of will, he fubmitted ro it in our room. Hence
Death. And though, if man had perfilted that, Phil. 2. 7, 8. But made himfelf of no re~
in his integrity, he had not needed the Obe ' futation, and took upon btm the] 'orm of d fet*
dience of another 3 yet, being come fhort of vant, and was made in the Hkenefs of men. And
p p p being
472 LeBures upon the Queft. XXXIII.
being found in jafhion as a man, be bumbled, the Son of God did not owe it naturally, but
bimfe/fi and became obedient to death, even the undertook it voluntarily at his Father's defire-
death of the crofs. This therefore belongs to and in as much as, the Grace and Strength.
the Righteoufnefs of Chrilt, becaufe in ic he was not borrowed, but his own •, yer, in as
anfwered the Righteoufnefs of the Law. And much as it fully anfwered all the Obligation
for that real'on he is fiid to be made Sin, that lying on us to duty, by the Covenanr, ic
voe might be mjde Righteoufnefs, 2 Cor. 5. 21. therein had a Covenant merit, to procure
2. HOW this Righteoufnefs of his, is the Eternal Life for us. That therefore mult
Meritorious Caufe of our f unification ? necelTarily, at lealt in part, if not principally
Anf. I ufe this term Meritorious, that I refpect his aclive Obedience. Rom. %. 19. For
may not feem to innovate, it being the word as by one man's df obedience, many were made
ufed to exprefs this, by Divines generally, finners : fo by the obedience of one, fball many
b^th by the Orthodox, and alfo Arwiiian be made righteous. And on this account he
Writers. But the word is to be underltcod faith he came to fulfill the Law, Mar. 5. 17.
bynechdochiolly, in as much as but one part Befides, he was the fecond Adam, and we are
of the Caufi is exprelt in it, ardis taken for told, 1 Cor. t$. 22. For as in Adam all die,
the whole, as their Explications on it doth evenfoinChriftfhallallbemade alive. And
manifeftly declare. The meaning then is, the words, a* and/0, there ufed, import a
that it is the procuring Caufe of our Juiiifica- fimilitude, or that it was in' like manner \
tion : It is that whereby Chrilt hath pur* as therefore'ii^w loltourLife by Sin,/bChrift
chafed it for us, in compliance with the purchafed our Life by Obedience to the Law.
terms of the firft Covenant. Now, we have 2. CHRIST fatis fie d the Law jor us, andfo
obferved, that there were two terms in that procured our Pardon by bis pajjive Obedience]
Covenant, viz. Life was promifed to We had made a forfeiture of our lives into
Obedience, and Death denoui ced againlt the hands of Juliice, and were to die for it,
Difobedience •? and Chrilt, by his anf- but Chriit ftept in for us, and took the Pe-
wering of both thefe, did procure for us, nalty upon him, and by that means he pur-
that we might be borh Pardoned, and accept- chafed our difcharge ; and this is more pro-
ed as Righteous, confiftent with the Law of perly caMedSatisfattion thenmerir,though in a
Jultice. Hence that, Rom. 3. 26. To declare, more loofe i~Qni'e, it may come under that de-
Ifay, at this time his righteoufnefs : that be nomination. On this account he is laid to
might be fuft, and the juftifier oj him which be- die, the juft jor the un'yM, 1 Pet. 9. 18. xogive
lieveth in frfus. Now Chrilt purchafed that bimfelf a ranfom, 1 Tim. 2. 6. and we are faid
we rrfght be accepted as Righteous bv his ro be bought with a price, 1 Cor. 6. 20. Yea,
active Obedience, and that our Sins fhould the Scripture abounds with exprellions, wit-
be pardoned, by his paffive Obedience. The neifing that his Sufferings were to fatisfie
former of thefe is called his Merit, the latter Jultice, and expiate our Guilt, and fo to atone
his Satisfaction j both of which are vulgarly an holy and jult God to us. And this fuffi-
afcribed to the meriroriousCaufe. Here then, ceth to prove that his Righteoufnefs was
1. CHRIST merited Eternal Life for us by for this very defign,to procure us pardon and
bis allive Obedience. The word, merit, is in- acceptance with God, by taking away the
deed an equivocal word, and had need cau- pleas of the Law, which Itood againlt. us.
tioufly to be underftood. The word, merit, Ail the demur is, whether there werejtjful-
may be underttood either abfolutely, or nefs of Merit and Satisfaction in this Righte-
with a limitation. I (hall not here inquire oufnefs of his, to anfwer thefe ends of it?
how many things are required to an abfolute And that there was fo, will appear if we
merit, iince that which is limited wilFanfwer confider,
our prefent occafion. And here, that which 1. IT is a Righteoufnefs tfait ful/y anfwers
is proper to our purpofe is a Covenant merit, the firft Covenant, which was the rule of fuflifi-
And that is,when there is a Reward promifed, cation. Were there any defecl: in it in that
on the account of 3 workto be done ; the regard, it would be deficient -, but there is
party, upon the full performance of that not. The Law could make no more demands
work, hath earned his Reward : and this either of a man, or a finner, then what He
was proper to the firft Covenanr. For which entirely complied withal. He kept the Law
xeafon the Apoftle tells us, that boafting was without thelealt tranfgreilion of it. His Life
not thence excluded, but from the new,Rom. was a perfect exemplification of it : And he
3. 27. Where is boafting then ? it is excluded : b3re the Curfe, till Jultice it felf, was now
By what law? of works ? Nay : but by the law pleafed to fay, it is enough, and gave him
of faith. But this doth not of it felf exclude his difcharge. So that in his Perfon the
Grace. And indeed there was great Grace Law was fulfilled. There could norhingmore
manifelted in the Covenant of Works •, fince be exacted upon a man, than what He ac-
man's Obedience was a due debt. God had complifhed by his Obedience,
no need of it, and the affiltance and Itrength 2. IT was the Righteoufnefs of One that was
to perform it,mult come from God. However, God as well as Man, and therefore it bad Infinite
there was a work to be done, and for rhar, value in it. His Perfon put worth into his
man was to receive a reward of Life by pro- Obedience. For though, if it had not been
mife. Now,though. Chriit's Obedience came corextenfive with that latitude of the Law,,
nearer an abfolute merit then ours, in that ic
^^__ ■ r ii — _———.——— — — — - — — ^— — ii i
QueitXXXHI. Jfembljs Catecbifm- 473
—^— — ' ■ • ■ - ■ ■.-■•■■ ... .. .1
it being Gone by a Divine Perlbn would not are under the curfe : jor it is written, VirjM
have fufficed •, yer, ic being fo, this made it is every one that continuetb net in all things
equivalent with the Obedience ot all men, which are written in the book oj the law to do
yea, more worth than all. There is therefore them. Audit is certain, that our trial for
fctuphfisin calling it//;* Rigbtcoufncfs of God, Jultification, mult pafs upon the law of the
Rom. Y ->• And the Blood that was fhed Covenant of Works, though it pafs according
in it is called the Blood oj God, Act. 20. 28. to the tenor of the Covenant ot Giace, and
Nor could the Juftice ot God ever have been fo the righteoufnefs mult quadrate to the
fo giorityed, in any other way, as in having Precepts of if; This then can be no other
the Eternal Son of'God iubjefcted to it. than the Righteoufnefs of Chriit, and Rr
3. IT was the Right -eoujnejs cj One that was this reafon frtul dared not to appear jm his
appointed and conjittuted Mediator £5 Redeemer own, but mult have this to be found in, Phil.
by God hi nf elf. God deputed him, and ac- 3-9- And be found in>him, not having mine
cep.ted of him, and made him Surety, Heb.J. own righteoufnefs, which is of the law, but thai
22. And our Righteoufnefs, 1 Cor, 1. 30. He which is through tbejattb oj Cbrift, the right e-
made him Sin jor us, 2 Qtr.%% 21. So that ic oufnefs which isoj God byjaith. And the rea-
was not only fufficient for us, but really fon is, becaufe his righteoufnefs will, and nc»
wrought out in our behalf- Chriit neither other can anfwer the demands of Juftice for
did nor died for himfelt, but for thofe whom us 5 and therefore it mult be either that or
he was to redeem- Herce that, 1 Tim. 2.5,6. none. When God declares a timer to be
Tot there is one God,anlcne Mediator between righteous, he looks upon the Righteoufnefs
God and men, the man Chnjl jejus. Who gave of Chriit, and doth it for the fake of that 5
Vtmfelf a rarf m jor all. Rom. 3. 25. Whom and this leads to the laji thing.
God h.itb jet iorth to be a propitiation, through 4. THAT Christ's Righteoufnefs is the meri-
fahb in his blood, to declare his right eoujnejs torious a/, d material Caufe oj our justification,
for the remiljhn of Jins that are paj\, through exclufively oj all other. It muft derive to us
the jorbearance ojGcd. So that the venue by and through this, or not at all. And here
of it mult needs derive to thofe for whom ii thefe two Conclufions may be obferved,
was accomplished, and whatfoever of Merit 1. THAT there is no other Righteoufnefs
or'SaVisraciion There was in it, muft confe- that can obtain our juj] feat ion bt fides this or-
quently redound to them. without it. if we have not this to plead we
3. HOW it is the Material Caufe of our juj- cannot be jultihed, by any elfe, whatfoever.
lificaiion ? If we build our hopes upon any other, ic
A. THIS is well to be confidered, becaufe will fail us, and our vain expectations will
it is a main hinge of the Dii'pures of the betray us to Condemnation. Every othei
prefent Age. Many that content with us in confidence will prove a broken reed, and lee
its being the meritorious, will not yield it us fall, if we lean upon it. As to theWorld,
to be the material Caufe. Hence fome deny and things of that, they who make it
the active Obedience of Chriit, to have any their trult will find themfelves wofully de-
caulal Influence into our Jultification, but feated, Ljal 49 6,&c. As to Angels &Sainfs$'
only to be a thing requiflte to make him ca- as they greatly derogate from the honour of
cable of being a Sacrifice for Sin in his Chriit, who make them Mediators oflnrer-
pafhve Obedience. The dangerous confe- cetlion, fo they horribly defpife the Righte-
quences whereof fome otherwife Orthodox, oufnefs of Chriit, who depend on the merits
have not warily confidered, & hereupon have of thefe for their Jultification. But there is
teftrained his whole merit to his pafliveObe- a Righteoufnefs of their own, which too
dience, and confounded it with his Satisfac- mai y trult to, and fet it up In oppofi ion td
tion. By rhe material Caufe of Jultification that of Chrift 5 this was the jews miltake
we can underhand nothing elie, but that and undoing, Rom. 9. 31, 32.8c 10. 3. And
Righteoufnefs, on the account whereof this it is too apparent, that too many do prac-H--
Sentence doth pafs. A man that is upon cally reft here • their repentances,reformati-
Tiial, cannot Authoritatively be juftified, ons, exact walking, religious duties, works of
unlefs there be fbmething found for him, that charity &c. But ifmen make a Chriit of
may deliver him from the Penalty and enti- thefe to themfelves, and have no other plea^
tie him to the Benefits of theLaw by which they will be undone. What faith David,?M.
he is tried. It is God that juflifies, Rom. 8. 3 3. 130.3. If thou, Lord, jhou/deji mark iniquttiesi
Now in juftifying the man, he declares him 0 Lord, who j'hall f\and ? And, 143. 2. And
to be righteous ; now either he is not fo, or he enter not into judgment with thy fervant i
is fo •, if he were not fo,tfiere would then be for in thy fight jball no man living be juflijied.
unrighteoufnefs with God, which is blafphe- They will not bear the trial of the Law>
my to allow 5 if he be fo, then theLaw hath they have finful ltains and defects on them.
nothing to lay to his charge, being every Hence, lJrov. 20. 9. jam.%.7. 1 job. i.8.-
way anfwered -, for if that have any thing There is no merit in them,and if there were;
truly againlt him, he is not righteous. The yer they make no fatisfacfion to the wronged
lealt defect in that Obedidnce on which he juftice of God, on the account of that firi
Hands to be tried, will condemn him, Gal. 3. which the whole race of fallen men 66 Panel
to, For at many as are of r& works oj the law* charged with3 and for which there mult be
P p p 2 M
474
Le&ures upon the Quefl. XXXIlt.
an atonement, if ever they be jultified.
2. THaT there is no other Righteoufnefs
that can contribute any thing towards the merit,
or matter of our J unification. There is no
righteoufnefs of ours,that can here be joined
with that of Chriit, either Co-ordinately or
Subordinated, as caufai of our Juftification.
There is indeed an Evangelical Righteouf-
nefs, or the SancYification of our hearts and
lives, which is infeparable from, and a good
evidence of our being jultified, but it neither
merits it, nor will it Itand for the matter of
ir. There is an Opinion that hath gotten
too much rooting among Proteftants, viz.
That though we are beholden to Chrift for
his merit and fatiifiction, without which
nothing of ours would ever obtain accep-
tance, unto Juliification, yet in and through
him, our gracious actions of new Obedience
will Itand for our Juftification in the Great
Day. And hence they would make it at leaft
one part of the matter of it. And for this,
among other Scriptures of like import, they
bring that in, Mat. 2?.34,&c. But this pro-
ceeds from a fcandalous Ignorance of the
right notion of the genuine nature of Jufti-
fication, and a confounding of it with the
Doctrine o\ Glorification. That God doth
accept of, and will glorioufly reward the
holy Lives and Actions of his Children, ac-
cording to the Promife of the Covenant of
Grace, is certain, i Tbf 5. 24. And accord-
ingly he will declare and make it known in
the Great Day •, by which alfo he will jufti-
fy his own proceedings, to the confufion of
ungodly men. But what is all rhis to the
j unification of a Sinner from the claims of
the Law againft him ? In fum, as there needs
no other Righteoufnefs but that of Chrift
for our Juftification, it being compleat •, and
therefore it is to derogate from the honour
of Chrift, and the fufficiency of his Merit
and Satisfaction, to eke it out with any other :
So our belt Righteoufnefs hath no capacity
of contributing any thing tothisScore,becauie
its acceptance is through Chrift, and of it
felf, it will not endure a Law Trial. What
do the Church acknowledge, Ifai. 64.6. But
iae are all as an unclean thing, and all ourrigh-
teoufnejjes are as filthy rags, and we all do jade
as a le<ij, and our iniquities like the wind,have
taken us away. It is God's Grace, that he
will fmeli a fweet favour in what we do.
And we are told of a Sacrifice on this very
icore, Lev 16. 16. Our belt Service needs a
pardon and perfume ^ how then can it be
produced for ourJuftification,any farther then
an evidence of it, being a fruit of the Spirit
accompanying Salvation, in thofe that are
Jultified?
Use. BE we then all advifed, Utterly to
rej'ufe Reliance on any other Righteoufnefs, and
tofecureatitletotbatofCbntt. We mult be
Jultified, if ever we be Glorified. The extent
of thefe benefits, is to the fame Subjects,
Rom. 6. 3 o. Whom he juflificd, them he alfo
glorified ? It we be not delivered from our
Judge, we fhall never be inverted with the
robe of Glory. If we hope for a Pardon with-
out a Juftification, or for a Juftification with-
out a Righteoufnefs, wemiftake the method
of Gofpei Grace. And if we rhink any Righ-
teoufnefs, bur that which is perfect & entire,
will do for this, and lo hope that any other
but that oi' Chriit will do for us, we deceive
our felves. Let us then count it our great
interelt to be able ro Itand in the Judgment,
and anfwer the claims of the Law upon us.
And accordingly, let us fee more &: more the
defects and fhort comings of our belt Duties,
and calt off all reliance upon them ; and
being perfwaded of the fufficiency of the
Righteoufnefs of Chrift, let us inquire how
we may come to be related to it, and made
partakers in it, and never reft till we have
comfortable evidence of our being made
owners of ir. And for rhat end, let us go to
God for ir, and wait upon him, in all the
ways wherein it is to be obtained : That being
cloathed with that long white robe, all our
defeats may be covered. And being found in
him, we may hold up our heads without
dread, as knowing that there can nothing be
alledged againlt us, or laid to our charge,
but what that Righteoufnefs will abundantly
anfwer for, to our Everlalting Confolation.
[October 2$. 1698.]
SERMONCTO7.
IH.TTf JE are now to conilder how the Rigb-
V V tcoufnefs of Chrift becom es t h e for-
mal Caufe of our Juftification, viz. by
Imputation oj it to us. This is a neceiTary
point in the Doctrine of Juftification, and
without which the whole Fabrick of it will
fall. And yet we mult fight for it againlt
Armies of Adverfaries, who feek to rob us of
it. But my bufinefs at prefent is nor Polemi-
cal, but only to explain and confirm this
great Truth. For which end there are three
Things, that may come under our prefent
Confederation, viz. 1. The proper meaning of
the term, Imputation. a* it is ufed in iheDotfrine
of f unification. 2. The ncccjfity of the Imputa-
tion oj the Righteoufnefs of Chrift to us, that we
may be Jujftjiedby it. 3. The fufficiency of this
Imputation jor our compleat f unification. '
1. LET us inquire into the proper meaning
0] the word or term, Imputation, as it ii ufed
in the Dotfrine of Juftification. It is a need-
lefs cavil of thofe that fay, the word Impute,
and Imputation, is not exprefly ufed in Scrip-
ture, in the fenfe that we put upon it ; for,
if the thing intended in it, be manifeftly to
be found in the Word of God, it is fufficienc
to vindicate the term, in as much, as there
are feveral other terms ufed, and on all
hands allowed for the clearing up of Scrip-
ture truths, which are not there in exprefs
Words ; although the allegation brought in
refpeft
Qliefk.XXXIIL djjentblys Catechifm. 475
refpect of ihis, is wichout ground. Imputa- This Jultification therefore, mult have a re'f-
tion is here underitood in a Law fen fe -, and pect to fome Law, by which the man is td
fo a thing is then impured to a Perfon,when be tried, and according to which he mult be
it is in Law reckoned to him as his, and his acquitted ; which cannot be, unlefs his cafe
Caie is to be determined according to it. This be found to anfwer the Law • for if there
fo reckoning it as his, is the very proper Jm- be a Rule of Righteoui'nefs by which the
putation,in as much as the Law is to proceed man is to be tried, the Jultice of. the trial;
according to that reckoning. This imputa- is in conformity to that Rule :TheLaw there-
lion may be either of Sin or of Righteouf- fore mult fay, the man is righteous, if the
nefs. Of xhe jormer we read,Pfal.?2.2. Blef- Judge do righteoufly fay fo. And hence he
fed n the man unto whom the Lord imputctb mult have a Righteoufhefs to offer to theLaw
not iniquity. And that Imputation intends for this, elfe he cannot be juftified.
a charging of the Guilt of Sin upon the per- 2. THAT this muft be a Right eoufnefs, which
fon. Of the latter fee, Rom. 4. 6. Even as every way anfwer s ihe demands oj the Law of
David alfo defer ibetb the cleffednefs of the man the Jirft Covenant for him It is true, the way
unto whom God imputetb righteouf nefs without of our Jultification i> accommodated to the
works. And then it intends the acquitting Covenant of Grace, according to which only
of the Perfon from Guilt, and reputing him we can have any reafon to expect it- fiorli
jighteous. Now this Imputation may, in the proyifion, and the application of it to us,
both of thefe refpects, have a double Foun* is all of Grace, Eph. 2-8. For by grace ye are
dation. Either it is in refpect of what the faved, through faitb^nd that not oj your Jelves :
perfon himfelf hath been and done ; for a it is the gijtof pod- But yet,the Righteoufnefs
man's own perfonai Sin and Righteoufnefs it felt" is fuch as is commenfurate With the
may be imputed to him. It is one thing to Law of the Covenant of Works, and nothing
be iinful, or 10 be righteous, and another to fhort of that will do. And the reafon of it
have thefe in Law reckoned to him. Hence is manif'elt, becaufe the vety ground of tfie
thole expreihons, 2 Tim. 4. 16. &n». 4. 4. necefiity of our Jultification, in order ro our
When thefe things are upon trial, brought Salvation, is in our relation to that Covenant"
in for, or againlt the man, then they areim- and rhe eftablimment of the Sanctions of ir*
pured to him. Or elfe relatively, when ano- fo as that the demands of it mult be fully
ther's fin is fo charged on a Perfon, as he is anfwered, before it will give us a difcharge
reputed to bear the Guilt of it, fo as that from the Obligation to it. Chrilt therefore:
Satisfaction is demanded of him for it ; or tells us, Mat. 5. 18. Till beavetiVf earth pgfi9
another's Righteoufnefs is reckoned to a one jot or one title Jhall in no wife pafs jrorti
Perfon, fo as he hath a Priviledge or Benefit the law, till all be fulfilled. S > that, wharfb-
of it to his acquittance or Jultification, And ever imperfect Obedience, if fincere- mavbe
for both of thefe we need look no further, accepted of us, in the way of Grace, 'througfi
then that famous text, 2 Cor. 5. 21. For be Chfilt .- Yet none lefs than, or fhort' of that,
"bdtb made him to be Jin for m , wbc i knew no fin, which the Law requires, will do for oiit
that vie might be made the righteoufnefs of God Jultification before God. m
in bitn. Both of the things there mentioned, 3. THERE is no other Righteoufnefs but that
mult needs refer to this Imputation, and will ofCbrift, which will thus anfwer the Law for
appear in the Sequel. Nor is this fort of him. He that • confiders the nature of the
Imputation a Itranger from the natural light Law, and the relation which fallen man
of men, meerly Heathen, as might be abun- bears to it,. muft needs fubferibe to this. Th'6
dantly confirmed. Law requires perfect &perfeveringOhec!ienc£,
2. WE proceed to confider, the Kecejjtty of and the leaft defect at any time brings the'
the Imputation of the Righteoufnefs oj Chrijl to man Under the Curfe of it, Gal. 3. 10. Cur fed
7#, that we may be Juftified by it •, i. e. That if is every one that continueth not in all things
ever we be juilified, it mult be in this way. which are written in the book of the law to do
Let it be here obferved, that we are confider- them. There is not only an active but a
ing man in his lapfedttate; for if he had paffive Obedienee too, requifire for the
retained his integrity, and lived in perfect fatisfaclion of the Law, on account of fallen
conformity to the Rule of Obedience,which man, and that is nothing lefs tbanDeath,Gen.
God at firft gave him, his own perfonai Righ- 2. 17 in the day that thou eat eft thereof tbifU
teoufnefs had been imputed to him, and he jhalt furely die. Ezek- 18.4. The foul that
mould have been jultified by it; but the cafe finnetb, it fh all die As for Angels, rhey are
is otherwife with fallen man. For the clear- of another kind, and fo cannot ftand for maa
ing up then of this Necejfity, we mult go a to anfwer the Law on his account. As foi
few fteps back, and fo proceed to the de- men, they are all in the fame condemnation]
monltration of it. Let us then take up the naturally, Eph- 2. 3* And were by nature the
following Co nclufions, children of wrath, even as others. And fo one
1. THAT the man muft have a Righteoufnefs man cannot anfwer for another, Pfal. 49. 6;
to jujiify bim, if ever be be fuil/fied. We are &c And as for the man himfelf, he is come
told, God n Judge himfelf Pial. $o-6. and fhort, &c. Rom. 3. 23. For all have Jmned,
that it is he who Juftifietb? Rom, 8. 33. and and come ftwrt of the gloty of God. And fo
that he mult be juft in juftifying, Rom- 3. 26. eannot be Juftified, Pfal. 14^ 2. in ihyfght
mi
a 7 6 LeBures upon the Queft XXXIII.
fhall no man living be juftified. For, Pro- 20 9. infuiion, whereby we are enabled to anfwcr
Who can jay, { have made my heart clean, I am the Law fully ; or elfe, becaufe he hath in
fure from my fin. Eccf 7 '. 20. For there is not his own Perfon, in our nature, performed
a jujl man upon earth that doth good, and finneth fuch a Righteoufnefs on our account, as may
not. So that he cannot pay the aclive Obe- itand for us, and give full fatisfaftion to God,
dience which he owes. And in regard of which mult be ours neceflarily by imputation;
paflive Obedience, if he mutt fuffer it in his But not the former, and therefore the Jarrer.
own Perfon, he mult then be condemned to Man hath no Righteoufnefs in him naturally,
it, how then can he bejultifiqd, and his Suf- but is full of all the feeds of unrighteoufnefs.
ferings muft be Eternal, &c Now there We have the defctiption. of the natural man,
remains no other but the Righteoufnefs of Horn 3 10, &c. Man hath not any itrength
Chtiit, for the Judication of iuch an one, left in him, by himfelf to acquire an habit of
but for which, the whole unhappy race of righteoufnefs, which may aiifwer the Law,
fallen Adam mult needs have miferably Rom.5. 6. for when we were yet without flrength,
perifhed. in due time Chrift died j or the ungodly. Eph.
4. THAT he mull have a title to this Righ- 2 i- And you hath he quickned who were dead
teoufnfs ashis own legally, ij ever it anfwcr in trefpajjes and fins. It remains then, that
for him. Whatever fufficiericy there is in the it mult be either an infufed, or an imputed
Righteoufnefs of Chrift, as certainly there is Righteoufnefs. Now that it muft be this
venue enough iri it, to jultity the whole latter, will appear from the following
World, if applied to, and accepted for them, Remarks,
yet the efficacy of it can extend no farther (\-) THAT individul Righteoufnefs of Chrift
then this Application. That all are not which fan sficd jor us, cannot be injufed into us,
juliified by it is certain, for then all would and there jor e if it be ours, it muft be imputed
be faved, which they are not. All have not tons. Reafon it felf tells us, that individual
the offers of this R ghreoufnefs made to them, anions and paflions, are terminated in the
and they are lolt 2 Cor- 4. 3. but if cur fubject of them, and fo cannot actually be
G.Qcl be hid, it is hid to them that are loft And. dene or fuffered by another. Another may
of rhofe to whom the offers are made, there do a like thing, but he cannot do the fame
are multitudes that reject them and it-, and thing, becaule it implies a contradiction,
reruiii.g the tenders of this Grace, they come Chnit in his own Perfon performed active
under the rlneatniig of Damnation* Chnit Obedience to the Law,and it was mediatorial,
doth not profit them, becaufe they feek a On which account he fignifies that he was
Jultification fomewhereelie. Every man mutt obliged to it, Mat- ?• 15. For thus it bcc.meth
give an account of btmfelj to God. He muft us to juljtll all righteoufnefs- He alfo in his
therefore have a Righteoufnefs to plead, that own perfon bare our fins- i e- The penalty of
is, on the acceptance of the Law, feme way them, and that in Obedience to the Law,
his own. For the Queftion is, Hath this man and therefore God laid them upon him.
kept the Law per jell ly ? And it is vain to fay, Hence fuch expreflions, Ifai. 53-4. Surely he
there is fuch an one hath kept it, unlefs it hath born our griejs, and carried our forrows,
can be pleaded', that hedid it for him. Hence And ver 6. TheLordhath hud on him the iniquity
that, Gal. 2. 20. I am crucifid with Cbritt. cj us all. 1 Pet- 2. 24- Who his own fij bare
J\everthe!efs I live -,yet not I but Chrift liveth our fins in his own body on the tree, that we
jn me : and the life which I live in the flefh, I being dead to fin, Jbould live unto righteoufnefs \
live by the faith of the Son of God, who loved by wbofe ttripes we are healed. And becaufe
me, and gave bimf elf jor me. in this way we come to be jultified, viz. by
5- THAT this Righteoufnefs ofChritt, can be the venue of his active and paflive Obedience
theirs, fo <ii to fuftify tbcmjn no other way but peifonal, it muft needs be by imputing of
that ij imputation. On the fuppoiition, that ^U5 to us.
we muft have a Righteoufnefs to be jultified (2>) THE Righteoufnefs which is infufed
by, of which the word of God hath given us lnt0 us is an imperfett Righteoufnefs^ & 'cannot
full aflurance, it muft be either that that is therefore Jiandjor our fuftiji 'cation- It is a
inherent in us, or imputed to us, for a third vain pretence of thofe that acknowledge
fort cannot be fuppofed. If it be inherent in Chrift's perfonal Righteoufnefs to be the
us, it muft be either congenerate, acquired, meritorious caufe of our Jultification, but
or infufed, for in no other way can we come will have our own duties of new Obedience
by it : but in neither of thefe ways do we the matter of it : As if he by his Merits had
come to be owners of an inherent Righte- fatisfied the Law Covenant, and fo procured
oufiefs which will julfify us, becaufe all for us an eafier way of .Jultification by the
perfonal Righteoufnefs whatfoever is dif- New Covenant s fince our Jultification is
claimed, Phil- 3. 8, 9. Yea, we are afTured, properly from the condemnation of the Law,
that Chrift is oj God, made our righteoufnefs, and giving a title to Life confident with it,
1 Cor. 1. 30- And for that reafon, he hath which our own holinefs cannot do. The beft
that Name put upon him, Jer. 23. 6. THE tbat we do will not bear the trial of theLaw,
LORD OVR RIG HTEOUSKESS. Now he is and therefore it cannot jultify us from ir.
faid to be fo,either becaufe he is theEfficient David therefore makes that ingenious acknovv.
er Author of a Righteoufnefs yi us, by lodgement, Pfal. 130. 3, 4. IJ thou, Lord,
flwuldeft
Queft XXXIII. Jjjembljs Cateclnfm. 477
; . ; ■ ' ; — ^— — , N-»
fhouldeft mark iniquities : 0 Lord, who Jball by fuch an exchange. That therefore which.
Hand. But there is forgive nefs with thee : that ties before us, is to make it appear, that the
thou may eft be feared. And the Apojile Paul Jultification of'a Sinner, by the Imputation
hath inch an expreffion, I Cor. 4. 4. But I of Chrift's Righieoufnefs to him, fully anf-
knovo nothing by ntyfelf, yet am I nor hereby wers the ends of God's relative Jultice. FoC
jultificd : but he th.it judgeth me is the Lord, which, let the following Conclujtons be con-
Juftificaiion is now conferred upon us, Rom. fidered,
5.1. Therefore being jujhfied by faith, toe have I. THAT the firU Covenant in which Go!
peace with God through cur Lord J ejus Cbrift. treated man, was for the d/fp/ay oj his Holinefs
And is not deferred lill our Sanftification is and fuftice. God fought his own declarative
perfect, but whiles in many things we offend Glory in all his Works of Efficiency, and his
all. It'is then unreafonable to think, that infinite Wifdom contrived all fuirably fof
we can be juftified, on account of that, for this end. Now that he might make way for
which, in the Laws rigour we mult be con- the illuffration of thefe precious attributes
demned ^ fuch are our moit fincere fervices : of his, He treated with man in a Covenant,
yea, fuch are our Perfons, whiles we are re- in which he eltablifhed a rule of his fpeciai
newed but in parr. government over his reafonable Creatures,
(l.)TObe juU'ified by another" sRighteonfnrfsJs wherein he laid the foundation for the ex-
to be juftified by Imputation. Thefe two expief- ercife of thefe in his after-dealing with them,
fions mult needs be Synonymical. Paul mini- according to the tenor of this Covenant. Ic
fettly oppofes be\rle)joitnd in his own, ai.d in is true, Pfal. 14). I7« The Lord is righteous
that which is f God by faith, Phil. 3.9. And in ' all his (vays, and holy in all his works. Bun
that we are jultified by another's Righteouf- there are more eminent difcoveries of thele,
nefs is according to the whole current of the in his tranfactions with men. And for this rea-
Goi'pel •, and this is intimated in the Levitt- fon is that encomium put upon the Law,Rom,
cal Law, when God promifed forgivenefs up- 7. 12. Wherfcre the law is holy, and the com*
on the Offering of the Sacrifice, as, Lev. 4. mandment holy, and jutt, and good.
20, 26, 3i, &c. And this is plainly intima- 2. THAT the difplay of thefe Attributes was
ted in that famous Text, 2 Cor. ?. 21. If our peculiarly^ deftgned, in the difcovery oj his lov*
Sins were laid upon Chrift, and his Satisfac- ing of Righteouf nefs, and hating oj Iniquity,
tion was accepted for us, it muft needs be by That God doth fo, he hath affured us in his
a legal Imputation, that fuch a tranilation Word. This therefore is afcribed to Chrilt,as
is made. God, Pfal- 45.6,7. Thy throne, 0 God, is for
(4..) THAT Juftification which is of the ungodly , ever and ever : the fcepter of thy kingdom is a-
muft needs be by Imputation. We have a right fcepter. Thou levctt righteouf nefs, and
ftrange expreffion ufed in, Rom. 4. ?. But to hatejt wickednefs. We are therefore toWj
htm that worketh not, but believeth en him that that God takes delight in the works of Righ-
juftifietb the ungodly, his faith is counted jor teoufnefs, Jer. 9. 24- And that he abominates
righteouf nefs. Which muff needs intimate, Sin, Jer. 44. 4. 0 do not this abominable thing
that when God beltows this Jultification upon that I hate. And when the Prophet would
a Sinner he hath no Godlinefs to recommend fet forth the Holinefs of God, he doth it in
him to God, for the obtaining of this benefit fuch terms, Hab. 1. 1 3. Thou art of purer eyes
at his hands, on the account of that. God than to behold evil, and canVt not look on iniqui-
did not firft make him Godly, and for that ty. And his Righteoufnefs is accordingly ex-
jultify him -, but that Jultification in order hibited,P/d/.i 1-6,7. WhenGod rewardsRighte-
of nature, is antecedent to, and in order of oufnefs, and pu'nifheth Sin. with the greatelt
time is coxtaneous with San&ificatio'n. Now Rewards & Punifhments, he therein gives an
it is certain, that there muft be a Righte- illuttrious proof of his being Holy and Juft.
oufnefs 'for this man's Jultification, or elfe 3. THAT in order to this, the Santlions of
the Judge would have no foundation to pro- the Law muft be jully a>fwered. Ic was hy
ceed upon, and fo fhould not do that which thefe Sanations that God fecured the honour
is right. It is impoflible that he fhould find of thefe Attributes, in his government of
this inherent, in one that is ungodly, he mult men, and therefore they cannot be fuitably
therefore find it abroad, and accept it for glorified but in the accompiifhmenc of
him, and reckon it as his, and this can be in them. For this reafon God did as
no other way but by Imputation. firmly oblige himfelf to thefe San&ions
3. NOW let us take an account oj the Suffi- as he did man in the Duty required of
ciency of this Imputation jor our purification, him in that Law. As therefore man
Flefh and Blood cavil here 5 the Oppugners ftands related to them, fo they mult take
of this Doctrine, call imputed Righteoufnefs, place upon him, and that not only, becaufe
a putative Righteoufnefs, a chimerical fancy, elfe his Veraciry might be called in queffion,
no where to be found, but in mens crazed with whom it is impoffible to lie, but rhe Glo-
Imaginations. And though fome do acknow- ry of thefe Perfections of his, which he con-
ledge it rational in matters pecuniary, to trived to advance in this way would fail,
accept of an exchange of perfons, yet they Hence that Pfal. 119. 160.
will not allow it, in matters capital, pretend- 4. THAT hence, if thefe Sanctions be fo anf
ing, that Jultice is not fatisfied but eluded wered, according to the true intent oj them,
ibef*
4,78 LeSures upon the Queft.XXXIII.
theft Attributes are therein manifcfted glori- the Imputation of the Righicoujnrfs of thrift,
y. it God do advance the glory of his every way anfwers the ends of the jirjL Covenant ,
Holinefs & Jultice, in rewarding Obedience and exalts the glory of the Grace of the Ntw
with Life, and punifhing Sin with Death, fo Covenant. And what more is requifite to
as that the defign of thetirltCovenant be full/ make it fufficient for our JufiihcatiOn ? For
complied withal, aid the truth of his Promiie if" that be fulfilled in it, Ffal.^. 10 there
and Threatning therein declared do ftand,this needs no more If the Law faith, it is
will fully manifeft his Glory. Indeed if any fatLsfied,and theSinner is hereupon acquitted,
of thefe mould be lofers upon the account, the Law and Gofpel do intirdy harmonize
and the Sanations of the Law be fuperfeded in man's Salvation.
or perverted, that would be derogatory to Use. LtT us all then make this our great
the Glory of* God. And it would be an im- bufinifs to get this Right ecufnefs of Chr.fi ours
peachment of rhe Wifdotn, as well as of the by Imputation- Reft not in any other, nor be
Immutability of G>d, if he fhould contrive a iatisfyed till you have gotten this : Get this
way to fave'Sinners, to the difhonour of any long White Robe, this Wedding Garment on,
'■of his Perfections. But we are told, Rom. if you would not be found naked in the Great
3. 26. To declare, I fay, at this time his righte- Day- Wait upon God for this Grace,, with
cufnefs : that he might b'e juft, and the juftfer rnoft earneft importunity, and let him not
of him which be iievetb in ft jus. alone, till he hath entertained you poor
5. THAT the fuf -Covenant did net exclude Prodigals with this belt Robe- And lee all
the Inierpcfition of a Surety to anfwer for man, fuch as have through mercy, obtained this
in cafe there fhould be need of one. It is true, unparallel'd favour at his hands, blefs him
it did not Include one, becaufe that was re-r for it, and reft fatisfied in it- And let fuch
ferved to be displayed in another Covenant : as are itrangers to' the Gofpel Grace, flout
but it did not fhut one cut ; there was no at you for it, and endeavour to mock you
claufein it, that excepted againlt it, nor out of it, but do you look upon your felves
needs there any more be laid to prove this, to befafe,and accordingly rejoyce& triumph
bur thattaod upon man's tailing in his Obe- in it, being afTured, that in rhisRighteoufnefs
dience to that, prefently difcovered the way you (hall ftand in the Great Day, when fuch
of recovery by a Surety, Gen. 1. 15. which as relyed on any other, (lull be found without
he would not have done, if he hid nor before a Wedding Garment, and be caft into outer
purpofed it. And indeed, rhefiilt Covenant Darkncfs-
was but a foil on which the Grace of the new
one was to be drawn, fo far 'as God's Eleft [November 22. 1698.]
were concerned in it- Hence that, Rom. ?. 21. . ,
That a* fin hath reigned unio death : tvin fo
wight grace reign through rightcoufnfs unto CTJ T) A/f O ^NT C 'Y 'YI/ 1 T
eternal life, by Jefus thrift our lord. 0 1-^ IV JXL W X^ O/lZLf ii.
6. THAT Chritt did thus interpefe, and was
a fufficient Surety. He is fo called, Hob- 7 22. IV.'T^HE haft Thing obfervable, is the way
God made him fo, and therefore could not X in which the Right eoufnfs of Ch rift,
but accept of him as fuch. And touchinghis becomes ours by Imputation : wherein we are
fufficiency every way to anfwer the demands pointed to the Infhumental Caufe of our
of that Law, both in performing the condi- Juftification,^;/^. it is Received by Faith alone.
tion of Life, and anfwering the condition of That Faith is concerned in ourjultificarion, as
Death, according to the tenor of that Cove- having fomecaufal influence on it, is certain"
nant, we have already confidered, in the from divers frequent Scripture expreflions a-
treatiig of his Redemption & Mediatorfhip. bout ir,efpecially, when we are faid to be jufti-
7. hENCE the Holinefs & Juftice of the fied by it. Rom1). i.Therej ore being juftified by
haw were no lofers by this Suret'fhip of Chrift. faith, we have peace with God through cur hord
The exchange that was made between him, Jefus Chrift. And when it is faid to be imputed
and thole for whom he undertook, not only to us for Righteoufnefs, as, -Rom. 4 ?• 9 22,
made way for the aftonifhing difcovery of &c But the inquiry will be, To what head of
the riches of God's Grace, but did moft Caufe s it is to be ajfigncd ? And fo, after whac
illuftrioufly exalt the honour of his Holinefs manner it may be faid to jultify, or to be
and Righteouf jefsi in as much as, not only imputed fot Righteoufnefs ? As to the final
was the fatisfaftion made by him to the Law Caufe, there is none that afligns it thither,
of infinite value, and Co fufficient to anfwer for that is no other bur the Glory of God,
for all on whofe account he did it, as hath which he aims at in all li is Works, and our
formerly been made to appear- Bur, thefe Faith is fubfervient to it. As to theMerito-
Atrributes fhone forth in the clearelt demon- rious Caufe, it can have no relation to that,
Ifration of them, when the Son of God, who for Grace excludes merit- And we are told,
was his Father's delight, was not (pared, Rom 4. 16- Therefore it is of faith, that it
when he ftood in our place, and was profe- might be by grace ^ to the end the prom fe might
cuted by the Law on our account, but his be fure to all the feed, not to that only which is
Soul was made a Sacrifice for Sin- of the law, but to that alfo which is <f the faith
8- HEACE the J uft feat ion of a Sinner by of Abraham? who is the father of us all jb'efides
that
Quefl.XXXIII. JJJemblys Catechifm. 479
that the Righteoufnefs of Chrift is that which which God doth freely. Nor is there a
alone hath purchafed for us our Juftification j natural necefliry of our Faith, in order to our
as hath before been fufficiently made evident, being juftifyed, fince, if God accepts of the
And confequently, it cannot be the material Righteoufnefs of Chrift for us, and imputes
Caufe, for then it mult juitify as a Work, it to us, we are thereby juftifyed * And this
whereas the Apoftle evidently oppofeth Faith hath no neceffary dependance, in the nature
and Works, as contrary one to another in of the thing, on our acceptance of it, but can
Juftification, Rom. 3. 28. Therefore we ; con- be done without it. But it is neceffary, ac-
clude, that a man u juftified by faith, without cording to the order and method of God's
the deeds of the law. Chap. 4. 4,5. Now to him difpenfing of his Grace to us by theNew Co-
that worketh^ is the reward not reckoned of venant. And we may takethisAccountof it,
grace, but of debt. But to him that worketh 1. THAT Justification is one of the Benefits
not, but believeth on him that juftifieth the ungodly, which we derive jrom Chrift in Effellual Calling,
his faith is counted j or righteoufnefs. Befides, It is therefore declared to be an infeperable
if Faith be the matter of our Jnltification, it confequent of it, Rom. 8. 30. And whom he
mult then aniwer to the Juftice of God for, called, them he a If 0 juflijied. It therefore be-
and ftand in the room of all that Righreouf- longs to all that are Called, and to noneelfe.
nefs which the Law required of us \ which And thole are not they who have only had a
it cannot. And it is only the Righteoufnefs Call outwardly offered to them. For fo we
of Chrift which did that. Nor yet can it be find, Mat. 20. 16. For many are called, but f eta
the formal Caufe, in as much as thatconfifts are chofen. But fuch as have anfwered the
in the very aft of Imputation^ prel'uppofeth Call j according to that, Pfal. 27. 8. When
a Righteoufnefs fufficient for our Juftification, thoufaidfl, Seek ye my face, my heart f aid unto
to be imputed. And, though Faith doth re- thee, Thy face, Lord, will I feck.
ceivethisRighteoufnefs unto Juftification, yet 2. THAT CbriJVs Righteoufnefs can nofut*
it doth not formally juttify us, becaufe that ther Juftify us, than as it is ours. We are the
is an Authoritative a£t,and mult proceed from perfons to be juftified 5 Juftification therefore
one that harh power to do it 5 whenas Faith muft terminate on us. We are they that
can do no more but accept of it. It remains are to be judged Righteous by it, and for that
then, that it be referred to the efficient Caufe. there mult be a Righteoufnefs that may be
That it cannot be the principal efficient is truly called ours. What avails it us, that
certain, for that is God, Rom. 8. 33. It is God another is Righteous, if we are no ways re-
tbat juflifieib ? And indeed he is the only lated to it, and can hy no claim to it. And
Judge, who can with Authority declare 3 for this reafon is that title put on Chrift,
perfon Righteous, acquit him from Condem- Jer. 23. 6.
nation, and adjudge him to Eternal Life. But 3- THAT Chrift' s Benefits, and his Perfongo
Inttruments are alfo annumerated to the together. He muft be ours, if his Righteouf-
efficients being made ufe of in the production nefs be fo. Hence, it is he Himfelf, that/*
of the effect : And hitherto the Orthodox made of God to us, our Righteoufnefs, 1 Cor.r.
generally aflign the caufality of Faith in our 30. ie. God beftows him upon us, that he
Juftification. I fhali not fpend time in difc may be fo to us. Chrift and his benefits are
courfing, whether Faith be properly called not divided. As he gave himfelf for us in
an Inltrument of Juftification, or not rather a the work of Redemption, fo he gives himfelf
medium to it, or a condition of it 5 or if it to us in the work of Application. And here-,
be an Inftrument,whether it be only a paffive, upon the priviledges of Juftification belong
or not alfo an active Inltrument. It is only to none but thofe that are in him, Rom- 8. 1.
the thing expreft in our Catechifm, which I There is therefore now no condemnation to them
(hall infift upon. In the opening whereof we which are in Chrift Jefus, who walk not after the
may fee what is the proper intereft of Faith Jiejh, but after the Spirit.
in our Juftification. There are then three 4« HENCE, in Effectual Calling, we accept
Conclufions contained in thisexprelfion,which of, and imbrace Jefus Chrift, as he is Offered
may now be briefly opened, viz. 1. That there to us in tbeGoJfcel. And there are none that
U a reception of Chrift s Righteoufnefs requifite, are effectually called, but thofe who do fo
in order to our being Juftified by it. 2. // is by accept and embrace him. And here,
Faith that we thus receive it : Which is the (1*) THERE is an Acceptance of the Perfon
only reafon why Faith is faid to be imputed of Chrift in this Offer. There is a tender of
to us for Righteoufnefs. 3. It is by Faith Chrift to all that come within the found of
alone that we do thus receive it, the Gofpel, and are under the Treaty of ir,
1. THAT there is a reception of Chrifis but all do not receive him upon it, and thefe
"Righteoufnefs requifite, in order to our being are not Effectually Called, but they that do
Justified by it. It is true, our receiving of ir, fo are. Hence that, Joh. i* 11, 12. He came
doth not give it its vertue of juftifying us, unto his own, and his own received him notfJc.
for that it hath intrinfecally in it, as it fully God in the New Covenant, treats with men
anfwersthe Law demands, without which it asCaufesbyCounfel. He forceth Chrift upon
could not juttify. Nor doth it draw forth none againft their will. He offers his Son to
that vertue, and apply it to us, for that is men on terms, and requires their compliance
done by the juftifying aft of Imputation, with them, in order to the ratifying of the
Q,q q Covenant
/
480 LeHures upon the Queft.XXXIIL
Covenant, between him and them. If they A Temporary Faith, which leads us to do many
thus comply, the Covenant js plighted, but things, upon the credit fo given ; A Faith of
ir' they comply not, the treaty is fufpended. Miracles,- by which fome have upon fpeciai
It is true, He mult both Ferfwide and Enable Revelation been infpired for the working of
them to ir, . iP ever they come up to it, but Miracles ; And a fnftijying, or Saving Faith
yet they mult fo do in order ro this ; and by which we believe unro the faving of the
if they retufs ir,it is an article againlt them. Soul. Now, though there is an Hiftorical
He ice rhar, Joh. J. 40. And. ye will. not come Faith requiiire in order to that which is
to me, that ye might have iije. Jultifying, lor it is grounded on knowledge -,
; 2.) THIS Acceptance oj Chrift ps, as He is yet it is in it felf another thing, and may be
cjj red in the Gcfyel. The Gofpel not only found in Devils, Jam. 2. 19. Whereas this
offers him, bur it i.ells us, what he is offered Faith is proper and peculiar to God's Elect.
for j and if we do not fo accept him, we do Hence fo called, Tit. 1. 1. .And it hath in it,
not receive him at all. Now,Ghrift isoffered befides theaffentof the Underftanding to the
to us in all- thole Offices of his, which are truth, the reliance of the Will, on the Object
cj! earned in the bringing about of our Sal: offered to be believed on. And therefore*
yation. An.d" one of thefe Offices is his although it have all the truths in the Scrip-
jPrielUiood, in which he hath fatished the ture for its object, in refpect of alTent,yet it
Law of. God, for us, and brou-ght in an ever- is confined. to.Chrift, as he is revealed in the
Uaftfig Rigi. ,::Jnefsy which, may. itand to Gofpel,. and exhibited in .the Promifes, in
■anfwer on our •,aecpun^ ail the demands of xefpecl: of its affiance. And this leads us to
it, ad fo jutiji before; Qod 5 according confide^ how ir Jultifieth us. Which cannot
to 2 Cor. -j. 2i. God there/ore offere Guilt be better exprelt than it is in this Anjwer^
to be our R/ghtros/fizcfs ; i. e. t<> accept of viz. as ir receives the Righteoufnefs of Chrilt
.Ills' Kig-lireGTif >r usunroouijuftificarion, for Justification. And hence, when Faith is
in c${§ we cfp e,mb-race it. for ihpt end. On faid to be imputed to the Believer for Righ-
tiis accounts are roid,aom.! u 4. Far Chrift reoufnels, it cannot intend, that either the
If, the end of the law Cor-rigbteoufn.fs w every Habit, or A?t, or Work of Faith is reckoned
one that bciievcth. Now this acceptance is -fo to be the Righteoufnefs for which God
neceifary according, ro the terms of , the juftifies us ; for that is every where afcribsd
Covenant. of Grac-', that without it, Chfi-li ;to the Righteoufnefs of Chrift : as hath before
will not pr.-.fic us, .nor will God. impute his been evidenced. ■ Befides, we have proved,
Righteoufne-ls ro us, for our juftificavionf. that that Rig-hreoufnefs hy which we are
This therefore was the undpjng <A the Jeyfo fluidified mult be perfectly eommenfurate with
^Rom. 10. 3. For they being ignorant of God--s ahat which was required in the Covenant of
righteoiifnefs,- and, going about to cft-Mifi their Works : which'Faith is not, nor doth it at
cwnrighieo:ifncjshavenotjub^ittedihsmf€lut.s all anfwer that- Law, any further than it
ftnto the right eoufnejsc) God-. That man that embraceth, and-apprppriatesto it felf, that
will rely on his own, and will hot entirely Righte-uf efs. of .another, even .Chriit,which
•depend:on, the Righteoufnefs of Chnlt for was entire, and had no defects in ir. If Faith
•his Juftifibatton,' fhali not.haye U;imputed to fhould thus jutiify us, it would then be out
-him. How rheirfhould he be juitifie'd by it ? o^n Righteoufnefs that jultifyeth us 5 for,
/[. IJ is by Faiih that zue thus receive it ■; though it bQ-.thsGift of God, yet it is a Grace
-Which is the only, reafon why Faith is faid inherent in. us,, and fo is our own : whereas
to be imputed to lijs forRiglueoufuefs. There the zl/^7/,? renouncethall that is, his own,and
;s hardly: a-py thing more. celebrated dn.ths refers himfelf to that of. Chrilt, Ffol. 5. 9.
Gofpel, th^A the great concern of Fajth in Again, if Faith fhould thus juftify us,it would
pu rj.u It i-ft cation, or about which, there are do it as a Work, whereas Fa.ith8f Works are
more miltakes in the .alligning.of.it -to this oppofed in this matter, as inconiiftenr, Eph. m
jiffai.r; 1- fhall here only endeavour fo give" 2. $,9- For by grace are ye fave4, through jatib,
■a' plain .Scripture account; of. this matter, and that not of your felves -. it -is the gijt -of
-Touching the .Nature of the Faith by which G.fd : Not oj works, leji any man jhould boaft.
.we^are, JuiUfied,. there -is: -a place affigweci And we are allured that it is by Faith, t>
afterwards, for a diltincd: treating about ir. at might be by Grace, Rom. 4. 6\ i.e. that the
•I lhatl therefore, here or.ly, by way of anti- free Grace of t God might, be manifefted ia
•clpa(tionlpiTe;-;thiJ necelTary general account our Jultification : and all this to exclude any
'pfir, viz. The word Faith, is unequivocal boatfing. Whereas,where this is aWorkj there
word, and isufed for diverfe things in Scripr is boatting, Rom. 3. 27. Faith, is in itfelf one
iure,-, and befides the metonyjnicd ufe of it, jof the Graces of Sanctification,-. wrought ip us
for t.he things- that are believed, and more ny the Spirit of God, together with all the
particularly io,r. t!je Do&rine of the GofpeaV, Graces which are infuied into us in Regene-
or thoieTruths that are of divine revelation; ration or pattive. Vocation, by vertue whereof
'$X is u-fed propeiiy in d.iverie fenies,-orthere 'we are enabled to believe in Chrilt. Which
a/e feveral kinds of Faith meat lonea1 in the power or.pr.inciple, the fame Spirit draws
.vvor.d of God.. Thcib are 'u/'ually .referred to forth into act; and by it we receive, the Lor<j
jour ^ heads : An jjijicrical- Faith, by vvfiicli j.efus Chrift with his Righteoufnefs ; andfo
wealTeut to the.TrutliSicvealedin.Scriptmei we come 'to be juitified. ' We may take this
brief account ot it, 1. WE
Qiieft XXXIII. jAJJernbtys Cdmhifin. 481
1. WE are all in our natural ftatc, under we do not entertain it with an entire reliance
Condemnation. The whole Word is guilty be- on it, it cannot be ours, and if not fb, we can*
fore God, Rom. 3. 19. Adam's fall hath in- not be juftified by it. Hence,Mark \6. t6.He
fluenced his whole Polterity, and brought that believetb and is baptized, fhall be faved z
them under a curfe of Death. The threatning but be that believetb not, Jhdll be damned.
of the Law is out againft them, and ftands io. HEACE, upon our tbus belitving, and fa
engaged todoexecutionupon therri,K0/0.;.i2. receiving tbis Righteoufnefs exhibited in tbt
2. THE Law mtfl be fatisfied on our account ', Fromife, the imputation of it, is conferred Upoft
or tee can never be Juftified. Math. 5. 18. The us. Faith looks on Chrift held forth in the
Law is the rule of relative Juftice, and God promife, with his whole Righteoufbefs, and
hath engaged his Truth to it, and fo cannot opens to him, and he comes in, and becorries
baulk it. it is the Law mult juftify us, if our Righteoufnefs, and thus it is that Faittl
ever we be jultified. jultifietrn
3. THERE mutt be a Righteoufnefs adequate 3- It is by Faith dlotie that we do thus rt>-
to this Law, jor our Juflification. It will bate ceive this Righteoufnefs, and fo are justified-,
nothing. It curfetb the man for any one, the And When we fay, that Faith alone juftifietti*
leaft defeft, at any time,that may be charged it is in oppofition to every other Grace in us*
on him, Gal. 3. 10. and all the Works of hoi inefs and iighteouf-
4. WE have no perfonal Righteoufnefs that nefs done by us. That this is theonlyGracfe
can anfwer the Laws demands. Rom- ?,io, There that hath any hand in the Juftification of &
is none righteous, no not one. We can neither Sinner before God. There is a twofold jufti-
fatisfy the preceptive, nor comminatory part fication more effcecially to be taken notice of.
of the Law, fo as to be juftified by it, on aC- There \sa Juflification before God, which flows
count of any active or paflive Obedience that from his imputation of the Righteoufnefs of
we can pay to it. Chrift to us, and there is a Juflification before
$. GOD bath laid in a Righteoufnefs, every men^nd in our own Confciences, which flows
way fujficicnt for us, in Cbrift. When the from the conviction or perfuafion of our being
Law could do nothing for our help, then did in a jultified flare, by evidence, whether of
God, and that was by the Righteoufnefs of Charity, or demonftration. As to the latter
Chrilt, Rom- 8. 2, %. He is therefore faid,to of thefe, our Works do ferve to our Juftifi-
bring in Everlafhng Righteoufnefs, Dan. 9. 24. cation : which is the thing aimed at, in Jatft^
6. THIS Righteoufnefs is revealed and offer- 2. 20, 21. But in refpect of the former, it is
cd to men in and by the Gcfpel. Hence we are only Faith that is concerned in it. And tho'
told, 2 Tim. i*io. But is now made manifefl the word, alone, is not exprefly uf'ed in
by the appearing of our Saviour Jefus Cbrifl, Scriprure,on this account, yet there are word3
who hath abolijhed death, ani bath brought life of the fame import. When it faith, we are
gnd immortality to light, through the Gofpel. jultified by Faith, without Works, Rom?. 28.
Rom. 3. 25, 26. God hath told us that there Therefore we conclude, that a man is juflified b)l
is fuch a Righteoufnefs, every way fufficient, faith, without the deeds of the law. Gal. 2.1 6*
how it was brought about, in whom it is laid Knowing that a man is not juflified by the works
up, and invites finners to apply themfeives of the law, but by the faith of Jrfus Cbrifl, even
to it, and promifeth them Salvation with it; we have believed in Jefus Cbrifl, that we might
Ifai. 45 22 with 24. Look unto me, and be ye be juflified by the faith of Cbrifl, and not by the
faved all the ends of the earth : for I am God, works of the law : for by the works of the lata
and there is none elfe. Surely, fhall one fay, in fhall nofiejh be juftified. Where, not only are
the Lord have 1 righteoufnefs and flrengtb. Works denied to be the whole of our Jufti*
7. GOD with this offer, opens the way in fication, but alfo to have any concurrent
which this Rigbteoufne/S may become theirs. God caufaliry with Faith in it. Only, let it h&
treats with men in a Covenant, and it is on here obferved, that when we fay,Faith alone
their compliance with thofe terms, that they juftifieth, as a receiver of the Righteoufnefs
are made partakers in his Grace. Hence the of Chrift, we do notaiTerr, the word, alone,
invitation is given in connexion with the of the Subject, but of the Predicate. W©
Promifes, Mat. 11. 28. Come unto me all ye intend not, that the Faith which juftifies is
that labour and are heavy laden ', and I will give fotitary, or without other Graces, or good
you reft. Works in us. No, Faith is a Grace of the
8. THAT which is required for the compleat- New Creature, and all the Graces of it are
ing the Covenant of Peace, is their accepting of infeparably together. Juflification & Santtifi*
Chrift with his Benefits. God pofitively re- cation are never parted. But it defigns, that
quires this acceptance, and allures us, that this Grace hath only a caufality in our JuitU
in no other way Chrift can be ours. Hence fication : All the reft have their exercife in
that great complaint, and reafon of his re- order to our Salvation, Heb. 12. 14. But they
jetting this lieth here, Mat. 23. 37, 38. do nothing towards our putting on the robe
^ 9. IT is by Faith that this Offer is accepted, of Chriffs Righteoufnefs, by which we ar©
This is that Grace that opens to Chrilt, and juftified. And the reafon of this is, becaufe
lets him in -, this is the hand that receives Faith is the only Grace in us, which is fitted
him. God offers Chrilt's Righteoufnefs to to receive the Lord Jefus Chrilt, and his
us, to be ours, but if we believe not, it e< if Righteoufnefs on the Gofpel offers. This is
Q, q q 2 U
^82 LeBures upon the Queft.XXXIV.
it only that opens to him, and lets him in ; mixing their own righteoufnefs with it?
and this is the firft and molt proper a&ing Would we then give to God, the wholeglory
of jultifying Faith, which no other Grace in of our hope to ftand in Judgment, let us re-
us is capable of. They are ail of them fitted folve it all into Chrilt, and live on it by
for new Obedience •, bur, befides that Faith Faith.
fetcbeth (trength from Chrilt for Obedience, Use. II. WOULD we know whether
and fo helps every other Grace. It alfo takes Chrilfs Righteoufnefs be ours unto Juftifica-
him, trults in him, relies on him, in the pro- ' tion, let us try ic by this, viz. Have we re-
mife of the Covenant, and fo is fit for this ceiveti it by Faith. There is vertue enough \n
Service, which no other Grace is. it to jollify the whole World, and that is a
USE. I. LET m then fee & adore the rich great Encouragement: but is actually imputed
Grace of God herein appearing, that He hath to none but fuch as receive it by Faith, and
difcovered to us, a way oj being fufl'fed byF,nih. all that fo do, are juftified by it : For which.
Nor can we conceive, how Grace Ihonld more reafon.it is called the righteoufnefs of Faith,
oriently .appear ihan in this way : Thar when Rom. 4. f£. For what faith the Scripture ? A-
ive had no Righteoufnefs perfonaj, and mult braham believed G <d, and it was counted to
have elfe perilhed for want of one to anlwer himjor righteoufnefs. Becaufe, by believing,
for us, He mould be at fuch colt to lay in fuch we appropriate it to our feJves. And here
a fuffi'cient one 5 and in the Gofpel Treaty is our foundation of true Confolation. And
offer it to us to become ours, and the vertue if we have fo believed, we have then feen
of it to influence us unto our Juftification, abfolute need of a Righteoufnefs that is per-
upon our receiving it by believing On him for feci, found our felves without any fuch, or
i: and relblving our whole hope of accep- ability to attain to it ; difcovered the fulnefs
taVce with God into it 3 and not only labile of fufficiency for this end in that of Chrilt:
thaibefhould offer unto us his help to enable renouncing every other Righteoufnefs what-
us thus to receive him, by putting his Spirit foever for the fake of it, and calt cur felves
upon us, and creating this Faith in us. What upon it, and accordingly, embraced Chrilt
enemies' then mult they needs be to the Grace the Author of it, in the promife, and accord*
of God, whofeek-to undermineorobfeure this ing to the tenour of it.
Do&rine of Juliification by Faith in the
Righteoufnefs of Chrilt, or confound it by [December2o, 1698.]
SERMON CXWUL
Question XXXI V. handled apart, in the Dotfrines of Divinity!
Doubtlefs all the precious Benefits purchafed
§L&^kHAT is Adoption } for us byChrift,&conferred upon us by hisSpi-
«8§ 'tiffa Tlt in application, are worthy of our particular
«fli '' §&■ A N s w e r. Coatempiation, and to be meditated on apart,
f^ff ••# by all thofe that are fo highly favoured, as
to be made partakers in them. There are
ADOPTION is an Act of GOD'sFree that refer Adoption to Juftification, and be-
Grace, whereby we are received into the "ule there are two parts in that, viz. The
Number, and have a right to all the Pri- Faf"h? our Sins\ a"d, the *£C9*V% of us-
., r 1 c f^An as Righteous, to which latter there belo gs an
Vileges of the Sons of GOD. adjudging of us to have a title to all thelocd
Wr , 1 c 7 r> c that was laid up in the promife made to per-
E now proceed to the Second Benefit fta obedience, which they reckon to be the
which derives from Chr.it to htsCal- privileges of Adoption, and therefore refer
led in this Life Adoption, a moft Glorious fE thereUnt0 '. and the rather, becaufe the
Privilege, the thoughts whereof js enough A n/g f the redri lhe order of quj ^
to put us into raptures of Admiration, 1 Joh. Yati mentions it not din indtly, but con,
I i ,Bab0/dJ mdrT °f a ,1 1 fi nefl. Juftification and Glorification, Rom. 3.
hath beftowed upon us that we fhould be called ?0 Whcm he juJjlficd jhcm he a}fo glor)fied%
ihefonsofGod Berore I come to a particular fiut ic is not ^r norhi tha/lh* Gofpel
diicourfe of the Nature of it, .there are two takes diftina nodce of t ^ t and ^
Doubts briefly to be folved, viz , : Whether fpecial remarks on this of Adoption , as
fufhf cation and Adoption, are two diftintt Pri- m- hc be plentiful]y in[tancedj fee, Rom- 8.
•alleges ? 2 Whether Adoption doth m order ^^ EpU^ & elfewhere.And a man may
of Kature follow after andprefuppofe JuUtfi- be jultified, and yet not adopted, I mean, in
cation ? To both whereof 1 anlwer in the the nature ofthe thi itfelf;for in theAppli-
Affirmative, and (hall endeavour .briefly to carion of the new Cov° nant thefe are infepa.
V1i 'SfrcTf^^nA?"' a aa ■ rable> and thou§h thefe do both belong to
, l ^m. A1I0N1 »nd Mop"0" «* *™ the relative change, yet the relations made
Mma Privileges, and accordingly ought to be by them are very different. It is one thing
Queil.XXXlV. JfemUj's Cateclnfm. 483
to be adjudged Righteous, and another to be, mong men, in adopting Grangers' to Lear
put am on'g Children: One thing to have their names, and inherit after them, (o fee
God accept us as a Judge, another to do fo forth this dignity by •, though the finulitjjde
as a Father. And though in both a title to dorh abundantly fall fhort, and is Hicompu-
tjie Inheritance is declared ror us, yet it is rably exceeded by the thing it is ufed to re-
upon different grounds •, and the more claims preient. When God ufeth any earthly h'mi-
may be made, the fuller is the evidence. If litudes, to exprefs any Spiritual r hi g by, it
Adam had perfiited in his Integrity, he had is in condefcendency to our Infirmity, and td
enioyed this title in way of Juifification,but accommodate it to our manner of unaef4
not of Adoption •, for it has its rooting in Handing. But yet it always fuppofeth that
the firlt Covenant, whereas this, entirely be- there is fome analogy In it, eile it were in
longs to, and hath its rife from the new Co- vain propofed to us, under fuch a Notion
venant." ' Beiides, there are the Privileges and inllead of helping,it would but confound
that come by Adoption which are not de- our apprehenfion of the thing. But yet, be-5
pending on Juiiiiication 5 for doubrlefs, the caufe fuch refemblancas do not fully exprefs
itate of God's Children under the new Cove- what they are ufed for, we are not to tarry
riant, is better than that of Adam and his at them, and reftrain the conception of the"
Pofterity, would have been under the firlt, thing to them, but endeavour to ufe them
had he kept his uprightnefs. And as Adop- as helps to our Faith, in fearing higher in
tbn is not named, Rom. 8. 10. fo neither is our Contemplation thereof Accordingly,
SantUncation, which yet is a diftinfl Benefit; the agreements and the differences between
and as this is included in that of Glorificati- Humane and Divine Adcption, are well td
on, fo that in Jultification by a frequent be obferved by us. Here,
Scrip ure Synecbdocbe. 1. J HE things therein they agree are, vl).it-
2. ADOPTION d tb in order of Nature fol- f ever is tjfential to art Humane Adoption. Fof
low ajier, and prefuppofe ' j unification . It is from thence it is, that the term is borrowed.
not a matter worthy of hot debate, in what Now, a man is then laid to adopt a perf n,
order we put thefe two Benefits, provided when he doth freely chufe and conftituie \
we allow them their diftfn&nefs; and yet it ffranger, to be his Heir- The thing intend-
is of advantage, to be rightly informed in ed to be conferred by the Adopter, cri
this, and to help to guard us againil errors, the adopted, is Harftip ; he hath a N.;me,
that are obtruded more eafily upon us, when Honour, and Eftate of Inheritance at his dif-
■we have a confufed or dift.urbed method of pofe, which he is willing to convey to ano-
our Principles, not -agreeable to thejorm oj ther, in doing whereof he puts the title and.
founi words. 'That thefe Benefits are toge- privilege of a Son upon h'm. TheSu|].tf
ther in time, is certain, they come in upon, of this is a ftranger, i. e. one whom he was
and with effectual Vocation; in the fame in- not obliged by any bond of nature to bellow
ftan.t that the man is jultified, he is adopted, fuch a favour upon ; for. if be were his own
But yet, there is a Precedency in the nature Son, the name, title and heiifhip, would nor
of thething,and the.reare fome that give this derive to him, by right of Adoption, but of
to Adoption ; but furely, as it is Something Nature. The way in which this is introdii-
more to be adopted, than. meerly to be julfi- ced, is upon free choice of the perfon 5 he*
fied, fo it is requifite that the Sinner be re- was at his foil liberty, he might have palt
conciled in order to his being adopted. A- by this Perfon, and put in another, without
doption in reafons prefuppoieth Reconcilia- vvro'ng or injultice done him, it was his own
tion, whereas Reconciliation cannot prefup- meer motion, and the reafon of it was with,
pofe Adoption. We cannot with reafon. thi,;;k himfeif. The acl itfelf is in the cqnftituting
that God vvill take a perfon for a Son and an the Perfon to have a fare right to this Heir-
Heir, and yet hold him under a . fentence of (hip. And this is ufually done by a Will or
Condemnation, though it is eafy enough to Teltament,figne'd,fealed,&attelted.Now inall
fuppofe Him to be reconciled to one, though thefe refpecls,trie refemblance holds, as wilt
He doth not give Him this dignity. Befides, appear inlaying open the Defcription given*
the firftPiivilege in order of nature, following 2. THE Differences between thefe are ma-
on Faith, is Jultification, by which justifying nifold. The molt obfervable whereof ars
Faith we are introduced into this Privilege t.hefe,
of Adoption, Job. 1. 12. It now follows, 1. IN the grounds or reafons of their adopt-
that we. look into, and take fome" account of trig. Men indeed acf their liberty in chuff g
this wonderful-Benefit, And here we may the Perfons, yet there is a fort of neceffitjr
firlt confider the Name, and then the Thing, conitiaining them to the Thing itfelf, and
1. THE Name put upon this Privilege,^, that is double, neither of which can be faid
Adoption-^ the Greek word ufed for it in the of God.
NewTeftament \\gr.\^Qs,\\\t putting of one for a (1.) MEN muft die and leave their Eff at es
Cbud, i. e. the giving of him the Honour and behind them, and their name would be forge tterii
Prerogative, that belongs by right to a Son, if they bad." no heir to fucceed them. Plal. 49.
and Heir. This word Tranflators render,by io. For be feeth that wife men die, like wif e thd
that of Adoption ; and the word is not pro- fool, and the brut ijb perfon ptf'Jh, and leave
per, but analogical and allufive. The Spirit their wealth to others. They therefore tako
of God making ufe of the civil cuftom a- Ehig
•.
484 Le8ures upon the Queft.XXXIV.
i »
this way to perpetuate their memory after and prefume they take fuch perfons as will
they aTe gone. But God lives forever, and prove themfelves worthy ; but they take
his memorial is to all generations. them as they are, and mult run the rifque
2. MEN many times jail of heirs of their of it. They may wifh, but they cannot in-
flow Bodies, andfo mutt take in a granger if fufe good qualities into them, whereas God
they will have one. True, Hiltories give us in order to the adopting or any, doth rege-
tlie account, of fome that have aiTumed a nerate them ; fo that he makes way to this
Rranger into Co-heitfhip with their own relative change, by working a real one iri
Sons, which more nearly refembleth this, them. And here, that we may be d'iftinA
Rom. 8. 17- If children, then heirs, heirs of in our conceptions of the Adoption under
God, and joynt-heirs with Chrifl. But ufually confideration -, we mult obferve, that" there
it is for want of a lineal defcent, hence that, are two ways in which we are faid in the
Gen. i J- ?. And Ab) am faid, Behold, to me Gofpel, to become the Children of God, viz*
thou haft given no feed : and lo, one born in my By Regeneration and Adoption, and we mult
houfe is mine heir- Whereas God hath beware that we do not confound thefe, and
an only begotten Son, who ever pleafed make them one. The change which is
him, and on whom he hath conferred the wrought in a Sinner, in ConVerfion or EfTec-
heirfhip, Heb. I. 2. And we are adopted in tual Vocation, is in Scripture called the
and with him. New Birth, and thofe that are fo converted
2. AMONG men, the adopted mutt wait for are faid to be born of God, becaufe, as the
the death of the Adopter, in order to his inherit- work hath a refemblance to a natural Birth,
ing. It comes by fucceilion •, the one mult fo the Spirit of God is the author of it, and
go offtheltage, to make way for the others the end of it is, that we may live as Chil-
entrance, and taking pofTeflion • whereas in dren, to the Glory of God. And, becaufe
this, there is no fuccelfion. God lives, and God will have no adopted Children,but fucfi
though Chrilt died to purchafe the Inheri- as (ball thus live to his Glory. He there-
tance for us, yet he is alive,and lives forever; fore makes ways to their Adoption by theit
and we live, and have a joynt participation ; Regeneration, hence that, Gal. 3. 26. For ye
with him $ hence thar, Joh. 14. 19. Becaufe are all the children of God by faith in Chrifl
I live* ye (hall live alfo. frfus. And it is on believing that this Pri-
5. MEN may change their minds while viiege is bellowed upon them, Joh. 1. 12. Bur
they live, and put one out, and rake another as many as believed on him, to them gave be
in if they pleafe. So, that as long as they power to become the Sonsof Ood, even to tbent
live, the adopted hath no affurance, but is at that believe on bis Name. And indeed, all
uncertainty, and may on the lealt difgult be the newCovenantBenefits come to the people
difcarded. Men may make new Teltaments, of God upon their being fo called: Both their
aid the lall H^Y/mutt Hand. But God's Adop- Jultification, Adoption and the relt, as hath
tion is immutable, if once he puts any into formerly been obferved. Our bufinefs there-
the number of his Children, they flnll abide fore at prefent, is not with regeneration, hf
fofcrever. We read,Rcm.i 1.29. For the gifts which it is introduced, but the Adoption it
and calling of God are without repentance, felf, which is brought in upon it.
And this is one of thofe Gifts 5 for, although LET us proceed to the confideration of if,'
it pattern in Time, yet it was purchafed in as it is laid open before us, in the Defcripti-
the days of Eternity, Eph.i. $. on given of it ; in which, as in the former,'
4. THET differ in the impul five Caufe that we are to obferve the general and xhefpcctal
moves them to chufe this rather then another, nature of it.
For, though men do acl fpontaneoufly, and 1, THE general nature of it is, // is art a&
without compulfion i yet, they fee fome- of God's Free Grace, and herein it agrees
thing in the perfon fo chofen, which is the with Jultification, which alfo hath the fame
motive, and determines them, either near- general nature afligned to it.
nefs of kindred, or winning natural endow- I. IT h an AH. What is intended in this,'
ments, or vertuous inclinations, which make and how it differs from that which we call
them hope they will be a credit to them •, a Work, hath been already taken an account
and many times, their finding their expeftati- of under the head of Jultification, which a-
ons frultrate in their life time, is the reafon mount in fum to thus much, viz. that the
why they alter their Wills j whereas God change produced by it being relative,it doth
faw no difference, between thofe whom he not work any alteration in his nature, but
purpofed to adopt, and others, and when he only applies to him a new Itate, which is
comes actually to apply the Adoption to done by an a£t of favour $ and hence it is not
them, there is nothing in them at all to Regeneration though it accompany it, be-
commend them to him more then others •, caufe in that there is a change in the nature,
He doth not find, but makes the difference according to, 2Cor. J. 17. Therefore if any man
there is between his adopted Children and be in Chrifl be it a new Creature •, old things
others Epb. 2. 2, 3. Tit. 3- 3. Hence, are paft away, behold, all things are become new.
5. THET differ in the manner of the intro- As alio becaufe it is paft at once, and per-
iuttion of the adopted into heirjhip. Men in- fefted in an inftanr ; whereas a Worfc isfup-
deed a& their own prudence in their choice, pofqd to be fuccedaneous. There are no de-
grees
Queft.XXXIV. jfembljs CatecUJm. \
arees in Adoption.' A Believer is as much a in our natural eftate under Ooi
Child or God, in the fir-ft inltant of his being how much more then mult It be, to
made.fo, as ever 5 nor are they in Heaven fuch Creatures as Children, Which i;
morefo, than 'thofe on Earth, ifiob: i:i. 'It er Honour put upon rhem, and a m
is true, there are the degrees of the mahifef-. nent Privilege. But, befides that, fflej
tation of ic, and char both1 to themfeives and* be fomerhing more particularly no: eYe
to others ; they may now doubt about it •, refpecYmg the Grace of God, (hlhingpour in
but er'e long it {hall "be -put quire beyond our Adoption. We obfeived, that t Le G:aee
Queition ; the World do not at preient know appearing in J ulti fixation, is God's pardo.-ii a
Them, hue they (hall appear fhortly like and pronouncing us righteous, wirhour any
themfeives, i fob. %\ 2. Hence we read of merit of ours, yea, when we delerved rhe
the manifestation of the fons.of God, Rom. 8.19. contrary. Now there may be this p: .cnliar'
And this is intended by tile Adoption •fpoken.. rem.uk, made on our Adoption, thar C
of, ver. 2?. viz. the bringing rhem to pofiefs doth it without any Jovelinefs or defir-ea bli-
the Inheritance, which they are adopted to. nefs in us, but the contrary unlovelinels.ai d;
Hence. alfo -there are Ifeps- and degrees of odioufcefs that was upon us. Jr is rrue,-irf
their enjoying the privilege of Adoption, as much as thefe Benefits accompany Convef-
They have all now or.ly in Hope, bur er'e fion, that as God together with julf'fying
long they fhal! have ic 1,1 full poffeflion. us, puts an Evangelical Kighteoulhefs and-
They now only receive -the Jirll fruits and Holinefs into us, and, doth not leave us u
earnefls. of the Inheritance,- at Dea h their der the reigning power of our lults, fo rop;.--
Souls-go to fieze it, and Soul and Body after ther with adopting us, he purs a bea
the Refurrectioo. But thefe things though lovelinefs upon us,adorning us with hi-. fm^
they are confequent upon ir, yet do not pro- and Grace ; which Chrilt declarerh I10V
perly belong to the nature ot Adoption, but much he is taken with, Cant, 4. 4. But this
refer to Glorification, and may be there fpo- doth not obfeure, but enhance this Grace of
ken of. Adoption as iris 'an Ail, is done by his 5 in as much as he doth it, and ir'ftywg
God, though it terminates on the peribn a- from the fame love wherewith he adopts usv
dopted. And here it may be inquired, Wbe- This is excellently fet forth, in allegorical
thcritbeanim-mcn-ntanictcrnalovtranftent expreffions, Ezek. 16. begin. Here then lee
and temp rary All I For both of thefe A&s us obferve,
are attributed to God, in our manner of con- 1. THAT God is an holy God, and loves Ho-
ceptian. To this it may be replied, that the linefs,and hates Iniquity. This therefore is
Foundation for this was laid in the Eternal one peculiar difplay which he makes of his
Decree of God .which is an immanent A& \ Holinefs, as we are told, Hab> 1 13. And no
in that he appointed us to. be made partakers wonder, fince his Holinefs is bound for his
e£:this:Priviiege, and it was there fecured,. Glory, and will advance it in all his Works.,
fa that it cannot fail, Eph. 1.). Having predefi and there is nothing that fets itfelf dite&ly
tinaHed us Mntojhe adoption af children by fefus in oppolition to his Glory but Sin, and that
Chnft to hmfe If, according to. the good p leaf urc doth, Rom..?. 33- For allhave finned, andcotfie
cfbiswilL .And indeed, all the good that fhort (f the glory of God.
ive partake of in Time, Jiad its beginning' ' 2- THAT we in our natural fiat e, are under
there. This. Privilege ai'fo.was indented, for. the moil horrible Deformity and Pollution ; and.
in the Covenant of '.Redemption, and accord- thereby are jufily odious to an holy God. Sin*
ingiy pur-chafed for us by Chrilt, and fo ic is called the abominable thing &c.. fefi 44.4;
flows down to us, . through iris, merit, accord- And the Sinner by ir, renders himfelf vile,
ing to the promife- of t'he- Father, Gal. 4. f* 1 Sam. 3.13. And Sin is in Scripture Compa-,
To redeem them 'that .were i/Misr the law, that red to the molt filthy and loathfome things;
me might receive the adoption of fans. But the and thisis thenatufatltate of all, fet forth.
Adoption itfelf,:by which W£ are put among by the fad condition of an" expofed Infant,
Children, and made a&ualvHeii'.rs of God, is Ezjfc- 16. begin. We are born in the Image
a tra*nhent temporarv Aft, an&is. applied. upA oT fallen Adam, and God cannot but defpife
on our believing ;in Chrilt. /Before this time tWs- Image, wherever he fees it,
we were aliens, enemies, in the fame Itate 3. WHEN God comes to pick us out of the
with the. reft, of the riibbifli of Mankind. World, and make us his Children, he finds us
Hence we read,fy/;. 2.. 3. vent^i%, We. are thus defiled and loathfome. We were not only
therefore acquainted with.a, temporary put^. fo. before in -our birth, but he found us fo,'
ting men among .Children,;, and the way how and faw us fo, in the very inltant when he
it is brought about. . , paft the word. on us, by which we were rege-
2. IT 'is an Ail of God's Free [Grace, i. e. it nerated, Ezek- 16.5. Whatfoever is done
hath no dependance. on any thing in the preparitorily to make us fenfible of our Mi-
Creature,. to;move God to jr* but flows from fery, yet it abides upon us, and is not re**
his' meet good pleafure. We have before, moved till he comes by his Spirit, to produce
obferved, how Jollification . is fo, all which it in us4 in our Converfion, in which is, our
might be applied hit hei\and" argue as ltrpng- firft paflage from Death to Life,
ly and fufficientiy for this. • And indeed, if 4. THAT, in and with His renewing its he
- it were Free G/w* to juitify us, who were, Adopts its. There is indeed an order of nature
\.
486
LeBures upon the Queft.XXXIV.
to be obferved in thefe things, elfe we (hall
not know the true reference of one to the
other. But there is no inltant of" Time that
paiTeth between them } Adoption is infepa-
table from Regeneration ; we obferved there-
fore, that this relation is introduced upon
our believing, from, Gal 3' 26. Forye are all
the children of God by faith in Chrift fefus.
5. HEACE, together with this he puts his
own Comcltnefs upon us, to ?nake us lovely. ^ In
Converfion, rhere is a renovation, there is a
fceauty and amiablenefs which God will be-
itow upon his Children : They (hall have the
imageand likenefsof their Father upon them,
and be no longer like other men. Hence we
are excited to holinefsfrom the confederation
of this relation, 1 Per. 1. 15, 16. But as he
which hath called you & holy, f) be ye holy in all
manner of conversation \ Becaufe it is written,
Be ye holy, for I am holy. And God doth it,
by adorning them with the Graces of his
Spirit. Hence that, Ezek. 16. 9, 14.
6. HENCE he doth not Adopt us, becaufe we
were lovely, but that we might be fo. This
Benefit, in the conferring it on us, had no
refpeft to any antecedaneous defireablenefs in
us, for there was none, but to one that was
to follow ir, which we were to receive by
the indwelling of the Spirit in us, who is
given with it, and is for that reafon called
the Spirit oj Adoption, in, Rom.S.i$. God faw
as much beauty in others as in us, and that
was none at all. And hence, that yet he
fhould adopt us, is a demonftration of his
unconceivable Grace.
LET then the thoughts of this wonderful
Priviledge, ana1 the joynt confiderationofonr
own vilenefs when God came to bring us into
a participation in it, fill us with Soul-abafing
thoughts, and tranfport our hearts with in-
expreflible Admiration, at the incomparable
Love of God herein manifefted to us, & help
us to commorate, and make pathetical com-
mentaries on that tranfportingpaffageof the
Apoftle, 1 Joh 3. 1. Behold, what manner of
love the Father hath br flowed upon us, that we
fhould be called the Sons oj Qod.
[January 17. 169S. ]
SERMON CXXIX.
2. XT follows that we confider of the Special
X Nature of this Benefit, in which we
fhall have a further difplay of the wonder-
fully Free Grace of God eminently appearing
in it. For the clearing of this there are three
Things that lie before us to be inquired into.
I. The State that we are admitted into by
Adoption, viz. of theChildren of God. 2.The Way
In which we are admitted into this State,
we are received into the Number. 3. The
Glorious Advantage that accrues to us by it,
we have a Right to all the Priviledges of fuch.
Thefe things may be briefly laid open before
us,
1. THE State that we are admitted into by
Adoption, ,viz. of the Children of God. And what
greater dignity or honour can be put upon a
Creature ? The Apofllelook'd upon this very
title conferred on us by God, to be a difplay
of his unparallel'd Love, 1 Joh. 3.1. BEHOLD,
what manner of love the Father hath bctfowed
upon us, that we fhould be called the fons of
God. And this is one manifeft difference be-
tween Juftification & Adoption, in that there
is a peculiar honour contained in it, diltinct
from that of the former, though the Sub-
jects be the fame -, and he that is owner of
the one, is owner of the other too, and both
of them come in upon believing. Juftifica*
tion indeed confers a Righteoufnefs upon us,
which makes us happy, but Adoption adds
to bellow a Sonfhip on us -, and this muft
needs conltitute a new Relation between God
and us, which the other did nor, and fuch a
Relation as is aftonifhing to think of. If we
fhould confider no more, but the honour that
is put upon us in it, it is tranfcendent ; tho*
we fhall afterwards fee that there is more
than that. Honour is one of the Worlds
Idols : How ambitious are men of it } And
what pains will they be at to compafs it ?
And, tho' the World's honours are of lit-
tle worth, yet there is an Honour that comes
from God, that is worthy our ambition.
Hence that reflection on them, Joh. 5. 44.
Hew can ye believe, which receive honour one
of another, and fee k not the honour that cometb
from God only ? The higheft Honour in any
Kingdom, is to be Monarch of ir, to be King
or Supream, and next to that is to be Son
and Heir -, and the greater Potentate this
Monarch is, the more elevated is the honour
of being fo related to him. Well, God is
the only Potentate, He is an everlaftingKing,
and Believers are by this Adoption, made his
Sons & Heirs. Hence called Heirs of God%
Rom. 8. 17, The dignity of this is, that
God is pleafed to put his own Name upon
them, and is not afhamed to own the relation.
There is therefore emphafis in that of being
called the Sons of God, 1 Joh- 3. 1. There is
more in it then meerly being fo, viz, that
God openly owns and acknowledgeth this
Relation, Hence we have that remark, in
H§b. 11. 16. Wherefore God is not afhamed to
be called their God. When therefore God fent
Mofes to Pharoah, he bad him to ufe that
plea, Exod. 4. 22,23. And thoufhalt fay unto
Pharoah, Thus faith the Lord, Jfrael ii my fon,
even my fir fl- born. And I fay unto thee, Let
my f on go, that he mayferve me : and if thou
refufe to let him go, behold, 1 will flay thy fon,
even thy firflbom. And how rich Grace is ir,
for God to beltow fuch a Priviledge upon us ?
But that which greatly enhauncheth it, is
to confider, who we were, on whom he hath
conferred it : Not only flrangers, and on that
account could lay no claim to it by any na-
tural right, any more than thofe who are
left to go without it : but we were his ene»
mies7 and might have rather expeclcd, that
he
QueftXXXIV,
jlffewblyS Catechifni.
4g?
he would have deitroyed us. We were be-
come ignoble ; Sirs had made us vile j we
had lolt all the Honour thai was pur upon
us in our primitive itare ot integrity, and
contracted all the ignominy to ounelves that
was imaginable. We were become Sinners,
and a wori'e thing cannot be laid •, unprofita-
ble, good tor nothing,. but for Hell's flames ;
We were become Fools and Mad' men, and
fit tor nothing but a Bedlam- We had made
ourfclves Slaves of Satan, and Vaflals of eve-
ry dirty Lult. We were men guilty otDearh,
under a Sentence ot Condemnation in our
ielves, and going to Execution ; and that
from our Dunghill and Dungeon, and Scaf-
fold, God mould rake us into his favour,and
give_us a name among his Sons and Daugh-
ters"; This honour have all His Saints.
2. THE Way in which we are admitted to
■ this State, we are received, into this number-
And herein more efpecially doth the narure
of thisAdoption appearand rheforecired dif-
ference between it and Jultification is farther
maritelted. And here let us in general ob««
ferve,
i. THAT Adaption is not limited to one, but
it extendi to a Multitude. Their is a number
of them, aid rheir number is incomputable
by us. Men ufually beltow this favour but
on one, or at m It hut a very few. And the
reafon is, becaufe they have but a little in
comparifon to beltow, and their Grandeur
would be loii, if it mould be crumbled into
too many parcels. But the Glory and Inhe-
ritance that God hath to beftow, is fufficient
for a World, and hereupon he extends it to
a giejt many. It is certain, every Believer
is dignified with this Privilege, John i. J 2.
But as many as received bim, to them gave he
power to become the Jons oj God, even to them
that believe on bisName. All that are entituled
unto Chrift by Faith, Gal. 3. 26. And they
are an uncountable Number, Rev. 7. 9. After
this I beheld, and lo, a great multitude, which
nos man could number^, oj all nations, and kind-
reds, and people, and tongues, food bejore the
throne, and btjore the limb, cloathed with white
robes, and palms in their bands. AH that be-
long to the General AJfembly, Heb. 12. 23.
Hence they have that title put on them.
2. THAT every one oj this number is j "eve-
rally admitted to this Privilege. When and
how this is, will prefently be confidered ;
but it is certain, that all do not receive it at
once, it being, as was before obferved, a tran-
[unt All. It is true, all were at once appoin-
ted in the Eternal Counfel of God to this ;
and hence they are known unto God from
Eternity, but they are introduced into it by
another Aft, in which they are made to re-
ceive it, as, Gal. 4. j. To redeem them that
were under the law, that we m.ght receive the
adoption oi Sons
3. THAT this Privilege is equally extended
to every one that is made partaker in it. One
is as much a Child of God as another, and
his right is as good 5 the whole .Inheritance
belongs to every one, nor hath one the lefs,
becaule the other harh all, becaufe there1 is
an infinite fulnels in it- For, though polhblf
thete be different degrees in Giory, yet thai:
is not from a greater rirle thai one hatli
then another, but from the different capaci-
ty put into the Subject to receive it. But
every Child of God is alto a jit 11 born, Heb.
12. 23. But tor a more particular coi fidera-
tion of this, we may e quire, 1. Who it if
that receives them into this Number ?
1. When they are thus received ? 3. Ajteir
what manner this Ad ptien is conferred. A '
Word to each of thele-
i- II HO it is that receives tbem into this
Number ?
Anfw- THIS can be no other fwtGoi htmjelf^
it being his Prerogative. Who fh >uld impofe
upon rhe owner of a Name a>.d Eitare,wlKrri
he fhall adopt to it. As therefore it is God
that juliijieth, foitjs he that adopterh it is
true, becaufe in the order of Divine Works,
this belongs to Application, it is proper td
the Spirit's manner of working. As rhe Fa;
ther chofe us to it, and the Son redeemed
us for it ; fo the Spirit invelts us with ir,
Adoption is a Privilege connected wirh, and
that comes in upon believing, and mult there-
fore have the fame Author, which can be no
other than God. He is therefore faid to give
it, Job. 1. 12.
2. WHEN they are thus received ?
Anf IN general -, though they were appoin-
ted to it jrom Eternity, yet it is conferred uppit
us in Believing. We were chofen to be
made partakers of it before the World was ;
bur It was that we might be adopred, hpb.
1. 6. Chrift in fulnefs of time redeemed us
for this purpM'e. But it was that we might
receive it, Gal. 4. 5- To redeem tbem that were
under the law,that we might receive the ad-ptiori
of Jons. So that it was to be an effect or
fruit of the former. But that we might have
fellowfhip with Chrift in this Priviledge,wd
muft alfo bs Called. The conveyance of what
he hath purchafed for us, is in this order,
Rom.8.30. Moreover, whom be did prcdefluiate,
tbem he aljo called : and whom be called, tbem
be ajojuflified -, and whom he jujlijied, ibem he
a Jo g lor Jed. God's Election is.an immanent
aft in him, and of it felf makes no change
in the ftate of the Creature. Indeed it lays
a fure foundation for what pafierh afterwards,
and makes it future, fo that it fhall without
fail be aceomplifhed in fulnefs of time. But
for all this, God's Eleft have in their natural
Itate, a proper relation to the Covenant made
with Adam, and remain under the tenor of ir^
till the Spirit of God comes and works Con-
verfion in them, in which they pajs from
death to life •, unto which life this Adoption
belongs. The Apojlle therefore tells us,what
we all were btfore this, Eph. 2. 5. And were
by nature the children oj wrath, even as others.
And applies it diftin£Hy to his Eph Jans, rel-
ling them alfo, when the change ot {fare was
beitowed on them, per 12, 13. And as This
Rn Piiviicdge
LeHures upon the Queft.XXXlV.
Priviledge is nor received before, fo neither 4. THIS Covenant is a Covenant oj Efpoufals
is ir deferred any longer, hue is compleatly between Cbriji and us. Of all companions,
applied in our believing, Gal- 3. 16. Tney rhe Scripture molt frequently makes ufe of
that make Adoption gradual, inchoated in this to let it forth by. We have it patheti*
cur Converlion, and perfe&ttd in ourentring cally exprelt in the whole Song of Solomon.
into, and taking full pciTeflion of the King- Cbrilt therefore fpeaks of his being married
dorn', confound it with Glorification- When to his People, Jer. 3- H- Turn, Q back flidwg
God puts us among Children, and bellows on children, faith the Lord, jor 1 am married unto
us a title to the eternal Inheritance, we are you : and I will take you one of a city, & two
as much adopted as ever we ffull be,- , and oj a family, and I will bring you to Zwn. And
have as fure a title, as thofe now in Glory. he calls the Covenant a Covenant of Efpou-
3. AFTER what manner this Adoption is fals, Hof. 2. 19, 20. And I will betroth thee
conferred ? unt0 me Jor evcr, yea, ' will betroth thee unto
Anf. WE mav make fome guefs at this me in ngbttoufnrjs, and' in judgment, and in
Mvtiery, in the following Condi fions, loving lundnejs, and in mercies. I will even
1. THAT Adaption is a Fnvi ledge purchafed betroth thee unto me in fnthjulnrfs, and thou.
by Cbrilt for his Redeemed. God, in the Co- fj)dlt know the Lord. And Paul tells .us the
venant of Redemption, promifed him, not great defign of his Minilhy, 2 Cor. 11.2. For
only that he fhould deliver us from wrath, / am jealous over you with godly jealoufy, for I
but that we fhould be his Seed, ^Generation, have efpoufed you to one husband, that I may
Pfal. 22. 30. llai.53.10. When thou fhalt make prefent you as a ibafte virgin to Ckrijt. Hence
his foul an offei'wgjor fin, he Jhall fee his feed, ali0, the breach of Covenant is in Scripture
he jhall prolong his days, and the f leaf tire oj the frequently reprefenred by Adultery, or
Lord jhall prober in his hand. He therefore, violation of the bonds of Wedlock,
having accorriplifhed this Work, hatha claim ^ HENCE this Covenant is ratified in and
to them • they are given him •, he hath upon our Union to the Lord Jef us Chnft. It is
bought them with his Blood, All. 20. 28. Chrilt who upon the opening, of the New-
And he did it for this very end, Gal. 4. 5. Covenant, comes and makes love to poor
2. HENCE, it ts a Priviledge belonging to the Sinners. It is his Son whom God theFather
promife of the New Covenant. It is therefore offers to them, and invites them to accept of
exhibited and offered in the treaty of that him in this near relation. It is the Perfon
Covenant. The Covenant of Grace hath its of Chrilt that is offered, with whom all his
rooting in, and derives from the Covenant of Benefits are conveyed infeperably. If we are
Suretilhip': God therefore having promifed Jn Chrilt, we have then the Condition Wro't
to Chrilt, that he (hall have fuch a Seed, in- 0n which the Promife depends : And now
vites finful men to come to him, and clofe all that is in it belongs to us. This made
with the terms of the Covenant, with fuch Paul fo defirous to be found in him, Pbil.3, 9.
an encouragement as r his, that if they fo do, 6. THIS Union is made on our part, by our
they fhall be dignified with this Priviledge, believing in him. In Marriage Union there is
2 Cor. 6.17,18. Wheref re come out from among the confent of both Parties necelTary. Chrilt
them and be ye fcperate, faith the Lord, and invites us, and declares his willingnefs, and
touch not the unclean thing • and I will rece'nc by his Spirit, he makes us willing alfo, and
you: And w'dl be a Father unto you, and ye gaining our free confent to his offer, we make
(I) all be my fons & daughters, faith the Lord an abfolute choice of him, and take him as
Almighty. he is held forth in the Gofpel. ThusChrift
2. HENCE the Conveyance of it is, in the and we are made one. And this is the very
Ratification oj the Covenant, between Godtf m, thing that is done in believing : We give
All Covenant Promifes are connected with our lelves up to him, everlaftingly to be his,
the terms on which they are made : And and take him to be our'Lord and Saviour.
hence the claim to them comes in upon the He therefore is faid to dwell in our hearts by
performance of thole terms. God, in rhe Faith, Eph. 3. 17-
Covenant exhibition tells us how we may 7. ON this Union, we are made joynt-heirs
come to be his Children, and eng3geth that with Him who is the Heir oj all things. Chrilt,
in this way, he will own us as fuch. Now, as God, is Lord Proprietor of all things ; but
till thefe te'rms be performed, the Covenant as Mediator, he is conltiruted Heir of them.
is in fufpenfe, but when they are Co, it is now ' They are made over to Him as his, Heb.1.2.
ratified. Whatfoever was engaged on con- So that this Heirfhip is rooted in him, and
dition 'is fecured by the performance of it ; all thatare introduced into it, are fo by Co-
And that which before, was ours only hypo- heirfhip. Hence thar, Rom. 8. 17. And if
thetically, is nowfoahfolutely. Such there- children, then heirs, heirs of God, and joynt'
fore are faid to be heirs of promife, as have heirs with Chrili- It is his right that becomes
fled &c. Heb, 6. 17, 18. Wherein God willing ours, and it derives as the right in all that
more abundantly tofhew unto the heirs of pro- is her Husband's belongs to the Wife. God
wife the immutability of his counfel, confirmed therefore is laid, to give every thing elfe with
it by an oath. That by two immutable things, in him, Rom 8. 32. This then is the way, in
which it was impojjible jor God to- lie, we might which we come to be received into the Num-
have aftrong confolation, who have fled jor re- ber of God? s Children,
juge, to lay bold upon the hope Jet be/ore us. 3« THE
Queft.XXXlV. LeBures upon the 489
2 THE glorious Advantage that accrues Handing all the infirmities of out fltfh, and
to us by this Adoption 3 is, that we have a (hocks of temptations, that afljil us ffoni
ritbi to all the Privileges of the Children f out enemies, t Pet. 1. <y. Who are kept by the
God. And herein Adoption differs from Glo- power of God through faith unto falvatiofi,
rificatjon, in as much as that puts us in pof- ready to be revealed in the 1.& time. But fbt
fellion of them, whenas this gives us the which, we fhould eafily be drawn away, and
light to them. And there are two things fall from Grace. As fuch a Sp-rit, he noil-
here to be obferved, viz- 1. That there are rifheth Grace in us, and helps us in the ex-
preciws Privileges belong to the Children of ercifeofit. Hence faid to help our infirmi-
God. 2. That Adoption gives them a right to ties, Rom. 8. 26. He takes and leads us bf
them all. tne band, and (lays our (teps for us, that we
1. THAT there are precious Privileges that may not fall, and lifts us up, if at any time
belong to the Children of God. When God we are down. Finally, as fuch a Spirit, he
takes us to be his Ch;ldren, he doth not only irradiates us with the light of God's ^ Love*
give us an empty title, which harh nothing whereby we are enabled ro rejoyce in it, and
but a noife and a name in ir, but there are in the midft of all the trials, that we meet
thofe realities annexed to this relation, with in our Pilgrimage, Rom ?. 3, 5; And
which are enough ro make them happy now what a glorious Privilege is this ?
and forever. A"d the very rejfon why God 2. ANOTHER Privilege, full of marrow
nukes us his Ch ldren, is that he may let and fweernefs, is, that God, having allured
us know and experience the Love of a Father, this Relation of a Father to us, flands firmly
and doth accordingly confer upon us the engaged to be, and to carry to us in all things^
things that are worthy of fuch a Father, It as a Father. And how much is there wrapt
would, be endlefs particularly to enumerate up in this ? Here is a Field of Contemplate
every thing that belongs to this (hie } for fo on, in which we may well lofe ourfelve's j
we mult recount every Promife that is made and we may fafely draw from it, all Soul-
to Believers in the new Covenant, which folacing Conclufions. Is he their Father?
they have a liberty to claim in right of Son- then he will certainly provide for them, and
(hip, and no other can make a challenge of. they may without anxiety rely upon hifrt
However, we may as in a Lantskip take no for it. Hence that, /VW.6. 31, 32. Is he theii?
ticeofthe principal heads, to which thefe Father? then he wilt furely be to them &
Privileges do rerer. And here, UteProtetlion from all that would offer therri
1. ONE mam £?' comprehenfive Privilege is, any injury. He will fee that none (halt
the Spirit of Adoption, which God befiows on all hurt them, and they need not be afraid of
His Children. Compare, Rom. 8, IS- with any fuch thing, Heb. 130,6. For he hath
Gal. 4. 6. It is ind'eed the fame Spirit who /aid, 1 will never leave thee, nor for/ake thee*
is the Author of the whole work of Appli- Si that we may boldly /iy, The Lord is my belpefj
cation from the beginning to the end, but and I will not fear what man fh all do utlto me^
there is a peculiar refpeel in which He is If any offer them injury, he will be provok-
called the Spirit of Adoption,and that refers ed, Jer. 2. 3. All that devour him, ft all offend \
to thofe effecls which he produceth in us, evil fhall come upon them, /aith the Lordi Is
and fo to us. As fuch a Spirit then, he /eats he their Father ? He will uphold them int.
us to the certain enjoyment of all the good their way, fo that they (hall not fo fiurf
promifed us in the new Covenant. Eph. 4.30. themfelves, as to undo them. It may be faid
And grieve not the holy Spirit of God, whereby of them all, as, Dent. 3 3. 27. And that Pro-
ye are /ealed unto the day of redemption. He mife belongs to them, r/al. 91. II, 12. And
ratifies our Sonfhip to be immutable, and hence rheMiniftry of Angels belongs to therri
confirms our title to all the Promifes irrever- as Children and Heirs, Heb. 1. 14* Is he
iible. As fuch a Spirit, he gives his teltimo- their Father ? He will give them all feafon-
ny in us, to ratify all our evidences, and ful- able inftru&ion, to guide them in their way$
ly a flu re us of our Sonfhip and Heirfhip, he will counfel them in their duty, and warn
Rom. 8. 16, 17. The Spirit it/elfbeareth wit- them of their danger. This he prefumed o£
ne/s with our/ptrit, that we are the children of P/al.j^. 24. And on this account is that
God. And if children, then heirs, heirs of God, precious Promife, J/ai. 30.21. Is he theii!
and joynt heirs with Chriil. For though the Father ? He will help them in,and give them
affurance itfelf belongs to Glorification, yet ftrength to do their work, that it (hall noE
the witnefs of it in us is from the Spirit of fail in their hands, fo that fenfe of their
Adoption. As fuch a Spirit, he frees us own infufficiency need not difcourage thefn<
from ihejpirit of Bondage, and helps us fo to He hath therefore promifed to give therri
come to God, and prefent our requefts to Grace, P/al. 84. 1 1 . and Strength, I/ai. 41. lo^
him as a Father, Rom. 8. 15, And by this Is he their Father ? He will feafonably and
means we have accefs with boldnefs to the profitably cbafien them when they need if*
Throne of Grace. Eph. 2. 18. For through him Heb. 12. 6, 9, 11. And he will fan&ify thefe"
we both have an accefs by one Spirit unto the Chaftifements to them, 1 Cor. 11 32 They
Father. It was he that helped them to that, mall be able to fay as, Pfal- 119. ji. U is
1/ai. 63. 17, As fuch a Spirit, he upholds good for me that I have been afflilled : that t
our Faith in us unto Perfeverance, not with-' might learn thy fiat utes. And that is no fmuli
Rrf2 fri*
Le&ures upon the
Queft XXXIV.
Privilege-, What faith he,Pfal-94. i2- blcf'
fed is the man whom thou chafteneft, 0 Lor^
endteacbeft bim out of thy law. Is he their
Father ? He will accept of and commend
their fincere Service, and overlook their in-
firmities. He accepted David's veiy defire to
build him an Houft, i Kings 8. 18 And
what a commendation gives he to Abraham,
Gen. 22. 1 6, 17. And for his pity fee, Pfal.
10?, 13,14. And what precious Pnviledges
are thefe ?
3. ANOTHER Priviledge, is a Glorious
Liberty. There is fuch an one belongs to
them, Rom, 8. 21. And this is .oppefed to
that bondage in which we are before, from
which we are now delivered 5 both from the
fervitude of the Law, as a Covenant, fo as
'that we are no more under the curfe of it,
Row. 6. 14. Gal. ?. il. Nor are we to feek
our happ nefs, by the perfect perfonal Obe-
dience required in it, but by Faith fa Ch rift,
Rom. ?. 2b. Ai d from the fervitude of Sin,
Rom. 6. 7. For be that is dead, is freed from
fin. It fhall no more reign in us, though it
may moleft us Rom. 6. m. Let not fin there-
fore reign in your mortal body, that ye fhouli
obey it in the luft thereof. Nor will God im-
pute it to us, 2 Cor. j: 19. &$ txias in chrjft
reconciling the world unto himfel(,not imputing
their trefpoffes unto them. Nor (hall we ever
be condemned for it, Rom. 8. 1. There ii there-
fere now no condemnation to them which are in
Chrift jefus, who walk not after the flefh, but
after the Spirit, In a word, there is a full
and per fed freedom beftowed upon them
through Chrift, according to, Joh. 8. 36. //
the Son therefore make you free, ye flail be free
indeed. Saran's lordfliip 8c tyranny is de-
ftroyed, and the Kingdom of Chrift, which
is a Kingdom of liberty is fet up. And this
mult needs be a very excellent Beneflr.
4. THE laft Priviledge I mail mention, is
that of lleirfnip. And this naturally flows
from it, Rom. 8.17. And if chi Lire n, then heirs,
heirs of God, and foynt-heirs with Cbritt. And
who can tell what is the Inheritance they
are intitled to by it. All is theirs, 1 Or. 3.
22, 2;. All the Creation is made to feive
them. The holy Angels are a Safe guard to
them. Pfal. 34-7- The angel of the Lord en-
campeth round about them that fear him, and
de live reth them. Bring meffages to them,Dan.
9. 25. And when they die are a convoy to
them, Luk. 16. 22. And it came to pafs that
the beggar died, and was carried by the angels
into Abrahams bofom. Wicked men8t Devils
mail do them fervice, tho' againft their will.
Yea, every thing fhall turn to their account.
Rom. 8. 28. And we know that all things work
together for good to them that love God, to them
who are the called according to his purpofe. And
there are all the Glories of the Eternal
Kingdom referved for them, and fhall cer-
tainly be in due time beftowed on them ;
becaufe they are not Servants, but Sons, Joh.
8. ??• And thefervant abideth not in the houfe
for ever : but the f on abide th ever. But the
belt defcription we can take of this, is by
drawing the Vail over ir, 1 Cor. 2 4. But as
it is written, Eye bath not fee n, nor ear heard
neither have entred into the heart of man, the
things which God hath prepared for tbem that
love him.
2. THEIR Adoption gives them a Right to
all thefe Priviledges. It doth not indeed put
them into actual poflefliorf 5 they are at pre-
fent under Age, and mult, for that, arrive ac
the ftature of a peifcil man inCbrifi. But ic
makes them all theirs. Thisintroducerh them
into this right, they could make no claim to
any of thefe before, but upon this, rhey may
call all their own : And this is their great
plea, or the reafon of their claim j nor be-
caufe they were better than others, or had a
natural claim to rhem, or have done any-
thing to purchafe them, but becaufe God
hath made them his Sons freely, Rom. 8. 17.
ThisAdoprionalfobringswith it thofe things,
which ettablifh and confirm this right to
tbem j they have in ir, the Sealing of the
Sp;rit,3S we have already obferved; and they
have the Eameft of the Spirit, which is fa id
to be the fame, Eph- i- 13, 14- In whom alfo
after that ye believed, ye were fealcd with that
holy Spirit of promife, Which is the earn eft of
our inheritance, until the redemption of the pur-
chafed prjfefjion unto the praife of his glory. But
yet there is a difference alfoobferved, 2 Cor.
1. 22. Who alfo hathfealed us, and given the
earneft of the Spirit in our hearts. The Sealing
it felf is one Earneft, but there are alfo wirrt
ir, the fir ft fruits of the Spirit, which are to
give us the afTurance of "the Harveit to fol-
low. For which reafon we have the Apoftle
fo arguing, Phil. I- 6. Being confilem of this
very thing, that be wJlicb bath begun a good work
in you, will perform it until the day of Jtfus
Chrijl. So that a Child of God may fafely
from his Adoption, argue to the certainty of
his future participation in all the gocd that
is purchafed by Chrift, and laid up in the
Promife.
Use. LET the Conf deration of thefe things
call on us all, an I Children in particular, to
labour to makefure <f this Adoption. Let this
be your great Ambition, to be the Children
of God : And that, not by an outward rela-
tion in the Gofpel Covenant only, but by that
which is introduced by Faith in Chrift, thro*
whom only you can obtain SonfhipS: Heirfhip
to this incorruptible and never fading Inhe-
ritance. Your Earthly Parents mult dye
fhortly, if they are not gone already, and ic
is a poor Portion, which they can beftowort
you, which can never make you happy : But
if God once be your Farher in Chrift. you are
happy indeed : He will be your Farher in
Heaven. He lives for ever, He will rake
care of you, He will never fail nor forfake
you ; He will keep you fafe through an evit
World, and bring you without fail to his
Heavenly Kingdom : He will do more fot
you, then you can ask or think. He offers
this
I J
Queft.XXXV. Jfemblys Catechijht. 4^
this 10 you, and begs of you to accept God, and nothing fhali ever feperate yoti
it. Receive Chrilt for your Spoufe, and his frorrrhis Love.
Father will be your Father, his God your
[February 14- 169& T
__ ■ *
SERMON CXXX.
Q^u e s t i 0 n XXXV. t. TO the Author of this Benefit, tibo ii
God. It is his Prerogative as to jultify and
&&&%.HAT is Sanclif cation > adopt, fo to fmflify. It is not in a man's
*&ll/ W> own P°wer t0 fanctify himfelf, as will be!
«^r §** Answer. very manifeft when we come to confidet
$0W $ whaT rnere is in it, and what the man is,be-
oAXTrTTuTrATTnxr :« ktil w^.i- ^f fore ir is wrought in him •, nay, this San Qi-
SANCTIFICATION is the Work of ficarion is a W06rk 0i Almighty Power, and
GOD's Free Grace, whereby we are re- is on that account refernb]td to the Creation,
newed in the whole man after the Image 2 Cor. 4. 6. and to the Rfurredion. Epb.2. 1.
of GOD, and are enabled more and more So that it mult needs tranlcend the Power
to dye unto Sin, and live unco Righte- of Angels or Men to produce it.
oufnefs. 2# ^ rbe FQunta'in from whence it pro-
ceeds, which is his free Grace. And here
THE Benefits whicbGod's called ones do, obferve
upon Believing derive from Chriir,are (*]) SAACTIFICATION is a very great Fn-
m and great j ot thefe, fome are commu- viledge y it is an mexpreffible Benefit that
nicated to them in this life, others are re- the/ enJ°y» on whom " is conferred , it is 1
ferved for them till afterwards-, in all which P«ffini fom D^h *° L^ i»isa reparation
there is a wonderful Change pailerh upon ot the nature which was undone by Sin : It
the Subiecf that is made to participate in \ 1S the firnn§ ^Q ma"i to ferve to the end he
them. Thefeareof two forts, either fuch was made for, all power whereto he had
as produce a relative, or a reaiChange,either loft hY rhe Fall, and by that lofs, laboured
change the Itate, or alfo the nature of thofe u,lder undoing vainity : By it we arecapa*
on whom thev are bellowed 5 the former citated lor the Glory of God, of which we
whereof are called Alls, the latter Works, are come fhorr by Sin ; and by it alio We
Our Catecbifm diftributes them according to are made capable of true Happmefs, which
the time wherein they are actually conferred* our very Nature, whiles under the power
fome in this Life, fome at Death, and others ot Original Concupifcence, cannot be advane-
at the Refurrection, but thev are all reduci- e ^1%-^ t n r , , ,
ble to the two forementionedHeads. To the . /20 GOD befom it upon w freely, and xUt
relative Chanpe in this Life,beiong Juitifica- >s F'chGrace. I hat he is the Author of it we
tionand Adoption, of which we have al- have o.bferved 5 and therefore Paul goes thi-*
ready taken an account: To the real Change tI.ier for "> I.Jhef- *• 23- ^d the very God
belong Sanftification and Glorification,which 0], peace fan 8 ify you wholly : and I pray God
remain to be confrdered. We are now led y^ur whole fpirit and foul and body be pnferved
to inquire into the nature of Sanllijicatwn, blmelrfs, unto the coming of our Lord Jcfus
which is the third Benefit mentioned, and of chnfl> And afcribes it to the Spirit, 2 Ibef.
which alfo all God's called ones are made 2- J ?• As we can do nothing towards it of
to partake in this Life, and it is ever infer? ourfelves, and fo are not able to prepare our
parable from rhe two former. All thofe felves for it, fo God owes it not to us 5 nay,
whomGodjuftifies and adopts, he alfo fane- 5f a11 the refinance, of a Nature wholly
tifies. In the defcription here given of it, as corrupt, which is a meer lump of Enmity,
in the former, we may obferve, the general fas we are told, Rom. 8, 7. ) could poffibly
or common, and xhefpecial nature or it. binder the Operation of it in us, we fhould
I. THE general or common nature of it is, never be made owners of it $ and the con-
it is the Work of God's Free Grace. tempt, which its refolute refilling to accept
And here irJs a high provocation to him to withhold
1. THERE i's fomething wherein it agrees 5t from us > f° that it ™ult be an unparal-
With all other fpiritual Benefits whatfoever, lel'd kindnefs, which appears herein.
viz. it is a fruit of God's Free Grace. For 2- THERE is fomething wherein it differs
we can have no claim, or challenge of anv Specifically from Juftification and Adoption,
good thing from God, who have forfeited but holds in common with Glorification,
all by Sin, much lefs of any dilti nguiChing and is fo far of its general nature, and that
favours, in which we have a Pieference to is> ^ ha Work: Whereas the two former
others, as well defervicg as we."" And here aje called A^s: Of the difference bety
we are pointed j an Aft and a Work, we have aliea
H0t:
4-9 2- AJJemblys Catechifm. QueftXXXV.
notice, and it would be fupeifiuous, here to points us to the efficient Caufe, or the man
call it over again. And, that Sanclification as the Subject, and there it peculiarly ref-
is not a ir.eer relation, hut foinething infuf- peels the difpofing of him, and actually
ed into, or wrought in the man, will appear, drawing of him from otherObjects to Chriit,
when We confider it in its facial Nature, whom we embrace and receive as the alone
But this notion of a Work is not appropri- Object of our truft^ and fo is relfrained to
ated to ir, but alfo belongs to Glorification-, the producing of the habit and act of Faith.
for in both of thefe thefe is a realChange of Converfion is alfo confidered as paffive, in
the Subject-, and in both of them there are which there is a Change imprinted on all
degrees, and they are not begun and perfect- our powers, by .venue whereof we are difpo-
ed at once ;• So that there is a farther differ- fed to Repentance \ or active when we exert
ence to be fought between thefe two^ which this Principle, and turn from Sin to God by
will be feen in their fpecial nature. The true Repentance- Regeneration implies, the
fum of it is, in the one God bellows Grace creation and infufion .of the new Principle
upon us, in the other Glory. So that the into us, by the Operation of the Spirit of
Saying commonly received, that Grace is God j and may be confidered, either in the
Glory begun, and Glory is Grace perfected, Operation itfelf, and fo it is the Caufe, or
is warily to be entertained, left we confound in the thing wrought by it, and fo it is the
thefe two Privileges, which are formally di- Effect i and in this lalt regard it is the fame
verfe, as will be evident in the fequel. Be- with Sanciification. Sanctificarion then, dif-
fore we pafs over to the confideration of the fers from the other, as the Effect from the
fpecial Nature of this Benefit. It will not Caufe \ and hence in order of Nature is pofte.
be amifs to confider fomething about the rior to them. And as fuch, we are now look-
ufage of the wcrd, and the true fenfe in ing upon ir. As to the difference which
which we are in this place to understand ir. fome make between paflive and active Sanc-
The word S.znllif cation, is diverfely ufed in tification, lfhall not inquire into the ground
Scripture. In the Old Tefldtfiem it is fre- of it •, it is only the paiiive, that we are here
qnently ufed to figrrify the Separation of a to take the account of. That which they
perfon or Thing from common ufe, and con- call active, I take it to be no other, but Re.
fecration of ir, to that which is facred j by pentance, which we are afterwards pointed
verrue whereof there is a relative Holinefs to the diftinct confideration of. We then
bellowed. Thus the Sanctuary ad all the come to rhe confideration of,
thenfils of it were fanctificd, thus Aaron II. THE fpecial 'Nature of San&ification,
and his Sons, thus the Levites •, thus theEle- which is defcribed in the remainder of the
ments in the Sicramenis, and thus theSabbath Anfwer. And here rhere are two things to
Day are by vertue of I i.lti rurion, and Separa- be taken notice of in it, viz. 1. The Work
tion fanctified. In this refpect alfo, area itfelf that is wrought in us by it, we are re-
" people vilibly in Covenant with God, and fo nevoed in the whole man after the Image of God,
feparared from others that are ltrangers 2- The things wherein the efficacy of this
from the Covenant, fantti.fied, on which ac- Work is to be difcovered ; we are enabled
count they are faid to be an holy Peopie,and more Src, We may take up thefe in their
called Saints. But thefe are not the. Sancti order diftinctly.
fication which we are now inquiring after \ 1 THE Work itfelf that is wrought in us
for all thar is but external, and makes no ' by it-, we are renewed &c. And here are
inward difference in the quality of the three things obfervable,
things, as this doth. God indeed, in Sancti. (r) THE thing itfelf that is produced, or
lying- his People, doth feparate them for that wherein the EJfence of this Sanciification
himfelf, and his fpecial Service, but it is confitfs,\.e. The Image of God' What is pe.
not a meet feparation by appointment, but culiarly to be underftood by the Image of
He, by it, fits them for this Service to which God, in Scripture language, we have f'ormer-
in this feparation he Confecrares them, and ly had occafion to inquire, in the confidera-
that is, by infuftng of the Principles of true tion of theltate, in which man was at firft
Holinefs into them, as will appear ; where- created, which needs not to be here largely
as men may be partakers in a relative Sancti- again infilled upon. The fum of ir is rhe
fication without ir. I fhall nor here critically Sanclification of his Nature, by thofe Habits
enquire, whether rhere be any differe: ce of Righteoufnefs and Holinefs, which were
between Effectual Vocation, Converfion, Re- concreated with it, and by which we were
generation, and Sanclification, and what is furnifhed with an innate power of yielding
that difference. Only in general we may true Conformity to the will of God, reveal-
obferve, that all of thefe do point to one ed in the Command. And whatfoever diC
and the fame real Change which is wrought putes there 3re in the World about it, this
in the Subject ^ and in that regard they is a certain rule, that it was fomething that
are frequently ufed for one and rhe fame might be loft, confiltent with mans retain-
thing. But if we look upon them more ing all that is elTential to humanity, or his
Itri&ly, there is a manifeft difference to be remaining a reafonable Creature, and Caufe
obferved in them. EffeUual Calling refpetts byCounfel. How elfe is it faid to be renew-
either God as the Author of it, and fo it ed, and that alfo by a new Creation 3 as we
are
QueftXXXV. AfembljsCatechifrn. 493
are allured it is, Epb. 4. 22,24. So that, be in Cbriji,be is a new creature ; old things
though we are not to fay, with the Pap/jis, are paft away, behold, all things are become new.
that it was Supernatural, yet it is more pro- .Sanc'tification is not only a rouff g & reviving
per to fay it was Connatural, then Natural -, of the drowfy and alrnc It dead difpofitions in
in as much as the Nature of man, as man, man, but it is- a transformation, Rom. 12. 2.
abides notwithstanding the Amiffion of And for this reafo-i, .rhe efFecl pioduced in
it • although, it we coniider man as he was this work, is called fhe new man, Eph. 4. 24*
ma'de for the ferving and actually glorifying And that ye put on fbe new man, which ajter
of God by his rational nature, fo it was due God is created in rrghteoufnefs & true uolin,fs.
to his nature, as appointed to fuch an end, 4. AND it is only the Image oj God that is
being a moral perfection without whichhe renewed in us, in ibis Work. We are indeed
could not obtain it •, and therefore having laid to be new Creatures by venue ot ir,2C r.
by Sin loft it, he is fo fallen fhort ot the 5. 17. And to be born again, Job.. 3.3. But
Glory of God, Rom. ?• 23. This Sanftificari- this is. not intended with refpeclro the natu-
on then confilts in the body of Graces, which ral powers and faculries in us, as to their
is put into the man, which render him like being -, for it is that only that is renewed,
to God, in his moral perfections , which are whicn was loft : whereas man unfan&ified,
therero're called Graces, becaufe they are in- is yet a man as to thefe ; he hath a B dy and
fufed Habits pur into us by the Spirit of a Soul,tho' -both are defiled by Sin : He hatti
God. But we (hall have occafion anon to an humane Unde-ltanding, Will, Affe&ions,'
take a more particular account of them. Confcience, Memory, &c. And chey are all
(2.) THE way in which ibis thing a froduc- of them the fame in their elTence a iter wards,
ed i i.e. by Renovation : we are renewed in thar they were before, but are renewed ac-
tbis Image. When we are faid to be renewed cording to thegracious,qualities& principles
after the Image oj God, t he meaning is,that our which are put into them :, but becaufe there \t
Renovation is with refpect to that Image, or fuch a moralChange by it,made in the whole
elf. that the Spirit in this work follows the man, and all that is in him, that makes lum
pattern of the Image that was fiilt put upon look, and accounr, and live like another man.
us j and when it is called a renewing, it in- Therefore the Scripture iometimes fo ex-
timaies to us, preiTeth 7 tho' itill it tells us that it is with
1. THaT once we bad this Image in us. A refpeQ to thefe principles, Col.?. 10. And
thing may be made that never before was, have put on the new man, which is renewed in
but nothing is renewed,but that which fome- knowledge, after the image of him that created.
times hath been. It therefore puts us in mind him. Epb. 4. 24.
of that primitive Itate of perfection, which 3. THE Subjctt of this Santlification with
Mankind enjoyed, according to, Eccl. 7. 29. refpett to 'us Unive?fality,or txie/fivencfs ; it
For not only the perfon of Adam had it, but u in the whole man. It is an entire Work,
the nature of man enjoyed it in him, the whole Soul, Spirit and Body are made
and if he had retained it, he (hould have partakers in it. It is therefore compaied»to
communicated it to hisPolterity inthechan- a whole man, in refpeft of the integrality of
net of natural Generation. it, Epb.\.2\. Now this integrality may come
2. THAT when the Spirit of God comes to under a double Confederation, viz. either
fantfijy the man, be finds him altogether void of with refpeel to Degrees or Parts.
this Image. It is utterly lolt and gone, there 1. WlTHreJpctlto Decrees. It is not ufually
is nothing of it remaining. Man is, by the begun and peifected at once, but is fmall at
Apoltafy, become altogether Flefh. The I- firit, and carried on fuccellivelv under the
mage of God was good, but Paul tells us, means which God ufeth and blefTeth for thac
Rom 7. 18. For I know, that in me (that zs.in end. So thac on this account we are ar pre-
my flrfh) dwelletb no good thing. There is a- fent Sanclined but in part ; there is Grace,
nother Image contracted, and that is called but there is Corruption too ; and at firlt but
his own, in oppofition to that of God, Gen. a little Grace. Hence compared to a Seed
5. i. In the day that God created man, in the that is fown. Yet the work of Converfion,
likenejs of God made bebim. They therefore in which Sanclification is wrought, is com-
who talk of the relicts or remainders of the pated to a Birth,and Believers at firlt to new-
Image of God in man, mult needs mean fome- born Babes, and fuch as mult have nourlfh-
thing elfe than that which we are fpeaking ment in order to growth, 1 Pet. 2. 2. Paul
of, for man is become altogether unprofitable, tells us of his being firlt a Child, and after
Rom. %. 12. that a Man, 1 Cor.r5.11 When I was a child,
3. THAT hence this Image is wholly new- I /pake as a child, I underflood as a child, t
made in Sanclification. It is not like a Fabrick, thought as a child : but when I became a man, I
which is gone to rack and ruine, but yet put away cbildifh things. Growing in Grace is
may, with Colt be repaired, by fupplying alfo enjovned on us, as a Duty, 2 Per 1. 18.
here and there, where it is defective 5 but Grow in Grace. And rhe reafon is becaufe
like a Building that is quite fallen, and we are not yet come to perfection. Phil 9. 1 ^
there is nothing left of it, but mult be all 14. Brethren, I c unt not mxfe/j to have ap-
new from the very Foundation. Hence we prehended •, but this one thing I do, jor^etting
are told, 2 Cor. $. 17. Therefore if any man tfrofe things which are behind, andreacbing jorth
unto
" ■ «^^^^™«*fc
LeUures upon the Quell.XXXV.
\
Uftfo thefe things which are before, I prefs to- this fervlce, n is requifite that it he San&ified
ward i he mar A, for the prize of the high calling too, otherwife'-it will no way fit for .that
of G d in Cbnfi fefus. Only let it be re- fpiritual Employment, which it is to be ufed
masked^ that this imperfection is not ever in. This Sanftification therefore is fuired to
to abide. Grace is put into us for growth, each, according to the nature, and fervicea-
and (hat growth is in order to perfection $ blenefs of them to this great end. NoW as,
and God will at length bring us intoit,under in the Soul, we confider its feveral faculties,
and by rhe means he ufet'h, Eph. 4. 1 1,12,13. lo,in the Body, its divers fenfes, whether in-*
There will a rme come, tho' not in this life, ternal or external, and all the members of it 5
when j 1 1 Sin fhallbe doneaway,and holinels and the SantYi Scat ion of each, is to be con-
fhall arrive at its fulnefs. fi lered according to the diverfe nature and
2. BUT with rcfpell to Parts, it is entire at ufe of it, it being nothing eife but a fitting
the frll tnftant of its infufion. It is the Image and empowering of us to perform holy and
thai is relfmed, and in it are contained all acceptable Obedience to God with them,
fpiritual and fa'ving Graces } and thefe ex- And would we know what this is, we need
tend to I he whole man : And it mult be fo. but to look back, and call to mind, what was
F>r, the depravation which befell them by the
(1.) THE whole wan was made for the fcrvice Fall : Of which we had the account, when
of God by obrdience to his Preceptive Will, we confidered of the Sinfulnefs of the State
The man owes himfelf intirely to God, and into which man fell. Since S a notification
is to make it his whole bufinefs to Glorify confilfs in the reftoring of that Grace to us
God in the whole- As, in 1 Cor. 6- 20 Fr in every part,which we loft by our Apoftafy $
ye are bought with a price : therefore glorify Ir may therefore fuffice, here only to otter at
God in your body, and in your /pint, which are fome brief hints. Here then,
God's. Hence David fo excites himfelf, Pfal. 1. IN the Soul we obferve theU'derflanding,
jo?. i< Blefs the Lord, 0 my foul : and all that Will, & Affctltons ; the Sanft'fication where-
2s within me, blefs his holy 'Name- He is not of is fured ro their nature. Hence,
to be part for God, and part for other objects, (1.) THE Underflandmg is renewed', by giv-
but all .for God and no other. ing it afiritual Difceming. A natural and
(2 .) THE Whole Man had the imprrfjion of rational power of Difcerning it hath before,
the Image of God on it ai jjrfi- It was man that elfe it were not an Underltanding, but it
was made af rer it, Gen i« 27. So God created is blind to fpiritual things, and fo im-
man in his own image, in the image of God ere- potent as to fuch a perception. 1 tor. 2, 14.
at-ed h.. him. Man was made upright, Eccl. 7. But the natural man receiveth net the things of
29. All in him was right, he comes in all tbe Spirit of God, fir they are fcolifhnrfs unto
his powers inclined & turnifhed tor his end. him : neither can he know them, becaufe they
There was no jarring Principle in any one of are fpiritua/ly difcerned. Hence he prays,
his faculties or members,but are&itude in all. Pfal. 119. 18. Open thou mine eyes, that I may
(j.) THE. Whole Man loft this Image in the behold wondrous things out of thy law. It is
Apr>,:acy. The Depravation of Nature feized faid of natural men, Rom. 3. 17. And the way
every part & power in him : nor was therefo of peace they have not known. And Fph. 4.17,18.
much asone member in him that efcaped this Ibis I fay therefore, and tcflify in the Lord. that
jPravity. We have a full account of it given ye henceforth walk not a* other Gentiles walk,
in the whole and in every p3rr,R<?;//.3.io,67V. in the vanity of their mind, Having the under-
(4.) HENCE, to render the man ft for his end fanding darkned, being alienated jrom the life
and fervice, the whole mufl be renewed. Man of God, through the ignorance that is in them,
is an Inltrument, put out of tune by the fall, becaufe of the b/indnefs of their heart. But"
aud the end of his Renovation is, that he there we are told of this Image, Col. %., 10.
may found out rhe declaritive Glory of God, And have put on the new man, which U created.
Ifai. 4?. 2 r . This people have 1 formed for my in knowledge, after the image of him that created
felf, they fl)a/lf])ew forth my praife. And if him. To which knowledge belongs, notonly
To much as one firing in this Inltrument be a literal apprehenfion of the notion of things',
out of tune, it's harmony and melody will but a difcovery of the truth and excellency
be fpoiled. Now the whole man is made of the thing fo apprehended, with higheft
up of two effential conltituent parts, viz. approbation of it.
Soul and Body 5 and both of them go in to (2.) THE Willis renewed, by the restoring
denominate him one of thefe fpecies ; and a power to it of chufing the Good, and refufmg
tho' there is a v.ift difference between thefe, the Evil. And this not in refpeft of things
and the Body be but the Souls organ, in and natural, for without that it were no Will,
by which it performs its imperatea£tions,and but of things fpiritual. Man was to chufa
is capableof being and acting,in a ltate of fe- God for his lalt end and happinefs, and his
perarion, yet the man is not entire without will for his rule to guide him to ir. This no
both. And becaufe the Soul is to be the natural man can do. Jcfh. 24. \9.AndJ0fhua,
leader in this fervice, that muft needs be faid unto the people, 2e cannot ferve the Lord ;
Sanctified, elfe it will be a blind & perverfe for he is an holy God : he U a jealous God, he
leader, and carry both to ruine : So alfo will not forgive your tranfgrcjfons nor your fins.
kecaule the Body is to be improved by it in J«b* 5, 40. This power is ieitored in Sanfti-
fication^
Quell. XXXV. Jffembljs Catechifrrl.
45
"fieacioo, Phil. 2. 13. ForithGodubicbwork-
etb in you, both to will & to do of bis good plea-
fure He can now forfake all for God, and
iivehimfeif up to him for ever.
(y. ) THE Ajfciduns are renewed, by putting
a new V fpiruual byas into them, by whtcbibey
ere fet on things above. Col. f. 2. Thele
Affections are of divers forts, and were all
Diverted by the Apoftafy, bur now they are
f-c right again : And as before rhey carried
the man from God, after lying vanities ; now
they carry him away from them all,aiter God
aaain They are the feet of the Soul, and
ll! can fay, as P&L ^ 8. My foul followetb
b.rd after tbee. .
2 /A7 the Body we take notice of all the oen^
fes '& Members of it. And the renewing ot
thefe is, the fitting of them for the employ-
ment of the fanttified Undemanding and
Will, in the glorifying of God. There is a
new inclination put into the Imagination,
Cogitation and Memory, a new Eye, and Ear
and Hand given. Thefe had ail been the
Servants of Unrighteoufnefs, and fenfually
carried forth after fenfibie objeas-, whereas
now rhey are made the Servants of Righte-
oufnefs, andpreftfor the gracious Employ-
ments which they were made for, Rom.6.19.
For as ye have yielded your members fervants to
uncleannefs, and to iniquity unto iniquity, even
fo now yield your members Servants to r-ghteouf-
nefs unto holinefs. So that the very body
which before he could not refenr, but took
all Service of God as irkfome, is now made
Vigorous, and intenfe in it, with delegation.
Use. LEARN we be nee, that men do in vain
pretend to a title to Juflificathn tf Adoption, who
are ({rangers to Sa unification. It is. true, God
Juit'ifies and Adops us freely, but when he
doth fo, he alfo Sanctifies us freely, and rhoJ
this, in order of nature follows the other,
yet 'is produced at the fame inftant with
them, and is never feperated from them.
Lerail thofe then, who know nothing of the
Sanctifying Grace of God in their Hearts be-
ware how they boaft-of their interett in Par-
don and Sonfhip, under a pretence of a Faith
m Chrilt, that is not accompanyed wirh
Holinefs-, but rather is ufed as an encourage-
ment to live in Sin. Know who hath fa id,
Heb. 12. 14. Follow' — holinefs, without which
no man frail fee the Lord. And if you are
wirhout it, your Faith will be found pre-
emption.
[March 14. i&99° 1
SERMON CXXXL
II.TJf TE proceed to confider the things
V V wherein the Effiacy of this Work is
difcovered,W> are enablcd$Lz. And here are
three things to be obferved, I. That by it
there is a new power or ability put into the man4
2. The things for which this power is adapted j
in which we have the two parrs of Sanciifi-
cation, to die &c. ?. The gradual progrefs of
this Principle of Santlijicatien in us ; more
and more. A few words ro each of rhefe.
r. IN SanU if cation there is a new Power or
Ability put into the man. We are confiderin i
of habitual Sanftification, which confifs id
a real Change that is wrought in theSubjt£h
This indeed is nothingelfe, but that Image of
God in which he is renewed : Of which W3
have been already fpeaking. Bur we are here
led ro a farther -confederation of it, with ref-
pect ro the ufefulnefs of ir,as it ferves to irri-
power the man to ferve to the end he Was
made for -, and herein rhe excellency of this
benefit will appear. Here then lee us ob-
ferve,
1. THAT man was made at firftfortbe aUivi
Glorifying of God. God made all things for
himfelf as their laft end, Prov. 16. 4. He is
therefore tobeglorifyed by them For being
the chief Good, he muft needs be his own
laft End, and the laft End of every Creature.
But there are two ways in which God may
have Glory by the Creature ; Pajjivcly, as
they are myrrours on which there are in-
Itamped the Characters of his glorious Per-
fections ; and thus man ferves in common
with other beings, and fo cannot fail of bring-
ing Glory to God: Or Attively, as they are
to obferve his glorious Perfections, and give
him the honour of" them, by a free and volun-
tary Service 5 tor which only intelligent $n<±
rational beings are furnifhed : and this God
expecf s at their hands, If it. 43. 21.
2. THAT be was thus to Glorify God by
pratlical conformity to bis Revealed Will. God
gave man a Law ro regulate him In his con-
verfation, by obedience whereunto he was to
pay him the honour of his Supremacy over
him. As there was a fpeciai Government
which God treated his reafonable Creature
withal, fo there was a law of that Govern-
ment, which he gave him, and obliged him'
by Sanctions to regulate himfelf according
to it in all his actions. And by, his fo doing,
Gpd acknowledged himfelf to be honoured
by him : and the coming fhort of this, was
to fail of this end. Rom. 7. 25.
3. THAT be might be difpfed, and enabled
thus to do, be was furnifhed with the Image of
God. . Thar man was made afrer this Image
we are told, Gen. 1. 26,27. What this was
for, we may read in the nature of it -, and
that is fignified in the Gofpel, by the defign
of the renovation of it, Epb. 4. 24. k was by
this that the very nature of man was. inclined
to love and ferve God, ir being the rectitude
in which he was made, Eccl. 7. 29. And it
made him able as well as willing fo to do,
being a principle of holinefs in him. Nor'
was it confiltent with the Wifdom of God, to
make a Creature for an End, and not furnifh
it wirh qualities fitting it for the attainment
thereof.
4. THAT when be bad loft this Image by Sin,
all that power was gone. That fallen man is
49 6 LeUures upon the QueitXXXV.
without power to ferve God, by conformity Excellency of this Sanclification. Certainly,
to his revealed Will, is aliened in Scripture, man lives in vain, if he doth not ferve to the
and mult be experienced by all thofe that end he was made for, nor can he be happy,
know themfelves, and what is required in except he be holy, heb. 12. 14. And whence
that conformity, and compare one with the is it that the wife man hath that remark, Pro.
ot'her. And that once he had this ability is 12. 26. The righteous is more excellent thenbis
certain : He bath therefore lolt it. And where- neighbour. But becaufe by this Grace, he is
in can that be,but by iofipg the Image of God ? enabled to do that excellent Service, which
He retains his humanity, but he wants the other men have nopower in them to perform,
principle of Obedience. Hence faid to be So that, though Sanclification doth not pur-
without ft rengtb, Rom. 5- 6. to be dead, Eph. chafe for us a title to Eternal Life, yet ic
2. 1. And he died ,n Adam, \ Cor. ]?• 22. ferves to prepare us for it, but for which we
Ad that was, when he loft that primitive could never come to be poiTeiTorsof ir.
ttockof Grace,which wasdepofited with him 2. LET us now confident Things for which
for mankind. this Power is adapted, viz. to dye unio 67/?, and
5. THAT by the Corruption of his nature which live unto Righteoufnefs. And m this we are
came in hereupon, be was inclined U Jpintedto led to the confederation of the two parts of
iifbonour God. When man lolt Gods Image, Sanctiflcation, both with refpect to the Ob-
he contracted an image of his own, Qenj.i} jects, and the Acts that refer theieunto, viz.
And what elfe was this, but the depravation mortification of Sin, and vivification unto
of his whole nature, which the Scripture fre- Righteoufnefs. Here let us obferve,that thefe
quently calls Luft, or Concupifcence ? And are the things about which this Sanctiflcation
that is it which harh-made them Children of is to be employed $ and how it is fo, will be
D fobedience : they are not only impotent to confidered, when we come to the Doctrine of
that which is good, but difpofed, and eagerly Repentance. That which we are now to con-
carried forth to that which is evil j they are fider, is the habitual power and difpofition
by it become theServants of Sin. Such a def- hereto that is wrought in the man, in the
cripcion we have given of the natural man, infufing of this Grace into him. The very
Rom. 3. 10, &c. effence of Sanctiflcation confilts in our pajfing
6. THAT by reftoring of this Image in SanUi- from death to life, in which there are two
ficationfoe is again furnifludjor his End. That terms, Sin and Righteoufnefs ; Sin is the term
this is that which is renewed in it, hath al- from which, and we are enabled topafsfrom
ready been obferved : And that this is the it byMortificarion : Righteoufnefs is the term
kindnefs that is done him in and by it, iscer- to which, in regard whereof this pafTage is
tain. There is in it a faffing jrm death to called Vivification or Quickning. And by
hje. And hence this life is evidenced by the Righteoufnefs we are to underftand the whole
fruit of it, 1 J0b._J.j4. We knew that we have, body of Grace, as it refers to new Obedience,
paffed from death unto life, becaufe we love the which is called Holinefs, as it refers to Du-
brethren : he that lovetb not his brother abideth tis of the firlt Table, and Righteoufnefs in
in death. There is a life reftored in Jultifi- refpect to thofe of the Second. And when
cation, but that is relative, by removing the one of them is mentioned alone, it ufually
fentence of Death 5 but there is alfo a life comprehends both under it. The former is
reftored in Sanctiflcation, which is real, by called the Old man, the latter the New-man*
g'-ving the man a new principle of fpiritual that is to be put off in mortification, this is
action or motion : fo that he, who before to be put on in vivification, Ipb. 4. 23, 24.
could do no good, is now able to fervQ God Now thefe are confidered either p jftvely or
in truth. This removes the vanity and unpro- allwely \ the latter belongs to Repentance,
frablenefs from him, which hebefore labour- and will be proper to be confidered under
ed-of. Such a change Paul obferves by this that: the former is the thingdone in Sancti-
\nOnefiwus, Philem. n. Which in time paji fication 5 and may now he a little confidered."
was to thee unprofitable : but now profitable to IN General let us obferve, that there is this
thee and to me. Hence that, 2 Tim. 3. 17^ obfervable difference between the Sanctifica-
Tbat the man of God may be perfeft, througbly tion of man at flrft in his Creation, and the
furnifhed unto all good works. Sanctifieation of fallen man ; viz. that that
7. EVERT Grace of the Spirit in him contri- confifted only in the imprinting the Image of
butes to this Ability. We obferved, that the God on his nature, there being nothing in him
Image of God confilts in the whole body of antecedently repugnant to it $ whereas in
the Graces that are put into the man : every fallen man, there is not only a privation of
one of them therefore is a member of the that Image, but together with it, a contrary
new Creatuie, and fo belongs to this furni- curfed principle which hath filled him,which
ture, and hath its ufefulnefs. When there- is as repugnant to it as light is to darknefs,
fore the Apojlle had mentioned the feveral as heaven to hell * which mult therefore be
Graces, which axe the fruits of the Spirit, Gd\. fubverted, in the bringing in of the other.
5. 22,2?. He urgeth frorti them an exercife Sin hath a Throne in the unregenerate man's
of a fpiritiral life, ver. 25. If we live in the heart, and mutt be dethroned, in order to
Spirit, let us alfo walk in the Spirit. the fetting up of the Kingdom of Grace in it 5
8. HEREBT wc may dfeern the NeceJJity and for which reafon both thefe parts are necefla-
— ry in it. Here then, 1. MOBr
Queft.XXXV. Jlfembly'sCatccbijh. 49 -f
1. MORTIFICATION is a Work oj the Spirit, . tification* Mortification then, harh that pa-
in which be cruafictb Original Sin in us, by ap- . fitive corruption or pravity of our Natiiie'
plying to it the Death oj Chnjl. Here we may lor the Subject on which it is employed;
oblerve, ^nis ls that which is called the old man^
i.THE Author- or Efficient of it j the which We are ad vifed to put off, £/>':? 4. 23.
Spirit oj God. It is a divine Worked there- It is called the body of Death, Km. 7.24. And.
fore mult have God him felt to work it in us. on this account it is to be fuppofed to be
It is he that fubducs our iniquities, Mic 7.1?. made up of a gie.it many members, Which
And although, fa progreiLve San'ctitication, intend the feveral Lults which are contained
we arc Agents, and are helped by the Spirit in Original Sin; every one whereof" is appli-
of God irTkilling-of concupifcer-ce in us, and ed to in this Mortification. -Hence that ad-
for that reafonare exhorted to ir, ('C0/.3.J.) vice, Col. 3. 5,6. Mortify therefore your mem-
yet in the infufion oi this Grace into us, we bcrs which are upon the earth : jornication, ufi-
are paflive, and he is the alone Agent \ tho' cieannefs ^inordinate affellion,evtl concupifcener,
in the order of the bringing it about he ufeth 'and cove teouj 'fiefs which is idolatry : For which
Inftruments, yet he alone doth the vvoik by a things fake, the wrath of God cometh on the
creating Power. It is he that rakes away our children of dif obedience. And that afTertion,
iniquities, and that not only as tothegui.lt, Gal. 5. 24. And they that are ChriWs, have
but alia the dominion of them : both are in- crucified the fit 0) -with the cffeclions and lufl.
eluded in thar,Hof. 14.2. Take with you words, And it is by the Mortification of thefe that
and turn to the Lord, fay unto him, Take away actual Sin is prevented; for actual Sin i^
all iniquity, and receive us gracioufy : fo will nothing elfe but the breaking out of Original
toe render the calves oj our lips. Sin in lome Luit or other : thofe Lutts there-
2. THE Subject upon which this Work is fore mult be killed in us, if ever we ceale
done, is Original sin in us. This is the thing from finning; hence that comparifon, Jer.fi.7i
that is to be mortified. We indeed are per- As a fountain cajleth out her waters, fojhe cap-
Tonally laid to be crucified, Gal. 2. 20. lam eth out her wickednefs. Stop the fountain,
crucified with Cbnft. And 6. 14. But God j or- and the itreams will fail prefently. Where-
bid that l/hould glory fave in the crrfs oj our as, if they be only dammed up and reflrained,
Lord jefus Lbriji, by whom the world is crucified they will fwell, and at length breakover
unto me, and I unto ipe world; And to be dead with greater impetuofny.
in fin, Rom. 6. 2. how fh all we that are dead to 3. TtiE Work itjelj is a Qrucifyin? of it iri
fin, live any longer therein ? But it is with us. The ApofU therefore compares this
jefpect to Sin itielf, wiich hath taken pof- Work in himlelf to a ''ruafixion, in the fore-
feflion of oUr whole man. Now all the Sin cited, Gal. 2. 20, 6. 14.. 5. 24; Which man-
that we'ean be charged with, is either ours, nef of death was painful, ignominious, ling"
by hnputaii'n, viz. Auafi?% fi.lt Sin, and be,- ring, and certain. Sin i$ put to death as i.
cauf'e it is ours 0 ly by Imputation, it is not Malefactor, the Spirit oi God doth arraign,
a Subject of Mortification, but rriuft here judge, condemn, & execute. Sin in us. Nov?
moved by Juttificatlon. Or elfe it is ouis by in this Crucifixion, he fir ft takes away the
lnbafwn, it cleaves to us, a d we do really Dominion of Sin, ard by degrees, the very
participate in it, and not rheerly rela u'ely; Bei g of it. The fiift Work of Mortification
and this is either the Sin of our Nature, or then, which is under our prefent confidera-
the Sin oF-our Actions. As to the fin of our tion, is the taking away of the fovereign
Actions,. or actual Sin, that cannot properly power of Sin in us, whereby it is dethroned,
be faid to be mortified, becaufe acts are cran- S n in every unregei erate man rules as a
fient, and being once palt, cannot be revoked King ; it not only hath the whole command
again; though the remembrance of them ought over him, but it hath his heart and afFecljons,
to humble us, and will do fo, if we belong to and allegiance ; he. is a voluntary Subject.
God, and drive jus, by repentance to 'leek' Hence that, Rorrr6. 12, 13. Let not fin there-
pardon -through the Blood of Chrilt, and fore reign in your mortal body, that ye fkmld
thereby become ferviceable to help to the obey it in the lutts thereof. Keith r yield ye
mortifying of the Lutt from Whence they your members as infiruments of unri^hteoufnejl
proceed. The Sin of our Nature hath a'pti- unto fin : but yield y ur f Ives unto God, as
vative and poiitive part in it, the former thofe that are alive from the dead, and your
confilts in the lofs of Original Righteoufnefs; members as inU/umcnts of righteoufnefs unib
the latter in the actual depravation or Cor- God. And this the Spirit of God. doth,
ruption-of our whole Nature, of which we (1) BT making Sin bitter to him- HcncS
took a particular account, in the Doctrine of that,, Jer. 2- 19. Know therefore and fee that it
Man's Apottacy. Some leckon both of thefe is an evil thing and bitter that thou badforfakefi
to Original Sin. Others, among whom, the the Lord thy God, and that my j car is nit in
Authors of our Caiechijfej reftfairj it to the the, faith the Lord of hofts. He makes him,«
larter ; nor needs there any difpute about not only to talt the bitter fruits of Sin,- in
terms, whiles we confefs that both belong the Judgments that it brings, but the very
to the fiiiful Itate of fallen man ; now the root of it ; He leads him to the fountain,
leftoringof the loft Righteoufnefs belongs to and (hews him what a vile filthy thing ir is,
Vivification, which is the other part of banc- and what a loathfome dereltable Creature he
& f 1 2 n
498 LeSures upon the Qliefl.XXXV.
is made by it. It was that fenfe put into in him the foundation of an everlafting irre-
Paul that made him cry out, Kom. 7. 24. 0 concileable hatred of it.
wretched man that lam, who Jh all deliver me 2. VtVlflCATlON is a Work of the Spirit^
frm the b dy of this death ! The former de- by which he reft ores in us our loft RighteoufneJSy
lecrablenefs that he found in Sin is gone •, by the Application of the Refurrettion of thrift.
tha- which rafted fo fweet, is now as gall, This is always infeperable from the former ;
and wormwood to him. for it is but one work of San&ification that
(2.) bl kindling in him a loathing of Sin,and is wro't in the operation of both. And indeed
bimfeifforit. His love is turned into hatred: thefe are wro't after the manner of the in-
and it is with him as it was with Amnon in troduction of a contrary quality into a Sub-
refpecl of Tamar, 2 Sam. 13. 1?. He doth je&, in which as the one comes in, the other
not only look on this and that actual Sin, mult go out ^ yet, the one is thruft out by
but runs ir up ro the founrain. Pfal. 51. 5. the coming in of the orher : and doubtlefs
He makes him vile, ard contefs himfelf fo, the Spirit of God mortifies Sin, by reviving
and to abhor himfelf in dull: and afhes. God of Grace in us, though the things themfelves
promifed it to be fo with them, Ezek. 36.31. are diverfe- And hence, if the Spirit of God
Then fhall ye remember your own evil ways7and be the Author of one, he is of the other too.
your doings that were not good, and fhall loath As to the Nature of this work, it is indeed
your /elves in your own fight, jor your iniquities, no other rhen the reltoring of the Image to
and for your abominations. And that they, us, or renewing of it in us : Of which we be-
may exprefs this in Repentance, He imprints fore confidered • and therefore thelefs needs
this upon them in the work of Mortification * here to be fpoken concerning it. However,
it follows upon the taking away of the heart of the consideration of it, not only as a renewing,
fione, ver. 26. but a reviving, will help us to a more dift'm£fc
(3J BT thus putting into him a power to refift apprehenfion of it. Here therefore let us
the motions of Sin in him. And this is of the obferve,
very nature o* the Grace of Mortification. 1. THAT the end of the new Creation is,that
So that Sin is mortify'd by the Souls being we may again ferve God in newnrfs of Life.
made alive again. And it is but one work, This was it that we were made for at firft,
though diftinguifhed in refpecl of the terms, and till we are again reftored to ir, we live
But thus Sin hath not now the full confent in vain. We are therefore told what we are
that formerly it had -, but he can fay,asRom. a-new created for, in Eph. 2. 10. For we are
-].\yt2o.For the good that I would ,1 do not \ but the his workmanfhip, created in Chrift JeJ us unto
evil which I would not, that I do. Row if I do that good works, which God hath before ordained that
I would not : it is no more I that do it, but fin we flwuld walk in them. God not only defigns
that dwelleth in me. the faving us from hell, but alfo the being
4. The manner of doing this Work, is by ap- ferved by us ; that we mould be holy. Hence
flying of the Death of Chrift to Original bin. we have thofe titles put upon the regenerate,
bonification is not a Legal, but an Evangelt- to let us underftand what is God's defign in
cai Work : It is not an effeft of common, but this affair, 1 Pet. 29. But ye are achofengc
of fpecial and faving Grace -, hence the in- neration, a royal priefthood, an holy nation, ape'
ifrument ufed by the Spirit in doing it, is culiar people -, that ye fhould fhew forth the
Evangelical. There are Convi£tions,&Com- praifes of him, who hath called you out of dark*
pun&ions wro't by the Law-, but that which nefs into his marvellous light-
kills Sin in the heart, is the application of 2. THAT in order to this, we mufi have our
the Death of Chrift. We are therefore faid loft Righteoufnefs reftored to us. That it is
to be baptized into his Death, Rom. 6. 3. And l0ft and gone, in refpeft of us all in our na-
that our old man is crucifyed with him, ver. 6. tural ftare, which is our great infelicity, we
to be dead with him, ver.8. And Paul received are alTured. And whiles we fo abide, we
his from the Crofs of Chrift,Gz\. 6. 14. Chrift remain dead, as to any fpiritual motion 5 ut-
came to fave from fin, Mat. 1. 21. And his terly unable to do God any true Service, fo
Death had a direct aim at it. Now,there is much as in a good thought- Hence that,Tit.
a double efficacy of it in this Salvation, viz. 1. \6. They prof efs that they know God : but
to fave us from the punifhment of Sin, and in works they deny him \ being abominable, and
from Sin it felf 5 and Chrift had as real a dif "obedient, and unto every good work reprobate;
defign for this as that. Hence that, Eph. ?. If therefore we be ever renewed again rothis
26, 27. That he might JanUify ZS> cleanfe it with fervice, it mult be by beftowing this principle
the wafting of water by the word, That he might on us again 5 for before that, we are nothing
frefent it to himfelf a glorious church, not hav- but fleffi. And we are told, Rom. 8- 8- They
ing (pot or wrinkle, or any fucb thing : but that that are in theflrfh cannot pleafe God. Grace
it fhould be holy and without blemifh. Tit. 2. 14. in the habit is our Life. As long as we are
Who gave himjelj jor w, that he might redeem without it we are dead .• whereas new Obe-
us from all iniquity, and purify unto himfelf a dience is a living to God, which we cannot
peculiar people, zeal-us of good works. The polTibly do, except we have a root of Life in
Spirit of God applies the bitter Sufferings of us \ which we have not till it be thus
Chrift for Sin, to the Soul with power, and reftored to us-
thereby makes Sin fo bitter to if, that layeth 3. THAT tbls is done by the Spirit of God in
Qttickniflg
Queft XXXV. AJJemblys Catechifm. 49 9
I . |,iri"' ■•■.-. .-.. - ■.■»-. .-- .
Quickning of us. We are therefore told,Eph. 0/ Wj rejwreition Our Sins were all nailed
2- 1. iifli >•*« bath be quickned who were drai to the Crof. of Chrift, at his Death, not only
in trejfcajfes&fins. Now a thing is then that he rrrght fatisty for them, but alio, that
quickned, when it hatha viral power put he mig^r bury them with him, and t ke
into it, which it had not betore -, or it it them from us. So, when Cbrift rofe and
once had it, yet hath loft it, and was then was exalted, he received all the Gifts tot
without if, when this operation paft upon it. bis redeemed, for their being made per f eft,
This Quickning therefore is refembled to a Epb 4. 10, &c* And by the ii fluence or that
Refurreftion, Epb.2.5,6. becaufe it fuppofeth glorious Stare of his, he works a like gtori-
us, not only lifelefs, but dead, or deprived ousChange in us : As we are told,2Cor. %-t%*
of the life we once had, and muft therefore But we all with open jace beb Iding as in a glafs
be again raifed, if we live. And it muft tbe glory of tbe Lord, arc changed in>o the fame
needs be the Spirit's work, becaufe it is a image, from glory to glory , tven as by tbe Spirit
Refurreftion, which is a Divine Work : and 0J tbe Lord.
this is always in conjunction with the former Us e. IS this one of the Benefits which
Mortification. For which reafon the Apoftle we receive fromCbrift in this Life, How viin-
puts them together, Gal. 2. 20. ly then do they pretend to Effectual Vccatwni
4. THAT in this Quickning be infufetb into that are wbolly without it. Tnere are indeed
us, all the Graces of ^anc7/f cation. This is the thofe Benefit which are fecured to his Cal-
very thing that is called the new Creature, led now, bur they muft wait for the full
When the habits of thefe Graces are put fruition of rhem after time; but this is none
into us, we then live and not till then. For of thofe- But as to this Sanftification, it is
as Sin is the death of the Soul, fo Holinefs wrought in Cor verfion, and is carried on
is the life of it. It is therefore a promife of through the whole life afterwards ^ and
the new Covenant, that God will give Grace, where this work is, there is a Mortification
Pfal. 84. 11. And this is that fear of God of Sin, in the power and dominion of it, and
which he hath promiled to put into tbe hearts there is the life of Grace and Holinefs pro**
cf bis people, Jer. 32. 40 And there is every duced. And where thefe principles are*
Grace that is thus infufed, none wanting, ic there will be lefs or more of the Exercife of
is a perfeft new Creature as to parts, though them. If Sin be mortify'd it will not have
at flrft but an Infant as to itarure. And that efficacy that it had before. Though it
therefore Sanftification is faid to be entire,or may moleft us more, it will command us
whole, in 1 Thef. ?. 2?. And the very God of lefs : and if Grace be revived, it will have
peace fanclijy you wholly. its fruits -, it being the end for which God
5. THAT by vertue of this, we are made able put it into us, and he will not lofe his end
toferve God again. We could not do fo be* in it. Do we then hope for, and prom fe to
fore. Hence that, Jofh. 24.19. And Jojhua ourfelves Eternal Life, and yet have never
faid unto tbe people, le cannot ferve tbe Lord \ felt this faving Change in us. Sin is as
for be is an boly God : be is a jealous God, be powerful, and grateful in and to us, as ever,
will not forgive your tranfgrejfions nor your we follow it with as much pleafure ; and
fins. But now this power is recovered. True, Holinefs is as irkfome and undefireable to us
our dependance (fill is upon his influence, as before, and we take no content in it. Be
Joh. 15. T. Without me ye can do nothing. But not deceived, our pretences will fail. Our
Hill, there is an aftive power in us, which Confidences will deceive us, our hopes break
fcefore we had not. We are not now moved under us. What faith he, 1 Joh. 3. 3. And
as dead Machines, but being afted we can every man that hath this hope in him, punfetb
aft, and put forth our felves freely and vo- bimf elf even as be is pwe. And if we do
luntarily in the Service of God j by the Co- not fo, we fhall be found among, and fenten*
operation of the fame Sprit who put this ced to go with tbe workers of Iniquity.
power into us. On this account Paul faith,
Phil. 4- i?. I can do all things through Cbrift [ April ii. 1699. ]
uobicb flrengtbenetb me.
6. HE doth this efpecially, by applying to us
tbe Refurreftion of Cbrift. It is by the vertue CUD V|" (~\ "VT s^ FT/m t
and influence of that upon us, that he pro- O ■*-/ lY. 1 VX V-/ JL\ Lv/l/Jl/1x/*
duceth it. As Chrift dyed for us, that we
might die to Sin, fo he rofe again, that we III. Tit 7 E proceed now to take notice of
might rife with him to Holinefs- For this V V the gradual Progrrfs of this prinfi-
reafon we are faid to be quickened and raifed ple of Sanftification in us- The things we
together witbbim,Eph. 2. 5, 6. And on this are empowered to by it, are Mortification
account we have fuch an expreflion, Rom. 6. and Vivihcation, the killing of Sin, and quic*
4, 5 > Therefore we are buried wirbbim by Bap- kening of Grace. But thefe are not begun
tifm into death : that like as Chrift was raifed and perfefted at once, but carried on fuccef-
up from tbe dead by tbe glory of tbe Father, lively. We are enabled to thefe more and
evenfo we alfojhould walk in newnefs of life. more. And whether we afcribe this to the
for if we have been planted together in tbe like- Ability itfelf,or to the efFeft flowing from ir.
Pf/S °fbji diaA[ m Jhallbj alfointh [Ithynefs it will hold in both. The principle of Sane*
tification
500 ■ Letlures upon the Queft.XXXV.
tiiicacion in us is a growing thing, and the 4, THAT though the image of Godis reflored
fruits or operations or it are anfwerable. in SanUifcation, yet the image of Sin is not
We may take the account of this matter in totally removed... ' That the thing done in
the iollowi g Conclufims.- Sanctiflcation is the renewing us after thelmage
1. THAT ibe Tmage of God, and the image of oj God, we have already obferved. This is
Sin, are two contrary Principles in their own the new Creature which is produced in rege-
Kature. This will be evident by confiiering neration- The man is no fooner new-born
what they are in Scripture fenfe. The Image but he hath all Sanctifying Graces in him*
cf God confilts in the whole body of fapcfi- but yet fo as, ahho' carnal concupifcence be
tying Graces, as hath already been made to crucifyed in him, yet it remains, and is alive
appear by the Premifes 5 whereas the Image and active in him. Paul had nor only a new
of S>n is conltituted of all corrupt Lilts, law in his mind, but aHb another law in his
whereby the man is defiled. One is called members, Rom- 7-' 23. Nor is there any luft
the Spirit, the other the rlejh, and laid to be ot the Hefh but a Child of God is pelleted
contrary, Gal- 5- 17. Theyjerve two contra- with it as long as he liveth. Whence elfe is
iy Laws, Rorn. 7. 25. With the mini 1 my fclf it that God's Children have been drawn away
ferve tfie law of God : but wfb the fief)) the law by Temptation to tl e commiflion of thefe and
of fin. And we have this contrariety further thofe Sins > h is Luft within which is the
declared, Rom. 8, 5, 6, 7. For they that are fuel in which the fparks of a Temptation do
after the ficfo, d> mind the things oj the fleflr : kindle. Chrilf who had none, could fay, as
but they that ore after the Spirit, the things of Joh. 14. 13. The prince of this world cometb9
the Spirit. For to be carnally minded, is death: and hath nothing in me-.
hut to be (piritually minded, is life and peace. 5; THAT the Image of God is renewed with a
Becau/e the carnal mind is enmity againfl God : drfign jor perfetlion, and the image of Sin is
for it is notfubjett to the law of God, neither /ubdued in order to total fubverfion. The new
indeed can be. There is nor a greater oppofi- man in us, is 3t fir ft but a babe, but is created
tion between Light and Daiknefs, Heaven for a prrfecl man inChrift, andthemeas of
and Hell, then between thefe. Grace are appointed for that end, £^4.11,12,
2. THAT thrje ar fuppo/ed to be in men as 1 3. Chrilt refolves toprcfent hisChurch to him-
Qualities inabubjcil. i rue, fuch is their /elf without f pot $$h.*> 2y-And thoughSin abide
clofenefs, that fometimes they have the de- in us for rhe prefenr, yet Chrilt came rotake
nomination of the Subject put upon them.} itaway, foh-i 29. And he will leave nothing
but the man is the Subject of them, and of it in us before he hath done wirh us. The
thefe are motal .habits or difpofitious in him, Apoftle therefore rells us of fuch a time,iCor.
and hence, being feparable, from the Subject, 1 3. 10. But when that which is perfect is co-me,
they may be loir, and though contraries, yet then that zuhich is in part fhall be. done aw.y,
may be in the fameSubjecl in lower degrees. 6. THAT hence the dying to Sin and living
Some indeed count Original Sin to be a pri- to Right eou/n,/s, are in the Children oj God
vation, or only a lofs of the Image of God, progr>jfive. They are not begun 8c compleated
but it is certain, there is that which is poll- at once, but are carried on by degrees ; for
tive in it 5 man is not only by it indifpofed to which reafon the Children of God are under
good, but inclined to evil, fcccl. 8. n. And 'the obligation of a conftant duty to be mtr-
i3aul compares it to a Law in the man, which tiiying of Sin, and growing in Grace, 2 Cor*
gives its Edicts, Rom. 7. 23. But 1 / e ano- 7. 1. 2 Pet- 3. 18. God carrierh on this
iher law in my men.birs, warr'ug againfl the work by Iteps, now a little, and then a little.
law in my mind, and bringing me into captivi- So that the work of Repentance, which is
ty 10 the law of fm, which is in my members, 'nothingelfe but the exercife of Sanclificarion>
The Underftandihg, Will, Affections, Senfes, is that which God's Children ought always
and Members, are influenced and acted by to be ar, till Sin in them be no more, and
them. their Grace be arrived at its full Itature.
3. THAT the Apoflacyhath utterly rooted out 7* PROM the confideration cf the progrrffve-
thc Image of God', anl introduced the image of ne/s oj San Hi f cation in both parts oj it, we are
Sh. That man came out of God's hands in led to the Contemplation of the Spirit -ual Warfare
liisCreation, furnifhed with the divine Image, in a Child of God> The Word of God gives
we are allured, Gen. 1.27. So God created man us theaccount of a War raifed and maintained
in his own image, in the image of God created he la the Chriltian between Grace ^Corruption,
bun. But that he hath loft it by Sin, is wofuily Rom 723. But I fee another law in my member sy
true. Were it not fo there would be no need warring againfl the law of my mind,and bringing
of having it reftored again Eph. 4. 23. This nie into captivity to the law of fin, which is in
is that which hath made man become unpnfi my members- Gal. 5. 1 7. For the flefh lufletb
table, Rom. 3. 12- And that it is wholly gone againfl the Spirit, and the Spirit againfl the fie fb9
is evident, becaufe there is nothing good and the/e are contrary the one to the other, and
remaining in the man, Rom. 7 18. And that elfewhere. Now this War is robe confidered
the image of fin is ome in the room of it either in the rife and grounds of i.t, or in the
appeits, becaufe the whole man is let upon management of it. In this latter refpeel it
thai which is evil -, according ro the defcriry properly belongs to tire Doctrine of Repeti-
tion given of a natural man, Rom> 3. io, &c, tance * in the former it refers to the head of
" Sanftific'atidn.
Queft XXXV. JJJemblyS Catechifni. 50 1
Sandtjficanon* It may not then be amifs to other. The word, contrary^ a martial phrafe,
take it together here, where die occafion of and fignifies to lie in leager, a metaphor from
jt is difcovered, that there" may be no need an Army chat is entrenched againft,aud g Ves
to return to it afterwards. We may take a Siege to a Fortrefs : And they are thefe two,
brief account of this Affair in the following i.e. Original Sin, with all the Lujis that be*
Particulars, l°nS t0 ic> which we are told do war againft.
t. THE Subjett of this Warfare is a Child of the Soul, 1 Pet. 2. 11. This is the Flejh. And
God or true believer. It is only the new Santtifying Grace, with all the feveralGraces
born Chriltian that is capable or" it. It is of God that are in us, which withftand the
managed within the man, andfuppofethtwo other, rhis is the Spirit. So that all that is
contrary jarring parties, between which it in this War,is to be reduced to,arjd confidered
111 lift be maintained. Now beforeConverfion, under one or other of thefe two parties.
or the renewing of the Image of God in the 4. THAT therefore which maketh this
man, there are no parties in him : Sin in an War, is the deadly Antipathy there is between
unregenerate man holds pofleffion,and whiles thefe two. And the more fixt and eager that
it hath the whole government it keeps quiet, is, the more furious it tjnulx needs be. The'
It is the ftrong man of whom our Saviour Apoftletxhen g ves us the" reafon why they are!
(peaks, Luk. 11. 21. When a Urong man armed contrary, or carry it holtily one toward ano-
kecpeth the palace, his goods are in peace. It is ther, Gal. J. 17. becaufe they luft one againfl
by the new Birth that we are born men of anothir. This word luft, fignifieth not only
contention, Jer.15.10. There are indeed fome to defire, but vehemently fo to do, being
fcuffles in'an unregenerate man, which for derived of a word that fignifieth to burn 5 and
the prefent make a noife : Sometimes be- it is ufed equivocally borh in a good & bad
tween Confidence and Concupifcence, Lult is fenfe, as the Text it felf alTures us, and 3m-
• infatiable till gratif'yed, and Confcience is plies a fixt and unalterable quality. To luft
touched, and forced to threaten him. Such a againft a thing, notes an antipathy in it j fucll
combat 'there was in Balaam, Numb. 22. there is between thefe ; ad thence the War
Sometimes between one Luft and another, breaks out. And no wonder if we confidec
The man cannot gratify them all, and whiles what an Antipathy it is*
one is provided for, the fupply of the other (1.) IT ua natural Antipathy., It is rooted
is withdrawn. If Pride and Voluptuoufnefs in the very nature of thefe principles. I call
be fed, Coveteoufnefs is difoblig'd : and fo it natural, in oppofnion to that which is
of others. Sometimes between the principles adventitious. Two Perfons may be intimate
of Moraliiy,and the violence if carnalAffetti- Friends, and yet occafionally fall out 5 and
ons : Reafon in the man faith, this is folly, fuch a feud we obfervedmay be between the
and will bring thee to fhame^ but Luft faith, fuperiour and inferiour faculties in an unre-
I muft have,l cannot abltain. But thefe feuds generate man. But this under confideration,
are quickly compofed, and do not break out is infeperable from the being of the thing i
into a War, becaufe all the powers in the it is of the very form of it. As foon as there
natural man are Servants of Original Sin, and is Flefh and Spirit, fo foon is this difpofit ion
that doth all it can to quiet them, knowing in them, and fo they cannot but hate I one
that if its Kingdom be divided it cannot Jiand. another, becaufe they tend to overthrow each
2. THE reafon of this Warfare is, becaufe he others nature. The antipathy is fuch as is
hath both Grace and Corruption in him. In alL between Fire and Water 5 it flows from
War there muft be two parties, how elfe contrary principles in them, the one is from
fhould there be a difagreement, whichjs the the Earth, and is Earthly, the other from!
very ground of it ? As if the man had no- Heaven,andisHeavenly. They have contrary-
thing but Corruption in him, there would Objects, they look two contrary ways, one is
be none 5 fo, if he had nothing but Grace, fixt upon God, the other fet upon the Crea-
all would go on without moleftation. When ture, one is for Heavenly, the other for
therefore Sin mall be done away, and Grace Earthly things. They have contrary defigns,
be perfected, it will be at an end. In Heaven which they naturally profecute -, one is bound
therefore there will be none of this for the Glory of God, and the Heavenly Jn*
dilturbance. There doth Paul enjoy that glo- heritance, the other looks no farther than
lious deliverance which he foearneftly cries Senfe, and the gratifying of his eafthly
for, Rom. !• 24. But becaufe here he hath defires. So that they neither judge, nor
another law in his member j, therefore he is approve, nor purfue the fame, but things
now a Warriour, ver- 23. directly contrary : {0 that what ones likes,
3. HE^CE the Parties that are engaged in the other diflikes, and it is enough to make
tbisWarfare are Sin andGrace in the man. The it abominable to the one, that it pleafetfi
man himfelf is the Field of this War, but the other.
the Combitants are thefe two Champions, (2.) IT is a mutual and equal Antipathy on
the Old and the New man : Thefe are called both fides. The Flefh is as much fet againft
flefh and Spirit. And we have them fet forth the Spirit, &c. & contra. Both luft, which
in their contrariety, Gal. $. 17. For the flefh leads us to the natural reafon of their oppo-
lufteth againft the Spirit, and the Spirit againft fition $ becaufe thefe are both principles of
tbcfiefl)t and thefe are contrary the one to the A&ion 5 and contrary principles, and feated
in
502 > Leciures upon the QlieftXXXV
in r he fame Subject, 5 and hence difpofed things, Rom 9.12,19. bpb. 4. !«. It mif
to preferve their own being, and deltroy calls things, Ifai. %. 20. Wo unto them that call
each other. Each knows ic rannot be fafe, evil good, and good evil 5 that put darknffs far
as long as the other is capable of doing any light, and light jor darkncfs ; that put bitter
thing. ThisP*«/reprefent'sinfow.7.i5,&c. Jor J 'wee r, and J meet jor bitter. By It .the
9. IT is a mortal Jeud that is between them, miqds of the Regenerate are obfcured, dark-
They are not only at variance, but hate each" ned, perplexed. And hence he is forced to
other -, they are two mortal Enemies 5 the one wreftle hard for a fettlement on the Truth
cannot endure to fee the other alive, andean and refitting of his carnal Reafonings< In
be content, with nothing lefs then its Death; the Will, there is a fore fight between Faith
One world cannot hold then? peaceably, and Unbelief ; fuch was- in him, Mark 9. 24* ''
Hence the Flefh is called Enmity in the ab- Lord, I believe, help thou mine unbelief. Grace
ft raft, Rom. 8. 7. Becaufe the. carnal mind is engagerh the Soul to trult in God through
. enmity againft God ; for it is not fubjell to the Chrilt for BlelTednefs, to eftablifli it in a firm
law oj God, neither indeed can be. They know Reliance on Chrift. Whereas Corruption
that if the one lives, the other mult die, and perfwades him to Unbelief, to doubt and
fo one is reltiefly difcontent till it fees the defpair of the Love of God, fills him with"
other dead. Corruption knows, that the demurs ; or it feeks to lead him into Pre-
life of Grace mult be its bane,and Grace is e- fumption, and truft in his own .Righteouf-
qually fatisfied, that it can never be fecure, nefs. A grievous Combat alfo,between Obe-
till Luft lie dead at its foot. dience, and Difobedience -, Grace faith this
4. HENCE it is an trreconcible Antipathy, is a Duty, and thou mult do it ; Concuplf-
Tohtch is a If 0 implied in the wotdlufting. A cence relucfs againit it, and doth all it can
natural difference cannot be removed, with- to difiwade from it. Grace commends and
out deltroying the nature of the thing. If grafps after Holinefs, Concupifcence draws
the Flefh & Spirit be ever reconciled, either alter Sin. In the Atfefl ions, Sin draws eager-
the Flefh mult ceafe to be Flefh, or the Spi- ly one way, and Grace another. Grace fets
lit ceafe to be Spirit. For this reafon alfo them on things above, and Luft pulls them as
called Enmity in the abftracl: 5 an Enemy hard after things below • what the one loves,
may be atoned, but Enmity never. Fire and the other hates. Grace wings- the Affeftions
Water may as well fhake hands and agree, to mount up to Heaven, but Lult is an
Hence Grace is compared, to a Spark,&Concu- heavy weight on .them, that drags them
pifcence to Water, Cant. 8. 7. Many waters down to the Earth. In the Bodily Members,
cannot quench love, neither can th- floods drown Lult endeavours to keep them in itsferviceand
it.. And indeed, how fhould they be recon- flavery, to do its drudgery, but Grace obligeth
ciled ? For they cannot be brought to any them to be the Servants of Righteoufnefs,
terms of Treaty : if oppoiiies agree, it and employed in the glorifying of God. Sin
mult be in a third, but they cannot endure in them, would have them rebel againft the
the fight one of another, and fo can make no fanctifyed Underltanding and Will, whereas
proposals. And indeed, both will do their Grace is engaged to hold them inObedience,
imriott to have the whole Sovereignty in the fo that there is no part or power in the man
man. One Thone cannot hold two Kings : that is at relt, fo long as thisWar continueth.
they are both refolved either to conquer or 6. THIS War hath its Abettors on both parts.
die- IF Grace reign, Sin (hall die before it Both Grace &Luft are aided and feconded in
hath done, Rom. 6. 12. And if Sin be alive, their withftanding of each other. Their is
Grace fhall not live quietly $ and no wonder, the accefs of Foreign force, which are Aux-
for they ferve two contrary Matters : The iliary to rhefe two Enemies. And here,
Flefh is a Vaflal of, and hath fworn fealty (1.) THE Flejk, or Concupifcence is ajjifled
to Satan, whereas the Spirit is engaged for by the Devil and the World. The Devil is the
the Glory of God, and wto fellowJhip,&c. great Goliah, Sin's Champion-, his great defign
2 Cor. 6. 14. is to maintain a trade of Sin, in the Soul,
5. THIS War is in every Faculty and Rower and defend the life of it -, and this makes
of the -Man. This is like the Battle between the War fo formidable, Eph. 6. 12. For we
the forces of David and Abj alom, 2 Sam. 18.8. wreftle not with fief) and blood, but agalnjl
The whole man is the fubjecl: and feat of it. principalities, againft powers, againft the rulers
And the reafon is, becaufe both of thefe of the darknefs of this world, againjt fpiritual
Principles, do influence the whole. Corrup- wiekednefs in high places, i. e. not alone.
tion remains in all, though dethroned, and And in fome fenfe not chiefly, becaufe Satan
SancYifica'tion is throughout, 1 Thef 5. 29. In is now General, and leads up Lult againlt
the Vnderftanding Grace is a Principle of Grace, whofe inveterate Malice carries him
Divine Light, Col. 9. 10. The new man hath forth moft feduloufly to feek our tuin, iPer.
a Spiritual Difcerning, 1 Cor. 2. 14. but it is 5. 8. Tour adverfary the devil, is as a roaring
but in part, 1 Cor. 19.9. with which the lion walking about feeking whom he may devour.
man is not content, but reacheth after Whofe Stratagems are many, and very cun-
more, Phil- 9. 1 9. in which it fights againft ning, 2 Cor. 2. 11. Left Satan Jhould get an ad-
temaining Ignorance- Corruption is a Prin-. vantage of us : for we are not ignorant of his
ciple of Ignorance and Error about Divine devices.^ Whofe Invifibility, Immortality,
Vigilancy
Queft.XXXV. Jflemblys Catechijm. 503
— — — — ' ■"■ " - •- ■ - --■ ■ ■ ~ ..,-.-. i —
Visilancy and Unweariednefs, Advantage him in rernifs degrees, the more degrees one gains,
greatly: l eWorld is an Inltrument improved the other loi'eth proportionally* GracegainS
by Satan, to i'upply the Flefh and irritare its by its Victories ; every time the Spirit pre-
lults : The men of the World, who are temp- vails, the Flefh muft needs be weakned : yea*
ters and encouragers of us to and in fin, and and it gets by its foils. Tho' it be wounded
not a little infinuate •, and the things of the and for the prefent weakned,yet infinite Wif-
FtVA/,which are Objetts fuited to pleafe the dom fo orders it, that when he is overtaken
carnal part in us, and allure us to fin. Hence with fin, he is routed by ir, and drace wilt
thofe titles given them, i Job. 2. 16. Tor all not cry Quarter, but cries to God in Chrift
that U in the world, the lufl of tbeflefi), the luji for help, and by Repentance and Faith he
of the eves, and rbe pride of life. rifech again, and rallying,he afrefh afTaults his
(2.) THE Spirit, or Grave, is aided by God corrupt parr, and is fo renewed ; and is thus
himfclf and the whole fpuitual Armour given us more eftablifhed, and is made more vigilant
by God] It is by Grace that werefiltfin, and and refolute, 2 Cor. 7. u.
as God is the Author of it, ft by theexercife 9. THIS War la/Is, <u long as the Believer
ofir he enableth us to refill Sin and Satan, livetb.. This life, and that which is to come,
Hence Hope is compared to an helmet, Rigbte- are the proper boundaries between theChurch
cufnefs to a breafi-plate, faith to ajbteld, &c. militant and triumphant. Paul fin ifijetb his
But the great thing is, in all this, God takes fight and his courfe together,27W4.7. There
part with Grace in his. It is the Lord's bat- will be fin in us as long as we dwell here,
tie which is here fought, they are the ban- and if there be Grace too, they will refift
ners ofChrift under which theBeliever march- each other. Let the flefh be never fo much
eth and the word is, for Cbrift : He is Cap- vanquifhed, and mortifyed, yet whiles it can
tain of the Saints Army, his Honour is con- breath, it will be giving moleftation, and the
cerned in the fuccefs, and therefore He is more opprefled it is, the more it is enraged, and
ever near to help them, and hath faid, Heb. grows more defperate. As long as there are
13, 5. I will never leave thee, nor forfake thee, thefe rWo irreconcileable Enemies within, the
7. THIS War is managed with various fuccefs. poor Believer mult be afield of War, and rill
There are many particular skirmifhes between that happy day comes, wherein Corruption
thefe, yet indeed, they are always contrary. Jhall be /wallowed up 0} Incorrupt ion, a Believer
Now'in thefe, fome rimes Corruption gets the cannot expeft a CefTation of Arms, or aTruce,
upper-hand, fometimes Grace hath the better but a conftant Fighting,
of it. A Believer is too often drawn intothe Use. I. LEARN hence, That a natural
commiflion of fin, gets many a fore fall, and man, can contribute nothing to bis own Conver-
bruife, and wound : Abraham, Lot, David, Jo- fim : Becaufe he hath nothing but Corrupti-
nab He zekiab, Peter, and many other Wort hies, on in him, and therefore all he can do, is to
ftand as inltances of this. Paul complains, withftand and hinder ir.
Kom. 7. 2?. But I fee another law in my mem- Use. II. HENCE we fee, That be that doth
hers, warring againfl the law of my mind, and Duty without relutlancy. doth it not spiritually
bringing me into captivity to the law of fin, nor acceptably. A literal performance may go
wich is in my members. This is by divine ofFeafiiy, but that which is truly gracious,
permiffion, and God hath holy defigns in it. will not be without great wreftlings. And
At other times Grace hath the better, and hence the imperfe-lion of our Obedience,
indeed it always iffueth here : but many Use. III. HENCE a Christians real Work
times it maintains its poft, and is not fhaken. begins, when he is Converted. Now he is en-
fofcpb holds his own, &c. Gen. 39. begin, tred the lilts-, now muft he run and j^?;/fot
Sin and Satan are driven back with difgrace. the prize, Phil. 3. 12, 13,14*
And if it be born down, yet it is helped, and Use. IV. HENCE Perfeverence is ne-
gets up again, and tho' itfalleth, yetitrifeth ceffary for every one that hopes to obtain a Crown
again by Repentance. So did it in David and oj Glory. Rev. 2. 10. Hence that rebuke,
Peter. Pa^ *>• 7- ^e tnar Wl^ bave rhe Crown, muft
8. IT isfo managed in the whole, that Grace keep the faith 1 Tim- 4. 6, 7.
in a Believer gains, and Concupifcence lofetb. Use. V. HENCE, of all the men in the
In the traft of his courfe and warfare, Grace World, the true Chrifiian bath needoj Refofution
wins upon Corruption, and its Kingdom is and Hardinefi. Of all the Battels that evel
more eftablifhed. It is with this, as in 2 Sam. were fought, there is none fofore, fo furious,
3. 1. Now there was long mar between the boufe fo durable, as that between Grace and Cor-
ofSaul, and the boufe of David : but the boufe ruprion. The Seat of the Battle is within
David waxed fironger and llronger,andthe boufe the man, the Opponents are deadly & irrecon-
cf Saul waxed weaker and weaker. Grace is citable Enemies •, the War is through the
put into the Child of God for increafe, and whole man, and carried on wirhout inrer-
5s under the promife and means of growth, million. The War hits all his Life, and he
Pfal. 92. 12,13. And the growth of Grace is muft never lay down his Arms, tillChrift calls
the decreafe of Corruption •, thefe being con- him out of the Field to triumph in Heaven :
trary qualities in us, the prevalency of the And the confequence of the War is of infinite
one, muft needs be the decay of the other. Concernment, 1 Cor. 9- 26. What need then
JVhere two contraries are in the fame fubjett, of that advice, 2 Tim- 2. 3. '
. -— ' [May 9- i&99< 1
, T tt Ques-
504. LeBures upon the Qlieft. XXX VL
1 ' W I I ^J . _ . _ . ... — ^^— ^^— _ -. ... . ■ — - | | t ^^
SERMON C XXXI II.
viz. Increafe of Grace, nextly refers to the
Question XXXVI. Augmentation of Salification, and the Ialt,
viz. Perfeverance, may fpecially be referred
Bi&BMHAT are the Benefits which tnthh to Adoption, or that Sealing of the Spirit
*§ W& Life cio accompany or flow from which is then received. Yet in as much, as
Srntjt purification, Adopt ion^and Santli- Glorification is that which all the other Be-
jf ¥ Wp fication > nefits have an aim ar> we ma7 refer t,lem aI^>
to that. But, not to be curious here, I pro-
Answer. ceed ro take tn6m UP as rhev lie before us.
I. THE firlt of rhefe Benefits is, Afjurance
THE Benefits which in this Life do °f x^sLove. ^e Dodrineof AiTuranCeis
either accompany or flow from Juftificaci- *% af*ned l\ the Scriptures : both that
ciuici dCLumydiiy ui U^VY -J there isfuch a thing, what ir is, and how to
on, Adoption, and Sanclincation are, be obtained# And the f>eopk of God are
Afliirance of GOD's Love, Peaceot Conicr- urged atTd preflred t0 endeavour after ir< A1I
ence, Joy in the Holy Ghoft, Increafe of our happinefs confilts in our enjoyment of
Grace, and Perfeverance therein to the End. God for our Portion. When therefore this
is fettled and fecured, we are in a ftare of
WE have here an Account of the feveral BlelTednefs; and according to the a'pprehen-
precious Benefits, that thofe who are lions we have of this, fuch are our refenrments
Effcllually Called, are made (harers in, during of our felicity. That we may rightly take
their Pilgrimage in this World, which aie up the Subjett in hand, obferve, that there
aligned as concomitant with, or confequent is a ttvojold Affurance of our well-being ; one
upon the foimer, and are accordingly pre- rebelling God, the other our J 'elves. Rrffetltng
fen ted as i'o many feveral Heads of Con tern- God, theie is a fecurity fixed in the Covenant
platior. I fhall therefore take them up in of Redempti-n, in which are written the
the Order wherein they are propofed. Only Names of all rhofe, that are appointed to be
to reduce them to the form of Sound Words, made Heirs of Glory, which Regiter receives
and give them their proper place in the me- no blots, 2 Tim. 2. 19. But this comes not
thod of D vinity, let me premife : We have under our prefent confederation. Reletting
formerly obferved that the fruits of our Com- our f elves alfo, Affurance is twojold. Ihcre is
munion with Chriff, which flows from our an Affurance of States ^ when having the
Union to him in Effectual Vocation, are diltri- Gofpel Condition wrought in us, we are fo
buted into fuch as make either a relative or entituled to the Promife, which can never
a real Change in the fubjecl of them. To fail, Rom. 11-29. For the gijts and calling of
the former are aftigned Jultification & Adop- God are without Repentance. And there is an
tion i to the latter Sanclification and Glori- Affurance of Knowledge, when this ftare is
fication : And that the former of thefe are difcerned by us, and we can argue from it,
performed in an Atf, the latter in a Work •, fo to our fafery, 2 Tim. 1. 1 2. / know in whom
that thofe are perfected at once, whereas 1 have believedff? am perfwaded — That which
thefe are carried on by degrees, and accord- \s mainly intended in this Bencfir, is our
ingly are to be confidered, in their inchoation, Affurance of knowledge, as it prefumes the
increment, and perfection. Now the begin- A ITu ranee of our If ate, for that muff be,before
ning and increafe of them is in this Life, and this can be. That is ufually called the Affu-
fo to be confidered, but the petfeftion is re- ranee of the Ob jctf, this of the Subject. And
ferved till Afterward, and is to be referred that we may take a more diftincT account of
thither. Of the nature 8c increafe of Sancli- ir, let us obferve rhis Defcrip ion of ir,
fication, we have taken an Account under the Affurance is a part of Glory begun on Earth,
former Anfwer 5 we are now ro pafs over to whereby the Soul refietling on it felf and dif-
the confideration of Glorification, as it is be- cerning its own Rate of Grace, by the help of
gun in this Life \ and that it is begun the Word and Spirit, is certified of God's Love
here, and Believers have the firlt fruits to him, and Curif quently, of his own EverlajYing
of it in this life, is abundantly affetted in the Well-being. In which obferve,
Word of God. For this reafon it is not only r. THE general Nature of ir, it is a part
faid that they frail be, but that they are al- of Glory begun on Eirth 5 and fo it belongs to
ready blelTed, Pfal.2. 1 2. Bleffedare all they that the Doctrine of Glorification. And this will
put their trufi in him. Pfal. 52. 1,2. Now appear if we confider,
we are led to the Contemplation of the incho- 1. THAT in order of nature \t fupprfeth,zn&
ate Glory of the Children of God in the fo is after Vocation, Jultification, Adoption,
Anfwer before us -, for, though the three for- and Santtification. As to Juftification and
mer do more immediately belong to it, viz. Adoption, they belong to the Object of it, or
Affurance3Peace,and Joy 5 whereas the fourth, thofe things by difcerning whereof it is ob-
tained,
n ' i lili.nn ■■mi litMlfrt*
Queft- XXXVI. Jjjemblys Catecbifm. ■■ $0$
tained, and they mult be, before they are looks to find the imprellion or Seal of thetri
difcemed. And as toVocation S^Sanclification, upon us. And hence it is the refult ofSelf-
they are the Evidences of the former, on Examination, 2 Cor. 13. 5. Examine whether
which this Affurance is built,and foare Caufes you be in the Faith.
of it, and, at lealtin order of nature before 3- WE have the Matter of this Affurance^
it • ir therefore mull be fomething diltincl or the Argument from which it is drawn, viz.
from rhem. His difecrning of his ftate of Grace. There
2. THAT Affurance is not the man's good mult be fuch a (tare, before there can be an
efiate'u felf but the Certainty of it : and there- AlTurance of it ; for God's purpofe of giving
fore that mult go before this. A thing mult it, is a fecret till he hath put the new Nature
be, before it can be known -, for the fir it point into us, by which our Itare is changed .' And
of knowledge about any thing, is that it is. confequently, our Evidence by which we
t<[ow all the forementioned Benefits dobelong difcem ir, mult be fetched from our finding
to the goodnefs of the man's ftate, this there- that in us, which is the condition of the
fore mult be fomething different from them new Covenant, to which the Promife is an-
all. And what other Head then can it refer nexed. Now the Evidences by which this
unto, but that of Glorification ? Efpecially Affurance is obtained are two and no more,
if we confider the proper fruits of it : Of viz. Faith and Repentance,ox hjf eft ;ta! Vocation
Which afterwards, and Sanftification. The things teftifyed, are
2. WE have the fpecial nature of this our fuftificat ton and Adoption, but the things
Affurance, in the relt of the Defcription. reltifying, are our Vocation and Santtijication.
And here in general obferve, that it is def- The thing known is, that we are in a ftate
cribed under the nature of an Aft, as it is of favour with God,but the Evidence of it is,
exerted by the man : and the reafbn of it is, (t .) FAITH, or Vocation : viz. thar we have
becaufe it is properly lea ted in the Confcience, truly received and apprehended Chrift bjf
which eminent Divines Judge to be an alt of Faith. If we can find in us rhe Work of the
the practical Vrtderjlwding. That it is feared Spirit, in breaking us off from 111 our other
in the Confcience is evident, becaufe it is a objects of Confidence, and building us up
Conclufion drawn from premifes, whereof the upon Chrift by a living Faith, we have then
minor propofition is found in our felves* and an infallible Argument of our good ftate,
the Conclufion is 3 judgment of our felves, becaufe the Promife hath fecured Everlalting
which is the very nature of Confcience. Life to all fuch as have fo done, Joh. 3. 16*
BefideSj fuperna'turai habits are abiding and Whofoever bclievethin him, fb all not peri ft), but
fixed, whereas one may have this AlTurance, have everlafiing life.
and want ir 3gain 5 for, tho' the ftate abide, (2.) REtEATANCE, or Sanftification. If
the apprehenfion of it may be fufpended,Ifa. we have received a new principle of Spiritual
50 10. Who is among you that feareth the Lord, Life, from whence do flow the acts of new
that obeyeth the voice oj his fervants, that walketb Obedience. If we are new moulded, and all
in darknefs. And it is proper to the nature things are become new in us, a new Heart, and
of a&s, to be off and on. • Particularly, a new Life,as 2 Cor.?. 17. Therefore if any man
1. WE have rhe kind of the Aft ; it is a be in Chrift, he is a new creature ; old things arc
Refleftion. And hereby it appears to be a p aft away, behold, all things are become new.
thing really diftin£t from jultifying Faith, And by this alfo we have a Sctipture Evi-
which is a direct a£t of the Soul, by which dence, that we are Heirs of the Promife. By
it goes out of it felf to Chrilt ; whereas this rhefe we have an evidence of our Juftification,
is a going into one felf: fo that they miftake Rom. 8. 1. And of our Adoption, GaL 3. 26.
who put the Affurance of knowledge into the The Confcience draws its AlTurance in a
definition of jultifying Faith. For indeed, fyllogiftical way : it finds rhe firit Propofition
they differ both in the Ob) eft ; for the Objeft in the Gofpel, viz. He that believes and repents
0} Faith is Chrift, as One Alfufficient to lave, finll be faved. It finds the fecond in the man,
and inviting us by his Promife tociofein with / have believed and repented. And draws the
him, for all the good offered us : whereas Conclufion rationally, and furely, 7 therefore
the Objeft of Affurance, is thofe effetts of his fha 11 be faved.
Grace in us, by which we apprehend that we 4. WE have the Efficient Adjuvant Caufe of
have apprehended, or believe that we have this Affurance : It is obtain'd by thedirectiom
believed, 2 Tim. 1. 12. J know whom I have of the Word, and the efficacy of the Spirit,
believed, and am perfwaded — And in the End, The man difcovers his good eftate, by the
the end of Faith, is Life, Joh. 5?. 40. but the help of both thefe,
end of Affurance is comfort or flability in the (1.) BT the help of the Word $ as an adjuvant
hope of Life. inftrumental Caufe, by which we come to
2, WE have the Subjeft of ibis Aft; viz. a difcem our fpiritual Life. And that wherein
mans felf. It is a felf refleftion, or a looking rhe Word mainly promoves this Aflurance,is
inward, a turning of the eye of the mind upon by affording a certain ground of felf reflections
it felf. Affurance doth not go out to the Pro- on the firft propofition in the fyllogifm, by
inife, but ttt to find the application of the which he is guided to a right judgment of
promife. It doth not feanch whether there his ftate. It is the Word that difclofeth to
be fuch Promifes, but prefumes of that, and us the infallible Conditions, upon which God.
"" T t t 2 thac
LeBures upon the
QueftXXXVI.
that cannot lie, ham engaged L'te and Sal-
vation to his People, in the Covenant of
Grace, and io affords us a Rule to lay our
felves by, fuch as, Mar. 16.16. 1 fob.^. 10,14.
(1.) BY the help oj the Spirit ; who works
as the fupream Efficient of all Good to and in
the Soul. And here,
[1.3 HE is the Inditer oj tbofe Scriptures,
wherein thefe Promifes and evident Notes
are difplay'd. 2 Tim. 3. 16. All Scripture is
given by infpiriation of God. And this is a
ground of Tecurity on one hand ; the 'man is
certifyed, that the rule it felf is certain and
infallible, fo that all doubts and difputes are
removed on this fide ; he mult either queftion
the veracity of God, or be at a lofs whether
the Scriptures be his Word, who is at a lofs
about the Truth of thar, that whofoever be-
lieves on Chrilt fhall be faved, &c.
f 2. j HE opens the meaning of thefe Scriptures
to their Underjiandings, and opens theirVnder-
fiandings to conceive it, and to difcern the true
and genuine fen fe of thefe Rules. We naru-
rally have not this di Iteming, but he affords
it to us, 1 Cor. 2. 1 r,i2. For what man know-
eth the things oj a man, fave the f pint oj man
which is in bfm- ? even fo the things of God
knoweth no man, but the Spirit oj God. Aow
we have not received the f pint oj the world, but
the Spirit which is oj Go J, that we might know
the things that are freely given to us of God*
Thus Chrilt is faid ro open their eyes, in
Luk 24. 45?. Then opened he their undemand-
ing, that they might undtrjlund the Scriptures.
C^O HE en able th the man to compare hi nf el j
by thefe Rules, and fo come to a true and unde-
ceiving knowledge oj his Uate. He enableth
him to fee his own face in this Glafs, and to
find the fame Characters of a true Believer
imprinted on his Soul, that are characterized
in the Holy Scriptures, and that Original to
be truly copied out in his heart. It is by his
help that we are enabled to difcern trueFaith
from that which is counterfeit 5 Evangelical
Repentance from that which is legal. 2 Cor.
1. 12.
£4.] HE gives in his own Teflimony to the
Soul, bearing witnefs to the Truth of all this.
We mult diltinguifh between the affiftance
he gives us to help us to prove and difcover
the truth of our itate, by comparing our felves
with the Word of God, and the witnefs which
he, as he is the Spirit of Adoption, leaves to
the confirmation of his Truth. So that, by
venue of this there come to be two Witnefles
in us. As Rom.8.16. The Spirit it felf bearcth
witnefs with our fpirit, that we are the children
of God. And this witnefs of the Spirit is not
the fame with that of our Spirits, tho' the
thing witneffed, be the fame. The Spirit
firlt helps us to fee and read the effect of this
Grace in us, fo as to be able to aiTert to our
iincerity. Pfal. 16. 4, fjfe. And then he doth
effectually perfwade us of the certainty of
this \ fo as that we are fully fatisfy'd in it,
and can adventure our felves upon it. And
there is this whereby it is ever to be diffe-
renced from a Spirit of Delufion, which man/
are jmpofed on by, and made prefumptuous
wirhal 3 viz. it is never without, but always
accompanies the witnefs of our own Spirit's?
which is built upon clear Scripture-evidence.
The Spirit comes in with the Word.
J. WE have the Ajfurancc it felf , or that
wherein it terminates, viz. the man is certijyed
oj God's Love to him, and confequcntly cj his
Everlajiing well-being. For, finding it to be
wirh him, according to the tenor of the
New Covenant, he inters this Conclusion from
it, and fits down farisfied with it.
' Here two Things,
• I. THIS Afjurance is a Knowlegc oj Certainty*
The man is certified of thefe things. Jt is
not a bare opinion or conjecture, or probable
hope, but it amounts to a demonftration. It
is therefore called full ajfurancc, Heb. 6. 11.
10.22. And that becauie, the evidence from
which it is fetched, is certain, and never fails.
For, from proper Caufes, to proper Effe&s,
the Conclufion cannot deceive. That which
agrees, omni,foli,ifffcmper, is indubitable,
and leaves no room for hefiration. Faith,
Repentance, and Salvation, are jult as broad
and narrow one as the other. The rule by
which this judgment is made,is an everlafi'mg
unchangeable Truth 5 fo rhat a Divine Faith,
receives this teftimony without doubting.
And though the Teltimony of our ownHearts
be humane, and fo may be in itfelf fallible,
yet, when both the Mind is irradiated with
a fpiritual Difcerning,and the Spirit himfeif
gives his witnefs to it, we cannot bemiltaken
in it. This witnefs gives us an Hope, that
fhall never make us afljamed, Rom* J. 5. With
what confidence therefore doth the Apoftle
utter himfeif in this regard, 2 Cor. $. 1.
2 Tim. t. 12. and elfewfiere.
2. THE things whereof we are affured are ;
(1.) THAT God love th us. And this is the
foundarion of all the reft. There is a com-
mon Love afcribed to God, which he bears
to his Creatures in general, called his Love
of Benevolence, in fhewing kindnefs and do-
ing good to them, ABs 14. 17. But this will
not afford the AfTurance under consideration.
And though there be a fpecial Love of Bene-
volence to his Elecl, from which fountain
all faving good derives to them, as, Jer. 3.1. £
J have loved thee with an everlajiing love. Yet
it is knowable by us, only in the effects. But
rhen there is a Love of complacency which
God extends to his own in which he applies
himfeif to them as their God, and makes
known his purpofes of good to them,and this
is that which they are certified of. They
have received the firlt fruits of this fpecial
Love to them,which are the earnefts of the full
Harvelf ^ & becaufe they know that thefe could
proceed from no other Caufe but his peculiar
favour for them, they hereby are alTured
that he loves them, 1 Joh.4.13. Hereby know
we that we dwell in him, andbe in us, becaufe
he hath given us oj his Spirit.
(2.) WE alio by this are allured, of our
Everlafiing
■ . ■ -.
-hdi.
Quefl.XXXVI.
Jffembljs Cdtechifm.
$07
tverhfhng IVell-Bang. This light of God's
Love let inco the Soul, enableth us to difcern
all that may confirm us in the belief ot our
good eitate. It leads us up to the ancient
days or Eternity, and makes us to know our
Election, and read our "Names "written in the
hook of Life before the foundation of the Worlds
1 Thef. 1.4,?. And by this Aflurance we
know our itate of Jultificarion, that our fins
are all pardoned, our perfons accepted, the
righteouihefs of Chrift imputed to us,and we
put out of all danger of condemnation, Rom.
5. 1. & 8. 1. And by this we conclude upon
our Adoption, and be fatisfyed, that God is
our Father, and that he hath put us among
his Children, and will always carry it to us
as fuch. By this we are fatisfyed of our
perfeverance and continuing in the Love of
God. Joh. !$•- i. Having loved bis own which
were in the world, he loved them unto the end.
That being brought into the New-Covenant,
we fhall never fall out of it, nor (hall adverfe
powers be able to make any breach of love
between him and us, Rom. 8. 38, 39. And by
this we are enabled to reft in confidence,that
we fhall be made everlaltingly MelTed in a-
nother Life, that we are Heirs of, and fhall
be prepared for, and at length made to poiTefs
Eternal Glory. Pfal. 17. 1$. As for me, 1
will behold thy face in righteoufnefs ; Ijhall be
fatisficd, when I awake with thy liken efs. 2 Cor.
5. 1. For we know, that if our earthly boufe of
ibis tabernacle were diffolved, we have a building
of God, an boufe not made with hands, eternal
in the heavens.
THUS we have a brief Account of this
Aflurance : That this is a Benefit flowing from
Effeftual Calling to the Children of God in
this Life, is evident from the Scripture In-
Itances which have been produced in the Ex-
plication of it. Only to prevent miftakeslet
me fubjoyn a few remarks neceflary to be
obferved,
1. THATffo? Ajfurance of the Believers good
E/late abides always the fame. This can never
be loft.' O ice in Chrift, and ever fo. Rom-ir.
29. For the gifts and calling of God are without
repentance. This will be cleared, when we
come to treat of Perfeverance.
2. THAT the Ajfurance of Knowlege, is not
alike in all, nor at all times. It is a Priviledge
purchafed by Chrift for his Children, and.
belongs to them, but it is in his Hands to
difpenfe according to his Wifdom : He a&s
a great deal of his Sovereignty in it; fo that
the molt watchful Chriltian may fometimes
be without it. \fai. ?o. 10. And the Children
of God do many times hinder themfelves of
it, either by darkning their own Evidences,
by folly and fin, whereby alfo they provoke
the Spirit of God to hide his face, and with-
draw his reftimony from them, and thatleaves
them at a miferable lofs. So it was with
David, Pfal- 51. Or by negleft of their par-
ticular duty in Self-Examination, whereby
they want the witnefs of their own Spirit's,
and how fhould they expert the Spirits!
which is conjoyned with it ?
3. THAT the higheft Ajfurance in this Life*
is that which needs ttrengtbnwg. A Believers
Grace is imperteft, and his Corruptions are
potenr, and perfection of Aflurance is not
confiltent with imperfect Grace. Hence Be-
lievers are put upon it to be ever at the work
of felf-trial, 2 Cor- 1 3. 5. Examine your J elves,
whether ye be in the faith ? prove your own
f elves, know ye not your own f elves, how that
fefus Chrift is in you except ye be reprobates ?
4. THAT there may be infallible Ajfurance^
where there are fome Do ub tings. We mult
dittinguifh between the infallibility, and the
ftrength of Aflurance. A Believers Faith may-
ad: weakly, and yet furely. What could he
fay ? Mar. 9- H- Lord I believe, help thou mine
unbelief. A Child of God may know that his
Grace is of the right ftamp, although he
withal finds it very infirm.
5. THAT if we would have this Ajfurance, we
mutt ufe Endeavours for it. God doth noc
ordinarily give it immediately, but by means*
and hath required us to be diligent in them,
2 Pet. i- 10. Give diligence to make your calling
and elellion fure. And hath encouraged it?
Hof. 6. 7,. We fhall know if wc follow on to know
the Lord.
6. THIS Ajfurance is a glorious Benefit. It
is Heaven come down to the Soul here upon
Earth. It is a thing therefore worthy our
greateft Endeavour in queft of.
Use. BE we then advifcd and encouraged^
to lay Ourf elves out to the utmoftfor it. This
is that which will give us the comfort of out
Faith, and all our other Graces. This is the
Anchor-hold of a fettled Hope. This gives
us Joy with breathing. This gives us am
Ovation, before we ride home in a Triumphal
Chariot. This tells us our ftate is fafe at
prefent, and fhall be unconceivably Glorious
at laft. This Will fill our Hearts with preci-
ous thoughts of God. This will make jefus
Chrift exceeding dear to us, who hath pur-
chafed all this Good for us. This will rrtake
the whole Word of God fweeter to us than
honey. This will put abundant Life and Ex-
ercife into our Faith : embolden our Prayers;
make every Duty eafy and pleafant ; fill us
with Courage to endure all Affliction ; put a
new relifh into every Mercy -, render Ordi-
nances delightful, and forethoughts of Death,
Judgment and Eternity precious.
[June 6- 1699- ~\
SERMON CXXXIV.
WE have confidered of the firft of thefe
Benefits, viz. Ajfurance of God's Love,
I proceed to the Second, which is, Peace of
Confcience. This is nofmall part of inchoate
Glory. As there is not a greater reprefenta-
tion of Hell in this world, then one under the
extream Agonies of an accufing Si condemning
Confcience 5 fo there is not any thing thac
5o8 LeUures upon the Queft.XXXVL
— — — ■*— — ^*^**"W^*M**"W" "' " " ■—-'"■ ■■■■■»■■ I 111—^— ■! ■■—■■■■! i . . .1.
more refembleth Heaven,than one that enjoys of our Adoption, will give this Peace, and fo
the tranquility of a pacifyedConfcience. And it may be referred to that ; but the main
ibis very Methodically follows after Ajjurance, ground of it is in the knowlege of our Jultifica-
in as much as it is built upon it. For as all tion, from whence this Peace truly derives,
trouble of mind which difquiets the Confci- and on which ir depends. As therefore we
ence, arifeth from the apprehenfion of God's referred the foregoing AfTurance mainly to
Wrath, putting the man in expectation of his Adoption, fo we may this Peace to Jultifi.
fiery indignation j and as longas this remains cation.
the man can have no peace : foConfcience is ?. WE have the Special Nature of it, coil-
alone really pacifyed, by the evidence which tained in the reft of the Description j the
it hath of being reconciled to God, and our Man's Apprehending the Pardon of his Sins, and
being entitled to his Love. When therefore his Reconciliation to God, is thereby compofed
we are allured that we have Peace with God, and quieted within from fear of evil. 1 mail
the proper refult of it is, Peace in Confcience. endeavour to lay this open in the following
Nor is it poiTible thar we mould enjoy this, Propofitions.
till firlt we have obtained that- i. THAT Confcience is properly a Mans
THAT we may take a diltintt Account of reflctling upon him/elf, and accordingly judging
this Benefit, I (hall offer this Defcription of oj him/elf tube is accountable to God as a Judge.
It, Peace of Confaence is a part of Glory begun, I am not here to treat of the nature of Conf-
principally flowing from J unification, whereby cience at full ; that belongs to another place.
the man apprehending the Pardon of his Sins,and However, becaufe that it is the fubjeQ oj this
his Reconciliation to God, and thereby compofed, Peace, it is requifite that we confider what it
and guiettd in this jrom fear of evil. is, how elfe fhali we underttand what this
IN order to the laying open of this Def- Peace is ? Confcience hath the Office oj a Judge
cription, let it be premifed : That there is a in a Man, and on that account it is concerned
double Confederation of the Peace which be- in two things, viz. the Man's Atlions and his
longs to the People of God, viz there is a State, and it is the latter of thefe which we
Hate of Peace, and the apprehenfion of that are now to confider. Now there is a twofold
Hate- The former of thefe may be, where fate, one whereor belongs to every Child of
the latter is in a great meafure wanting; Adam,viz. a fate of Enmity, or a flate of Pcacey
whereas the latter cannot be, till the firlt be either God and he are at variance, or they are
made. If men cry, Peace, Peace, when there is atoned. Now this ftate is to be known by the
no Peace, it is a delufion 8c vain prefumption. man, and he is to judge of it by the Rule
But when God hath given his Peace to the which God hath given man to be judged by;
man, and then proclaims it in him, and his for as he Hands related to the Rule and the
Confcience refents it, that is Peace indeed. Sanctions of it, fo is his Itate either peacea-
]t is therefore the latter of thefe which now ble or peacelefs. Hence we have each fo
lieth before us to Contemplate, but ltill as it expreffed, Ifai. 57 ult. There is no peace, faitb
depends upon, and flows from the former, my God, to the wicked. Pfal. r 19. 165. Great
Let us then take an account of the Severals Peace have they who love thy law.
contained in it. 2. THAT hence the Sentence which ConfcU
1. HERE is the General Nature of it; it is ence as a Judge paffeth upon the Man is one
a part oj Glory begun. And herein it agrees of thefe two, viz. either of Condemnation or
with Ajfurance, under which this was confi- Abjolution. Rom. 2. 15. Their confcience alfo
dered. In a word then, whatfoever derives bearing witnefs, and their thoughts the mean
prefent Confolation to the Souls of God's while accufing, or elfe excufmg one another*
people, belongs properly to Glorification : And there is no middle between thefe two.
inafmuch as the man is fo far happy as he And this is according to the Sanctions of the
doth injoy it. Now nothing doth at prefent Rule to which this judgment is referred;
contribute more to this, then the Peace under Either upon enquiry, it finds him within the
Confideration. He is an happy man whofe compafs of thethreatningofDeath,fentenced
Heart condemns him not, 1 Joh. 3. 21. Then by the Covenant of Works, and not abfolved
have we confidence towardsGod. He that knows by the Covenant of Grace, and fo it condemns
this blefTed. found, may walk in the Light of him ; or elfe it finds him gotten under the
God's Countenance, and rejoycein his Name promife of Life, and owner of thofe things
all the Day. that accompany Salvation, and fo it abfolves
2. WE have the Foundation of it \ it flows him. So that this Sentence proceeds upon
principally from J unification. There mult be Trial made, and it is the very nature of
a Hate of Peace, before there can be a Publ'r Confcience to proceed to the palling of this
cation of it in the Confcience : in order of Sentence, according as it finds, or conceives
Nature at lealt, it mult firlt be made, before it hath found the cafe.
it can be proclaimed. Now our Peace of 3, THAT the Refult of this Sentence mufi
Confcience mult needs derive from our Peace needs be, according as the matter is found,
with God. And this is the proper refulrancy either Trouble of Mini, or Peace of Confcience.
from Jultification, Rom. •>. 1. Therefore being Thefe two ftand in oppofition each to other,
juflifed by faitb, we have peace with God through according as the Sentence proceeds to Con-
our Lord Jefus Cbrifi. It is true, the knowlege demnation or Abfolutiw, and will certainly
come
■
il .1 i. ■ in »« miintin , i'i I'Mo^— i ' « "' '*
QueltXXXVI. Jfemblj's Cateclnfm. $o9
come in thereupon. As will be evident if unto. Hence Sinners, whiles they can put
«ir» mnfidcr aWt,y from them the fear of evil, live ac
we coniiuti, ■> . • »
quiet : Sin it felt doth not trouble them.
(j.) THAT the Sitb fell of this Judgment is But when once they are perfwadcd of the
'the Man s [elf. He doth not now fit upon danger they are expofed unto, now they are
the Trial of another perfon, about whom he dilturbed. That then they may enjoy quiet,
mjghtpoffibly not be very follicitous, or great- this hazzard mult be put out or the way, and
lv concerned, whether he be found guilty, or they mult have forhegood aiTuranceofir. Now
acquitted. But when a man's own ltate is thofe that can hurt him, are either fucb a* can
Concerned it mult needs affetl him •, becaufe only do it injlrumentally^s they are ufed in the
hehimfeU mult either fuffer the Evil,or enjoy hand of another, to execute his righteous dif-
the Good which is confequent upon ir. For, pleafure upon us withal ; or be who bath the
(2.) GOD bath planted in all men's Nature, a power in bis own bands,e\thet to employ thofe
Principle defirous of Good, and abhorring oj Evil, jnttruments to this purpofe, or to with-hold
And this is rooted in them, fo as it cannot them from it. As to the former of thefe,
be eradicated or extinguifhed. Every man oiir Peace or Controverly with them, is but
propofeth a well-being to himfelf, and fhuns confequential, and turn as the Affair goes be-
evil or mifery •, and his Nature mult be tween him whofe they are, and us, fo that
deltroyed before this Principle can ceafe in it is in vain tor us to feek Peace with them,
him. All men are bound for HappineT, what whiles we have him for our Enemy : They
courfe foever tfiey take to obtain it. Every can afford us none. Our agreement with them
man is enquiring after Good. Plal.4 6. Many is but a combination againft him, and fhall
fay, who will /hew us any gobd ? not (tand, and he will [till ufe them as In-
(%.) HENCE,wk/7 be apprehends Evil coming ltruments to do us hurt, and they Will fulfill
to bint, it cannot but trouble him, and pnportio- his pleafure in it. Whereas, if our Peace be
nably! when be apprehends Good belonging to made with him, that will bring with it a
bim, 'it cannot but comfort him -, and ibbenbe is peace with them, fo far as they fhall never
futifjyed that it fhall certainly cone, it muji be able to do us hurt, fob 5. 25. Hence
needs give bim kjiict within- Apprehended therefore, there is only God and the Law, or
E^l gives a man moleltation, it makes him rather God in refpecl of his Law, whom we
afraid, Ifai 33. 14. The finncrs in Zun are are thus concerned withal, and if once our
a/raid. And apprehended Good compoferh peace be fettled here, we have a Peace that
him, it makes him confident and joyful, will beour full fecuriry againft all that would
Ifai/12. 1. 0 Lord, I will praife thee : though offer to moleft us, Job 34. 29. Whenhcgiveth
thou waft angry with me, thine anger is turned quiet nefs, who then can cauje trouble. Here
away, and thou comjorteji me. then lies the fecurity of this Peace of Conf-
(4 J AND this will bold proportion with the cience : When a man apprehends himfelf to
Good or Evil refented. If thele be little and be out of the reach of all danger of harm,
of no greatConcernmenr, and he thinks them he is not then afraid, but fits doWn at reft.
fo,he is not much moved with them,but if they When therefore he hatha good AlTur3nce,
be great and momentous, and he fo refents that He who governs the whole World, and
them, he cannot but take them to Heart ac- without Whofe leave,neither Men nor Devils,
cordingly. Now the affair in which Confci- nor any orher Creature can touch him, is his
ence is concerned, about the man's ltate, is Friend, and hath received him into his Fa-
of infinite moment. It not only tells him vour, how confident can this man be? PfaL
how it now is, but how it is like to be with 27. 1, 2. — Whom /ball I /ear ?-^
him forever. It gives him Light to difcern 5. THAT the whole Progeny of fallen Adam,
hisEverlaltingeltate. If Confcience condemns are by Nature without this Peace. There was
him, it tells him that unlefs he get out of once a happy Combination between God and
this eftate in time, he mult fuffer Eternal Man, when God plighted the firlt Covenant
Vengeance, and that is a fearful thing. If- it with Man, which if Man had (food to, and
acquits him, it aiTures him, that he is fife not apoltatized from, he fhould have had
for ever, and fhall be happy Everlaltingly. God for his Friend forever : But it is other-
And what Peace mutt that neceflarily afford wife fince rhe fall. Every man is by nature a
unto him ? Cbildof wratb,Eph. 2. 5. And this Condition
4. THAT in order to true inward Peace of continues as long as men abide under, the
Confcience, it is requiftte that we be at Covenant of Works. Sothatall unregenerate
peace with all that can do us any real harm, men are God's Enemies, He harh a jult con-
Confcience would never fall out with the uoverfy with them, and is armed againft
man himfelf, or give him any inward molelta- them with Wrath and Revenge. There is a
tion, if it did not apprehend dai ger from Curfe that is fallen upon them, and they lie
abroad: For thoMt is fin, that gives the rife under rhe fentence of Death, which the
to this trouble, and if man had not finn'd, he Jultice of God ltands engaged to execute
he had never known what a difquiet mind had upon them, if they fo abide,
meant, yet the fears and terrors of it are 6. THAT which makes this Controverfy bt'
occafioned-by the forefight he hath of the tween God and Man, is Sin, the Guilt whereof
evil of mifery, which by it he is expofed isupontbem. God hates none of his Creatures
39
510 Le&ures upon the Queft.XXXVL
as fucb, but fin hath made the diftance. Ifai. juftifted by jaitb,wc have peace with God through
59. 2. Tour iniquities have federated between cur Lord J ejus Cbrift. And this is upon our
you & your God. And it is the quarrel of his Believing on Chrilt ^ who is therefore called
holy Law which God here Hands engaged in, our Peace, Eph. 2. 14. It is true, there was a
that was by manVlin violated, to the main- Reconciliation purchafed by Chrift for us, in
tenanCe whereof he obliged himfelf in the fiilt and by his Kighteoufnefs. Hence that,2Cor.
Covenant. God made Man to be an active 5.14- To wit, that God was in Chrift reconciling
Inftrument of his declarative Glory, and hav- the world unto bimfeij, not imputing their tref-
ing every way fitted and furnifhed him lor pajjes unto them. He fatisfied the Jultice of
fuch a Service He gave him a Law to be the God lor us, and received an acquittance in our
Rule of his Obedience, in perfecl conformity name, and was jultifyed for us. He became
whereto,he was to glorify him. And becaufe the Prince of Peace, and had the difpenfation
he would have this robe the Ruleof Relative of it put into his Hands. But this notwith-
Juftice between him and man, he annexed Handing, till we are alfo reconciled actually
both a Promife and a Threatning to it, unto to God, by accepting the terms of Peace pro-
the performance whereof, according as man pofed to us in the Gofpel, which is by be-
fhould behave himfelf with refpect to that l-evingon him, we remain in a peacelefs ftate.
Rule, he firmly obliged himfelf. So that There is therefore an Invitation built upon
jhis Truth and Holinefs, as well as his Jultice, the former, in order to our coming by this,
ftoud concerned in the Sanctions of this Law. ver. 20. And till this be complied withal,
When therefore man had by fin brought him- we are told how it is with us, Epb, 2. 3, 12.
feif under the Threatning, and fo made him- There is a Sentence of Death upon us all,
felt" a man of Death, the Curfe contained in which holds us hound under Guilt, till it be
the Threatning falls upon him, andGodpur- taken off, and that is done by an a£t of Julti-
fues it againlt him. And now there is no fication which pafleth upon us. When God
Peace between them. As long therefore as giveth a free Pardon to a Sinner, he thereby
this Wall is kept up, and the Curfe of the frees him from the Condemnation that was
Law Hands out againlt the man, he is far upon him, and receives him into Favour,
from Peace. The Law mult bejulfi/led in every And now his ltate is rendred peaceable. And
jot and tittle of it, Mar. ?. iS. Man's eltate xhzitfoxzz Pardoned man, ispronounced a Blef-
therefore, as longas he is under the Covenant fed man,?\'a\.i2.i,2. And this Pardon belongs
of Works, remains a peacelefs Hare. to Jultification. When once this is palt, the
7. HENCE //// God is reconciled to the Man, man's Sins are to God's Jultice, as if they had
"be can have no ground of Peace of Confcience. never bee:i. Then is that a truth concerning
As longas he faith to the Sinner, lam againlt them, Numb. 23.21. he bath not beheld ini-
thee, what Peace can he enjoy, or how can qut y in facb,neitbcrbatbbe Jeen perverfenefs
his Confcience declare him fafe ? While God in IfraeL Now the man pafieth from Death
hath a Controverfy with the man, he lies to Life.
open every moment to all the miferies re- 9. THIS Peace comes into the Confcience by
corded in the Word of God. It is ..Vain for way of Rtfleflion. Peace in Confcience is no
him to fortify againlt God, whofe Arm is able part of Jultification, but it is a Benefit confe-
to crufh the whole World into nothing, or to quent upon it. It is indeed built upon it ;
hide away from him, whofe infinite Omnipre- but a man may be in a ltate of Peace, and yet
fence rlllsHeaven&Earth 8tHell. Whence then want the witnefs of his own Confcience to it.
fhould his Confcience fetch any Arguments to When God changeth the ltate of the Sinner,
quiet him withal > If once he can truly fay and blots out the hand-writing that is againft
that God is atoned to him, he may then beat him, he is then in Peace : But this may be,
a Challenge to the whole Creation, as, Rom. and the man not fatisfyed about it 5 his Conf-
8. 3 1. If God be for us, who can be againft us ? cienceis difquiet and full of fears. A Sinners
But as long as God is angry, he is liable every Peace may be proclaimed in Heaven, and the
moment to ruine. What faith David, Pfal. glorious Angels may be acquainted with it,
76. 7, Who may ftand in thy fight when once thou before he himfelf is fatisfyed in it. The way
art angry ? Hence, this is the only grand therefore in which the Confcience is brought
Encouragement to a Sinner, to hope for Peace, to be at quiet about it,is by reflecting inward 5
that there is a Reconciliation to be obtained ; and it is after this manner : There are the
that Jefus Chrift is the Mediator of it, and Terms of Peace that are declared in the Gof-
tha* by getting an interelt in him by faith, pel, and the Promife of it fecured to all thofe
our Sins may be pardoned, and our Perfons who do cordially comply with thofe Terms,
accepted, and a Covenant of Peace be plight- that hath faid, Joh. 3.16. For God fo loved tbc
ed between him and us. The evidence of this world, that be gave bis only begotten Son: ibat
is that alone on which Confcience can build wbofoever believetb in bim, Jl)ould not perijh,
its Confolation -, and no farther then we can but have everlafting life. Now, as God is the
be fatisfyed in the reality of it, can we have Author of that Grace, whereby we are made
true Peace within. to accept of and clofe in with thefe Terms *
8. THIS Reconciliation and Peace is applied fo, our having thus done is our Evidence for
and ratified to us in our Justification. We are the Peace that is engaged to all that fb do.
are therefore told, Rom, 5. i. Therefore being Conicience therefore reading of the tenor of
~ "" • the
■ I I I 1 1 1 ■
Queil.XXXVL
JJfeniblys Cdtechifni.
$ii
the Goipel,and comparing rhe man felf there-
withal, findeth ihofe things in him which
accompany Solvation, and unro whicli Gjd
hath made a firm promife of Pardon, & Peace,
and Gloiy, whereupon he concludes himfelf
to bea juitifyed Perfon, and this gives him
that inward Peace.
io. THE Rjiific.tion oj this Peace in Confci-
ence mu\\ be by ibe Wimefs oj the Spirit oj God.
We are told, Rom. 8. 16. Ibe Spirit it felf
btaretb wimefs vrnb our jjnrit, that we are the
children oj God. And 'indeed, though our
Evidence is built on the things that God hath
done in and for us, yet our Settlement and
Peace arifing from it, mult be confirmed by
him, or elfe we (hall be in doubts and fears.
He mud help us to read our Evidences, aid
mult alfo leal to them, elfe we fhall not he
iettled. He therefore mult give us this
Peace, as well as lay the foundation of it in
us. Ifai.57- 19. i create the fruit of the lips ;
peace, peace to him that is jar iff., and to bun
that is ncartfahb the Lord. So that we fee,
this Peace depends upon, and flows from the
former AiTurance, and it is eltablifhed on the
fame grounds with that, and holds an exacl:
proportion with it. For when 1 know that
my Sins are Pardoned, that God is atoned,
that God hath appointed me to Salvation,
and will certainly bring me to Eternal Life,
I herein enjoy the very grounds and reaions
of this Peace -, and if I am in doubt or fuf
penfe about thefe, my Peace mult needs be fo
far unfettled.
1 1. THEJruit or tffett oj this Peace is, that
the Soul is compofed and quieted jrom fear f
Evil. It is true, there is a carnal Security,
which ungodly men do enjoy & pleafe them-
felves in, before God comes to awaken their
Confciences, and give them dilturbance : But
that is of a valily different nature from this
under Confederation i it is from a ftupid,
fenfelefs, benumed Confcience. It is but like
the fleep of a man when his Houfe is on Fire
over him, who will ere long wake in a fright.
But the Peace in a Godly man, is a Settle-
ment he hath gotten after fitch a time as God
hath made him to fee his miferable eltate.
aid put him into fear of it, and he could
find no reft until he betook himfelf toChrilt,
and got under the fhadow of his Wings. And
now his Peace flows from the Light of God's
Countenance, the Smiles of his Favour, the
Sealing of his Spirit, from whence he is
not afraid of any thing that (hould offer him
mifchief. Let the World rage, and Hell vent
its malice never fo much, yet in all this he
is confident \ and let him encounter never fo
many Troubles from abroad, all is calm with-
in -, and he is gotten under the Feathers of
the Almighty,where he is forever fafe. This
is one or rhe Benefits which follow upon
Effectual Calling in this Life. And if it be
asked, whence then is ir, that the Children of
God are fo ofren in Trouble and fear about
their ftate of Favour,and enjoy folitrie Quiet
in themfelves ? It may te anfweted 3 Noc
only that it is a Benefit belonging to this Life*
which Chrift difpenfeth to his Children in
manner and meaiure as his Wifdom fees meer^
and he is not to be contended with about it \
but there are few, if any true Believers that
do not enjoy ir, at leait in fome degree^ fo
far as to have fo much Comfort from ir, as
they would not part with ir, for all that the
World can afford. And ufually, ihat they
enjoy no more of ir, is fome way their own
faulr, and their being without it, is a righ-
teous Chaltifcment of them .'Either they too
much neglect the grear Work of Self-Exami-
nation, whereby they fhould be confirmed in
the grounds of their Peace, and by not eitab-
lifhing their Alturai,ce,they mils of this Com-
fort of it: Or elfe they have by fome Follies
of theirs, wounded their own Confciences,
darkned their Evidences, provoked the Spirit
of God to withdraw his Teitimony. And now
G d puis them to Trouble •, and whiles it is
fo, their Peace is very unfettled. But this
will be to humble them, and in that way to
fir them for a better ufe of it < and he will
reltore to them the Joy of his Salvation.
Use. IS there fuch a Benefit as this ?
Let tb(fe that want it feck ajtcr it, and thefe
that E. joy it highly prize it, and fee k more and
more to ettablijb in it. Remember, Sin hath
deprived all of ir, rhe World cannot give it*
JelusChrilt is rhe only difpenfer of it, you
mult get into him by Faith, if ever you be
entiiUd to it. Rc-ifnot rhe.ii.i an Unconverted
(fate, nor take up with a fjlfe Peace, asmul-
titude^ do, which they will rue at lalt. And
doth God v 'uc'i.fafe us to enjoy any comfor-
table meafures of rhis Peace, let us rejoyce
in it at all times, let ir carry us cheerfully
through the molt difficult Duties, and en-
lighten us with Conf Jation Under the darkeft
Providences. Let the Peace of God be a con-
tinual Fealt to us, and e (able us to triumph
over all that would leek our harm. And let
us be te dcr of it : Beware or do'rtg any
thing that may difturb our own Conferences,
and make th m to give us moleltarion, or
thar may provoke in Holv God to withdraw
from us that L;ght by which alone this Peace
can be maintai »ed. Let us be tender of our
own Confciences, and that is the way to have
God continue Peace in them, by which we
may enjoy an Heaven upon Earth.
[July 4- 1699- 3
SERMON CXXXV.
THE Third of the Benefits here mentioned
now follows to be confidered, viz. Joy in
the Holy Gbofl. And rhis very methodically
follows after the two former, it being a pro-
per fruit or effeel of them. For how can fhat
Soul £hufe bur rejoyce, which is filled With
an apprehenfion. of rhe Love of God, and en-
v l r. \m
512 Le&ures upon the Queft. XXXVI.
joys true inward Peace? This alfo belongs is Love, the Primitive feperating Affctitcn is
10 the lame Head with the other, viz. Glori- Hatred. And thefe limply confidered have a
• fication in the Beginning of it. This is called refpect to the Object, meerly confidered, as
Joy in the Holy Gboft, Rom. 14. 17. both be- either Good or Evil. The Derivative are fucb
caufe the Spirit of God is the Author oj it in as have a refpetiive confideration of the Good or
us, and becaufe the Joy it felf is Spiritual both Evil in the Ob jell, befides meerly that they
in the Caufes and tffeefs of it in us. It hath are ib, or have a regard to the diverfe pofture
Spiritual Objects trom which it fetcheth its they are in, with regard to it ; And thefe De-
Conlolation, and they are Spiritual Anions rivative Affctl 'ions are either fimple or compound,
by which it doth exprefs it : And in both either derive from one only, or are mixr.
thefe refpects it is oppofed xo that carnal joy, Now thrfe that do fimply derive from Love are
that men derive from Worldly things, and three, viz. Defire, Hope and Joy : all of thefe
difcover in the frolicks of a mad mirth. We are but the feveral effects of Love, and all the
may here in the firlt place take a brief account difference between them arifeth from rhe di-
otihe A mure of Joy inGcneraf, which may help verfe fire of the Object, or refpect which it
us in the more diitinct Confideration of this bears unro rhe Will. If the Object be repre-
Spirinni Joy which belongs to the Called of fented as Good, and the Will hath made
God. Joy is properly one oj the Aff 'el) 'ions, which choice of ir, it is to be confidered either as
are put into fcnfitive and reafonable Creatures, abfenr, and not yet enjoyed, or as in hand and
I (hall not here Difcourfe of the Affections polTeffed. Now the Abfence of it doth alone
as they are common to Men and Beafts, but caufe this Love to exert it felf, in an eager
look upon them as they areinMan,confidered longing to be pofTeffed of it, which itimulate
as a rational Being. And fo they are to be the man to purfue it with endeavours, and
looked on as the poftures or motions of the this is Defire. And when together with the
Will with refpect to its Object : oratleaitas abfence of the Object, there is an apprehended
fubordinate powers in rhe Soul accommodated probability or poffibility of obtaining it, this
to the motions of the Will in its Electionsor prompts and encouragerh to a cheerful ufe of
Refufals. They are frequently in Scripture rhe means, and is Hope. But when it hath
exprelt by the Feet, Eccl. ?. 1. If at, 53. 13- gotten polTeflion of it, it is in hand, and
and el fe where : Becaufe rhe Will moves upon actually enjoyed, the Will acts upon it with
them to or from an Object, and carries rhe delight, and this is properly Joy, which
man upon them. Affections therefore are arifeth from Enjoyment,
accounted the fpring of Actions. Now iris THUS far have we traced the natural
the good or evil that is apprehended to be in Affection of Joy : Now, /'/ is the fame natural
the Object, which do properly come under Ajfetfion, corfidcred as Sanlhfycdby the Spirit of
man's confideration and deliberation, in order Gad, in which this Ben<fit is rooted, and is to be
-to the Wills exerting of it felf, which hath conferred as the Subjeft of it.
a natural propenfity to chufe that which is AND rhat we may rake a parricular Ac-
represented to it as Good, and refufe that count of it, I fhall effjy to lay it forth in
which it is perfwaded to account Evil. As the followi g Defcriprion ; Joy in the Holy
therefore Good and Evil are contraries, fo Ghoft, is one piece of Inchoated Glory, whereby
they produce contrary effects in rhe Will, by the Souls of the Children oj God take a prefent
the help of the Underltanding. When rhere- Sitisfaflion in the Apprehenfins and Tjjhsthey
fore the Underltanding hath made enquiry have of God'- 's Love and their own Hippincfi.
into the nature of an Object, and confidered THERE are feveral things comprzed in
what it is in it felf, and what refpect it hath this Defcription, that are to be diltinft ly ob*
to the man, it thereupon paffeth a Judgment, ferved for our betrer Conception of ir.
according to the refentment it hath of ir,and r. WE have the General Mature of it 1 It
brings in a Veidict in which it declares it to is a piece of Inchoated Glory. And herein it
be either Good or Evil. Accordingly rhere is agrees with the two former. For howfeever
a natural aptitude in the Will, to embrace that it is rooted in and flows from Adoption,
it or renounce it -, to chufe or refufe it. The being the operation of the Spirit of Adoption
Goodnefs that is commended, is that which in the Soul of a Believer, yetis not itfelfany
moves the Will to make a choice of it -, part of Adoption, but a fruit of it, and re-
whereas if it be reported to be Evil, that en- fulrancy from ir. It is the very Comfort
gageth the Will to reject it. Hence fuch an which the Soul injoys in God, and in the
exprefiion, Ifai. 7. 16. — To refufe the evil, and Promifes, and therefore can in it felf be no-
chufe the good- — • Thefe are the Elicit acts of thing lefs then Glory. The Man is actually
it, which are followed by the Imperate, unto happy in the activity of it. For what elfeis
the exerting whereof the Affections ferve. Happinefs, but the fruition of, and living
Thefe carry the man to the Object that is upon an happifying Object, and fuch is fup-
chofen, andjrom that which isrefufed. Hence pofed to be in this Joy, as will prefently ap-
the Affections are of two forts, viz. theClofing, pear. It isan Heaven upon Earth, an Abridg-
and the Seperating. Such as bring us to the ment of the felicity of thofe that are now in
Object, or fuch as carry us away from it.- the Place of Bleffednefs. But it is only a
Of thefe Affeclions, fame are Primitive, others begun Glory, it is but gradual, there are
are Derivative : The Primitive clofingAjfctfion higher degrees, and more perfect Fruitions
■ ' • ■ - " - Chat
iMW
Quell. XXX VI. AjjcmUy^ CaMbifm. 5*3
_l iii III ill , iH-'>
that remain for the People of God in another Joy before us, is that which is iuited tor the
Life : But thefe are the beginnings,fdretaltes, Soul, and throughly affe&s it, tuk. 1, 46,47.
earnelts thereof; and therefore the prefent And Ahryfaid, My foul doth magnify the Lord.
Rejoycing of the Children or Gody is laid 10 And my fiirit bath rejoyced in God my Saviour.
be full of Glory, 1 Pet. 1. 8. Pfal. §3. 2V It hath Comfort from that, not
2. THE proper SubfeU of this Joy is the only becaufe of the other, and a redundancy
Children oj God. We obferved that it is a flowing from them, but it afFords matter of
Benefit flowing from Adoption, and ib there Joy, when the outward man is encompafled
are none that can lay claim to it but God's and oppreflfed with matter of trouble and
Adopted. It is Joy in the Holy Ghofl, and then moleltation. Hab- 3. 17, 18. Although the h-
none can have it,but thole in whom he dwells, treeflhll not bloflom, neither fl.all fruit be in the
ior it is a refultancy from his indwelling vines : the labour oj the olive 'flail fail, and the
prefence. It is a Joy that no Granger inter- fields flail yield no meat, the flock fl?all be cut off
meddles with, Prov. 14.10. There is indeed a jrom the fold, and there flail be no herds in the
Joy which unregenerate men have, and make fUlls i Tet I willrejoyce in the Lord, 1 will j y
a great (hew withall, they laugh & are merry, in the God ofmyfalvation. It is a joy, which
and ling Care away. We are told of them, the more a man employs his Soiil in fearchiug
Job 21. 12, 13. Tbcy-take the timbrel 8? harp, into, the more reafon he fees for it, and is
und rcjoyce at the Jound oj the organ. They the more fortify ed and eftablifhed in it.
(bend their days in wealth, and in a moment go 4. THE Subjeft Matter of this Joy •, and that
docan to the grave. But it is carnal joy, and is, the Love oj God, and their own Happinefs .•
tho' it derives from their prefent enjoyment and thefe two things have a proper relation
of thofe things which they call Good, and each to the other, as Caufe and Effecl ; and
are ib in their kind, yec all things confidered, on thefe is this Joy built. They are the Ob-
it is a caufelefs groupdleisjoy i For the ltate jeel, or at leaft that in theObjett from which
they are in,, notwithstanding all the common this Joy derives, and fo are the reafon of it-
favours of God that they partake in, is a joy always refpe£ts the Good it apprehends
ibrrowfui itate, and would be lb to them, if in tile ObjecT: : Spiritual Joy hath Spiritual
they knew it, and enough to marr all their and Divine Good-, for that which is Carnal,
mirth ; for now they are God's Enemies,and and that which is Spiritual, are mainly deno-
liave no Peace. Ifai. 57. 21. There is no peace, m'inated from their Objects. There is a doii-
faitb my God, to the wicked. Nay, the very ble Goodnefs confiderable in a thing, its'
Ele& of God, before they are Converted, and Goodnefs in it felf, and its Goodnefs for lis j
actually Adoption, have not this Joy •, for, which latter, joy hath a refpecl unto 5 be-
tho' they are appointed to it, yet they know canfe it Can no farther advance our Happinefs,
nothing of this defignation, nor can till they then as it communicates its Goodnefs to us,
are effectually Called •, and in the mean and we are bettered by it : and fo only car:
while tney are Children of Wrath even as others, u attract our Love to it, and acquiefcence in
Eph. 2. 3. And this very inchoate Happinefs it. Now a thing may do us Good?either with
is theirs only in reveriionj and that remains refpe£t to our outward, or our inward man,ei-
a fecret. ther meerly for the prefent time,ot forEterni-
3. THE Seat of it in this Subjett •, and that ty. And here lies the difference of the carnal,
hi the Soul of a Child of God. And this points and fpiritual man's Joy ; the former is only
us to the depth or deep rooting of this Joy. concerned for his Body, at the prefent time,
In a large and phyfical fenfe the Souls of and values his happinefs according to it :
ungodly men may be faid to rejoyce in their Hence he rejoyceth in Corn, and Wine* and
Objects, in as much as Joy is an Affetlion root- Oyl, and may he have enough of that, he is
ed in the Soul, and exerted by the command of content : But the Spiritual man is concerned
the Willy ubich is the principal Faculty in the for his Soul and Eternity, that lie may be
Soul. But in a more retrained, and Divinity happy now and for ever. And hence his ke-
fenfe, the Joys of ungodly men are fenfual, joycing is in the Light of God's Countenance^
they touch the fancy, they are raifed by the Pfal. 4. 6, 7. The Believer knows that he
report of the fenfes, and affett the man,meerly was once miferable, and fo cannot take true
as he is degenerated, and become bruitifh in content in any thing, fo long as he apprehends
his imaginations : And he dares not ferioully that mifery to abide. He is reftlefs aftef
employ his rational Powers in examining the Felicity, and the enjoyment of it is his re-
grounds of it, leaft he Ihould loofe it. It is joycing. Luk. 10/20. Rejoyce, becaufe your
but a skin-deep Joy, and there is Sorrow lies names are written in heaven. And he knows
wrangling at the heart mean while. Prov.14. that his happinefs is rooted in the Love of
13. Even in laughter the heart is forrvwful * God. If God behisEnemy,nothingcan make
and the end of that mirth is beavittefs. Yea, him better then miferable : If God be his
is not really bettered by them. He was a tual Joy hath this Love as that from which
fool that fung that Requiem to his Soul,Luk. it derives all its Confolation &: Refreshment $
12. 13, Soul, take ifane eafc But now, the and whatfoever contributes to it, h either as
_ ... - .. ,. y vv o a
» I — ■— I I I I I ,1 „ ) I, III I ' » I. ' " I
514 LeBures upon the .Queft. XXXVI.
__ — . — -, — ■■ ■ ■ ' — ~ ' — 1 — ■ — ' — >*—
a fruit or evidence of ir. If a carnal man thefe things have matter for abundant Joy :
have thefe things, it is enough, he asks not fo far therefore as they apprehend them, and
whence they come : But the true Joy of a have not only the witnefs of theirown Hearts,
Child of God fixeth not on thefe things, but but the teltimony of the Spirit to confirm it
rejoyceth in them, only as they derive from in them, they muft needs rejoyce.
God to him through Chrift in the New-Co- 6. WE have the All of this Joy -, or that where*
venant, and are WitneiTes of his Fatherly in it exerts it felf,v\z. they take prefent Satis-
care for the prefent, and made ferviceable to fatlion in this. For Joy is nothing elie, but
further his Eternal well-being. And hence, the abundant farisfacfion which we exprefs
one beam of Love darted into the Soul, hath in the enjoyment of an Object. Thus the
more ravifhir.g in it, then if he had the whole Pfalmilt fets forth his Joy in the Communion
vWorld in pofl'effion. he hath with God, Pfal. 16. 8. They Jhall he
$. THAT which draws forth this Spiritual Joy abundantly fatis fed with thefatnefs of thy houje :
into Aft, is the Apprchenfton and Tafle the Soul and thou fkalt make them drink of the river of
hath of thefe things. There is a double con- thy pleafures. And Pfal. 63. $. My foul fhall
Child of God hath it at all times, and cannot fatisfaction which the Children of God have
be robbed of ir, for he is in a Itate of AiTu- in this Life, and that which they mall have
ranee of God's Love, he is reconciled and a when they come to another : Their Joy is
favourite, and fhall never be removed from now but begun, whereas it fhall then be pe<r-
]r, whatfoever Anger he may meet with from fecled. And this may be confidered in three
God as a Father: And he is in a Itate of Peace, Things,
though he meet with never fo much of pre- (i.j THEY are now fatisfed in the fulntfs
fent Trouble : Or as he hath the activity of and fufftciency of their Portion. They iee
it in him, in which his happinefs by reaforr enough in ir, they are fet down, and io<$k
of it,is made to appear : And this is it which no further for an Object that may make them
is under prefent confideration : And as we happy, whereasWorldly men are itill feekefs,
obferv ed, that Joy is a Refultancy from prefent Pfil. 4. 6. But they have found their rejiing
Enjoyment, fo the activity of it requires a place ; they have all. As Jacob laid, Gen. 33.
knowledge that we do enjoy the thing ; for u. And can fay with the Pfalmilt, pfal. 73;
how can a man, rake del'ght in being owner 2?. — // is good jor me to draw near to Gad.
of a thing, that he knows not himfelf fo to They are not indeed latisfyed in their mea-
be ? Now this prefent Joy differs herein from fures o^ Enjoyments, but are flill reaching for*
that which is to come, in that it hath the ward, Pfal. 3. 14. In this they are fhort of the
Good in reverfion, and not full pofleiTion, Content which the Glorified enjoy : bur yet
which it muft wait for, and of which it here they are fatisfyed in their Object, and refolve
but lips and foretaltes : According to Pfal. that it is enough, and will go no whither elfe,
34. 3, Tafle, and fee that the Lord is good. It is becaufe .they have Eternal Life in God.
therefore called the Joy of Hope, Rom. 12.12. (2.) THEY are alfo fatisjied in their Title and
'jwhich is very imperfect compared with that tntcreft. They not only conclude, that there
of Sight which is hereafter. And the ground is enough in Gcd to fill their molt enlarged
of this Joy is becaufe the Life of the Chil- defires and cravings of the Soul, but they can
dren of God here is a Life of Faith, and that fay, as Pfal. 48. ult. For God is our God jar
which is to nourifh this Faith is laid up in ever and ever; he will be our guide even unto
the promiles, which it is to fuck out of them, death. They have a property in this God, and
.and thence receive its Comfort^ which ate are able to lay claim unto all the Good which
therefore called Breafls of Confolation,lfou66. he hath made over to them in the Promiles.
11. Now this Faith gives a prefent Suhftflence They know both that the Promifes are their
to thefe things, Heb. Ii. 1. And fo by exer- Inheritance, and that they are fureSt cannot
cifing Hope it draws prefent Joy from them : fail -, and that therefore all the Happinefs
Becaufe,tho' this Good is future as it is hoped that is fettled upon the Children, of God in
for, yet it is prefent in the Promife. And them, is theirs, and they fhall as certainly
becaufe he hath thofe firlt fruits of it,which poltels them, as if they were now in the full
-are in themfelves delicious, <and more fo,. in fruition of them. Hence, 2 Cor. 5. t\ For we
as much as they are the earneftsof the greater know, that if our earthly houfe of this tabernacle
Glory which is behind, and fecure it to them, were diJJ'olved, wehave a building of God, an
they cannot but rejoyce in it. The Love of houfe not mafle taithhflnds,eternalin theheavens.
God isfied abroad in their hearts, Rom. 5.?. 3. HEREUPON they apply their Souls to this,
They have the Fatnefs of God's Houfe, Pfal. 36. and recreate V? delight, themfelves in it. They
8. God is at prefent their Portion, Lam. 3. 24. count themfelves happy,they blefs themfelves
Their Sins are now Pardoned, and God'sanger in their Portion : they make themfelves glad
ii turned away from them, \hli2.begin. They in ir, and.boaft themfelves in .it all the day-
are now the Children of God, I Joh. 3- 2. And long. They call upon themfelves as he,Pfai.
can cry Abba Father, Rom-. 8. 1$. The King- 116. 7. Return unto thy reft, 0 my foul, far
dom is now fecund to tbc/u, Luk, 12. 31, Now fjie Lord b^b. dealt ^uJf^llji with thee- This
pafprh
eafeth
r - TMMMfanBimnii if ■ r.Mii!.-:..- ■■,,-: ._
Queft.XXXV I . Jjfcmblys Catccbifm. 5 f 5
■ 1 1 .. - - —-*' — - .. ■ »- 1 ■ — ■ ' —
eaieth all the fatigues of their Pilgrimage in thofe that are mad, take no notice of ir, and
the evil World, and makes them after Chriit think them to be lad and melanciiulljr:
to endure the Crois and defpiie the Shame ; Whereas, could they but know what in Ward
they can joy in the Lord when they hafe Satisfactions they mean while enjoy, thejr
nothing elfe to rejoyce in, yea> in the midlt would envy and not defpife them.
of all the Tribulations which do encounter Use. 1. LET this then take iff the cowmen
them in their Journey, Rom. ?* %y We glory in Prejudice of men at the Chnjiian Religion. All
Tribulations. Only their Joy here is aiiaulred Men would lead a merry Life. Hence when
withTrials,but that which is inanotherlVorld, they are invited rojoriake their Sins* and
is gotten above, and triumphs over all $ and give tbemfelvts up to the Service of" CfiHftj
this is running down into that as fait as it they ltand off, beca tile thty are made to think,
can. This is one of the Benefits orPriviledges they muit abandon Mirth, and devote therW-
belonging to God's Called in this Life, Pial. felves to a fevere and forroivftil Life. Aid
97. ir, 12. Light a /own for the righteous, and fhis hath a peculiar influence on Young One*;.
gUdnefs for the upright in heart. Re Joyce in They fee Sinners merry and jocund, bur tftt
the Lord, ye righteous : and give than/is at the Godly not fo, as they think, and tWy ar<;
remembrance of his holinefs. But if it be here frighred. But be not fo put off. You here
demanded, Whence then is it that Believers fee, Joy is the Godly man's Portion. If is one
have no more of this Joy 3 How is it of the Benefits which Chriit hath purchafed
that we fee them fo often mourning, doubt- for his. If then Worldly men do rejoyce,
ing, linking, and at a lofs iuthemfelves? To they are ftoiPn Waters, their Mirth is wit hour.
this, let me reply in general, That the Sove- Reafon. Know it then, here is Joy that yoit
reign God may dtfpenje himjelf in what Me a- are invited to. And fuppofe wicked men
Cures he picafetb to his People. And his infinite do reioyce, yet confder the difference, and
Wiidom proportions thole Benefits which be- then fee what you have ro do. This joy hath
long to the way, fuitably to their need, and a more excellent ObjeEl, as much as God is
f-> as lhali belt ferve ro bring them to the preferable to the Creature. PJal. 4. 6, 7. k
Glory they are appointed to in the end of it. hath a greater depth and rooting : That is
There are therefore the Reafons why they but fonfual, whereas this is Spiritual \ thac
are fometimes at a lols in the exercife, or is but the hypocrify of Mirth at belt, but
apprehenfion of this Joy : In fum, This Joy this is real and fubltuntial Joy : It is Cordial,
is a ftrong Cordial, and they cannot bear too Luk. 1.46. It hath a deeper fixed nefs and
much of it. There are other Graces to be ltability : That only comes and goes, and ex-
carried on in them in conjunction with this, erts it felf in tranfient act.-, and hath no cer-
There is Sorrow for Sin, and this Joy is not rainty •, but this is a fettled Habit in the
to extinguifh ir, but to keep it from being Soul, it is a Grace of the Spirit that is
deadly. They fometimes by their Sins and created in us. It is therefore called the Fruit
Follies provoke God to hide the Light of his of the Spirit, Gal. 5. 22. It is of a more lair-
Countenance from them, and when he fo ing duration : Thar, tho' ir makes a great:
withdraws, their fight fails them, and tho' noife and blaze, yet it prefemly goes our,
they are ftill the Subjects of his Love, and having fpent its fubltance, Eccl 7. 6. For as
Owners, of Happinefs, yet they do not now fo the crackling of thorns under a for, fo is the
apprehend it, as to be able to rejoyce in ir. laughter of the fool. And concludes in mourn-
Sometimes they grow wanton and carnal,and ing, Prov. 14- \v But rhis will endure and
let out their Hearts too much upon empty never end, bur being here begun, (hall be
delights ; or are proud of their Comforts, and perfected in the Kingdom, and abide ro F/er-
he taketh them down, and puts them to trou- nity. Hal ??. 10 They (ball obtain joy U glad-
bie, and they are difcouraged. Ashe, PfaL nefs, and forrow and fighing fhall flee away. \ Be
50. 7. Thou didji hide thy face, and I was trow not then deceived or abufed, but make Expe-
bled. Sometimes, for their Trial he brings riment, and it will not repent you.
AfHi®iori upon them, and their fhort Spirits Use. II. LET this call upon the Children
link under them,they maketoomuchof them, of God to be much in the Exercife of this Joy,
and calLhisLove,and their Intereft in queftion. Remember, it is your Portion, and you fhould
And there are .many fetch things as thefe, live on the Revenues ofir. If any in the
which datk the difedvery" of their Joy. But World have reafon to rejoyce, you are they,
ftill they have a right to ir,which they never It is a fhame, to fee an Heir of Damnation
lofe, and it it be actually fufpended at any jocund, and 3 Child of Goddifconfolate. You
time, yet that is but in order to its breaking hinder. your felves of that Comforr which
out again more ltrongly. As Pfal.112.4. Unto elfe you might enjoy in an evil World, if you
the upright there arifeth light in the darknefs. do not thus rejoyce. And you do hot a little
But befrdes, the Joy o£a Child of God. is of difhonour God, and prejudice others againlt
another nature, and expreffeth it felf after the Lord Jefus Chriit, by frightning Vnem
another manner than the Worldlings Joy. It from fuch a Religion as you feem to count ir.
lies deep, it makes no great noife, it goes Joy will be your Everlalting Employment
"hand in hand with godly Sorrow and daily hereafter, begin it then now, and fo antici*
Repentance, it is fobet and regular. No! pare the Felicities of the Eternal Kingdom,
wonder then, if ungodly men, who knovt £ A u< 6 tj fi T I. 1&99- 3
nothing of it, nor count any to be glad, but SER,;
'■■-
Letlures upon the QueftXXXVI.
f'effed his deliverance from the deftruttionof
9PR 7VTOAT CYYY1/1 Sodom t0 be a lruit or" Gra^ g™. 19.19.
OI- AVIVIWIM V^AAA^ i. 2. ITisfometmes taken more find ly, for all
the fruits of the Work of Application ?, or wbat-
WK are now ro paPs over ro the fourth foevcr ibe Spirit of God conjers on the hlett in
Benefit confequent upon EfFectualCal- order to their Blejfednefs, And thefe are ei-
img, and flowing from [unification, 8cc. viz. ther Relations, in which laving Benefits are
Increafe 0j Grace. The Three former a re root- conferred upon us,by putting a relariveChange
ed in Jultificarion and Adoption, whereas upon us ^ to which we refer Juttification and
this properly refers to Sancfi fixation. Julti- Adoption, with all the Priviiedges that are
ncation and Adoption are Acts, and perfected appropriated to them. Rom. 5. 17, 21. Epb. 1.
at once, and fo cannot receive Augmentation i 5,6. Or elfe laving Principles of Santtification,
whereas San&ification and Glorification are or the habits of thefe Principles, by which
Works, and are carried on by Degrees. And we are enabled to ferveGod, and live to his
that the Thing under Confide rat ion reiares Glory ^ which are called Grace, Job.\.\6. Or
to Sanctification nextly, will be evident by the Afliltance of the Holy Spirit helping of
the Sequel. Whether, or how far it may be thefe Principles in their acts and exercife.
.referred to Glorification, 1 fhall not here See, 2 Cor. 15. 10. Or finally, for rhe Eternal
Difcourfe. Though doubtlefs as there is a BlelTednefs, to which God brings his People
foundation of Glory laid in Grace, fo there at hit, 1 Pet. 1. 13. As to Jultification and
are advances of it in the Believer, by the Adoption, they cannot be increafed or aug-
growth and Thriving of Grace in him. Be- mented, to befure not by our endeavours, as
iides, that if man's formal happinels coniilts the Grace under confederation may,withGod's
in Eupraxy or Well- Working, then cer- bleffing. For it is a duty enjoyned us, 2 Pet.
tainly, as the habits of this are Itrengthned, ?. 18. Grow in Grace. As to increafe of
Man's BlelTednefs is furthered. But 1 fhall Glory, it is but a confequent upon rhis. The
only endeavour ro lay open the Benefit it Grace then pointed at under our Confidera-
felf. Here then, Two Things are to be ob- tion, intendech thofe faving Principles which
ferved, 1. The Subject of this Benefit, Grace, the Spirit of God, in Converfion, infuferh
2. The Benefit accruing to a Child if God in re- into our Souls, by which he firs and furnifh-
gard of it, viz. increafe. Here then for the eth us for New Obedience ; and fo refers pro-
making of this clear, we may Enquire, \\Vbat peily to Sanctification. Now there is a body
is. the Grace h.re intended ? 2. In what ref pell of thefe Graces put into us in Regeneration,
this Grace may be fa id to be increafed? 3. and fo there are divers of thefe Graces, which
W herein it appears, that increafe of Grace, is make fo many members in that Body, and
a Benefit that all Believers partake in? are called Faith, Hope, Love, Patience, 8tc
1. WHAT is the Grace here intended? And they are called Grace in the lingular,
A. THE Word Grace, as it is ufed in the becaufe they are one enrire habir, and are in-
Scriptures,is varioufly ro be undeiftood .• But feperable in the Soul : So that he who hath
there are more principally two fignifications one, hath all. And yet they are called Gra-
of it to be obferved in the Gofpel, viz. ces in the plural, becaufe of the divers de-
1. IT it often ufed to exprefs the free Fa- finition and operation of them. And We
vour of God, which is the Principle from whence fhall find them reduced to Three Heads:
all Good, efpecially that which is Spiritual, doth Intellectual, in Knowledge, Col. 3, 10. And
derive to poor man. Thus, Eph. 2. 8. For by Moral, in Rightcoufnefs and Holinefs, Epb. 4.
grace are ye faved, through faith, and that not 24. The former whereof furnifheth us for
of your felves : it is thegijt of God. This is Second Table Duties, and the latter, forfuch
often called the Love ot God •, and it is in as refer to the Firft Table : And rhis is rhe
nothing elfe but that good will of his which Grace of which it is a Benefit that belongs to
of his own pleafure, without any Obligation it, that it fhall increafe.
laid on him by us, he exprelTeth to us. by 2. IN what rrfpett this Grace may be /aid to
Leftowing upon us all thofe favours which be increafed $
we partake in .• Which, as it hath its rife A. THERE are two ways in which things
From God, fo cannot be any way purchafed may be faid to increafe, viz.
hy our endeavours. But this is not the Grace 1. BT a numerical addition of Individuals,
we are looking upon. Thus may all aggregate Bodies be increafed;'
2. IT is therefore ufed for thefe Benefits which Thus a People are laid to increafe when there
are freely bejiozoed on us by God, and .are the numbers are more than formerly. But we
fruit of the former ; and are therefore called are not to fuppofe that Grace in Believers fo
Grace, becaufe we are unworthy cf any favour, increaferh. There is no habit of any Grace
but owe all that we have and are to God's free wanting in the New-Crearure ; nor is any
benignity. And here, fuch thing intended, in,2 Pet.i.'y. but only an
1. THIS Grace is fometimes taken more large- addition to each Grace, and helping one with
ly, for all the Goodnefs of God that is beftowed another. EveryBeliever in receiving ofChrift,
on finful man, in which both the Godly and the receives with him,aGraceanfwerabletoevery
Wicked do participate. Thus Miniiterial Gifts Grace of San&ification that he hath. Job.
are called Grace,. Eph, 4. 7. Thus Lot con- I. i6«
.ii.
Queft XXXVI. JJJentbljs Catechifm. $ i-7
• "^~]Z~~cnntim{ed Augmentation of iho/ThT 2. GRACE in the Children of God doth not
A' 'd. Is that arc Thus a Child increafeth always Increafe alike. There are fome feafons
hv addition eained to his Stature, and every wherein they thrive a great deal filter than
Jrme-fion of his Body. And rhis is the in- in others. And the occafion of this is the
rrafe here intended, viz. When the Grace fame with the former, vil becaufe Grace
■r a Child of God gets more Life, Vigour, hath its mediate Supplies, and mult have all
S-renfltii- When a Chriftian gai'ne'th more its Nourifhment from the Spirit in the ufe
fn ritual difcerning of Evangelical Truths, of means. Now God doth not always afford
} elieves more Itrongly, doth Duty with more to his People like outward helps. David is
Ponltarcvand Refolution ; and confequently, fometimes in the Tabernacle ; at another time
The Dower of remaining Corruption in him in the Wildernefs, in a dry and thirltv Land,
si ates aid lofeth : for the decreafe of Cor- Nor doth God always give equal influence '0
an/i "inrrp-ife of Grace are infeperable. the Means. A Believerfometimes finds him-
TnOtlOn,"nu.llJCi»-'*JV-W1^**"'' * . #* i r /- J 3 1 1 ■•
And hence the more able a Chriltian is, to felf fixed and prepared ; at another time he
withltand the motions of Sin in him, and pur- is dull and indifpofed, and his Heart wan-
fue thedefignsof Holinefs, the more is his dering. Accordingly, atone time he finds
Grace incre"afed. Now, though to this in- the Word to come to him very powerfully,
create there is required, a diligent ufe of the and it raifeth all rhe Powers in him • at ano-
means which God hath appointed, and fancli- ther time it fcarcely moves him. Of fuch
»d for this end, yet the increafe it felf is Changes as thefe, we have the Pfalmilf often
a funply which the Spirit of God affords,and fpeaking. Hereby alio God will make them
infinuates inro the Soul in and with thofe to know, that all their profiting depends up-
msans fo ufed, and is therefore called the on him, and that their very Appetite to the
7 " afe of God Col. 2. 1 9. Now that we may means of Grace mult be from him, as well as
"01 h{ 'miltaken about this Benefir, let thefe the means themfelves, and the fpirituai bene-
few things be obferved about ir, ; fit of them, hof.u,. 8.
ThATa Believers Grace is not at all times 3. A Believers Grace tnay be under Decays ,'
" nder attual Increasing. There are Sealbns when he thinks it is on the Increafe. The
wherein Grace in a Child of God is fo far Children of God are too often miltaken on
from growing, that it is under remarkable this hand, through the deceitfulnefs of Sir
decays and lofing of its ftrengrh. This may abiding fn them, and the cunning oi' Satan,
be fufficiently exemplified from the Word who thus feeks to hinder the growth of their
f God 3rd may particularly be initanced in Grace. And there are diverfe Occafions of
David ' And how many paffages do we find this mi (take. Sometimes they miltake Gifts
in Pfal 51 wherein he exprelfeth his deep for Graces, and becaufe they gain more of
a-d diftreffing Apprehenfion of'it ? Grace is thefe, they think Grace thrives; Whereas
1 Creature 5 it is in this Life nourifhed by there is a fpecificai difference between thefe
means and'the blefling of* God upon them, two: and though Gifts are very urefui rO
and our careful improving of them : and there help Grace, yet too often, they hinder the
aie many things by which it is expofed, and Growth of it by puffing up &c. S^metir
not only may be impeded in Act, but alfo Men take fome fudden pangs of Zeal lot
iveakned in its Habit. SometimesGod with- growth in Grace ; whereas there is a Zeal.
draws his influence from it, and doth not that is hypocritical, as Jehus, and i true
afford that Wetting on the means, without Chriftians Zeal is not always excited by the
which they will not nourifh it, and then it Spirit, nor is the acting of Grace, but of Hy-
languifheth. And thus he fometimes doth pocrify, and but a cover for fome fin, as Dot-
in Sovereignty for our Trial, to let us fee* viaVs. 2 Sam. n. 27. And to name nd more*
where our fafety is -, fometimes by reafon of fometimes they fuppofe Grace grows, When
our carnal Confidence in our Grace, that we it is only their carnal Corruption that prompts
may experience how dangerous a thing it is them •, they miltake Sin for Grace. It is no
to remit our dependance on him. So it was doubt but Peter thought his Confidence to be
withP*w,Mat.26. Sometimes Satan tempts, ftrong Faith, Mat. 26. 33. Peter anj "wired drii
and our Corruption prevails to draw us into /aid unto him, though all men fhould be off ended,
fome boldTranfgrefTion,which wounds us, and becaufe of thee, yet will I never be offended.
breaks our bones, and now our Grace is wo- 4. A Believers Grace may be really Thriving^
fully weakned, and ready to expire. So it when he fufyefts it to be Decaying. He ftjljr
was with David after his great Tranfgrefiion, cry out of withering, when indeed he is
as his Moans difcover, Pfal. JMU And it may never more flourifhing. And this is very often
be he may go halting for this all his life-time the Complaint of gracious Souls, and it flows
afterward. Sometimes a Child of God falls from miltakes on the other hand. If his Com5-
into a drowfy and. negligent frame, grows forts be not fuch, and fo full as fometimes
lukewarm, or fome Worldly Lulls gets head they were, he thinks his Faith fails^ and his
in him-? and he either neglects Duty,or lofeth other Graces are impaired 5 whereas Comfort
his fpirituai frame in it -, and fo his Grace is no part of Sanclification. It is in it felf
languiiheth. Doubtlefs it was fo with the redundant and at God's P'leafure,and the Spi-
Spoufe, in, Cunt. 5. begin. So that fuch in- lit of God ufually giveth more of hisAffifting*
termiihons are coniifteflt with this.Benefit. tvtien he bates of his Comforting Prefence 5
518 LeBures upon the Queft XXXVI.
mmm '
whereupon he travels falter to Heaven under 2. THAT Grace itfelf is of a growing Ka-
Clouds, then when he is more ferene. And ture. It hath in it a natural tendency to In-
t hough it be not i'o cheerful, yet he rids more creafe. And this alfo appears from the things
ground. Never did the Spoufe's Graces ap- it is likened unto, which . Refemblarces afe
pear in more vigour, than when her Beloved ufed by the Spirit of God, on purpofe ro
was withdrawn, Cant. ?. begin. If he feels fignify t he Nature of it, and the prefent ftate
Corruption more active and vigorous, he is apt of it in us. Believers in regard of it are com-
to think it is becaufe hisGtaee languifheth 5 pared to New-born Babes, 2 Per. 2. 2. And.
whereas the reafon of this fenfe often is, not Grace itfelf is likned to a gram of Muftard-
becaufe he harh more Corruption in him, or Seed which is fown, Mat. 13. ?r, 32. to a
the drivings of it are more potent, but- be- bruifed Reed, and f making Flax, Mat. 12. 20.
caufe hisGrace is more lively to refent it. He to the firlt dawning or break of Day, Prov. 4.
hath a more fpiritual difcerning%of Sin in 13. Now the defign of thefe, and other like
him, adeeper apprehenfion of theevilNature Comparifons ufed by the Spirit of God, is to
of if, and Grace makes a more forceable re- fignify to us, that Grace hath in it a natural
filtance, whence rifctha more forcible fcuffle tendency to increafe, by the fupply of fui-
in him. So Paul, Rom. 7. If he finds Duty table Means for it.
harder to go through than heretofore, he pre- ?. THAT God put bis Grace into h's People,
fently afligns this to decays \ whereas the with a defign for Increafe. God U the Author
reafon may be, and often is, becaufe he before of all Grace, 1 Pet. 5. 10. Now the very
did it more carnally, and now more fpiritu- ftate, in which he puts it, when he puts ic
ally, and that is a fign of Increafe -, or God into us, mews what he aims at irf ir. He
is pleafed toexeicife him with gteaterTemp- could have made it perfect at firlt in Degrees,
tations in the way of Duty then before, and as well as in Parrs j but he would have it
that will add to the difficulty of it r, and G< d imperfect, in order ro its Perfection. A Seed
will haveTrials proportionable to the Itrength that is fown is for growih, and to be manured
he hath given us. to that end. An Infant is defigned by growth
5. EVERT Believer doib not grew alike in to ccme to the Stature of a Man. And this
Grace. All do not attain to the fame mea- will appear evidently ir we confider, what
fures. There are diffeient Statures in thofe God put his Grace into us for : it is that we
that are in Chrilt. All have not the fame may fetve him, and be fitted to glorify him
Opportunities, nor do all huiband them with in our Generation, which without it we could
the fame Diligence, nor dorh the Spirit of not do. A'd the more Grace we have, the
God meafure himfelf out to all in the fame better we fhall ferve him. It 1s p:>orSsrv;ce
proportion. There fhall be thofe that are* we do him with this weak Grace, he will
weak in the Faith, as well as thofe that are therefore Itrengrhen it. And it is chat we
ftrong. God ufeth much of his Liberty on may be fit to live with him in Glory. Grace
this account. Every of David's Worthy's did is a ftep to Glory, and we can never e joy
not attain to the firlt thtee, and yet they did that in Perfection, till this be perfect. God
worthily to their Itation. The good ground harh theteiore appointed us for this, and we
brings forth fome an hundred, f$c Mat. 13.23. are to arrive at it at lalt. Eph. 4. 12. For the
6. AND the Increafe of Grace is better dif per jetting 0] the faints, for the work of the
cerned afterwards then at the prefent. It is miniflry,for the edifying of the body of Cbrift.
with a Chriltian's Grace, as with Corn in a Now God will not lofe his End, in bellowing
Field, if we Hand by and look on if, we can- of his Grace upon us.
not perceive how it lifeth, but if we obferve . 4. GOD hath provided the Means of Grace
it now, and come a few days after to it, we for this very purpofe, that they may help for*
fhall plainly perceive that ir is grown. So it ward the Increafe oj Grace in his Children. The
is in refpeft of Grace in theHearr, which is Gofpel is given us by God, the Ordinances of
therefore compared to Seed. Its increments it are of his Appointment, and he appoints
are only difcernable by the effects in us, in nothing in vain. Now there are two forts of
the Mortification of Sin, and Quickning of men that live under and enjoy thefe Means,
Holinefs. viz. the Unregenerare, and the Regenerate ;
3. WHEREIN it appears that Increafe of and thefe are accommodated for both. For
Grace is a Eenifit that all Believers partake in? the Unregenerare, they are the means for
Anf THIS will be evident if we confider their new Birth. God brings about the Con-
and lay together the following things, verfion of Sinners in and with thefe means.'
1. GRACE in the Children of God, is but lit- Hence we read, in Jam. /. 18. Of his own will
tleatfirfl. In the Work of San&ification, begat be us with the word of truth. 1 Per.i.2?.
there are fown but rhe feeds of Grace. The Being born again, not of corruptible feed, but
introduction of it is into an Heart that was oj incorruptible, by the word of God uhicb livetb
before full of Corruption. And all the things and abidetb for ever. And for thofe that are
which Grace itfelf, or the true Believer in Newborn, they are fuired as Nourifhment
regard of it, are compared to in the Word of to help forward their Growth. Hence thar,
God, do evidence it to be very fmall at the 1 Pet. 2. 2. And the Word of God in the
beginning, as will be prefently inftanced. diipenfations of it is very profitable jr this
Fettr bath but a little faith, Math. 14. 32. PurP0/^ 2 Tim. 3. 16,17. Now, as it is cer-
.. * . - - tain^
Queft XXXVI. Jjjemblys latichifm.
-■ ■«■
— -
51?
"tain, that withour God's blefling on them,^
' thefe Means will not advance rhis End ;, ib if
God had not purpofed to give this Blefling
ivith them, he would never have appointed
them.
5.. HENCE God bath prom/fed that the Grace
cfbis Children, Jhall Increafe by and under the
Means. He hath fecured his Bleifingto them
by his Engagement. And there are many iuch
Promifes recorded in the Scriptures, to encou-
rage the Children of God to attend on
them, and rely on him tor this Benefit by
them. See for this, Pfa!. 9?. I2»&e. Prov.4.
18. But the fatb of ihc juft is at the jhimng
light, that Jhineib more and mure unto the per-
fed day. Job 1.7.-, 9- The righteous alfo Jhall
bold on bis way, and he that baib clean bands
Jhall be ftronger and jlronger. And God Will
be faithful to his Word. And becaufe he can
fubdue in and for them, all that would hin-
der their proficiency, and iucceed all that is
appointed for the relief of it, they (hall not
■W\\. And tho' they may have their feafons
-or decay, yet in the whole they dial I increafe,
till at-lehgth they reach fulneis of Perfection.
This then is a Priviledge belonging to every
Believer. And the Excellency of it is not
known by a carnal Mind, but a Soul that
knows the worth and precioufnefs of Grace,
the vilenefs and odioufnefs of Sin, cannot but
place a very, high value upon it. By this
means Sin decays, which is our Birtemefs,
and Holinefs increafeth which is our Delight.
By rhis means we are more and more fitted
and ltrengchned toferve ro the end we weie
made for, and unto which our new Nitre
ctfpires, which cannot but be exceeding p'ea-
fant to him, all whofe delight is in the Lam
of his God, and who counts it fwectir tbjn the
Honey, and the Honey Comb By this means
we grow more and more like to God, who is
perfect in Holinefs. By this means we give
much Content tobur Lord and Saviour, who
is not a little delighted in the Graces of his
people, and therefore fpeaks as if they ra-
Vifhed him, Canr. 4. 9. Thou haft ravijhed
wine heart. By this means we come to be
more and more fit for Glory, and the moft
intimate Communion with him in the hightft
Heaven, in that Place where there is nothing
of -finfui imperfection admitted. And the
falter a Child of God thus grows, the more is
he opening for an happy remove to the Para-
Qife of God.
Use. 1. LEARN hence what to judge of
thefe that pretend to Pcrjetlwn in this Lije.
True, there is a PerfeQion of Parts, which
every true Chriftian is owner of, and there
is a PcrjcQion in Defire, which every Saint
is afpiring after. But a gradual Perfection
of the Graces of Sanclihcation, is not to be
found in any meer man inthisLife. Paul could
not pretend to it, VhW.^.i^. I prefs forward-^
Not indeed,' would increafe of Grace be any
more a Benefit to fuch, which we are told is
fo to all God's Called in this Life. And- no
wonder if fuch caft off the Word and Ordi-
nances, as things Superfluous ; whofe very
defign is ro help our Growth in Graces
Use. II. LET us prove our flat e oj Vocation
by this, Do we Increafe in Grace ? If We are
Called, we are Jultifyed and Adopted, fot
rhefe are ini'eperable. Now if We are Sanely
fved, we have, tho' a weak, yet a thriving
Grace in us. \t' our Graces be of the righc
Itamp, rhey are afpiring to Perfection. If We
have rrue Grace, we defire more of it, and
that Defire carries us forth in Endeavours
after it, and to the ufe of all ihofe Means
that God hath appointed for our obtaining
it. Not that we (hall find it always actually
growing, but we fhall find that it hath growj?,
and that we cannot relt, but when it fo doth.
If we think that we have Grace enough, and
accordingly fit down with the firft, we have,
indeed none « our pretended Grace is not ari
•Heavenly Plant, it is buc a Mufhrom, of like
fo /tab's Gourd 5 i t grew in' a Night, & withered
in a Night.
U s e. III. BE we then Exhorted, if vie have
Grace, to be very carejul about the Increafe of
it. Tho' ir be one of Chrift's Benefits, yec
there is a Dury lying on us, in order to out
Furrherance in it 2 Pet.;u#. Grow inQrdcel
And indeed, this is the belt W\iy ro have thd
Comfort of our Grace, and the Evidence of
the Sincerity of it, which elfe we fhall rij*h-
teouily mifs of And let us remember, that
God experts more of Us then ol manv others;
and hatn planted us in a fat Soil : . He harfi
afforded ro us rich Opportunities of Gofpel-
Li berries, and multiplied Means of Grace;
And if we do nor improve them in fomegood
Pr .>porriou, we mall affront his kindnefs, ex*
p->fe our felves ro his Difplcafure, and pro-
voke him ro rake the Kingdom from us, and-
beltow it oh thofe that will better Husband
it;
[August 29. 16519. 3
SERMON CXXXVIL
THE Fifth and laft of rhefe Benefits now/-
tomes under Confederation, viz. Perfe-
Verance therein unio ih- End. And this refers
to,
a
as wui ne aiterwaras made evident.
BEFORE 1 proceed ro defcribe this Benefit-,
it is requifite to diltingr.ifh of ir, rlitit fo we
may know, in what refpe'ft ii is he-e handled.
Obferve then, xlrdi Peifv-rancc hfc'f:et:mes
taken in a large, and Joma'nne: in a.rncre re-
frained Jenfe. In the larger fenfc it cemprtz-
etb in it both the prefervatton oj the L'-je and.
Exercfe of Grace in the Believer, anftheprc-
grefs be makes in Santlificaiion to the end of his
Lije. But fo we are' nor to profecure ir here.
For 6Ur Garechifm' makes thefe twfi diltir:'6t
Benefits, and the latrer of them hath heert
fpoken to already, under the title of Inc--:y~
X x «,
520 LeBures upon the Qlieft XXXVI*
ot Grace. 1 lhall therefore here only i'peak gues, Rom. 14.4. he fhall be bolden up : for
to it in the former fenfe, wherein the nature God is able to make htm fiand* 5jo that our
of this Benefit is ftrittly contained. Here ufing of the Means is not an Antecedant Con-
alfo we may obferve, that this Perfeverance, dition of it, but a confequent Fruit of it, or
may be considered either as it is a Duty en- a Medium by which he promoves it. Hence
joyned upon the Children of God, or as it is a all our dependance is upon him for it, and
Priviledge conferred on them ; both of which we mult feek it of him. Pfal. 51. 12. Refiore
jefpe&s are taken notice of in the Scriptures, unto me the joy of thy falvation : and uphold
Of the former fee, Rev. 2- ic. Be thou faithful me with thy freefpirit. Pfal. 119. 116. Uphold
unto death. Of the latter, 1 Pet. 1. 5. Who me according unto thy word,that 1 may live : and
are kept by the power of God through faith unto let me not be afhamed of my hope,
falvation. But it is the latter of tbefe, that Ins 2. THE Subjett of it -, the Believer. There
before us at prefent, ir being a Benefit of are no other capable of it. And the reafon
Adoption, and no fmall part of the prefent ofthis will appear, becaufe that in him which
Happinefsof the People of God in this Life, partakes of it is his Grace, as we fhall pre-
And indeed, it is that which makes all their fently obferve. Now Perfeverance in Grace,
other Priviledges happifying, in that it pre- prtfuppofctb the being of it. For a thing muft
ferves and confirms them to us; And were firit be, before it be preferved. Now there
ic not for this, we might lofe them all, and are none but Believers, in whom the faving
be the more miferable, in that once we en- Graces of the Spirit are produced, for in and
joyed them. For mould a Believer fall from with their Believing, they receive ail the
Grace, he would lofe all, his Juftification, Habits ot San&ification, and hence none but
Adoprion, AlTurance, and every thing. For fuch are partakers in ir. . It is necefTary that
tho' Eremal Life is fecured unro him on Be- Men firft pafs from Death to Lite, in ordex
lieving, yet it is in this Way ; and therefore to their being kept alive, and that is done in
theConnexioniscertainandreciproc.il, and Regeneration.
every Child of God may apply it to himfelf. 3. THE Extent of the Subjett ; every Be*
Rom. 8.13. For if ye live after the flefb ye jball liever. It is not a Benefit retrained to
die : but if ye through the Spirit do mortify the thefe or rhofe of the Children of God, as if
deeds of the body, ye Jball live. But becaufe only fome eminent ones did partake in it 5
this Priviledge and Duty are conjoyn'd, and but it is common to all of them. It belongs
the Spirit of God. in preferving us, helps us ro the Children of God as fuch. We there-
in our duty of Perfeverance, this alio may fore obferved, that it is one of the Priviledges
have a room in our Speculation. Accordingly, of Adoption -, tho5 the influence of it be into
we may take this Account of it 5 Pcrfcve- San&ificarion : and becaufe whom God adopts
ranee is a fruit of the indwelling Spirit, in cvety to be his Children, he alfo gives them to
Believer, by which he maintains the Life and have the Heart of Children in the New Birth;
exercife of all his Graces in him, Jo that they This is therefore one of his Gifts that is
Neither totally nor finally fail, but endure to the without Repentance, 2sR0m.11. 29. And it flows
end of bis Courfe, in defp'ight of all that feeks from his Immutable Love to them, Job. t%. 1,
to deflroy them. This is a popular Defcripti- This is a Priviledge conferred with Faith,
on, and contains feveral things in it, which and fo is as extenfive as Faith. God as really
may come under Confideration, for our better loves one Believer as another, and every Be-
comprehending this excellent Benefit. liever is committed to the Charge & Keeping
1. WE have the General Nature of it -, it is of the Holy Ghoft. Hence,tho' one may have
a fruit of the Indwelling Spirit, in every Be- more Grace then another, yet both have 3
Itever. And herein it agreeth with the other perfevering Grace. Hence all compared to
Fore-mentioned. And here there are four a Tree, &c. Pfal. 11 3. And to Mount Zion%
things ro be taken notice of, Pfal. 125.
1. THE Author of this Benefit, viz. the Spi- 4- THE way in which it derives-, it is a fruit
rit of God. Every faving Good comes from of bis Indwelling in us. When the Spirit of
him: Nor can this Perfeverance derive to God comes to work rhe great Change in a
us from any other but him; as will anon be Sinner, and plants his Grace in the Soul, he
evidenced. As we were not able to put Grace takes pofTeflion of fuch a Soul, and becomes
into our felves, nor fhould ever have had any, in it a Spirit of Adoption. For this reafon we
if he had not created it in us : In refpefr of are faid to receive him, Rom. 8. ij. And he is
which, fee, Eph. 2. 10. We are bis workman- faid to dwell in us, and we to have bim, ver. ?;
flnp created in Cbrifl Jej us unto good tvirks. So And Believers are on this account called bit
neither can we preferve it in us, when we Temple, 1 Cor. 3. 16. In what manner he
have it, but he muft fet a fecond hand to dwells is matter of difpute- However that
this. And hence we are told,Heb.i2.2. Jefus he doth fo, by his conftant, faving, and gra«
the author and finifher of our faith. It is true, cious Influence, is acknowledged by all the
he ufeth Means with them for this, and re- Orthodox. And we are aflured that this is
quires of them that they do diligently ufe immutable and perpetual, Joh. 14.16". And
them in order to it, yet the Succefs of them I will pray the Father, and be fhall give you ano»
is from him, and doth intirely depend upon tber Comforter, that be may abide with you for
his Bleffing and Influence. Hence he fo ar- wen Now one great fruit of his thus
dwelling
» f. -a -• fa~\ ,\4 1 .-j«|.j ' 'ff"
Queft XXXVI. JJJeMblys Caiechtfm. 321
dwelling in us, is Pcrjeverance. It is to pre- the Spirit of God hath piic his Grace Into
feive us in the Faith, and keepusfrom Loling us in our Renovation, there needg i feebnd
it • and he will certainly look after his own Hand to be afforded to them, for their Pre-
Dwelling to keep it, nor will be ever Jfier fervation. As, when God had crcited. the
dim/elf to be turned out of it again. And this World by his Power, it needed his Sultenta-
U the true and proper reafon, why any do Per- tion of it by the fame Power, and without
/ivcrf, that Manutenency of his, it would have fal-
2. WE have the Special T\ature of if, in the len back into its abyfs of" Nothing. TheEne*
reft of the Defcription. In which thefe mies of the Doftrineof Perfeverance rhiltake^
things are obfervable, ■ if they think we afcribe it to the inward
1. THE Subjcft of the Application of ibis Nature of Grace itfelf. We alTert the con-
Benefit •, viz. All bis Graces. We obferved, trary, and fay,
that the Believer is in general the Subject of (1.) THAT Grace is a Creature, dnd in it
ir. But then there is that in him which is Jeff mutable. Mutability is fown in the Na-
the more immediate Subject recipient of it and ture of fecond-beings. Abfolute Unchangea-
that is alibis Graces. For ic is by the Perfe- blenefs, is a Divine Incommunicable Piero-
verance of rhefe,that theBeliever perfeveres, gattve. The Angels and Adam were created
fcy the holding out of thefe he abides in the with zfulnefs of Sanllifying Grace, and yen
Covenant. Thefe are his bow, and while it how did they lofe it all ? Whatsoever Or-
abides in its frengtb, he is fafe. naments of Grace we have, yet they are not
And here are two Things, infeperable from nsin their own Nature.
(1.) THE! are tbe BelieversGraces which are (1.) THAT the Believers Grace is but weak
thus Priviledged. What we are to underftand in this Life. There are indeed different de-
by this Grace, we obferved under the former .grees of Strength in the Children of God 5
Benefit. In fum, if is the New-Creature, or all are not arrived at the fame Stature, buc
thofe Principles of Hollnefs and RighreouP fome are ltrong compared with others ; buc
inefs that are infufed into the People of God Hill, all labour of much infirmity. Grace irt
in Converfion : Which are therefore called the belt is far fhort of that power that it had
Grace, becaule they are the free Gift of God, in our fitft Parents in their Integrity. It is
and beftoWed onus, befides our deferving.- fo weak that it cannot {land alone. If Hezc-t
Nor do we here underftand all the Gifts kiab be left to himfelf he falls, 2 Cbron. 12.^1.
•which G d confers upon Men by his Spirit, (3.) THE remaining Corruption m him is
for there are fome common to Believers and very fir -ong, and it withstands bis Grace. There
t] ibelievers, others proper to Believers, and are thefe two Parties in him, and they are
no orher have them; and thefe are here in- ever in Oppofition. Gal. 5- 17. For the fiefh
tended : fuch as difference the Children of lufietb againfl the Spirit, and the Spirit ' again fi
God rom all others. And hence we have the the fiefh, and thefe are contrary the one to the1
difference to be obferved between Gifts and other : Jo that ye cannot do the things that ye
Grace's • for rfiough every Grace be a Gift, would. Original Sin in him is always endea-
yet all Gifts dre not Sanctifying Graces, nor vouring to expel Grace out of him, and ufeth
under the blenmg of PerfeveranCe. its urmolt force in it. And as for its Power
(2.) THIS Privihdge is Jecured to all bis and Efficacy, the Apoftle tells us fomething
Graces. As there are many Members in the of it, on his Experience, Rom. 7. 23. But /
Body Natural, fr> the New Man in a Believer Jee another law in my members, Warring again fi
hath many Graces. We have the chief of the law of my mind, and bringing me into cap-
them enutheratedj Gal. ?. 22,23. The fruit of tivity to the law of fin, which is in my members.
the Spirit is love, joy, peace, long fuffering, gen- His Grace is but a Spark in a Flood, and ir is
th nefi,goodneJs, faith, meeknejs, temperance, a wonder thdt it lives in it, and is not every
Now all thele go into the Perfection of Parts, Hour extinguifhed.
or the Integrality of the New Man, fo that (4.,) THAT he hath many potent Enemies frdm
if any of them fhould be wanting or loft, it abroad who both defign and attempt to rob him of
would be a maimed thing, and not furnifi)ed bis Grace. We have a comprehenfive account
for every good Work. Now theBeliever is not of them, Eph. 6. 1 2. For we wrefile not againfl
only kept in Grace,but he is kept perfect and fiefh & blood, but aga'mjl principalities, againft
entire. This therefore he prayed for in powers, againfl the rulers of the darknejs of this
their behalf, Col. 4. 12. Epapbras, who is ont world, againft ffiritual wickednejs in high places,
of you, a Jervant of Chriff, faluteth you, always And they are formidable ; they are indefati-
Jabouring fervently. for you in prayers, that ye gable in watching Occalions to do this mifc
may fland perfeff, and compleat in all tbe will chief. 1 Pet. 5- 8. Tour adverjary the devil, is
of God. Every Grace is equally a Fruit of the as a roaring lion walking about feeking whom be
Spirit. Every Grace hath irs Service in the may devour. And there areMuititudes of them.
Life of a Chriltian, and every Grace is equally And the Haza d of them is livelily exprelfed
in need of this Prefervation. He therefore by our Saviour, in Mat. 24. 12.
who hath undertaken for one, hath fo for all. 5. HENCE the Prejetvation of them is owing
2. WE have tbe Benefit itfelf h tbeje Graces to tbe Spirit of God. It is his powerful Hani
are maintained or upheld. This is the Spirits that doth ir, 1 Pet.i.,. Were it not for this,
Work in performance of this Benefit. When every affault would give them a fall, and'
X x x 2 ev^y
- ■ . o- _
522 LeUures upon the Queft.XXXVI
every fall would be ruinous, and they would The Believer is like the Traveller in amiery
never get up again. But it is certain, that way, when he comes at a deep Ford, or a
he can preferve them. His Hai d is ftrong dirty Swamp, he is at a Itand, goes up and.
enough to fuftain them : and they have the down to feek the beft Paflage, and looks as
Security of that 5 and this is their Safety, if he were difcouraged -, but wait awhile,
So that the? they do fall, yet they jhall rife again, and you fliall fee him venturing through and
Plaf 37. 23,24- And this is the Priviledge cj going on : for he is bound for Heaven, and
all GoJs Ifrael, Deut. 33. 27. will not relt till he get thither.
3. WE have the Things, in which ibis Benefit 4. WE have the Effetl or Product of this Be-
is exerted \ or the refpects wherein it main- ncft \ he Jhall neither totally nor finally jail in
tains thefe Graces ; Which are two, bis Graces. How far Grace in a Believermay
(1.) IT maintains the Life of the m. Belie- fail, and that not only in the Exercife, buc
vers by the Infufion of thefe Gracesinto them, in the Habits of it, is hard to determine. We
are laid to be quickned, Eph.2. 1. And Sanctt- have many awful Inftances for this in the
lying Grace is often called Life in the Word of Word of God, and thefe of fuch who were
God, becaufe it is a Principle of Gracious Worthy's in their Generation. A Child of
Operations. Hence that, Gal. 52?. // we live God may, if God leave him to himfelf, and
in ibe Spirit, let us alfo walk in the Spirit. Now he grow negligent of his Duty, catch grievous
this Principle is implanted in the Man in Falls, bruife himfelf fearfully, break his
Converfion, and is accordingly called a Seed, Bones, much weaken and impair the Life and
which refpetteth the Habits of it. Now this Strength of his Grace, and lay it in a Swoon.
is called Incorruptible, 1 Pet. I. 23. And it is Theltirringsof it may be fo indifcernable,that
faid to remain in them, 1 Job. 3- 9* So that he can fcarce difcern whether there be any
whatfoever faintings it may meet with, yet Life left in it. Was it not fo with £)avidf
it (hall not be.extinguilhed. If Grace fhould when he begs for a new Creation to pafs upon
at any time be reduced to theHabir, yet that him, Pfal. 51.10. Was it not fo with Solomon^
fhall never be loft. This is the Water that when that record was m3de of him ? 1 Kin.
Chrift gives to Believers, of which he faith, 11. 9. his beart was turned from God. Yea,itt
Joh. 4. 14. Wbofoevcr drinketbj the water that is fometimes fo, that Men of corrupt Princi-
Iflhillgive him, fhall never tb.rji. Now this pies have from thence undertaken to defend'
is becaufe of the Anointing oj the Spirit,wh\ch the pernicious Dottrine of the Apcftacy of
abides in tbem and prcferves them, 1 Joh-2 27. Saints. But it is certain, that thofe that are
(7.) IT alfo maintains the Exercife ofibem. once in Chrift by Faith, fhall never fall out
Grace is given us for ufe. Our Spiritual Life of him again, becaufe he will not fufFer it to
is g'venusthat we may live toGod. And this be lb. Nor can it be confiftent with his Co-
alfo belongs to Perfeverance, and is a Benefit, venant Faithfulnefs. If we look to the Co-
which all that are Effectually Called, do par- veba'nr of Redemption we find what he is
take in. Job 17. 9. The righteous alfo Jhall hold oblig d in to his Father, and what he expefts
on bis way, and be that bath clean hands jhall be of him, Joh. 6. 39. This is the Father's will
flrongcr arid fro nge'r. Not but that a Child which baib fnt me, that of all which be, bath
of God may, and frequently doth meet with, given me I Jlmtld lofe nothing. And if we look
interruption in his way, and the exercife of to the Covenant of Grace we find as firm an
his Graces is many ways obltrutled in thefe Engagement to Believing, Joh. 3. 16. KrOod
and thofe Occafions for the a&ing of it. He fo loved the world, that be gave bis only begotten
doth not find himfelf like the fame Man at Son : that wbefoever believetb in bim, fhould not
one time, and at another, in refpecl: of any perijh, but have evcrlafling life. So that it is
of thefe Graces which are in him. He is a evident, that their'Grace cannot finally fail,
Wreftler, and is fometimes above, fometimes becaufe then the Promife of Eternal Life made
under. His Faith fometimes holdeth up its to them upon Believing would be Vacated,
head above all the billows that affiil it, at which it cannot. 2 Cor. 1. 20. For alltbcpro-
another time it is under Water, and begins to mifes of God in him are yea, and in him, Amen.
doubt, and anon it rifeth again. His Obtdi- So that if it fhould all be lolt, it mnft be re-
ence fometimes Items the tide of Corruption, paired again accordingtoCovenant, for with-
and bears it before him, anon he lets go, and out Grace, there can be no Glory : But nei-
is bom down in the Itream of it. The Law in thercan it totally fail. '.'Whether all the Afts
his Members is fometimes too hard, See. Rom. may be fufpended, I difpute not ; as to the
7.23. But for all this, take the whole tratt Apprehenfion they may, but the Principle
of a Believer, and there will be found Perfe- never fhall. One would think that Peter had
verance in it. A Child of God in the exercife done as much as well could be, when he fo
of his Grace, is by reafon of the two contrary fearfully and repeatedly denyed his Lord,and
Principles lulling in him,iike two Combitants, yet we mult grant, that either Chrift loft his
yvhom if we look on during their fcuffle, Prayer, or that Peter did not lofe his Faith,
fometimes the one, fometimes the other feems Luk.21. 31,32. Befides, Effectual Calling is
to prevail, but in the ilTue of the battel, one a Fruit of God's purpofe of Good, Jcr. 31. p
i*ets the Conqueft, and -this ever falls on the Rom. 8. 28. And is therefore the Eameft of
lide of (jrae'e. We may frequently obferve Eternal Life.
it in the Pfalmiits, particularly in Pfal, 73. $* WE have the Continuance of this Per/eve-
' ranee ;
1 ' • ' ■ ■*'■ I- -'
Queft.XXXVI. Jjfmbljs Catechifm. 523
1, , ,_p 1 1 - __ -ii- 1 1 1 - - - -■• - Till — ■ - ■ * ■
ranee , his Grace jhall endure to the End of bis their Grace be weak, and they fear it will
Lje. This doth not intend that they fhall not hold out, yet his Affixing Grace iv their
abide no longer, but to hgnify, that the Spi- Sufficiency. 2 Cor. 11. 9. And this affords a
rit of God will not fail of his conltant Afiilt- fupply of Life to their habitual Grace cort-
ance of them, fo long as they are in any tinually. Let Satan's Inttruments ufe never
hazard. The Chriltians Life here is a con- fomany Impoftures to deceive them, and tho'
tinued Warfare, it begins at his Converfion, Thoufands fall at their right hand, &c. yet
and lalts till his Diifolution, and it is his God preferves them. Nor mail the Apoftacy
Grace which his Adversaries feek ro deprive of temporary Believers, who after an eminent
him of. If therefore it lalts till Death, it ProfelTion turn from the Truth, dlfcourage
holds out till the Warfare be done, and the them in their way, but make them the more
Triumph be granted him, after which he cautious. 2Tim.2.f], 18, 19. In a word, nothing
fhall never meet with any thing, either from ihall feparate them from the Love of God in
within or without, that fhall offer to under- Chrilt, and while that abides inviolable,thelr
mine it. And that it fhall hold out till then Perfeverance fhall be invincible,
is certain, becaufe the fafe Conduct of the
Spirit, to which he is committed, fhall abide Use. LET me from the Premifes, offer
till he be put out of harms way. Pial.73. 24. a Threefold Advice to the Children of God.
Tbou Jhalt guide me with thy counfel, and after- 1. TAKE heed of abufing this Truth, by in-
ward receive me to glory. And the Believer, dulging Carlefsnefs in you. Ungodly Men ca*
having betrulted himfelfwith him may con- lumniate this Doftrine with this Tendency-.5
fiJe in it, and fay as he, 2 Tim. i. 12./ know Let not your Example be produced to jullify
whom I have believed — - He hath made it our the Calumny. God expels that you Perfe-.
duty to be faithful to Death, Rev, 2. 10. And vere : And the Truth in hand is to encourage
hath undertaken for us, that we fhall be fo, you in ir. And if you pretend to confide in
that having begun, he votliferfeU his good Work this Security, and rake no heed to your fHveSj
in us, till the day of Jefus Chnft, Phil. 1. 6. he may let you fall fo far as fhall colt you
6. WE have the power j ul Efficacy oj this Per- forrow, though he do not leave you utter!/
fever ance 5 it fhall hold out in defpite oj all that to perifh. How many experienced it to their
feeks to deftroy them. It mall be a vanquifh- Bitternefs?
ing Perfeverance: And therein the Admira-
blenefs of it doth appear. If it had nothing 2. BE not difcouraged at any thing that
to withltand ir, it would be no wonder, that threatens your Grace. Let it awake your Cpii-
it continueth. Grace is no fooner born in the rage and Refolution; but not difhearten yotu
Soul, but the Lite of it is fought ;, and there What though your Grace be little and weak,
is the rage of Sin, and Hell, and World com- and there appears a World of Corruption iri
bined againft it, but yet God g verb it to you * and tho' the Adverfariesof your Souls*
Perfevere. When they havedone their worlt, which cruelly hate you, appear to be many
he enableth it to ftand in the evil day, and and potent, and you feem to be but grafs-
after all to J1and,]Lph.6.n. It bears up againft hoppers to them, and to your felvcs. Remetn-
the f>rce of narural Corruption. The Flefh ber now, that you are not your own Keepers,1
lufts, and opprefleth, and he cries & groans, but under the ItrongGarrifon of Omnipotency.
but God gives him Deliverance, Rom. 7.24,25. See that, there are more for you then againft
Sin may ftir and be too hard for him, & lead you- You are put into an Hand, out of which
him Captive, but it fhall never drive out his none can pluck you- Believe this, and waic
Grace. It holds out againft the flatteries and for God's Salvation.
frowns of the prefenr World. Profperity
fawns upon him, the World puts on its Har- 2,- LET this Comfort you, in all the Conflitti
lots d'refs and paint, and cries out, turn in of your Spiritual Warfare. Let not your Hearts
-unto me ; but Grace ffiall overcome it, i Joh.?. be troubled, but rejoyce in the midft of ail
4. The World threatens him with Affliction, your Combats. Let this be your Satisfaction,
Poverty, Perfecution, and would fright him that tho' foiled, you fhall not be vanquifried 5
into a Compliance with it 5 but Grace defpi- tho5 diftreffed,yetnot forfaken. ThePromife
feth thefe menaces, and helpeth him to look cannot fail ; Divine Omnipotencv cannot be
to Chrilt s Vicfory,and in it to vanquifh them, overpowred. The Foundation of Eternal Life
as Job. 16. ult. It maintains its own againft is laid in you, and the fame Hand will not
the united Fury of the Powers of Darknefs. draw back, till it hath laid the Topftone^
Though Hell be up in Arms againft the Be- Truft then in this, and be not afraid,
liever, and Satan, like a roaring Lion, hunts
for his Prey among Chrift's Flock, and fome- [September 26. 1699.3
times draws them into his Snare through in- , _
advertency, yet the Snare is broken, and they 1 T*
cfcape : Though a Troop overcome them,they ; Quest]
overcome at lalt, and the Gates of hell can-
not be m bard for them, Mat. 16. 18. £ho:
524. LeBures upon the Queft XXXVII.
SERMON CXXWIU.
Q.u e s t 1 0 N XXXVII. there are fome Godly in the World, in all
Ages, although we cannot certainly tell who
'&$h&&HAT. Benefits do Believers receive they be, but this we fee, that all Dye, One
#§|j/S* from Cbrift at Death > Generation goes off the Stage, and makes way
«$ W |* ' for the SuccelTion of another •, and if there
^■^■f *# Answer. be any Good Men among them, they go as
well as the other. Hence that, Pfal. 49. 10.
THE Souls of Believers are at their Wife men die, likewtfe the foci And God's
Death made perfect in Holinels, and do People certainly expeft it Job 16. 22. ^M
*j- 1 r ■ : r-i~ ,r o,-.rl rh^tr a few years are come, then I Jhall go the way
Immed,ately pais into Glory, and their JUJgVjhallnot.r;turnt ^nd Job go. ^
Bodies being (till United toClmlt, do relt Fgr / knfm i]m jhou wlj hr-ngmc todeatbt a„d
in their Graves till the RefurreCtion. t0 the houje appointed for all the living. Hence
they aie expofed unto like Cafualties with
WE haveconfideredthelnchoareBleiled- other Men? Sickneffes and Violent Death,
nefs, or thofe beginnings ot Glory, befall them as weu as the worft . f0 that
which God's Called are made to (hare in, jmmunhy from a temporal Death, is none of
during their abode in this Lite. And if they t ^e ger)efits which is fecured to them in the
enjoy fo much here, where they are Strangers promife. But tho' the thing it felf be noto-
and Travellers, -and hated, what (hall wecon- riouS) yet t^e reafon of it is not fo clear,and
ceive is referved for them, when they mall kathoccafionedmany thoughts of heart among
come to the Kingdom, and be entertained in the children of God. For, tho' there is no
thofe Manfions> which Chrift the Forerunner difficulty about the natural reafon of it, and
is gone before to make ready ? If Paul could eveiy one that hath any knowledge in the
fay of the former, as, 1 Cor. 2.9. Eye bath not nature of th}ngSj can give a fatisfaftory ac-
jeen nr ear beard, neither have enired into the cour|t 0f Man's Mortality, whofe Body is
heart of man, the things which God hath prepared macje Up 0f jarring Principles, and maintain*
for them that love I'vn. Well might John draw ed ^ perifhing Supports, breaths in fo con-
that Vail over the latter, 1 Joh. 3.2. Beloved, rageoUS an Air, and is expofed to fo many
now are we the Jons of God, and it doth not yet y\ccjdents, that it is rather a wonder, how it
appear what vie Jhall be : but we knowjbat when j-^ fo \on^ rhan that it dies fo certainly.
bejbill appear, we Jhall be like him : for we frail yet the Theological Reafon is not fo eafily
fee him as he is. We mult then expect, but come ar. efpecially when we confider it as
an obfeure and clouded Defcriprion of the a penaity 0f Sin, from which Chrilt came to
things which follow ^ and yet enough to fee ranfom his Redeemed. It may not then be
a Child of God on longing to go and fee that amifS) ro introduce the following Difcourfe,
better, that Heavenly Country. The Happi- abouc lhe Happinefs of Believers at their
nefs of Believers is Progreiiive, and as it hath ]jearh : by removing all Prejudices at Death
its Augmentations here in this Life, fo it hath it ^^- out 0f tne Way, which may be, by
a remarkable iEra at Death, in which it ar- gjv',ng a Refolution to this Inquiry, viz.
lives at a more perfect date of BlefTednefs, f Queft. WHT mud. Believers Dye at well as
tho' not compleatly confummate till the Re- Qt^er ^c„ ?
furreaion. And this is that which we are ^y- THAT all Doubts about this matter
to make a fober Inquiry into: In which we be Anticipated, -and rhe Cafe rightly
mult take the Word of God for our direction, ftatedj j ftall begin w-lth the needful Con-
and by it fet bounds to our Curiofity. And ceflj0ns about it,and fo proceed to the Grounds
here we (hall be led to difcover a vaft diffe- of it . in wh}ch jt wni appear,that the Death
rence between the future State of the Godly of geiieVers is fo far from being a real mifery
and the Wicked, however little it be taken XQ lheni) that \t js accommodated in the Wif-
roticeof in this World, and that with undue dom 0f God, to be an inlet to their more
Prejudice. . perfeft BlefTednefs. Here then let me offer
IN the Anfwer, there are Two Things to the f0n0wing Conclufions,
be conhdered-of, 1. The Death of Believers *s t THAT Man was at firfl made in a Hate
taken for granted. 2. Their Happinefs at Death Of\nmort<l]\ty, The Pelagians of old held*
is afferted and defenbed. Something may firit that Death belonged to Man at firlt by his
be fpaken to the former of thefe, to make naturai Conftiturion : And if that be true,
lyay to the latter. the cafe is foon refolved : for if Adam mult
I. THE Death of Believers is here taken for ^ave dyed rho' he jiad kept his Integrity, no
granted. By which we are only to understand wonder if finful Men, fuch as are the heft
a bodily Death, in which regard, the Condi- in this Ljfe, do die. The Papifls fay with the
tion of Good and Bad is alike : Which that pe/agja„Sf that man was by nature Mortal ;
it is i~o, needs no proof befides our daily Ob- fcut that he had immorrality granted him by
ibrvation. We may rationally fuppofe, that a fupernat.ural Priviledge, which having for-
«■ _ ...... - Ui\ed9
Oueft.XXXVII. Memblys Caiechifm. $9^
■■ ■ - ■ ■ ■ ..:■--. . __ ■ . _ _
■ — ..
feited it is God's Prerogative whirher he will for Guile is an Obligation lying upon, aCrea-
reltore it again : Bur Proteftants look upon ture to fuffer Punishment. Now as Good is
Immortality to be a con-natural Priviledge of contained in the Promife, and nothing but
man in Innocency, conh'dered as he was made Good, fo nothing but Evil is in the.Threat-
for fuch an end, which he could not have ning : As therefore Life was promifed to Ma'ri
attained without it. We acknowledge, that in cafe of Obedience, and was therefore part
abfolute Immortality js a Divine Prercgaitvr,and of the Blelfing, fo Death was threatned in
An"cls tbemfelves are not Priviledged with ity cafe of Difobedience, and fo was part of the
nor can be. i Tim- 6. \6- Wfho only bath immor- Curfe •, and therefore Chiift by Suffering of
tality, dwelling in the light which no man can op- Death in our room, is faid to be made a Lurfe
proach unto, whom no man hath feen,nor canjee : jorus,\n Gat 3. 13.
to whom be honour and power everlafting, Amen. 4. THAT J ejus Cbriji hath born the Curfe of
God who gave every Creature its being, is the frft Covenant jor Believers. He became i,
able to take it away either by Annihilation, Surety for them to the Jultice of God, and
or Diflblution, if he fees meet- Nay their put himfelf under the Law for that end.
beings are continued by his Su dentation,//^. The Penalties that he underwent, were not
I. 3. And (liould that Manutenency of his for himfelf, but thofe whom he reprefented,
be withdrawn, they would return to their and they were all fuch, as were in rime made
Abyfs of Nothing- But then there was a Believers. Hence that, Gal. 2. 20. Who loved.
Conditional Immortality, which God beltowed me, and gave himfelj for me. The Apoftle
on Man in the firft Covenant, i.e. that if he therefore gives this account of all the Sorrows
did never fin, he Jhould never die. He had it which he bare. Ifii, 53, 4,5,6. He interpofed
therefore by' Promife from that God who was himfelf between the Wrath of God and his
able to preferve him, and will fo preferve Eletf, and took it all Upon himfelf for their
the Saints in Glory forever. But this will fakes: And for this reafon is he faid to be
farther appear in the next. Hence, made fin 1or us, 2 Cor. $. 21.
2. A bodily Death befell Mankind according 5. THAT Cbritf, in bearing the Curfe upon
to the thrcatning of the firft Covenant upon Adam's himfelj , hath born it away from his People. We
'Tranfgreljjon. That this was the MoralCaufe are therefore told for what reafon be was made
of it the Scriptures abundantly teftify. If d curfe, Gal. 3. 13. Chrift bath redeemed us
we confider the commi nation of the firlt Co- jrom the curfe 0} the law, being made a curfe
venant Gen. 2. 17. as we muft acknowledge a for us. And why he was made fin, iCot^.ii.
bodily 'Death to be one part, tho' not the For he bath made him to be fit i for us, who knew
whole of the Death there threatned, fo there no fin, that we might be made the rigbteoufnefs
is a good Argument from thence, that if Man of God in him. So that now Jultice cannot
had not tranfgrelfed . the Law, he had riot execute the Curfe upon Believers, becaufe ic
dyed, for how fhould that be threatned as a hath taken its Satisfaction upon Chrift. as
Penal'tv, which was a Condition of Nature ? their Surety : and a double Satisfaction for
So we'a're affured that the Threatning did not the fame Offence is inconfiftent with Equity,
only concern Adam perfonaily, but it involv- Nor indeed would Chrift's £nd in raking our
ed his whole Progeny. Hence we are told, Penalty upon him be otherwife anfwered,
1 Cor. 15. 22. In Adam all die — . And if we which was to redeem us from the Law, and the
would know how they dyed in him, we are Curfe oj it, Gal. 4. 5. We are therefore told
acquainted that it was, as they were fharers in Ifai. 53. 5. He died that we might live.
in his Sin, which was it that opened the door 6. HENCE it follows, that Death if no
to let Death into the World, Rom. 6. 12. We longer a Curfe to Believers, but turned into a
are further acquainted, Rom. 6. 23. The wages Blejfing. All that was of Curfe in it is gone,
of fin is death. And if it be the Wages of Sin, for Chrift hath born that, that we might be
how is it the Condition of Nature ? Or how delivered from it -, and if he could not have
can we conceive that God inflated a Penalty made a feparation between Death irfelf, and
on Man for Sin, before he had incurred it by the Curfe annexed to it, he would have taken
his Default > that away too ; but he both can and hath
3. THAT hence Bodily Death was a part of done it. We muft diftinguijb between Death,ani
the Curfe, which Sin brought upon AUn. That the Sting of it ^ and we are told what that
this Death is an evil in it feif, is a truth be- is, and allured it is i'o taken from ir, with
yond Queftion. Nature refents it as fuch, refpect to Believers, that they can challenge
and for that reafon relufts againft it.: It is a it, and triumph over it, i Cor. 15. 5:5,56. And
privation of a natural Good, which is Life,and now that is taken out of it, it becomes
therefore mult be Evil. TheGodly themfelves harmlefs to them. Nay it is put into the
would willingly avoid it if they could any Inventory of the People of God, in, 1 Cor. 3.
other way come at perfect bleflednefs, 2 Cor. 22. -^-Deitf? is yours.
5. 4. For wr that are in this tabernacle dogrone, 7. THAT God batbfeen meet to make Death
toeing burdened: not for that we would be un- an introduction of the Believer to a more compkat
cloatbed, but cloatbed upon, that mortality might Happinefs. Here two Things are obferVable,
be fwallowed up of life. The Curfe is nothing (I.) THAT the riecefjity of the Believers Dy-
elfe but that which is involved in Guilt, or ing is from Divine Ordination. It is the So*
that which by it the Sinner is bound to fiiffer, vereign Pleafure of Gad that ir fhould be fc,
and
526
LeBures upon the
Queft-XXXVII
and we mult ultimately refer it to that, as is his carrieth on the whole bufinefs of their
evident on a double Confederation, Salvation, from the beginning to the end :
[i.] THAT God could as evftly have taken that it not only puts them into zjlate of Sal-
' away Death it f elf as the Sting oj it. It is cer- vation, but that it prefer ves them in /r,iPet.r.
tain that Death is no more a Ciirfe to a Child 5. And this is witnefled in them by their Ex-
of God. Now it is a greater thing to remove perience of the Sin that accompanies the belt
that, than to reltore Man to Immortality, ai- they do. He will have their Graces exercifed
tho' both are Divine Works, and require the in a Spiritual Warfare, for the proving and
Power of God to do them, and are equally fhengthning of them, and for that reafon they
eafy to him, yet the thing it felf is lets, be- fhall have another Law in their Members, Sic.
caufe when 'the Curie is taken out, the Man Rom. 7. 23. And all this that they may have
is an heir of lmm reality : This they feekjor, a Triumph after a Victory •, when they have
by his help proved their Fidelity to him. For
thefe and fuch like ReafonsGod hath pleafed
to leave the Canaanites in the Land, Sin and
and this at length they Jhall enjoy, Rom. 2. 7.
[?.! THAT if it Lad pleofcd him, be could
'have brought them to Heaven's Glory m another
Way. It is true, our perfect BlelTednefs is
not to be enjoyed upon Earth, but is referved
for Heaven, and we mutt go 1 thither for it ;
but God i
th
Corruption, in the belt of his Children.
2. THAT imperj ell Holinefs is inconfiflent
with fer jell Blejjedncfs. It is the mixture of
not necejfitated to bring us thither Sin that makes the HolinefsofGod'sChildren
rough the R-i $ea oj Death -/there is a nearer imperfect. As long therefore as any of that
way if God had judged it the belt. Enoch and abides, they are fo far fhorr. Now Sin is the
Eli-is vveie Tianllaied," that they fhould not Creatures mifery 5 it mult be utterly abolifh-
Tee Death. And fo might we, but God faw ed, before he can be perfectly happy. It is
it meet that it fhould be in this way. And the Felicity of the reafonableCreature/mtire-
lience he hath made a Statute for it,Heb.9'.27. ly to ferve to the end it was made for, which
It is appointed unto men once to die. it cannot do, fo long as there is any Sin to
(2.) THAT yet Qad hub holy Dfigns, which alloy its Service. The BlelTednefs of Man is
he will advance in jtfis &. When we ai'cribe in Communion with God ifi Cbriit, the nearer
'Sovereignly unto' 'God, we do not feparate it to God the Fountain of all Good, the more
from the confideration'of his infinite \tifdom, happy ,and every diftance from him, is fo far a
Which we are affured dfplays itjclf in all his mifery * but fomuch as there is ot Sin in him,
lb much there is of diftance between God and
him. Ifai. 5$. 2. Tour iniquities have feparattd
between you and your God.
j. THAT God will have his Children condor'
tit able to their Head Chrijl. As therefore he
palt through Death to his Glory, fo fhall they.
I rye, there is another reafon of the Death of
Guilt, and that of Believers. He died to
farisy for Sin, and therefore hafc the Curfe
and Penal y of ir, which they do not, be-
oufe he hath already done it for them : Yet
he fees meet, that in the way to Glory, they
flvuld follow him through Death. We muft
follow Chi ill if we would be with him, and
for that we muft be dijfolved, Phil- 1. 23.
4. THAT God hath referved the manifeflat'ton
oj his Sons to another day, and will therefore that j
they have the common Lot with others here. There >
is a time to come which is fo called, and the
Creation is <aid to grone under vanity till then,
Rom. 8. 19, 15V. As God's Children are Stran-
Works, Pfal. 10+. 28. God is an Intelligent
y\genr, and hath holy Frds in all his Works
of Efficiency. He aims- at his Glory in all,
and he alfo confults the belt' Good of his
Chofen. And hence, in our Conception, all
hisDifpenfationsto them are contrived for the
belt, for the advancing of thefe Defigns. A d
1 h y
it be our Duty to acquiefce in the Di-
vine Wifdom, and not over curioufly to in-
quire into the Reafons of God's Doings, but
to refolve, that ir mult be right and good,
becaufe he doth it, who is holy mallhiswns,
andjufl in all his doings 5 yet there is a f
and fatisfying Account that may be given of
This matter according toScripture Light. For
which let thefe things be obfeived,
I. THAT God bath fe en it meet for holy Ends,
that Sin Jhould abide in Believers in this Ltje.
They ate here renewed but in part. They mult
carry a Body of Death about with them as
long as they live. This he doth not for want
-of Power, but in Wifdom. He could as eafily gers here, fo he will have them to go in
take away all Sin, and make them perfect in
Holinefs at once, as do it by degrees, but it
liath not pleafed him fo to do'* and this is
:;not for nothing. He will make ufe of that
'remaining Sin in them for his own Glory ,and
their Good. He wi.ll have his fayed ones to
'know the evil and bitteme'fs of Sin, that fo
they may fee' what richGrace.it is that faveth
This they cannot know bef -re Convef-
difguife, as to that which Men value things
upon ^ and for that end-, there fhall be a pro-;
mifcuous difpenfarion of outward Providence
to Good aid Evil, both in' Life & Death, EccL
9. 2. God's Children are on this account cal-
led his hidden ones, Pfal- S3. 5. And we are
told, 1 Joh. 3. 2. It doth not yet appear what we
frail be.' The World count Believers refera-
ble, and they are prejudiced at Gcdlinefs, be*-
caufe there is fo much of Death in the Condi*
them
lion, for it is only Grace that can difcern the
Srilenefs of Sin •, but by the pretence and tion of them that do molt profefs it, and God.
■Moleftation of it, they are made 10 cry our, fuffers it to be fo, becaufe he hath Ordained
as Rom. 7. 24. 0 wretched man that I a,n, who a Day wherein he will glonouily difcoverthe
fhall deliver. me from the body oj this death. He Vylterics of Providence to the whole World-
\Till have therm to know that this Grace of and for this alfo it is convenient that Belie-
vers fhould dye. 5. THAT
_L " I -1 — I ' ' II— !■ 'I
Queft XXXVII. AJJembljs Cate'cbtfm. 527
5. THA r God wiilbnnghis Redeemed to per- (%.) TO give feme of his Servants a peculiar
fett Happinefs by Steps- & Degrees. Gloriftca- Advantage to glorify bun in their Death. The
tion is one of thofe Benefits of which we ob- Glorifying of Chrilt, is the Happinefs oi~ his
ierved, that they are not begun and perfected Children. Now he is glorifyed by their pa (five
at once, but gradually. Now as Death gives as well as by their active Obedience ; :and the.
them a wonderful lift towards this,' fo he higheft pitch of this is, when they Die for
will have another Change before it be every his Teltimony i which they would .not be
way complear. How far the Happinefs of capable of, if they were exempted from Dy-
Believers 3s perfect at Death, will be confi- ing.. We therefore have fuch an exprefliou,
dered in the opening of this Anfwer : But as Joh. it, 19. This /pake he, fgnifying by what:
Believers confiit of two eiTential parts, Soul death be jhould glorify God. Hence we have
and Body, fo God gives the Soul firit to pafs Paul's exultarion, Phil. 2. 17. Tea7 and if I be
to the Glory provided, and leferves a farther offered upon the facrifice & fervice ofyourfaub,
Tia-ifaclicfi, in which. he will confer this on Ijoy, and rejoyce with you all. And it is the
the Body with the Soul, till when the Body commendation of the Martyrs, Rev- 12. ii»
is to dye, and be refolved into it's dull. Hence And they overcame him by the blocdof the Lamb*
1 we have that in, Eccl. 12. 7. Then fhall the and by the word of their teltimony, and they loved,
dujl return to the earth as it was : andtheffirit not their lives unto the i'eath.
fhall return to God who gave it. (4. ) TO put an end to Sin in them. And if ic
6. THAT God,toJl)Cw bis W if Horn & Power, be their wretchednefs to be peftered with
bath made Death many ways fcrvitcable to his the reliques of Sin in them, then it muft
People. Th'o' Death hath it'sfirlt proper Re- needs be their gain to be delivered from them-,
lation to the Covenant of Works, from which which is one reafon of that ^{Fertio'n, Phil, to
Relation Chrilt hath delivered Believers, yet 21. For me — to dye is gain. Now it is Certain,
he hath feen meet to bring it under the Ser- that when the Body dies, all Sin in a" Belie-
vice of the Covenant of Grace. The New- ver is put to an end. So fome apply that,1
Covenant did not make Death, but found it Rom- 6. 7. For be that is dead, is freed frctr-
fallen upon the finful Crearure, and Chrilt fin. And we are told, Rom .8.1 o- And if
hath made it to be, of an Enemy, a Servant : Cbritt be in you, the body is dead becaufe of fin i
And herein both his Wifdom 8c Power are but the Spirit is life, becaufe of right coujnefs,
difplayed, and there is a manifold Service i.e. becaufe Sin lemalns in ir,anc£i'o it ceaieth
that he puts it fo ; and that more Specially when they dye.
in thefe refpects, ($.) TO give them refl from the Evils of this
(\.) TO keep themhumble and mortify'd totbis Life. As long as they live they mult encoun-
World. The Confideration of our Mortality, ter them. Job i4i- Alan thai it born of a wo-
is an abafing thought, and therefore Men are man, is of few days, and full of trouble. Buc
often put in mind of it to keep them low. now they are no more. And tho' the Bodies
Hence thar, Pfal. 146. 2 3. Gen. 18 27. and of the Wicked fhare in this as well as the
ellewhere. And David prays that God would Godly, as it is meerty bodily, (fob 3. i7,t8.JI'
favingly apply this thought to him, Pfal.39. yet with this difference, viz. it paffeth oVerr
4. Lord, make me to know mine end, and the the Wicked to future Miferies, and ends aU
meafure of my days, what it is, that I may know Comforts of Soul and Body with , them :
bw frail I am. And it is very ufefu'l to the whereas it puts an end to all Trouble borli
Childien of God for the killing of their over of Soul and Body with the Godly, and while
eager Affections to the things here below, their Bodies are at relt, their Souls are iri
And this may fafely be looked upon as a part blifs. Rev. 14. 13- -And I heard a voice froni
of the meaning of that, Col. 3. 2, 3. Set your heaven, faying ztntomc, Write, B'ejfed are the
affetlion on things ab jvc, and not on things on dead which die in the Lord, frotn henceforth, yea9
the earth, For ye are dead, and your life is hid faith the Spirit, that they may refl from their \
with Chrifi in God. This improvement good labours, and their works do follow them.
Oldfirfrs/AWmade of the apprehenfion he had (6.) TO refcrve their Bodies for a glorious
of his natural decays,and haitning dilTolution, Change in the laji Day. The Bodies of Belief
2 Sam. 19. 34, Zfc. vers in this Life are the Subjects of all th&
(2.) TO put them upon the more Diligence to Infirmities rhat Sin brought upon them, and
prepare for another Life. God makes the hence they Dye and fee Corruption, and are
Lettures of Mortality, and Confideration of the Subjects of that dishonour that Attends:
the Death that awaits them,to be a continual fuch a Srare ; but this is but a Seeds-Time,'
Monitor to his People, to be laying up their for a new Springing of. them up again, that
Treafures in another World, and redeeming when they are reltored they may appear iri
their few hours of abode on Earth, for this glorious luftre j according to that, i Cor. if J
end. This made thofe ancient Patriarchs to 42,43,44. So that there is no harm' but good.
he fecking a better Country, Heb. n. 16. be- every way accruing to God's Children by
caufe they confeffed that they were ftrangers and Dying. But of the Happinefs it felf, we are
■pilgrims on the earth, ver. 13. And a Child of nextly to treat.
God is never more diligent at his Work,than U s e. LET this thehferve to reconcile the,
when he is molt deeply engaged in the Con- Hearts of Believers to Death. It is indeed
templation of his fhort abode here, and baft- terrible to Nature, and that cannot bu't ftaffile
mng Diflo/ution, 2 Pet. 1, 1 3, 14. at the Apprehenfion of it : Hut do votl labooc'
i y y t$
-0g LeBures upon the. QueftXXXVU.
to make fure ot your location • and then re- Mifery, in that it puts an end to all their
meSber that as God hath determined, that Hopes,fhuts up the,r Day of Grace, pofls their
, mi,tt naft through this dark Entry, and Souls to Eternal Torments, and lays by their
r^WisnS lbChrifthath Bodies in Corruption, to be referved for a a
m„C^ -to a Bene- amazing RM»* -d more aitonifhing
fit and I ah taken k out the Curfe,and put it Eternity. The Foundation of this felicity of
nt.ana nat » . d becaufe y0u mult the Sons of God, is laid m the Covenant ot
JS^^UTtS Grace whofe Promts engrofs thi, For we
and ten you need not be afraid of it, but be are tod, i T,m 4.. 8. Godhnefs n profitable
a lie o look on it with this reflexion, This ,M*fB thmtoi*mgrf* of the I, je that
Mo fhiU turn to my Account. *« ^ «"*tf *J «*"* * " «■* But this
ano nun tun y wm b£ m;ide tQ appear by confidering the
r nv *r ft rV'r 24-. 1699. I thing it felf 5 we pafs on then to confider,
[UCT0BER 4 J 2. TO£ Things wherein this Happinefs of
_- ] — ' theirs doth confiji ?
a-^x'VT /^TrTZT77 V* A"f- ^ lum' ^cre are the precious Benefits
SFIviMvJ JN CAAA1A. which Ckritt bath referved for, and will confer
^ *^ upon them at that time, and thefe refer to the
n 1 tj >,„■„ n »f whole Man, in both the conftituent farts of it.
\\.\Kn Proceed tQ ""fif t:e ??pf\"Z?e Man confilts of two effential Parts, Soul and
V V '^^A^i^CtJ^^ Body; the Union of thefe two denominates
affertedand deicribed. 1 hat thelemunyye lheManentire andfolhe feperacion ofthem
as well as other Men hath been Diiwuried ^.^ ^ ^ from.himfelf the Soulj bc.
and the Reafons of It Exhibited. That which . made fof the Bod ^ buc a parf of thQ
is now to be made appear, is tne ir certain ^ when djvided ftom ir> becaufe it wanls
Happinefs when they Dye. And here two fomcthjng thatis 0f theeffenceof Humanity :
Things may be cleared, ' v\z. i.ltot a"»lie. And the Body when left by the Soul, is a
vers, and none but fucbjhail be happy at Mir CarC3fSj Buc for all this, tho' God hath ap-
Death. 2. The things wherein tins happmejs ^.^ them ^ fuch a feperate ftafCj during
of theirs doth confiji. his good Pleafure, there are thoie Priviledges
,. THAT all Believers, and none ^tfub be[^wed on eachof lhcm> for which we may
fhall be happy at then' Death Ueatn is tne rruly caU them happy< We havean acconnl
common Lot of all Men fJalA9 \»- f £9-4°- f h f feverally, and may accordingly rake
Every Godly Man expefts it, and will fjy as them
he, Job 30. 23. For I know that thou wilt bring r ^ ^ ^ ^ ff gf ^ H inefi of
me to death, and to the houje appointed jor at ^ ^ ^ ^ Bgnrjlis if emers n at Dgajht
Jiving. But to be happy when they come to ^ ^ fc ^ principal part oi the Man< jt
Dye, is a Prerogative of tholAethat,areerntl151^ fc by this ihathe is a reafonabIeCreature,and
■toChrift by Faith in him. According to Kev. e a more noble Being than any other
14.13. Blejjed are the deadwhichdie in the Lord. J^ of fhe vifible Creation> afld js bur a ^
Death indeed was brought in as a_ fenaity, ^ ^^ ^ ^ ^^^ ^ therefore,by the
being the execution of the threatning 0^1. loft ^.^ theMan is undone, (71W. ,6. 26*)
2. 17. It was therefore Sin x^\^fX0^Q^ f0, if it be well with this, he is certainly made
it, Rom. 5. 12. and fo n is part ot the curie; for ever> Now the Believers Soul doth,upon
and ail the poifon of it lies in Sin which is .^ itti rhe Body^ enter upon BlefTednefs,
its Jhng, 1 Cor. 15. 56. But tliis Curie is re- ^ ^^ refpea ^f^ Ha^inejs may befald
moved from the Children ot bod, ana tney ^^ perf ell /itber Mentially, or Complement ally.
may make that triumphant Challenge^ er_5>. Novfh h a Complement of the perfea Fell*
0 Death, where iithy^ung ?; It can therefore ofthe Squ xq ^. ^ Rody |n Con_
no longer oblfruft their felicity, but that . a- with k pa rt icipat i„g in its delights,
is not all, it fhall alio contribute w their well J nd con lorify,d together with it, in which
Being, for which reafon it is put into heir & .{ .$ ^ feaiy bleffed5 becaufe
Inventory, 1 Cor. 3. 22 There is an Inchoate wajts for tfaat ha re.union of which ic
BlefTednefs, which Gods People partake in in harh a natural defire> Hence that, Rom.8.23.
this Life, which they would not exchange tor _Wd!t- for the adoption, to wit, the redemp-
all the delights ot this World,which themolt twrloj 0f/body, Th£rc is alfo the gatherilfg
rlourifhing Minion of it doth enjoy 5 butUeath her of all the Ele^ and the making up
paffeth them over to a yet more glonousbtate, ^{{ ^.^ Redeemed in the Church Tri.
and makes an inexpreflible advance ot their ^ whkh wiU contribute t0 the Com-
Happinefs. EveryBeiiever hath this fecured to plen;enlal Happinefs of Believers, for which
him, for the Promife of Eternal Lite is lettled ^ muft wait m thg Confummatlon of all
onallfuch without exception, /eft. 3. ]^ ■ " thi s_ But as to that which is the Effential
is therefore indefinitely aflerted, in P al.i 16. H ^^ Qf ^ COnfidered, as it is a
iV. Precious in the fight cf the Lord is the death Spiritual Subftance ic enrers upon that at
of his faints. But the Wicked are not fo: ^^ And this is it we are now ro Con-
And tho' Death eafeih them of fome prelent late> But what iow (hallow Concepti-
Calamities ot this Life according to y^J. 3. u f enlertaining atprefent,
17,18. yet in the whole, it adds to their vu* a^a- - & about
I Ml 1 I II Mi I
Quell XXXVI L JJJemblys Catechifm. '^oa
about thisMyltery ? It is but>4i.ttle that we Bofom, Lak. 16. 22 This is p\v P h
know about the nature & prefent tfate of our E couragement ot the Marrl™ „,ifn; f
S*»l. I,««r m.irh UfcrhPn nf rhnr wWh K 1c^ .- 1 3-- .ul.- r. G . *"/ ™,Who Were cah
I J oh. 3.2. i.e. in that Clarity winch we mall tbar People, as of Jacob Gen <io a,
fee thefe things in hereafter. But, if thePhi- (2.} FROM the Nature of th/ilf* fi
lofopher could Qv, that a little, tho' confu- ed with rhe itare the LhLZ • •' c°nfider:
fed knowledge of Heavenly things, is to be New Covenant. This mi* £ ™ ln 7 • the
preferred to a great deal, how diltinft foever, few Particulars, Y °pened in a
of Earthly j may not the Christian much more? T. THE Reaf enable Soul t MUL nf li
Let us then loberly inquire into this matter, forming its Operation? i» „ r*« F * J J)er'
by the Light which the Word of God affords dependent on the Body The £"*" '*"
us for our help, by laying^j-
tion which our Catechifm
Here then, two Things are to
of, viz. I. The Immediate nefs o)
mnefs at Death. ^TbeTkingJ wherein it 'is by itfelf, Without 'xithi\^\^L *B
then made Happy. Of which feverally. in it, which prove it able to 3^ J^
THE Souls of Believers do at Death Imme-
the RefimecTion $ the Body is referved for its have their Operations eir^ll'i 3n? *PJH^
Glory, but the Soul is prefently inverted with ufelefs. ' Ange]s WouId °*
it. There is a drowfy Opinion of fome, who i. THE fct> irate ^ui , *, ■ i
fuppofe the Soul to fall aileep in the Body, Atlion. U ^ a itrain bevc Sd 'fr**^w<£
and continue fo till awakned by the Sound of them that toy A^ehilSrt «ypfrb?]e» of
the laft Trumpet, and fomake theHappinefs are pure ^tf/ which s to ltl° S °L rea
of that alfo, to be only in reverfion , and they Deity to them • bur vet r? c* ^ ah£o]inQ
produce fome mifinterprered Scriptures in is inceflW, a idis fo twftfJ i • ° S A lV']ty
defence of it. A very difcouraging Opinion, it multceafe to be a SonMn f!l/ " r"re,that
and enough to terrifv a Child of God at the fi™l in fh, r^., „i, „ ,n lo»ng °r k. The
be confirmed, Mife
'h Immediately unto
idgment are con-
To dye is Gain. But what Gain.if neither Soul heeirortVe"©^^^^6^ T 7^ °n tbe
nor Body be immediately bettered. And he unto men once to di, i„l / 2'\ ■ Is aPP01nt^
adds to allure us, ver. 23. that if he dye, he So that befide<- vhlr eaff*r!b'* the judgment,
Hull be with Cbrifr and that is far better than ment of the ?aft D?/aJ>ind ^^ Jud^
to live. Surely then it contributes to his well Body will be onenl v m a ,°lh S°ul and
being. What faidChrift to the dying Thief, Soul : pafferh a ZrtUT"^ ™'nh " the
Luk. 22., 45. To day /halt thou be with me in ture for the dlfnof n ^ne' 0n hs DeP3r~
Paradife. This muft both intend his Soul,and come And w Znlfof\l'1 lhzt °ther
pointtoaftateofBleiTednefs. DyingStepben may prefently enter ""1°^ but thac ^
commends hisdepartingSoultoChrm,asfeing would be 0 0^?^/°^' c J^W
his entertainment of it, Ad.-j. 52. The Beg till the Laft Dav ' l{ UlS SoulflePc
gars Soul is prefently wafted into Abral^s h WICKED Merfs Souls do Mediately Id*
of we were groaning after. Had it been fo, *< IT mufl needs h, jtfSU - _•/. ... .
Paul needed not to have been in a jl rait, Phil
1.23, The Queftion would foon have beer
tefolved .• it is better to ferve God in infirmt
ty, than not at all, better to have obfeure end of their Race MoJ/I- ' edn,efsatthe
S?^?*,5?5J?? !lV?"d ^ in J° ^etter LS otfer» *»* their m^^fy^^
530 LeBures upon the QueftXXXVlL
into Torments. Their Milery is not delayed, 2. THE Glory of God was Man's lafi End.
nor do they fleep. For tho' this Truth be put That which is the highelt Object or Man's
into a Parable, yet the main fcope of the Pa- Service, that mult be his hit End j which can
Table, is to give us an account of the valt be no other but God and hisGlory. There is
Change thatDearh makes upon men. And a Service and a Reward, but the latter mult
we read of the rich man, Luk. 16. 23. In Hell pay an entire fubordination to the former.
be lift up his eyes being in Torments — And God hath made fuch a Connexion between
by parity of reafon we may argue, to the pre- our Glorifying him, and Enjoying of Eternal
fent Felicity of the Souls of the Godly ^ and Life, that Man's Happinefs or Mifery turns
doubtlefs, Abraham's Bofom, where hazarus's upon it, 1 Sam. 2. 3c. Them that honour me, I
Soul was carried by a Convoy of Angcls,\er. 22. will honour, and they that defpife me Jhall be
intends that which is contrary to Hell, and lightly efieemed.
lb mult point us to Heaven's Glories,in a Itare 3. 11 was necc&ry for Man's being able thus
of BleiTednefs. And how comfortable a tho't to glorify God ancWe happy, that he Jhould have
is this for the Children of God to think upon, a Principle of Holinefs concreated with him,
when they have a profpecl oitheirDilTolution, There was a Rule given to Man, in compli-
and feel in them the tokens of the haftningof ance with which, he was toferve to his End,
it} to look forward and fay, rhis dark Entry and becaufe that Rule was holy, it was ne-
opens into a glorious Light ^ a few moments, ceffary that he (hould have an habitual Holl-
and this Soul will take its flight from amor- nefs conformable to it, elie he would have"
tai Body, and the firlt look it mall make,will certainly come fhort of it, Which could not
fatisfy it, when ir findeth itfelf compaffed agree with Infinite Wifdorh in making him
with the badges of Eternal Glory : When its for fuch an End. We are therefore told,Eccl.
Doubts are all fully fatisfy'd,and it fhall pafs 7. 29. ho, this only have I found, that God hath
into thofe Hands which fhall guard it to the made man upright \ but they hive /ought out
Eternal Kingdom. Let us believe rhis firmly, many inventions.
and let our perfwafion of it, make us cheer- 4. WHEN Man lofl this Holinefs, he utterly
fully ready to depart at the firlt Call. difabled him/elf from ferving to bis great End*
2. PASS we now over to the Things wherein He did not fall out from fpecial Government.'
the Soul is then made Happy ; Thefe are two, God could ftill glorify himfelf upon him .• but
1. It is made pcrjeft in Holinefs. 2. It paffetb he could not now actually glorify God. Jofh*
into Glory. And what a World of Felicity 24. 19. And Jojhua fa id unto the people, Je can-
do thefe grafp in them ? Here then, notferve the hord ; for he is an holy God : he
I , THE Soul is then made perfect in Holinefs. is a jealous God, he will not forgive your tranf-
] fhall here wave infilling on the Enlagement grejjions nor your fins. Rom 3. 12, 23. They
which the Soul now receives from the Incon- are all gone out oj the way, they are together be~
veniences it fullered in and with the Body .• come unprofitable, there is none that doth good, not
either as to its Operation in the Body, which not one. For all have finned, and come fhort of
through the defeds & infirmities of it much the glory oj God. He thus became without Jlrcngtb,
impeded its work ; or in regard of its Sym- Rom. ?. ^.
pathy with the Body, in all thofe forrowsand 5. HE h again refiored to this Power by the
troubles that attended ir, which were many renewal of the Principle of Holinefs in Conver-
and grievous, from all which it is fet at li- fion. In this he is made a NewCreature, 2 Cor.
berty, Rev.14.13. They refijro?n their habours. 5.17. Hereby, he uho before was dead, is
Here is that which will i'wailow up ail : The quickned,Er>h. 2.1. And by being made alive,
Work of San&ification is now consummated, he begins to be able to put forth Life- A&ions,
We are made holy in Regeneration, the Image tho' at firlt very infirm ; for according to the
of God is renewed in us in Holinefs, Eph.4. 14. ftrength of the principle influencingjluch will
And when this was done for the Man, he be the Action done by it.
began to live. Bnt this was but in part. How 6. IT is the Believers prefent Infelicity, that
happy then will he be, when this is arrived this Grace of his, is in this hi fe imperletf. i. e.
at the top of Perfection > And here let us His Happinefs cannot be perfect fo long as it
take a brief account of this matter, in which is thus with him, becaufe there is fo much of
the Nature of this Benefit will be opened, his former Milery abiding on him. And there
and the Souls Felicity by it made to appear, is nothing equally affl ;£tive to a Child of
in a few Glances. God, when himfelf, with this .• all other
i. MAN is made happy, only by reaching the Troubles of this Life are fmall, compared
End of his Being. It is a Maxim undoubted, with it. Paul can triumph over other Trials,
that the End,and the Good of a thing are one. and fay, as Rom. 8. 18. For I reckon that the
Now the Good that Man was made capable fufierings oj this prefent time,are not worthy to
of, was Happinefs •, and there was a way laid be compared with the glory which fliall be revealed.
out for him to obtain it in and by, and in the in us- But of- this he cries out as one under
miffing whereof, he mult needs be miferable. terrible di(trefs,iW.7. 24.
For man to lofe his End, is his Mifery. It 7. THIS Work of Sanclification in a Believer
theReafonable Creature do finally fall under it Progreffive, jrom the hour of his Converfion.
Vanity, he is undone, which he mult do, if This Foundation is laid with a defign to ba
lie mils his. end, for that is the very Nature perfected, Phil 1.6. In order whereto, as God
of Vanity. affords his Word and Ordinances to be help-
ful
f.w
"' ■ ■*" .Ill 'l —
mi
Queft-XXXVIL
JJfemblys Catechifm.
53*
ful to this End, I Pet. 2. 2. So he affords fui-
table Influences of his Spirit to carry ic on,
and give Efficacy to all the Means, in purfu-
ance of the New Covenant Promifes for this,
Pfal.92. »2- Pwv. 14. l8- Job 1/7. 9. But be
righteous fijall bold on bis way, and be that bath
clean bands Jhall be fironger & fironger.
8. TUE.RH is yet much of this Work to do,
Kben a Saint comes to dye. W hen their Death
comes, it finds not the Work done, but their
BleiTednefs is that they are ilill doing it,Mat.
24.46. Blejfed is tbatfervant, whom bis Lord
vibcn be cometh Jhall find Jo doing. A Child of
God groans under the fenfe of his finful Im-
perfection to his lait Breath, and fometimes
is fo OppreiTed with it, as he feems to fee in
a Cloud.
9. IN the inflant of Death, all that remains
xo be done, is compleated. Nofmful imperfecti-
on is to accompany any of God's Children
beyond this Life. When that ends, their
Souls have that denomination, Heb. 12.2?.
To the general ajjembly and church of the jirft-
born, which are written in heaven, and to God
the judge of all, and to the fpirits of juft men,
made per jell. Their Santtihcation is now
compleated in all its degrees. And here,
(\.) TUERE is a total Cejjation of Sin. The
defilements of it are wholly Warned off. All
habits of, and inclinations to Sin ceafe : Nor
could the Soul without this be fit either for
the Place or Company it is going unto. Hea-
ven admits no defilement, Rev. 21. 27. iFull
Communion With an holy God cannot be had,
where any dregs of pollution abide. Chjilt
prefents them to himfelf without (pot or wrin-
kle. And a fmlefs Soul, mult be an happy
Soul.
(2.) THEIR Grace now arrives to an entire
Perjetlion. 1 Com 3- 10. But when that which
is per feci is come, then that which is in part is
done away. Some Graces are reckoned Mili-
tant, and others Triumphant : The former.
are for our Warfare, in withltanding Si van-
quifliing Temptation, and doing Duty ; thefe
Will be perfected, in that they will enjoy a
full Triumph over all that refilled them. But
the other, which are principally Love & Joy,
will be filled and run over, in the Exercifes
whereof the Soul (hall folace itfelf forever.
And being perfectly holy, it (hail take corn-
pleat and tinwearied Delight in all the Bea-
titudes, which it (hall there poffefs.
Use. UOW happy then mujl the Soul needs
be, in tin pojfejjion oj this Benefit ? When it is
thus prepared to be filled with all the Glories
of Heaven, all of which are full of Holinefs,
and can happify us no farther than we are
holy ? Then alfo fhall we be enabled to
Glorify God for ever, to the utmolt Capacity
of our Nature, mod extenfively and unweari-
cdly. Where the loud Sound,of Hallelujah's,
Eternally, (hall not tire our Spirits, or make
us weary. Let this then fweeten the thot's
of Death to Believers. If a little Holinefs in
exercife be now fo fweet to you, how preci-
ous will the Compleatnefs of it be ? Let then,
the alTured Expectation of this, make you
reckon the Day of your Death, far better
than that wherein you were born. And let
iuch thoughrs as thefe, J am hafin'm'g to the
Time and State wherein I jhall Jiii no wore, ne-
ver be troubled with one Temptation more, wheti
I Jhall becompleat in Cbrijf, and filled with his
Fulnrfs, and enabled, to love, admire, praife dnd
delight in him for ever, without Interruption or
Wearinefs, make you cheerfully look out
for the approach of that Change which will
introduce you into this fo longed for felicity.
[December 19. 1699. 3
SERMON CXL.
2.rTpHE Soul beingthus/^r/<r5W inUolinefsl
L pajfe/b intoGlory. It is necelTary that
Holinefs in them be thus compleated in order
to that paflage. And that whether we con-
fider the Glory which they pafs over into,do
refer to a State, Place, Entertainment, oc
Employment ; all of which are included ini
it : and in neither whereof can we be intirely
happy, till we are indefectively holy. The
very Nature of the BleiTedneis which God
confers on his Children infers this. Our
wretchednefs therefore fo long abides as there
abides any thing of the body of Death witfi
us. But now the Soul, being immaculate,en-,
ters upon its Glory. Which, what it is,who)
can tell, but one that hath been in the poiTefli-
on of it > Or Who could entertain it, while
clogged With the remains of Sin ? PauloncQ
had an admirable profpecl: of it, but he could
not tell how, nor could he declare what ic
Was, though it made admirable imprerlions
on his heart, 2 Cor. 12. begin. However the
reports that are made of it in the Word of
God are furprizing. And that may be pecu-
liarly applied to this, p'fal. 87. 3. Glorious
things arefpoken oj tbec, 0 city of God. Selab.
Let us then make a few Remarks upon it,
under the Four forecited Heads, in which we
may have a relifhing ralte of the future Hap-
pinefs of the Souls of Believers, when the/,
are pair out of the Body.
1. THE Soul enters into a Glorious Stated
Glory is often taken for a Irate tranfeendent-
ly excellent : Such is the Condition the Soul
now arrives at. And in this two Things are
confiderable, viz.
1. IT is fel at liberty from thofe evil things
which incommoded it in this Lije. There were
fuch things here which clogged it, 8c alloyed
its felicity, which are now removed from it?
or rather it from them. And thefe of Four
forts,
(1.) ALL that impeded it in its Operations J
when in the Body now ceafeth. The Body was
made to be the Souls Organ in performing
its Operations, for which reafon it was much
tied up tothe/<quality of its Inftrument. The
Body was at the firlt excellently fuited for
" " shit
532 LeUures upon the QueftXXXVII.
this Service, but the Apofiacy bath put it this World ; mourning for the publick Cala-
out of tune, and every firing of it now jarrs. mities that here troubled ir, fhall be at an
The Body is ib indifpofed tor the Souls per- end. Jeremiah hath done with, that Eligiack
forming its imperate acts by it, that it can do itrain, fer. 4- io- The wicked Lives, and rra-
nothing that it mould or would. And, tho' gical Dearhs of dearelt Friends,andRelations,
it be Sanctified in parr, yet it bath much of fhall no more affeft it .- All thefe Labours it
Death abiding on ir, which makes the Soul fhall perfectly reft from- It was therefore
drive heavily in all f pi ritual Service. An one part of the bleflednefs ptomifed roGodly
heavy, drowfy, lumpifh Body, moves ilowly ; Jofiah confequent upon his being gathered to
And the very conliitution of the Body, & dif- his Fathers in peace, 2 Chron- 34- 28. Behold,
polition ot the Organs of it, and Spirits in it, J will gather thee to thy fathers, and thou Jhalt
blind the Underltanding, indifpofe the Will, be gathered to thy grave in peace, neither Jhali
diftemper the Affections : And the many Ac- thine eyesfe all the evil that I will bring upon
cidents it is liable to,unfu it for Service 5 and this place, and upon the inhabitants of the fame.
while it is fo, what poor work mult it make? 2. II is filled with all thofe Glories which
But now all thefe Fetters are knock'd off,ai.d abundantly fatisfy it. Its Happinefsis not only
it enjoys full freedom for its own Operations: Ncgaiive, but Pofitive too. Its Condition
And becaule Sin had turned its Houfe into a fhall give it the moll inlarged Content. This
Prifon,it is part of its prefent happinefs to be jn fumm comprehends two Things in ir.
inla rged . ( 1 .) IT fhall be advanced to the poffeffion of all
(2.) ALL th.it it fuffercd by fympathy with the Good that was fecured to it in the t'romife -,
the Body is now at an end. The Body was its and that is Glory incomprehensible- The Pro-
own, and it had a tendernefs for it. If a finger mifes are great and precious, and the perfor-
did but ake, it was affected with it. All the mance of them fhall exceed the report it had
miferies of this Life touched it : The cares 0f them here. It fhall pafs from faith to
and follicitudes for Life and Bodily fupport, fight, from hope to enjoyment * from lips and
the labour and travail he was put to; the bun- tattes, and earnefis, to the whole Inheritance,
ger, triti.lt, nakednefs, and difirefs, heencor.n- And if the Apofile could fay of the beginnings
tred ; the infirmities he laboured of; were enjoyed here, \ Cor. 2- 9- But it is written,
not a light burthen and vexation to the Soul. Eye huh not feen, nor ear hard, neither have
This alfo now it is difcharged from; thefe entrcd into the heart of man, the things which
Tears are all wiped away. It hath commend- God hath prepared for them that love htm. What
ed its Body to Chrift's care and keeping, and their fhall it be, when it Comes to that, Pfal.
is no more careful for ir. 16. 1 1 Thou wilt fhew me the* path of life : in
(?.) IT hath now done with Sinning. This be- thy prrfence is fulnrfs oj joy, at thy right hand
longs to its perfection in Holinefs-, where we tbcre arepleafures jor evermore. •
obferved ir. But we are to obfervethat this (7 ) IT fha.l be forever delighted in that
very thing belongs to its ftate of Glory. Hi- Poffjfion. Its defires fhall be filled, all its
ther we may refer that, Rom. 6-7- Frr he that hopes fhall be anfwered, it fhall be made fui-
;\r dead, is jrecdjrom fin. A finlefs ftate is a table to all thofeBeatitudes,rhar areprepared
Glorifyed eftate, It was its greateft mifery for its Entertainment. Could David fay of
here, and therefore this mutt be an happily- the Sanctuary Priviledges, Pfal.^3.5?. My foul
ingpriviledgethen. And that which enhaunc- fall be Jatufied as with marrow & fatnefs; and
eth this is, that not only fhall all inclinations n}y mouth fhall praife thee with joyful lips. What
to Sin ceafe, but it fhall be out of the reach will thefe be ? But the Pofitive Felicity of
of all temptations to it. None fhall be offered this ftate, will be further llluftrated in the
to it from without, nor will there be any Things that follow.
more danger of being overcome by them, if 2 THE Soul fhall enter into a Glorious Place,
they were offered. to dwell in for ever. And there is unexprefli-
(4.; XT fhall no more forever be molefled with ble Glory contained in its palling over to this
Evil Men, and Sorrowful Things that it met place, and entrance into it. Here two things,
with in this Life. David complains,Pfal.i 20. (1. J THE Soul fhall have a Glorious Convoyjo
5,6. Wo is me, that I fojourn in Mefcch, that I tranfport it to the place of its endlefs abode i
dwell in the tents of Kedar. My foul hath long It fhall be honourably and lafely Guarded thi-
dwelt with him that hateth peace. And hence ther by the Holy Angels. We read in Luk.
wifheth, Pfal. 55- 6,7. And If aid, 0 that I had 16. 22- And it came to pafs that the beggar died,
wings like a dove ; for then would I fly away, and and was carried by the angels intx> Abraham's
be at rcfl. Lo, then would I wander afar off , and bofrm- Which, tho' it be a Parable, yet the
remain in the wildernefs. Selah. No more proper fcope and deftgn of it is to give ns to
fhall he be perfecured with the Tongues and underftand the different ftate of the Souls of
Hands of them that hate him ; falfe Friends, Men in another Life. As it is the happinefs
and open Enemies fhall molelt him no more : of Believers to havetheMiniftry of the blefled
his righteous Soul fhall be vexed no more Angels in this Life, they fhall be herein alfo
with the evil Converfation of the Ungodly ; happy, in having their Souls conduced by
nor fhall it any more cry out by reafon of thefe to their Everlafting Habitations- There
Murderers. Nor fhall it any longer be griev- is a vaft diftance between this Earth, where
ed at the doleful Changes that imbitter it in the Soul was lately cOnverfing in its Body,
and
■ II ■ ■ ■ I1 I • '
Quel l.XXX V i I. JJJembly's Catecbijm. $£J
and that Heaven to which it is to remove : Ic with there, (hall be excellently fuited to the
is called the higheft Heaven. It is far above happifying of it* , Paul, who had been there
the Starry Region- The Soul muft pafs thro' in a rapture, could not utter thefe ..things*
this medium to its place of Abode. This 2Cor.\2. 4. How little then can we tell of it,
palTage lies in a great part through the Air, who have had but fome remote reports about
which is called the Devils Kingdom; and the it ? But Certainly, their Entertainment
Soul never went that way before. How hap- there will be compleatly happifying. And
py an advantage then is it, to have this Royal there are Four Things Wherein this more
Convoy granred it ? God hereby puts a great efpecially conftfts,
honour on his Children, who were defpifed 1. THE Reception which they fhall have iti
in this World, by affording them fuch noble Heduen on their jirft Arrival, which will be very
Attendants,and witneiTeth hisgreat love,care, Glorious. How happy will the Soul then find
and relpefl which he hath for them. There is it felf to be, when thofe Noble Angels fhall
compleat i'sii^ty in it •, they can neither mifs bring it into the Prefence Chamber, into, the
the way, nor fuffer danger in it by affronts from Holy Court, and prefent it to the Lord Jefus
their deadly Enemies. And it cannot but be Chrift, its Redeemer. When he fhall with
inexpreflibly delightful, to go home in fuch widened Arms receive it,- and with the mod
precious Company ; and what pleafant & ra- tender Embraces, lodge it in his Bofom, and
vifhing Communion they fhall have in the thereby give it the feeling Aflurances of His
way, we can but guefs* Everlafting Love. When Heaven, which be-
2. THE Heaven, to which it now goes, it a fore rejoyced athisConverfion, fhall be made
Glorious Place. There have been great Dif- to ring with Acclamations of Joy, upon his
putes about the Place to Which the Souls of Entrance into it ; and give fignal Teltimonies
God's Children go when they die- But the how glad they are that their Company is in-
Word of God may fatisfy us, that they re- creafed, and a new Gueft is removed from
move Irom the Body to the Third Heaven, the Church Militant to the Church Trium-
Nothing elfe can be intended by the Paradife, phant. When the Lord jefus Chrift fhall
Luk. 23.43. 2 Cor. 12.8. And by Abraham's bring him to that ftately Manfion which he
Bfom, Luk. 16. 22- Hence plainly oppoied had prepared- for him, and make all theGlo-
to Hell, vcr. 23. The Soul goes to be with ries of that bleffed Place to reft upon him.
Chrilt, Phil. 1.23. and that is, to Heaven. 2. THE Communion they /hall be entertained
Compare, ji#.?. 21. As for thofe who inter- with, will alfo be very Glorious. Man is made
pret thefe, and like Scriptures, of a State,and a fociable Creature. The Communion there-
not of a Place, they miftake the nature of fore which he fhall have in Heaven, will
Souls: And rhe fcruples about the Souls of abundantly contribute to his Felicity : In two
fuch as died before Chrilt's A fcenfion, are nice refpe&s, •
and needlefs •, for, as they were faved by the (t.) THE Company it felf which they Jhalt for-
vertue of his Merits, accepred in the Ever- ever enjoy,is Glorious. He therefore who is
fatti g Covenant, fo their Souls went to Hei- made one of that blefiedSociety,Sc enjoys free-
Ven o i 'he fime account. And how unfpeak- dom and commerce with them, mull: need be
abiv will this contribute to the Souls Felicity, happy in it. We have an account of this, Heb;
ii.ee jr is a Pace fo Glorious in it felf, and 12. 22, 23, 24. But ye are come unto mount •
was made on purpofe for the molt fatisfying Sion, and unto the city of the living God, the
tntertainment or thofe that fhall bemadethe heavenly Jcrufalem, and to an innumerable com-
Inhabitants of it. All the commendations that pany of angels, to the general ajfembly & cburcb
Sre given or that Pl3ce in the Word of God, 0f the frji born which are written in bcdven,and
are evidences, rhat they muft needs be tran- to God the judge of all, and to the fpirits of jufl
fcendently happy Who fhall come to dwell men made per jell. And to Jefus the mediator
there. It is a Place of Delights in it felf, it cf the new Covenant, and to the blood of f prink-
was prepared for them from the foundation Jing,that fpeakcth better things than that of AbeU
of the World, on purpofe to difcover what y\n°d every one of thefe is Glorious. There
good-will God had for his Chofen in Chrift. js God, in whofe Favour is Life, one Smile
Hither then they fhall be brought, and here 0f whofe Countenance is enough to fill the
they lhall be lodged. Here they had no Soul with extafy. There is Jefus Chrift the
continuing City, but they looked for one, and Mediator, He who pUrchafed it with, his
now they are arrived at it. And it muft needs Blood. And if a fight of him by Faith be fo-
be Glorious from the commendations given Tranfporting, 1 Pet. ii 8- What will it be to
of it, 2 Cor. %. 1. for we know, that if our dwell in his Prefence, and fit down on his
earthly houfe of this tabernacle were diffolved, Throne with him for ever ? And there ar^
we have a building of God, an houfe not made all the Bleffed Angels,that innumerable Com-
toith hands, eternal in the heavens. Heb.11.10. pany, whofe Love to God's Chofen is verjr
Tor he looked jor a city which hath foundations, great, and whofe Society will be honourable
whofe builder and maker is God. and fuitable to the Spiritual Nature of the
3. THE Souls Entertainment in this Place Soul. And there are all the bleffedSouls that
JJjall be very Glorious. As the Place it felf is went before it, who will delight in its accefs
exceedingly Accommodated fot the Souls E- to them. And being, purged from all the
ternal Felicity, io every thing that it meets dregs of fi.aful imperfe&ion that here attended
~ ~ - "-~ ~ " them*
534. LeUures upon the Queft.XXXVlI.
them, which often obftru&ed their Commu- knowledge -, to difcern the wonderful Love
nion on Earth 5 and made perfect in Holinefs, of God to us from Eternity, to read the
(hail lay afide all their jealouiies and animo- Myfteries of Providence, and all the paflages
firies, and with one heart love one another of Infinite Wifdom, in that wonderful way
yuirely, and joyn with the moft entire unity in which he conduced us, and contemplate
ti the Heavenly Conlbrt. Here is all Good all the Excellencies of the HeavenlyKingdom,
Company, and fuch as the Soul now perfected will certainly fatisfy the Soul, and fill it with
in Hoiinefs is only fuited for, and in whom over-running Glory.
it (hall take the grearelt delight •, fuch as he 4. THE Fruitions alfo which it fl)all then be
longed for when on Eartb,and was belt pleafed made to enjoy, are Glorious. Here he lived
when he could get a little imperfect Commu- upon Promiles,and would not have exchanged
nion with in this World. that Life with all the World. That which
(2.) THE manner 0) the Souls Communion he before believed, and by Faith had the
there flail be greatly Happijying. There was a fubltance of, he now is actually invelted with,
Communion which they had with thefe in and he hath the things themfelves. The Will
this L'fe, which they took much content in, was made for Goodnefs^ and when it comes
but it was more remote, and ar a diftance,and to have an intire clofure with that which is
much alloyed : But now it will be clofe and every way compleat, it is then confummated
intimate. It was much interrupted by many in its BleiTednefs. The Soul now goes to en-
fintul imperfe&ijns, and Unhappy diverfions, ter upon its Inheritance, and enjoy it all j it
but now it will be inceflant, nor fhall any receives all that Chrilt purcbaf'ed for it, and
thing obfeure it. It was more mediate, and lives upon the Eternal Incomes of it. Jefus
through dark glaffes •, but now it will be Chrilt fets it down upon the Throne made
immediate, and face to face. It was inlowelt ready for ir, puts the Crown upon it-, and
degrees, but now it will be in the highelt de- now it lives at the Fountain : God in Chrift
grce the Soul is capable of. It is now enter- is its everlaft ing Portion. It is filled with the
tained by Chrilt as his Spoufe, the Marriage fulnefs of Joy which is in his Prefence, and
compleated ^ it is with him at his own home, theEverlalting Pleafures that are at his Right
in his Palace, and filled with his Company. Hand. Its de(ires,and longings are compleat-
God the Father receives ir, with the molt in- ly anfwered. And what is this lefs than
Iarged expreilions of his Divine Love to it. perfett Happinefs ?
Angels and glorified Souls are its molt inti- 4. THE Souls Employments alfo here are mofl
mate Companions, and they live and converfe happijying. As there is an objee~live,fo a for-
together in Glory for ever. mal happinefs of the reafonable Creature, and
. 3. THE Difcoveries which fhall then be made that confilts in Eupraxy, or fuch an Employ-
er*?/fo <5W, will be Glorious and Happijying. ment as is fuitable ro it. Actual Happinefs
Man's Soul is of an intellectual Nature, and therefore confifts in the clofure of the Faculty
its Happinefs is fuited to a rational Being, with its ObjecT. Man's Soul cannot reft
The Beatifical Vifion is therefore much ufed without being employed in fuch actions as are
in the Word of God to fet forrh its future happyfying. All the bufinefs of rhe State a. d
BlefTednefs, 1 Joh. 3.2. Beloved, now are we Place is Glorious, and the perfect freedom of
the Jons of God, and it doth not yet appear what rhe Soul in it mult needs render ir bleffcd .•
we Jhall be : but we know, that when he flail ap- And befides whar the Body will be concerned
fear, we flail be like him : jor wefljall fee him in another Day, there are fome purely Spiri-
asheis. 1 Cor.15.12. For now wc fee through rual, which belong hither : More efpecially
a glafs, darkly ; but then face to jace : now I Three,
know in part, but then flail I know even as I 1. IT fliall be- filled with Divine Contcmp/a*
am known. As the fight of the mind was here tions. By thefe fhall the glorifyed Under-
but dim, fo the medium was comparatively Handing be employed. It fhall unweariedly
obfeure 5 fo that the Vifion was iEnigmatical : gaze upon fuch delightful Objects as fhall
Ard yet there are fome Souls that can tell fill it with Raptures 5 viz. the Glorious Per*
us, what glorious Raptures they have been feftions of God, as his own Portion, which
transported into by thefe fights, when Chrilt will fupply him with Eternal matter of frefh
took them into his Chambers,and fpread over Speculation,which will make rhem ever new,
them his banner of Love-, when his left Hand The grear Myfteries of rhe Trinity, the Hy-
was under their Head, and his right Hand poitatical Union of the Two Natures. in rhe
imbraced rhem. What will it be then, when perfon of the Son of God, theMytticalCJnion
their fight fhall be char and perfect, 8£ they of Believers to Chrift -, all the Series of Pro-
(hall fee him as he is ? Thefe Vifions of Glo- vidence, the curious Contrivances in bringing
iy cannot be cloathed with humane language, about the Divine Purpofes, and defeating the
pr made intelligible to us while we dwell in Policies of Hell ; all the new manifeftarions
houfes of Clay. To fee God in the full dif- of himfelf which God fhall make to them,
plays of all his communicable Glory, to fee will be furprizing, and make them to fay, it
Chrilt fitting on his exalted Throne, invefted U good being her p. Thus will they be ever
with his Mediatorial Honour and Dignity ; to Drinking oj the Rivers of Pleafures.
dwell in God's Light, and in it to be irradia- 2. IT Jhall always exercife pcrfeclejl Love, and
ted with all the radiant beams of defiieable- J°y* The Soul it ielf is not without fuch
Powers
««
Oueft XXXV 1 1. MeiHtys Cambijm. § % %
lowers in .it. Thefe are therefore afcribed to it lodged in Eveflafting Arms, and Spacing
the Angels •, bccaule they have iomething it ftlf in the full poiTedion o! e; dieis an1
Analogous to them. D~fire and Hope fhall inexpreffihle Glories. It remains that We
now be latisfyed, and Fruition fiiall put an end look after theBody Which it hath ieTt behind,
to the exercife or' them. True, there 3re and fee how it tares with that mean while":
fome things about which thefe fhall be em- or what Benefit it remains owner of. which
ployed, as the Refur-rection of the Body? and may bring it undei the comp'rehenfion of Hdp-
ihe Happinefs of it ; but the things enjoyed pinefs,at lealt in reverfion. That the Bodies
are perfect, and being enjoyed, are no longer of Believers in their feparare ltate, are hot
expected. Love will be Eternally imbracing actually happy, in the ftrict notion of Felicity,
God in Chrilr, and follacing it fetf in its much lefs perfectly to, as the Soul is. is be-
bleifed Fruitions. And thefe mail make it to yond Difpute. Happinefs can be predicated
leioyce with Joy unlpeakable* and this fhall of none but intellectual and rational beings,
continue for ever. Ifai. 35. ulr. And the rajt- Things meerly fenfitive, much more fd ielefs
fomed of the Lordfotill return and come to Zion and lifelefs things cannot bare .that denomt-
zvithfongs, and cvaiajlmg joy up.n their beads, nation. Actual Happinefs con/ifis in a com-
they lhall obtain joy and gladnefs,andforrow and pleat and rational Satisfaction taken in the
fighing fhall flee away. " ? fruition of the Object 3 and that cannot be
* 3. IT fhall forever Celebrate the Glory of God done by the dead Body, which hath neither
in Cbrift. Though it hath no Tongue at pre- life, fenfe, nor reafon abiding in it. The wife
fent to employ in Praifing him, yet, as the man tells us, Eccl. 9. 5. For the living know
i\ngels are prefented crying, rioly,&c.lfai.6. 3. that they /ball die : biit the dead kn^w net any
fo there is a way in which Glorified Souls thing. If we confider a bodily Death in the
can exprefs rhemfelves in higheft Devotions proper or phyfical nature and notion of it, ic
to God Si Chrilt, who loved, and redeemed is certain, that the Bodies of Believers do
them. They have nothing now to Ptay for, undergo the fame Changes by Death, with
but the Refurrection and ljlt Judgment, in the Bodies of other Men. As there is no
refpect to themfelves : And fo they are occu- difference in the Death it felt", in all there is
pied in Ptaifes 5 in which they unweariedly a feperation of the Soul, by which theBody
mike New Songs to fet forth the Glory of is left a lifelefs and fenfelefs Caicafs. and
God, and their own Happinefs in the enjoy- every way unferviceable for the functions
ment of him. And when the Soul is totally which it was made for \ fo there is nothing
engaged in this, ir now perfectly attains its that can befall the Bodies of the Wicked,
lalt end, and in fodoingcannot but be intirely which thofe of the Godly are nor liable* to,
happy. But alas, bow fmall a portion of both that which is natural, and that which is
thefe things do we know t violent. It is a Subject of putrefadtion, and
[J s e. LET the Children of God then Com- ready to be fed on by theWormsJob fifl^U;
f-rt themfelves in their Privt ledge with thefe If I wait, the grave is mine houfe : 1 have made
Thoughts. You at prefent labour under many my bed in the darknefs. I have fad to corrup-
Difcouragements .• Bodily Infirmities clogg tton, Thou att my jather : iotheworm, Thou
you, a Body of Death pelters you -, the dark art my mother, and my Jifler. It becomes noi^
Days of God's hiding ot hisFace difquiet you.* fom and noxious to the living. Sarah was a*
the weight that oppiefs your Souls,make you precious Saint, yet when dead, Abraham mult
to cry out } the molellaiion of wicked Men, bury her out of his fight,Gf/r.2 3 4. Irs beauty
and the unhandfome carriages of the Gxlly, is lolt, and ic becomes ghaltly and frightful.
not a lirtle molelt you. Now refrefh your. And it may have all the 'indignities offered to
felves with this. This imprifoned Soul, will it, which the rage 8c malice of men can vent.
ere long get its Liberty :, then I fhall know a decent Burial may be denyed it, it may be
Sin no more, then all Sorrows will be at an dugout of the Grave, hung up on a Gibbet,
end, then the Wicked will ceafe from troub- and ludibrioufly expofed to all manner of
ling me, and the Godly will no more be angry Contempt, Rev. 11.8,9. And their dead bedies
at me : Then I fhall fee and enjoy God, and fhall lie in the flreet of the- great city, which ffi-
rever lofe fight o^' him more -, then I fhall ritually is called Sodom & Egypt, where alfoour
Confort with perfed Saints and Angels. Lee Lord was crucified. And they of the people and
this folace you in all your toil and trouble, kindreds, and tongues^ nations, fhall fee their
to think I am making hafte to leavea wretch- dead bodies three days and an half, & fhdl not
ed World, and enjoy the end of my Faith, the fuffer their dead bodies to be put into graves.
Salvation of my Soul. Which may be litterally as Well as merapho-
.[ January 16. 1699.] rically underliood. And what indignities
have been offered to thedeadBodiesof Ch rift's
Martyrs, Ecclefiaftical Hiftory furnifheth us
with plentiful inltances of. So that there is
no Judgment to be made by men in this re-
gard *, nor do the Bodies of the Saints bear
E have followed the Departing Soul any Chara&er upon them, by which men may
of the Believer, from its Earthly Ta- diftinguifh them from the Bodies of ortjtt
bernacle to its Heavenly Habitation, and left men. This notw'iththnding, there is an Hap"-
. Z z % - - h.
j-i
SERMON CXLL
w
. ... ^ . .,.
53<5 LeBures upon the QueftXXXVlI
— , — • *
pinefs in refer ve for theft very Bodies, and to abide in blm, and he in them, Joh. 15. 5.
they aifoare referved for that,and fhati in due And this flows from the Covenant that is
feafon be brought to enjoy it in conjunction between them.
with their re-united Souls, This Ware of the . {2.) THAT this Union, comprehends not the
Saints Bodies at preftnt may in a more large Souls only, but a'lfo the Bodies of the Children of
fen ft be called their Happinefs, in as much as God. And this is evident from the Word of
it is a J ate referve of them for it, and makes God. Not only are we faid perfonally to be
a valt difference between the Bodies of the one with Chrifl $ and yet the Perfpn contains
Godly and the Wicked, though it be fecret and both the eflential parts of Man, viz. Soul and
not difcerned by fenfible Obferyation. Body : tho' that might admit of a Synechdo-
TH1S "then is thatBeneflt which now correth chical Interpretarion, intending the Perfon by
under our Deliberation. . The Sum of it is, the Soul : but the Body it felf isexprefly de-
th,e Body is kept hfe for Glory, and (hail not clared to participate in in. Their Bodies are
mils of it in due time : And this is for the thereupon laid to be Members ofChnil, 1 Cor.
prefeht a Complement of the Happinefs of 6. 15;. Chrilt Myffica! js compared to a Na-
the Soul it felt now in Heaven ; viz. the fa iurai Body, conjifting oj He ad ^ Members. Now
tisfying.alTurance that it hath of'rjiis. "David, the Members of the Body, being parts or it,
hath fuel) a confideration on rhisSubje£t,Pfal. are united to ir, firmly knit, and cannot be
16. 9. Therefore my heart is glad, and my glory lepa rated from it without mutilation. The
rcio)cctb 5 my flefh alfo flail reft in hope, relation which is made between Chrift and
Which hope cannot properly be afcribed to his Redeemed upon their Believing in him,
the dead Body, for it cannot exercife any grafps in it their Bodies. And therefore both
faculty or power of a rational being : but it Soul and Body are laid to be Chrilt's, 1 Cor.
is the Soul which hath this hope, and it re- 6. 20. For ye are bought with a price : therefore
joyceth fn.it. God's Children are folicitous glorijy God in your body \and in your fpirit,whub
for their Bodies, being eflential parts of are God's.
chemfelves* nor can the Soul enjoy a com- (3.) THE Death of the Body doth not break this
pleat humanity without its Body. The tho't- Union, or make a Separation between Chrift and
lulnefs about itnowis anxious St perplexing ; it. Death indeed ieparaies Soul and Body,
but there it will be with quietnefs and fatis- and they are divided each from the other,
faction. It knows that it (hail have it reltored ard can be no longer ferviceable one to ano-
to it with all defireable Advantages, and can ther •, but it fcparates neither-of them from
con^ntedly tarry God's time for the Accom- Chrilt. Th.it was a Natural Uniefi, and it is
pliftiment of it. But there are more parricu- broke afunder by the diflblution of the frame
lary two things, by which this Benefit is fet of Nature in the Man •, .bur;/;/j- is a Spiritual
forth iti'our Catechifm, viz. 1. That the Union Union, and it remains indilToluble for ever.
between Chrift and their Bodies doth abide. 2. Death it felf is one of rhofe things of which?
That the body fhall reft in the Grave till the Re- it is faid, that they foal I not be able tofep*rate
furreiiion. And we mav take a fhnvt Survey us from the Love oj God in C/;r///,Rom.8.58,3 9.
of thefe two, and fee how great a Priviledge When the Soul goes one Way, and the Body
Believers have in regard of their Dead Bodies another,Chrilt (till abides firmly knit to them
above other Men, both. For this reafon Dying Believers are
1. THE Union between Chrift CJ? their Bodies faid toflcep in Jefus, 1 Thef. 4. 14. And it is
doth abide. I fhall not here meddle with nice the Body that only can properly be faid to
and curious Enquiries about this Union, which fleep ; that the Soul doth not, we have al-
have no footing in the Word of God, and no ready obferved. Jefus Chrift looks upon that
way ferve to Edification, but be content to dead Body, that Duft, to be Itill a part vt
Difcburft' of it Soberly and Scripturally. himielf, under a myftical Confideration ; it
Here then obferve, is therefore preciousDuttin his elfeem. There
(f.) THAT there is a near Union made be- is a piece of Chrilt rhar goeth into theGiave,
tween Chrift and all Believers. This is made every time that rhe Body of a Saint is carried
in Converfion,and the ratification of theNew* thither, and he goes along with it into that
Covenant between them. That there is fuch fhady Vale.
an Onion, and what is the Nature of it, j we (4.) IT is a wonderful Priviledge that belongs
have already taken an account, under the to the Bodies of betevers, that this Union of
Head of Eft ell ua I Calling. And we are hereto theirs to Chrift abides ajter Death. The Body
call to mind, that this Union is not Carnal, but indeed cannot at prefent refent it, but yet it
Spiritual and Myftical. It is Relative, or con- is really and admirably priviiedged by vertuc
fifts in the Relation that is made between of it. The difference which this puts between
Chrilt and his People, and accordingly refem- the dead Body of a Sainr,and that of a Sinner
bled by a Marriage Union, Hof. 2. 19. And isa-ltonifhing, however,to an eye of fenfe they
yet it is fuch an CTnion as derives influences may feem to be alike. Chrift hath an endear-
from Chrift to thofe that partake in it. Hence ed Love to thar Body, he delights in thoft
compared to head and Members, 1 Cr.12.12. Relicls, and accordingly, ir is his great Care,
And fo cloft is it, that they are faid mutu- and therefore he will do well for and by ir,
ally to have their inbeing, one in another. Bur this Priviiedge may be more diftinctly
He is faid to be in them, Rom, 8. 10, And chey llluftrated in the next particular. Hence,
2. THM
Queit XXX V 1 1 . Ajjcmbijs Cateibifm. 33?
1 —~~~~ in 1 ii 1 in .,.1 1 , ,^." —
Itlb Body of the believer jihw Reft m ration is to be the Preparitory to the la'ft
the Grave till the Rcjurredton. The exprellion Judgment, and is to introduce ir 5 for Meii
here ufed of ' Reftirig i.n the Grave, is to be are to nfc to it> Jon. ?. 2$, 29. And tve dre*
taken in a large, and not a limited fenfe. If told, that God bath appointed the very Day fbtf
we fpeak of the Grave properly, tor a Repo- that, Alls 17: 31. There dre i great many
fitory provided to lay by the Body in, by an things to be done in order to ir, tor each of
anfweiable Burial of it 5 this is a'Priviledge which God hath allotted the Seafon, & whfcft
which belongs co Civility, and is afforded to they are brought to pafs3 then lie Will fifrTtti
Good and Bad. And yet the holy ones of God, all with that.
have not always this reipect fhewn them : 3. THAT the Body muft abide in the ftate of
Sometimes cafually in the Providence of God Death till then. Ic mult tarry till the Great
they are drowned in the SeJ, or torn with Day, when all (hall be railed,- and that ii)
wild Bealts, and have no Funeral given them: after the Affairs of this pfefenr World ate
Sometimes the cruelty and lpiie of their Ad- accompliflied. The dead in Chrift an ts
varfaries will not admit of it. We read, in rife ftrft, but it is to be, when Chnft flmli
Pfal. 79. 2, 3. the dead bodies of thy Jervants dtjeend, &c. 1 Thef 4. 16. Mean while, they
have they given to be meat unto the foi>,ls if the are to reft in the Grave, as in a Bed, Ilbi.1)?.?,
heaven, the ftefh of toy faints unto the beafts of When the Apoltle in Vifion had d prof[5e£t of
the earth. Their blood baie they fled like water the Souls under the Altar, crying to God for
round about Jerujalem : and there wis none to Vengeance,they had that Anfwer given thsrrij
bury them. By the Grave therefore we are Rev. 6. ii. They fhall reft for a little Jeafoft,
here to underltand the State of Death, or the until their fcllow-Jervants aljo, and their brt~
Duration of the Separation of the Soul from thren that fbould be killed as they were,fhouldbe
the Body, in which the Carcafs can take no fulfilled. Chnft will do this at once,& there
care of, nor look after it leif. And by Reft- are a great many yet to be botn both naturally
ing we are not rq underltand meerly a Sleep, a and fpiritually ; they mult therefore wdir.
ceffationfrom Motion, or a continuance oj the 4. WHEN that Time comes, the fame Body
Body in that po/lure it died in, and in that Place muft be rmjed. 1 lilt not ro difpute, in What
where it was Buried. For the Body pafleth a refpetts it js the fame. This is certain, thdt
further DilTolutjonj than a meer Separation it fhall not be another, but that which died.
from the Soul ^ it is refolved into its Princi* fob is confident of this, fob. 19.27. Nor will
pies, // turns into </aff, Feci. 12.7. And that all the Cavils of men againft the rational
very Dult is many times thrown out of its poflibiliry of this, undermine God s OmnJp6i
Grave, fcattered in the Air, and mixed with tency, or difpute the veracity of his Wo?d;
common Dult: But there is fomething more The Apoltle tells us, that the fame Brdy that
peculiar, and beneficial intended in it •, and was /own, fhall be rajed, 1 Cor.r7.42j4?. Not
it confHts, in that fingular Prejervation and indeed, could it bear rheTiile of a Refurret'fi*
Safety that J ejus Chrilt will afford to it, by ver- on, if it were not the fame * but would be
tue uhereoj it fjmll be forth coming in the ap- more properly a New Creation,\i another Body
pointed time. But we may take a more parti- were bellowed on the Soul, than that Whicft
cular Account of what is contained in this it once dwelt iri.
After r ion, in the following Conclufions, 5. THERE are certain Frhiledgrs, which iht
1. THAT there is a Glorious Rejurrellion, Body enjoys in the mean txhile \ by ver til* of Hi
whi£h the dead Bodies of the Satnts are appointed Union unto Chrift. Several of them indeed,;
if. The Do&rine of the Refurre&ion, will are materially no other than what befalls the
come to be treated of under the next Queftion. Bodies of the wicked -, bur yet, becaufe thejr
Only it is here mentioned as that, which is derive from Chrilt, and are of their Cofnmii-
the ground of all that Care which Chrilt now nion with him, confequent on their beinj*
takes of the dead Body. For if it were never United to him $ they are not real PrivK
to arife, this would be fuperfluous. This ledges to t hole, t ho5 they are fo ro thefe. viz.
therefore the Saints of old had a profpecland (1.) THE Body refls from all the Labours of
fceliefof: and with this they comforted them- this Life. This is enumerated to their blel-
felves under the forrows of Life, and appre- fednefs, Rev. 14. t;. — They rcU from their La-
henfions of Death. So did J^,Chap. 19.26, 27. bours — By which is intended, nor o'nlv a
And though after my skin, worms de'droy this ceafing of the toil, and travail, of the Emplojf-
body, yet in my fiejh fliall I Jee God : Whom I ments of this Life, but the putting an end
fhall Jee for myjelj, and mine eyes fhall behold, to all the bodilyTroubles of thisWofld,w'hic'ri
and not another s : though my reins be conjumed the Soul felt only by concomitancy. This in-
within me. So did David, PJal. 49. 1$. So deed belongs to the ltareof Humanity,and the
djd the Prophet, If ai. 16. 19. And the Apojile ungodly Sinner hath this Rett as well as fhe
hath that remark, 1 Cor.15.79. If in this life Saint.. The Grave isthus a Place of 'Quiet to all
only we have hope in Chnft, we are of all men foi:s,Job ;.t 7,18,1 9. But,it is a poorRc'ft,whicli
vnoft mijerable. And he tells us, that all the is only a dark Interval, and a Prologue id
Children of God groan for it, Rom. 8. 29. more difrnal Troubles, and fo it is with rt;£
2. THAT there h a Time appotmed.when this Ungodly ^ whereas it hath this accofr)f5a frying
kejurretfion fhall be. It is not a thing uncer- it, relating to the Children of God; that nov/
Ulfk to God, tfio' it be fq t© us. the Refur* they piu oil aU Troubles, never to take tharrt
Z< Z Z 2
— " «'
538
LeBur.es upon the Queft XXXVIL
^'■i"
Hp again. The Wicked's Trouble ends,to be-
gin againtt at the lait Day, but the Godly's
ends tor ever : All Tears are wiped away,Rev.
21. 4.
(2.) IT is no longer an Inflruracnt of Co new
fijeence in the committing of Sin. Ir was in-
deed an Inlirument or the New Nature to
perform its holy A&ions, and fo a Seivant of
Righteoufnefs. However, the bodily Senfes
and Members were unhappily employed too
often, by the Law in the Members, in fulfil-
ling the Lufts of ir, and by this means the
man was brought into Captivity, which made
him cry out,as,Kom.7 24. (J wretched man that I
am, who fhall deliver me from the body oj this
death ! This (hall now be no more, nor will
an heavy indil'pofed Body hinder him, or be
longer thus miferably mif employed, Rom.6j.
(2,.) II Jha/J be put out if the reach of any
Harm, by any thing in this World. As 1 heftody
is now made inlenfible of any injuries or
affronts that are offered to it, fo there can no
hurt be done to it by them. Wicked Men
jriay fhew their fpite, and make it appear
what they would be at, if' it were within
their power j but it is out of the reach of
real injury i though they fhould mangle it
into Atoms, hang its Qparrers on Gibbets,
expofe it to all imaginable Scorn : as ic Itels
none of this, fo neither will it render ir ever
the more unpleafing to God, nor hinder it
of aGloriousKefurreclion. It is all this while
afleep in Jefus. 1 Thef 4. 14.
4. THtRE flail be no Curfe in its Death.
It is a Priviledge of the New Jemfalem,
whereof every true Believer is a Member,Rev.
22. 3. : — There flail be no -more Curfe. If was
one part of the Curfe that fell upon Man tor
Sin, that he fhould dye a Bodily Death, which
elfe had never befallen him. But tho' the
Thing abides, yet the Curle.is taken out of
it. Chrift hiving born the Curfe, by bei.r-g
made one, Gall 3- i>. their Death is become
a Blefling, and they areblcjfedin /7,Rev. 14.13.
And this very Death of theirs is a precious
thing in the fight of God, Pfal. 116. 1?.
5, THIS Duft flail be looked after, and none of
it loft, but be all forth-coming in- the foji Day.
This is a great Myliery, and the flefhly mind
entertains grievous Cavillings againft it. But
there is no doubt to be made of the poffibility
of it, by one that hath right conceptions of the
Alknowledge and Infinite Power of God. If
this Affair were left to the management of
Angels, it would fail ; their Alchymy would
never attain to feparatc the remains of the
Children of God from the other Elementary
Parts with which it is mingled, or recollect
it from the four Winds into which it is fcat-
tered. But God, who hath promifed it is Al-
mighty, and therefore can ^ FaitbfuLand there-
fore will perform it for them. When God
ask'd the Prophet that Quettion, we have his
teply, Ezek. 37. 3. And he j aid unto me, Son
of man, can tbefe bones live ? and I anfwered,
0 Lord God, thou knoweft. And if God had
not knowiuhow to accomplifh it, he would
never have given the Security of a Promife
for ir. True, the Dult or the Wicked, is kept
by the powerful Providence of God for a Re-
furrecf ion, but that is to Contempt : But the
Care he harh of that of his People, is his pe-
culiar refpect he hath for them. And there-
fore it is a proper fruit of their being and
continuing- united to him. And there are di-
vers reaions why,thisUnion abidi ngfihrift fhould
do this I or the Bodies of Saints, for the confirm-
ing of our Faith in the belief of it, viz.
(I.) BECAUSE God the Father hath choj 'en
this Body, and given the Charge of it to Chrift.
Chrilt cannot but be careful of, and faithful
to the Truft repofed on him,in theEverlaiting
Covenant. He therefore faith, that he muft
give Eternal Life to all that his Father hath
given him, Joh. 17. 2. And God hath given all
his Cholen to him for this end. And he hath
not only bellowed rheir Souls on him, but
their whole man. Whenever mention is made
of this, they are named perfonally.
(i.) BECAUSE he btmfelf loveth it. Not
only his 'Fairnfulncls to his Trult, but his
Love to this Body engigeth him. The Lord
Jefus Chrift took a c -mplear HumaneNature
upon him, and a Body as well as a Soul,/7<tf.
10 .%. And that was, that he might be like his
Brethren in all things excepting bin. As there-
fore he rook care of his own Body, and we
have him comforting himfelf about thefafery
and redelivery of ir, Pfal. 16. 10. For thou
wilt not leave my foul in bell; neither wilt thou
fuffrr thine holy One to fee corruption. So he
w-11 proporrionably do for the Bodies of his,
because Its Love to them made him to afFume
a Body like theirs.
, 7 j mC A USE He hath Redeemed ir. Cer-
rair.ly Chrilt cannot forcet or neglecl that
which tie laid down his Life for the Purchafe
of. Tho Redemption made byChrifr,coit him
roo much f r him to lofe any thing of it for
want of looking aher. If ccft him his Blood,
and he would not fhed any of that in vain.
Now this Redemption was for the whole
Man. The whole was forfeited by Man's A-
poltacy •, and that which was lolf is purcha-
sed. This is the Argument for our Glorify-
ing God with our Body, t Cor. 6. 19, 20. If
Chrift harh bought the Body from Wratb,he
will keep it for the purchafed Good, and at
lait ranfom it from the Grave.
(4.) BECAUSE it is the Souls own Body.
The Soul at prefent enjoys all that Happinefs
that it is capable of in a feparateEftate, but
it is not it felf perfect as ro Humaniry, but
warns a Body to compleat ir, which therefore-
it mult have reltored ro ir, elfe it will not
have the entire fpecihcalNarure. And it had
one once, and was fo related to it, that it
longs for that, and fhall be fully fatisfyed in
rhe Fruition of \r, fob 19. 26.
(5.; BECAUSE this Body was an Inftrumettt
of the -Service of God in this Life. It was
Temple of the Holy Ghofi, in which he had his
abode, 1 Cor. 6. 19. find he managed it for
the Glory of God. jfcis Tongue praifed him,
chefs
Queft.XXXVHI. JjJembiysCamkifni. ~~,$$$
thefe Hands wrought for Chrift, thefe Feet of Lite is ready robe fbapc afunder, you rha^
carried him to the Service of" the Kingdom, not only be able to commend your Spirit to
Yea, all his Powers were confecrated tor this Chrift, and believe rhat he will receive ir,b*ut
defign. ThlsService God accepted, andChrilt m3y alfo be able tocommit your Body to the
took delight in, and it fhall have its Reward. Grave, as a Bed fanttified by Chrift for yotir
And (hall therefore be kept to it. comfortable Relt ^ knowing that if he will
Use, LET the Children oj God improve the watch over ir, and look after it, through all
Confideration >f thefe things, to fortify their that Night, and keep it fafe till theMoming
Minds arainft the frights nj Death. Nature ot the Refurre&ion, and that no Changesthat
itarts and relu&s at the Thoughts of it. Let fhall pafs over it fhall fruftrate your Expecia-
then Grace be exercifed ro compofe your tion'or that happy Refurreflion ; count your
Spirits againft the Diffractions of fuch are- Dearh to be no other but a Reft, a fweet
lu&ancy. You love your Bodies, and it may Sleep, fecured from all Storms and Terri pelts.
be are too fond of the prefent Lite of them. .And when you dole your Byes, comfort your
But you cannot fecure againlt a Diffduron, felves with this Thought, that you fhallawake
nor do you know how foon it flail be. Your 3gain, and when that is, that you fhall he
times are in God's Hand. Take care then to fatisfyed with his Image, Pfal. 17. ult. Think
fecure your Inbeing inChritt, and thar happy then, in the inltant of your Departure that
Union which is the Foundation of your Feli- you hear your Redeemer faying ro you, as
city : And then improve the Thoughts of it, once he belpake good Jacob, Gen.46.3j4. Fear
to make the Death of your Body very com- not to go down to ul.gypt.
fortable, whenfoever it comes. Thar when
your DifToiution approacheth, and the Thread [ F e U u a r y 13. 1699. ]
SERM ON CXLIL
QV estion XXXVIII. them up ir Three remarkable pafTages, i. The
Quality in tovich they fljall rife 5 they JJja'll be
'&&&&&AT Benefits do Believers receive raifd up in Glory. 1. The Entertainment that
#1 W ^ from Chrift at the Re fur reft ion e fhal1 b- ilven lhcm f* the Great and Laft Judr-
4g§ vv ja* *™*\ they /lull be openly acknowledged and ac-
^f'f? Answer, qunte : at the Day of Judgment. 3. The manner
how they fhall fpend their Eternity , they (halite
AT the Refurre&ion Believers being 'wf^ M'^\^ *h'l«U Moment of God to
raifed up in Glory, fhall be openly ac- ^ ^^^ ^y ^^dmin^X accost
knowledged and acquitted at the Day of r THE ^lity in which they fhall rif e , they
Judgment, and made perfectly blefled in f}mnbr raifed up in Glory. There are Two
the full Enjoyment of God to all Eternity, t 'trigs' here proper to be taken under Con-
federation, viz. That there fhall be a Refurretl'f
THE farther we follow the Child of God <n ? 2 That in that Refurrcftion, Believers
in tracing of his Happinefs, the more fhall be ratj "ed.in Glwv.
furprizing it appears to be. We have traced ;. ThjiT there fhall bt >a Refurrettion. And
it through its Inchoations in thisLife,and rhe heie i' is proper to handle tnegeneralDoctririe
great Advance that it made towards its Per- of it" though our Oechifm only mentions it
fettion at his Death, but the greatett^Glory with reined to Bcliccrs. The Article of
of*it (till remains : As Santfijication fo Glonfi- the Refn-ieclion is purely of Revelation, and
cation is pr ogre ffivc ; it is not perte&ed at the wile Confirmation of it mult be fe'ch'd
once, but by Iteps and degrees: yet there is from DiviueTeltimony. The light of Nature
Perfection which it fhall in due feafon arrive is not only dim, but quite dark as to any dif-
ar, whether we are now to follow it. The covery made by it of this great ar-d precious
rhing then, which now lies before us for our Truth, Hence there is fo deep a Mlence about
1 Contemplation, is the confummate Glory it among rhe Great and Celebrated Philofo-
which Chrilt will at lalt bring his Redeemed phers ot the PaganWorld. For, tho' we have
unto, and put them into poffertion of; the fome of them difputingftrongly and rational-
Meditation whereof muft needs be fweer to all ly for the Immortality of the Soul and z
fuch, as have here forfaken all for Chrift, and future ltate of Rewards or Punifhments
have not confined their Hope in Chrilt to this which it is to be the Subject of, yet as to the
life and Time, but expect: and wait for it in reltoring of the Body, a*nd the' SduIs return
another Life, and through Eternity- The to it again, they rather ridicule it than afTerc
Time when this AfFairfhall be tranfa&ed. and it: And if there be any rare and pbfe/uic
their Glory confummated, we are told, is at hints of ir ro be found in any of them," we
the RefurrecYion- But here alfo there is a may fuppofe, tbey had it not from the ligh:
gradation or feveral fteps to be taken in the Bt Nature, bur from their Ccnverfe with the
Jcompleanng of it : And our Cateehilm fums People of God, There are two Topicks, r^
54.0 LeUures upon the Qoeft.XXXVllL
i - , i . • ' ■ ' ' ■ — ■ — ■ — — — ' — -
which rheConfiderarion of this Doctrine may which is the rule of our Faith, giveth us, a
be referred,viz. the Pojjibility (S> the Futurity, oj firm alfurance of it, in as much as it direclly
it : And there is a great difference between declares ir, and gives us inltances of ir,whicli
■thefe two. As to the Pcjfibility of ir, it muft are the fir It fruits & earnelts of it. Of thefe
be argued, either jrom the Nature of the we had a fuflicient Account under the lalt
Thing, or jrom the Unlimited. Potter of Him who Difcourfe. But for a more diltinct opening
is the God. of Nature. This latter,the natural of the Nature of" this Article, I fhall ofFer a
man hath little acquaintance with or belief few Particulars to Confideration.
•of, and therefore is wont toconfine his Credit i. TJLiT the Refurreilion is properly a
of things to the former, and to believe no rcUoring and reviving of the dead Body, and re-
-more about it than he can difcover to flow uniting of it to its own Soul. We have a pro*
.-from the Nature of the Thing. Now carnal phetical Type of it exprelt in Ezek. 37. begin.
jeafon ploads ir impoffible, from the Natuie The Refurrection molt peculiarly belongs to
both of the diffolved Body, and feparate the Body, and io it is recorded in our Creed.
Soul. Man's blinded realbn is non-plult here, h is that which fell, that is raifed again •, it
and thinks the Faith of it Infatuation. The is that which wasdiflblved, which is reltored,
Philofopher looks upon the Soul to be ircar- and that is the Body. Hence that in Ifai.26.
cerated in the Body, and vvofully manacled 1 9. Thy dead menfhall livejogether with my dead
by it, and that in Death it teceives a Jail- body fball they arifc : awake tif ftng ye that dwell
-.Delivery and therefore to have no more in- in the duli t jor thy dew is as the dew of herbs,
clination to return to it, than an enlarged and the earth Jlall caUvuther dead. Death had
Prifoner hath to go back to his Dungeon 5 and diflipated all the parts of it, reduced them to
that; the diffolved Body paffeth through lb their Elements, brought them into Duft, and
many Changes, that it can never become the taken from it all fenfe and life and motion ^
"ftme 3' y more. " Hence when Paul preached it is gathered together again in the RefurrecVi-
the Doclrine of the Refurrection at Athens, on, aad Life put into it.. And this is done by
they turned it into a hour, Act. 17. 32. And the return of the Soul again -, and it is the
when they heard of the refurreilion of the dead, fame Soul which returns and takes up its a-
fome mocked : and others f/idji'e will hear thee bode in that individual Body from which it
again of this matter. And tho5 fome have wasfeparated ; as hath formerly been made
.argued the portability & facility of this from evident. And in this refpett in a more large
the equivocal Generation of Infecls, the re- fenfe, Prfurreilion is attributed to the whole
viving and fio.urifhing of Plants in theSpringi Man, becaufe, as Death made theSeperation,
and fome curious Experiments in Alchymy ; fo the Refurrellion procures the re-union of
yet all thefe are rather Uiultrations than De- them, one to another. Hence that Prayer,
monitrations^ And it is certain thefe are ac- 1 Kin- 17. 21. And he flretched himfelf upon
commodated to Nature ; whereas this Re- the child three times, and cried unto the Lord,
funreclion is fupernarural, and requires noleTs and/aid, 0 Lord my God, I pray thee let this
y than a Creating Power. And hence Job ar- childs f ul come into him again.
gues contrary from the fame head, Job 14. 7, 2. THAT this Refurreilion is produced by the
'lo, 1 2. For there ii hope of a tree, if it be cut Almighty Power of God. This is the proper
down, that it will Iprout again, and that the Head to which it muft be referred. Toa:gue
tender branch thereof will not ceafe. But it from the Nature of the Subject is vain;
1 imati rfietfr, and wa/leth away : yea man giveth for there is no natural return from fuch a
up the ghoft, and where is he ? Alan lietb down, privation to the Habit again. All that can be
and rifeth not till the heavens be no more, they laid on that account, is, that it is a Subject
Jl)all not awake, nor be raifed out of their fleep. capable for Omnipotency to work upon ; but
As to the Futurity of it 5 that is a farther that nothing elfe can do it to effe£t is very
ftep, and doth not neceffarily follow from certain : He who denies that God can do it,
the former. It is no demonltration that a may as well deny the Creation. Whatcanbe
thing fhall be, becaufe it may be. God doth too hard for him, who could call fomething
not work in his Efficiency to the utmoft of out of nothing ? The Refurrection of Chrilt
"his Divine Power, but hath bounded his is therefore aflTigned to this power of God,Eph.
Works#by his Will 5 and there is the re- 1, 19,20. And what is the exceeding greatnefs
iidue of the Spirit with him. For, tho' an of his power u us-ward who believe, according to
Argument from the Divine Power be of fife the working of his mighty power : Which he
to confirm our Faith of any revealed Truth, wrought in Cbritt when he raifed him from the
and therefore the Apolfle argueth thus about deaf and fet him at his own right hand in the
the Refurrection, Phil. 3.21. Who fljall change heavenly places. And becaufe the Power ex-
cur vile body, that it may be fafljioned like unto erted herein is fupernatural, there are no In-
'bis glorious body, according to the working,where- ftruments that are ufed to be inftrumental in*
by he is able even tofubdue all things unto him- to or caufual of it, but it is an immediate
felt. And tho' there are moral Keafons that work of Divine Power. The Voice of the
may be given for a Refurreclion ^ yet the Arch Angel, and Sound of the la ft Trump,
"force of them depends upon the good Plea- may be prepar'uory to ir, and fignalof ir, but
lure of God, and therefore do not of them- the Efficacious Will and Word of God, mall
Telvcs inforce 3 necefliry, tho' they infer a bring it to pafs. Hence that, Joh. 5-28, if,
great pfobabil'ty of it. But theWofd of God, Marvel nit at this : Jor the hour is coming, m
_2_
I ■ II ■!
"* '■ "■'■■». il . im«.
Queft.XXXVlII.
i m.
54t
ifetf to&/V£> *// thai are in the graves frail hear lis
voice, A nd frail come forth, they that have done
good' unto the rrfurreliion of life, ami ihey that
have done cvil,unto the refurrelhon of damnation.
3. THAT there fr all be a Rrfur r ell ion both of
thffuflff tbeUif}*fl\ We have this diltributi-
on aliened in the lorecited Text, fob. 5. 29.
Thisalfo was a piece offWs Creed, Act, 24.
17. And have hope towards God, which they them-
f elves alfo allow, that there frail be a refurrelli-
on of the dead, both of the juji and unjufl Not
only (hall the Redeemed of Chrilt, and thole
that have believed in him, have a Refurrec'h-
011, as it all others fhould remain u mailed j
which is rhe Opinion of fome \ bur in direct
and the dead were judged out of thofe things wl
were written in the books, according to /,/;< /r
works. And the fea gave up the dead which were
in it : and death and hell delivered up the dead
which were in them: and they were judged every
man according to his works.
5. THE lime of this general RrfurrcUion
frail be at the End of the World, and immediate-
ly before, and preparitory to the Day of Gene-
ral Judgment. There were fome railed -in the
days or Guilt's being upon Earth, and the
times of the Apoltles, who died again 3 there
remains a fecond Refurreclion for thefe. I
lilt not here to difpure aboui the firfl Rrfur*
reclwn, mentioned, Rev. 20. 5. but (hall leave
rradiction to the Word of God : But Wick- thofe who apply it to a bodily Refurre&ion,
ed Men mult rife too. So that the meer be- antecedaneous to the Thoufand happy Years
lief of a Refurrection doth not a fib id matter expected, to abound in their own fenfe, crav-
of Confolation to finful men againlt the tears ing liberty to diffent from them, as in a PoinO
of Death in as much as this is not a lingular extra-fundamental : But that the Refurrecti-
Privlledg'e of fome, but a common Lot of on and the laft Judgment fhall be together,
both Good and Bad •, and mult therefore carry and the one fhall make way for and introduce
as much Terror in it to the one, as Comfort the other, I firmjy believe according toScrip-
to the other. ture« Chrift therefore tells us,that they fhall
4. THAT all the Individuals that ever Died, rife to rhe Judgment, Joh.^.29. And they are
frail Rife again. Here we have both theexten- declared to commence at once, Rcv.20. 12, i 3,
lion and the limitation of the Subject. If the How near the approach of this is, it is not lot
Inquiry be, Who frail Rife again t It may be Men to determine, it belongs to the times and
anfwered, Negatively, Aotfuchas never Died, feafons which it is not for us to know, the
and consequently, not fuch as never Lived. Father having pur them in his own Power,
There have been fome, who did not talte Ad. t. 7. Only this I believe, that there is i
Death, as Enoch and Elias, thefe will not rile Glorious State of the Church Militant 10 in-
again, being Glorified abeady in Soul and tervene between this and that.
Body\ tho' it is to be thought that thev will 6. THE great Endor Defignofihe Rrfurreffi-
come to the Judgment with Chrilt. There on it, that God may be Ever laftmgly Glorified it
were fome who were railed at drift's Re- Alan, in his whole frecifical Nature. A Soul and
furreftion, 7IW.27.52, 5 3. And thefe were to a Body are both efTential to Humanity, nor
be afort of the firft- fruits of the power of his can a Being be truly called Man, that doth
Refurrection. And it is not to bethought not contift of both. Now Man being' placed
that thefe died again, but that they went, under God's fpecial Government, was to be
With him to his Kingdom, and fo their Re- led by ir to an Everlalting State 5 for which
furrettion is already paft. There will be end he was placed under a Law requiring the
fome found alive in the World, when Chrift Obedience of his Whole Man, and engaging
cometh to Judgment. Of thele, 1 Thef.4.17. either Rewards or Punifhments to the whole
Then we which are alive, cY remain, frail be according to his deporting himfelf ♦ for which
caught up together with them in the clouds to meet there is a Day of Judgment appointed : And.
the Lord in the air 5 and fo frail we be ever that he may be there tried, and accordingly
whh the Lord. Now thefe fhall not dye, but difpofed of, he mutt rife again. And in this
be changed, 1 Cor.M ■$!,<> 2. What this Change refpect we may fay, ihzxjutfice it f elf rh
fhall be isdifputed,and I may fpeak fomething quires it not Abfolutely, but Relatively, -.aceo'rd-
bf it hereafter ; only it will not beDeath,and ing as the Rules of God's Governing the rea-
fo they will need noRefurreclion. But then fonable Creature are fixed in the ' Covenant
It mult be faid Affirmatively, all that ever Tranfactions between him and them- Andid
Dyed, and are then found Dead without Excep- this fenle the Ap^ftle refers us to the Rights
lion. It will be of as large extent as Death
was : Thofe very Abortions which dyed in
the Womb, and never faw the Light, if yet
thete Bodies were formed, and their reafona-
ble Souls infufed, fhall Itand up again ; for
oufnrfs of God, 2 Thef. I. 7, 8.
7. T110VGH all rife, yet there is a vafl dif-
ference between the Rrfurreliion of the Godly
and of the Wicked. This appears in a double
refpeft, Viz. both the Grounds 1$ Caufes of rheif
thefe had an intire Humanity, and thefeSouls Rftng, and the Vitality in which they frail Rife,
were Immortal. And that all of all Sexes, The latter of thefe will be diltin&ly eorifi*
Ages, Degrees, fhall thus rife, we are affured, dered afterwards. Touching the former \<zz
becaufe they fhall all appear in the Judgment, us obferve,
to which this is an Introduction. See, Rev.2o, I THERE is indeed the 'Power cf "God, equally
12,13. And I faw the dead J "mall and great, flind appearing in the one, as in the other. Their
leforcGod : and the bo ks were opened : and Deaih, uder a Phyfical Confederation, purs
another book was open cd}wbkh is the book of life : their Bodies into a! ike- Condition, and ther*-
foffl
542 LeUures upon the Queft.XXXVlII.
fore there mult the fame Omnipotency be ex Severity. As the Refurrection is to the Wick-
cued in the raifi g of a Godly, and a Wicked ed a Penalty, fo it is to the Godly a Benctir.
Man. It is equally a Divine Work, and there- Now all the Benefits which he bellows upon
fore univerfally appropriated to God. 2 Cor. his own, derive from the Fountain of his E-
i, 9. But we bad the feme nee oj death in our verlalting Love ; and Therefore he will thus
felves, that voe Jhculd not truji in our felves,but make thefe the Everlalting Monuments of it :
in God who raifed tie dead. Whereas, becaule he will fhew his Wrath and.
2. CHRIST is to be equally the Judge of both, make his Power known in the other, he will
The Refurrecr.ion is a preparitorv to thejudg- thus fit them for if.
ment, which Chrilt is to be the Difpenier or, (4. J THE Jufl rife to fland for evrr, but the
and all are to appear before Him, and receive thijuft rife to have the -more fear Jul fall. Both
their Sentence from Him. 2 Cor. 5. 10. For thele are intimated in, Pfal. 1. 5. Thsrforc the
we mull all appear before the judgment-feat of ungodly (l)all not fund the judgment, r.oi Jinntrs
Cbnji, that every one may receive the things done in the congregation of the righteous. Gcd raif-
in his body, ucordingto that be hath done,wbeiher eth his own, that he may bring them to the
it be good or bad. He is therefore laid to be Eternal Kingdom, and exalt them to a Glori-
Conltitured the fudge of both quick and dead, ous Throne, there to abide unmoved for ever :
Act. ic. 42. which comprehends both the whereas the Wicked are raifed, but it is in
Godly and the Wicked. order to their being thrown down into the
2. BOTH rife, fo tu not to die a natural Lake of Fire, and falling into the bottornlefs
Death any more. When their Souls& Bodies pit, Then will that Triumph have irsglori-
are thus re-united, they fhall never be fepa- ous Accomplifhmenr, Pfal. 20. 8. They are
rated any more. In this refpect they (lull brought down and fallen \ but we are rife n and
alike partake in Immortality. There is an fland upright.
unchangible Everlattii gneis rhat will attend (5.) THE Refurrellion of thefe is an effell of
upon the Change that will be made on them Chrfl's Merit, whereas that oj thofe flows from
by the Refurretfion. And hence there are his Sovereign fufiice. The Refurretfion of
Eternal Receptacles provided for their perpe- Believers mult needs be precious, becaule
tual Abode, Mar. 25. ult. And thefe fhall go Chrilt hath purchafed it for them. Thegreac
away into cvcrlofting punifrmcnt : but the righ- end of his Dying, was that we might live through
tious into life eternal. him, 1 Joh. 4 9. Now the Refurrection is
4. THERE are yet divers rtfpccls in which one parr of this Life. Chrilt on this account
there is a manijeji opp'fition in the Grounds or calls himfelf the Refurrection, Joh. 11. 2?.
Reafons of the Refurrellion of thefe and thofe. which inrer.ds, nor only the Efficient, hut alia
Particularly, the Meritorious Caufe <jf )t : And for that
(1.; T.hEGodlyrifeto perfetl iheirHappinefs, reafon Chrilt tells us, that he is to raife up
but the Wicked to complcat their Mifery. This his whom bis Father hath given him, Joh 6. 39.
appears, in that the great delign of their Ri- Whereas, the Refurrection of the Ungodly^
ling is to be judged, in which Judgment they was not merited for them by Chrilt, but 3p~
are to bedilpofed of according to what they pointed in God's Counfel to them, aid W3S
have been in this Life, and therefore they are only fecured to Chrilt as Judge, which is one
to receive the Sentence accordingly, Mat. 25. of the glorious Rewards of his Mediatorial
34, 4f. Then fall the kingfiy unto them on bis Service, All. 17. 31.
right band, Come ye biffed of my Father, inherit (6. ) THE Refurrellion of Chrill, hath a par ti-
the kingdom prepared for you from the joundati- cular and peculiar influence into the Rejurreflion
en oj the world. Then full he fay alfo to of his Redeemed. As he died to purchafe it
them on the Ufthand, Depart jrom me, ye for them, fo he rofe again to confirm it to
eurfed, into everlajlmg fire, prepared jr,r the them. The A pottle, in 1 Cor.i $. grounds the
divilandbis angels. Accordingly we have that Believers Faith of rhe Refui region of the
diltribution, Dan. 12. 2. And many oj them that Jult, upon the Refurrettion of Chrilt, and
flcepin the dufl of the earth fhall awake, feme to makes fo clofe a Connection between them,
evcrlafling life andfomc to frame and ever la fi- that he lets us underltand,that all ourGofpelr
Frig. con tempt. ' Faith Itands or falls with our belief of Guilt's
(2.) THE Godly rife in purfuance of God's Refurre&ion, ver.14. And if Chrifl be not rifen,
Fromife, but the Wicked according to bis Threat- then is our preaching vain, and your jaith it alf$
hinf: There is indeed, God's Faithtulnefs to vain. 8to Now there is a manifold Confirm
his^Word in both, but one is from a Word of mation of God's Children in this Article,frora
-Fromije, the other a fearjul Threatning. God the railing of Chrilt. His Refurrection alTures
Jiarh engaged Eternal Lite to his Children, us, rhat the purchafe of ours is made. Hence
and they rife to go to pofTefs it : and he hath that, Rom. 4. ult. Who was delivered jor our
threatned Eternal Deltruction to his Enemies, offences,and was *a ij ed again jor our juflification.
and this difpofeth them for it. The Godly It witnelTeth that he hath made a perfect
rife to enj >y endlefs Glory with Chrilt in Conquelt over Death, and it cannot hold us,
-Heaven •, the Wicked rife to fuffer enduring when he requires us. It is to be an earned
Torments with the Devils in Hell. for the Confirmation of our Faith, becaufe
(3.) THE Refurrellion of the one flows from he rofe as the frfl-jruits ; and his are ro be
God's Love i whereas the other's is jrom bisjutt the Jiaryefl, ver, 20. He rofe as their Head,
and
III >l II I I II II ■ H I !■«! II
Queft.XXXVlIl Jlffemblys Cxtedifm. 543
and therefore all his Members mult follow A^d that we may take a proper account of this
after him. Now this is only this Conf.dation Affair, let us obfervd in general, That the ha-
of Believers, and others h;ive no Intereft in turcoj the Refurreliion co/iffis, in the rcfioring,
it. Chrilt therefore gives this as the Reafon of the diffolved Body, and re-urntmg oj it with
of our afTurance on this account, Joh. 14. 19. the Soul, which Death huh fcfarated from it.
Becaufe I Hie, ye fhall live alfo. . Now this Glorious Stare which the Man fhali
THERE are divers Enquiries made about the he put into, hath a proper teferer.ee to his
RefurrecYion, which becaufe they have more Body. We have before obferved that the Soul
of Nicity and Curiofity in them, than matter js perfected at Death, and. enters into a iron?
of Edification, I fhall pafs over, only leaving derful Felicity before-hand, whiles the Body
this general Remark, -viz. That wharfoever is made a Carcafs, and returns to its- Duft;
will be requifire for the perfeft Glorification but was referved for a better Condition in the
of the Bodies of Believers, or tor the making appointed Seafon ^ and now it comes. The
of the Bodies of the Wicked fit to be Veffels Body fhall now have a wonderful Beauty and
of Wrath Eternally, will then be done to them, Glory put upon it •, and this fhall be at the
by the fame Almighty Power, which will Refurrettion. The Apoftle therefore tells us,
raife them up. That we look for fuch a thing, in which he
Use. BE we all then adv'fed, to lay in that gives us a comprehenfive delcription of this;
toe miy enjoy the Felicity oj this Refurrettion. phil. 3. 2ok For our convention is in heaveny
~Paul tells us how follicitous he was,JPfr/7.3.i J. from whence alfo we look for the Saviour, the
Hot meerly that he might rife again, for he Lord fef us Chrifi. And he illuftrateth it by
knew that was unavoidable, but that he might oppofing the Qualities that Death purs it in-
be happy in it. If all mult rife again, furely to, to fuch as the Refurredion confers upon
they have poorly laid in, who never took care U, 1 Cor. 15.42,43,44. That therefore which
for any thing beyond the prefent time. How now lies before us, is to take an account of. the
wretched mult they needs be, who have laid Srate in which the Bodies of Believers fhall
out their utmoft Care for this Life only, and rjfe . by which we fhall plainly d if cover the
never thought of, or provided, for the Life Glory in which they fhall beraifed,and what
that is to come ? Is there a Refurre&ion to an Happinefs fhall be conferred upon them in
Honour and to Contempt ? it infinitely con- and by it. The word Glory, isufed in various
terns every one of us, to ufe utmolt care to Senfes among Men : As alfo are the Hebrew
obtain the one, and efc'ape the other. And and Greek Words by which it is exprefftd
will it be an Unchangeable State that the in the Scriptures. I fhall here only point at
Refur region will put us into, and that accor- Three 5 all of which may be fuppofed to re-
ding as Death finds us, when it makes a Sie- fertothe thing under Confideration. Some-
2 tire on uS> They then are the only -wife times Glory & Happinefs are put Synonymi-
Perfons, who make it the great Bufinefs of the cally -, fo in Pfal. 73. 24. Thou fhalt guide me
prefent Life and Time, to make Provifion.that with thy counfel, and after receive me to gloryi
being by Faith intitled to this Death 8c Re- i.e. into a ltate of perfect Bteffednefs. , ■ And
furrettion of Chrilt, they may lie down and it is certain that the Refurre&ion of Believers
fleep in JefuSi and that when that Morning belongs to their Glorification. ItisoneArri-
comes, they may arife cloathed with his 1- cle of the Felicity which God hath promifed
mage. See that you be rifen with Chrilt now, to make them to partake in at the laft Day.
in a thorough and true Converfion, then fhall As Chrift's riling from the Dead was one ftep
that Union vyhiGhabocie during your ftateof of his Exaltation, fo fhall that of his Redeem-
Death, continue in your Reftauration-, and if ed be of theirs. Sometimes it intends a pe-
you xanmake fure to die in the grounded culiar and tranfeendant acknowledgment that
Faith of this, Death isunttinged, the terror is paid to a Perfon, for fome lingular & extra-
of it taken away! And while the Fore-tho't ordinary venues which we conceive to be in
of a Refurre&ion affords matter of Horror to him; Praife, Honour, and Glory, feem to be
others,it will yield -you abundant Confolatioii, fomany degrees of deference given roanother.
to think, that in your F/efb you Jhall fee God. Praife being a verbal Commendation, Honour
C Marc h 12. 1700. 3 a fignal refpedt added to make it appear in-
deed that we have an high elteem of him,
and Glory a fuperlarive Praife. and Honour
that We confer upon him-, by raifingTrophies,
erecting Monuments for his Merrioiy, record-
ing his worthy Aftions, and renowned En-
2.npHAT in that Refurrettion, Believers fhall dowments. Thus are we commanded to give
JL beraifedinGhry. TheRefurre&ion it Glory to God, Pfal. 29. 1, 2. Give unto the
Telf is common to Good and Bad : All fhall Lord (0 ye mighty) give unto the Lord glory and
Rife,but on different Gtounds,and on a diverfe Bringth. Give unto the Lord the glory due un-
Defign, as hath already been obferved. We to his name. And without doubt, the luftr$
are therefore now to proceed to a particular ln wh,ch the Bodies of the Saints fhall then
Confideration of the Benefit that Believers re- appear, will gain them glorious elteem. But
ceive from Chrifi by and in this RefurrecHon, the main thing, and that which is nextly here
iVh.ich fhall be-very wonderful 8c furprizing. intended, is, Glory is put for {he- worth*, or
- - r o * A a a excel-
j —
SERMON CXLIIL
544 LeHures upon the Queft.XXXVJLIL
— I * ■ ,
excellency whicn is iri the Subject,which ren- put upon it atfirfl, which it loft by the Apoftacy*
ders it worthy of having that Glory paid to Whether we confider ic in its natural Frame
it. When the worth of it is furpafling, ic is and Compofure, or in irsconnaturai Santtiry,
faid to be Glorious. Hence it is faidof God, Infinite Wifdom l'uited ic to its great end of
Exod. 15. 11. Who is like unto thee, 0 Lord, Glorifying God. If we Confider the compofuic
among ft the gods ■} who is like thee, glerious in of the Body and difpoiing of it to be fit for
holinefs, fearful in pra'ifes, doing wonders. And its Sanations, it was a wondrous Fabrick,Pfal,
I C hron . 29.11. Thine, 0 Lord is the great nefs, I 3 9. 14. I onll praife thee, for I am fearfully and,
and the power, andth: glory, and the vithry,and wonderfully made : marvellous are thy works, and
the maje(!), for all that is in the heaven and in that my foul knowtb right well. But when we
the eanb.ii thine •, thine is the kingdom, 0 Lord, confider, the Body as adorned with the Image
ani th m art exalted as head ab>ve all. So that of God, and every Member and Power of it
by theGlory in which the Body (hail be raifed, Sanclify'd,what aGlory was this? Well might
we are to underftaud all thole admirable Or- the Pfalmilt fay, Pfal. 8. 5. For thou haft made
naments that (hall be conferred upon it, by him a little lower then the angels \andhufl crown-
•which it (hall be made fit for the happy ed him with glory and honour. But Man bySLty
State v;hich it is railed to poiTefs,in which it hath laid all this Glory in the Duft, and di-
fhall be con-glorify ed with its reltored Soul, velted it of the image of God, indifpofed it
And that we may take a tight account of this, to all that is honourable, and debafed it to a
we mu ft confine our (elves to thofe notices Slavery that renders it ignominious, and coa-
that are given us about it in theWord of God 5 fequently expofeth it toContempt. For which
from whence alone we have theaflurance ihat reafon it hath gotten that Epithet of Vi/e, at-
there (hall be a Refurrection, and whar man- tributed to ir, Fhil. 3. 21.
tier of one it (hall be. We may therefore 4. THERE fhall therefore be a wonderful
effay the laying ouc the grounds and nature Change made in the Body, by the Rejurretfion,
of this in the following Conclufions. from what it was in this Life, Whether if
1. THAT the great end of the raftng of the Man had kept his Integrity, there would noc
Saints Budy\ is, thit it may accompany the Soul, have paft fame Alteration on his Body, to fit
andjhare with it in Eternal Bhffednefs. The him for a glorify'd Stare, is matter of meer
Refurredion is in order to the Conlummation Speculation. But it is certain, that all the
of our Glorification, and is made 3 necelTary Damages which it hath fultained by the Fall,
ftep to it. God having chofenthe Man ro E- which have put it out of Repair, muft be re-
ternal Life, and the Man confiding of Soul newed, all its Defects be fupplied -y its Vile-
and Body, he cannot becompleatly happy but nefs mult be taken away, and that by a wan-
in both, in conjunction : And becaufe Death dertul Change. Of which, Phil. 3. 21. Who
had made a feperation between them, they fhall change our vile body, that it may b< fajhioned
muft be brought together again, elfe the Man like unto his own glorious body, according to the
doth noc enjoy an intire Humani y ; nor can working, whereby he is able even to fubdue all
the Body be capable of any fenfe of well-be* things unto himfelf. Where we have the Au-
ing till it be animated again with its Soul j thor of it, Chrilt himfelf j the Change it felf
and this is the very thing that it is come to is from Vilenefs to Glory ; the Pattern of ir,
by this Change: For winch reafon it is called his own moft Glorious Body ^ the Vertue by
the RefurreSion oj life, Joh. $. 29. which it (hall be done, the Working of his
2. TO the fitting of the Body thus to fhare in mighty Power. When therefore, we have
Happinefs. It mult be a fuitable Organ for taken a view of this Change, we (hall hatve
the Soul to perform its blelTed Operations in. a Profpeft of the Glory under Con fid era tioa.
The Glory of the Body confilts in its being Here then we may confider this Change,
eompleatly fuited for its end. Now it was 1. Negatively, in two Things,
made for the Soul, to be its Inftrumeut -, and 1. THIS Change will not be in the Subftance^
tnuft therefore ferve it to its ends. Should Frame, or humane Shape of the Body. It will
the Soul, which is the moft noble part in Man, be anhumaneBody (till. For fubftance it muft
be prejudiced or obftrufted in its Felicity, by be the fame Body that we had before. That
being reunited to the Body, it would be a Body that went into the Grave,(hall be raifed
Penalty and not a Benefit beftowed upon it. out of the Duft. This hath been before made
It muft therefore be fuch a Body, as in it the evident ; only let me add to the Confirmati-
Soul may enjoy it felf, and not be clogged or on of it, that we are told that the Refurre&i-
impeded,in its feeing,enjoying, and glorifying on of our Body fhall be analogous to that of
of God for ever, in which its Eternal BleiTed- Chrift, Fhil. 3. 21. And we are fure his was
riefs doth confilt. Nor can the Body it felf the fame. And therefore he faid to his Dif-
be perfect in Glory, unlefs it be qualify'd 5 ciples, Luk. 24.39. Behold my hands & my feet,
becaufe otherwife it would lofe its end and th it it is I my felf ; handle me, a/id fee, for a
ufefuinefs : and that would be its real mifery. Spirit hath not fiefh and bones,asyeJee me have.
It muft therefore be wholly freed from any Chrift will take the fame Materials, 8t give
either natural or occafional Indifpofirions, in them a newMake, and build them into a ftate-
order to its enjoying of a conjunct Glory with ly Fabrick. Our Bodies are faid to be of the
the Soul. Duft •, i. e. they are Elementary ; and it is
2. THh Body of Man had fuah a GJory as this thi,s Duft that fhall awake, Ifal 26. 19. It
' ■— - - ■ (hall
.Y.w,-
»« " ' ' ' ■ I t
Qlieft.XXXVill. Jjfembljs Catecbijm. 54^
iHiall not be an Etherial Body furrogated in bir. We obferVed, that Man's Body was
the room of the other, as fome have without made- Glorious at firfl, that it loft this Glory
reafon, and contrary to Scripture imagined, and became vile by Sin. All this fhall now
And it (hall return to an humane Shape, for be recovered, and the railed Body fhall have
fo alio did Chr ill's, and in that Form or Figure none of thole Mifchiefs upon ir,but leave them
did he appear to his Difciples, after he was behind j nor fhall it want any of thofe t*ri-
rifen. And indeed, infinite Wifdom contrived mitive Excellencies* which were put upon it
this Shape as that which was molt covenient in its Creation. In particular*
for fuch a Creature, both forBeauty,& Glory, (1.) THE Body Jhall lay afde all itsDeformity,1
and Fitnefs for'b'eing an Inltrument of the and be made moft beautiful. It fhall have a
Soul, in its Operations •, and theiefore it fhall Comelinefs put upon it, and nothing will-be
be fuch when railed. It fhall therefore have unlovely in ir; All the Deformities on Mens
all the bodily Members which it had before, Bodies, are Penalties of Sin : whether it be
for they were every one placed in the Body a fymetry of Parts, redundancy or deficiency
for the perTeHion of Humanity, and fitting of Members, or the like. Whatever of thefe
it for its End. And it is prefumptuoufly the Body had before, it fhall not rife wirli
pleaded that fome fhall then be ufelefs, for them. Chrift is altogether lovely^ and fo
how do we know what honour God will have fhall the Believer be. Among Chrift's Re-
by them ? And it is certain, thatChrift,who deemed at the Refurreclion, there fhall be
is the Pat-tern of our Refurre&ion rofe in the no Dwarfs, no little Children, none with any
-fame Body, with all its Members, for his Member wanting or fuperfluous 5 none Crook-
B"dy never faw Corruption. ed orDeformed; but all fhall beComely,Beau*
2. HENCE it follows, that the Man Jhall tiful, Amiable. And this is included in thar,
mt be changed into any other Species, or kind of 1 Cor. t$. 43. // is fown in dtfhonour, it n
Bemg. Some miltaking that expreffion (in raifed in glory i, it is /own in weaknrfs, // is
I Cor. 1 >. 44. It is fown a natural body, it is raifed in power.
raifed a (firitual body. There is a natural body, (2.) IT ' Jkall put eff its Mortality, and be made
and there is a ffciritual body.) have fuppofed that Immortal. It was Sin that brought Death into
itllull he changed into a Spirit, or an Ange- the World, Rom. 5. 12. Man in his Hate of
1 calSubltance : But how then will it be a Integrity, Was fo made Immortal* that if hs
Budy ? F)r Bodies and Spirits, are of two had notfinned, he had never dyed. The Re-
QiVers Species ; fo that it mult thus lofe its furre&ion fhall put an ed to this Death*
Fumi'iity. It fhall have nothing put upon it they fhall die no more, but live Eternally*
Change, which is inconfiltent with, or We fhall therefore afrer that be ever with fV
' ve to an Humane Body, for fo had L*rd in our Bodies, 1 Tbrf.$. 17. And this is
n 5h flit's -flfody. When therefore Chrilt intended, in 1 Cor. 15. 42. So alfo is the re*
faith, that it fhill be equal to the Angels, f urr echo n of the dead, it is fown in corruption ;
Luk. 20 36. Xeither can they die any more ; for it is raifed in incorruption. Hence that of out
they are -.± I u to the angeis, and are the chil- Saviour, Luk. 20. 36. Immortality is a new
dr en of Gou /being the children <f the refurre'di- Suit which the Body fhall put on When it
en. berdoth not intend that they fhall be rifeth, ver. 53. For this corruption muU put on
turned into Angels, but only that they fhall incorruption, and this mortal mufl put on M-
be equally priviledged with them in that mortality. Nor fhall it any more have the
Glorious S'ate. Much lefs then fhall their lealt difpofition or tendency to a DifFblufion.
Bodies be adorned with Divine Perfections, 3- IT Jhall be perfetlly freed from all Difeafctf
fuch as [Tbq<nty, Omnipotence, &c. for nei- and In jir mi ties. It was here full of Maladies,
ther is Chrilt fo in his Humanity, whatfoever an Hofpitai for all manner of Diftempeis to
fome have vainly dreamed. lodge in, liable to the infections of the Air*
2. Fofuively ; Obferve in general, that this and every ill Accident, expofed to acute and
great Change will be in their bodily Quality -, and chronical Maladies, which wofully impeded
in this will con fifi their conformity to ChriWs both its Service and Comfort. But all thefe
Glorious Body. And this Charge will be fo were buried with it, and fhall be left behind
great and wonderful, as will advance them and rife no more -, it fhall enjoy perieel!
into a Glorious State. And the more aftonifh- Health and Vigour, without the leaft Pain or
ing it muft needs be, in that it will be done, Grief. Then fhall that prophecy be compleat*
rot only on a Body made of Earth, or of an ed, Ifai. 33- 24. And the inhabitant fhall not
ElementaryOriginal,but alfo on a Body which fay, I amfick : the people that dwell therein foall
Sin had defaced, and made fo vile. And this be forgiven their iniquity-
alfo may be fummarily comprized under two (4.) IT fhall no more if and in need ofClcath-
Heads, ing. Man in innocency had no occafion fof
1. ALL the evil Qualities which the Body was it, much lefs fhall there be any in the Refur*
iebafed with by Sin, fhall be removed, and all ie£tion. That which firft made it neceffary,
the contrary Qualities reqwfite to make it Glori- was the fhame that Sin had brought upon il $
ous, fhall be reftoredor beftowed upon it. I put and the need was increafed by the Miferiea
thefe two together,becaufe they do mutually of the Seafons, that we were hereupon ex*
ply, one the other -, and there is in it as it pofed unto. And tho' Pride hath made Malrt
*vej;e, a return from the Privation to the Jda- count it their Glory, yet every Garment that
* A a a i m
54$ LeBures upon the Quefl.XXXVlIf
we put on is a Badge of our Ignominy,a mark the Nourifhment taken, and the exhaufion of
of,L>ifgrace upon us. This will then be re- the Spirirs by Labour, Adam in Innocency
moved. The Bvdy will be fo glorious, that no could not do without Sleep? becaufe he was
(hame will abide on it, and it will remove to to live upon Nutrirrent, and on that account
a Climate where it will never be expofed to there was a Night for Kelt, as well as a Day
any Injuries. .In a Word, for Woik. But now nothing of this will be,
(5 .) THERE fhall be nothing on; the Body, to nor the Body need it. And hence there flail
clog the Soul's free, and uninterrupted actual be no Right, Rev. 21. 2 ?.
felicity •, but all that is nquiftte to a Body that (%.) IT fhall live without Marriage. The
fhould make it, fervic cable will be given to it. reafon of that was becaufe God would have
There fhall be neither WeaknefsnorWearinefs all Mankind to derive from one Original,that
tp-artend it. It fhall fpend an Eternity in the fo he might treat with them in a Covenant in
Celebrating the Praifes of God, in Singing one Head h and accordingly this Ordinance
endlefs Hallelujahs. It fhall be everComem- was instituted in Man's State of Innocency,
plating of the Glory of God, and a&ing Love But now all Generations fhall be at an end,
upon him, and never be tired 5 it Hull be and fuch Relations will ceafe and be ufelefs,
quick and active. And in thisrefpefr. it may This therefore is the main thing in which out
be faid tq be /own in weakncfs, &c. And a Saviour tells us that they (hall be like the An-
natural body, &c. 1 Cor.i>. 43,44- Had Man gels, Mat. 22. 30.
kept hjs integrity, he had never known what ("4.) THE Body fhall no more be employed in
it was to be tired in his Work, to be faint,and fuch Callings as were appointed for Man's pro-
foTced to give our. Nor fhall theraifed Body viding for his bodily Relief. For when the
be any more a clog to the Soul, or the Belie- Occafion for it fhall ceafe, theVocations which
ver have any occafion to fay, the Spirit indeed were purpofely defigned for it, will ceafe
is willing, but the Flefh is weak. And when too. Adam was put into the Garden to drefs
it hath been employed in that Happifying it, Gen- 2 15, But now the Body is diichar-
Bufinefs of Heaven Millions of Ages, it fhall ged from all fuch Bufinefs, to be inriiely at
remain {till as frefh, and aclive, and ready to Liberty for thofe Glorious and Celarftial Em-
purfue it as ever. So that there was nothing ployments in which it fhall jeltfrom all rhefe
lplt in Adam, but what, fhall be reltored in Labours, and Celebrate an Eternal uninter-
Chrijl, when that Day comes, in regard of the rupted Sabbath, in which its adual Felicity
Body. will confilt. Thus will the Body be railed
,2. THE Body flhill have fomethingfuper added in Glory.
xntoir, ab.vc what it had in its firfi Creation, Use. I. LET the Thoughts of thefe things
which fhall further augment the Glory in which help the Children of God cheerfully to undergo all
it fhall be raifed. What might have been if the bodily'inconveniencics of this Life. A great
he had never fell, I difpute not, but this is part of our Trouble in thisWorld arifeth from
certain, that theltate of the Body in Creation, the Body, and I know no better relief than to
was in fome things fhort of what, that of the contemplate this great Change that it will
Saints fhall be in theRefurrecltion. And that fhortly have. When you fee and feel how ic
will appear in the things that are appr- pria-' is now,^: begin to be difcouraged, look forward,
ted to rhe Csdettial State, to the Pofleiiion and believe what it fhall be then, and fet one
whereof, the Refurrection is a defigned Me- over agai. ft the other, and let that arm yoti
dium. And they are chit fly, with Patience to bear the prefent Trial, be-
(1.) THETjlull live without Food. The firft caufe it will be over ere long, and a Glorious
Adam, and Mankind in him, had a fubord 'mate Change fhall come upon you. And let that
Dependance on the Creature for the Nutri- be your Comfort, Pfel. 17. i?. As for me, t
ment of his Body, and maintaining that Life will behold thy face in right eoufnefs : I fhall be
which was put into it. God therefore pro- fatisfied, when I awake, with thy liken efs.
vided otherCreatures for hisSultentation,and Use. II. LET this alfojweeten to you, the
bellowed them upon him for Food. Gen. 2. 16. thoughts of your Dijfolutwn. There are many
And the Lord God commanded the man,fayingy things apt to imbitter them, and we too rea^
Of every tree rf the garden thou mayeft freely dily pore upon them •, but here is that which\
eat. But the State of Heaven to which he may put a better relifh into them. Whattho'
is raifed is another thing. They are cor- this Frame muft be taken in pieces? Yet re*
tuptible things which weretofuftain ourLife, member, Sin hath put it out of order, and it
but there is no fuch thing there, where we isdiflblved but to be a new built. Think
are to be entertained after we rife. And there- when you are going ro lie down in the Duff,
fore our Bodies fhall have no occafion for how glorioufly you fhall rife again ; and let
them, elfe the want would be our Mifery. this make the Meditation of'that Day preci*
Thus alfo it is a Spiritual Body. God will ous to you. Think often what an unfpeaka-
hold it up in his own Hand, as he doth the ble Benefit it will be, to have this Body to
Angels, and therefore Hungringtf Thirfling fhine like the Sun in the Firmament, to be
fhall then ceafe, Rev. 7. 16. adorned with all the ftarely Perfections, that
(2 ) IT fl)all live without Sleep. Andinthis fhallmakeitfirforthemoft nobleEmployments
it fhall alfo be like the Angels. Sleep is andEnjoymentsintheErernalKingdom .• To be
thought to arife from Fumes engendied by madeimmonal,impaffible,fjpiiuual. And let
zu tbfr
" ■ " i ., , . , ■, ■...-- »,T- ;;",• hi, y
Queit XXXVIII. JJJemblys Catethifm. §^
this make you free to bear the Changes which his Word 5 according to that, Joh. ?. Th~H*
mult pafs over you in the courfe of Providence, that recewetb bis tejhmony, bath Jet to bis feat\
according to God's/U wile Counfel,in order ro that God is true. Now this is plutnply and
the making way tor this happy Change. Re plentifully witneiTed to in the Scriptures botk
willing to lie down in the Duit, till he fhali of the Old and New Teltament. Pial.pd. 1 j.
call you out of it,ar|q drefs you up as a Bride Before the Lord, for he cometh, for he cometh td
to meet her Bridegroom, in the Day of his judge the earth : be fhali judge the world wiih
greateit Solemnities. Believe, that he who rigbteoufnefs, and the people withhis truth. And
hath promifed is able and faithful to perform ffal. 98. 9. Eccl. 12. 14. Mat. 27. 34,&c.A£h
ir, and therefore it fhali be thus, and a great 27. 31. Becaufe he hath appointed a day where-
deal better than you can at prefent conceive, in he will judge the world in right eoufnefs, by
And let this Fairh make you relt in Hope, aid tbat man whom he bath ordained,' where f be hath
very willing to pals through, and out of.this given affurance unto all men, in that be bath
Vale of Tears, that fo, that which is imper- raifed bim from the dead. Yea, it was an arti-
feft may bfdone away, and that which is cle before the Flood, Jude 14, 1$. And Enoch
perfect may come. alfo, the fevemh from Adam, prophefied of thefe,
C A p R 1 L 9- i7°o 3 fiy&gi Behold, the Lord cometb with ten thou*
firsts of his faints, To execute judgment uport
all, and to convince all that are ungodly among
SP? R TVT O 'NT C^YI 11/ them' °f al1 their ungodly deeds which they have
JC/ IV 1VJ. V>? ±S\ KuSVLjIY . ungodly committed,and of all their bard fpeecbesy
which ungodly finners have fpoken againfl him.
2, T^TTE are now to pafs over, to the Con- So that if there were no more ro be laid for
V V fideration of the Second ftep of ir, yet this is enough to filence all difpure a-
the Confummat 2 Glorificarion of Believers at gainlt ir. How far this rruth may be demon-
the Lalt Day ; which confilts in the Enter- ltrared by the light of Nature, may be diF
rainment that fhali be given them, upon their puted ; That the Gentiles, who had not the
Refuirectior, in the Day of Judgment, thy Oracles of God commi ted to them, had fome
f])a II be openly Sec. And here two things will apprehenfion abour ir, and did many of them
come under our Confideration. 1. That the entertain it with Credit, is certain from their
Rejurrcllun foali be followed with tbcGreat and Writings 5 but whether they gathered it
■General judgment. 2. That the Happinefs of from their own Improvement of their Reafon
Believers then will be, in tbat they fhuil be open- in the fearch of the light of Narure, or only
iy acknowledged and acquitted. Something built it upon what they received from Com-
therefote may here be Ipoken to each of merce with the Jewifli Nation may be de-
Ihefe feverally. murred. Neverthelefs the Word of God
j. THAT the Refurrellion fhali be followed furnifheth us with fufficient Arguments for
with the Great and General judgment. There the illultration of this Truth, by which we
are two Topicks in Divinity under which the may give a reafon of our Faith in it- For
Doclrine of the lalt Judgment may have a which we may take up thefe Scripture Con-
place aiiigned it to be treated of, viz. either clufions.
tinder the Exaltation of Cbrift, whereof this is I. THAT God put Man at fr ft under bisffe^
the laft tlep, that he fhali come to judge the cial Government, in which he gave bim a Lam
World at the laft Day ; or in the Glorification of with Santlwns. Touching this Government
Believers, one flep to which is the laft judgment, and the Nature of ir, we have formerly had
Something harh been faid of this under the an Account, the Sum whereof amounts ro
former heretofore, peculiarly with refpecl to thus much ; Thar God having made Man a
the Glory of Chrift, which will then mine Teafonable Creature, and treatabl. in the way-
forth. molt illuitrioufly ^ for the laying open of a Covenant with him, he gave him a Rule
whereof, many points referring to that Day according to which he was to ferve to his
were briefly touched ; I fhali therefore with end 3 and as he carried himfelf towards ir,was
the more Brevity handle it here .- That Chrift to expect either Life or Death •, and ro make
God-Man fhali be the fudge, and of the great it an Inltrument fit for fuch a Tranfaction, he
Majefty and Glory in which he ftjall then appear, guarded it with Promifes and Thi earnings:
.vie have before taken an account. The Things And here was the Foundation laid for this
therefore which may here come under our Judgment.
Enquiry are, i.That there fhali be fuch a Day 2- THAT hence there were Rewards and Pu~
of judgment. 2. Who they are that fhali be nifhments ratified by and in thefe Sanctions.
fudged? 3- That thcRefimeffion will make way That they do contain fuch things in them, is
for, and introduce this judgment. 4. On what evidently the very tenour of them. That
Grounds or Rules it will proceed? they carried in them the nature of Rewards
1. THAT there fhali be fuch a Day of judg- and Punifhments is evident, becaufe of
mem. This is an Article of our Faith ; and the connexion they have with the Command^
neceffary to be believed by ail thofe that pro- Life was to be the recompence of Obedience,
fefs Chriftianity. An Article of Faith,is that Rom- 10. 5. Death the wages cfSin, Rom.6. 2?,
which commands our embracing of ir, upon And that thefe were herein ratified in thele
the Teitimoiiy that God hath given of 4c ia Hypothefes, or that the connexion wasiirrn,
, and
548
Lettures upon the Quefl XXX VIII
and not arbitraiy, is evident, both becaufe
God aflerts to it, Gen- 2. 17.. In the day. thou
gate]} tbtreof thou jhult furely die. And be-
cmfe this Covenant, ib eltablifhedv was.the
nxed Rule ot relative Juliice. Hence that,
Mat. 5. 18. For verily I Jay unto you, Till he a-
ven and earth fjjs, one jot or one tittle flail
in no wife pajs from the law, till all be julplled.
i. THAT all Mankind by the Apojfacy, jell
under the 1 breat ning of t bejirU: Covenant. W e
are told that all the World k guilty, Rom. ?.i8.
AndGuilt is nothing elfe but the bindir.gof the
Perf'on over to iuffer the penalty of" the
Threarni/ig* and the Reafon of this is, becaufe
the piinifhrnent denounced was tor Sin ; and
therefore, becaute all by the Fall come to be
Sinners, they Ib were laid under the Sentence
of Death ^ and this way of the Derivation of
it is fully aiTejted in Rom. % 12. So that e-
very one to whom Sin may be imputed, is
thereby under a Threatning to die.
4. THAT G.jd bath opened a new Covenant, in
ububhe bath fecured Lije again byChrijl.tofucbas
believe in him. There was nothing but Death
to be looked for by the old Covenant \ but
God, to (hew his Mercy tofome, hath opened
a new al;4 living way by the Goipel. Hence
that, 2 Tim. 1. 10. but k now trade manijeji
by the appearing 0] our Saviour Jefus Chnf^vcbo
ha ib alio lifted death, and hath brought lije and
immortality to liglx by the Gcfycl- Rom. 8, 3.
There is therefore a good ric<pe fez before
Men. God Covenanted with his Son about it,
and he hath opened a ( - ve nnt ol Grace to
Men concerning i: : and nrs alio is felled on
Covenant Profiles 5 and inch as are pleada-
ble by < fe -ho have gotten a rule to them,
by Faon in rift, to whjidfc there is 3 firm
Promife made of it. j-bn fc,*$. ¥<* G i fo
loved t>e wor.d, tb,i b gave bis only begotten
Son ib t xiobnfoever believe tb in him, fijall nof
feajh but have evcrlafting U]e.
<j. THAT Gad in thefe things, defigned the
liifire oj the Glory 0] his Juftice and Grace.
Thefe two Attributes were fpecially concern-
ed in the management ot his Government of
Men, under the firlt and fecond Covenant.
There were other of bis Perfections which
(hined in them together with other fecond
Beings, in their Creation and common Go-
vernment, bur thofe were to be the peculiar
Monuments of thefe moral Perfections of his •,
and their Relations to thefe Covenants and the
Terms of them,made way hereto -, rheRetribu-
tions of the firitCovenant being exactly accord-
ing toJuftice,and the Rewards of the NewCo-
veriant tho' righteous, yet adapted to the ma-
riifeltation of free Mercy to the Subjects of
them- For we are told,Eph.2.8. For by grace
areyejavei, through ]aitb, and that not oj your
f elves 7 it is the gift oj God.
6. THAT to the illujlration of thefe, there
muft be a fair and open Frocefs with thofe who
are the Sub jeUs hereof. That the World may
fee and know, that God is fo ^righteous and
merciful, there mult be a Trial of the Perfons
.concerned, and their Carriage with refpeft to
theRule under which they are,mnlt be brought
to Light and made manitelt. There milt be
a Reward according as men have been, 2 Cor,
?. tc. Rom. 2.7, 8. And they muft therefore
be Judged that Right may be done them, and
all mouths jhp'd. It is therefore called the
Day 9} Revelation, &c. ver. $. And then alt
fecretswillbe revealed, Chap. 2.16.
7. THAT there is a promifcuous ■ Difpenfation
oj God, in his vifible Providences to thife in this
Lije. Not but that there are the real appli-
cations both of Jultice and Grace here,but ir is
fecrer and unaccountable, and Men are at a
lofs about ir. Wicked Men 'tuin Atheitis
upon it, and Godly Men are too\>fien puzled
about it,and ready to trip in their Obfervatiort
ofir, Pfal.i%. begin. We have therefore thole
Remajks that have been made upon the out-
ward Providences of God, heel. 9. begin. And
Chap. 8,14. Wicked Men go on in Sin, and
prober *, Godly Men j car him, and are plagued
every day : And the one is made fecure by it.
Plal. 50. 21. And the other almv/i ready to Ire
dijcouraged: And expoltulate, as \\*b.iM,Tbou
art oj purer eyes then to behold evil, and canft
not look on iniquity : zeberrjore lookeji ibou up-
on them that deal treacheroujly , and ho hi eft thy
tongue when the wicked devoureth iIk man that
is more righteous than he ?
8. ThlS there] ore mull be done, after the
Affairs oj this World and Time are fini find. It"
it mult be done, and is not accomplifhed be-
fore Men go our of the Congregation of the
Living : if ungodly Men dye in feeming
Peace, and Godly in Trouble -, there mult
then be a Time afterwards wherein this great
Concern will be attended and tranfatted. For
this reafon the wife Man ltrongly argued a
future Judgment, from his Obiervation how
things went here, Ecc) 3.16,17- And moreover,
If aw under the fun the place oj judgment, that
wickednefs is there : and the place oj righteouf-
nefs, that iniquity was there. If aid in my heart \
God /tall judge the righteous and the wicked ;
jor there is a time there,] or every purpofe, and
j or every work. God will certainly let all
thefe things to rights, and hath in his holy
Wifdom adjourned the Doing of it throughly,
till that appointed Time comes, when the
latt great Court of Aflize fhall be kept.
2. WHAT hath been already mentioned,
will guide us in the Consideration of the
next Head, viz. Who they are, that fhall be
Judged ? viz. All thofe who have come under
the Cognizance oj the Law oj fpecial Government*
For, if that Law was the Rule according unto
which God would diitribute Rewards and
Punifhments to the Subjects of it, according
as they are found conformable to, or tranf-
greffors of it, then of neceflity muft every
fecond Being, which ftands in relation to that
Law, come into this Judgment, becaufe God
hath appointed this way for the adjufting of
this Affair: For if this be the Way,in which
God will glorify himfelf in fuch a Subject,
and he will have his Glory by every one of
his Creatures, then none of thefe fhall efcape
this
^
-'- ■ ■ - ■■• • -.^ ■..- ■ .-.v~
Queft XXXV ill. jtfeihM/s Camhifm. 549
this Appearance. Now the Subjects of this fore mutt be reftored to the Soul, that they
Government are of two forts, Angels 67 Men, may be judged together % for Which there
and both of tbefe Jhall be Judged. That the mult be firit a Reiune&ion; in regard of thofe
Angels mail be fo, is alTerted in the Bodie$,which have before undergone a DiJTo-
Word of God. Angels are of two forts, lution. Thofe therefore that are found alive
Good and Evil \ Touching the Good, it at that Day, will not need to be raifed, onljf
is certain that they are under theGovemment there will be a Change pafs Upon .therri,whicri
of Chrilt, Eph. i. 21, 22. Far above all princi- Will be alfo to prepare them for ir, 1 CorUjC
parity, and power, and might, and dominion, and 51. behold, I [hew you a myflery :. we [hall not ill
every name that is named, not only in ibis world, fleep, but we flail be changed. They are the
but alfo in that which is to come : And hath put Things which were done in the Body that will
all things under his feet, and gave him to be head pafs Under the Trial 8c Cenfure of that Judg-
cwr all things to the church. And there are ment, 2 Cor 4. 10. i. e. Whatfoever paft thern
the Rewards of Obedience which they (hall before their Soul and Body were feparated
receive. As for the Evil Angels, they arefal- each from the other. The Body was made
len under Guilt, and for that reafon we are ufe of as the Soul's Organ, not only in, but
allured that tbey are referved for that Judg- alfo with which it performed its impefate
went, 2 Per. 2. 4. Jude 6. It is therefore Afts : for which reafon it is to fhare with it
put as one of the Prerogatives of the Saints, in its Eternal Recompences. The Bodies of
1 Cor. 6. 3. Know ye not that we flail judge an- Saints were employed in the Service of God9
gel* ? ■ As to Men, we are afTured that every their Hearts, their Tongues, their Hands Were
Individual that hath been or (hall be, will ufed to glorify him. Their Bodies underwent
then aopear and receive their Trial and Sen- many hardfhips for him. Thofe things men-
t'ence • ^igh and low, rich and poor, noble tioned, heb. 11. 3M7- nextly fell upon their
and ignoble, male and female, fmall 8c great. Bodies. Chrilt will therefore make their
Tins is manifeft from, Rev. 20. 12. The A- Bodies to partake in the Rewards of Life,
poltle therefore extends it to all, 2 Cor. $. 10. which he hath promifed to fuch. TheBodies
And it miy be aligned from, Eccl. 12. 14. For of Ungodly Men, have been the Inftrurtients
Cod flail bring every work into judgment, with of Unrighteoufnefs 5 With their Hearts they
every fecret thing, whether it be good,or whether have devifed Iniquity, with their Tongues
it it be evil Tne Godly expert it, and com- they have taken God's Name in vain, and Re-
fort themfelves from the expectation of the ptoached him, and with their Handsthey have
glorious Reward, which they then fhali re- wrought Violence : Thefe therefore muft feel
ceive, 2 Tim. 4. 8. The Wicked mail not theimpreflionsoftheDivineIndignation,whicbi
efcape, for there they are to receive their they cannot do While they continue in theifc
Doom, according to their Works, Mat. 13. 4*. diflblved Dult. And thatthis Judgmentfhall
Accordingly, we have the Diltribution 8c Se- follow immediately upon the Refurrefction is
paratiou of thefe in rhat Day, aiterted by plain* The A poltle conne&s Death & Judg«
Chiift himfrlri Mar. 2%. ?t, 32. Wnen the Son ment, Heb. 9. 27. And as it is appointed unto
of man Jhall come in his glory, and all the holy man once to die, but after this the judgment. In-
angels witbfam, then fhall befit upon the throtte timating that the Refurre&ion isan Appendix
oj his glory, And before him fhall be gathered all of the Judgment. Befides, there is no longer
nations, and he flail fr.paratc them one from ano~ any temporary Affair to be managed. Men
tber, as aflepherd dividetb his fleep from the are not to return again to a new Probation^
coats. None (hall be able to efcape the Ap- but all that awaits them, is only to receive
pearance and Trial of that Day. It will be their Eternal Rewards •, in which they arg
vain to feek to hide away from it. Rocks noW to be fixed both in Soul & Body. There
andMountains will rot be able to fecure them is nothing elfe to be done, but to difpofe
againft it : Willing or unwilling, they fhall Men according to their State, which is the
come into that Trial. very Bufinefs of the Judgment. The lad
3. THAT the RefurreUion flail make teay for, Trumpet therefore, at the Sound of Which:
and introduce this Judgment. As for the Day the Dead fhall rife, is to be a Citation of all
and Hour when this (hall be, it is a Secret to give up their Accounts,
which God hath put out of our Cognizance, 4. ON what Grounds' or Rules this judgment
and referved in his own Breatt j but that it mil proceed ?
fhall be made way unto by, and immediately Anf. AS to God's Procefs with Angels, it h
follow upon this Univerfal Refurreftion, we meerly fpeculative to us, nor need we to be over-
are affured. We are therefore told, that this curious in our Conjefturcs about it. Doubtlefs
fhall be preparitory for that, Rev- 2o. 13. they were under a Law fuited to their Nature*
And if it be here enquired, Why muftthere be and it had its Sanations, and God Will treat
a RefurrtSion in order to the Judgment ? It them accordingly. But as to Men, tho' the;
may be anfwered, Becaufe the whole Man^on- fame general Rule is alfo robe acknowledged
fifting of Soul & Body was placed under the Rule concerning them, yet there is a more diitinCl:
of fpecial Government, and hence the Whole muft Account to be taken of it. Here then let theftf
fhare in the Rewards and Puniflments, that are Conclufions be obferved,
then to be difiributed. The Man muft be judged, t . TH AT becaufe the moral Law isas the Uuli
but the Body belongs to the Man, and there- »f relative Juflice given to Man. hence that muft
be
i^*^^^- ^^^^^^^^^"^"^^^^^^^^^^ r ■■ » I II 111"*,
550 - Leftures upon the QueftXXXVIIL
be tbeji'jl Rule of the Judgment 0) the Great nion over you : j or ye are not under the A/to, but
Day. That this Law was fuch a Rule, we under grace. And for thiscaufe he wasafraid
have before obferved, and it follows upon it, of being found in bis own Right eoufnefsy Phil.
that all Mankind mult Hand or fall at lalt, 3. 9.
according as they Hand related to it. The 4. THAT there are fome, that fhall be juftijied
great Enquiry will be, how Men ftand related and glonjyed upon that Trial, who were in the
to it; whether it do acquit or condemn them > fame Condemnation. That all Mankind were
If that hath nothing to lay to their Charge, equally involved in Guilt and Curfe, in their
they will be jultified, but if that hath a Plea natural ftate, we are aflured, Eph. 2. 3> And
againlt them, rhey muft fuffer the Penalty of were by nature the children of wrath, even as
ir. Howelfe can that aftenion of Chrilt ftand, others. That all fhail not be fo found in the
Mat. 5. 18. Great Day is equally aliened in the Word of
2. THAT fuch as never bad any other Cove- God •, but that fome mall be acquitted, God
nam opened to ibem by God, will only be judged will fee no iniquity in them, he will pro-
accordmg to that Rule. That all Mankind are nounce them righteous, and adjudge them to
Originally under that Covenant is certain,for a Kingdom. So we are told that u mail be,
Adam tranfacted in ir, as he was the Head of Mat. 25. 34. And this fhall be done in the
his Pofterity. We are therefore told, 1 Cor. Judgment ; and confequemly upon 3 Trial,
1 5. ? 2. Yo'r as in Adam all die, even Jo in Cbrill and according to Juftice ; lor we may be fure
fhall all be made alive. And though Man'sSin that the Judge of all the Earth willdo right,
hath left in him the full refentment of that There mutt therefore be fome Rule of . Judg-
Law, yet this doth not difcharge them from ment,according unto which this Sentence mult
their Obligation to it. And this mult needs pals, elfe it cannot confilt with the Righte-
be the meaning of that, Rom.2 14,15. J*V when oufnefs of the Judge fo todetermine it. There
the Gentiles which have not the law, do by nature is therefore Empbalis in that, 2 Tim 4. 8. The
the things contained in the law, tbefe having not Righteous judge, &c-
the law, are a law unto them/elves : Which flocw 5. THAT the ground of this is, becaufe the
the work of the law written m their beans,their L-iw of that Covenant is anfwered by a Surety,
cnnfciencealfo bearing witnefs, & the ir thoughts That the Law mould ftand out againlt them,
the mean while accufing, or elfe excufing oneano- and yet they be jultified, is inconfiftenr. That
tber. However this is certain, that fuch as they themfelves could not ptrfonally fa-
rever had any Revelation of the Grace of God tisfy the Law, fo as^ to take out an
to them, will have no other Rule to be judged acquittance from it, is a great Truth,
by but this Law. And the reafon is plain, both in point of attive and paifive Obe-
becaufe God never treated with them, in .the dience 5 as hath eliewhere been proved,
way of his fpecial Covenant, but in this. The There therefore remains no other Way for ir,
Apoftle tells us, Rom. 4. 1?. Becaufe the law but that of Suretifhip ; of which there was
worketh wrath : for where no law is,jhere is no no provifion nude in the Law-Covenant, but
tranfgreffi)n. But the Law of Faith, which it muft be introduced in the way of another:
is purely of Revelation, was never given them. And no other can be accepted tor us, but one
And hence they were never under an imme- that hath in difcharge of his Suretifhip anf-
diate Obligation to comport with it. 2di \o vwered the Law. For the ultimate refolution
3. THAT if all Mankind muft be judged ac- of the Cafe, will be on that Enquiry, is the
cording to that Covenant, in regard oj tbeir Per- Lawfatisfied ?
fonal Relation to it, they muft needs be con- 6. HENCE the Trial of fucb in order to their
demned. My meaning is, that if they do (till Acquittance, muft be, whether they have a title
abide under that Law as a Covenant, it will to fucb a. Suretifhip and Satisjatlion. There
unavoidably find them Guilty, and proceed to muft be fuch a Rule of that Court, viz. That
Sentence them as Breakers of it, and confe- God hath accepted of Chrilt to be a Surety,
quently guilty of Death. The Apoftle is full and that his Satisfaction is enough for the
ior this, Gal. 3. 10. For as many as are of the clearing of thofe, whofe it is. But then the
■works of the law are under the curfe : for it is Trial that proceeds upon it is, Whether thefe
written, Curjed is every one that continueth not that plead it, are indeed related to ir, fo as
in all things written in the book oj the law to do to be under the Privilege of it ? And there
them. And the reafon is, becaufe all Men in will be Necehlty of it, becaufe as all are not
their natural eftare are Sinners, and that Law fo Priviledged, fo there are many that will
will find them to have been fo ; and becaufe pretend to if, who will be found to have de-
they are fuch, the Sentence mult pafs againft ceived themfelves, and have none, Mat. 27.
them, Ezek. 18. 4. The foul that ftnneth it fhall 22, 23. Many will fay to me in that day, Lord,
die. And we are affured, Eccl.7.20. For there Lord, bavewe not propbejud in tby name 1 and
is not a juft man upon earth that dotb good, and in thy name have caft out devils ? and in tby
ftnneth not. The only Plea then,that can have name done many wonderful works * And then
any Validity in it, muft be, that they are got- will 1 projefs unto them, I never knew you: He-
ten from under that Law as a Covenanr, and part jrom me ye that, work iniquity. Many-
thereupon, whatfoever they have been, it harh Claims therefore muft be examined and' aa-
no hold of them. So therefore the Apoftle jutted, to fee whethe^'they will hold good
argues, Rom, 6, ia^ J<,r fin fliall not have domi- for them. a. ^
. .0 .....•..._.„ .. ^ F(9i2
%\ — «- -
.,; ;■*,• .
Quell XXX V 11 1. Jffemblys Catecbifm.
. i __^ : — J 1 ; — ■-''■
55*
— *- 1,
7. tOR this therefore tbeGof pel-Covenant mufi Day. And accordingly to beware of"
bealfoa Rule oj Trial. ^The Law fpake nothing in a Law eftate^ or leaning on on
Terms on which rhey are to come to enjoy a
fight to Life. This therefore mult be rhe
Rule of Chancery in that Court, viz. Whe-
ther they are in Chrift by Faith ? Whether
they have embraced the offer or Salvation by
him, and complied with the Terms of it.
Hence that, Mar. 16. 16. He that believetb and
is baptized, Jhall bejaved i bat he that believetb
not jhall be damned. This therefore is the
Rule of our Trying our felves, by which we
mayknow,how it will go then, i Cof. i^. ?.
Examine your felves whether ye be in the faith ?
prove your own felves, know ye not your own
(elves •, bow that Jrfus Chrift is in you, except ye
be reprobates *
8. THAT becaufe this Covenant is opened in
the Gojpel to many that do not comply with it, they
alfo will be Tried on the f core oj n. God offers
g, . » - - - -« iy Hun uy d irue
Faith. And becaufe We expeft fuch a t)af
to endeavour to be provided with a Plea that
Will hold ; and fpend the Time of our So-
journing here in fear, tha"t we may be found
In him without Spot and Blamelefs : Sofhail
we look out of our Graves with Comforuind
come to his great Tribunal with joy.
C M
a y 7. 1700. ]
SERMON CXLK
H.ry HAT tiie Happinefs of Relievers then
X will be. That they Jball be Openly Ac-
knowkdged and Acquitted. Under thefe two
Chritt and Grace to ma'ny, bur all do not em- StKSf' P^fS*
brace him, Mar. 20. ^6. Many be called, but of tha hiv imCXt^ '*" Tra',fa?i?n
*.*./* There is a morefearful Judgment ffl&rf^fn \% T^ZIV Ac"-
that awaits them. Chrift faith, Mat. u. 22. Quitrance r,Prfp/r AnH ~ii ,u- S '. :nc,/lc-
^ipyuryounMlbeTenncr,b,ei:r ^ Tth^re^ L of AngeWntl
Tyre t? S.don at ,l,e day >//*%"<*', *» jor Devils, and that by Chrift Hirnftlf the Great
you. And J.6 3. .9 and ^,0.28 2? And Judge. But 1 ftall n0t trea of thefr
great Reaion -, for God will be no lofer of
Glory by any of his Works. Hence rhat,Luk.
12. 48. but he that knew* not and did commit
things worthy oj ttripes, Jhall be beaten with
few ttripes. For unto whomfoever much is
given, oj him Jhall be much required : and
to whom men have committed much, oj him they
two
dittinttly, but give a brief account of the Ma-
nagement of that whole Affair, as it refpefita
Chrift s Redeemed 5 in which their glorious
Felicity will be discovered. And this may be
reduced unto Three Heads, viz. The Manner
oj their being brought into the Judgment 5 The
Frocefs with them in the Judgment 5 The honour
nil ask the more. And tnac folemn demand, ^//^
Heb. 2. * How Jhall we efcapetj we negcclfo the Judgment upon the Wicked Of thefe L
great falvation, which at the jirtt be^an to befpo- order
ken by the Lord, and was confirmed unto us by
them that heard him. All the Neglect & Con-
tempt, with which Chrift hath been enter-
tained, will fill up the Ind'&ment of fuch.
And therefore rhe Gofpel Difcoveries ^Treat-
ment held with Men, is to be made ufe of, in
the Great Judgment;
Use. LET the Confideratiori of thefe things ,
%e a Watchword to us all, to take heed to our
felves, that we get in a readinefs Jor that Day.
Were thefe Truths believed, and well pon
l l'* PE Mamer °f their being brought into
the Judgment. There will be fomethinp pre-
paratory^ the Morning of that Day.in which
their Happinefs will be made wonderfully to
appear. Their very coming to their judg-
ment will be with fuch Circumftances,as will
glV£ x^6 greateft Sacis&a.on, , For,
1. latTJball not come thither in tbt Quality of
Ferjons Accufed and Arraigned : As Inch who
have Crimes laid to their Charge, and ate for
the^prefent under Sufpicion, and fo ftand as
innocence be
»^ 1 • ,',i - t . ^-%. 1 r . w ^»^c:ii unuer OUlOlC
tiered, it Would certainly give Check to the prifoners arrheRir .mi .
licentious Courfes that Sinners allow them- ffi e ^ and th^v if ^ 1 ^
reives in. Hence that, Keel. U. 9. Rejoyce,0 Amon^M^^^^^ l^^u
'young man in thy youth, and let thy heart cheer ion their Trial hn I T "J* *?*&*
"thee in the days of thy youth, and walk in the Tte&K Accufation,
ttiyt of thy heart, and in the fight of thine eyes : LoCent ^^d^Tetlf r h r 2r V ^°^
butknow thou, that for all thefe things God wilt PriS *
tring thee into julgmen, wiuld 4ndate to Ed<^
do as they do, did they expeft that, Eccl. 12.
14. For God Jhall bring every work into judgment,
with every fecret thing, whether it be good, or
whether it be evil. Would careiefsSinnersthat
grity to appear, do come off with Honour ■.
'till when there is a reproach or infamy lying
upon them ; And they are brought eirher
from Prifon or Bail, ftand forth as Criminals,
flight Chrift and Salvation by him, dare to arelnS
dofo, if they knew that this would be the? ?heir P lea There \ml PUf Tl^^t
rnnrfcmnarmn > »c ?~h * .* vt . 11- Inelrflea' i here will beno fuch thing With!
Condemnation >^ As Job. i i9. Nay,' this regard to the Godly then • nor will thef*
fcath abundant Awe ,» it, to put us all Upon any token of difgrace e diftefpea U Mi
•it to fte that out Matters will ftand in that tip^n them. Burf * * I feb Pa*
\
552 LeBures upon the Queft XXXVIII.
2. THEX flail be brought to the Tribunal with ones (hall come into his Pretence on the Way,1
all the Badges of Honour and Favour put upon and be accoited with his Smiles and Embra-
them. They (hall fo appear there, as to know ces ? How full of Heavenly Comfort will ic
tbemfelves, and be known by all the World, make them ? And then to come along with
to be the Redeemed of Chrift, and Heirs of him, as his Friends, Favourites, and Atten-
Eternal Glory. Indeed, they were under a dants, will be a wonderful Confolation, and
Vail when in this Life, and Men did not know infallible Prefage of their good fpeed. He is
them to be fuch Perfons ; yea, and often they therefore faid to come with them, Jud. 14.
Doubted about themfelves : But now all will (4.; WHENtheJudge isjeated upon bisTbr one,
be put beyond Doubt. We are therefore told, thefe will be placed at bis right hand. Mat. 25*
That ihey (l)all appear with joy, Jud. 24. And 33. This is another obiervable Separation
with Confidence, 1 Joh. 2. 28. They mall come which fhall then be made between thefe and
before the Judgment Seat after a Triumphant the Wicked, who are to ftand on his left Hand,
manner. And here there are more efpecially The one whereof is for a note of Honour, the
thefe Things to be taken notice of, other, of Dilgrace 5 the one a fignal of their
fi.) THE Glorious Change which pnffeth on good Eftate, and the other a prognoftick of
their Bodies at the Refurrettion, belongs to this their miferableExit. Our Saviour ufeth thefe
Preparation. What this is, both with refpeft Exprefhons, after the manner of Men, to fhew
10 thofe who fhall then be raifed, and them what Notice will be taken or thefe, before the
that fhall then be found alive, we have alrea- Procefs of the Judgment be made 5 fig^ifying
dy taken notice of. Thefe are not Prifon- how full of Joy and Delight they fhall be,
Garments, that are then put upon them, but from the very Place they fhall occupy, and
Robes of Glory. The very Drefs that Chrift's what a comfortable Omen it will be of the
Spoufe fhall then be put into, will fufficiently molt happy Conclufion.
demonftrate the good and joyful Day they are 2. THE Frocefs with them in the Judgment.
then like to have of it. All will beCaeleltial \ Herein alio they fhall be very happy : and a
artd that will be a witnefs that they are bound wonderful Honour will be done them in it,
for Heaven. This is fet forth by our Saviour Chrift in that
(2 J THE perfetted Soul that is re-united to its Sentence which will then be pronounced up-
Body in order to this Judgment, it already fe cure on them. Mat. 25. 54. Come ye blejjed of my
of its own Glory. It hath had a particular Father, inherit the Kingdom prepared j or you
Judgment already, and been in poiTeflion of from the foundation of the world. Every fylla-
perfeO: Happinefs, ever fince it left its Body, ble whereof is full of Glory. What fhall be
It comes from Heaven, where it hath been en* done in the making way to this Sentence, the
tertained by Chrilt, and filled with his Pre- Scripture doth not diftinclly inform us, and
fence, and made to drink of the Rivers of his therefore we can but conjecture. Whether all
Pleafures. It well knows the Sentence it once the Sins of God's Children flail then be laid openf
received, can never be reverfed, and that it is not for us to tell} It is indeed called a Judg-
comes now, only to have it openly declared : ment, and we are told of thebooks being open*
That its Appearance is only to add State to ed&c. But thefe things are buUlnalogical to the
the Majefty of that Sentence, and caufe all like things among Men, and not to be limited
theWorld to underftand what was before done, by the meafures of our Reafon. Only it is
without their privity. And what an Happi- certain, that as there will be no difgrace there
nefs is this ? put upon a 7 of God's faved ones, fo all fhall
(■$,) ALL thefe flail be caught up into the Air be managed to the molt aftonifhing Maniief-
to meet the Great Judge at his Coming. There tation of the Riches of that Grace, by wbidi
will be before-hand aSeparation made between they were brought to partake in this Salvati-
the Godly and the Wicked, Mat. 2J. 32. And 0n. Now in this Sentence there is both a full
therein there willbeamanifettation,to which Acknowledgement and Acq ^ ance of theit^
Company each one belongs. And one thing And there are feveral particulars whereto
attending of this Separation, is, that theGod- their Happinefs in this appears,
ly fhall go up to meet Jefus Chrilt, in his 1. THE Sentence iff elf $ or the thing that
Defcent, and return with him in his royal Re- he will adjudge them unto : Come, inherit
tinue, whiles the Wicked fhall be left below, the Kingdom. Here is all comprehended in
tremblingly expecting his coming. This we this, which can go in to make the enjoyef of
are acquainted with, 1 Thef.4. 15,16. For this it as happy as his Nature is capable of, lit
we fay unto you by the word of the Lord, that we it there is comprized, a perfect Acquittance
which are alive, and remain unto the coming of from all Guiir,and discharge from all Mifery,
the Lord, fhall not prevent them which are afleep. and an entire allotment of all Felicity is
for the Lord himjelf Jhall defcenJ from heaven everlafting Life. The Kingdom, is that of
with a flout, with the voice of the Arcbangel,and Glory, and the Security thereof Chrilt de-
laiih the trump of God : and the dead in Chrifl clares to be the Satisfaction of his People
fhall rife fl'fl. And this will be a glorious here againft Fear, Luk. 12. 32. And he ad-
Meeting, where all of them, arrayed with judgeth them to inherit it. They had been
Garments of Light, fhall fill up the Train of made Heirs of it before, Jam. 2, 5. But now
Heavenly Angels, and give their Attendance they are called to Poffeflion, which muft needs
upon their Saviour. Oh ! the happy Inter- compleat all theii Hopes, and fill all their
views, that there will be, when thefe blefled 5efire?? £ T^i
OueltXXXVlii. Jffemitjs CdiMfii.
^** - - -■■--'-■■ ■'■<■• - ■ -,,.. ■..,.-.-. ^ , t n -fj^,|
2. Ihti Author oj ibis Sentence ; theMoUth thofe things for which they were? aelpiiedj
from which it proceeds, arid- the Authority reviled, and counted Hypocrites, by £ wicked
by which it is pronounced. It is rtot an Option, World, teftified unto, by the Judge himfelft
or, expretfion ot good Will, but it comes to have been upright, fincere, and very accep*
irom the Mouth of the judge, it is the King table to him. and that their Labour hath not
that faith ir j Jefus Chrilt, who is veftedwitb been in vain.
all tower in Heaven and Earth; whom his Fa- f. THE manner of pronouncing ibis Scntencei
ther hath conltitured the Judge of that great wilt ' difo j ' urlber confirm their Happinfs :■ An#
Albze, hath given him the Keys of Heaven that is with the fweeteft Compellation 5 Cos&s
and Hell, and the Jurifdiction of Lite and ye blelTed of my Father. Surely they fhall
Death •, it is therefore a Sentence, that will feel the Happinefsof this Word,in theExtaty
certainly take place and never fail. it (hall put their Souls into : When together
3. THE Ground oj ibis Sentence, or that on with the ftately Majelty of a Judge, the moit
which it is built \ nbich wot prepared j or you winning Characters of Love will be written
btjore'sbe Foundation of the World. And this upon his Countenance, and Grace fhail be
alio confirms their Happinefs, & fhews them poured forth on his Lips.- When with, molt
how fu rely it derives to them, in that the alluring Compellations he fhall fay, Come;
free Gtace of G d, laid it in for them. So Arife, and come away, you that have follow-
that whatfo'ever forfeiture, there was made ed me in the Regeneration 3 you that hate>,
of it* by Man's Apoltacy, how unworthy fo- forfaken all for me, and not been, afhamed of
ever the Man hath difcovered himfelf of ir, me in the midlt of a iinful and adulterous
by his own Sins and Follies, he may ftill be Generation * Come along with me to myJ&infj*
the more fatisfied, in that it comes in the dom, and fit down with me. upon my Throne,
molt fecure way that can be. It is an Inheri- 6. THEIR Happinefs mll.be enbaunccd by the
tance, and therefore he is an Heir to it. Time and Place when and where this Ser.tenci
It is not the Purchafe of his own doings, but f ball be pronounced. It fhall be in the. great
that which he was born to, in the new Birth; and laft Day, before the Supream Tribunal,
it was intended for him from the Beginning ; when a final liTue fhall be put to all the Affairs
It was his by etemalDefignation, and in time of Time, and the Sentence of the Judge fhall
it vvasptovided .- it was forfeited by Sin, but confirm theirEternal Stare irreverfibly. Wheat
Jefus Chrilt was fent by his Father on this this fhall be pronounced in the Prefence and
criand, & he came into the World to procure Audience of all the glorious Angels of Light,
it for them, and then left theWorld,& went to and all the Legions of Darknefs, 2nd the
Heaven ftill tomakeit ready h & hath fent his whole Progeny of Mankind that have ever
HolySpirittoapply thisTitle to thereby maki been in the World, in that full Audience,this
fag them the ( hildren of God throughFaith in Proclamation fhall be made concerning theiUi
jefus Ch rift. In all of which will be declared With this therefore our Saviour Chrilt en~
the infinite 8c everlaltingLove of God to them, courageth us to ferve him faithfully -in this
And how happy will they appear to be ? Life, Mat. 6. 4. Thy Father which fettb in fe~
4. THE Tejhmony, which with the Sentence he cret,bimfelfj?jall reward thee openly. Luk.X 2.8.
fhall give oj tbum • wnich is expreit,Mat.25.3S, 7. THEIR Happinefs in this, will be yet jut*
36. For I was an hungrtd, and ye gave me meat: ther fet off, by the contrary Sentence that fodll
I was tbirfly, and ye gave me drink : I was a be pronounced, on them that arc on his left Hdndi
fir anger, and ye took me in: Naked, and ye Account whereof we have, in Mar. 25.41. De~
cloathed me : I was fick, and ye vifited me : I part from me, ye curf ed, into ever lafling fire, pre*
was in pr if on, and ye came unto me. Not that pared jor the devil and his angels. It will be at
this will be the Matter of their Juftificatlon wonderful foil to the Felicity of Believers, to
or Acquittance at that Day, as fofne by mif- hearthemfelves fo folemnly bleffedby Ghrift?
take judge. For the Title to the Inheritance knowing that thofe wh^m he blfjfetb, are blrjjed
-was given them before they did any ot thefe indeed, when they fhall hear the other fo
tWngs,and was given to them freely. But as dreadfully curfed. And the more glorious
there is a reward of Grace promifed in the will it appear to them, and ravifhing, wheTi
'new Covenant to the faithfulServices of God's the diftinguifhing Grace of God will ih r4
Children, fo, not only will it be introductory forth in it, in making fuch a difference be-
to the Reeompenfe, but no little part of ir, tween thofe who were once in the fame Con*
4hat then the Lord Jefus Chriftj will declare demnation. Thus fhall the Godly ltarid up-
1ns Approbation of, and fignify,how particU- right in the Judgment : All the falfe Charges
larly he regarded, and recorded, every a£t of and Calumnies wirh which they have bees
Love to him, which they had done-, when e- afperfed, be wiped off; their Names vindi*
very act of Faith, Holinefs, Integrity, fhall cated • their Aceufers filenc'd ; thofe that
liave its Remark ; when the molt fecret Ser- hated them be confounded 5 and they them-
vices done to him, fhall be openly rewarded •, felves joyfully waiting, for the happy exe*
when the lealt expreflion ot Love to him, in cution of this blelTed Sentence upon triernjiri
the pooreft of his Members,fhall be rewarded, their being removed, to the Eternal Kingdcftr.
and a Cup of cold Water, given to a Difciple un- 3. THE Honour that fhall be put upon them,
der that Title, fhall not be loft. And how ho- during the procefs of the judgment upon the
nourabie and comfortable will it be, to have Wicked. As the dead m Chnji fhall rife fir ff, ft
* B b b 9, \lmr
«>SMs
554 LeBures upon the Queft XXXV ill*
their honourable Judgment (haU firlt pafs, felf. And I fuppoie thai there are thefe
which the Wicked fliall look upon, and trem- Things, which may be lately afferted on this
blingly expert their own Doom 5 which will Account, viz.
next be proceeded unto. Which how terrible (i.) IHhX frail judge the World m and by
it will be is to be read in the Sentence wnich Qhrijt the great Judge. Q\mi\ and the Saints,
will proceed upon it. For3orin order to which do make but one mytticai Body, whereof he
there mult be a Piocefs, and how long this is the Head, anl they are the Members ; and
w'ill latt we are nor told, and may not deter- what the He:d doth, that the whole Man is
mine- only it is certain,that till this be over, faid to do- And certainly, %t will be a great
the Court will not break up, nor the Judge Honour reflected upon them, that their Head
return to his Kingdom 5 till when tie Right and Saviour manageth this whole Affair ;
teous mult alio tarry j during which, there that the King doth it, the Queen htti-ng by,
is alio a fpecial note of Dignity and Glory, But this is not all in thisMatter. And there-
which he will confer upon them, viz. to be fore ' T-y . - ■-. < .
AfLffrs with him itt judging the World. We (2.) THE1 Jhall judge tbeWorjdbytbeirUve*
have fuch a lhange expreilion ufed, i Cor. 6. The Lives which the Saints have led in this
2 3 Do ye not know that ihe faints Jhall judge World, will convince and condemn theWorld.
the' world? Know ye not that zve Jhall judge an- Thus we read of l\cab, Heb. 1 1, ft By Janh
gr/s ? Where by Saints we are ro underitand Aw6 being warned oj God dj things net feen a*
fuch as arefo, not only by external Denomi- yet, moved with fear, prepared an ark for the
nation but a true inward SancVification. Of faving of bishoufe, by the which he condemned
whom' it is faid, Pf:l. IA9- ulf. This honour the world, ami became heir oj the rigbieoufnefs
have all his faints. Which that we may which is by faith. When Men are brought up*
lizhtlv underitand, let us obferve thefe few on their Trial, and Enquiry made, what Title
Conclufions thev liave l0 lhe Kingdom, and what Teaf<>a
i THnT there muft be nothing of the perfonal there is, why thefe fliould be acquitted and
Honour belonging to 0#& *s Judge, given to glorified, while thofe are condemned and d^
the Saints It belongs to him alone, to Cite Itroyed; and the Lives of the one forr, are let
all to appear before him, to Arraign them at againlt the Lives ot the other. The equity ot
his Bar to Examine them, and pal's the final the Proceeding, will thus be exemplified and
Sentence upon them. This Power belongs manifelted, and the Ungodly forever nlenced.
oriefnalfy to God, and is (economically derived It will be made to appear, that thefe believ-
to Chritt by Commiiiion from his Fatherjoh. ed in Chtiit, repented from dead Works, ac-
<: 22 For the father judgeth no man : but bath cepced the Terms ot the Goipel, ierved God
Von muted all judgment unto the Son. Nor is a with an upright Heart, kept themfelves from
meer Creature fir for, or capable of it : To the Sins ot the Times and Places they
allow any thing of this to Sainrs, would de- lived in, endured Scorn and Persecution, for
Lite from the Glory of Chrift. the Name of Chrift .but that the other did
2 Tlib RE are Thrones provided for them, on not fo,but delpifed offeredGrace,trampled up-
which they frail now be made to fit, together with on Salvation, hated to be reformed, lived and
Chnl} while he judgeth Wicked Men & Devils, died in impenitency, and fcorted at all thofe
We read in Luk. 22. 29,30. And I appoint un- that would not run the fame Pace in Riot
to you a kingdom, at my Father bath appointed that they did. Th.s the Judge will improve,
*nto me • That ye may eat rd drink at my table, Mat. 2 J. 35, 42-.
and Jit on thrones, judging the twelve tribes of . (3.) THET '. /ball fudge them by their Apprcba-
Urad AndM*M9. 28. I (hail not meddle twn of the Sentence of the Judge They will
with'their Interpretation, who apply thefe fully aiTent to the Righreoufnefs and hqmty
Texts to theMillenniurrn and fuppofethev may ofir 5 applaud the Holinefs and Impartiality
^propetly attributed to the great & general of Chrift in it. They will neither plead for
liidement and point us to the honourable them, nor be grieved at the fevere Doom pa^
Fntertainment of the Children of God in that fed upon them, but commend and praife tfc*
Dav who, during the Management of what Judge on account of it. Thus are Saints broc
Is to be done,atter their perfonal Acquittance, in, Kev. 1 5. y And they fing the fong of Mofes
are advanced to the Dignity of thus fitting the fervant of God and the fong of the Lamb,
with Chtiit after a magnificent manner. faying. Great and marvellous are thy wrks.
a THE Saints frail be interrejfrd in the Lord God almighty, jujl and true are thy ways.
Judgment of theVngodly Men and Devils. It thou King of faints. Which, though m the
would be too big a Catachrefis put upon the Prophecy, it aims at fomething before, ye*
Word fudging, if we mould only interpret it is borrowed from the great Judgment. All
of their honourable Treatment during this therefore are called to praiie j the Lord on
Tranfaftion. There mult therefore be fome- this account, Pfal.^.J i,&c. When the Judge
thins put upon them, which may, in a fober mall pafs the terrible Sentence, they thai I la/,
fenfe bear the Notion of it in a fubordinate Amen, andfhoutfor Joy.
wav ' The Tudge then will make fome Im- M THE1 'Jhall judge them by their Triumfc
movement of them,in his "fudging theWicked^ itig over them. It is a Day wherein the Cbil-
their (hall not be meer AJfcfforsand Spetlators, dven of God (hall have a perfeft Viftory over
but Jhall have a real Concern in, the Judgment it all their Enemies, As thofe formerly UHB* J
_ ■ •■ 7 ~7~ 1 ' ■■■
Oueft.XXXVIII. Mentblys CaleSifm.
.
- __-*_— — -*
fed over them, and were their Judges, and dom : Come and live wit h me, and).!- ,• j
made their braggs how they had trodden them Embraces for ever : Well done gord an'
down 5 now their turn will come, and they Servant, enter into the joy oj thy Lord'? i
fhall put their feet upon the necks of their proud- fie down on a Throne with me now, :
eft Adverfaries, and turn all their Taunts upon go home to my Palace and jive with m.
them, Pja!. ?8. to. Mic. J. £,Vc> And though ever. And is not this a Div to .he \w"
there are iome beginnings of thefe things, for? One would think it fhouid make y<
which i'ometimes fall out in fhis World, yet to cry out in Exrafy, Come Lord Jcfus^co:
the great Accompliffiment of them will be in quickly. Jn the mean while, wbatfbever C
that Day. lumnies, hard Cenfures.and unjuft Condefri
( ).) ALL tbejudgments which tbeSaints faffed tions y< u meet with in and from a firful 6e*
upon the W rid, when they were h'ere^Jhdtl then neiation, let not your Hearts be troubled
be brought in and confirmed by the great Judg- it, but look over to this Day, and Cpntem-
ment if u:at Day. There area great many plate the better Judgment you fhall find up
things wherein they fo do. Godly Minifters, on i r 5, and Comfort your felves with the
who are faithful in their Work, do ofren fo. Things,
lemnly declare God's Threatnings againlt Sin-
ners that would not re pen r. . Godly Parents [June 4. 1700. 3
did frequently warn their ungodly Children
of the Wrath of God, which they expofed "~~ . - --— ~-^ .
themfelves unto. Pious Neighbours would Q T? 13 Air\\T s^irr t
take occafions to tell their leud Neighbours, O C, I X 1\± KJ IN LtA'Lv A
what was like to be the end of the CoU'rfes
they followed. And I whatfbever they doon this m. -r»rE proceed t t| h, d , d
account, it is « Offing tney are _«<_«<Kl \/\ ticle of the confummau
Judges. And all tins wilt he confirmed and ?f Believers, in which we are giv
m.hed m the high Court, and theLord Jefus (land, how it fhall fare with rl.ew
Chrdt will pafs the fame Sentence upon them, great Judgment is pair, viz. Tbcy
with this remembrance. Hence that, Ezek. fellly bl^ei ,n jul! £ - • „ >;
MC* Mm ,Wfm 0 m,n mlt thou judge, former tteps of their B.eiTedri&, t'ho
the bhody city ? yea, ,bcu jbtlt Jhew her all her fca in their kind, were yet leading
HiTf- .4-31 th",P™mfte ac" and here is the compleat and total <
Jhal a /foreign vntb him :,fne deny bin,, fc,/y, the Confideration thereof, r §£,
SS*1?* A" >l»'P^d,a,ou take Place, foRle fillUovv Guefs at their great Feliel
Pit I.49. >*. Like free? ,M *y W ,„ ,&, the vi2, their , R » . /.
grive death Jliah 'feci on them , «M ,6, »^6, the place ot'Glo,y • and their everlaftbV
fiat: have doimnmt over them m the morning, bode with him in that Place, in the full Y
and their beamy [ball confumc in tbt grave jrom itiou of the Glories of ir
their dwelling.
Use.
w'utr a J ■ 1, r r, ■ -i 1. BELIEVERS will be wonderfully haprv-r
WHAT Admirable Confoatton ishere their Return wub Cbrift to the tic/,, • i
printed to all Believers? And let the Fore- This fhall be as foou as thegrea, W,
thotsofthefethmgs,fweetenyourMeditat,ons is over, and all the Affairs of that !)j '
of.and makeyou rn Love with Chrift'sAppear- fully determined. Clnift after his Reftfrretf
jng. The Confideration of the great Judg- ,io„ afcended to the highelt Heave, s & rbo«
ESu ,sve7rW/U, 2 Ccr^-!°'tJ- Brut the PoiTefiion of it, as his Roval Palace. N-J
Children of God have abundant Occafion to the Man Chtift leaves thai' Place for aSd.'on
ponder on it with great Delight : To fit down, jn purfuit of the great Judgment- for We 4'
and look over the foot of Time before os.and affi,red,. that he will {orrre "down into th s
fpeculare the haltmng W,y, when the great lower World, and erefl a Tribunal he ° on
l\ MoP ^ ,S0Unta' anru',e iro?rr D°ft °f £lie management of that Bufiefs How much
* \n «rt I' i'e" th-e ""J^Jgels time will.be taken up, in the rfinSSin* of
WhenfherremTo ft i 'Tul ^ ! 'h« great Affair, is not for us to conjefure,
When the tremendous Judge, (hall come from nor is it material fof us to know. But vi-heri
SL^'ii £? ^ 'S T,hr°"e' and FIoc,ama- according to the Lies of tha.Judgment the"
tK>n fhall be made to all to come and receive will be no more for him to do here he will
^n^erVaft"lgD0r-^N0W t0 ,hink' l therefore retumagain to Heaven, and all Ms
fluU .then be arrayed in Garments of Praife, Saints SAngels fhall go inCompanv wit h m!
afcend to meet my Judge, who ,s alfo my Sa- And how glorious a Procef will h is bT>
fit' n?tUr; W'lhu m t0 ,htgfeat So,emni- As he t>«*ght a Hetinue of Ange from Hea.
ty be placed w„h Honouron his right Hand; Ven with him, and his Redeemed met hi" in'
*Z&a£r*Th ¥ ''I'* fwee:nefs- a*« «he Air, and filled up his Train ? fo he wi I
hZllfri, I I ) 7n '? '*""*>*'"*** return in «ke State" and rake hem alon^
i.7j£ ■ Ari? ^ ff a»Ji*fr>m E'trn"? h W'th him, for they are to bevitbhim, Job.
X DoSi If 'u ,C<T. a^ay V CLom^and I7- 24' Heavei1 is the K»« °f Reft ■ 'h«t
take poffeffion of all the Groncs of the King- is the Fathers Hohfe, whets the inany Man-
Hcita
- - ■■ ■ ■ „. *£
55^ LeSures upon the Queft.XXXVIIL
lions are prepaied for them.. And there is a fhould but betray mine own Ignorance. None
a fpecial Gloiy which fhall be given to them, can tell, but fuch as have been in the Third .
in this very return. Which more efpeciaily Heavens.- And could any know, he- were not ■'
appears in three particulars. able to utter it. We in our prefent Gonditi- ;
\. THESE Redeemed of Cbrift,Jhall return toitb on are not .capable of Conceiving or Crediting ,
him in the ft ate of bis Spouje, going Home with thereof. But we may, rake a Tafte of this* I
him to bis Kingdom. This will be the Confum- (and no more then a Tafte, we are nor here
mation of the great Marriage of the Lamb, to expect; in Three Particulars,, viz. The En-
the Efpqufals whereof, were plighted in this tertainment they fhall find there : The ^Employ-
World. The Day of their Converfion, was mem they Jhall there follow \ And tbe%uraiioti
the Day ot their Efpouials, and they had of both.
tarried for him, and waited for thecompleat- i. TOUCHING their Entertainment which
iog or their Communion with him, till they they fhail find there. The Apoltle thought
came tci Glory, aud that both of Soul and it enough to fay of it, i Thef. 4. 17. Then wc,
Body'; and that is not till now. And for this which are alive, and remain, Jhall be caught up
reajon are ihey here often putting up that re- together with them in the clouds to meet the Lord
quelt, Cant. 8. 14. Make haile, my beloved,and in the air -, Jo Jhall we ever be with the Lord.
b thou like a roe, or a young hart upon the moun- And indeed, this comprehends under it alltbe
tains of 'fpices. Then will it be a glorious future BlclTed nels of the Children of God;
thi g to lee the Bride,the Lambs Wife, in all But there are fome Particulars by which this
her Itutely Ornaments, going Home with her is elfewhere intimated* The principal whers-
Loid. of are fuch as thefe,
2. BELIEVERS will have a greater Honour (\.) WE may fuppofe that their Lord Re-
put Upon them in this Return, than the Angels deemcr will there prejent them to his Father.
themjelves. Tho' Man was made a little be- And what a blefled Prefenration will that be ?
low them in his Creation, yet here will be a We are told of being prejented before the pre-
peculiar Dlgiiry put upon Men, in this So- Jcnce of his Glory, Jude 24. Which may aim
lem iiry. The Angels will then appear in at this. And Chrilt is laid to prejent his
their Glory, but they fhall be the Friends of Church to himjelfy a glorious Church, Eph. 5.27.
the Bridegroom, and Attendants on theBride; How this fhall be is beyond our Capacity now
and therefore not fo near to the Lord Jefus tounderlfand. But what an aftonifhing Inter-
Chrilt, as his Redeemed fhall be. Ye , it view will it be, when Chrift fhall bring them
will be one part of their execution of their into the Prefence Chamber, and fet them be-
Om'ce, as Miniltring Spirits tor thefe Heirsof fore his God and their God, mid fay, Thefe are
Salvation, as they are faid to be, Hcb. I. 14. they whom thou gave ft me, a d I redeemed them.
And they will count themfelves happy in be- When the Father fhall give them the molt
lng thus honoured by Chrift. How wonder- ravifhirg Teltimonials of his infinite Love for
f ui then will the Believers Condition be ? them, ar.d the greareft Welcome in that City
3. THEIR Felicity in this Return, will be Jet of God that they are capable of.
off by the unhappy Condition, which they Jhall leave (2.) HE will make them to p JJcJs the Jame
condemned Sinners in. This will be a wonder- Heaven with him. They Jhall be with him,
ful toil to fet that off by. Thofe on the left where he is, Joh. 17. 24. Not in the Ubiquity-
Hand, are Sentenced to depart into Everlafting of his Deiry, but in the Royal City, where
Fire. The Place wherein they are to undergo his Refidence is, and where his Glory is moll
the execution of the fearful Sentence, is pro- manifefted. Heaven is called the Habitation
bably fuppofed to be in this lower World, of God's Holincjs, bis Dwelling Rlace, hi sThr one*
And the other are no fooner entred on their the City of the great King. Thefe were re-
way to the Paridife of Delight, the Palace giltred Citizens of this Place when they were
of Glorv, but they leave the lower World in Converted, and had afureTitle to it beftow-
Flame^ behind them, turned into an Hell for ed on them. But n6w they enter into it, to
the Punifhment of thofe that are God's Ene- take Poffeffion of it in their own Perfoos. It
mies, and Sinners fallen into the Miferies would be too bolda ftroke rogoaboutto offet
unto which they had been doomed, yelling at a Defcription of this Place, to give &
out their bitter Lamentations forever. This Draught of all the Streets of thisCity,and the
they fhall fee. And what a luftre will it wonderful Accommodations there are provid-
put upon their aftonifhing Felicity, when they ed in it,for all thofe who are there to inhabit;
fhall herein difcern what a diftinguifhing fa- What the Scripture fpeaks of it, muft be al-;
vour is fhown ro them of meer Grace, from lowed to be allufive, exprefledby Metaphors
thofe who had formerly been their fellow- borrowed from Earthly Things, fuited to our
Sinners? prefent Conceptions, and for the exciting of
2. BELIEVERS will be inconceivably happy, our Affections to it. But yet there is fome-
in their Everlafting Abode with Chrift,. in the thing analogous intended in them, tho1 infi-
full Fruition of the Glory of that Place. And nitely tranfeending thefe faint Refemblances.
now they are come to the Top of their Feli- Our Saviour tells us of many Manjwns there .-
city. This is the higheft Pitch, that they Of his going bejore to prepare for his People
Can arrive at. And now fhould I eiTay to give againft their coming thither, Joh. 14. bi$in.
a Defcription of the Glories of that State, I And it muft needs be a very Glorious & Mag-
nificent
_
rrnvr?Hiinr-r'i . — . — . — u_~
Que&XXXVIII. AffMtjs Cmchijm. §^:f
nificent Place, being the Palace of the gteat It is recorded concerning Mofes In this Life,
king, in which he will entertain all his Fa- as a peculiar Priviledge, Exod. 33. u. AM
vourites. For Amplitude it encircles the Star- the Lordjpake unto Mofes face to face, as dmft
fry Heavens with its Pavement : For Delight fyeakctb with bis friend.- Thus it fhall be there'
it is called the Paradifeof God ; and the Eden with every Believer. Chrilt and his faved
bf old was but a dark fhadow of it •, theFloor Ones,fhali unboforh themfelves one to anbthefi
of it is refembled by Gold -, and the Gates with the molt enlarged Freedom. There will
by Pearls i and the Buildings to molt preci- be compleat Familiarity between him, and
ous Stones, tt is a Place, upon which Infinite them in the Kingdom. His Majefty fhailn^t
Wifdom employed it felf, to make it fit for there terrify them $ they fhall not fear and
the blefTed Abode ofthofe who were robe quake, as Mofes did here. There fhall be
the Heirs of Glory. Here Chrift is, and here that intimacy that there is between the molt
fhall they be. And there is nothing wanting loving Husband, and the molt beloved Wife*
in it, to give them the molt perfett Satis- and tranfcendently greater. We read,in F*fak
faction. 27. 14; The fecrct of the Lord is with tbeM thai
(%,) THEY fhall be Partners with Chrift in the jear him : and he willfhew them his covetiaHh
fame Heavenly Glory which he enjoys. True, They fhall then lie in his Bofom, enjoy hii
there will be great Difproportion in Degrees. Embraces, know him as they are known by hirfij
fie fhall be glorified as the Head, and they according to their Capacity. There fnaii
as the Members. He fhall be acknowledged never be any eftrangednefs between them J
to be the firft-born and principal Heir \ but but he fhall, having refigned the Kingdom in-
they fhall be Joy at Heirs with him, in one to his Father's Hand, fpend his Eternity m
and the fame Inheritance, Rom. 8. 17. They their Company. And how blefTed will thef
are therefore faid to reign with him, 2 Tim. 2. reckon themfelves, being fo near ro their bv\f
1 2. There is not only a Glory provided for Beloved, Who was the Chief of ten thoufcndt t
them, but the fame that the M3n Chrilt hath, O] THIS Vifion and Fruition (hall be infcpa-
they fhare in with him. There is a Throne rable. When they Were here, If they coali
provided for them to fit upon, and it is the but now and then, fteal a Sight cf him, of
fame that he himielf fits on, Rev. 3. 21. To obtain a Kifs from him, it was better tfra'JJ
him that overcometh will I grant to fit with me in Wine, their Hearts were ravifhed with if-,an<i
my tbronci even as I overcame, and dm ft down they reckoned themfelves happy. But alafs !
toith my Father in his throne. There is a Glo- thele Interviews were foon over: He was witH-
ry, which Chrift as God, is everlaftingly pof- drawn, they lolt Sight of him, and knew not
felled of,which is incommunicable •, but there where to find him ; then it was a dienie
is a Glory, Which Chrift as Mediator, obtain- Day, they fat Solatary^ and pin'd away with!
ed by Covenant, and purchafed by his Obe- LoveS'icknefs. Now and then a Vifit; Was as
dience* and in this he hath intereffed ail his much as they could enjoy of his more fenfihig
Children* He bought it in their Name, and Manifestations of himfelf to them : But roW>
Will therefore confer it upon them. There is they fhall be lodged in his Bofom, and his
a participation in the Glory of the Perfon of Light never be beclouded from them more.
Chritt^as the Wife is honoured by the dignity They Will not be interrupted CarefTes Whicrt
which het Husband enjoys. And all the Ho- they fhall have from him, but they fhall
ijour Which Chrift hath merited for them, eonftantly folace themfelves in him. Thefi
fhall be beftowed on them. And hoW great willbenomoreCoynefson their part§,rjor An-
thar is, let them tell, who are able to grafp ger on his, but the Delights which they fhall
the Notion of Infinitenefs,and Eternity 5 for enjoy, fhall be both full and uninterrupted.
fuch a weight it is, 2 Cor. 4. 17. (j.j THEY fhall have it immediately. There!
/£.) THEY flail fee and enjoy him in that is a vaft difference between mediate and ifn-
Glory. To be with him, doth not only intend mediate Communion with Chrift. The fried i-
a being in his Company, but a participation ate, is incomparably better than all the De-
an all the Sweetnefs and Defireablenefs of it. lights that this World can afford. There ij
As he is the Object as well as the Author of no fuchravifhing Joy in this Life, as that of
cur Felicity, fo the Vifion and Fruition of a Soul under the Sealings, and ftiedding a-
iiim* will be ouf great Bleffednefs, There is broad of the Love of Chrift in him : But it i§
an inchoation of this here, for there is a Com- a very little thing When compared with
tminion between him and them in thisWorld, that which is to be had from him there. This
I Joh# 1. 3. That which we havefeen and heard, difference is alluded to, in 1 Cor. 13. 10. Bui
declare we unto you, that ye alfo may have fellow when that which is per jell is come± then that
Jhip with us 1 and truly our fellowfhipis with the which is in part fhall be done away. The Glafs
Father JSwitbhis Son fefusChrift. And this they of Ordinances is but dim ; all in it is accom-
do prize above all other things, iy7/.274,?. fiut modated to Earthly Motions 5 there is but
alafs, what is this to that > I fhall not a little Portion known of him thereby, and
defcend to the Particulars in which this is to that very obfcurely. We now haVe but
be had, but only glance at theGlory of this Pictures, and Draughts of him,3nd thefevery
Villon and fruition in that Place, in three ot impeffeS : We noW enjoy him in Promifesy
four Particulars, *nd by Faith, fcut it is another manner of thing
ft.} THEY fbatl fee (tndefijciy him imifnatehi to be in his Preferice, lilting sit hl§ right Ha ndj
- " y- " m gazing
558 Le&ures upon the QueflXXXVlII/
gazing on him, and receiving at his own Wonders of God's Love in their Salvation*.
Hand, all the Good which was laid up in the they fhall make new Anthems, and fing new
From'ifes. Songs to the Praife of their God & Redeemer,'
£43 THEY fiall have it compleatly. It is far with the molt aftonifhing Raptures of Love
from being fo in this Life, and that not only and Joy, while their Spirits are frefh and un-
by reafonof the imperfection of the Media tired, and not in the leaft clogged with the
bv which it is enjoyed, but alfo from the Heavinefs which here often dilturbed, and al-
impotency of our Organs to entertain jt = We layed their Fellowfhip with him.
are not capable of fuch Vifions and Fruitions AND if any would know more about this
at the prefent. We are hue Children in this Affair, let them labour to make fure of this
Lite, and they are child ifh Things that we to he their Portion, and then wait patiently
are entertained withal -, and yet there is abun- in Hope till they come there j and they fhall
dance of Satisfaction in them. Bur when once be abundantly finished,
we are made compleat in Chrilt, in tl ofe De- z. FOR the Duration of this Glory, which they
grees which we now long for, then fhall our Jhj/I there be invefiedwithah, it Jhall be forever.
Sight and Enjoyment of him be made com- And this is the Crown and Felicity of all the
pleat too. then fhall we know as we are relt. Might their Happinefs have an End,the
known, fee as we are feen, and be filled full very Fore-thoughts, and Expectation of ir,
herewithal. We fhall then dwell at the would eat out the Marrow of their prefenc
Fountain of his Love, and the reciprocal at- Delights. There is an Eternity to which alt
dours of Affettioh between him and us, fhall Reafonable Creatures are appointed by the
break over all Banks and Bounds, and we fhall Law of their Creation, and this muft be fpenr,
be entirely fatisfied, both in Soul and in Body, either in Happinefs or Mifery. Now as Hap-
Then fhall we come to. our Reft. pinefs is fecured to all Believers, fo the tenor
2. TOUCHING the Employment which they of it was, for Everlafting, Joh. 3. 16. And
Jhall there follow ; it becomes us to believe for that end, all that which will contribute
that it Jhall be truly happifying, rather than to their future Happinefs in Glory, hath a
over -curioujly' to con jell ure particulars about it. ltamp of Eternity upon it. God, who is the
That glorified Saints in Heaven, will be em- Supream Object of their BieiTednefs, is from
ployed there, is certain ; for the formal Hap- Everlafting to Everlafting. The Lord Jefus
pinefs ota Rational Being confifts in Eupraxy : Chrilt, in whofe Embraces they fhall be faris-
And as they will then be perfected in Holinefs, fied,liveth for ever, and will endlefly Commu-
fo all their Employment will there be holy, nicate himfelf to them. Heaven, where they
There will be no flefhly Luft gratified,nocar- are to relt through their long Eternity, is a
rial Defign driven. And as they are now in City that bath Foundations, and is not made of
a State of Glory, all theirOccupation will be perifhable matter : Not onjr are 'he Joys
glorious. And it is certain, that when damn- thereof, but the Pleafurcs are EverhftingtfhX.
ed Sinners are Everlaftingly Roaring St Howl- 16. ult. Here they had n ntinuing CityMt
ing, under the Extremity of Infernal Plagues now they are come to one. Here they wandrei
Heaven to ring, from one end to another with is no Delight will wax old there, but run
Acclamations of Joy, tuned to an Heavenly new continually, and all the Streams of it
Confort,in profpeel of thofe things which they enjoy a perpetual Perenity. And as the
fee and poiTefs y and in the Acknowledgments greateft Bitternefs in that Cup which is given
of the unfpeakable Grace by which they had to Wicked Men to drink in another World,
been faved : Which if Hell can be acquainted is, that their Worm dieth not, and their 'Fire 'is
withal, and might but have a peep-hole to not quenched • And could they have any Hope,
difcover,how would it fill them with unfpeak- of a Jail-Delivery at laft, it would greatly;
able Bitternefs, Tortures, and Blafphemies ? mitigate their Sorrows •, whereas this makeis
They are made ior immediate Communion their Hearts to die of Defpair : So this is
with Chrift, and that is a rational Communi- the fweetnefs of Heavens Felicities, that they
on, which will occupy their whole Powers in fhall abide for ever,and Millions of Ages fhall
the maintaining of ir. They there enjoy a not bring them one Momentnearer toa Period,
perpetual Sabbath, and therefore the Buiinefs They fhall die no more, but becaufe Ohrilt
they (hall be taken up withal, fhall beSabba- their Saviour liverh, they fhall live alfo.
t':cal. They will perpetually employ, Under- U s e. IF this Truth were well thought
itanding, Will,Affe£tions,Heart,Hand,Tongue, of, what abundant Confolation would it afford to
in fhouting forth the Glory of God, for which the Children oj God, while in this Lije, where
they were made. And this fhall be without they meet with many Sorrows, andTemptations ?
Intermiilion \ tor there is no Night there. It is enough to cheer up the drooping Spirits
And they are adjoyned to a glorious AfTembly of Believers, when at any Time they aredif-
of Angels and Saints, with whom thev are to confolate,urder many Changes, and Difquiet-
maintain Communion, which will alfo 'efuli ing Trials they encounter. And Oh ! that
of Employment, who while tb'ey arefoladng you would make more Ufe of this Cordial
themftlves together, in the Memorials of tire than you do. Be often reflecting on your
Intern*
-.-■ -iy.il -■
Queft XX X 1 X. Jprdly's Cdtccbifm.
by/
_ — :
incerell in Chnlt, and from the ce entertain
yourselves with the Contemplation of the
Reft which remains j or the People of God. And
here you willfind enough to ounter-ballance,
all that in this Life can offer it felf toimbit-
ter your Spirits. When the Providence of
God brings us under LoiTes, Croffes, Bereave-
ments, Difgraces j we are frowned upon in
the face of outward things, and areinfulred
over by the Ungodly ; we are afTiulted by
Satan, and cl tfq-jieced in our own minds, and
we here fee nothing elfe but Clouds 8c Dirk-
nefs hanging before us. Now it is good to
look forward to rlrs happy Diy. Remember,
the Covenant pa It between Chriit -and you is
an Ever la fling Covenant, the Mercies of it are
fure. He who hath p lit his Word to you,
will never break ir, nor will he fuffer you
ever to fall out of his Favour. And now re-
folve, that if Matters be fo, you have reafon
to look over thefe Trials, to that Joy which is
laid in for you. Think in thefevereit of them,
though it be thus now, ye> ere long my Sa-
viour will come and -fetch me home to his
own Place ; the Joyful Marriage Day is
drawing on apace •, the Bridegroom is but
making ready for it, fuiting all things f r ftf
ltately a Solemnity : A li'tle while, acd I
fhall fee him come with Glory, 1 (hall mtW
him, and go with him, and enj )y him Eter-
nally. Then I fhall be out of the reach of
all Devils and Evils. Then Sin and Sorrow
fhall be no more. Then fhall I be ever filled, and
never glutted with his Company, be everlast-
ingly iarisfy'd with Cxleltial Light andLofce*
a-d ravifhed with Joys that are full & end*
lefs. Live then always as fuch, who firmly
look for fuch things as thefe are ere-long. And
let not your Hearts be troubled at any thing
which intervenes, but fwallowed up with
the Extaticai Hope of this Glory.
[July 2. 1700. ]
SERMON CXLVll
Question XXXIX.
\&&& HAT is the Duty that GOD requires
tivt °f Man -
vn fjyj '.£f>
Answer.
&
9 %' %' %
THE Duty that GOD requireth of Man,
is Obedience to his revealed Will.
WE have taken a Summary Account of
the firlt part of Man's Religion, as we
are taught it in the Scriptures, viz Faith, or
the things which he is to believe concerning
God. We are now to pafs over to the Second,
Obferv>nce or Obedience, the difcovery where
of eonfiits, in the Duty which God requires of
Man. The Ground or Reafon of r his Dftri-
bution hath been handled in the Explication
of the Third Qjielfion ; where we obferved,
that the Scriptures are a compile at Rule of Faith
end Manners, pointing us to God as the flrft
Caufe and latt End of all things. A <d becaufe
not only Knowledge and Practice muff go to-
gether, according to Joh. 13. 17. If ye know
thefe things, happy are ye if ye do them. But
it is neceflary that we know God, in order to
our right ferving of him •, hence Faith, by
which we obtain that Knowledge, mult be
firft in order of Nature.
THE Propofition now under Consideration,
is only a general Account given of Man's
Duty, which is further and more diftin&ly
iiluftrared in the Sequel. We may therefore
here, take only a general Account of it. Here
then two Things are to be confidered, viz.
I. That there is a Duty which all Men ftand
obliged in unto God. 2. That the Things re-
quired in this Duty is Obedience to his revealed
Hill.
I. THAT there is a Duty which all Men ft and
obliged in unto God. All Creatures both ra-
tional and irrational, are God's Property, and
owe themfelves to him, being for his Glory.
But they Cannot properly be faid, to be under
a Dury. For Duty, in the appropriate Notion
of it, is an Obligati n lying on the C/eature in
Equity, and by the force oj a Precept, to the do-
ing of a Thing ; and this, none but a Reafo -jB-
ble Creature is c ipable of It is therefore
called .1 Re fan, ble Service, Rom> 12. 1. Inti-
mating that there is a Itrong and manifold
Reafon requiri git of them, and hence" that
it is unreafonable for them to deny ir to him ;
and that they mult ufe Reafon in doing ir.
Here two Things may be confidered, 1. That
Man owed a Duty of Service to God at fv ■■/?.
2. That he is not dij charged from it finct the
Fall.
1. That Man owed a Duty of Service to God
at firft. This will be evident if we con flier,
I. THAT God made all things for his own
Glory. That all Beings befides God, had theic
Being from him, and that they derive from
him, not naturally, bur voluntarily, hath been
before demonftrated : According to, Rev.4-.rr.
Thou art worthy, 0 Lord, to receive glory, and
honour, and power -, for thou haft created all
things, and for thy pleafure they are, and were
created. Now every wife and freeAgent,pro-
pofeth to himfelf, an end of his actings. And
as the Confideration of the Holinefs of God
alTures us, that he can have no other bit end,
in his Works of Efficiency, than his own de-
clarative Glory. Ifai. 42. 8. I am the Lord, that
is my Name fS my glory will I not give to anothei'^
neither wy praife to graven images. So the
Word of God allures us, that he had this de-
fign in all his Works. Prov. 16. 4. The Lord
hath made all things for bimfe/f : yea, even the
* C c c wekei
/
560 LeBures upon the Queft.XXXlX^
in..1,,.,,'! J L . .. ' " _^-MM,^_^M_ I „.., ^ __ _ lr_^, ^. . . ^ M||J !,!,,„ [|J , „ , ,,,„ ,,, _^
wicked for the day oj evil. And but for this, 5, THAT God bad a Right & Authority over
no lecond Being had ever been called out or" Men, thus to oblige them. When therefore he
the Abyfs of Nothing. hath lb done, it mult needs amount to a Duty.
2. THAT all Creatures were made to glorify For what elfe conltitutes a Duty, but the
God, according to the Capacity they were endowed Command of a Superiour given to a Subject :
withal. That the Creatures are ranked in And if it be nothing but what isjuft in itielf,
feveral Orders and Kinds of Being, and thefe and fuited to the Capacity of the Subject on
furnifhed wirh very different Capacities, is whom it is laid : And fuch is this. God's
obvious to every one that hath any rational Right is founded in his Abfolute Supremacy.
Confiderarion of them. And herein God ex- All fecond Beingsare his own, they have their
preffes his manifold Wifdom, Pi'al. 104. 24. Being from him, and are upheld by him, and
0 Lord, hsw manifold are thy works ! in wijdom owe then.felves intirely to him. All their
baft thou made them all : ihc earih is jull oj thy Powers are on this account to be at his Di-
ruhes. Now the Wifdom of G<d in tins va- re£tion, and accordingly employed for him,
rieiy appears, in his fuiting them to the great PJal. loo. begin.
End, in the way tor wh;ch they wtte adapt- 2. THAT he k not dijib irged from Duty to
ed in their Natures. We read, as of the God fince the Fall. As to Man's particular
whole frame of Creation, fo of every Older Obligation to the Law of Government given
of Being in ir, that they were vorygood,Gen. ar firit, that will be confidered aiterwaids.
1. Now the Goodnefs of a Creature, is in But that he itill'ftards in Duty bound to
its being ufeful to the end of its Being. For ferve God is here to be obferved ; and 11 is
to make a thing for an end, to which it is enough to evidence it, bec^ufe he is not dif-
incapable of ferving, is folly and not wifdom. charged from it, norwirhfrandirrg the Apofia-
So that by the capacity of the Crearure,when fy. The truth of this AlTertion will Itand a-
it Came out of God's Hand by Creation, we gairit all Cavils 5 becaule either the Fall itfelf
may difcern, how God is fo be glorified by ir. mult give him this Discharge, or the rew Co-
3. THAT Ah/n was made capable oj Jeivmg venant mult do it $ but neither of thefe fo
God Atlively. There are two ways in which do.
Crearures may be improved in the Service of 1. THE Fall itjefj hath not dijebargedhim. It
God, viz Pajjivcly and Atlively. In the for- hath indeed deprived him of thePower.havii g
mer way God. is glorified by all forts of Be- ltript him naked of the Im age r.f G- d, by
ings, in as much as they are Myrrours in which he was enabled to it. Fallen Man is
which his glorious Perfections are difplayed, wub ut jirengtb, Rom. $.6. That is a Tiuth
and are ufed by him as Inltruments in bring- concerning every natural Man, Jojh. 24. 19.
ing to pafs, his Purpofesin the World. Ac He hath contracted the Image of Sin, which
cord ingly we read, Pfai. i£. 1. The heavens hath nlled^him wirh Averfation from, aid En-
declare the glory of God : and the firmament miry againft the Law of God, Rom.S 7. But
fhewetb bis bandy work. And PJal. 148. 8. In the natural Tie, and moralObiigarion toDu-
the latter refpeft, only rational Beings are ty, do (till abide upon him for all this. He
fitted to ferve him. Actual Service done ro doth nor ceafe to be adearuie, and io to owe
God, is voluntary ar d upon Choice. Now himfelf to the Glory of his Creator, nor doth
Man was furnifhed for this in his Creation j he ceafe ro be a reafonable Creature, and fo
partly in refpeel of the Nature which God to owe toGod a reafonableService. His revolt
gave him, viz. An Underftanding and Will itfelf doth not difoblige him, thatcannot make
by which he was fitted ro know and chufe either God's Right, or his Duty toceafe * he
this'Service ; and all the other Powers in therefore abides Hill under the Sa^tion,
him, fubordinated to thefe, by which be was which holds him under a Sentence ofDeith.
fitted to purfue his deliberate Choice : Parrly Nor can his impotency do it, fince he was
alfo by reaDn of the Image of G}d, which creared with full Furniture for it, and harh
was concreated on him, by which all his Fa- loft it by his own Default. And that Go<$
culties and Powers were fet right, being fhould lofe his Authority, becaufe Man hath
Santtifed to the Service oj God. Eccl. 7. 29. caft off his Ability, is without Reafon.
4. THAT God required Duty of Man, under 2. A OR dotb the new Covenant take <off the
a Promife andTbreatning. Of the former we Obligation, but reinforce it. What altera-
are told, Rom- 105. For Alofcs dejcribctb the tion is made in the Itateof the Duty in which
right eoujncjs which is of the law, That the man . they that are under the New Covenant arc
which doeth tbem ff?all live by them. Of the lat- obliged by it,belongs to an at terConJideTation.
ter, Gen. 2.17. But oj the tree of the knowledge Bur that Man is not by it freed from Duiy
cf good & evil, thou fhalt not eat oj it : for in to God, is certain. And indeed the Obliga-
ibe day that thou eateft thereof ' tl>ou jhalt Jurely tion itfelf is founded in Nature, and there-
die. Now thefe do evidently declare, that it fore cannot ceafe fo long as the natural Oi-
was not a matter of ind'fferency whether der of Beings abides. God mult ceafe to fee
Men fetved God or no. For fuch Sanctions Man's Creator and Governour, or Man mult
carry in them, Hie Itrongeft Obligations that ceafe to be a Creature and a Subject 5 foefoire
can be. Where Life or Death are the afTured he can be enfranchifed from owing Datj to
iffues of the Man's Carriage, it declares that God. Nay, the new Covenant 4oth add z
it is a matter of greatelt Conference. new force to the Engagement, in as much as
it
^■, ^tff.^.r; it ,nfxa-.i*-,i™,,,^ .T^^m.;-., ,, -__■_
QueitXXXIX. jfffembljs Catechifrrl.
5*i
brings in an additional Right that God
hath to the Service of Man, which is found-
ed in that Redemption which is wrought out
by Jefus Chriit, and applied to us by his Ho-
ly Spirit. For we are told, for what end he
ledeemed us* Tit. 2. 14. Thar be wight redeem
us from all iniquity, and purify unto himfelf a
peculiar people, zealous of good works. A nd ac-
cordingly.the Apoltle uieth it as themolt for-
cible Argument to engage us to Duty, 1 Cor.
6, 19, 20. What, kn>w ye not that your body is
the temple of the holy Ghoft which u in you,
which ye hive of God, and ye are not your own ?
For ye are bought with a price : therefore glo-
rify God in your body, and in yourfpirit, which
are God's. ■ ^
II. THAT the Thing required in the Duty, is
Obedience to his revealed Will. We have here
a very full and comprehenfive Defcription of
Man's Duty •, in which there are two things
to be obferved, I. The SubjeZt-MatterofDutyh
viz. the revealed Will of God. 2. Ibe proper
Mature of Duty * or that wherein it is to be
performed by us, viz. Obedience to that Will
of his. A few words to each.
1. THE Sub jell- Matter of Duty, is God's re-
vealed Will. So is Duty defcribed, 1 Per.4.2.
That he (hould no longer live the reft of his time
in theflefh, to the lufh of men, but to the will of
God. And this is that which lets theBounds
to our Duty. Whatfoever God wills us to
do, is our Duty, and nothing elfe but what
heYo wills j and the fupream Reafon why it
is our Duty, is becaufe he wills it, Deut. 12.
32. What thing foever I command you, obferve
to do it : thoufhalt not add thereto, nor dimnifh
from it. The Will of God in Scriprure Lan-
guage, cometh under a double Confideration,
fometimes for his Will willing, fometimes for
his Will willed. In the former fenfe it is no-
thing but God himfelf, as he is apprehended
by us after the mannet of our analogous Con-
ception, having fuch a moral Faculty, as is
belt reprefented by a Will in rational and
moral Agents. In the latter refpeft it is af-
cribed ro him metonymically, as an Aft or
Effect flowing from his effential Will ; and
fo we are here to underftand it. And ro this
Will of God Divines do ufually apply the
Diltin&ion of fecret and revealed ; which
Diftinftion is manifeftly grounded on the
Word of God. The latter of which is that
whereon Man's Duty depends, according to
Deut. 29. 29. The fecret things belong unto the
Lord our God •, but thofe things which are re-
vealed, belong unto us, and to our children jor
ever, that we may do all the words of this law.
Not as if this did conlfitute twodiverfeWills
in God, much lefs oppofite* one to another.
For we are told, Job. 2?. 13. But he is in one
mind, and who can turn him ; and what his foul
defiretb, even that he doth. But this Will of
his is thus diverfely reprefented to our Con-
federation according to his different Manner
of difpenfing it in his Works. His fecret Will,
is his everlafting Counfel within himfelf,
concerning all Things that come to pal* in
Time -, and is therefore called fecret, becaufe
none was of Counfel with him, nor can dive
into his purpofes any further than he is plea-
fed to make them known. Of which fee,,
Ifa. 40. 13, 14. Who hath direSed the fpirit of
the Lord, or being his counfeller hath taught
him ? With whom took he counfel, and who trt*
ttrutledhim, and taught him in the path of judg-
ment, and taught him knowledge, and focwed
to him the way oj underfUndmg ? His revealed
Will is nothing clfe, but the difcovery which he
makes to the Creature of his own Purpofe s,f 6
far cwitbaib plcafedbim. And this alio comes
under a double Confideration, viz. either it
is the Manifeitation which he makes of the
Things which he himfelf from Etern ityp
pofed to do, which is done either by his
Word, or by his Works. By his Word, and,
fo it comprehends al) thofe Predi£tions,whicfi
he hath given of future Things, which he
did exrraordinarily difcover to his Prophets,
and hath recorded in the Scriptures, many
whereof have fince been accofnplifhed, and
the reft (hall certainly be fo in their proper
Seafon. By his W7orks, ard fo whatfoever
comes to pafs in the Providence of God, is an
infallible Revelation of what God before the
Foundation of the World, intended fhould be^
ham. 3. 37- Alls 4. 28, Or elfe thofe Difco-
veries which he hath made to Man, of the
Things which he requires of him todoy by
which Difcovery he makes it his Duty todo
them : according ro Mic, 6. 8. Hebuthftjcwed
thee, 0 man, what is good ; and what doth the
Lord require of thee, but to d> fufily, and to
love mercy, and to walk humbly with thy God ?
This alfo belongs to, or flows from his Eter-
nal Purpofe $ for though he did not Purpofe
that all Men fhould actually do thefe Things^
for then they fhould have fodone eventually$
for the Counfel of the Lord fhall ftand 5 yec
he purpofed that it fhould be Man's Duty to
do them, and he therefore violates his Obli-
gation* if he neglett fo to do. And this is
that which Divines call his preceptive Will,
becaufe he hath revealed it in the way of a
Law or Command; as will afterwards be con*
fidered. This then is that Will of God, that
prefcribes unto Man tfn matter of his Duty,
and lays a powerful Obligation on him to
comply with ir. And this will be evident
if we confider thefe things.
1. THAT God hatha fupream Authority over
the rational Creature, to command it as he fee $
meet. To difpute this* is to make it a Ques-
tion whether God be God, or the reafonable
Creature be a Creature 5 for fo long as that
Relation between God and him abides, the
reafon of God's Authority and his Subjection
continueth. He that made the Creature for
his Glory, may difpofe of it as he fees belt,
for that End -, and rherefore, where he hath
put moral Powers into any fecond Beings, he
hath a right ro regulate them according to
his own Wifdom. And if he command, it is
with Anrhority.
2, HENCE hisfo commanding, lays the Cred*.
*C c c 2 turg
/
„— ■— ■ I ' I I ■ |l '— ! ""-
562 Le&ures upon the Queit.XXXIX.
ture under Duty. If there were no Command, heart to build, a Hoitfe for my name, thou didjl
there would be no Duty, and if there be, it wellr that it was in thine heart : Notwithjhnd-
both conltitutes Duty, and carries the Reafon ing, ihouftalt not build the houfe, but thy fn
of it. God's Holinefs and Juliice are fuffici- iohichfl?a/l come forth of thy loins, he fhall build
ent to affure us, that he will Command no the houfe for my name.
uniult or impure Anions, but it is in his ab- 6. NOR could Man have known to put diffe-
•folute }urifdi&ion over us, which forbids us rence between Sin and Duty, if God had not re-
iodifpute,and engageth us readily to comply vealcd it. It is true, there was an impreflion
with all that he requires of us. How ofrcn of the Rule on Man's Confcience ar the ruff,
therefore do we find him affixing of that Seal which we call the Light of Nature, and theie
to his Piecepts, I am the Lord? Tho' he are remarkable relicks of ir on the hearts of
could have given other Keafons, yet he will fallen Men ; according to Rom. 2. 14. But
have us to underltand, that if he fay it,there yer, it was God that left thefe tmpreflions on
is no liberty for us to demur about ir. Mens minds,and fo revealed his Will in them.
3. THAT Nothing elfe but God's precept, can For we do not here confider Revelation, as it
be the Rational Creatures Duty. Nothing elfe is oppofed to the ordinary way of knowledge,
can bind our Confidences. Mat. 4. i;o. Thou as it is lometimes confidered, bur as it iscon-
fhalt worflnp the Lord thy God, and him only fhalt tradiltinguifhed to God's fecret Will, in what
ihoufcrve. True, there is a Duty that we way foever he is pleafed to make it known,
owe to Men, and that according to the rank 2. THE proper Nature of Duty .- or that
and Itation that God hath fet them and us in. wherein it is to be performed by us, viz. Obe-
But the reafon why we owe it to them, is dience to this Will of his. This is that which
\becaufe it is Gcd's revealed Will that we we owe to God, and therefore in the right
fhould pay fuch a deference to them. Nor di [charge of ir, we are truly faid to do out
can we lawfully fubmit our Confciences to Doty. Here then we may take an Account of
them, any further than God hath told us his the Nature of Obi dience in General. And it
Will'about it. Hence that, Eph. 6. 1. ChiU may be thus defcribed ; Obedience to God, ii
dren obey your parents in the Lord : for this is the conforming of our Wills and Alliom to the
right. All. $. 19. And the reafon is, in the Command, jrom the refcett that we bear to God
relation he bears to us, Ifai. 3?- 22- for the commanding. From which Defcription we
Lord ii our judge, the Lord ii our lawgiver, the may obfeive thefe things,
Lord is our lung, he will five us. 1. THE Rule of this Obedience, is the Com-
\ 4. IT is ncctjj'ify that Alan knowhis Duty.in mand. All that truly obey God, have a ref-
vrder to his doing of it. It is a reafonable Ser- pe6t to that as their Directory, both to th«
vice, and therefore is not done by inltint~t,but extent andlimitation of their Daty,Pfal.i 19.
on free choice-, which cannot be,but according 6. Then fhall I not be aflnmed, when I have ref-
as he hath acquaintance with it. Ignorance petl unto all thy commandments. And therefore"
mult needs impede Duty, and make the Man we are limited hither, Ifal 8. iq. To the lam
either to fit Hill, or to do amifs. Hence this and to the tefiimony : if they /peak not according
js not the leaft part of the mifery of Sinners, to this word,it is becaufe there is no light in them*
Rom. 1. 17. And the way of peace they have not If there were no Rule, it would follow, that
known. This made David fo often to pray there could be neither Obedience nor Difobe*
for teaching, Pfal. J 19. 33, Qfe dience •, for thefe muff be meafured by fome
5. A Man may fulfil the fecret Will of God, Rule, which can be no other than the Com*
and fin therein, and he may defign other wije, and mand.
yet pleaje God. That then cannot be the rule 2. THE Subjeft of it U twofold.
of our Duty. It is certain, that wickedMen, (u) PRIMARJLI the Will h and that as it
when they perpetrate the moft notorious A- is in a Caufe by Counfef,and ib fuppofeth the
dominations, do therein accomplifh the fecret Underltanding •, for without the Exercife of
Will of God, who purpofed, by his active that, we cannot as we ought, will the good
Permiffion, to let them fall into fuch Enormi- Will of God. And indeed, all true Obedi-
ties-, but that no way takes from the finfulnefs ence is rooted in the Heart, which firftly,
of it. Hence we have that Obfervation on the points to the Will in Man, which is in hiirt
Crucifixion of Chrilt, Aft. 3. 2?. Him being the fupream Faculty, and unlefs that be de*
delivered by the determinate counfel and jore- voted to the Service of God, all elfe that he
knowledge oj God, ye have taken, and by wicked doth, though it carry never fo fair a (hew*;
hands have crucified & flain. And holy Men with it, cannot be properly calledObedienceJ
fometimes, in purfuance of the Command,en- Hence thofe complaints, Pfal. 78. 37. For their
gage in that, which it is God's fecret Will heart was not right with him \ neitlw were they
ihall never be, and yet they do their Duty, fledfasl in his Covenant. Ifa. 29. \%- Where-
as when we pray for our Enemies, or for Sick "fore the Lord faid, Forafmucb as this people
Perfons, when God intends todifpofeofthem draw near me with their mouth, and with their \
otherwife, yet we do our Duty. And when lips do honour me, but have removed their heart,
David purpofed to build a Houfe for God, far from me, and their fear towards me, />
which God intended that he fllould not, yet taught by the precept of men.
we read, 2 Chron. 6. 8, 9. But the Lord faid (2.) THE Attions as they flow from, and art
to David my father, Forafmuch as it was in thine commanded by the Will. Obedience is called 3
•
- - ^ - ■ • - '**' 1 ■ -i—L
•Oueft. XL. ' Ajfcmblys Catecbifm. '563
^%# ■ _* - , — ■ ■ 1 ■ —
dT'2 ofGod's Will -, and We know that rhe the law is holy, and the commandment holy, ant
Command enjmrns things to be done, and a- jufi, an i good. And the Pfalmilt, Pfal. 1 1 9.
voided, which mutt terminated theA&iohs ; 12S. There] ore I etteem all thy precepts con-
and all forts of Actions are comprized under cerning all things to he right •, and kite cv >y
jr which are fummarily reduced toThoughts, j a If e way. Pfal. 19. 9. And this mult be,be-
Word and Deeds ; all of which come under caufe rhey are his. There is a moral Equi-
the very regulation of the Command j as the ty appears in many of them, which, we are
Word of God abundantly teitifieth. to acknowledge. But if we fee no more, yec
7, THE (pechl Nature of it is a Conformity this fhould fee us down, that he is wife,
cj the I 'e to the Command. When we lay this holy, Kc
Rule before liVj and meafure all that we do (3.) AN abfoliste unchangeable Choice 0} />,
hv it and take care, that we neitner come from the Cordial Love that- We bear to him. Alt
Ihort'ofir, nor tranfgrefs it. Thus is Obedi- Obedience is called Love in the Word of God.
ence defcr'ibed, Ueut. 5. 32. Te Jhall cbferve And the reafon for it is, becaufe we can no
to do then fore as the Lord your God hath com- further fincerely ferve God, than we perform
mandedyou: ypu 0?all not turn a fide to ihe right our Duty from this Principle. Chriit puts
hand or to the left. Which Conformity ref- thefe together, Joh. 14. 15, If ye love me,keep
petts the Heart as well as the Anions, and my commandments. And this Love flows from
therefore comptizeth in it all the Requifites the election of the Will \ becaufe we love
to render bur ftclrons anfwerable totheRule. God, we love his Law, and herein we prove
And that reacheth, not only ro the matter of ir, in that we have without any referve, cho-
the Duty, but to the manner, and principle, fen ir, as it is the declared Will of that God,
and end •' to all of which God hath Regard, whom we have chofen ro be our God. So he,
and reckons of what we do, accordingly. Pfal. 1 19. 3°- / have chofen the way of truth :
4. THE Rife or Root of it is, a Jincere Ref- thy judgmentshave I laid before me. And ver. 17 a.
pell that we have to God commanding. Ir is an And this choife brings us under the firongelt
effenial property of true Obedience, that it bonds to Obedience, ver. 106. / have fworny
'be done to God. Hence ihzx, Zech. 7. 5- In and I will perform it, that I will keep thy rigl-
which refpeft, thefe three things are com- teous precepts,
prized. Use. LET the Confideration of thefe Things
([.) AN unrcftrained Acknowledgement of his put us all upon it , to be much in feefcing Ac-
Auibority. Obedience fuppofeth a Itate of quaintance with the revealedWillofGod. There
'Subjection, to a Superiour, to whom it is pay- is a Duty lying upon us all j we owe Obedi-
"ed and that cannot be done cordially with- ence to God on more Scores than one •, we
out an Apprehenlionof the Right he hath to cannot live and pleafe him without it : The
command us,elfe we (full never acknowledge negleft of it will expofe us to hisWrath, which,
our Duty to obey him. The Church is there- will be our Mifery. He hath revealed this
fore brought in, afcribing thofe Titles to him, Will of his to us in his Word, and gives us
which include this Right, Ifa. 33. 12. for the the Advantage to inform ourfelves in it. If
Lord is our judge, the Lord is our law giver, the we neglecl this, it is a fign that we have no
Lord is our king, he will fave us. And this Will or Defire to obey him. And if we live
mult be unreltrained, there muft be no limits in Ignorance of it, we cannot conform to ir.
fet by us to this Authority, but it mull be We are naturally Strangers to his Will bySin,
•'ielded to him in all things. Deut. 6. 2. and cannot know what is our prefent Duty
(2.) AN entire Approbation of the Command, andHappinefs,unlefs he make it known to us
in every Article of it, becaufe it is his. Our and in us. Let us then read, hear, pray, me-
Obedience cannot be voluntary ,unlefs we ap- ditate, and wait on him for his Grace ro
prove of the Precept •, for if we djllike it, help us, that we may feek to know, that we
we (hall relu& againft it •, and it muft be may do his Will i ,and fo fhall we be blefTed
^niverfal, all the Commands, one as well as in our Deed.
another, mull have this Efteem from us.
Hence Paul confeffeth, Rom. % 12. Wherefore [July 30. 1700. ]
. -
—
SERMON CXLVlll
Question XL,. "T7TTE have under the former taken an Ac*
V V count of Man's Duty in general^both
T&&&k-HAT lid GOD at firfi reveal to that there is a Duty which be owes ro God
«l W& Man as the Rule of his Obedience > ?"d„whAac !c \s? V;Z" Obedience to his revealed
^ rr ggt ' Will. And this prefumes that there is forne
^?^^|* A « s w e R. Revelation, that God hath made of his Will
• to Man, by which he may know, what is his
1 THE Rule which GOD at firft revealed Duty, and how he is. to difcharge it. Nr,w
\* f I- /it. j-^. ~«,«. j,« \a„m\ the very Nature of fhisOnediei ,ce, filpupolcth
. to Man for ks Obedieftce was the Moral g Rttlc;Md poinls us t0 enquire afler it . for
1-aW. excenc
564 LeBures upon tbe Queft. XL.
except we are acquainted with that,we fhall 4. THAT be may Jo conform, it is necfjfary
be at a lois to know what is Man's Duty, nor that be know this Will of God. It is true, all
(hall we rightly underltand what is the Mi- fecond Beings do in all their Operations, ful-
fefy that he is under by the Apoftacy. There fil the Will or Pleafure of' God. But for
are three Proportions lying before us, the paffive Obedience, it is not neceffary that they
clearing up whereof will give us light into know it, but it fufficeth, that God know his
this Affair j viz 1. That God did at firft gibe own purpofe concerning them, and governs
to Man, a Rule j or bis Obedience. 2. That ibis them by a Law which he hath in his Decree
Rule was the Air al Lata. 3. That by giving laid out to himfelf, under the powerful
him this Rule, be did reveal to bun, what was influence whereof he holds them* nor can they
bis Duty. go an hairs breadib be fides it. Epb. I. If. But
I. THAT God did at firft give to Man a Rule the cafe is other wile in refpeel of Man,as to
for bis Obedience. Man no lboner came out of his active conformity. It is not fufficient that
God's Hand by Creation, bur he had a Di- he doth the thing tnat God wills, bur he mult
re&ory afforded him, which pointed him how do it upon choice, and as it is God's Will,
he was to live and pleafe God. That Man that he may therein pleafe him } Which it
had fuch a Law given him from rhe firlt will is importible for him to do, exeept he be ac*
appear,becaufe Man could not have otherwife quainred with it. And therefore the want of
ferved to the end of his Creation. So that this Knowledge, is inevitably deftru£tive to
both the Wifdom of God, the Nature of Man, Man. Hof. 4. 6. My people are dellroyed jot
and rhe End he was made for,requite it. And lack of vifion,
this will be more dift'mclly evidenc by the 5. THAT be may Jo know it, be muft bavc *
following Conclufions, Rule given him bywbiebbe may dij "cover it. The
1. THAT Man was made to glorify God Obligation lying on Man to conform to God's
Actively. God made all things for his own Will.necefTarily iuppoferh, that there is right
Glory, Frov. 16. 4. For he muft needs be his and wrong, and that the Man may as well
own lalt End, in all his Works of Efficiency, mifs as go right. Now there can be no other
As all proceeded from him, fo all mult re- way for him deliberately to take the right,
turn to him again. Rom.i1.36.Fjr of bim,and and avoid the wrong, but by having a Rule
ibrougbbim, and to ban are all tbmgs> But ail before him, according to which, to make a
things were not alike capable of paying him judgment of things * for it is of the nature
this Tribute, by reafon of rhediverfeNatures of a Rule to put a difference between that
and Powers put into them. Some things there- which is (trait, and that which is crooked,
fore could only paflively glorify him, being Hence that, Mich- 6. 8. He baib fhewed thee,
myrrours of his Perfections, in which they 0 man, what is good-, and what dotb the Lord re-
were to be read,Pfal. 1 9,1,2. The beavens declare quire of thee, but to dojujily, and to love mercy9
tbe glory of God : and the firmamt nt fliewctbbis and to walk humbly with thy God ?
bandy work. Day unto day utterctb Jpeecb, and 6. H ENCE // Man bad been any time witbout
night unto night Jhcwetb knowledge. But hav- this Rule, be had been fo long at a lofs about his
ing placed Man in a fuperiour order of Beiig, Duty. F >r without this, he could not have
he expected of him an active Service. Hence known how to take one right Itep in purfuit
that, Ifai. 43.21. This people have I formed jor of his great End : He would therefore have
tnyfelf, they fhall Jhew forth my praife. Pfal. been without one main part of his Furniture
145. 10. for the Service he was made for, and God
2. THAT Man might glorify God aft 'ively, be would fo long unavoidably have loft his
was to doit a* a Caufe by Counfel. It is certain, Glory by him, as he was a Man •, which was
that God can be actively glorified, by no other altogether inconfiftent with the Divine Wif-
but a Reafonabie Creature, which having an dom.
Underltanding to judge, and a Will rochufe 7, IT wjs of infinite Concernment, that Man
or refufe,doth deliberately & voluntarily give [hould prathce this Conformity, becaufebis Hap-
unto him the Glory that is due to him •, and pmrfs or M if ery were to turn upon it. Befides
confequently, in no other Actions doth he fo the common Government ofGod, under which
glorify him, but fuch as proceed from this Man was placed equally with other Creatures,
Principle. Pfal. 47. 7. For God is the king of there was a fpecial Government, in which
all tbe earth, Jing ye praifes with understanding, only intelligent Beings were concerned, ^ in
5. THAT Man as a Caufe by Counfel then on- which God would lead them roan Everlafting
ly glorifies God, whenbe conforms himfelf to bis itate of Happinefs or Mifery, which was to
Will, It is not Man's meerly ufing of hisUn- terminate according to his Carriage in refpett
demanding and Will as a Reafonabie Crea- to the rule of Obedience given him,with thefe
ture, that brings Glory roGod actively. Nay, Sanctions. Becaufe therefore Man was made
becaufe thefe are depraved by Sin fince the to be under this Government, he had the rule
Fall, he too often difhonoursGod by fo doing, of conformity to the Law of ir, given him as
It is only by a free and willing complying loon as he was made, elfe the Sanations of
with God's revealed Will, that we can honour it could not have taken hold of him.
him. 1 Pet. 4. 2. That he Should no longer live II. THAT this Rule was the > Moral Law. For
the reft of bis time in the flefh, to tbe lutts ofmetJ, a more diltinft laying of this open, we may
hut to the will of God, Inquire. I. What wc arc to underfiand by tbe
■ • - " " ' Moral
— »»■ « X » ■ . ■' iw» — «m — — — — — — » ii^«»^-iiii — " =■' i m i j.
Queft, XL. jrfjtemblys CdtecloiJM.
6
• i*n
h — ■ ; — • ■ ■ ' ii«w<^w»""h i u
Moral Law? 2. Whether all Mankind are un am the Lord. And herein it d'ffejitfotii Hu-
der the obligation of Obedience to this Law? mane Ljws, which have their Authority iris-
g. Whether the Fall do not take off this Obliga- mediately from Men, It is* true, as Civil
t'ion, or it continues flill £ - 4- I* tohat Ufe the Powers are authorized by God, fo there Is 4
Jftora/Law is ftill ferviceable to jal/cn Man ? Submiffion due to them and their Oidinances,
I. WHAT toe are to under fand by the Moral for Confcience fake, Rom. 13. 5. i e. becaufe
j_^a, ? we acknowledge God's Authority in ihetn ; For
r'Afif. I fhall not here inquire into the Parts Conscience is truly fubjecf unto none bde
of jr which will afterwards come ro be con- God. And here toe mutt J i fling uifl) of Humane
fidered of: But only confident as dilti.ict trom Laws : borne are nothing elj'e but the Laves of
all othe; Laws whatfoever. Which may be God, or moral Duties, reinforced with a Civil
laid open in this Defcription 5 The moral Law 6an3ion added to them. Thefe, Men owe U
s a Divine Vnchaniible Ru!e given to Man,and bedience to ConfcienCioufly, becaufe they
accommodated to bis Mature, os he was created are indeed God's Laws 5 and for the fame
by God, obliging him to feme to God's Glory as reafon we ought to fubmit to the Civil Sarcti-
bis laft End. In the opening of which Dei1 onsof them,fofaras they agree with theWord
cription, we may obleive, horh wherein it of God, becaufe herein they are properly the
agrees with, and wherein it differs from all other Minilters of God : But if theirSanetionsoiitdQ
Laws ? To make way to wnich,we may take moral Equity, though there is a paffive Sub-
notice, that there are other Laws, born Di- jeclion due, yet we are not in Confcience oli-
vine and Humane : The Divine are generally liged to approve them, becaufe God doth not,
di IHnguifhed into Ceremonial, Judicial, 6? Mo- Some are Prudentials, concerning things in lhr.m-
ral. Humane Laws, arefuch Ordinances as are /elves indifferent -, which are {tinted & limited,
given by Men, who have in then hands a Legifl.i- wit hHumane Sanations added, for the common
tive Fowir. I (hall not treat of thefe in par- benefit of the Subject : Thefe, fo far as they
tieular, but take notice of them, in laying are expedient and convenient, agree withihe
open this one. Here then we. may obierve general Rules of the Law of God, and ought
thefe things in the Defcription given, for that reafon to be complied withal. But
1. IT is a Rule. And herein it agrees with they add no new Obligation on rheConfciencej
all Laws whadoever. For the very end of as they proceed from Men, n^rdorh themeer
a Law, is to regulare Men and Things. And neglecl of thefe Laws amount to Sin, except
what is that which fo doth, other than a Contempt be added to ir. Neither yet, can
Rule ? There are two Principle Vj es of a Rule, the Obligation on Confcience ro obey them,
both whereof belong to this Law, viz- to as they are for the Common Good abide, any
diretl us m our Atttons, by fhewing what is longer,than the reafon of them doth.- Oshers
right, arfd what is wrong. On which account are wicked Laws-, and there are many fuck
David gives it that commendation, Pfal 119. that proceed from humane Lawgivers, Pfal*
10). Thy word is a lamp unto my feet, and a 94. i6. Shall the throne of iniquity have fellovt"
tight unto my path- And to make Trial of our fhip with thee, which framed) mif chief by a law ?
Allions by, that we may know whether we Now we are fo far from being bound to pay-
have done well or ill- And therefore that is aclive Obedience to fuch Laws, that we fhail
declared of the Word of God, Heb.4- 12. For fin againft God if we fo do : And hence, when
the word of God is quick, and powerful, and called we are to refufe it, and run the great-
Jharper then any two edged /word, piercing even eft hazards. So they, Dan. 3. 16, 17. And
to the dividing of under of foul and fpirit, and of the Apoftles in that Prohibition, All. 4. 19,20.
the pints and marrow, and is a dijeerner of the and 5 29.
thu^hts and intents of the heart- And for both 3. IT ' U an Unchangeable Rule. And herein
of rhefe, the moral Law is abundantly fur- itdiffers both from ceremonialcZJudicialLawj?
nifhed in that it reacheth to all the Actions which were of a fhorter date. ' They were
of Hea'rt, Tongue and Hand. And for that but temporary, 8t were ro have an end. There
reafon it hach that title of Perfection given were Sacraments in the {fare of Innocence $
ic, Pfal. 19. 7. but they foon ceafed. There were many pofi-
\. IT is a Divine Rule : i. e. it proceeds tive Laws given after the Apoftafy $ and at
from God as the Author of it, and it derives length there was a Body of them given to the
from no other Original. For which reafon Church of Ifrael: but as thefe were of a later
he harh the Attribute of Lawgiver affigned Original, not being from the beginning, fa
to him, as his Prerogative, I/ai. 33. 22. And they were to expire, when the Ifare of the
limited to him, Jam. 4. 12. There is one law- Church to which they were fuited, was to
giver, who is able tofave, and to defiroy. And come to an end, heb. 9. 9, 6*V. And he tells
hence thofe Epethets muft neceffarily belong us, Chap.7.12. For the Frieflhood being chang-
to it, Rom. 7. 1 2. Wherefore the law is holy, ed, there is made of neceffity a change of the law.
and the commandment holy, and fuji, and good. Whereas the moral Law took place as foon
It could not elfe be agreable to the Nature as Man was made, and continues to the end,
of him from whom itproceedeth. And here- without any alteration. The fame that it
in it agtees with the ceremonial and judicial was, when given to Adam in Inregrity, the
Laws, which proceeded from him alone, and fame it was when renewed on Mount Sinai,
are therefore ftamped with his Authority, / and is ftill the fame in the days of the Gof-
pel.
.
56£ LeBures upon the Queft. XL.
— ■ — * - - i- - — ■ — — — - — -- ^^
— - -.i
pel. Hegce that in, Pfal» 119. 152. Concern- obtain it 5 and that which directs to this
tng thy teftimonics, I have known of old, that way, is the Rule ; and when it is a proper
thou baft founded them for enr. And Chrilt way to it, it is then accommodated ro the
allures lis, in Mat. ?. 18. For verily 1 fay unto Defign. Such was the moral Law. And for
you, Till heaven and earth pafs, one jote or one this reafon // is called the moral Law, becaufe
tittle flyall in no wife pafs from the law, till all it is fitted for the regulating of Man in all the
be Jul filled. All tons oj his Will, both bltcite and Imperate.
4. IT was a Rule given to Man. Tiiere are And by his Obedience to it, he fhould have
two forts of Creatures, that come under the attained Everlalting Felicity. Jam.\.2<$, Man
fpecial Government of God, Angels and Men, had a natural craving after Happinefs, and this
both of which were under a Law or Kule of was a wav to have brought him to it. Herein
active Obedience. But tho' we may fuppofe alfo it differs from the ceremonial and judi-
this Rule to agree to both in the main Arti- cial Laws. The former was only accommo.
cles of ir,yec there was neceflariiy a difference dated for fallen Man, while he was in ex-
between that given to one and rhe other in pectarion of a Redeemer to come, to help his
many Points, becaufe of their differenr Na- Faith in the mean while : The other was
tures. Angels were Spirits purely, but Men only adapted to the prefent flat col" the Jcwijb
were irmV died Spirits, and not only their Church during their Minoriry.
Souls, bur Bodies too, were under the directi- 6. IT (bliged Man, tofrrvc 10 the Glory of
on and government of that Law, 1 Cor.6.20. God as his /aft End. Thi-, was the proper E d
For ye are bought with a price ; therejore glon;y of the* moral Law. We have alica'y obieiv-
God in your body, and in your f pint, which are ed, that Man was to glorify God act vely,for
God's. God did not treat with them jointly, which he mult have a Rule, elfe he will be
but feparately. Hence that, Job 28. 28. And ever at a lofs. Now as the whole Man is to
unto man he f aid, Bthold, the fear oj the Lord, be confecrated to this Glorifying of God, and
that is wifdom, and iodepart from evil is under- that in all our Life, and every AcTi jn of it,
jiandng. ^ 1 Cor. 10. 30. So the moral Law is as large,
5. IT was accommodated to Man's Nat we, as to comprehend the whole of this. It is Da-
created by God. How far it is dilfonant 10 vid's Obfervarion, Pfal. 1 19. 96. I have feen
Man's Nature as depraved by Sin, is another an end of all perfection : but thy commandment
matter: But confider him in his primitive is exceeding broad. It tells us how we fhall
Stare, and it was every way fuited for him. order our Thoughts, our Words, and our
And for this reafon it is laid to be Good, Mich. Anions. It points to the Matter, Manner,and
6. 8. And indeed, it could not have been a End of our Duty. It regulates us in our Car-
right Rule if it had not been fuch. It it had riages towards God, and towards Men : Gives
been above his Nature, he could not have us Rules how to manage our felves in every
Teached it -, and if it had been below ir, he Relation that Providence fets us in. So that
could not have been made happy by confor- we need not be at a lofs at any time, in any
mity to ir. Now there aretwothings, where- thing that we are concerned in.
in this fuitablenefs of it appears, 2. WHETHER all Alan kind are under the ■
(1.) IT was adapted to the Powers that were Obligation of Obedience to this Law ?
put into him, and conferred upon htm. He had Anf THIS may be briefly refolved in a few
an Undemanding, Will, Affections, andthefe Particulars,
were furnifhed with the Image of God, or a 1. THE Law is to be confidered, either as it
moral rectitude, confiding in Knowledge, is a Covenant, or only a Rule. Thisdiftinfction
Righteoufnefs, and Holinefs. Now rhefe mult be allowed, or elfe we fhall not be able
fanctified Powers in him, could not but ap- to reconcile many Texts in Scripture. Now
prove, chufe, and love the Law. That fallen the Law is then confidered as a Covenant,
Man in his natural Hate doth not fo,is becaufe when we look upon it as delivered with
he hath loltthat rectitude which was on his Sanations, by vertue whereof it became the
Faculties, and they are become depraved: Foundation of relative Jultice, in which God
But Godly Men, fo far as they are renewed, would proceed with Man in the Adminitfra-
have it reltored to them again. Pfal. 1 19. 128, tion of his fpecial Government : So to be un-
30 97. Therefore I efteem all thy precepts con- deritood, in Gal. 3. 10. Fur as many as are of
ccrnuig all things to be right -, and hate every the works of the law are under the curfe : for it
falfe way. 1 have ch fen the way of truth .♦ thy is written, Curfed is every one that continue'.}}
juigments have I laid bej ore me, 0 how love I thy n t in a /I things written in the bo:k cf the law
law ! it it my meditation all the day. Yea, the to do them. Whereas, feperate from the con-
very relicks of the Law in the Confciences of federation of thofe Sanations, it contains in
Men, doacknowledge theequiry of this Law, it all thofe Precepts, which are to direct Man
and how unreafonable it is to break them, in his Lite and Converfation, and fo is look'd
Rom 1. 32- and 2. 14. on only as a Rule. And Co it is frequently
(2.) IT is a fuitable Medium tohis great End. ufed in the If alms.
Man was made for an End, viz to glorify 2 THAT Alan is to be confidered, either a*
God ; and in fubordination thereto, to feek before, or fince the Fa//. There is a valt diffe-
and obtain Bleffednefs. Now whe-e there is rence between rhe itate of Integrity, and rhe
an End propounded, there mult be a way to Itaie of Apoita/y* Man's primitive ftate,was
a
1 ,
— ■■„,■..•.•,.•;■;■;.;, ,«-§
i
Queft. XL. Jfjethbiys Catrechifm. 5S7
■■■'■■■■■
a ltate of Perk-ttion, Eccl. 7. 29 Gtf<i made 'ioyns us Holinefsand Rtghteoulneis. Accord*
man upright. There was 3 moral rectitude in ing to Tir. 2. 11, 12. J^ the grace of God that
all his Powers. He wasanlnltrument in Tune, bringctb falvation, bath appeared to all mem
But by the Fall, he hath lolt thofe moral Teaching us, that denying ungv&Lncjs U worldly
Principles which were in him by vertue or* lufls, toe §:ould live foberly,righieoify and gody
the San&iticationot hisNature, and is become in this prefent world. And is intoiced horn
vtfolly corrupt, Rom. 3. 12. Evangelical Confiderations, 1 Cor.6.20. And.
3. MA\ fince the Fall is to be confidered, on this account it is called, borh an old and a
ei.her in his natural, or his regenerate ftate. As new Commandment, 1 Joh. 2.8,9.
long as he abides in his natural irate, he is 3. WHETHER the Fall huh not taken 0$
under the reigning power of Sin, and an utter this Obligation, or it abides ftill on fallen Man t
impotency to that which is truly good: Anf THIS might be refolved from what
Whereas there is another better Hate intro- hath been already faid : But- to prevent
duced by Chriit, and wrought by the Spirit Miltakeslet me here add,
or' God in Regeneration, into which Men are 1. THAT the Fall hath not taken (ff from
brought hy the Giace of God- And the Con- Man, the Obligation to Obedience to the Law, a*
dition or fallen Man is wonderfully altered a Rule. This abides, and will fo do, as long
hereby. As appears from Eph. 1. 5, 8. Now as Man abides under the fpecial Government
we are to refolve the Cafe before us with a of God : As willappear from thefe Reafons,
due refpeel to thefe things. Here rhen, (r.) BECAUSE the Law was the Rule of
(1.) THAT Man in his ftate of Integrity, was Relative fuflice irt that Goverment, As Mar)
under the Law as a Covenant, which comprehend- owed himfelf to the Service of God, fo God
ed all Mankind, It is certain, that wnen God gave him this Law to direct him in thatSer-
gave the Law to Man at firlt in Paradife, he vice -, and he cannot difcharge himfelf from
■gave it with its Sanctions, he annexed to it this Duty. Man is by the Fall a Rebelagairiff
both the Promifes and Threamings,whereby his lawful Sovereign ^ but the Rebel owes
itbecnme a proper Ir.ltrument of Government. Duty and Allegiance notwirhftanding $ and it
The Threatning is exprelt in Gen. 2. 17. In is his Fault that he denies it. Thar there-
the day thou eattft thereof thou fl)all fur ely die. fore is a Truth always, Job. 28. 28. And unto
And the Promiie is to be gathered from o- man he faid, behold, the fear (f the Lrd,that ft
ther Places in the Word ot God ; according wfdom,and to depart from evil, is underftaniing.
to that, Rom. 10. 5. For Mofes defer ibed the (2.) BECAUSE theLawitfelf UanVnelati-
righteoufnefs which is of the law, that the man geable Rule. It was not a temporary Difpeir
xnbicbdoth thofe things, fhall live by them. Now fation, as the ceremonial and judicial werei
that this Covenant was plighted with Adam, but Handing 5 it was never to be altered. And
rot as a private, but a publick Perfon, repre- hence, whatfoever change the Man pafletH.
fenting allMankind that were to derive from under, that ftill abides : As hath betn alrea-
him is evident, and hath formerly been made dy made evident.
good, when we were on that Subject ; and is (%.) BECAUSE the Law is property fuited
plain from, Rom. 5. 12. Wherefore as by one f or the glorifying of God, by the Re fonableCrca-
man fin entred into the world, and death by fin : ture. God did not only in Sovereignty, but
and fo death faffed upon all men, for that all Wifdom too, give the Law at fit ft. Jr was
have finned. adapted to Man's Nature. And for that rea-
(2.) THAT Man in his natural Efiate abides fon it is called by Divines the Law of Nature j'
under the Law as a Covenant. This is plain as will hereafter be obferved. For whicti
from the forecited, Gat. 3. 10. For how elfe reafon rhe narural Confcience fubferibes to
ffi^uld the Curfe of the Law take hold of the Equity and Goodneis of it.
him > TheLawas a Rulefaith,this thou (halt 2. THOUGH the Apojiafy hath not d if charged
do,and this thou (halt not do. And as a Cove- Man from the Law at a Covenant, yet we are
riant it faith, if thou do fo, thou fhalt live, warily to take it up. Many are miftaken it!
if otherwife thou (halt die. And hence the their refentraents of this, and it is not a lie-
natural Man hath no other Rule to try his tie hurtful ro them. Here then, let twb
title to Life or Death but this. His Duty of things be obferved,
Obedience abides, and he is ftill liable to Pe- (1.) THAT the Fall hath utterly cut Mafc
naity for defect in ir. off from ever obtaining Life by the Law], as a
(%.) THAT regenerate Man is under a New Covenant. There was a Promife of Life iri
Covenant, in which the Law ftill abides as a Rule, that Covenant made to perfecl Obedience,and
It is true, he being under the Covenant of fo Man at firft flood as a Probationer for Life.
Grace, is no longer under the Law as a Cove- by it : But that is utterly ceafed. ThatCo-
r>ant : Which is evident, from Rom. 6. 14. venant ltiil faith, that if Man had fo obeyed,
For fin fhall not have dominion over you : for ye he fhould have lived, but becaufe he obeyed
are nor under the law but under grace. But nor, but difobeyed, it hath brought him under
that the Law It ill abides to him a Rule of the other Sanction, which holds him faffed
his Life is evident, becaufe it is reinforced in Ifands in the way to hinder this Life- Sothau
the Gofpel, and put into the Articles of this they err, who think, that if fallen Man couli
Covenant, which makes San&irlcation one of now perform perfect Obedience ro the moral
the Benefits of Quilt's Redemption, and en- Law, he fhould live. . For tho' he ctfnnor,dnd
* D d & ' fy
568
L
^upon the
in ir is a vain fuppofirion, yet if he could, he
is, under Arrelt already, he is dead in Law,
how then (ho aid he live ? Hence that, Gal,
'3. 2T- Is t be la w then again fl the promifs oj
God ? God forbid : jor ij tb:rc bad been a law
given, vohicb could have given lije, verily rigb-
■ teoufnefs fi)ould have been by the law.
(2,) HENCE';/;.-: Law, as a Covenant, holds
the Sinner under the Curfc of it, and neither
can his Ignorance nor- Im potency excuje Iximfiom
.the Condemnation oj it. The Liw iairhjEzek.
18, 4. The foul that jmnetb, is Jl?all die. Such
is every fallen Mm by N mire, and in Act.
ThisSentence muft needs abide, till ic hath
taken place. Hence Chrill 1'iith, Mat. 5. 18.
For verily I fay unto you, Till heaven & earth
pafs, one jot e or one tittle jl?al! in no wife pafs
from the law, till all be jirji!:ed. Sin hath
made the man a Prifoner of [uftice, and he
limit pafs a Trial-, where ir found guilty, he
mutt'needs die for it, Ir is vain tor him to
plead Pg jorance of the Law -, for Man was
created with a perfect Knowledge of it, and
loft It by his own Default. Befides, that
there are the remains of the Law on Men's
Confidences, which they either lt-ifte,or refilr,
and imprifon the Truth in unrigbtcoufnefs,Rom.
1. 18. A> d this will leave them inexcufable.
And it will be as vain to, pretend Inability ;
for tho' Man hath lolt his ftrength, and that
is a Truth concerning every Man.is hislapfed
feltare, J <fh. 24. 19. And Jojhua faid unto the
people, Te cannot ferve the Lord ; for he is an
holy God : he is a jealous God, he will not jor-
give your tranfgrejjions nor your fins. Yet Man
by his own folly, hath di fa bled himfelf, who
once was every way furnifbed for Obedience.
And it would be a Itrange way for a Servant
,to make up Accomprs with his Mailer, to tell
nim he-hath embezzel'd his Stock.
Use. FROM what hath been hitherto faid,
let me only here obferve, How miferable Man
bath rendred btmfelj by the Afoftafy. Did God
give the Law to Man as the Rule of his Obe-
dience, and was it the only way to keep him-
felf in God's Favour,and obtain true Felicity ?
Certainly then the Fall hath brought usunder
unconceivable. Infelicity, in that we are thus
fallen fhorr of the Glory of God, and have
laid our felves open to his Indignation.. Let
us then bemoan this our [Jnhappinefs, and
reftfefly feek after the one Way of Delivery
which the rich Grace of God hath open'd to
us in the Gofpel-
t December 17. 1700. ]
SERMON CXLIX.
4.r~| "10 what ufe the moral Law is Uillfervi'
X ccable to fallen Man I
Anf THAT we miy take this up arighr,we
may look upon fallen Man under dwerfeCon-
fiderations: in every of which there is an
anfwerable Ufefulnefs of the moral Law.
I. MAN is to be confidered, either as in a
fate oj Nature, or in a Rate of Grace.
2. NATURAL Mien are to be confide red, ei-
ther as being without the Gofpel, or under the
Difi>cnftion oj it.
'3. MAN in a Hate of Grace is to be confi-
dercd, cither as in the Way to, or as arrived at
the Kingdom oj Glory. Add to thefe,
4. THE Moral Law,under which Man it, miy
be confide red, either as a Rule only, or as a Ca-
venant afo.
AND now we may take up the Rsfolutir.n
of this Cafe under every of thefe Confedera-
tions. And here obferve,
i. ALL Men in a Staie of Nature are un-
der the Law as a Covenant, as we! I as a Rule,
By a State of Nature we are to underlta. d,
that Condition which they were put into by
the Apoitafy of the ttrlt Adam,, in whichState
all Men abide, till they are delivered out of
it, by being planted in the fecond Adam, and
that is done in effectual Vocation. And
this is rrue concerning all fuch, whatever o-
rher Advantages they are under, whether in
the Darknefs of Pagan Ignorance, or undej
the outward Revelation of Gofpel-L'gbr.
And that thefe are under the Law, not ojiilf
as a Rule, but as a Covenant too is evident, be-
caufe they are'yer in theirUnbeliefj concern*
ing whom it is faid, Mark 16. 16. He that be-
lli veth and is baptized, fhall be faved -, but be
that belteveth not,jloall be damned. Yea, John
?. 18. He that believeth on him, is not condemn-
ed : but he that belie veth not, is condemned al-
Ti ady, becaufe he bath not believed in the Name
oj the only beg tten Scn*oj God. Which is in-
terpreted, yer.36. He thai belteveth on the Sort9
bath cverlafiing life : and he that believetb not
on the Son, fh ill not Jce life : but the wrath of
God abide tb on him. This therefore is" de-
clared to be the common Condition both of
the Jew and the Gentile, Rom. 3.9. 22.
2. AS J or natural Men that are without the
Gofpel, the Law is ferviceable to them on fuch
Accounts a* thefe.
(1.) TO keep them in awe, & promp them un»-
10 Duty. That there are the remains of the
Law in the Hearts of fuch, is certain^ The
A pottle proves ir, Rom. 2. 14. And this, not
only as they have in tliem rational Convicti-
ons of Right and Wrong, Duty and Sin, but
alfoasthey fuggeft to Men the Danger »f
finning, and the Wrath which they expo%
themfelves to thereby, whence they eirhe*\
accufe or excufe them, ver. 15. And thefe
are proper Motives to put Men upon avoid*
ing the one and purfuing the other; and
doubtlefs by this Means God curbs in Men's
exorbitant Lufts, which would elfe break all
Bounds, as fometimes they do, in Men de-
ferted by God.
(2.) FOR the maintenance V prefervatton of
civil Societies jrom Ruin. Man is made a fo-
ciable Creature, and this End cannot be ob-
tained but by a civil Order, and the uphold.
ingofRighteoufnefs. Man's Life, Chafhty,
Eltate, good Name and Property mult be pre-
ierved, and how is this done, but by imprint-
ing
:_^
Queft. XL. Jjffen&ijb CdiethijM.
-.rv. - , i
ing onMen'sHearts the apprehenfion of thefe the efficacy of it, be by powerful Operation/
Rules of Julfcice and Equity, making them Here therefore the Spirit begins With Men,
approve them, dnd holding a Curb on their Joh. 16. 8. And when he is come, he will r'^
Conferences ? And in this way God upholds prove the world oj fin, and of righteoufntjs. am
his Government of the World, and raifeth oj judgment' And this he doth by the Ap-
Men among Heathen, who fubferve him in it; plication of the Law to the Conference : for,
but for which, the Wickednefs of Men had Rom. 3. 20. By the lave is the knowledge of fin,
long e're this reduced the World to a Chaos. And good feafoh, for, Chap. 4. 14. Becauje the
(3.) TO direll in the ordering of the civil Go- Law worketh wrath : jor uhere no law is, ther's
vernmem oj Mankind. Wirhout civil Govern- is no tranjgreffwn. And this is by jetting
ment there would be nothing but Confufion, the Law before him as a Rule, and fhewing
as, Judges 21. 25. In thofe days there was no it to him ; he tells him, that the Lawfaitlij
king in \fr*el\ \cvery man did that which was this thou fhalt do, and that thou (halt not
right in his own eyes. Men cannot live as do, but thus halt thou done,and theie things
Men wirhout Laws, nor well with them,un- haft thou omitted, and by this he knows k
lefstheybe righteous, it mends no Man's Con- to be Sin. For, 1 John 3. 4. Whofoever com'
dition,to beopprelt by a Law -, but there haVe mitteth fin, tranfgreffeth aljo the law : jot' fih
been Governments among meer Pagans, which ji the tranfgrrjfion of the law.
have had many excellent Laws, in refpeel of (2.) TO difcover to them their woful Mifery
Righteoufnefs roward Men, under which they by Sin. And without this, the former wilt
have greatly floinifhed, and been a fhame to little avail ; for fallenMan is fo in love with.
fuch as had the Word of God :See,/iff.r2S.i6. Sin, that nothing but fear of Wrath will de-
And whence had they this but from the Re- ter him from it -, the Spirit therefore by the
litts of the Law of God in them, and the Law, fhews the Man what is like to be the
common Gifts o\ the Spirit enabling Men to iffueof thefe S'ms,and that is nothinglefs than
imptove the remaining Light in them to Damnation -, and this he doth by reprefent-
high meafuies. \ ing it as a Covenant ; he tells him that the
(4.) TO dfpnfe them to entertain the Go/pel, Law faith, Ezek. 18. 4. The foul that finntth
when it jhould be offered to them. God had a it /hall die. Rom. 6. 23. For the wages cj jih
Purpofe to extend his Salvation to the Gen- & death That all the Curfes written in the
tiles, in the fulnefs of time, by fending the Bock of God are out 3gainlt Sinners for theit
Offers of a Chriit to them, inviting them to Sin. And hereby he makes them afraid of
embrace him, which ivas accomplifhed after the Wrath of God •, zs,Ifa. 33. 14.
our Saviours Refur recti on. Now, that they (■$,) TO flay them as to cxpelfotwn of Help by
might have fomething in them to work upon any Right eoujnefs or Strength oj their ovoh\
as reafonable Creatures, and that by which The former Convictions do u'fually put Men
they might be perfuaded of their Need, God upon Endeavours to relieve themfelves, by-
left thefe Principles in them. And for this reforming their Lives, in abstaining fforri
reafon we find that the Apoftles when they their former finful Coutfes, and taking up of
preach d to them built theirDoftrines on thefe neglected Duties, and they are apt to taftj?
Principles, as will particularly appear iri there ; and comfort themfelves therein % and
Alls. ?• 14. Rom. 1, & 2. hereby they fortify againtt theGofpel Offers^
3. WITH re/pttf to natural Men that are un- for a Man cannot come xo Chrift, till he for-
der the Go/pel Dijpmfatwns. Befides what fakes him lei f h for this alfo he uferh the
they have in common with others in the Law, by giving the Man a deeper infight
forecited Benefits, the Law is made into the fpiritual Nature of it ; a.id now h$
fcrViceable to prepare them to receive fees, that it is another manner of Thing to
Chritr, and embrace the Terms of the new keep the Law, than he before dreafried of 5
Covenant *, and this feems to have been the and this (hews him his utter impotences
defign of the giving the Law at Mount Sinai, which he till then was ignorant of, which
as is intimated in, Gal. 3. 2?, 24. But before cuts him off from felf-fufficiency, and fo kills
j'atth came, ws were kept under the law, fhut up his vain Confidences in himfelf \ fo it was
unto the jaith, which Jhould afterwards be revealed, with Paul, Rom 7. 9. For I was alive without
Where the law was our School matter, to bring the law once, but when the commandment camt^..
Us to Chrift, that we might be juftifad by faith, fin revived, and I died.
It is certain that it was given for gracious (4.J TO awaken in them, an Apprebenfion of
Purpofes, ver. 19. And therefore in the hand their abjolute need of help from abroad. And
of a Mediator ; and in this way only could this is done, by applying the Law home to
it ferveto promove the Gofpel Defign. And their Confciences, under the forecited Con/l-
here it ferves, derations. He (hews them that the Promife
(1.) TO convince Men of Sin h which is the of Life, is limited only to perfect Obediencg
firft ftep to Converfion. For though the to theLaw,and that theCurfe of Death is out
Grace of the Spirit isinfufed by him imme- againltSinnersforthelealf fl3win theirObedi-
diately, yet the drawing it forth is mediate; ence,G<z/.3. 10. Heaflures them of therigour of
and not only fo, but the Preparation for it is theLaw in thefe refpects,&that it will not bdrg
fo * for Man repents and believes as he is a the leaft in either of them, but exact the full
reafonable Creature, upon Perfuafiori, though thereof, Mat, 5. 18. And Ke'fetffrhal, lets
* 0 d d 2 turn
(g*M>- <-»»*•••- kM -
570 Lectures upon the Queft. XL.
— "— " 11111—^— "'"""""' —■«■—■! I. ■ ll»ll ■■!■ '»■— — —I — ._.
them fee, that rhey come fhort in both j 1. THAT G$£s People have a Life & Co n-
that they cannot do the things required in verfation to lead in this World- Man is a liv-
it, but mils ir in their belt -, that they ing, and confequently an a&ive Being ; And
cannot by themfelves pay the Arrears, but he is of a rational Nature, and hath there-,
they will break them forever. And now the upon a Power in him of confulting and chu-
jefult of this is, that except fome other fingh'sway. Men have fomething to dq in
Hand afford them fuccour,to refcue them out this Life, and they cannot fit ltill, but will
of this Diltrefs, they mult perifh unavoidably be fome way engaged- Every Man hath fume
and Eternally. End in his eye, and will contrive and purfue
(5.) TO make the glad tidings of CbriflfS>Sal- fome Means for his obtaining of ir, to which,
vation by him welcome. And this is the genuine he will direct the courfe oi his Life : Yea,
refulrancy of all the former. No man cares the powers of Action were put into theCrea^
for Chrilt, as long as he can maintain in him- ture for their being exerted in it- So that:
felf any hopes that he may do well enough every man, will certainly be fome way em-
without him. But when once the Man finds ployed. -
himfelf perilhing, now an Hand Itretched out 2- THAT it is not at the Liberty of God's
from on Irgh to help him, is welcome. And People to live as they lift, nor ought ihey to tive
therefore Chrilt is commended as an helper as other Men. Man was put under the fpeci-
for fuch, Pfal 72. iz,\ 3. For he fhall deliver al Government of God at firlt, nor can. he fall
the needy when he crieth : the poor alfo and him out of ir, fo as not to be under the lawful
that hath no helper. Be foal I f pare the poor and Command of it, but God .mult therein lofe
nee ly, and JhiH fave the fouls of the needy. And his Glory ft) far, which he will not. Hence
this fonfe is wruught in the Man by the Law, the Gofpel Liberty doth not open ro them a
by which he is made to know himfelf poor, and door of Licencioufnefs, or give them leave to
in debt, beyond the fuccour of any created follow their own Suggeltious. Fortho'Grac*
Power. in them, inclines them ro love and ferveGod,
4, AS to thofe that are under Grace, the Law yet they have Corruption which withstands
is no more a Covenant oj iV.rks to them. It rhe Will of God, and draws after the finful
was fo to them before,and as fuch it was made gratifying of the Lulls of the Flefh, &c often
helpful to bring them over to Chrilt, and i'o leads them captive, Rom 7. 2$. And what then
put them under Grace. But now, it lofeth would it do, were they left at their unlimi-
its claim over them as fuch. Andtheteafon ted Liberty? And God forbids therrj to run
is, becaufe there is an inconfiltency between in the fame Courfes which others, viz. Ui.ie-
thefe two. The Covenant of Grace was in- generate Men do, Eph. 4. 17, 18. This I fa%
troduced as a remedial Covenant, to deliver therefore, and teftijy m the Lord, that ye hi nee-.
Sinners from the Law in regard of the Curfe, forth walk not as other Gentiles wjlk, in the vt"
which it held them under as a Covenant- And nity of their mind, Having the undemanding
for this erid,Chrilt,whoopened theWay of this darkned, being alienated jrom the hje of God,
Covenant, engaged in, and accompiifhed the through the ignorance that is in them becaufe of
Redemption which he underrook. As Gal. 3. the bitndnefs of their heart. AndChap. 5". 7,8,11,
1 9. 4. 4, >. So that now, neither is the Pro- Hence that advice, 1 Pet. 4. 3, 4. For the time
mife of that Covenant our Encouragement to paft oj our life mayfujfice us to have wrought the
Obedience, for that was only to that which will of the Gentiles^ 'wherein ye walked in I'Jci-
was perfect, which our belt is not •, nor are vioufnefs, lufls, excefs of wine, revillings, &a#^
the Tlueamings of that Covenant our Terrors quetings, and abominable idolatries : Wherein
from Sinning, becaufe wearedifch3rged from they think it fir an ge that yon run not mtbtbem
them, and thofe Terrors belonged ro the Spi- to the fame excefs of riot,Jpeaking evil of you,
rit of Bondage,which Believers donot receive 3, THERE mufl therefore be a Rule for theirs
again ^ tho' not at prefent urterly free from Direllion in leading fuel) a Life. Where Men-
the remorfes of, Rom.S. 15. Though ltill there are not left at Liberty, there is a Limitation^
arethePromifes&Threatningsof theNewCo- and therefore there mult be fomething to f$fc
venanr, in the Evangelical Difpenfation of ir, the Bounds to them, that may tell them,
which are fuired to the prefent Itate of the this you ought to do, and this you ought not
Children of God : But that is true, Rom. 6. to do •, and this muft be contained in that
i^.ForfmJhall not have dominion over ycu : for Covenant, which is contrived to be a Medium
ye are not tinder the law, but under grace. of bringing finful Men. to Salvation. The
$. THAT thofe who are in the Aew Co- Gofpel therefore contains, not oely the gladi
venant, and as yet, but in the way to the King- Tidings of Peace,but alfo the WayoftbatPeace*
dom, are under the Law, as a Rue of their Life* For if there be a Wav, it mull; belong unto
Though it is not a Covenant of Life to them, that ceconomy in which Man's well being is
having Life fecu red to their perfonal Obedi- laid our. Hence that is expreft as one Ad-
ence, yet it is a Rule according to which God vantage of it, Luke .1.79. Jo guide our feet iti
cxpetts that they mould order their Life and the way of peace.
Converfation. This is denied by fome,pracYi- 4. TH$ Children oj God are therefore fan8i->
cally abufed by others, and not rightly un- fied, that thev may be feted for Compliance with
derftood by many. And may therefore be this Rule. There is the San&ification of thg
made clear and evident in the toUovvingCon- Spirit, which is me ©f the Benefits of the
clufions, nevr
■
Queft. XL. Ajjimbly's Catechifm. §f*
new Covenant, to which all God's £le£l ate 8. THE Law is holy, jufl and good n&ifo i-
appointed, 2 Thef 2. 13. But we are bound to dapted to regulate their Lives as becomes Men.
give thanks alw.iy to God for ygu, brethren, be- Gtace doth not tnake rhem ceafe to be Men5
loved of the Lord, becaufe God bath jrom the be- and fo to owe to God a Service asMen 5 and to
ginning -chofen you tojalvaiion, through fanffi- this the Law was fuited ac fir ft, and continues
ftcation oj the Spirit, and belief of the truth, to be fo, notwithstanding Man's Sin. Hence
And what elfe is this Sanctification, but the that encomium, Rom. 7.12'. Wherefore the law
renewing of the Image of God in Man, which is holy, and the commandment holy, and jufl, and
is proper Furniture to fie him tor the good.
Service of God, according to his revealed (\.) IT is fuited to diteU Man how to plea fe
Will? Now the ufeftilnefs of all Powers, God, becaufe it is holy. It is therefore called
whether natural or fupernatural in theCrea- his acceptable Will, Rom. 12. 2. Holinefs in &
ture, is in the applying of them to the dehgu Creature, is properly a reparation to theSef*
of them, and thar is by their acting regular- vice and Glory of God, and the Law is fuch,
ly. So that the end of Sa notification would becaufe it tells us how we may live Stpleafe
be loft, if there were not a Rule to dirett it him, 1 Thef.\. 1.
in its exercifes. (2.) IT is fitted to teach us how to carry
5. THOUGH Sane? if cat ton difpofe them to right towards Man, for it is jufl. And it Is
comply with ft, yet it is not iijelf the Rule, faid to be fo, with refpeft to the Duties of
They err who confound the Principle and the the Second Table, when ufed diltributively"
Rule, and make them the fame, whereas they with Holinefs. And there is nothing where-
are two diltincl: things. It is one thing to be in we can have to do with Men, but ic gives
fitted for Work, and another to be directed order about in the belt manner, to the very
in the Profecution of it. They therefore conviction of Men's Reafon and Confcienccs.
who lay, that there is no need of a Law or (■$.) IT is fuited to Jhew Men how bejl to pro-'
Rule to be given to a Believer, becaufe his fit the mf elves, for it is good. Hence that,AJ/V.
Grace itfeH will be a fufficient Rule to him, 6.8. It is.the beft Rule to direct Men in their
do greatly err. David wis of another mind, Carriage, foas to comply with right Reafon $
elfe he would not have prayed, as, Pfal.ny. as might be initanced in particular. And alt
18, 33, &c. thefe three are put together, Tit. 2. 32.
6. THIS Ru!e is not made known to every Teaching us, that denying ungodlmefs & worldly
one, by immediate Infpiration, but is laid down lufls* we fhould live foberly, righteoufly, & godly N
in theGofpel. It is true the Spirit of God, in this prefent world.
acting in and with the means, giveth Ulumi- 9. HENCE as a Rule, it is every way fervid
nation, by which we difcern the fpiritual ceable to the People of God. As a Covenant
Mind of this Rule. For, 1 Cor- 2. 14. But the they have reafon to diead it, for they cannot
natural man receiveth not the things of the Spi- ftand by if, Pfal- 143. 2. But as a Rule, the^
r-it oj God, for they are fooli(hnefs unto him : cannot do without it. And there are thefe
neither can he know them, becaufe they are f pi- things more efpecially, wherein they havS
ritually difcerned, But the Rule itfelf is conftant ufe of it*
laid down in the Gofpel; and is there to be (1.) TO intfrutf them in the way of Sobriety
fought. And we are advifed to fearch for Rigbteoufnefs, and Holinefs: Under thefe U
it, Kom. T2. 2. And be not conformed to this comprehended all moral Duty. And we ob»
world : but be ye transformed by the renewing ferved but now, that all thefe are the teach-
of your mind, that ye may prove what is that ingsof theGofpel, in Tit. 2. 1 1, 1 2. A Mart
good, and acceptable, and perfett will of God, cannot live as a Chriltian ought without thefe
A^nd for this are the Scriptures recommend- Rules. And they all belong to the moral Law.
ed, 1 Tim 3. 16, 17 Allfcripture is given by And that Heathen have refentments thereof
itofpiration of God, and is profitable for dottrhe, is plain from the relicksof it in them.
for reproof, for correction in right eoufnefs: That (2.) TO dif cover to them the Wiles of Sin and
the man of God maybe perfett, throughly furnifh- Satan- The deceitfulnefs of Sin in us, and
ed>'unto all good works. the cunning of Satan our grand Adverfary,arg
7. IT is the moral Law which is reinforced in always offering to trapan us into fome Sinot
the G?ff>eJ, as a Rule for the Children of God to other. And we are not to be ignorant of thci*
order their Lives by. Not to mention how cunning, 2Cor.2ii- Now the way to detect
much this is inculcaiedintheOldTeftamenr, them, and fo to efcape the fallacy of thettJ,
which were fufficient. He that is converfant is to bring them to this Law. So we are di-
in the Writings of the New Teftament fhall reeled, Ifai. 8- 12. And the Pfalmiftacknow-
finditin every Article or Precept thereof, ledgeth, Pfal. 19. 11. Moreover by them is thy
uTged and prefled upon the Children of God, fervant warned ; and in keeping of them thet'6
as is" manifeft in the Hortatory parts of the is great reward.
Epiftles r Yea, what need had our Saviour to (1.) TO prove their Aftions by, in refpett of
have vindicated the moral Law from the the Matter of them. As to the gracious and
falfe gloffes and abufive Interpretation of the acceptable manner of performing them, the
Scribes and Pharifees, as he doth,in Mats£fc. moral Law doth not of it felf inform falle'ri
\k h had not been of ufe in Gofpel times as a Man about that, but it purely belongs to trie
Rule, and therefore ought to be rightly un* Gofpel Revelation, but 43 to the Mattet ot
Aerftood ? . Dsttf,
— — - — . — — — - — — - _r " . ... i . 1^
572 Leilures upon the Qucft. XL.
■ — -"— ■■ '
Duty aril Sin-, this belongs to the Law to Law, they are to approve their Fidelity to
make difcovery of to us ^ and that not only him : But when they go to Heaven,they pafs
to diTeft us how to chufe our Actions aright, to receive-their^Rewards, which we aieaffur-
as PfdL 1 19. 105;. but alfo to prove them, and ed will be according as they have carried
judge of them. And by bringing our feives themfelves in this Life, 2 Cor. 5. 10.
to thar, we may judge on this account : Ac- 2. IT will be a Rule j or them to judge of their
cording to the iorecited./ta. 3. 20. Perjetlion by. Such is the itate of the Giori-
(4.) TO convince tbemoj the tmpcrfeftion and fied. Hence that, Heb. 12. 28. IV here/ore we
inf efficiency of their own R ghieoufnefs J or their receiving a kingdom which cannot be moved, let
J ufl fie at ion. The Law mult jult fy us, if: we us have grace whereby we may Jerve God acccp-
be jiiltirled, i.e.it mult have nothing tocharge tably wiib reverence arid godly j ear. Now a
us wirhal. We mult therefore have a Righ- itate of Perfection referring to Man confilts.
teoufnefs to offer, thar is commenfurate with in his complear conformity to the Rule of
it. Bur the Law itfelf will tell us, that this Perfection which was given him j a defeat
cannot he our own perf'onal. By this David wherein, was his Imperfection in this Life,
was brought to that acknowledgement, Pial. Now therefore flu 11 ail Sin be done away,
150. 3. Jj thou, Lor d, flouldeji mar k iniquities : and Holinefs compleated, and by krjowingtha
0 Lord, who flail Hand ? And the Apoltle breadth of the Law, and the entire aflimula-
plumply aliens, in Rom. 3. 20. Tbercjcre by tion of all their Powers to it, they will be
the deeds oj the law, there flail noflflj be julit- fa'tisfied.
fied in bis fight. 3- PROBABLY it will 'influence tbeirEupraxy,
(;i.) TO help forward their daily Repentance. Jo jar as is confident wjtb their Jiate oj Glory.
Repentance belongs ro the exercife of S-anCti- We have bur darkappiehenfions of that State
fication, and is to be purfued by Believers, as at prefenr. However,to loveGod,and love his
k>ng as they live. In it we are ro mourn lor Neighbour,were fuited roMan'sNature,whictx
Sin, fly from ir, and feek the Pardon of it ^ tho5 perfected, yet will not be changed into
and this is to be done every day, Mat- 6. 1 2. another : And cho' fome Duties will cejfe, be-
Now the ground of this, is from the remain- raufe they will then be like the Angels; yet.
ing Sin that molelts us. And how fhall we their Love will be perfected, and that will
find Mitter for ir, but from the Law, which be in the perfection of the Grace which was
will ever offer us Ground for ir ? here begun, and fhall act upon the fame Ob-
(fi ) TO help us rightly to carry it undr the jetls, tho' in another and more glorious man-
Judgments of God that we are vifited withal, ner.
Thefe Judgments are God's Corrections, and Use. LET thefe Confiierations ferve to f\i-
they are for Sin, Pfal. 39.11. And the Chil- mulatc us to love, prize, fludy, and pratlice the
dren of God are of>en under fuch Chaltife- Law cf God, Let evety one that would ap-
ments, and it becomes them to be patient prove himfelf to be a Chriftian indeed, en*
under, and receive inltruCtion by them. And deavour to be able to fay with David, Pfal»
how (hall they get St maintain fuch a frame, 119 97- 0 how love I thy law I it is my medi-
but by jultifying God, and taking blame to tatton all the day. Let our Love make us de-
themfelves. And this mull be, by comparing light to be always converfant with and con-
themfelves with the holy Law, which will templatingof it. And let our Contemplation
fhew rhem their Tranfgreflions. lead us to more conltant endeavours to conform
(7.) TO makeCbriJt more precious to them, h is our Life and Converfation to the Precepts of
a Character of a true Believer, 1 Pet. 27. Vn- it, and avoiding of whatfoeveT is contrary to
to you therejore which believe, be is precious, it. Only that our Obedience may be accep-
And hence that which ferveth to enhaunce table ro God, and profitable for us, let us re*
his Worth, is to c jnfider and afTeCt our feives nounce Reliance on our own ftrength & wor-
with the grear Kindnefs of his to us \ and thinefs, and feek all our Help from Chrift by
nothing will more difcover it to us than the Faith in him j and refolve all our Hope into
Law, by which we difcover what Sin had him, both to have our Imperfections covered,
made us, and what had become of us, but and Sincerity rewarded : So fhall we have
for him. Hence that, Luk. 7. 47. Whcrejore great Peace in keeping the Law.
1 fay unto thee, her fins which are many are jor-
given, for fin loved much : but to whom little [January 14. 1700. ]
is forgiven, the fame lovcth little. ^____
6. AS to tbflfe who are arrived at the King-
SSS? Ice me only make thefe three SERMON CL
I. THAT this Law, is no longer a Rule of
fpecial Government to them. It was adapted III.HpHAT by giving him this Rule, God did
as fuch, tor God's People, as long as they are J_ reveal to Man what was his Duty.
in the Way, and will be made ufe of in the For the clearing of this two Inquiries may be
Great Judgment that is coming, being with- made, viz. 1. After what Manner God revealed
out doubt one of the Books which is then to be this Law to Man at firfi ? 2. How far this
/aid open, Rev. 2c. 12. Jt is their Probation Law comprized in it Man's Duty, or the whole
time now, and by then; Obedience to God's Rule oj his Obedience .*
,- " i. AFTER
Quell XL Jpmbljs Calcchifnl. $f4
,j^_— ,.-,.. • ■ , ., i- « — - — - ' — ■*— — — — - •- ,t
1. AFTER what Manner God revealed, his Hence fo called, Rom 12. 2. And fee, J /iff*
Law at fir jH 4- 2- God's Kequiriiig it ir> Man's Warrant
4a//". WE may trace this in the following for his Doing ir, and rhe higheit Reafon .of
Coriclufions, his Obedience. God therefore counts it fufit-
■ 1. THAT the Law was the Rule 0] Relative cient Obligation to fubfcribe every Precept,
'fufttce, which God fixed between Him and Man. with, / am the Lord.
God, who is the Creator, is alfo the rightful (2.) HENCE Man could not know it, but by
Govcrnour of his Creatures : And he in Wif- his fame way figmjying it to him. Man rnuft
dom governs them according to the Nature he know it to be his Duty andconfequently that
.put into them. Man was made a reafonable it was God's Will,on which hisDuty depends,
Creature, and God would tr£3t him in a rati- and that he knows this, God mult make Jj:
onal way : And for that end put him under known to him : For ir is not his fecrer Will
fpecial Government, to which he accommoda- that is our Rule, Deut. 29. 29. Hence ws
ted a 'Rule ; and this was the moral Law. have that, Mic- 6. 8.
Hence that /^ 28. 28. And this was, for 4- THAT God did at firft imprint this Law
the diipkiy.nf his Jultice, which can in no on the Heart of Man immediately ,in his Creation.
orher way be manirelted on a Crearure, but And for our right taking this up, let us ob-
according *$ Come Rule of Proceeding : And ferve,
in his Proceeding with it according to the .(\.) THAT in the Law, as given at fir -fl, tt£
tcnour of that, He appears to be jult. And we &+ to confider both the Precepts and San&ioitf\
m\j call this relative, becaufe it was that on God gave the Law unto Man at his Creation,
which this ■Relation between God and Man in a Covenant; And that ir might be fuch am
was founded. Intfrurnent, it had thefe two parrs in it, viz*
2. THAT it was neceffary that Man fhould Preceptive, which contained all that of Duty that
4T firft know bis Rule. And that upon a dou- God required of Man 5 and Obligatory, which
ble Account, confined in a Promife made to Obedience, and <t
(\,) THAT he might comply with it as a Caufe Threat ning again ft Dij "obedience, by which if
by Connfel He Was not only to be regulated wis fuited jor the Adminiftration of Juttrce i
.by the inftiiKt of it, but to be taught and in- Both of which the Word of God gives a full
itru&ed by inn his Duty. It was not only account of.
God's Kule, by which he Would govern Man, (2.) THAT this Law was fuited to tie Nature
but alfo Man's Rule, by which he was'toorder of Man, which was therefore capable of the im-
himfelf in his whole Converfation in this preffions oj it in his Creation in both oj ih fe ref-
JJVorld. Ir was a Reafonable Service that was petts. That it was thus fuited, may be read
required of him, Rom- 12. 12. 1. He mult in the Law it felf, and comparing it with
therefore perform it with Reafon: And he Man's Capacity 1 but needs no other proof,
was to be voluntary in it, and to do it on then to confider that God is a wife Lawgiver,
Choice. Hence that, Pfal. 119. $0. I have and both knew what was the Nature that hti
cbofen the way oj truth : thy judgments have I gave to Man, and what was convenient to di-
iaid before me. And this he could not do ex- reel him how he might ferve to the Glory of
cept he had known what his Rule was. his Maker, which muft needs be his lad Knd,
(2.) THdThe might be capable of being treat- And that Man's Nature was capable of re-
ti with in a way of Jkftice, according to his ceivtng thefe ImprelTions, is evident if we
keeping or breaking of it. Though God in So- confider,
vereignty may difpofe of his Creature as he f 1 ] THAT God put imo Man a natural
fees -meet, and do it no wrong -, yet to make- Confidence, as he w.is to be a Subjell of the Law,
it happy or miserable in a way of Reward or That every Man hath a Confcience in him, is
Penalty, rfece-fTarily fuppofeth a Rule of Pro- witnelTed by his own Confcience, for he ex*
ceedure. And this Rule was once made perienceth fuch a thing ■, as will appear in
known, and that he either actually knows it4 that which follows. God therefore put it
or that it is his own fault if he be ignorant, inro him •, and it Was for fome End & 13 fe.
H&r can it be a declaration of Juftice to pu- And that this Was to render him better fir to
nifb any for the breach of a Law never pro- be a Subject of the moral Law, ariferh frcrri
mulgared. the Nature of it 5 aswillbefeen. Hence,
3. THAT he might thus know it, it was ne- ["2.3 THAT this Confcience was every way
cejfary that God $ou 14 Jo me way reveal or make fuited to receive the jorementioned Impreffionsi
it know" to him. A thing may be more ways For,
than one revealed to a Man : And we here 1. CONSCIENCE properly bt longs to the pratli-
underftand it in the largelt fenfe. And here cat Under/landing, and is therefore fitted to con*
let us Obferve, dull a Man in ailing according to Rule. Whe-
(1.) THAT the Law was the Contrivance of ther Confcience be an Habir, or only an Aft*
God's Supreme Will. True, it is the product I difpute nor >, but that it is not a Faculty
of bis infinite Wifdom, and was adapted for or Power diftincl: from the Underftanding, I
the Government of Man, being fuired to his think may be made good, if we confider the
Nature } and was therefore holy^juft, & good> Nature of theUndetftanding and Ufefulnefs
Rom. 7.12. But the Will of God was the Su- of it in Mart, which is not only to inform"
preme Authority from which it proceeded, him in the Theory of things,but alfp toguide
him
574 LeBures upon the Queft. XL
him in practice 5 and for this it is endued 4. THE Image oj God, on Man'sVnderjUnd-
with a power of Judgment, by which it can ing, not only gave him a perjecl Knowledge of
inquire into the Nature of Things, and com- the Law, but aljo an Approbation of it, U Affent
pare them, and difcern the Connections and to it,asboly,jufl,and good. The Image of God
Confequents of them, and accordingly,com- concreated in Manconfifted in the Sanftifica-
commend or dif-commend them to the Will, tion of all his Faculties8cPowers,one of which
Now, when it thus exerts it felt" with was his Underitanding 5 and the Operation
iefpecl to the Law of God, and makes a Judg- of it on that was, nor only the giving him a
ment of it, and of our Relation and Carriage clear Light to know what was commanded
towards if, then it is called Confcience. and what forbidden, and on what Terms he
Hence that, Rom. 2. 14, 15. flood with God, but mainly, in the right
2. HENCE Confcience is a Subjdl recipient Judgment that he had of the Rule, and a full
of the Rule into it. And indeed, it were not conlent which it gave to ir, as every way pro-
otherwife fitted for its proper Function .- For per and convenient for Man, This therefore
the Judgment it is to make is, whether this we fin&Paul when renewed again, fully alfenfed
be Right or Wrong, a Duty or a Sin, com- unto, Rom. 7. 12. And he declares ir ro be
manded or forbidden-, which cannot be done a fruit of the Transformation which is wro't
but by bringing and applying it to the Rule, by Regeneration, Rom.i 2. 2. On the account
which is the meafureof Obedience and Dif- therefore of this hrft impreffion of the moral
obedience. For we are told, 1 Joh. 3. 4. Who- Law on the Confcience of Man, as well as of
focver comwittetbfin, traifgrefjcth alfetbe law: the remaining light in fallen Man,it is ufually
for fin is the tranfgrcffin oj the law. It muft called the Law of Nature. And here this
therefore be acquainted with the Law in or- Queftion may in few words be difcufled
der to its pafling fuch a Judgment •, nor can viz.
it doit any farther then it knows the Rule, Queft. WHETHER the Law of Nature be tbg
and is able thus to apply ir. Hence an erro- fame with the moral Law ?
jieous Confcience, ever makes a falfe Judg- An/- LET us here obferve thefe Things,
ment about thofe things wherein it iserrore- 1. THE Law of Nature may be conftderedt
ous. It mult therefore hecapable of receiving either as it was given to Man at Jirfl, or as to
the Rule into it, or elfe if would not be truly the Relicks of it in the Cnfciences of jallen
Confcience. Man. When God firft wrote it on Man's
3. THAT God flamped this Rule en Man's Heart, it was perfect and compleat in all the
Confcience at the firfi,togetber with the Santlicns Rules that belonged to Man in a ftate of Ime-
of it, and thereby fitted him to be a Subject of bis griry,and of fubordination to the Government
facial Government. It is enough to evince of God. Whereas the remains of ir in finfiil
the Truth of this, to confider that Man was Men are broken fragments and imperfeel*
ordained to be a Subject of this Government, fallen Man being under ignorance atd eiror/
which he could not have been capable of with- 2- THE moral Law is to be confilered, either
out it. But befides, it is apparent in our firft as it is purely Moral, or as it bath fometbing
Parents immediately after their Fall, Gen. 3. Pofitive annexed to it. And from thefe
8, 9. And they heard the voice oj the Lord God dilti nations, we may take up the following
walking in the garden in the coolof the day: and Conclufions,
Adam and his wife hid tbcmf elves jrom the pre- 1. THAT the Law of Nature, and the moral
fence of the Lord God amongft the trees of the Law,are the fame for the Sub^ance. If we fpeak
garden- And the Lord God called unto Adam,and of the Matter of Duty required in them, there
faid,Wbcrc art thou* And whence was this but :is no fubftantial difference between rhefnjfor
from the impreflion the Law had on theirCon- the Law given to Adam was perfectly fuired
fciences. The relicks alfo of the Law that are to direct him as a moral Agenr : Yea, ir was
found in the Hearts of meer Heathen, thus a LawofLife; and therefore hath nothing
a£ting,are a further witnefs of this. As,Rom. wanting to it as fuch. The Ten Commands,
2. I4,i>. For when the Gentiles which have not which are the Sum of the Law moral, ("as willv
the law, do by nature the things contained in the be confidered in the nextj were all in the
law, thefe having not the law, are a law unto Law ofNarure.
the mf elves : Which [hew the works of the law 2. WHATSOEVER Pofitive Precepts were
written on their hearts, their confcience alfo annexed to the moral Law in the new Edition9
bearing witnefs, and their thoughts the mean were generally contained in the* Law of Nature,
while accufmg, or elfe excufing one another. And There are fome Precepts laid down in the
it is further confirmed, in that it is promifed Word of God, whofe Reafon is Moral, and
as a great Benefit of the New Covenant, that yet the particular Determination of them is
God will anew write his Law upon theHearts Pofitive : Such as the limitation of the Sab-
of his People, which had been fo defaced by bath to a Seventh Day, and to this Seventh,
the Apoltafy, Jer. 31-3^. But this fhall be the before, and another after Chrilt's Coming in
covenant that I will make with the houfe oj Ifrael, our Flefh -, but it is not for that Reafoa to be
After thofe days, faith the Lord, I will put my counted Ceremonial, but Moral ; tho'thefix-
law in their inward parts, and write them in ing of it thus were arbitrary, and depended
their hearts, and will their Godt and they fli all on a further Revelation.
be my people. 3. THAT
__-_- — , *- «- I I ■ . I , ,1 I I I . %, ^ u
Queft.XL. Ajftfablys Catdchifm. . si$
>"'■ ■■■■■■ ■ ■ ■ ' ■ — ■' " 4~
TIJ/iT we tih-r.il Lath as it was given or ibis Law. Elfe it had been imperfect; and
of it, it was' ro be the5 Law of a Cove [ant of evertafting Srateof Happinefs or Mifery,, .at-
Works, to to I; Veil M'fn was ei chef to ltand or cording, as he kept or brake that Law. That
faHVltnad Happinefs promifed to Ob'edV Law laid, do and live, Rom. 10. >. It tbere-
ence, and Mile y thr^atned ro Di'fobedi- tore had all in it, that was necelTary to Life
erjce'i bur in the -xw Edition it was given in a Rule, and confequently no moral Duty
in the Lund of p Mediator, and for gracious wanting to it.
Pijtpofes, Gaf. 2.19: llhcrefoie then Jrrvetb 2. THAT hence, Man by a perfetf Confor-
jbe tiw \ a lied becauje <j tranfgrejjions, mify to that Law,fl.'Ould have obtained bis End
till the feed fliou.d com-, to vobom tbe promfe and Hoppinfs. This neeeiTarily follows from
viat made, and it was ordained by angels in the the former, and becaufe the Promife of the
bind of a Mediator. It was tberetore ro be a fi ft Covenant, under which he then U'is, re-
fcboolmafler to bring us to Cbriji, Ver. 24. It ferred to no orher as the Condition with
was to convince G^d's People of their Sin which it was connected. There were indeed...
aijd Mifery, and thereby to make them to Sacraments annexed to that Covenant, for
lookout to Ch'rilt for their Salvaiion, who the Confirmation of the Sanctions of it -,
was typically reprefenred to them by thece- which being revealed, they could not violate,
remonial Law which followed. but by a Tranfgreflion of one at Ieaft of the
2. HOW far this Law comprized in it Man's Commnds of rhat Law.
Duty, or (he whole Bute of bis Obedience ? 2. CONSIDERING Alan in a State of Ap^f-
Anf FOR a through Qnderitanding of taffy. There are thefe things to be obferved,
this, we are to confidef the S ate or Man in i. THAT tbe Law will be the great Rule of
Integrity, and under the Apoltacy. And the judgment at tbe lajl Day. In that Day there
here, are Books to be opened,, and Men are to be
1. IN general, concerning both of thefe judged out of them, and this is one of thofe
States. Two things miy be remarked. Books. There mnif be a Rule of Judgment
r. THERE wis a Refervation for particular and that mult be the Law of Government
poptive Precepts in tbe Law, which were not under which Men are in this World. Henee
particularly imprinted on Mens natural Confci- that, 2 Cor. ?. 10. The Cafe of all wilt be
encc, but yet a gee.eral Obligation to fucb, when tried according to rhe moral Law, whether
revealed, was tberein contained. All the p..ifi the Condition ol Life required in that Law be
tiveLaws ceremonial & judicial refer hither, 3nfwered,and that will turn the cafe. True,
and all Inftitntions Evangelical. For though The Gofpel hath brought in a Suretifhipr \n
the Law of Nature did not exprefTy com- which thrift* is accepted to anfwer the de-
mand them, nor could the raeer L ght of mands of Juftice for all that are in- him by
Nature have known tliemj.nor had they been Faith j which will be then enquired into,an&
Duties if not particularly promulgated, yet will iffue the Matter on the fide of all true
the Obedience to them is Moral, i. e. requi- Believets-, but rhe Reafon will be, becaufe
red by the command of the moral Law, in the Law is fatisfied and they juiTified by the
general by the fiiff Comma id- Hence that, Righteoufnefs of the Mediator : Which made
Deut. 12. 32. What tbmg foever I command yeu, Paul fo folticitous lobejound inbtm, Phil. 3.9.
obferve to do it : thoufl>alt not add thereto, nor Bat ffill, the Law is regarded in all th-is,. ac-
dtminifh from it. And particularly by the cording to Mat. 5. 18.
feveral Commands, to which they are nextl'y 2. HENCE none of fallen Men can be ac-
to be reduced. quitted then un efs be bath either by himfelf of
2. THAT none but G 'd could mak* anyfucb by his Surety anfweredtbe Demands of this Law.
Precepts to oblige tbe Confciences of Men. He The judge oj all the Earth will do that which is
hath therefore abfolurely forbidden either to right, Gen. 18.25. The Law is rhe Rule of
add too, or diminifh Jrom what he is pleajed to rhat, and therefore none can ftand in rrrer
command, in the forecited, Deut. 12. 32. And Judgment, but fuGh as-canfhew a true Claim
hence that Curfe denounced again It thofe that to a Righteoufnefs by which the Law hath
fhall dare ^o to do, Rev. 22. 18. For I te/iify been fatisfied in their behalf 5 for the Gofpel
unto every man that bearetb tbe propbefte of this doth not undermine the Law, but- ratify it,
book, if any man add unto thfe things, God fhall Rom. 3. 5t.
add untobim tbe plagues that are written in this ?. BUT the Law is n:>t afufficient Rule of
book. And there is reafon for it, becaufe Life to fallen Mm, by bis perfeft Obedience to
Man's Confcience,as fueh, is Liable to no other it. Not only can he not obtain Life by it,
Judgment but that of God. becaufehehath Iofthis Power of perfect Obe-
2. IN particular ; referring to thefe feve- dience to it, and therefore it mult needs con*
rally. demn him if he Hand to the trial of it, EcsL
. I. CONCERNING Man in a Hate of Integri 7. 20. Prov. 20. 9. j John 1. 3. But U ceaf-
ty. -Thefe two things may be obferved, eth to be a Rule of Life toMan that is fallen,
1. THERE wis no moral Duty lying upon becaufe all Men are by Adam's Fall under
Man in that State, but what was contained in the Condemnation of Death, by it. Rom. i. 12,
' " . * E e e White
[
57 6 Le&ures upon the Queft. XLI.
Which Guilt they cannot expiate of them- as they are commanded by that Authority
felves, and by that means the Law becomes which we are obliged to own and obey by
incapable of conferring Life on them, Rom. 8. the fir It Command.
3. For what the law could not do, in that it was Use. I. LEARN hence, bow vainly they ex- '
weak through the jlejh. God fending his own peft Salvation by Chrift, who defpife the moral
Son in the likjfaefs oj Jin Jul jinh% and for Jin Law. How many are there, who if not pro-
cotidcmnrdfin in tpe flejh. G,d i. 21. fefledly, yet practically allow themfelves in
4. HEAi.E -.the new venant hath introduc- Sin, under a Prefumption that Chrilt hath
ed new Duties, which Wri not accontmodable to freed therr> from the Law, and there is now
the Law, in this 11 >te 0} Integrity. The Gof- no mire danger by Sinning againft it. Such
pel hath brought in Faith in Chrift, as necef are all they that pretend, they may fin that
fary to Salvation, Mark 16.16. And it is not Grace may abound ; which the Apoltle re-
only indulged Men, but commanded them, jects with Deteftation, Rom. <5. r, 2. Thefe '
1 John 3 23. And ir harh introduced Re- will find themfelves miferably deceived at
pentance both as a Duty, and is therefore la It.
commanded, Alls 17. 20. Yea, and it is made Use. II. LEARN we hence, bow dangerous
a neceilary medium to the obtaining of Life-, a thing it is, to fin againjl the light of a natural
yea, and Life is fecured to ir. He ce is that Confcience. G d hath put into every Man a
Title put upon ir, Acts ir. 18. Repentance Confcience to curb the exorbirant motions of .
unto Life. Whereas there was no occafion Luft in him, from breaking oat into leud Ac-
for juttiTying Faith, during' Man's Integrity, rions ; and requires him to hearken to the
nor room for it in the Covenant of Works, Voice. of ir, and not fo to do is Wickednefs. '
becaufe Man by that wis to be jultifyed by Confcience is God's Deputy in a Man, and
bis own perfonal Righreoufnefs j nor was fpeaks to him in God's Name, he therefore
there any room for Pard fn upon Repentance, that rejects the warnings of that, in fo doing
becaufe that Covenant pofhively denounced renounceth God's Government over him, and
Death -upon Sin, Ezck. 18. 4. may expeft his fearful Wrath to fall upon-
5. NEVERTHELESS, thefe Duties, corfidcr- him. Hence the Apoltle hath fuch an Ob-'
ed as Works required of us, are reduceable to fervation 1 John 3. 20. For ij our heart con-
to the moral Law. We before obferved, that demn us, Gd is greater then our heart, and
by that Law, Man was bound in Subjection knoweth all things. Such therefore as hear-
to God, ro yield him Obedience in vvhatfo- ken not to ir, are grown to a prodigious
ever he fhould lee meet to enjoyn him in, height of Impiety.
and reveal to him to be his Will. When Use. III. THIS Jhould put us upon Jrequent
therefore God, in Favour ro Man, did upon fudying of the moral Law ; // we would live'
his fearful Apoltafy.open to him a way of Re- and pleafc God. True, it concerns us to frudy
covery in a newCovenanr,and prescribe ro him the Gofpel, becaufe thence all our Hope and
the Duties which he required of him in order Confolation muitderive $ and the Law alone,
tohisre obtaining ofLire-. Man now was bound will offer to fallen Man nothing but Terror j
by that Law to obey him in it, and is guilty but if under pretence of the Gofpel we neg-
of moral Tranfgrefiio'n if he refufe or neglect left the Law, and nourifh in ourfelves Igno-
it, and is liable to Punifhment for Difobedi- ranee of ir, we can never lead a Life of Evan-
ence, 2 The] 1. 9. gelical Obedience, which God requires of us,
6- HENCE, whatfocver is required in new but mult do the things that dishonour and
Evangelical Obedience, is comprized in thisLaw. difpleafe him. Let us then labour to know
Not only are the moral Duries, under which our Duty by it, and then improve the Gofpel
Man was exprefly engaged at firlt revived in to point us how we may do this Duty in
it, and have a new Foice pur upon them, by Faith, fo as may be acceptable to him.
the Confideration of Chrilts Redemption,
1 Cor. 6. 20. But alio the Duties of Faith f February II. 1.700. ]
and Repentance are reduceable to ir, fo far
SERMON CLI.
Question XLI. TA7^ have a*reac*y cohered the moral
V V Law in the Nature of it • and how
■**a* rrrDp • ^/ it r »• God gave it to Man at the firit for the Rule of
i^^HERE is the moral Law fummaft- his fp6ecial Government over him, and after .
Jpr || y comPrehended ■ what manner he pleated to reveal itroandin
rjicjgasi? our firit Parents : As alfo what Obligation
****** Answer. Man is under to pay Obedience ro it notwith-
rp ftanding the Apoltafy •. and what ufe it is of
I HE motal Law is fummarily compre- to Chriftians under the Covenant of Grace ;
hended in the Ten Commandments* How fat alfo it may be faid to comprize under
it the whole Rule of Man's Obedience.
THAT
Queft.XLI. Jfemblys Catechifm. 577
THAT which next co .ies under Inquiry, engraven upon it when lie came out or God's
is how Mutt may come to be acquainted with it Hand. But Sin did not only rob him of the
fince his Fall ? For if it ltill remains to be Image of God, but alfo made woful blurrsand
fuch a Rule, it is very neceffaiy that Man be blots upon his Rule, fo that many Principles
acquainted with ir, how elfe fhall he be able of it are quite loft, and others are wofully
to yield conformity to it ? For this there obfcured. Hence a Sinner, anda Fool, are in
mult be a new Revelation, as will prefently Scripture terms Synonym;cal, Pfal. 14.1. Sin
be maniteitdd. And this our Catechifm tells hath rendred us foolifh, foctifh,bruitifh. We
us that God harh given us the Sum and Ab- have loft the knowledge of the true God,
i\til\ o\ in the Ten Commandments. and are bewiidred in ourapprehenfions about
HERE we may Inquire, 1. Why God was him, and entertain wrong notions about his
pie 1 fed to renew fkA Revelation of the moral Nature and Perfections, and have fet up an
Law to j alien Man I 2. To whom he bath made Idol in his room. We have loft the right
this Revelation I 3. A] ter what manner be bath conceptions of true Happinefs, and taken up
made it f 4- how it may be f Ad to be compriz- in the room of them fuch opinions of Felicity,
ed m the Ten Commmimems $ 5. By what that will lead us into and leave us in mifery.
Rutis ive are ta reduce all moral Duties to thefe The Law of God is thurlt our, and the law
Ten Cm wand men ts ? of Sin hath taken place in our Hearts in the
I. WHY God ws plcafedjo renew the Reve- room of ir. We are miftaken in the true Wor-
lation of the moral Law to fallen Man ? fhip of God, and turned to Idolatry, nor are
Anf. WE may take a brief Account of this we a-right opinionated about the Duties of
in the following Remarks, Juitice and Charity. In a word, we call good
1. THAT it is Mnfs indfpenfible Duty to evil, &c. If at 5. 20.
ferve God in holme fs and Right eoufnejs. It 4. THaT though, fine r the Fall, there are fome
wasnor only .iif/tf^'sDury in a ftate of Integri- remains of the Law on the Confciences of Me/?9
ty when he was furnifhed with the Image of enough to leave them without excufe, yet not
G>d tor if; bur, though the power be loft fufficent to direil them in a way of Ho/inrfs and
in fallen Man, yet the Obligation remains, Right eoufnefs. Here are three Things,
thefe being the pirts of Man's Obed ence (1.) THAT Jince the Fall there are feme re-
which G)denj>yned him in, by the rule of mains of the Law on the Confcier.ces of Men.
fpeci ll G vernmenr under which he was The Heart of fallen Man is like to fome old
placed in his Creation 5 nor can his finful ruined Fabrick, which was once Itarely, but
lc.fi ig his a b > 1 i f y difcharge him from his now lies in rubbifh3only here and there are to
Duiy. Wi are therefore fold, in Job 28.28. befeen fome relicksof irsGlory, which ferve
And un,o man he j u I, behld, the fear of the only to let Men know what a woful Cataftro-
Lord. that is wfdm, and to depart from evil U phe hath befallen it 5 and witnefs that once it
itnderfimding. And rhis isdeclaied to be one was Glorious,to help us the more to bemoanits
end of Chrilt's Redemption, viz. toreftoreus Defolation. The Heathen have fome moral
to fuch a power, and re engage us in this Ser- Truths left in them, but they are tmprif>ned
vice, L ik. 1 74, 7T That he would grant unto in unri^hteoufnefs, Rom. 1. 18. Hence they
us, that we being delivered out of the bands of have ufed the light of Nature in them fo far
our enemies, might ferve him without fear, In as to let us know that there is a Synrerefis in
holinefs and rigbtcoufnefs before him all the days their Confcience, out of the Records whereof
of our life. many broken fragments of Divine Truths may
. 2. THAT the moral Law is the Rule of this be read : Though we are not to fuppofe that
Holinefs U Right eoufnefs, and mufl therefore all the natural Divinity pretended to by E-
be kn 'io 1 in order to Pratfice. That thefe are theickPhilofophers was gathered meerly from
the two parts of moral Obedience, and how their own reafon, bur much of it by Converfe
they comprehend the Sum of Man's Duty with the People of God.
under them, will be particularly confidered (2.) THAT thefe remains of natural light on
under the next Quettion. From whence it the Heathen, are fufficient to leave them without
will appear that this Law is theRule by which excufe. When God calls them to their Trial,
we are directed to and in them. And indeed .there will be enough found of the Law writ-
all moral Goodnefs is comprized under them, ten on their Confciences, to convince & con-
as may afterwards be further demonftrated. demn them. See Rom. 1. 20. 2. 14, is*.
Now if Men would practice thefe as a Rea- They will be found to have finned againft
fonable Service unto God, it is requifite that Light, and inward Warnings 5 to have done
they be acquainted with them. Blindnefs things, which their Confciences told them
and Ignorance mult needs leave Men to error they ought to have avoided, and neglected
and wandring. And without this Knowledge Duties which they fuggefted to them. There
the Mind cannot be good-, though a bare lite- are the common Principles in the Light of
ral knowledge is not fufficient to make it Nature, that are practical and improvable by
good. Hence that, Joh. 13. 17. If ye know humane reafon, in the obfervarion of the
thefe things, happy are ye if ye do them. Works of Creation and Providence ; the neg-
<*< 3. THAT by Man's Apofiacy the firft inf crip- left whereof will inforce Men to confefs
tion of that Law on his Heart is greatly defaced, themfelves Guilty. That told Men that there
We obferved that the whole Law was fairly is a God, that he is the greatelt and beft of
JEee 2 Beings,
r.y:
■■ ' — '— ' ■■ -■ ' I... I I
578 LeUures upon the Queft. XLJ,
Beings, and ought therefore to be worfhipped was fufficient to point fallen Man to Felicity*
and terved by Men : That Man is made for That now ceafed of it felr to be able tofhew
an End, which muft be better than himfelf} Sinners the way how they might recover
and that becaufe God is the belt Being, he God's Favour, and Co live as to pleale him.
muft needs be Man's lait End. That there It now no longer offered ro Man the terms
are Rules of Righteoufnefs, and a Jultice, E- of a Covenant of Lite, as it did at the firit j
qu'tty, and Charity to be maintained between it doth not now fay to him, this do and live.
Men •, and that there are Sins againft thefe For all this is introduced by the Gofpel, in
which deferve Death, Rom. 1. ult. Who know- the New Covenant, which is there opened,
ing the judgments of God, that they which do and Men are invited into. The Apoftle lays
fuch tbmgs are worthy of death. Hence, how down that affertion, and gives the reafon of
many or them have been terrified 8tdiltracled ir, Rom. 3.20 Therefore by the deeds of th*
with the Stings and Reverberations of their law, there fiall no flejh be jujhjicd in his fight:
own Conlciences,aftenhe commiflion of fome for by the law is the knowledge of fin.
enormous Crimes, which was nothing elfe 2. Pofitively •, IT had . eipecially thefe
but a judgment which they paft upon them- three Ends in ir,
felves. according to the Law of God. (ij TO convince Unregenerate Men of the it
(3.) JET they have not fujjicient to dircU them Sin and Mif cry. We are told, in the fore-
in the way of Holinefs and Righteoufnefs. Not cited, Rom. 3. 2c, iSfc. So rhat Man's lofing
only have they no knowledge of the new his clear knowledge of the Law,rendred hiiri
W;iy, revealed in the Gofpel, but they have very ini'enfible of his finful and undone itate.
lolt the knowledge of the latitude of the Law Hence arofe that woful fecurity that Me/i
of rhe fir tt Covenant. Many moral Duties laboured of 5 Confcience not being able to do
they are ignorant of, both in refpecl of the irs Office fully for want of Light. Paul rells
Woifhip ot God, and Righteoufnefs towards us how it was with him, when though he
Man. Their Minds are blinded •, they have had the Law in the Letter, yet he was with-
condemned many Vertues of Folly, and ad- out the right apprehenfion of ir, Rom. 7. 9.
va; ced many Vices into the number of Ver- How then mult it be with them that have noc
tues. The Apoltle giveth them fuch a Cha- the Letter of it afforded them.
ratter, Eph. 4. 17, 18. This I Jay therefore and (2.) TO make way for their entertainment of
tefiify in the Lord, that ye henceforth walk not Chrifi in the Gofpel Revelation. The end of
as othcrGcntilcs walk in the vinity of their mind, Chrifts coming was to fupply the Law's de-
Hiving their underfianding darkned, being alie- ficiency of being able to lead finful Man to
natedfrom the life of God, through the ignorance BleiTednefs, Rom. 8. 3. Now that Men may
that is in them, becaufe of the blindncfs of their be brought to fee their need of Chrift to be a
heart. They truft to their own carnal reafon- Saviour, that fo they may be perfwaded to
ings, and they contradict the Spiritual things feek to him for Salvation, it is necelTary that
of the Law of God, and miflead them into they be made to know what their Con-
deceirs and errors. dition is by Sin ; how miferableand helplefs
5. THAT except God had again revealed this that hath made them : And for this, God
Law, fallen Man mufl have abode in his natural renewed the Law, as being molt ferviceable
Ignorance of it. The whole World was gone thereunto. And by this means it becomes a
out of the way. Not only had they lolt all School-malter to Chrift ; as we are told,G*/.
the impreflions of Holinefs and Righteoufnefs 3.23,24.
on their Hearts, by lofing the Image of God (3.) TOhelp Believers in their new Obedience.
on them, but they were filled with all carnal The Law is the Rule of Man's Obedience.
Lutts, which poiTeiTed them, and fixed them Believers are in Regeneration Sanctified, with
in thofe curfedPrinciples,that they ttill were a new Principle furnifhing them for this O-
on the lofing hand •, and their Minds were bedience^ in the faithful performance where-
fo pervetted, that they could not fo much of they glorify God, and honour their Pro-
as di (cover the deceit they were under. Hence feiiion, and ferve to the End they were mad©
that, Ifai.44.20- tie feedeth of afhes : adeceived for. God therefore hath required this, that
heart hath turned him afide, that he cannot deli- fo they may have their Rule made plain, by
ver his foul, nor fay, Is there not a lie in my which they may be pointed in their way.
right hand ? Rom. 1. 21. Hereupon we have And therefore David gives ir that commen-
them fadly Characterized, Rom. 3. 10,-19. dation, Pfal. 119. 10?. Thy word is a lamp un-
Who then fhould have (hewn them the Rules to my feet, and a light unto my paths.
of Obedience, required by the Law, if God 7. GOD alfo did it in Sovereignty, to leave
had not a new declared them ? fome the more inexcufable. It doth not attain
6. THAT God had merciful En Is in thus re- its gracious End in all to whom it is revealed,
vealing it to Men. It was a great favour of bur they neglect it, and ufing it to lead them
God, to give to Man a new fair tranfeript of to Chrift, and hereby rhey aggravate their
the morat Law, when that which was atfirft Guilt, and bring the grearer Condemnation
written on their Hearts was fo wofully de- upon themfelves. TheApoftleon rhisaccoun©
faced. And this may be confirmed, if we harh that diftin&ion, Rom. 2.12. For at many
confider what it was for ; viz. cu have finned without the law, fhall alfo perifl*
1. Negatively ; NOT that the moral haw without law : and as many as have fwntd in
I ■ ■ ------
11,111 ' ' n ■ I- • ■ .. -- - III
Queft.XLI. $jfmbiy& tatecbifni. 579
the law jhall be judged by tbe law. Without 2. THaT ibcfe Communicated it to others*
Law, i.'e. the written Law : And they mail They werefent by G d to Men for this End,
periOi without Law, i.e. it (hall not beCharg- and hence they fpake to others, as God iiad
cd on them,that they had it thus given them, fignify'd his mind to them, i Per. i. 21. .K
The contrary to which heaiTerrsof the other -, tbe propbrfy came not in old time by the iviU of
intimating an aggravation of Sin by ir. man -, but holy Men /pake as they were- tn.vei
11. TO whom be bath made this Revelation ? by tbe holy Gbo/t
Anf WE may briefly take this up in three 3. AND this was from Adam to Mofes hand-
Particulars, cd down by Tradition. The Fathers rold their
1. NOT to all tbe World. Though all Man- Children,and they their Children. And thus
kind are equally fallen under the lofs of the was the mind of God continued from one
primitive engravings of it, yet all are not Generation to another, Pial. 78. ">. For be
favoured wirn the new Edition ot it. The eftabhfhed ateftimony in Jacob, and appointed a
A pottle plainly diltinguifherh between fuch law in ifrael : which be commanded our jathers:
as are without it, and them that are under that they fhould make them known to their
it in the forectted, Rom. 2. 12. God hath children.
Jti'therro left the bigger part of Mankind 4. WHEN this Tradition grew into decay,
without this Priviledge. God raifed up others, extraordinarily J pirited,to)
r 2. NOT only to bis Eletl. For though God revive it. Men through neglect and folly,
gracioufly revealed it for their fakes,and with loft the Doctrines taught them, and fell into
a defi^n of their good -, and though none but Apoftafy : and God pleafed to fend Prophets
thefe, have the new infeription of it made to reltore them again ^ fo that this knowledge
on their Hearts -, yet the outward Difpenfa- might not be utterly lolt. . a\\
tion of it is more exrenfive, and it is made 7. FROM Mofes till tbe Canon was perfelled,
a common Priviledge to the Elect and others^ be did it partly by~lradition,partly byRevelation,
and it muft needs be fo, becaufe thefe are partly by Writing. The firlt writer ofCanoni*
mixt together, and are accordingly equally cat Scripture was Mofes. The Canon was not
made to partake in the outward Benefits of perfected till all the Sacred Writings were
the New Covenanr, whereof this is one. compleated ; till then therefore, there were
This isfuppofed, in Luk- 12. 47. And that Men continued in the Church, who were ex-
fervant which knew his lords will, and prepared traordinarily infpired.
not bimfelf, neither did according to bis will, 6. SINCE that, it is compleatly contained in
fball be beaten with many ftripes. the holy Scriptures •, where only we are to feek
3. BUT to tbeVifible Church- God,defigning to know our Duty. Hence that Text of the
to difpenfe his Grace to his Chofen, in the Bible, Rev. 22. 18. For I teftify unto every matt
way of Means and Ordinances,accommodated tbatbeareth tbe words oj the prophefte oj ibis book,
to Men as Reafonable Creatures, hath ac- If any man flmll add unto thefe things, God fka 11
cordingly fent his Word to Men as he pleafed, add unto bim tbe plagues that are written in this
and they have been perfwaded by it to give book.
entertainment theteto by an outward Protefli- 2. THE Internal is by a new infeription of
on, and thereby brought into a Viiible Church the Liw, in the Hearts of God's Children, which
State, and made Partakers in the means of # done in Converfton. Of this we read, Jcr.
Grace, though not all in the faving Ftuits 31.32- And this belonging to San&ification,
thereof. According to that, Mat- 20- 16. For \s done by Degrees.
many be called, but jew chofen. We are there- IV. HOW it may be f aid to be comprized in
fore told, Rom 9. 6. For they are not all Ifrael, the Jen Commandments ?
tahicb are of Ifrael. And to thefe pertained Anf. 1. WHEN God revived the Law at
the giving of the Law, ver. 4. Now this was Mount Sinai, be delivered it in Ten Words, or
of old limited to the literal Ifrael, Pfil. 147. Precepts. This is evident both by the Matter
I9> 20. But hath, fince Chrilt's appearing in it felf recorded, which hath neither more,
our fiefh, been extended to the Gentiles. nor fewer diltinft Subjects in it -, and becaufe
III. AFTER what manner be bath made this God himfelf hath fo enumerated them,£W.
Revelation ? 34. 28. Deut. 4. 1 3.
Anf. THAT we take this up right,we muft 2. THIS being given as a Rule of moral Obe-
obferve, that this Revelation is either Exter- dience, it muft needs comprehend tbe fubjlance
nal or Internal : Between which there is a of tbe whole Law. God is faid to make a Co-
difference, venant with them, Deut. 5.2. And we are
1. CONCERNING the External, we may told what that was, viz. the giving of this
obferve, Law, and it is faid, ver. 22. and be added n»
1. THAT God was pleafed to fignify this to more. Now this was a revival of the Cove-
fome of his Servants by Infpiration and imme- nant of Works, to make way for the gracious
diate Revelation. The Apoftle hints, Heb. 1. Covenant that followed 5 and therefore it
1. God who atfundry times, and in divers man- mutt comprize all the Precepts of that Co-
0ers, fpake in time pail unto the fathers. And venant.
this was one of them. There were therefore 3. GOD afterwards gave forth many parti'
extraordinary PerfonS from the firft : Enoch cular moral Precepts to his People. And that
Was fuch, Jude 14. both by Mofes, for many of the Laws, deli-
vered
Letlures upon the Queft XLI
vered by him, were purely Moral, as Lev.1%. Im3ge, and condemns the lofs of it. Hence
and elfewhere % and by the Prophets that that Law not only forbids Actual, ' but alfo
fucceeded after Mofes, whofe Writings a- Original Sin 5 and condemns that Suit or con-
bound with them. cupifcence in the Heart, which unfits us for
4. THAT all theft Precepts are butCommen- moral Obedience, Rom. 7. 14. For we know
taries upon the ten Commands. God did, in that the law is fpintual : but L am carnal fold
and by them explain the meaning ofthefe, under Jin- Thai looks after tbePrinciple' from
and therein give a Specimen of the great which all our Actions flow • and that is the
breadth of that Law. So that there is not reaion why the natural Man cannot feiva
one of them but is referable to one or other God, but fins in his Duties. This is the rea-
of thefe Gaffes. And if we would rightly fon why the Prayer of the Wicked is a born i-
urrderltand the full purport of them, we mult nation.
reduce them hither. And herein the great 4. THAT both the Affirmative and Negative
Wifdom ot God hath difcovered it fell, in is included in every Precept. There are foma
io Epitomizing all moral Duties, for our bet- of thefe expreffed Affirmatively, as the
ler carrying of them in our Minds, and tofa- Fourth and Fijtb,and the relt Negatively • but
cUitate our right undeiftanding of them. It in each ofthefe the other is included. When
therefore becomes us, whensoever we find we are forbidden to have any other God we,
any particular Precept in the Word of God, to are therein enjoyned ro take the true God
reduce it to its proper Head in theDecalogue. and him alone for our God. When we a^e
And for our help in this, we may proceed forbidden Adultery, we are commanded,
to inquire, Chaltity. When we are commanded ro keep
\. BY what Rules we are to reduce all Moral the Sabbath Holy, we are forbidden all Pro-
Duties to the Ten Commandments ? phanation of it .- and 10 of the refr. Ifai.'yS,
An/. THERE are divers profitable Rules for 13 And the reafon is evidenr, becaufe of the
this laid down by Divines, and V3rioufly ex- infeperable connexion between Sins of Com-
preffed : The fubttance whereof may be taken million, and Omiflion.
up in thefe that follow. 5. THAT where any thing is commanded or
r. THAT every of thefe Commands hath forbidden, it extends to every kind and degree
fomc thing in it dijlintt from every other. The relating thereto. Some of the Precepts men-
Matter of each is diverfe from all the reft, tion only one Species, but this istobeunder-
There are no tautologies!) them. This may ltood Synechdochically, and applied to every
be dittiuclly evidenced, when we come to the other. When Adultery is forbidden, which
Confideration of each of them in particular, is properly a defiling of the Marriage-Bed
And hence if we would know God's Mind, all forts of UncleannelTes are comprehended'
a.'-.d our Duty, we mult inquire after the par- even ro a lafcivious Look. Hence that 2 Pet!
ticuiar Subjeit defigned in either of them. 2. 14- Having eyes full of adultery, and ibafi
2. THAT every oj thefe Precepts extends to cannot ceafe Irom fin. Yea though on a maid,
the whole Alan, They greatly err, who think Job ?t- i- / made a covenant with eyes, why then
thefe Commands io require only the outward' fhould I look upon a maid ?
behaviour of Men, for the fufficient obferv- 6. THAT'every Precept includes all the Means. ,
ing of them. Men's Laws can reach no fur- Occfions, and Advantages, which rejer thereto.
ther, but God is Lord of the Confcience, and When it requires fuch a Duty, it therein
Judge of that ; and he obferves, not only requires that we ufe all properCourfes to help
what we do, but with what Heart. Hence us in it- When it forbids fuch a Sin, it
that, 2 Chrop.25 .2. And he did that which was therein prohibits our ufing, and requires* our
right in the fight of the Lord, but not with a avoiding all the Temptations and Occafions
perfefi heart. God requires the inward Man, leading thereto- And this may be parr of the
Prcv 23.26. My fon, give me thine heart. And meaning of that, 1 Thef. $• 22. Abftainfrom
we are told, Heb. 4. 12. Tor the word oj God all appearance oj evil- When it forbids Mur->
is, quick and powerjul,and fjarper than any two- der, it confequently Prohibits uujuff Anger,
edged fword, piercing even to the dividing afun- that is leading thereto, Mat- 5. 22. When it
der of foul and f pint, end of t^e joints U mar- forbids Adultery, it warns us againft coming^
row, and is adifcerner of the thoughts & intents into theCompany of lafcivious Perfons, where
of the heart. ThisLaw,refpe£ls the Thoughts, a train will be laid for us, Prov. 5. 8, 9.
as well ns the Words and Anions ; and may 7. EVERT Precept bids us not only to avoid
as well be broken by them, as by the other, the doing oj fuch things cur f elves, but to take,
Mat.%.2%. They alfo are milfaken, who heed that we do net partake m other Men's Sinsi
think, that the outward anions are aimed at 1 Tim- $. 22. And we bring this Guilt upon
in fome, and the Heart only in others, for our felves when we either encourage them
every Command of the Law is Spiritual, Rom. in their Sin, and feek to hide or cover ir
7. 14- or do not ufe endeavours according to our
3. THAT hence the Habits cf SanUijying Opportunity to prevent them-
Grace arc required in every of them. As when 8. THE fame Duties may have a reference ./^
the Law was given, Men had all Grace divers oj thefe Commands in fevcral rejfeSs. .
fitting him for Obedience, fo the Law ex- There are fuch feveral refpects whichActions
pc&s that the Man fhould have kept that may be cloathed withal, and accordingly are
diverfely
QueftXLIl.
JJJcmblys Catechifm.
58 i
diversely applicable. A Pcfitive Command, deeds rf the tew, there fhall no flefh be jujlifiedm
may beconiidered as Pblitive-,and fo jt belongs Us fight
i, TO regulate ourOnvcrfation by, in bur wmU
ordering oj it. Would we know what i's Do-
ry, and- what Sin ? Would we keep the right
Way, and not turn into the Paths of theDe-
itroyer ? Let us then Keep clofe to this. Ifa'.
8. 20. To the law and to the tejlimony, if they
to the f i it or ir may be ponfidfracf as refer-
ring to Inltiuited W. Vfliip, and io ro the Se-
cond, or as I - Time, and fo ro the
fourth -.. Peats, Drinks, and Appa-
re| p -. d as pernicious to the
Health* ^nd ro %1ong ro the Sixth, or as
contrarv to Sobriety ,and incenuves of flefhly /peak not according to this word, it is becanfe
tuft, and ib to the Seventh, or as a prodigal there is no light in then?. Trult not to our
Waiting of Men'sEffa'c-- ; and io rorheEighrh. own Reafon, forthat is blinded & prejudiced.
o. AND where tfiert are Prom if ~cs or Threat- Lean not upon Impulfesand inward Motions,
kings annexed to any Command, the contrary k tor rhey are uncertain,and often proceed from
included. As the Prcmife refers ro Obedience, the Evil one, &c.
fo it involves a Menace agiinit Difobedience. 3. TO judge of our Atlions by, and that not
In the Third Command there is a Threatning, only a* to the Matter, but alfo the Sincerity of
not to hold Guiltlds, &c. which allures us, them. And hence to lay our felves by it, both
t«hat God will accepr, commend, and reward in the thing done, the Principle by which,
fuch as reverence bis Name. In the Fifth, and the End for which ; all whereof come
there is a Prcmife, &c. And this infers, that under the Cognizence of this Law.
ifMendefpife rheir P.irenrs, fome fearful
Gurfe awaits them, as, Prov. 10. 17.
Use. THIS may print us, what is the pro-
per life we are to nuke oj the Decajogue, viz.
4. TO convince us oj our fhort-coming in alt,
this, and to drive us out oj our felves , to place
our whole reliance upon Chrift, for Pardon and
Acceptance. And if thus the Law raife our
, hOT to make our mora1 Obedience to it, efteem of Quilt, it will ferve to Evangelical,
the Ground of our Hope to obtain Eternal Life. Purpofes.
We fhall certainly labour of an undoing
miltake if thus we do, Rom. 3. 20. By the [March ir. 1701. 3
ra
SERMON GUI.
Question X L 1 1,
J*fj,ti4 HAT is the Sum of the Ten Qom-
<$ W/& mandments ?
%£%&& Answer.
THE Sum of the Ten Commandments
is, to Love the Lord our God with all our
Heart, with all our Soul, with all our
Strength, and with all our Mind, and our
Neighbour as our felves.
H^HE Moral Law being given to Man for
I a Rule to direct him, in the ordering
of his whole Life fo as to pleafe God, God
not only faw meet to revive it, when Man's
Sin had defaced that fairengravingof ir, which
ivas at firtt written upon his -Heart, but alfo
to reduce it to the general and comprehenfive
Heads, which might help us the better to
underltand and remember ir. In the Procla-
mation of this Law on Mount Sinai, it pleafed
God to reduce it toTen Commands $ of which,
how far they comprize the Subltance of that
whole Law, we have confidered under the
former. Buthefawgood afterwards tocom-
mit thefe Precepts to Writing- •, for which
he made choice of two Tables of Stone, on
which he himfelf engraved them, Exod. 34.
28. I fhall not infiit on the Reafons, why he
wrote them on Tables oj Stone y probably it
might be, partly to fignify the Hardnejfs of
Heart which Man had contracted by Sin. For
the natural Man's Heart is called an Heart of
Stone, Ezck. 36. 26. Partly to exprefs the
Durability of the morel Law, it being an Un-
changeable Rule of Obedience given to Man ;
whereas the Ceremonial Law wasTemporaiy,
and in time to vanifli away. Hence we find
fuch expreffions, Job 19. 2?, 24. 0 that my
words were novo writ ten. oh that they were printed
in a book ! That they were graven with an iron
pen, and laid in the rock for ever I But that
which will be direction ro ourprefent Confi-
deration, is, that God wrote thefe upon two
diltintt Tables 5 which leads us to a yet more
comprehenfive diitribution of. the moral Law-,
and that which reduceth rhe Sume of it into
a narrower compafs. Had God feen meet,he
could have written them all upon one Table $
and why he did it rather upon Two, we may
be informed both from the Scriptures, and
from the Nature of the thing it i'elf. Ws
may gather this from the recapitulation of
the whole Law under two Heads, by our Sa-
viour, Mat. 22. fiffh So that there is ho*
moral Precept, but ir is reducible to one of
thefe •,■ and the matter of the Commands
themfelves will convincingly infer it. And
this will be evidenced by a particular Expli-
cation of the Anfwer before us, which is
taken from thofe words of our Saviour-, who
perfectly underltood the Mind of God, and
the Nature of his Law.
THERE are then, two Things here to be.
obferved, in which the Sum of thefe Ten
Com-
582 LctJures upon the Qlieit XLU*
— " — " ' * ' ' ' ' ' " " ' " - ■- ' • i i
Commandments is comprized, viz. i. There is not made on the account of any external
is Something gencrical, or wherein they all agree, or adventitious Advantages, which he appre-
Viz. Love. 2, There is fomething fpeafical, or hends that he may gain by his Obedience
a distribution oj thisLove into its diverfeObjeffs\ which often allures Hypocrites to a tempora-
vohkhare God and our Neigbbo&fi, and diverfe ry compliance, and they are pleafed in it as
Degrees. And f.mething may be fpoken to long as that Jatts, but from the intrinfical
each of thefe, to make way for a more gjodnefs and worth of the' Law, which they
diltinft handling of them. are perfwaded of, and can reftify for it, as
1. THERE is Jomctbing in general, in which he, Rom. 7. 1,2. Wherefore the law is holy and
all the Commands do agree : They may all t>2 the commandment holy, andjuff, and good. And
fummed up in one Word, aid that is Love, let Men's pretended Conformity to the Law h*
Rom. 13. 10 Love worketh no ill to his neigh- otherwife never fo exact, yet if it wants this
hour, therefore love is the infilling <f the l.iw. Principle to animate it, it will not beaccept-
For the whole Law is nothing elie but a Rule ed by God as Obedience. And where this Love
of Love: and for that reafon, all Obedience dorh iifiuence, he will accept and reward it
Is exprefled under that Title. This therefore in Chritt, notwithstanding much imperfecti-
makes one effential part of fallen Man's Ke- on adherirg to it.
ligion, 2 Tim. 1.13. Holdfafi the form of found II. THERE is Something Specif cat, in which
words, which thou haft heard of mefnjaith &l<>ve this Love is diverfijyed, and that is with relpeQ
which is in Cbr/fi ftS^s. Obedience is called to the next and immadiate Objetfs about which
Love Metonymically, becaufe, if it be true, it is to be imployed, or unto which it. is te apply
it ever proceeds from that' Principle, which it Self, and the different degrees of this Love
is rooted in the Will, and operates by the in regard c] the diverfe Objetls of it. Both of
Affections \ and becaufe Love is the root of thefe may be confidered jointly, i.e. Wemav
all the chufing Affections, it very aptly ferves together with each of thefe Objects, confider
to fet forth this Principle of new Obedience h the degree which is required in our'Love to
as it implies the choice of the Will, which either of them 5 and that will appear by the
is difcovered in and by the Activity of this co ifideration of the diverfe Nature of rhe
Love. And there are two Things which it Objects, and different ground of the Obliga-
points us to, tion lying upon us to our loving of them.
1.7 HAT 'there is noCommandin the moralLaw, Now the Objects commended t0 us in this*
hut what is in itSe If exceeding lovely & drfirab'e. diftrihution are two, viz. God and ourNeigh-
Certainiy where Love is required, there is an bour. And as by God we are to nnderjtand
Object exhibited that is fuited to attract it, the Infinitely Glorious, Firft Being, Father
and a Duty very agreable to the Nature of Son,and Holy Ghoft, who, tho' they areThree
the Subject. Sin indeed hath defiled our Perfons, are yet but One God, of the -fame
Nature, and fown prejudices in our Hearts undivided ElTence : So by our Neighbour
againlt the Law of God, and filled them with we are to underftand comprebenfively the
enmity.' Rom. 8. 7. But the Law it felf, in Creature, or all Second Beings, fo far as we
every Article or Canon of it, is fo accom- Itaid related to them, and owe a Duty to
modared to rhe Nature of Man, as it was in them .- But it more efpecially refers to
its Integrity, that nothing could be more Mankind, who are of the fame Nature with
obliging-, and where the Spirit of God hath us, and there is fome relation or other which
renewed his Image in any, it is lovely tothem, we bear unto them, in every of which there
fo fir as renewed. And indeed, there is no are Duties enjoyned us by the Law of God!,
property in the Law of God, but what renders Now for the right ftating of this matter lee
ir amiable, Pfai. 19. 7, Cfc us obferve the following Particulars,
2. THAT true Obedience is of Choice, and not I. THAT the Fir/l Table of the m'ral Law
by Compufion. The Affections are the Inftru- points us to the Duties of Love, which we owe
mentsof the Will, by which it exerrs itfelf to God immediately £7 ultimately ; the SecondTa-
in the Imperate Actions, and is therefore to ble contains the Duties that we owe to our Keig^
be judged of by them. They are the Feet of bour mediately £? S"bordinate/y. On this Ac-
the Soul, which carry it to or from the Ob- count the Four firft Commands comprehend
]ect which it hath either chofen or rejected, the Firft Table, as is apparent in rhe very
and are accordingly fignals of thofe Elicit matter of them : And the Six latter Com-
A&ions : Where then our Love is exerted mands conftitute the Second Table, as is alike
and exetcifed about any thing, it is a witnefs obvious. On this account, allmoral Duty is
that we have chofen that thing, upon an high diftributed into Worfhip and Charity, and
efteem of,and value for it. For this Election for this reafon all Obedience is divided into
being an act of a Caufeby Counfel, irargues, Holinefs and Righteoufnefs, and therefore
that rhe Soul hath difcovered that in the the Image of God, which is the Principle
Law, which hath fatisfyed him of the worth over-powering -of us to this Obedience is fo
and excellence of it, for which it hath rati- diftributed, Eph. 4. 24. And that ye put on the
onally given it the preference to every other new man, which after God U created in rigbtc
thing. And he can fay of it, as, Pfal. 119. ouSneSs, and true holine/s.
72. The law of thy mouth is better unto me, then 2. THAT this diftribution of the Objefls, is
thoufands of gold and ftlvcr. And this choice not Untverfal, or of things co-ordinate, and op-
pofite*
Queft.XLU. JfemM/s Catecbifm. gg|
poftte, but of things fubordinjtc. God and our they compize under them a moft fupr'1 It 'w.
Neighbour* do not ftand upon even ground, and extenfive Love $ and may In parriciuh
fo as that: thefe mult divide our Love and O- point us to thefe things,
bedience between them j but though it may 1. THAT we ought to Love God wllh Bar
feem to be a Paradox, yet it is a greatTiuth, whole Man. That all our Faculties & Powt
that God muft have all our Love, and yet both of Soul & Body,are to be de'/ored to hlih
our Neighbour muft have fome of it too -, He and his Service. For this Love is the root cf
mult have our whole Heart and Soul, and yet Obedience, and therefore it mult extend e*-
the other mult have our hearty & undiffem- qually with that 5 and we oWe our Spirit,
bled Love ; and this would be a contradi&i- Soul, and Body to his Service, 1 The/. 5: %$*
on, if it were not for this fubordination. But iCor.6. 20. As our Love muft have a deep
here is a manireft Solution of it, viz. God fixation in our Heart, elfe it cannot be cordial
jftands as the ultimate Obje.cf, and higheft and fincere, fo it muft exert itfelf in our Life
End and Center of all our Love, to whom and Actions, elfe we may well queition whe-
IX is to be directed finally and intentionally : ther we love him at all.
but theCreature in ibme things Itands between 2- THE whole of our whole Man muft be
us and God, and is to raite of our Love as it devoted to him and to bis Service. As we are
goeth along to him,tho' ftill it is to pafs thro' not to referve any power in us for any orhei
the Creature, and not to reft till it determines Objecl, fo neither are we to divide iny be-
in him : As a River that in its courfe wafh- tween him and others. It is all theHearr,&
eth the Shore, and refrefheth the Lands it it is to be his alone. Jt islikeaConjugalLove?
runs through, but yet goes along, and ceafeth which one alone can (hare in, and if any g$
hot till it falls into the Ocean,where it lofeth about to divide it, they deftroy it. It is iucli
it felf. And the reafon of this is, becaufe a Love, as none in Heaven or Earth may be
God is the chief Good, and laft End of all Partners with him, Pfal. 73. 25. Nay alt
things : Whereas, tho' other things may bear our love to the choiceft of Creatures h to b'6
the relation of an End to fome things, that hatred in comparifon with it. Hence that.,
are in fubordination to them, yet in order to Luk. 14. 26. If any man come to me, and hate
the laft End, they are all but Media, and he not his father and mother, and wife, and chil-
is the End of them. And hence, what a Man dren, and brethren, anZfifters, yea and his own
doth for the fubordinate End nextly, he doth lifealfo, >e cannot be my difiple. And on this
it vertually and intentionally for the laft End. account our Saviour hath fuch an exprefl/on,
And hence,' let a Man love his Neighbour ne- Mat. 6. 24. No man can ferve two maflers.
ver fo palfionately,yet if it be ultimately for 3. THE higheji degrees of Love frCnl the
any othe 'refpett but for God,& for hisGlory, whole Man, mull be fet upon him. This alfois
liis love will riot be reckoned to him for implied, in all our Heart, &c. it faith, thit
Obedience. we cannot love God too much 5 thefe can h&
3. THAT on this Subordination is founded the no excefs in the Love it felf, though there
reafon of the difference in the quality & degree may be error in the manner of exprefiing ir,
of the love that we owe to God &to the Creature, which will be, if we go befide the Command
There is a love due to both, but it neither which direcls and regulares it, on pretence
acls in the fame manner, nor is it to be in the of over-doing ; but that we cannot love God &
fame degree. Doubtlefs there is a difference enough, much lefs over-love him, is therein*
between the refpecf that we bear to the End, evident, becaufe he is an Object of Superlative
and to the Means ferving to it, which can- Goodnefs. Our Saviour tells us, in Mat. \$;
not but diverfify our efteem of the Objects -, 17. There is none good but one, that is God. i.eV
for the End is ever to beloved for itfelf, There is none Whofe Goodnefs is comparable ;'
whereas the Means are to be valued accotding to his-, that all Goodnefs is Originally centred
to their ferviceablenefs to the End, and for in him ; and that they are but rays of his
t he fake of that, and therefore not meeriy Go6dnefs,which are to befeen in theCreature.
For their own fake. And hence our Love to Hence we cannot love him fo well, but that
God, and our Love to our Neighbour, are he deferves more. His Goodnefs is increased
very differently expreftin our Anfwer, agre- and infinite 5 but our Love, when we have
able to the Word of God, of which indeed extended ic to the outfideof its Capacity re-
they are a part. We may therefore briefly mains finite, and he only can love himfeff
confider the import of each manner of ex- with an adequate Love.
prefiion here ufed, which will give us a clear 4. THAT God is to be loved by us for him*
difcovery of the difference. felf, or for his own fake. The reafon of our
I. THE Love of God required of us, is to loving him, is to be fought and found in hfrrx
tie with all the Heart, &c. The cumulation of alone. It is true, the difcoveries which he
thefe expreflions, in Mat. 22. 37. and feteht makes ofhimfelf to us in his Word and
from Deut. 6. 5. is emphatical •, and ferves Works, in which he hath made himfelf
to ftiew with what intenfenefs and largenefs known to us to be an Object every way-
it ftiould exert it felf. I (hall not be fo fuitable for us to place our hope and truft in)
critical as to enquire, Whether there be di- are the next motives to ftimulare us to Love
verfe things intended in Heart,Soui 8c Mind : him. And hence we are to Love him, both
Qr, Whether they are Synonimicals furely becaufe he is Good in himfelf, and Good t#
* v f F
,
F f f *i$<?
-— .M
584
Letlutes upon the
us, yet thefe two muft {land in fa bordirrar ion. will lofe the end of his being, if. he does not
And the ground of this is, becaufe our Love confecrate himfelf to God, Prov. 16,4.
is to influence our Obedience. And the great And here obferve,
Telt of the fincerity of our Obedience is,that (1.) EVERT Man is to feek his own GooL
we make his Glory our laft End in all that Hence that, Prov! 9. 12. if thou be wife, thou
wedo; which .we cannot do, unlefs we Love jhalt be wife for thy f elf : but if>' tbjuf corn eft,
him for his own fake. Befides, it is a Rule, thou alone flialt bear it. He is'to feek after;
that Good nefs is the Object of the doling his outward and bodily Comforr, his Health,
his comfortable Support in this Lite, hjsowq
good Name, &c. Above ail he is to feek his
own Salvation, and give all diligence to fe-
cure ir,a*»d work it out, Phil.2. 12. No M<
to be willing to bedamnea\bur Ihould uf^u^
molt endeavours to be fa$e$ta0 He fhould be
Affections, the primitive whereof is Love.
Now God is Good nefs iifelf, whereas other
things are only good by participation : arid
becaufe his Good nefs is in himfelf, we can-
not Love him, unlefs it be for himfelf.
II. THE Love by which we are to love our
Neighbour, is to be as our felves. This Rule profitable to himfelf, fob 22,2, Hence Gpjl.
needs a little Explaining, becaufe many are
mitraken about ir, and too often abufe it.
And here I fhall firlr in general,obferve fome-
thing about ir, and then offer a more parti-
cular Accouiit of it. 1
1. IX General: It plainly indigitates an infe-
\ur degree of Love to the Jormcr, in rrfpett of
the immediate Objcth There is no proportion
between the Love we owe to out felves, and
that which we owe to God. It U true,Chrift
Men have both Prayed and ufed Means on
thefe accounts ; and there are Precepts fot
this abundant in the Word of God.
(2.) BUT this muft be, with an entire rcfyctl
to the Glory of God. God hath in his infinite
VViidom connected his own Glory and Mai
Salvation, in an entire fubordination ; and
therefore we may nor feperatethefr: But in
feeking our Ble[fed.;efs, we mult ltudy how
he may be glorifyed in it. We ought there-
faith, this Second Commandment is like the lore willingly to part with all our temporary
Fir It,' Mat. 22. Z% For ir agrees with ir, Intereits when the Glory of God requires itj
1. In the Authority by which it. it enjyned. and we ought therefore infatiably to purfue
God who requires us to love him, hath com- our Eternal Salvation ; becaufe elfe,we fhall
manded us to love ourNeiglibour •, and there- not actually glorify him.
fore as well to be obeyed. 2. In the Genus, (%.) HENCE we are to purfue our own Good
it ps Love .• And fo it muft be as real, as fin- in no other way but fuch wherein God may be
cere, as truly without diifimulation as that, glorified. In all our outward Concerns we
3. In the Dotfrine of Religion : It doth not mu it keep clofe to the Rules of Righteouf-
betong ro an infetiour Art, or Science, but" to
Divinity, as well as the other, Jam. 1. 27.
4.. In infe per able Conjunliion. We ca n not have
the one Love-without the other. The abfence
of one is a certain evidence that the other
nefs and Honeity, and not part one hairs
breadth from them, tho' it were to gain ail
the Wealth and Grandeur in the World, and
count every thing ill gotten, in obtaining
whereof, we g've occafion that the Name of
is not in us, I Joh. 4. 20. // a man fay, I love God be evil-fpoken of. And in feeking out
God, and hateth his brother, he is a liar : for he
that loveth not his brother whom he hath feen,
how can he love God whom he hath not feen ?
But as his Love terminates on the Ctearute,
as its next and immediate Object, fo it can-
own Salvation^ we mult comply with that
Merhod which God harh in Infinite Wifdorn
laid out for the advancement of the Glory of
h;s Grace -, and accordingly to renounce out
own righteoufnefs, our own worthinefs, ouf
not require an equal degree With the former •, own ftiengrh of free-will, and come to him
for that would be to make the Creature equal for the Waters ot Life, without Money, with-,
with God, and pay it a divine Honour. out Price, fit. 55. 1. And be willing to b&
2. IN Particular : That we may rightly nothing in out felves, that he may be all in
obferve what is implied in Loving our Neigh- all.
hour as our felves, let thefe few Particulars 3- THIS regulir felflove, is the Rule, of^
be obferved, our loving our Neighbour. As our Love ought
1. THAT every Man owes a Love to himfelf. not to center in our felves, but to extend to
There is indeed a iinful felflove which the others, fo in our application of it, we ought
Word of God condemns, it being irregular, to take our meafures from our felf-love, ro
and tending to the Man's own hurt. But there regulate us in our love to others. And this'
is a Love which is due to a Man's felf, with- ought fpectally to extend to all that are ca-
out which he cannot perform the duties of pable of the fame Rule ScHappinefs with out
the Law which belong to himfelf. For fo felves. But for a more clear difcovery of this,.
far as Duty reacheth, Love muft extend ; for Rule, ler us obferve,
without it, there is no Obedience. Love and 1. THERE are diverfe Degrees of Neighbour*
Hatred -are contraries, as wearetold,£pfr.?.29, hood. The Word Neighbour is very compre-
2. THAT this felf -love May be regular, the henfive •, it comprehends in it all Mankind,
Man muft love himfelf in order unto God. He with whom we may have any civilCommerce;
is not his own lilt End, and therefore ought and fo the greateft Strangers, and the worft
not to pay to himfelf the higheit refpecl. He of Men. And it involves all the feveral Re-
was not made for himfelf, but for God, and lations, Natural,Civiland Religious char Men
may
Queft.XLUL Jfembljs Catechtfm. 585
may bear each ro other. So thar in this ref- him in his Adverfity, Rom. 12. 15. Re Joyce
pe£t, fome may be our ncarerNcighbours than with them that do- re Joyce, and Seep with t\ t $
orhers. A Brother is nearer than a Stran- that weep. And he fhould long for and en*
ger, &c. deavour, as far as in him lies, in his Itation,
2. THAT hence there do ncceffarily floto the Spiritual Good and Salvation of,' bis
diverfe degrees of this Love. That we are to Neighbour, Rom. 10. 1. 9. i, 2, He fhould
Love all equally alike, is in vain afTerted by be thankful to God for any tokens of his
fbme,and flows from the ignorance of theRela- kindnefs to another, and not malign him fd*:
tions whichGod hath fixed amongMen-, unto ir.
which he hath annexed thofe fpecial Duties, [30 HE ought todo all this with the fame Sin-
which are to be difcharged by a fpecial Love cerity. It is the direction given, Rom. 12. 9.
one to another. There ate fome to whom Let love be without dijfimulation : abhor that
we owe only a love of Benevolence, which which is evil. His Love to his Neighbour
commands our Beneficence : but others de- mult not be outfide and Complemental, but
ferve our love of Complacency. HenCe that inward and Cordial. For it is a duty that he
in Pfal. 16. 3. But to the j aims that are in the firitly owes to God, who requires the Heart:
earth, and to the excellent in whom is all my in all, and fearcheth the Hearts of all, arc!
delight. There are fome whom we ought to cannot but be difpleafed if he fees us Hypo-
be more concerned for than others. Here, critical in any part of our Obedience.
(1.) EVERT Man owes the firfl & principal Use I. WE may hence learn tbcVnreafohable-
of this Love to him/elf. Every Man is his own nefs of Sin, in that it is contradithry to the
next Neighbour. The Rule laid down doth Rule of Love. God hath required nothing
not requite a parity, but only a fimilirude. in his Law, but Love •, and, fhall any be fo
I owe Charity to others, but it muft begin bruitifh as to reject fuch a Law, which is fp
at home. I may not fuffer my felf to ftarve, fuited to the natural inclination of the rea-
to keep another alive. I ought to do all I fonable Creature > Let this thought then
can for the Salvation of others, but my firlt make Sin evil and hateful to us,- in that it
care is the Salvation of my own Soul, and deltroys the molt noble AfTetlion in us, aid
if others will perifh, I muft fee to fave my muft needs in that very regard make us mife-
felf. rable.
(2.) TET it is the fame Love for kind, that a Use. II. LET this ferve to commend the
Man owes to him] elf and to his Neighbour- And Law of God unto us for our Love. And cer-
ihat in all refpe&s. Tho' there is a difFe- tainly that which hath nothing but Love iq
xence in the exrenfivenefs, yet they are not it deferves to be Loved _by us. And well
two forrs of Love, but one. And here, might David exclaim, Pfal, 119. 97. Dhow
f t.] HE ought toLovehis Neighbour for God ', love I thy law ! it is my meditation all the day:
i.e. in Obedience to God, and that he may And let this encourage us in a cheerful Obe-
therein honour God. And therefore what- dience to the Law,, to confider the fweetnefs
foever unlovelinefs he may fee in him, or pro- of it -, for fuch is Love, and all that affords
Vocation given to engage his hatred againft help to it. The Pfalmift had fuch a refenr-
Iiim, yer Love to God and refpetl to hisGlo- ment when he Laid, Pfal- 19. 10. More to be
ry fhould preponderate- Hence our Saviour defired are they then gold, yea, then much fine
trgeth his Exhortation, Mar. ?. 44, 45. But I gold : fweeter alfo than honey, and the honey-
fay unto you, Love your enemies, bhfs them that comb. Here we are pointed to the beft Ob-
cwfe you, do good to them that hate you, & pray jects of our Love, and to the beft Rules both
for them which dejfitc fully nfc & perfecttte you: for the obtaining, exciting, and exercifing of
That ye may be the children of your Father which ir, and let it encourage us to confider, thar if
is in heaven, for he maketh his fin to rife on we thus Love God and our Neighbour, it will
the evil and on the good, and fehdeth rain on the render our prefent Life very pleafanr, aid
juft and on the wjuji. bring us at length to dwell in the fulnefs of
1 20 HE ought to defired endeavour the fame the Love of God for ever.
good j or his Neighbour, which he doth for him-
felf. He fhould feek his Neighbours outward [ April 8. 1701.3
Profperity, and rejoyce in ir, and mourn with
SERMON CLIII.
Question XLIII. is in thefe Words, / am the Lord thy God*
who Irought thee but of the Land of Egypt*
'3b&£fkHAT is the Preface of the Ten cut of the Houfe of Bondage.
«8§ M/ §8* Commandments ?
*%vr Sfr. QUESTION XLIV.
*** Answer. . .
WHAT doth the Preface of the Ted Com1-
THE Preface of the Ten Commandments mandments teach us ? . „_
- * F f f 4 THS^
SS6
A M S W E R.
THE Preface of the TenComm and ments,
teacheth us, that becaufe God is the Lord,
and our God, and Redeemer, therefore we
are bound to keep all his Commandments.
WE before obferved, that the Law Mo-
ral, which in the firlt Lfcription of
it on Man's Heart, may properly in regard of
that Infcription be called theLaw of Narure,
being every way adapted to Man's Narure, as
it was Sanctified, by the Image of God, which
it was enltamped withal, having that Infcrip-
tion very much blurred and defaced by Sin,
was again revived by God, in his Covenant
Tranfvdiou with his People Ifraei, partly by
word of Mouth, in that folemn Tranfafrion
at Mount Sinai, partly by writing it on two
Tables of Scone, in which Proclamation, as
he appeared with terrible Majefty, in fire
and linoak, in lightnings and thunders, put-
cirig a Dread, not only on the People, but
Mofes himfelf ; as we are told, Heb. 12.18,19,
21. Thereby difplaying his Holinefs, and
righteous Severity, againlt all that mould be
found guilty of the breach of that Law, that
he might convince them of their miferable
State by Nature, and abfolute need of a Pro-
pitiation, fo to prepare them to entertain the
ceremonial Law, in which, under Shadows
and Types, he difcovered to them the way of
their Reconciliation •, fo to prevent their De-
fpair, and nourifh Hope in them, he favv meet
to introduce the Precepts themfelves, with a
gracious Preface, thereby infinuating what
ibrceable and indiffoiuble Obligations they
lay under, to yield Obedience to that Law,
giving them to underitand, that it was an E-
ternai Rule for Man, and that they were fo
far from being difcharged from Duty in
reference to it, by the introduction of a new
Covenant,that there were new and potentEn-
gagements laid on them thereby to ftudy Con-
formity to it. This Preface therefore con-
tains in it, the Arguments with which God
faw meet to enforce his Commands on his
People,that they might therein be convinced,
that it was a reafonable Service that he re-
quired of them,therein treating them accord-
ing to the Nature he had put into them.
And though the language of it is fuited to
the peculiar Concerns of that People, yet the
nature of the Arguments themfelves, is fuch
as is accommodable to all univerfally, with
whom God fees meet to tranfa£t in the way
of the new Covenant, as will appear in the
particular investigation of them ; of which we
may now take a brief 8c diltinct account, that
fo we may fee that it is not a blind Obedi-
ence which God requires of us, and be put
upon the more ferious ftudy of the Law of
God, in ordeT to our careful Obfervance of it,
and that we may know rhat it is not a vain
thing, but that it is our Life, and ro negleft
it is woife then brutifh. The Reafons then,
Lethres upon the Queft. XLIIl
which God here makes ufe of to urge our
Obedience are three, which are very fuitably
expreft in our Catechifm. The firlt is taken
from the Confideration of what he is in him-
lelf, / am the Lord. The fecond, From what
55 1%t°Jhis^eop1leA in the Covenant of Grace,
IbyGod. The laft is taken from what he
hath done for his peculiarly, or thofe diftin-
guifhing Favours, whereof he hath made
them to partake, Which bavebrcugbt ibeet &c.
Let us then consider what force 'here is
in each of thefe to bind us unto firm a..d iree
' Obedience.
1. HE puts them on confider'mg what be is in
bimfelj •, lamtbeLord. The word is Jehovah-
a Name which God hath incommunicable
aflumed to himfelf, or which is not any where
in the Scriptures of the Old Teltamenr, tro-
pically attributed to any other Being A
Name which Divines obferve to be ui'ed td
exprefs his Divine Perfections, which are ef*
fenrial to him, comprehending under it bo*h
his Being and his Attributes, which indeed
are nothing elfe but his Being, though our
Underltandingsare incapable of conceiving
of them, but under diftin£l Notions And
the force of the Argument lies here, viz
That becaufe God is Jehovah, therefore we
are indifpenfably bound to yield him Obedi-
ence mail that he fees meet to commmd us
And that every one of hisglori us Attributes
gives force to his Precepts. Now this Argu-
ment refpecrs all Mankind in general and
carries in.it a reafon, which the very light:
of Nature mult fubferibe unto, from ^Con-
viction which there is on all Men's Confci
ences, that there is a God. Though the \']eht
of Revelation in which we have a more clear
and diltinctDifcovery made to us of rhisGod
in his Being and Perfeftions, adds to the
force of the Reafon, and renders our neglect
of Obedience, the more aggravated a„d jo-
excufeable. And the force of rhis may be
more particularly obfeivcd, in the Confidera-
tion of fome of thofe Attributes of his which
flow from his being Jehovah, and do' there-
upon forceably call for our Homage.
• [' Gr°® QS hc lS Jebovah> hath * fupreavi
right of Government over bis Creatures. He
who is the abfolute firft Being, and gives Be-
ing to all other Beings, mult of necefliry be
acknowledged to have the full difpofal '#f
them for his own Glory, according to the
Counfelofhis Will. Here is his Kingdom
made indifputable 5 and fo fome understand
thar, Pfal. 29. 10. The Lord fit tab upon the
flood 5 yea, the Vrdfittetb Kmg forever. Viz
of his giving all things their Being;and refer
it to Gen. 1. 2. Now rhe right of Govern-
ment, refpeftrng reafonable Creatures, is fi/ft-
ly Legislative, or preferring Laws to them
which being ftamped with his Authority, do'
therein make it their L)ury to obey the'm ;
and hence, though there is a reafon of all
moral Duties, in the Nature of t{ie things
themfelves fa required, yet it is enough
to command our Conferences, to confider that
they
.i-i.i _ii m fJ^iL^VI— J — — -"--" -iw,m ~r«f»n*v ' ■ ~~ — - -n i i i --—■■-■■ ... ■■■■ ■ ■ Irr'i iMw 111 ii i i i
Qlieft.XLlV. AJJemblys Catecbijm. 587
they are Divine Edifts, though we do not but what is right in his Adminittrations,PIaI.
fee into the Conveniency and Equitablenefs 14>- 1 7- The Lord is righteous in all bis ways,
or' the things them felvcs. And this makes all and holy in all his works. And hence thougii
pofitive Precepts equally obliging with thofe his Laws are Acts of Sovereignty, yet they
that are entirely Moral. God therefore often are all very Juft. For fuch is his Natuie
gives that only Reafon of many Precepts, that he cannot will any thing but what is
i am the Lord. Jutfj aj,a- nothing more is requifite to vindi-
2. GOD, as he is Jehovah, is infinitely Wife, cate the Equity of his Commands, but to
And theretoie all H-is Works are done'in Wif- confidef, that they are willed by him. Now
dom,iyW.ic>4.:4. Hence that,Pial. 147-5. Great Juftice is eirher commutative or diltributive.
ii our Lord, und of -great power ; bis under/land- As to that which is commutative, there is no
ing is infinite. His Laws therefore are the room for that between him and the Creature.
Product of his uniearchable Wifdom, and According to that challenge, Rom. 1 1 • ?6 Or
fo mult needs lie every way fuitabk for the whom hath fir fi given to him, and it /ball be re-
Creature to whom they are given. On this compenfed unto him again. Diltributive con-
.Account they are fiid to make them wife, fills in adminiltringRewards and Punimments
ivho are favoured with them, Pfal. 19, 7. And to Men according to the Sanctions of the
the keeping of them is that which will re- Law s and becaufe he is Jult, he will unfail-
comrr.end us f r wife toothers, Dent. 4.6. ingly thus do to Men, according as they are
Wifdom mainly appears in fuiting of Means found, Rom. 2. 6- And this mult needs be a
to their End, and the greater aptitude there powerful Motive to Obedience.
is in them for this, the more doth the Wif- 6. GOD, as Jehovah, is Omn'fcier.t. And
dom appear in the appointing them. Now this carries matter of great Awe in it, .to
Man's great End is to glorify Sod, and there- make us very careful of keeping his Com-
5n to obtain his Favour, which is his Happi- mandments -, becaufe on account of this, none
nefs, and for this the Law is accommodated, can efcape his righteous Judgments •, in this
as, 'job. 28. 28. regard, none of our Actions can be hidden
3. GOD, as he is Jehovah, ii Good, yea, Good- from him •, he cannot be miitaken or impofed
nefs itfclf. It iseffenTial to him. Hence that, on- Hence that, Heb. 4. 13. Neither is there
Mat. .1 9. \~j. There is none good but one, that is any creature that is not manifest in bis fight -
God. And this ellential Goodnefs of bis, but all things are naked, and opened unto the
makes it neceflary that'all his Works of Effi- eyes of him with whom we have to do. Efpeci-
ciency be good 5 and this hath refpect unto ally when we coniider, that he improves this
bis Commands. Hence that Argument is Omnifcience ot his, in a curious Obfervatioti
ufed in, Pfal 119. 68, Thou art good, and doeft of all the Actions and Courfes of Men. AG-
good \ teach me thy flat utes. This therefore is cording to his acknowledgment, Job ?i. 4.
one of the Titles afcribed to the Law, Rom. Doth nothejee my ways,andcount all my ftepst
7. 12. And how elfefhould it ever be enact- And 1 Sam. 2. 3- The Lord is a God ot know
ed by a good God ? And this is enough to fa- ledge, and by him aflwns are weighed. And
tisfy us of the Goodnefs of it, becaufe it hath. It 1 11 more, when we add to think, that he lees
him lor its Author. It is good in itfelt, and and obferves our very Hearts and Thoughts,
good for ns,or elfe he would never have pre- and all the retired movings of them, and not
fcribed it to us. With this God encouragerh one of them efcapes him, Pfal. 139. 2, 3, 4.
his People to careful Obedience to it, as that And he is a Judge of all thefe, Jer. 17. 10. /
which was molt profitable to them, Mie.6.%, the Lord fear ch the heart, I try the reins, evert
4. GOD, as he is Jehovab,is moft Holy. And to give to every man according to his ways, and.
on this Account all his Commands are fo. according to the fruit of bis doings.
Holinefs is God bound for his own Glory as 7. AS Jehovah, be is Omnipotent. And this
• hislaltEnd. And as this Attribute is made added tothe former,gives them yet the greater
to fhine in all his Works of Providence, (Pfiil. force. He is not only Holy and Righteous,
i4$. *7.) fo he hath difplayed it in his Law. and fo hath a Will to remunerate Men accord-
Hence that belongs to its Encomium, Pfal. 19. ing to their Actions -, and All-feeing, and fo
.8, 9. The Statutes of the Lord are right, rcjoyc- cannot be ignorant of, or miitaken about them,
ing the heart : the commandment of the Lord is but he is alfo able to recompence Men, nor
fure enligbtning the eyes : The fear of the Lord can he be impeded in the Execution of his
• is clean, enduring forever : the judgments of Law. He is able to protect his Servants
the Lord are true -and righteous altogether. And, that obey hirn, againlt all that would harm
Rom. 7. 12- The whole therefore is calculat- them; and he is able to punifh all that dif-
ed for the direction of the reafonable Crea- obey him; and there are no created PoweTS
ture in the bell way wherein it may glorify that can refcue them out of his Hand. Hence
him : the Conlideration whereof mult needs that warning given, Pfal. 50. 22. Jsiots con-
he of gteat Force, to oblige fuch as know and fider this, ye that forget God, lea ft -I tear you in
. believe that they were made for the Glory pieces., and there be none to deliver. And rhac
of God. advice, Mat. 10. 28. And fear not them which
%. GOD, as Jehovah, is Jufl. His eiTentiai kill the body, but are hot able to kill the foul :
Juttice is the rectitude of his Nature 5 from but rather fear him which is able to deflruy both
tvhence it follows, that be San do nothing foul and body in hell. And when all thefe
things
588 LeBures upon the Queft XDV.
things are pur together, it will appear to be the primitive tenure, that Man held by the
our greatelt Wifdom to obey him, and the firlt : nor could Man evermore have chal-
greateft folly and madnefs to provoke him. lenged an inrerelt in God by that. That the
II. HE advifetb them what be is to bis own Covenant made with Abraham was a Covenant
People, who are related to him in the Covenant of Grace, Paul frequently aflerts and proves
of Grace; Thy God. This word,rfry, is a term in his Epiltles. And God was JfraeTs God,
of approbation, and when God afTumes it to becaufe he was Abraham's God. And this is
himfelf in refpett to Men, it is to exprefs that Covenant which is continued & extended
and intimate Relation between him & them, to us Gentiles ; who are on that account
which refers to fome Covenant in which it is called Abraham's Children, Gal. 3. 7. Know ye
made. It cannot be intended of the Relation therefore, that they which are of faith, the f.i me
which is made by Creation, in which he is are the children of Abraham. Rom. 4. 16. There-
their Creator,and they are his Creatures *, for fore it is of faith, thai it might be by grace •, to
fo he is the God of all Second Beings, which the end the promife might befure to all the feed,
equally derive their Original from him : But not to that only which is of the law, but to that
it properly points to a Covenant in which he alfo which is of the faith of Abraham, who is the
hath taken them ro be his People, and en- lather of mall. Now from this Covenant,
gaged himfelf to be their God. Thus it is there is a mighty inducement to Obedience
exprelt, Exod. 6. 7. And I will take you to me on all thofe who are concerned in it. We are
for a people, and I will be to you a God. And here to carry in mind, what hath before been
if it be here enquired, from what Covenant evidenced, viz. That God requires Obedience
God fetcheth this Argument ; whether it to the Command under theCovenant of Grace,
lead us bjck to the Covenant of Works, or the^Law being a Rule adapted to regulate
calls us to the confiderarion of the Covenant Man in his ferving of God. Now there can-
of Grace ? I anfwer, The moral Law was not be greater engagements laid upon Man to
firft given to Man,' immediately upon his this Obedience, than what are exhibited in
Creation, and then ratifyed as a Rule of Go- this Covenant : So far is it from opening a
vernment in that Covenant which God plight- door to Sin, and, encouraging Licentioufnefs,
ed with Mankind in their firlt Parents •, and as fome would pretend. And this may be
there was a forceable engagement laid upon confidered under two Particulars,
Man, to pay Obedience to God by that Cove- 1. THE wonderful Kindnefs of God herein
rant. For, befides that it required of Man no appearing, in that he is willing to take fallen
more than what was his natural Duty to his Alan ngam intoGovenant with himfelf. Certain-
Creator, and he could not without horrible ly, great Kindneffesare great engagements to
unreafonablenefs with hold himfelf from, God Gratitude,but never was there a greater heard
alfo endowed him with both ability &; dif- of then this, nor can we ever fufficiently
poficion for that Obedience, by imprinting his reltify our Thankfulnefs to him for ir. The
own Image upon him, and made Promife of Breach of the firlt Covenant was an infinite
a glorious Reward in cafe of his Obedience, Provocation, ir was unreafonably ingrateful,
and threatned him with a miferable Death a Tiling up in Rebellion againft the Lord that
if he fhould dilbbey. But altho' God thus made us, a defpifhg his Government, a con-
became his God in Covenant, and would have tempt of his Favour, a confpiracy with his
, They _
claim to God as his Inheritance, and inftead gone out of the way, they are altogether become
of being his God, he became his Enemy : Tho' unprofitable-, there is none that doth good, no not
therefore Man's Duty abides, yet there is no one. His Itrength was gone, nor could he do
encouragement left in that Covenant, nor can any thing but Sin againft God, anddifhonour
he ever by that recover this Tide to God a- him. God Itood in no need of him, or his
gainj being totally fallen out from the Pro- Service. It was his Benignity at firft that
mifeofit. Hence the Argument here ufed he would accept and reward any thing of his.
in this Preface refers to the Covenant of Grace, He isbettered by nothing that Angels or Men
which God was pleafed to open to Man upon can do in Obedience to him. Job 3?. 6,7. //
his failure in the former ; and with refpecT: tboufinnefl, what doeftthou againft bim ? or if
to that People,then immediately concerned,ic thy tranfgreffions be multiplied, what doeji thou
aimed at the Covenant which God had plight- unto him ? If thou be righteous, what givefl thou
ed with Abraham, and renewed with [faacand him ? or what receiveth he of thine band ? And
Jacob ; and hath pleafed to continue to his he could have glorified hisjufticein hisruin.
Spiritual Ifrael as an EverlaftingCovenant,in He needed not ro have been a lofer by him :
the Subftance of it, tho' there were fome His declarative Glory was fecured, let things
particular & typical Promifes made to them, fail which way they would. His Glory and
God therefore, when in the Scriptures he Man's Salvation were not infeparably con-
fpeaks to his People of being their God, and netted, becaufe Jultice will have its triumph
aiTumesthat Title to himfelf, always defigns Eternally, in thofe who fhall fufFer under the
a Covenant which he hath taken fome into execution of the Sentence of Wrath that is
lince Adam's Fall 5 which Fall had cut off denounced for Sin. And that God fhould
look
__«_r-
XLlV. . JfjemblyS Catechijm. go
look upon fuch a Creature a's'Man hath made dfpfeff ihdti the richefi of bis *
himfelf by Sin, w'nh Arch a kind refpecl as bearance, and- long-fuffering, not /.
to open a Co-v-enant of Grace with him. Eter- the goo'dnefs of God kadcth thee to re.
tiny will be too ' fh ort to-celebrare the Grati- Every Mercy that we receive from God,*cfiaf-
rude for it. Well may we fay as be, Job 7. lengeth our Love ro him, and if v.\;; do'.L-
17. What is man, that thou flwuldril magnify him, that will bind us to keep his Cpttjm'anct-
bun ? and that thou fnouldcfl fct thine beart up- ments. It will therefore be anArricIeagaing
on him ? And-whar. is ir wherein vve are to Sinners, to aggravare rheir Guilt} that tfi
teitiiy our Gratitude, but in obeying 8c ferv- have abufed thefe Bieflings of God. Hence
ing him •, as, £etn. jo. 12. And now Ifrael, thar, in Aft. 14. 17. Neverthelefs be I, ft not
vihut doth 'the .Lord thy God require 0} thee, but himfelf without a witnefs, in tbat be did good,
jo jear tbt Bend thy GH\ to walk in all bis ways, and gave us rain from heaven, and fruitful 'fe a-
andto lovebm&wdto ferve the Lord thy God Jons, filling our hearts with jood & g/'adnejt.
with .all 'jhy\fo&rt^vd with all ihy foul. And Rom- 1. 21.
can we'.do'ted'.Ribch of -this ? Especially if 1. BUT that which is more peculiarly ;>?V%|-
vveadd, ei in thefe exprefjions, is the Spiritual benefit
1. THE loonderful Encouragement afforded to which God bath provided for bis People, in and.
new Obedience hp.tb'n Covenant. The Old Co- by the Redemption wrought out jor them by
venant indeed, -affords matter of dread ro tbrM 5 and applied to them by the Hdy. Spirit.
Sinners, to terrify rhemfrom Sin, bur it gives That outward favour which God (hewed to
no encouragement to Obedience • it difcovers Ifrael,in freeing them from Egyptian Eorjdagfe
no help to ir, ir offers no reward of Life fur it : was not only a real benefit in itfelf, and Tai^L
it maketh known noaceeprance of ic withG d. rhem under engagement to ferve him, tvhp
All thefe things are out of doors as to thar. had fo delivered them, but it was alio T%-
But in the New Covenant there is all that pical. There was fomething more fhadowed
may ferve to animate ir. In this is difc^ver- in it, than the Mercy itfelf. The Egyptian
ed, the way far us to efcape the mifery fallen Servitude was a Type of our Spiritual Cap-
upon us by the Curfe ot the Law, by which tivfy under Sin and Satan, and the Curfe of
we are detained as long as we are under that, the Law : Ard their miraculous refcue from
Gal 3. ic In this is revealed -to us the way thence was a figure of our Deliverance from
pf Salvation, and it offers us all direction to Devils, Hell, and Curfe. Mofes was a type
guide our Feet in the paths of Peace. It not ofChrift,who leads his Peop'e from all thefe 5
only declares ro us thar there is Life to be who brings them out with a mighty Arm,and
had, but how we may ob:ain it, and opens carries them through the Wildernefs of 'this
to us a Treaty about it- This not only requires World,, and gives them fafe conduct to, and
faithful Obedience of us, bur alfo provides finally full poffeffion of the Heavenly Canaan,
new Strength for us by which we may be ena 7 his Argument therefore is levelled for the
bled to run rhe way of God's Commands, Children of God, to bring them under fpecia£
Ifai-tf. 24. This alfo barb provided for us Engagements ro glorify God by new Obedi-
the acceptance of ou? fincere, tho' imperfect ence, from rhe confideration of the great Work
Obedience, in and through Jefus Chrifr. It of Chrilt in their Converfion, in which their
pities our Frailties, it covers our Infirmities, a&ual Deliverance was wrought about ; And
it accepts of our cordial Dehres and Endea- this naturally and neceffarily calls them to
vours, and aflfures us, that God will not be look back ro thar Work of Redemption by
itriQ: to mark what is 3mifs in them, bur which way was made for this Delivery, by-
affords forgivenefs to us upon our renewed the Dearh and Obedience of Chriftj which
Repentance, Pfal. 130. 3,4, And it fecures carries the molt forcible and commanding
us a glorious Reward of our meaneft Services engagement of all in ir. Yea, there are ma-
dsane for God in uprightnefs, Mat.\a.$2. And nifold Threads of which this Cord is made*
cafl we withlfand the force of fuch Engage- and by when it is made Itrong, viz.'
raentsas thefe are > ' 1. THE Cenfi deration of the necejfity of our
ill. HE acquaints them with what bebatb done periling for ever, if Cbrift had net thus redeem-
for them, or tbofe diftinguifhing Favours, which ed us. We were all involved in the Curfe*
be had bejiowed en them 5 Which brought thee out going to endlefs Perdition : There was no
of the handle. It is taken from the confide- Eye to pity us, nor any Hand in the Cieation
>ation of thofe Benefits which God had be- able to fave us ; our Redemption bad ceafed
flowed on them : Which tho' in the-Lerter forever. We mull have perimed without
of them, they were appropriate to that Peo- the lealt hope, as the fallen Angels do, if He
pie, yet in the Spiritual intendment of them, had nor itept in for our relief. Here lies rhe
extend to all that Hand related to God in the reafon, &c. Job 33. 24. Then he is gr
New-Covenant. Here let us obferve, ' unto him, and faith, Deliver him from gang
1. THATdll the Good which God doth for Fat- down to the pit, I have found a ranfom.
len Man, is an Obligation on him to Obedience. 2. THE great things which he did asd-fuff^r-
God owes him none : He hath forfeired all edfor us, to the end, that he mifbt fo rede
Bieflings, and pulled down all Miferies on us Our, Redemption was precious* it coft
himfelf. Hence the common Good nefs of rbeSon of God, his Blood, his Life, 1 Pn: 1.
God leads Men to Repentance, Rom. 2. 4, Or i8, 19. tie was made a Curfe, that rhe
y
590 Le&ures upon the Queft. XLV.
Bleffing of the New Covenant might derive this as a thing that be required to be a pledge or
to us, Ga/.i.i?. And if we would know what token of our Love to bim,fardl the Love which
this was, let us read and meditate on, 2 Cor. he hath /hewn .to us, in doing and dying for us,
5. 21. Ifai. 53. 4, 8tc. Certainly, there never This therefore is put into his Iaft Charge given
was fuch a Love heard of, or could have a to his Difciples when he was about to leave
parallel with this. them, Joh. 14. 15. If ye love me, keep my
3. THE great things which he hath purchafed commandments.
for us by this Redemption. Certainly, the Use. I. LEARN hence, how much their Sin
greater the Benefit is, the more potent is the is aggravated who live under the Difpenfation
Obligation. Chrift did not come to procure of the Covenant of Grace. Becaufe thefe break
for us earthly favours only, which had been the ftrongeft bonds of Love. Well might
little things in comparifon, but a Crown and our Saviour fay, as in, Joh. 1 J. 22. If 1 bad not
a Kingdom, a Title to Life Eternal, an Inhe- come, and fpoken unto them, they bad not had fin :
titance among thofe that are Sanctify ed. We but now they have no cloke for their fin. How
are therefore told, Joh. 10. 27, 28. My fheep directly then do they conuadiO: the defign of
"bear my voice, and I know them, and they follow the New Covenant, who fay, let us Sin, that
me. And I give unto them eternal life, and they Grace may abound ?
fhall never per ifb, neither fhall any pluck them Use. II. LET this then inftrutf us, with what
out of my hand. Arguments to quicken our f elves to Duty, sand
4. THE confideration of the great end of his to refift the Temptations to Sin. If we think to
Redeeming us. It was not only to bringus to fetch them from the Covenant of Worl s, we
Heaven, but that he might have a People that delude our felves. There is no Promife there
fhould ferve him. We are therefore faid to to relieve us -, there is no Threatning there
be redeemed from our vain Converfation, 1 kindly to excite us, lince the Menaces of that,
Fet. 1. 18. And this deiign is very frequent- tend directly to drive us to defpair. But if
ly recorded in the Word of God. See, Pfal. we would be faithful to God, and chearfully
22. 30. Luk. 1. 74, T>. Eph. J. 26, 27. Tit. 2. ferve him in new Obedience, let us fecure ^n
14. So that we can in no other way anfwer Intereft in the New Covenant, and in God
the end of our being foranfomed. TheApoftle through it : And then let us be ever enter-
therefore fo argues, 1 Cor- 6. 19,20. What, taining our Thoughts with the ftupendous
know ye not that your body is the temple of the Benefits that we are made Owners of by it :
holy Ghofl, which is in you, which ye have of God, Which will make the hardelt Duty eafy, and
and ye are not your own ? For ye are bought the molt Self denying Service for him delecta^
with a price : therefore glorify God in your body, ble unto us.
and in your fpirit, which are Go£s.
$. IF we confider, that our dying Saviour, left [May 6. 170 1. ]
SERMON CLIK
Question XLV. ter contained in thefe Precepts, we are led
by the hand to conclude, that the Four Firft:
^^^>hHICH is the Firft Command- of thefe did conltitute the Firft Table, and
5| rr/W* ment > the Six latter, the Second. As to the Popifb
*$j §8* and L»/fortf«Diftribution,allowing but Three
^ff?^ Answer. to the Firft Table, putting the Firft & Second
in one, and makingSeven in the SeeondTable,
THE Firft Commandment is, Tim fialt b* dividi.n§ 'he Ten.thr [Trl7^TJVltl
, , ^ ,. T £ -, ' may retain the number of Ten, the vanity ana
have no other Gods before Me. finfulnefs of this will appear,in the after Con-
_, . , c . ,r , . . r , „ fideration of them. The former of thefe Ta-
Tua™e.eLn f?rme.rly obferved that befides Mcs fcribes t0 us the Duties of Worfhip to
theDiftribution given oftheMoralLaw in- God Fand the latter thofe of Charity to out
to Ten Commands unto which as to fo many Neighbour and e3ch of thefe Precepts con-
feveral and d.ftina Heads, all moral Duties . * d]ftjna T ick undef u as alfo ma
are to be reduced ; this Law vvas alfo written be made manifeft/
upon Two Tables, which leads us to a more NQW . as m|]ch as Q^ . himfelf the
narrow Diltnbunon of] thefe Duties, pointed beft 0bje'a and alfo the laft End of all out
to by God himfelf, in his fo writing of them. 0bediei| * even of our Love ,0 our Neigh-
And this alfo was taker "notice of, todireftus b whom we cannot Love aright> Unlefsit
to the next and immediate Objefts of that fce l ' Qrder tQ God and fof his fake> It is
Love which is required in the Law, and is to therefore fitting thar thofe Commands which
influence our whole Obedience to it, viz. God f. ft fhe w*rlhi of God, (hould occupy
and our Neighbour , which our Saviour th/fifft p, and £nftitute the Firft Table.
Chrift manifeftlydireas us to, in ^ 22.37, Which Wolfhip alfo comes under diverfe
38. So that by the Confideration of the mat: ----*" ----- * Confideration/,
1
___
Queft.XLVI.
Sljfemblys Catechifrn.
Conhderations, and accordingly affords mat-
ter for diltintt Commands ; Which God hath
ieen meet to rank nuder Four Heads } which
we are to rake a diftinct Account of. The
Logical Diltnbinion or thefe is variouily
afligned by Divines, which I fbali not here
Inquire into, but may take up with one; which
may help us in-alhgning to each of thefe its
proper Subject.
IN the Worfhip of God then, there are
two things to be obferVed, viz. the kinds of
ir, which are directed ro in the Firit & Second
Command : And- the manner of performing
ir which is regulated in the Third ^Fourth.
As ro the kindi of Worfhip they are two,
viz. Natural and Inftituted ; the one of which
flows, and is to be argued from the very Being
and Nature of God, and directed according to
thar Nature of his : The other depends on
Revelation, and is regulated by pofitive Pre-
ceprs. And accordingly, the one is perpetual
and unchangeable, the other variable, and
hath admitted of divers Changes fince the
beginning. The former lyeth in common, as
a Duty incumbent on all Mankind ; the other
becomes a Duty only to iiich to whom God is
Answer.
THE Firft Commandment required!
to know and acknowledge the only v
God to be our God, and to Worfhip cud
Glorify him accordingly.
THIS is that which we call Natural Wor-
fhip. And there are two Keafons for which
more efpecially it may be called Natura£\>\i.
i. BECAUSEtheNatural Relation which there
is between God and Man, plainly dill ate it to us.
There are fjuch Relations between God and
the Keafonable Creatures, as fpeak it Man's
indifpenfable Duty to Worfhip him after fuch
a manner. As he is a Creature, he muft needs
owe all that he is and hath to the Service of
God his Creator j for if God be the fitit
Caufe, he mud be the 1 a It End of the Second
Beings. This therefore is preffed as an Ar-
gument to invite all tofervehim, Pfal.ioo ."%.
Know ye that the Lord he is God, it is he ibar
hath made us, and not we our J elves •, we- are
his people, and the (beep of his paflure. As he
pleafed to make it known. The former of l* the P'eferver °[ ^eir Beings fo made, and
tfiefe is the thing aimed at in the Firlt Com- l W^ th<: COnnnUaunce °| th.eir BeJ."S. a'jd
all the Supplies which render it comfortable
to them, to his Confervation, fo they can owe
theirService to no other but him \ and it mult
mand,the latter in the Second. And to make
but one Command of thefe two,is to confound
things together, that ought to be feparated
in our Confideration. And the fhuffling of
them together by fome,was the better to hide
their Idolatrous Worfhipping of Pictures and
needs be due to him. Hence that, PfaL 6c.
8, 9. 0 b/efs our God ye people, and make the
voice oj his praije to be heard. Which boldetb
Images. Natural Worfhip, here properly ourfoidinl1fe,andf4crethnotourjeettobe
challengeth the firft Place, beeaufe that which
is Inltiruted depends upon it, and is argued
and enforced from ir. And indeed, this Na-
tural Worfhip of God, hath in it the Foun-
dation of all Obedience, and gives force to
every Command in both Tables $ and there-
fore upon the account of its univerfal Influ-
ence, it molt Methodically comes here to be
confidered.
AND before we proceed further, let this
be in general obferved, that every Command
is both Directive and Cautionary ; ir is both
a Rule to direct unto Duty, and a Hedge to
keep us within the compafs of Duty, that we
rrlay not tranfgrefs. Hence, as we before took
notice, there is in every Precept fomething
Required,8£ fomethingProhibired 5 fomething
Affirmative, and fomething Negative. And
ic is very ufeful, in laying open the Rules of
Religion, which are more peculiarly Practical,
to poi
moved. As he is the Lord and Governour of
all his Creatures, and this his Right is found-
ed in the former, fo they mult needs ov e
Subjection to him ; And as Reafonabie Crea-
tures are in Subjection to his fpecial Govern-
ment, fo they owe him a Reafonabie Service^
Rom. i 2. t. 1 befeecb you therefore brethren^
by the mercies of God, that ye prefent your bo-
dies a living facrifi.ee, holy, acceptable unto (W,
which is your reafonabie fervice. In which they
are to pay to him all the tribute of Glorifying
hirri, in all his declared Perfections, in which
this Worfhip is concerned ; as will ap'pest
in the Sequel. Hence God himfelf fo argues,.
Mai. i. 6. A/on honour eth his father, andafcr-
vant his mafter : if then 1 be a father, where is
mine honour } and ij i be a mafier, where is in/
fear ?
2. BECAUSE the Light of Nature clearly
teacheth Man thisWorflnp, That reafon which.
nt out the Sands and Shelves, as well God PlK ilU0 che Nature of Man at firlt, andj
which goes into his Definition, viz. that he
is a Reafonabie Cre3ture, inftrucls him in this
Duty, and all the Parts of ir. This carries
Conviction in it, both that there is a God7
and that he is the Creator and Governour of
all things -, and therefore to be Worfhipped.
And this leaves all Men inexcufable, when
they deny or with- hold from him this Wor-
fhip, Rom. 1.19,20. And tho* Man's Apoltafy
hath greatly beclouded his Reafon, and the
exercife of ic upon this account, yet thoftl
as the Land-marks : To fhew Men, as what
they ought to do, fo what they ought to a-
void. And beeaufe the primary End of every
Command, is Directive, the Affirmative, or
what is to be done, is firft to be confidered.
Which leads us to,
Question XLVI.
WHAT is required in the Firft Com-
mandmsnt * #t*v« «***
*
G g
3
riirt*
— r*
59 2 LeUures upon the . QueftXLVf.
— „ _. — - — ■■ — # "n — - " - — ' "'■'■_ '
principles are rooted in him, and cannot be rarional Alien c ; And that mult be from fucli
totally obliterated. This therefore is laid Evidence as commands the credit or the Un-
to leave all Men without excufe, Rom. 1.21. demanding. For air humane Underllan'ding
NOW our Catechifm Turns up all Natural doth nor aifeut to a thing thac is true, roeerly
Worjbip under threeHeads,viz. \. To Know God. becaufe ic is in it lelf fo, hue becaufe ic is
2. To Acknowledge him the only True God to be enlightened to difeern the Truth'of ir •, aod
OurGid. 5. To Wirjbip and G.'orijy bint ac- therefore according to the force of thisEvi-
cordin°iy. \n which we have both the Wor- deuce in it, proportionable is die Affenr, which
fhip it (elf, and the Ground of it laid open fometimes only amounts to an Opinion, fome-
to our Confideration. A brief dlitiiict Expli- times to a certainly, which latter is here to
cation of which miy here fuffice. be confidered. Hence we mult fortify our Uu*
I. THIS Command requires us to Know Grd. derlfandings with all thofe Arguments, by
And here is laid the Foundation of our right which this Principle is eftab-li filed in thri
Woi(hrppingof h'lm as fuch. ThePfalmilt re- Hearts and Confidences of Men- -v'sikI trample
fers ail trueWorihip hither, Pfiil 9 \o.And tbey upon all thofe Sophilms tlia^are'oro&ght by
that knew thy name will put their truji in thee. Men's corrupt Reafonings to enervate them :
For excepr we know him, it is impolhble that and the rather becaufe of the~addi£rednefs of
wefhouid Woilhip him. The Apoltle taxeth fallen Man's heart to Atheifm, asTlal. \/\%\.
the Athenians with Superftirion in this regard, The fool hath /aid in h;s heart, There is no God :
Alls 17. 22, 23. The Underltandihg, Will, tbey are corrupt, tbey havedone abominable works,
Affections, and the whole Man are to be em- there is none that doth good.
ployed in Natural Worfhip ; for we owe our 2. HE mujt know who ibis God is. And in-
all ro God, and are to glorify him with all, deed, the former cannot be without this; for
1 Cor. 6. 20. And tho' the Word Know, be thefe two are fo infeperably connected in rhe
fometimes ufed in a more lax fenfe, to com notion of them, that the one cannoi confiiria
prehend all, yet here I fhall look upon it as thehumane Qnderltanding wirhour theocher.
retrained to the Underltanding, which mult For, to the belief of the Being of a thing, I
riecefFarily be employed in all true Worfhip, mult needs have fome idea in my mind of the
Pfal. 47. 7. God is the king of all the earth, fing thing believed to be, or elfe 1 believe,! know
ye praifes with tinder jianding. Now in this not what, which is ridiculous. And fortius
Knowledge there are two Things compre- reafon ic is not a little debated among Logi-
hended, and lequifitefor ourObediencetothis cians, in what Order true method requires
Precept, viz. 1. The Ajjent nj the Underftand- rhef'e Queftions to be handled, viz. Whether
ing upon Convitlion, to ibeTrutboj a thing. 2. rhe thing be :, and what the thing is ? Nor
The Apprehenfion in the Vnderjfanding by which indeed, can a thing be really proved to be,
it undcrftands the Nature of the thing. For we without the confederation of the Nature and
can know a thing no iurrher than weconceive Properties of it. For it is not meerly the
of the Nature of ir. Both thefe then are to Name that is inquired about, but the thing
be enquired after, as belonging to the duty of indigitated by that Name. For Names aie
Natural Wo:fhip. only ufed to exprefs things. Here let us ob-
1. WE mutt know that God is. TheFaithof ierve, that a thorough & perfect Knowledge
this is declared ro be abfolutely needful to of God, is too big for the grafp of a created
our coming ro God in the way of Worfhip, Underttanding; fo Infinite and Iucomprehen-
Heb. T!. 6. This Principle is the Foundation fible is He in his Being & Perfections. Hence
and Corner Stone of all Religion. The very rhat in, Job 26. 14. ho, thefe are part of bis
Pagan Religion was gtounded on this Conclu- ways, but bow little a portion is heard of bint ?
lion, viz. that if there be a God, there is a And Chap 37. 25. Touching the Almighty, we
Worfhip due to him : And becaufe they were cinnot jind him out. Yet fuch a Knowledge of
periwaded of thar,they engaged in this. And God as he hath beenpleafed ro teveal of liim-
irulv, all Theological Obedience is enforced ielf, in his Word and Works, is to be fought
on Men's Minds by this, that there is a Divine and imbraced, by all that would Worfhiphrim
Command for ir, that the Precept enji ling acceptably. And they that do not thuskncjtf
of ir, derives from the Authority of God him- him, are declared to be miferable, 2 Thef. 1.
feif. Now his Authority cannot beconfefTed, 9. For Men to profefs themielves to believe
if his Being be doubted of. Thefe are. there- that there is a God, and withal to rake up
fore put together, in Heb. n. 6. But without fuch Conceptions of him, as are altogether
faith it is impcjfible to flefe him : for be that improper to fuch a Being, is Ignorance, and
cometb to God, viufl believe that be is, and that the root of Idolatry and Atheifm. And it is
be is a rewarder of them that diligently feek certain, that according to the Opinion that
him* Atheifts mult needs be Men of no Re- we entertain of God in our Thoughts, fuch
ligion i they can acknowledge no Rule of'Di- will be the Worfhip that we offer to him. If
vinity, nor imbrace any Theological Prioci- we make an Idol of him, we fhall treat him
pies. Knowing and fjrving of God mult be as fucU in all our Services- If we have mean
infeparably connected fo far, that without rhe and ignoble Conceptions about his Being and
former, there cannot be the latter. Now the Attributes, our Carriage, towards him will
fir tt Principle in Religion mult be, that there be irreverend, and no ways becoming his Ma-
is a God i to which the Mail is to give his jelly- Whereas, when we have fuitaWe Ap-
prehenfibns
- — . - ■ .
Queft.XLVl. Afembljs Catbcbifm. 595
prehenfion of his Glorious Attributes, this This is the firit and principal, and without
will till us with an holy awe and reverence ir, any other is but vain and Hypocritic^.
oriiim. Yea, the very reafon or our Worfhip- This therefore is the great thing which G^d
ping him lieth in this Confederation, of what requires of us, Prov. 2%. 26. My fon give me.
a manner of God he, is. Now, it is God in thine Heart, and let thine 'eyes obferve my ways*
his back parts who is the Objccf or' this And indeed, this cordial Acknowledgment ot
Knowledge: Of which we took a diltinft him, is the root and fpringof all true Obedi-
Account in the beginning of the Catechifm. ence. This is the firlt Qualification of our
Summarily, thefe are made known to us in Divine Love, Mat. 22. 37. Thus the Pfa'lmift
his Sufficiency, and in his Efficiency, in his engageth, Pfal. 9- 1. I will praife thee, 0 Lord\
Attributes, and in his Works, in which thefe with my whole heart. And this principally
do mine forth convincingly. Wefhould read points to the Will and AfFecfions, which are*
his Word with Faith, and eye what a God to be employed in it •, when thefe are en^
be. exhibits himfelf there to be. And we tirely fer upon God : Which how it is to be
ftiould ponder the great Works of Creation done will afterwards be confldered,
and Providence, and read in thefe Effecls 2. WE are to acknowledge him with our
what difplays are therein made of the Caufe Tongues.^ Though our Acknowledgement
of them, and from thence argue our felves mult begin at the Heart, yet ic mull: not reft
into Satisfaction, what a God he mult needs there, but proceed further. The Heart and
£e, who is the Author of them. Rom. 1. 20. the Tongue mult go together in this Affair;
For the invifible things of him from the creation Rom. 10. 10. We are not to be afliamed ot'
of the world are dearly feen, being underftood our God, or fupprefs our Religion, but to
by the things that are made, even his eternal make open Confellion of him, and his Service.
power and Godhedd. We mult thus fee, and this was one main end for which Man's
be able Satisfactorily to prove to our felves, Tongue was given him- and for that region
that he is Almighty, Eternal, Infinite, Omni- is David fuppofed to call it his glory, which.
prefent, molt Wife, molt Holy, molt Jult, 6cc. he calls upon to its Works, when he had $ot-
For in thefe lies the reafon of our Worfhip- ten his Heart fixed, Pfal. 57. 7, 8. And if the
ping him -, and no little part of our Worfhip Heart be right, the Tongue will follow. Pfal.
confilts in our afcribingof thefeto him. And 45.1.
from this we may conclude, that one great 3. WE are to acknowledge him in our -Jook
Duty appertaining to this Command, confilts Lives. There is a practical, as well as an
in folemn and frequent Meditation of God: Heart and Lip Acknowledgement duetoGod'
That by the Contemplation of his Glory, we by which we are to prove the Sincerity of
may be the more raifed to our Devotional the former. And this is when we live as1
Worshipping of him. Hence that, Pfal. 104. becomes thofe, whoprofefs themfelves to be
g$ My meditation of him jhall be fwtet : lixill the Servants of this God. When we are ho-
be glad in the Lord. Nor are we to relt fa- ly as he is, 1 Pet. 1. 1?, \6. By this wd
tisfyed in any meafures of this Knowledge fhew forth his Praifes or Vertues, Chdp.2. o.
that we have already obtained, but prefs in- And there mult be all thefe three going ro-
duftrioufly after more, till we come to know gether to make up a thorough and compleat
as we are known. Acknowledgement of God, according to this
II. THIS Command requires us to acknowledge Precept.
the only True God, to be our God. The ac- 2. AS to theThings that are to be acknowledge
knowledging a thing, contains fomething ed: They may be reduced toThree Particulars,
more in ir, than the bear knowing of ir. This 1. WE mujt acknowledge but One God. And
properly refers to the Underltanding, and this is a main Article belonging to this Corn-
is very needful in order to that-, but that mand ; for in it God challengeth of us that:
reacheth to the Will and Affections and the we own him to be God and no other. The'
whole Man. For fuch is all Obedience. So Unity of the Deity, is one differencing Note
that the former Knowledge is no farther to between the true and falfe Religion, as iCor.
be referred to Obedience, than as it helps to 8. ?, 6. For though there be that are called gddsf
this Acknowledgement ; for the ufe of that whether in heaven or in earth, ( ar there be gods
was to enlighten the whole Man to this Ac- many and lords many. ) But to us there is but
knowledgement, and this is manifeltly con- one God,the Father, of whom are all things, and
tained in the Precept \ for the Hebrew is, we in him, and one Lord Jefus Chrijf, by who m
there Jhall not be to thee other Gods. Where- are all things, and tie by him. We are required
as fuch Acknowledgement is effential to our to have but one ultimate Object of our reli-
having him a God to us. For the more dif- g'tous Worfhip, in whom it is to terrriinare,
tinft laying open of this, we may confider Dent. 6.4. There can be but one firft Caufe,
both the Nature of this Acknowledgement, and fo but one lalt End, and confequently,
and the Things to be acknowledged. we cannot lawfully pay Divine Honour to
1. TOUCHING the Nature of this Acknow- any more than one. To confefs a pluraJiry
lodgement : There are Three Things contain* of Deities is to difhonour that One God by
ed in it, or there are Three ways in which taking from his Glory, and giving it elfe-
God is to be acknowledged by us. where; which he hath fold us he will not
1. WE are to acknowledge hint in our Hearts, bear, lfai,42$. And our Saviour hath slTi-red
I G S S * n*i
594-
LeSures upon the
Queft.XLVI.
US, Mat. 6. 24- No man can fervc two matters:
for either be will hate the one <S love the other 5
or rife he will hold to the one & defy if e the other.
Te cannot ferve God and mammon. For, though
there is a Plurality of Divine Per fans in the
Godhead, to whom Divine Honour is duejet
are they nor diverfe and diftincl: Beings, but
One. 1 Joh. 5. 7. For there are three that
bear record in heaven, the Father, the Word, and
the holy Ghott : and tbefe three are one. And
fo the Worfhip that is paid to. each oftherr^
mult terminate in that One undivided Being,
Mat. 4. 10. We mult acknowledge, that
there is no Being like to him, nor to be com-
pared with him, but that his Being and Per-
fections do furpals all other 5 PfaL 86-8. and
89.6. Exod. 15. it- On this Account, we are
to afcribe the Divine incommunicable Attri-
butes, to no other but to him, and thofe that
are called communicable, mult be afcribed to
him, alter another and more tranfeendent
manner than to any other. There are fome
Attributes which lb belong to him, as in no
jefpe&ro agree with any lecond Being ; fuch
is the Name Jehovah, which is therefore no
where in Scripture predicated of any fecond
Being. Ifii. 41. 8. And fuch are all thofe
Attributes which appear from his Being,
conlidered as the molt abfolute firft Being, as
Infinitenefs, Eternity, Omniprefence, &c.
There are other Perfections which are in him
eminently, and are to be found by way of
Analogy in theCrearure,and we mult be lure
to make an immenfeDifference between thefe.
confidered as in him, and as in other Beings.
Hoiinefs, Wifdom, Goodnefs, &c. are in their
meafure to be found and acknowledged in
fome oi his Creatures, but they infinitely dif-
fer as they are in him, and in them. They are
but Rays and Faint-Beams that are in them^
but he is the Fountain of them. They can
be afcribed to the Creature but in the Con-
crete, whereas they belong to him in the Ab-
ftraO:. There is Goodnefs in the Creature ;
and yet our Saviour faith, Mat. 19. 17. There
is none good but one, that is God. For he is
Goodnefs itfelf. The Wifdom of the Crea-
ture is but a Drop, but his is an Ocean, Prov.
8. 14. And Co of the relt. To afcribe there-
fore any of thefe to any other abltrafctively,
is a complemental Blafphemy.
2. WE muft acknowledge the True God. We
mult be fure that we pay our Acknowledge-
ment to no other. It is not enough that we
reltrain our Judgment to one, and maintain
that he who is God can be but one, but we
mult take heed that we be not miltaken in
this one •, for if we conlefs but one, yet if
this be any other befides Jehovah, it is as
truly a Breach of this Command, as if we
pleaded for many. The firlt Command is
mainly concerned about the Object ofWor-
fhip, and it is of infinite Concern ,'that we be
light here. The Nature of Worfhip is, to
teftify ourDependance entire upon theObjecl,
for all good and Bleflednefs -, and there is
none but he who is God, can be fuch to us.
Though there is but One true God, yet there
are many that are called Gods, 1 Cor. 8. 5.
And ic is of infinite moment that We do not
miltake one of thefe for the true God. And
that we be not mifguided here, it concerns
us, not only to entertain a general Notion of
a God, but be fure that all the Properties
and Periefctions'of a Deity be in him whom
we adore. Paul could fay, 2 Tim. 1. 12. For
the which caufe, I alfofuffer thefe things : ne-
ver the lefs I am not afhamed,for I know whom J.
have believed, and I am perf waded that he is able
to keep that which I have committed unto him a-
gainfl that day. And let us be able to fay af-
ter him, or with the Church, Pfal. 48. uK.
For this God is our God for ever and ever, he
will be our guide even unto death. We muft
not frame to our felves an Idea of a God fuit-
ed to our own ca-rnal im3ginations,and afcribe
to him only fuch Propenies as pleafe us, but
be able to fay that be is Incomparable, and
challenge all the Idol Wojfhippers in the
World 5. and fay as the Chuich, Deut. 32.au.
For their rock is not as our Rock, even our ene-
mies ihemfelves being judges. Thus the Pfal-
mitt, Pfal. ii$. J,4,0V. For this end,wemuft
take a Itritr account of our felves, what man*
ner or God it is whom we have chofen to be
to us for a God : That he is Infinite and Eter-
nal in Being, Almighty in Power -, a God
Omniprefenr, and Omnifcient ; Glorious ia
Hoiinefs and Juftice 5 who loves Righteouf-
nefs, and will Reward it, hates Iniquity, and
punilheth it : The God who made Heaven,
Earth and Seas ; who giveth unto all Life
and Biearh, and all things ; Infinitely Wife,
and Goad ; before whom all the Nations are
as the light dult in the Ballance, and are
counted by him as nothing, and lefs than no-
thing and vanity : A fufficient Portion to
all that trult in him 5 and Everlafting Burn-
ings to his Adverfaries : This God, and no
other, mult be acknowledged by us, in
Obedience to this Command, ;
.;
[June 3. 1701. ]
SERMON CLV.
lU.YTtTE muft Acknowledge him to be Qt&
VV God* lc is not enough that we
afcribe to him thofe Properties & Perfections
which are Divine, but we ought to fee and
make fure, that this God is our God - to ac-
knowledge the Relation that there is betwixt
him and us. The Command requires, that
he be a God to us, or that we have him for
a God. And that implies Property, & points
us to a Covenant between him and us •, for
if he is a God to us, it fignifies that we 3re
to him a People, and tharcomprehends the
whole of the Covenant, Exod. 6. 7. It is not
enough, to acknowledge that he is ours by
the right of Creadon, but that he is fo by the
•Tight
Queft.XIVJ. AJJmblys Catechijni.
right of a Promife ; the latter of rhefe can
never fall, but the former mav. For Property
denotes a PriviJedc-e, bat God inay f0 far
ceafe to be our God, as to become our Enemy j
and that is nor our advantage,but our mifery.
Jfai.65. io. But fbcy rebelled, and vexed bis
holy f pint : ibcrejoicbe was turned to be tbeir
enemy, and be fought again ft tlxm. Now this
acknowledgment is the Foundation of all true
Woifhip, anal vve can in no wife elfe pay it
to him. They that do noc believe & con-
fefs him to be their own God, will never pay-
to him cordial and focere Service. Hence
that, Deur. 6. 13. Thoujhalt fear tbe Lord t by
God amifervc hr,;:y and Jha It /wear by bis name.
AndPfal- Il8. 20. Thou. art my God, I will
ffaiji thee j thou art my God, I will exalt the*
How, or alter what manner this Acknowledg-
ment is to hi paid ro him, will be confidered
in the next. Here only in general we may
obferve, that there are two Things in which
it is fummarily comprehended.
I. iVE muft acknowledge bim to be cur Right-
ful Lord and iovrre/^n, to whom we owe our
J elves, and all that we have and are. We mult
confefs him to be our King and Lawgiver,
IJai. 33.22. And consequently, thatweowe
all Allegiance to him $ and that we are to
fear and ferve him, freely and cheerfully;
Inat his Commands are to be grateful, and
not grievous to us. We. are to bring our
felves under the ifrongelt Obligations of Obe-
ence to him, and puriue them with trreereat-
elt refolution, Pfal. 11^,06. We are to
acknowledge his Authority over us to be iuft
and rightful, and our Obedience to be ever*
tvay due to him, and that upon our own
voluntary choice. Thar all his Commands
are juft and good, Rom. 7. 12. And confe-
quently that our Obedience to them is but
our yeafonable Service, Ch,p, ,2. r. And this
lets us underlland, that the great reafon of
all our Obedience ro every Precept of God,
is grounded, in the Firit Command, becaufe ir'
hebeourGod heisourLord, and we are
his Subjects. His Will ought to be our Rule
and we are not to difpure, but to practice
Unties, becaufe we have profelTed him to be
our God, and our felves tp be his People- It
alio tells us, that no Obedience performed to
God can be acceptable to him, but what is
voluntary from us. Forced Obedience argues,
that we look nor upon him, as our Lord! but
J** V xfl %% u* That therefore is Pre-
dieted of h,s Subjects, Pfal. no. ?• Thy people
Jhall be willing in tbe d«y of thy power' in tbe
beauties of bolmefsfrom tbe womb of tbe morn-
ing thou baft tbe dew of thy youth.
2. WEmuftalfo acknowledge bim to be our
teLS°Tn dnd haPP1^- As, when he
prormfeth ro any to be their God, he eneae-
2r»,!?rfe Unt0 thlfm»»H thac which they
Ji, n r?ruan ftand inneed of> fovvhen
they profefs him to be their God, they there-
in declare that they accept of him to be their
all. So doth the Church, Lam. 3. 24. And
this they aie t0 do exclusively of allother
__ 595
Beings in the World, ffa/TT^TtT That all
their prefent Safety, and Comfort, & future
Blefledneis depends upon him, Pfal 84. 3 u
They are to qequiefee in him, and to count
that he is Portion enough, and they need to
go no whether elfe, but that they are happy
in him, Ljal. 16. 5, 6. God therefore reckon
ed that enough to quiet his People in hours
ofgreateft Diftrefs, lfai. 41. 10. Now rbe
Command being an unchangeable Rule of
Obedience, our Obligation thus to acknow-
ledge him, can never ceafe, becaufe, whenfo-
ever we fail of fo doing, we rranfgrefs this
Command; but Hill, the true Acknowledge-
ment of this Relation, fuppofeth the Being
of it elfe we ftall profefs to a Falfriood.
Our firit Care Therefore is to fee and make
Jure, that this God is our God, Pfal. 48. ulr.
We mult have him to be fo. And hence all
that is requifite to our obtainingthis in rereft
in him, is a Duty lying upon us by this Com-
mand. And .without a right Underltanding
of this, we muft needs be at a Lois abouc
our Duty in this regard. Here therefore lee
thefeConciufions be obferved.
1. THAT iaheb God gave 10 Man bis Law at
JirjU be became bis God by Covenant. That ihe
Law was at firit given in the way of a Cove-
nant isaTruth that hath itsFoundationinthe
Word of God. God therefore not only deli-
vered it roMan Preceprively, requirinpObedi*
ence of him as a natural Duty, but helndent-
ed with him in a Promife of Life, as the Re-
ward of his Obedience. He was pra'cilca'lfy
to acknowledge God to be his Lord and So-
vereign, and God promifed upon, this to U
his Portion and Happinefs. And thus God
was his God upon a Covenant Conrraa, and
would have been fo forever, upon his Com-
pliance with his Obligation. And this Con-
fideranon was, as theReafon of hisO'ljedience,
fo the Encouragement he had to it.
2. THAT Man in bis Apojlfy renounced
this Relation, whereupon God ceafed to be his
God by Covenant. It is true, God's Relation.
to him as his Creator and Govemour could
not ceafe, nor could his Duty to acknowledge
him as fuch ceafe, nor could his Relation to
that Covenant be hereby cutoff, inafmuch
as there was another Sanction belonging fo
ir, which doomed him to die upon his Difo-
bedience, which holds him fa ft under the
Curie, and rhat according to Covenant 5 b'nc
that Relation to him as his God and Portion
was hereby made void, and he loft all his
Claim to him as fuch. He renounced God's
Authority, and rebelled againft his Govern-
ment, and put himfeif under another Yoke*
He hearkened ro Satan, and ran himfeif upon
the very Swords point of the Threarning, by-
doing of that individual thing, of wh:<fli
God gave him ail affurance thai he fhould
dye if he did ir, C 17. v?$, ~. $. y\,d
he renounced God from fongJ his Portion,
and chofe lying vanities in his room i Vot
therein the vert tfaru're of Sin, in regard of
Man's Object, Vcompreher.ded . as js cx
pK&d
Letturcs upon the Queft. XLVi
prefled in Jer. 2. 13. For my people have com-
mitted two evils : they have forjaken me the
fountain of living waters, and. hewed them out
citterns, broken cijlerns that can hold no water.
3. HENCE till this Relation be recovered,
Man is not capable of obeying this Command.
The acknowledging him to be his God, mult
fuppofe him to be \'o ; but he is not fo to fal-
len Man, as long as he abides under the Cuife
which Sin hath brought upon him. All un-
godly Men are on this account faid to be
Strangers, afar off, Enemies-, and while they
continue to be fuel), they cannot ferve God
according to the tenour of this Precept. The
very frame of the natural Man's Heart is luch
as incapacitates him for this Obedience. He
hath a rebellious Hearr,and cannot be fubject
to the Law, by reafon of Enmity, Rom 8. 7.
His Heart is fet upon Idols, and trulls in lying
Vanities. How then (hould he take God for
his Portion ? And thus it will be, till the
diltance between them is removed, and they
are; reconciled.
4. GOD becomes our God again, only in the
way. of the New Covenant, which is in iff through
Cbrijt. This Relation ceafed according to the
tenour oftheFirit Covenant, and there was
no provifion made in that for the reltoring ot
it again •, but God hath opened a New Cove-
nant, in which he treats with fallen Man,and
fets a good Hope before him. And this is the
great defign of the whole Word of God, to
open a way in which Man may be again re-
Itored to God's favour, and enjoy him as his
God and Portion ; and this was provided in
and by Jefus Chrilf, who hath pulled down
the Wall of Partition which Sin had fet up,
and made our Peace with God, Eph. 2. 14.
And now, the way to obtain him to be our
Covenant God, is bv Jefus Chrilt, Joh. 14. 6.
Jefus faith unto him', I am the way, the truth,and
the life. God out of Chrilt is a confuming
Fire, Heb.12.29. There is no coming at him
but by this Mediator -, but he is ready to re-
ceive all fuch as come to him by Chrilt.
5. HENCE by this Command it becomes eur
duty to feck and fecure an lntcrcft in God, by
Chrifl. We formerly obferved, that our Obe-
dience being founded in God's rightful Sove-
reignty, we are therefore under a moral Ob-
ligation to obey him in whatfoever he (hall
at any time reveal to us to be his Will. As
alfo, that whatfoever is requifite for the per-
forming of Obedience to any of his Com-
mands, is required of us by that Command.
Now the Firlt Command pofitively requires
us to have God to be our God -, nor can this
on any terms be difpen fed withal, but the
want ofit is a total violation of the Precept.
When God treated with Man in the firlt Co-
venant, he had to do with him immediately.
He was his God Jehovah •, and there needed
no more. But when he treats with him in
the New Covenant, he looks upon Man in his
lapfed Itate, as at a diltance from him 5 and
he can have to do with him only by a middle
Perfon, who is Chrilt. So that, till he is
his through Chrilt, he cannot ferve him as
fo: and without this, he is in no polture to
keep this Command. It is our Duty to come
unto God, but it muft be in this way and no
other, Eph. 1. 6. 3-12.
6. HENCE all the Duties required in the
Gofpel in order to this, are inforced by the Au-
thority of this Precept. That the. Gofpel is
not delivered only in the way of an Offer,
but by the Authority of God we are affined.
For we are told, Joh. 1. 2?. lie J "aid, 1 41m the
voice of one crying in the wildcrnefs, Make
firaight the way of the Lord, as faid the Prophet
tfaias. Acts 17. 30. And the times of this
ignorance God winked at, but now commandetb
all men every where to repent. And hence the
Gofpel Covenant hath its Sanations, as well
as the firlt had. There are both Promifes to
compliance therewith, 8c Threatnings againft
the refufal of compliance. And whence have
thefe their Authority in the Moral Law, but
from this Firlt Command ? For they all cen-
ter in our having God for our God, The de-
fign of the Gofpel is to tell us how we may-
come to have him fo by Chrilt, and hath
opened thofe Terms upon which it is to be
obtained : Which if werefufe our Conformity
unto, \ve therein manifeltly declare that we
difclaim him, and will none of him. They
therefore betray their ignorance, that cannot
tell where to find a place for Faith in Chrilt,
in the whole Duty of Man. But this may
be particularly confidered afterwards.
Ill- THEY ought to Worfhip and Glorify Him
accordingly, i- e- We mult accommodate all
our Worfhip of him to his Nature as he is
God, and to the Relation he ltands in to us
as our God- The light of Nature faith, that
if there be a God, he is to be ferved 8c glo-
rifyed •, and that no Service can be offered to
him acceptably, but what is agreable to his
Nature and Perfections. And doubtlefs, fuch
Conceptions as Men have of God, fuch a
manner of Worfhip they will pay to him.
Thus our Saviour Chrilt arg-jes from his being
a Spirit, to fpiritual and fincere Worfhip,
Joh- 4.24- God is a Spirit, and they that worjlnp
him, muft worfhip him in fpirit and in truth.
ThusPtftf/argueth from fome of his Attributes.
to his Worfhip, as to the kind or manner ci
it, A&s 17. 24, 2$. God that made the world,
and all things that are therein, feeing that he is
Lord of heaven and earth,dwclletb not in temples
made with hands, Neither is worfhipped with
mens hands, as tho' he needeth any thing, feeing
he giveth to all life, and breath, and all thing?.
And there is great reafon forit $ for in our
Worfhipping him, we are ro pay him Divine
Honour : And if we pay him any thing fhort
of that, let our prerences be never fo fpecious,
we do not indeed Worfhip God, but difhonour
him- And from this Confederation we may
be led to take an Account of thefe more
principal Things, wherein this Natural Wor-
fhip confilts, and ought to be paid to him.
In order to our right taking up whereof, let
thefe Two general Rules be obferved,
i. THAT
Qlieft XL V I . Jjjemblys Catechifm. 597
i. TtixiT in our Wcrjhifping of God, we can txaftc unto falvation. We are therefore bound
five nothing to him, bat icoatjs bis own already, to be ever in a readinefs to Confefs him; u
Wecau contribute nothing to his EiTenrial times that are molt perillous, i JV.\ 3. 25.
Glory, by all t lie Rcip-cts which we pay to Thefe things premifed, we may defcei.d to
him, or Sci vice we do tor him. He enjoys takea more pjrricularAccounr,of thofeDn:
himlelr in the lulnefs of Infinite & Everlalt- there required. And herclfliall not go about
frig PerfeSUf'ii, r6 which nothing can beadded to make a critical DiiUncliou, between thac
by all the Worfhip-of Angels or Men. Hence Worfhip which is due to him under the con-
we find fucfa Cnallenges made, Job 22. 2, 3, federation of his being God, and that which
(an a man be firrf tabic 'ten to God, as be tbkt is belongs to him confidered as our God % in 35
// any much as thefe ate inieparable in Practice.
const Particularly then,
ways I, WE are to JVorffjip God, by placing £Sf ftN
pYrfb$$ jStffctf] 9). Or who baib fir ft given ereifing our Faith in him. Faith is rhe fcjl
bim,<md it fn^ffbc recompenfed unto bun again ? great Grace that belongs to NaturalWosfh'p,
Nay all the Acknowledgment that we can and it mult run through all, and enliven it,
give to him, is infinitely detective ; for we elfe it will be vain. There is a general truth
cannot have a periect knowledge of his innate contained in that afTerrion, Heb. n. 6. Bur
Glory, Jab 1 t. 7, &a How then fliould we witbutjaith it is imprffible to pleaje him : for
afcribe it to him ? And ir' is admirable con- be that comcih to God mull believe that he tOyasA
dependency hi the Great God, that he will that be is a rewarder of them that diligently feek
accept of fuch a mutilous Service as our belt bim. It is not only rrue iince the Apoltaiy,
is. It is then his declarative Glory that we hut it was fo when Man itood in his Integrity,
•are concerned with, in which we are toafcribe Faith confidered as it hath God for hs Object,
to him, all thole Perfections of his, which he and is accordingly called a Divine Fait -h ^may-
hath made himfelt known fo us by in his be generally deiciibed, a Confidence grounded '
Word, and in his Works. We are therefore on Knowledge, whereby God is rrulted in lor
to take a view of thefe, and afcribe them Lite. And with luch a Faith Man was to
unto him as his own, and properly belonging Worfhip God before the Fall, and it is his
10 him. So, Pfal. 29. 1,2. Give utihtbt Lord Duty to do fo Itill. Though there is a great
(0 yc 'mighty ) give unto tie Lord glory tfllrengtb. difference in the way and manner of the ex-
Give unto the Lord the glory due unto bis name ; ercife of it then and now. The ground
worfhip the Lord in the beauty of holinrfs. whereof we may oblerve in two or threft-
Where by giving, we are not to ticderitand a Things,
giving any thing to him that was not his own 1. THAT God alone is the ultimate ObjeS of
before, but only an afcribingof thefe to him, a Divine Faith. It flows horn his very Na-
as his right and due. DcutAiA. Pfal. 68.34. turethat he fliould be fo,nor can any other be
2. THAT we owe unto God this Wwfiiip, with fuch an Object, but he who is God .- fot nd
our w'-ole Man. Man couiilts of two elTentiai other can do that for us, which fuch a Faith
continuant Parts, Soul and Body. We owe hath a Dependanee upon? And that is given
both of thefe unto God, and both are to be as the Reafon why we mould not trutt ia
employed in our Wo:fhipping of him. And Idols, Jcr. 10.5. And why we ought to
tho' the Soul be firltly and principally con- trult in God, ffui. 26. 4. The Expectation
cerned 5 Accoiding to Prov. 2?. 26. My fis9 of this Faith Irom its Object is Life* that is
give me thine heart. Yet the other is not ex- all Good and BlelTcdnefs, ai d this is in God
eluded i lor he made both, and the Body to confer upon us, Pfal. 36. 9.
was appointed to be the Soul's Organ, or In- 2. THAT God was the next and immediile
ltrument in ferving of him. God is to be Objcfl of Man's Faith, in his State of Integrity.
Worshipped with our Hearts, and with our Not only was Man's Faith then to terminate
Lips, and with our Bodily Seivices: And as on God, for fo is ours alio now, but it was
Bodily exercife profiteth little if alone, it is to afcend directly unto him. Man then Hood
a dead Sacrifice without the Heart •, whereas next to God, God was his in Covenant, held
we owe to him a living one : So Heart Ser- familiar fellowfhip with him, he needed
vice alone, when the outward Man is con- none to bring him into his Prefence. There,
cerned to take its part, is imperfect, 8£ filort was nothing then to obltruft his Trult inGod,
6F what God requires of us. We arethere- or difcourage him from placing his entire
tore advifed, 1 Cor. 6. 19, 20. What, know ye Reliance upon him. God and he wereFriends,
net that your b»dy is the temple ef the holy Gboft, and God had promifed him Life,il he obeyed*
• xjiitch is in you, which ye have of God, and ye Rom 10. 5.
are not your own < For ye are bought with a price : 3. THifT Sin hath cut Man eff from tins im-
therefore glorify God in your body, and in your mediate Communion with God, and now thete H
ffivit, which are Gods. Accordingly, we find no coming at him but by a Mediator. And that
David engaging of his whole Man in this there is one, is the great Confolation sfford-
affair, Pfal 103. 1. 57. 7,8. To this pur- ed us in the Gofpel, 1 Tim. 2. 5. For there if
p }fe is that laid down by the Apoftle,in Rom. one God and one mediator between God and men,
10. 10. For with the heart man belie veth unto the man Chrifi Jefus. And we are to come to
right coufnefs^ and with the mouth cenffjjion is God by him, licit, 7, 25. That therefore was
— - ••- tfce
5? 8 Letturcs upon the Queft. XLVX
V " ^
the Complaint of him in his Diltrefs, Job. 9. he may be made happy, mult come from the
32, 53. If it had not been for thisMediator, fame Hand. It .was therefore Man's Duty
our Cafe had been defperate, nor would it from the firit to acknowledge thisDependance
have been lefs than Deitru&ion for us Sin- and accordingly ro fetch in all the fupply of
ners, to -have fruited in God for Life. this good from God, by the exercifeofi his
4. THAT hence Chnft is the next and imme- Faith. Pfal.62. 5, 6. And here it is fuppofed,
diate Objecl of fallen Man's Faith. God is the that Man did believe that God is the Foun-
uitimate frill, but there is to be a Faith in tain of 311 Good, and the Creature can want
him intermediate, in order to our nulling in nothing, but what there is an infinite Fulnefs
God for Life and Good. And the Keafon is, of in him, able to outdo all our wants a,nd
becaufe God comes to be our God again, only cravings, Epb- 3. 20. And that this Goodnefs
in this way. Hence Chriit gave that dire&i- of his is Communicable : That he is nor only
on ro them, Joh. 34- *• Tc believe in God, be- All-fufficient in himfelf, but alio that he is
lieve aifo in me. It is true, it Chriit wete the Efficient of all to 'hf_* .Creature •, and
not God, we might not believe in him. But there is a way of participation in this Good,
Chrift as God-Man-Mediator, is a middle Per- according ro the tenour of the Covenant into
Ion, who interpofeth between an Offended which Man was received. Accordingly this'
God, and Sinning Man, who hath fatisfyed Faith was to apply itfelfnextly in twoTfiines,
Juliicc, ai.d pmchafed Life for us. And God (1.) IN an abfolute Choice of God, to be his
liarh required of us to believe on his Son, alone Portwn,anda compleat acguiefcrnce inhim
rhar we may live, becaufe the Difpenfation as fuch. He was to take God as his Inheri-
of all is in his Hand, and he mud be trulted tance,and account it enough for his complear
in for it. And thus God will have the Perfon Bleffednefs to enjoy him. And rhis necelTarily
of Chriit;, who is his own Son, to have a Di- includes in it, an utter renouncing & rejecting
vine Honour paid unto him \ according ro all affiance in any other Object whatfoever
Joh. 5. 22, 2?. And on the account of this as being utterly inconfifrent with fuch a
difference, the former is by way of diltirtcli- Choice. According to that, Pfal.73. 25. Whom
on called Faith in God, & this latter Fa i t h in have I in heaven but thee * end there is none
Chriit" ; nor becaufe it is not Faith in God, but upon tarth that I dejire befides thee. And this
becaufe it next ly goes roChrift,8c through him declares the- difference between God's People
u.itoGod. Nowthereare twoThingstobecon- and other Men, Pfai. 20 7. Some truU in cha-
ildered in thisFairh,viz.i.77.w/ wefirmly believe riots \ andfome in horfes : but we will remem-
Gcd to be fuch an Ob jet! as is thus to be trufied ber the Name of the Lord our God. y\nd in
in and relied en. 2. That hereupon we place our nothing more could Man at firit have glori-
inhole recumbency en him as fuch an one, for all fied God, than in making fuch an abfolute
the Good that we {land in need of, and praflically fixed, and firm choice of him : And rhis mult
make it appear that we fo do. The former of be for all Good that we can need. And that
thefe was confidered under our Acknowledg- comprehended in it, all that Man could pofli-
ing him as God ; and this latter is the Appli- bly want, both for Soul and Body, for Time
cation of that, in ou? Woifhipping and Gio- and Eternity; all Bodily Good, and all Spi-
rifying of him accordingly. And here we ritual Good j all Supplies and all Protection,
confider two Things, viz. 1. How God was to This iscomprehenfively exprelt, Pfal. 84. n.
be Worjhipped by the exercife of this Faith at For the Lord God is a fun & fhicld : the Lord
firfl ? 2. How fallen Man is to cxercif: this will give grace & glory ; no good thing will he
Faith in his iVorfhipping of God ? withhold from them that walk uprightly.
1. HOW God zvas to be Worjhipped by the ex- (2.) IN an entire Confidence in him, by refit ng
ercife of this Faith at the firfl ? on his Promife,jor the Enjoyment of this Good.
Anf. IN General, By a fiducial Dependance The ground of that Faith of recumbency is
en him for all Good. And this iollows from the Promife. For though Faith hath the
the Nature of God, and the Nature of Man power and fufficiency of God, as the Found
compared together. It is a ltanding Truth, t-ion of its trufl: in him, yet the immediate.
which can never alter, that God is infinitely reafon of its fluffing in God, is the Prcmife'
Good : He is Good nets itfelf, and the Foun- which he hath made to Man to be his G'od :
tain of all Good ro the Creature. So that all and according to the tenour of that Promile,
Good is in him Originally, and muft derive fo it is to act. Faith takes God at hisWord.
from him unto other Beings. And it is with And God at firit engaged to Man to be his
icfpecl to this, that Chriit fo faid, in Mar. Portion, if he kept clofe to his Obedience to
39- 17. There is none good but one, that is God. him .- and it was his Duty to have believed
And it is no lefs true, that Man is by Nature in the Power, Goodnefs, Truth, and Fidelity
a denegerate Creature : Nor hath Sin only of God to his Word, and accordingly to have
made him to be fo, tho' that hath increafed kept clofe to his Duty, confiding that he
lis want, but he was fo in his Creation, and would be to him, as good as his Word. And
itate "of Integrity. Independency is a Divine doubtlefs it was a wound in this Faith of his,
Prerogative, and God cannot make an Inde- that was the firit ttepof his Apoftafy&: De-
pendent Creature, it being a Contradiction, parture from God at the firit. He doubted of
All that goodnefs which was in him, he re- God's Vcracity,and foadventured to tranigrefs
celved from God, and all that "good whereby his Command.
[July i. 1701. 3 SER-
" ■ — — — — — - , , —l-
QliefhXLVI. Jjfemblys Catecbifm. 599
do, tor winch we mult, be rejefted, were it
STh R 1VT O XT ^Y Z/V notfof hini> huc he covers alL under hiS
H IV IVi W X>l \~>L-*Y 1. perfect Obedience. Our Prayers mult be
offered with his Inceiife, Rev. 8. 3.
2.TJ0W fallen Man is to exercife this (?.) IN fum, Our whole Worflnp, in every
X faith in bis Worshipping of God ? />*r/ 0/if & to be done in his Name. There arc
Anf. THAT God is the ultimare Object of other Duties befides Faith belong to this
our Faith ltill,hath been before obferved-, but Command, as will be prefently eonfid'ered :
ihat becaufe Sin hath made a diltance between But if we would do them aright, we muit
him and us, we cannot now Worfhip him accep- have ah eye and refpecl to Chrift in them all^
tably, but by and through a Mediator, and there- Col. 3. 17. And the reafon is, becaufe our
fore our Faith mutt derive its ftrengtb and atti- Salvation, which we are, in fubordinarion to
vity in this my. And here, God's Glory, to feek in all our ferving of
1. WE are to exercife our faith in Acknow- him, intirely depends on him, Act. 4.12. Aei-
ledging the way in which he comes to be our God ther is there falvation in any other : for there is
again, viz. of Free Grace. And this is the none other name under heaven given among men ,
Foundation of right Evangelical Woifhip. whereby we mutt be faved.
Except We believe him to be our God, we II. WE are to Worjhip God by an holy Fear of
cannot rightly Worfhip him. Now we have him. So eflenrial is this to Natural Worfhip,
no other ground for this Faith, but rhe Grace that the whole of it is frequently iiiled by
that is revealed in the New-Covenant. Here- it, and called the Fear of God, becaufe theia
in only can finful Men glorify God aright, is no Duty in it, that can be performed as ic
when they afcriBe to. him the Glory of thofe ought without the influence of it. There
Perfections, which mine forth in their reco- is indeed a flavifti fearofGod towhich fallen
very, from the mifery under which they were Man is fubje&ed, which is not fo properly a
fallen. And that which here peculiarly mines Duty, as a Mifery, which derives from the
forth, is his rich Grace, Eph.2.8. For by grace relation, which Sin hath contracted between
are ye faved, through faith, and that not of your God, and Sinners, viz. Enemies. And it is a
f elves : it is the g if e of God. And if we do not great duty to feek a deliverance from this
refolve our Faith and Hope into this, we do Spirit of Bondage, by feeking the removal
not Worfhip him aright. For all the contri- of the Curie, which hath occafioned it, Rom*
Vance of the way in which We are laved, was 8. 15. For ye have not received the fpirit <f
to this deiign, Eph. .1. 6. To the praifeZS glory bondage again to fear : but ye have received the
ef his grace, wherein he bath made us accepted in fpirit of adoption, whereby we cry, Abba, Father i
the beloved. But there is a natural fear of God, which is
2. WE are to perform all Worjhip of bim, in raifed by an apprehenfion of his Glory and
the way of the New Covenant, i.e. in and by a Greatnefs, and the vaft diftance that there
Mediator. Out Faith mult lay its hold on is between him and us •, which Fear was put
him, and by him we are to come unto God. into Man at firlt, and was fan&ifyed in him 5
We are therefore told, Eph. 3. 12. And the whereby he was fitted to pay a duefubjeclion
law is not of faith : but, the man that dothtbem, to God, as his Sovereign Lord and Lawgiver,
fhall live in them. And here, This is that which is commonly called a
(1.) WE are to exercife our Faith on Chrifl Reverential Fear, becaufe it procures an holy
for all the Ajfiflance by which we may perform Reverence of God in our Hearts and Lives 5
acceptable Service to him. We mult come to and is abundantly prelTed on us in the Word
him for all our Strength to do Duty aright, of God, Pfal. 2. 11. Serve the Lord with fear>
Paul tells us, Phil. 4. i?. / can do all things and rejoyce with trembling. Deut- io- 12. And
through Chrifl which firengthneth me. And Chrilt now Ijrael, what doth the Lord thy God require
himfelf hath affured us, in Joh.i ?.?. Without of thee, but to fear the Lord thy God. Pfal. $. j*
we ye can do nothing. And that we may have On this account God is called the Fe^r of M3
his aid to carry us thro' our Duty, we mult People, Gen. 31. 53. Pfal. 76. u- Man loft
look up to him with an eye of Faith. Fof the due reverence of God by Sin, and ic
which reafon he is fet before us, as an Object degenerated into that which is Servile : Ha
for our trulton this account, Jfai. 26. 3. Ch. obliterated true Fear out of him, Pfal. 36. 1
4?. 24. And we are affured, inChap. 40.UU. But it is put into us again by the Grace of
but they that wah upon the Lord fhall renew God in Converfion. Hence that, Prov. 1.7,
their ftrengtb : they fhall mount up with wings The fear of the Lord is the beginning of know-
as eagles, they fhall run and not be weary, and ledge : but fools defpife wifdom £? infiruUion.
they fhall walk and not faint. And it is one of the Promifes of the New
(2.) AND by this Faith we muft deptnd on Covenant, Jer. 32.40. And I will make an ever'
'him for our Acceptance with God in ourfcrvice. latting covenant with them,-~\ will put my fear
■As he muft help us to do aright, fo he muft in their hearts.— This is that which we
procure for us the entertainment of what ufually call a Filial or Child-like Fear, and
we do, elfe it will not be of a fweet favour it flows from the Spirit of Adoption, which
with God. Eph. 1. 6. Wherein he hath made us teacheth us to carry it towards God as out
accepted in the beloved. There is great imper- Father. And the want of this is the caufe
fe&ion cleaving to all, even the £eft that we of all the Atheifm, Irreligion, and Wicked-
* H h h nefg
6oo
LeBures upon the
Queft.XLVI-
pefs among Men- See Gen- 20. 11. And
there are two Things wherein this Fear of
God dorh efpecially difcover it felf.
1. IN a Reverential Refpetl which we bear
toward him. And it hath a double refpeft,
(1.) TO his Glorious Alajefty. When we
view his Greatnefs, and our own littlenefs -,
when we contemplate his Infinite Perfections,
but to make us fearful not to offend Gcd in,
anv thing, lealt we expofe our felves to his
juft difpleafure, and accordingly to be very-
careful of our ways. As he, Pfal. 39.1. If aid
1 will take heed to my ways, that ifin not u; b
my tongue. And whenfoever we draw near to
him to keep our diltance.
III. WE are to W or (hip him by Praying to him.
his Incompreheniible Immenfiry, his Wonder- Not only is Prayer a Duty required of us by
fui Omniprefence, his Almighty Power, his Divine Precept, but it truly belongs to Natu-
Admirable Holinefs and Jultice, hisSupream ral Worfhip, and is required of us by this
Sovereignty, and Dominion over all Second Firlt Command. And the verv light of Na-
Beings ; it fills us with an holy Awe of him. ture teacheth Men this Duty Jonah l.^.Tbett
Hence that, Exod. i?- 11. Who ts like unto the manners were afraid, and cried every man
thee, 0 Lord, amongft the gods? who is like unto to his god. And the neglecl: of it is a Sin,
thee, glorious in holinefs, fearful inpraifs, do- wh'ch procures God's difpleafure againftfuch
ing won.lers ? Jer. 10. 7. Who would not fear as are guilty of it- According to that, Jer.io.
thee, 0 King of nations ? for to thee doth it ap- 25. tour out thy fui y upon the heathen that know
p:riain. And God himfelf rhus argues whh
Men, Jer. 5.22. Fear ye not me faith the Lord ?
will ye not tremble at my prejence ? This is
that which fhould make us to proltrate our
thee not, and upon the families that call not upon
thy name.
A diltinft Confederation of the Nature and
Kinds of Prayer, belong to another Place,
felves before him, lay our Crowns at his Feet, which follows afterwards, to which it may
and pay him ail fubmiffiye deference in be Adjourned. Only here in general, it will
our Words and Carriages at -'all times. appear to belong to Natural Worfhip, if we
(2 .) TO the Authority of all his Commands, confider the reafon on which it is founded,
We are by this Fear to acknowledge him to which is our Natural Dependance upon God,
be our Matter, Mai. 1.6. If 1 be a mafler, where as his Creatutes. That Prayer is a Duty of
is my fear ? faith the Lord ofhoffs. God hath Worfhip, and belongs to the Firlt Table, none
laid us under theObligation of Duty ; and we can deny ; becaufe in it we apply our felves
are to look upon his Precepts^ as coming from to God in Chrift,and therein pay our Acknow-
him with Sovereign Authority, and yield our ledgments to him as God, and exprefs our
felves voluntarily to the Authority of them -, whole reliance upon him for all good. And
not daring to refift it, or fo much as call it in that we fhould thus depend on him,8c addrefs
queition,or contend with hinvabout the equity our felves to him, his Glory, St our Neceffity
of them; much lefs may we dare to refufe call for. As will appear if we confider,
our Obedience, or fay they are unjult. Hence 1. THAT our Being, Prefervation, and ubolg
Fearing him, and keeping his Commands are Supply, intirely depends upon him. So we are
infeparable, Eccl- 12. 13. told, Aft 17. 28. For in him we live, &'movr,
2. IN an awful Dread of Offending him in and have our being, ver. 25. He giveth to all
any tbin°. For tho' there is a defperate fear life, & breath, & all things. Our both Natu-
of God's Judgments,arifing from animpreifion ral and Spiritual Life are at his difpofe,jyi/.
on Men's Confciences,making them apprehen- 84. it. Whatever help we have by Second
live that they are under the Curfe and Con-
demnation of the Law, and ptrtting them in
a fearful expectation of the Execution,
ivhich drives them to horror and defpair ;
Caufes, yet all are ordered by him, and no
further avail, than as he pleafeth.
2. THAT hence we can have nothing but what
be Beftows upon us. There is indeed an order
which God's Children ought not to entertain, of Means appointed to be ufed by us in Obe-
becaufe Chrift hath delivered them from that dience to his Command, but the Succefs is
danger ': Yet rhere is an holy Fear of God's governed and determined by him, Pfal. 104.
Judgments, which keeps his Children in awe 27, 0>V. And without his Bleffing upon our
in this World, and they cannot Worfhip him Endeavours, our greateft Prudence and Dili-
ariglu without it. Of this David fpeaks,Pfal. gence are in vain, Pfal. 127. begin.
319. 120. My flefh trembleth for fear of thee, %. THAT he hath the Sovereign Liberty to
andl am afraid of thy judgments. And fob, Dtfpofe of all his Gifts and Blefjings. He is
Chap. 31.23. For dettrxtlion from God was a not bound to the Creature, bur is a free giver.
terror to me, and by reafon of his high nefs I could He owerh us nothing, but may do with his
not endure. And tho' rhere was more of terror own as he fees good. The belt of Men cannot
attending it in the times of the Law, yet it oblige him by any thing, Rom. n. 3 $. And
is to be exercifed with Faith and Love under finful Man hath provoked him.
theGofpel. This ftimulatedfWto his work, 4. GOD expetls to be Called upon by us in
2 Cor. ?. 11. Knowing therefore the terror of order to our obtaining thefe Favours. This
the Lord, we perfwade men. And indeed if is a way of Communion between him 8t them,
we Love God as a Father, it will make us Ezek. 36. 57. Thus faith the Lord thy God, I
afraid of offending him, leaft we incur his will yet for this be inquired of by the baufe of
Fatherly Difpleafure. And what other ufe Ifrael to do it for them. And reafon it felf
have we to make of Evangelical Threatnings, calls for it, nor can we in an/ other Wajr
" better
Qlieft.XLVI. Jfembljs Catechtfm. _JLC*
vv
n
better declare Mir Dependance on him for are to fhew forth this Love of him, that
all. Now to this right Worfhipping of God may fo glorify him.
in Prayer, it is req'uifire, i. WE are to Love bis Name. It is promifed,
(\.) THAT we prof efs our inure Dependance Pfal. 69. 36. The feed alfo of bis fervants (!:<?' I
upon bun. That we have no where elfe to go, inherit it ; and they that love bis name fhall dwell
2Cbron.20.12. Hereby we give him the Glory therein. Now God'sName is fometimes taken
of his All-Efficiency. This theieiore the more largely, for all that whereby he difcd-
Church profcfferh, Pfal. 44. j,-0V. vers himfelf to us, and fo it contains every
" (2.) J HAT we deny our own Wortbincfs of particular now to be mentioned. Sometimes
tuiy favour from him. That all mult flow from more limitedly, it points to his Divine Attri-
his free benignity. Yea, that we acknowledge butes, by which he declares who, or wh^t
our demerit of the contrary, and tli3t we have manner ofGod he is. We ought then to con-
nothing to rely upon, bur his meer Mercy, template thefe,fuch as are mentioned in,Exod.
Thus it becomes finfiii Men to addrefs him, 34. 6, % And the Lord pajjed by before him, and
Dan. 9. 8, 9> 0 Lord, to us belongctb coniufwn proclaimed, Tbe Lord, the Lord God merciful and
of face : to our kings, to our princes, and to our gracious, long- f iff cring, and abundant in good ft efs
Jatbers, becaufe we have finned again ft thee. To and truth, keeping mercy j or tboufands, forgiv-
jbe Lord our God belong mercies & jorgiveneffes, ing iniquity, and tranfgrefjion and fin, and that
jbougb we have rebelled againft bim. will by no means clear tbe guilty. And theCon-
(3.) THAT we ask all of bim in tbe Name federation of every one of them,fhould engage
ofCbrift,andforbisfake. Our Saviour di- our Hearts to him, and we (liould rake de-
lefts his Difciples to this way, as that which light, in giving him the Honour of them. And
was like only to fpeed, 7^.14.24,26. We are God's Children may well thus love him for
to come to God through him, Ucb- 7. 2?. them, becaufe he is all this to them, which
(4.) WE mull rcfolve to Knock at no otber is their Happinefs, Pfal. 18. i> 2.
Door. We mult feek pur help no where elfe. 2. WE are to Love bis Word and Ordinances*
We mult acknowledge all other Succours to And this is a genuine improvement of the
be vain, Pfal.60.11. And accordingly refolve former, becaufe in them he difplays fo much
that, let others do what they will, we will of his Perfection. By this thePfalmift proves
fix our entire reliance here, Pfal. 20. 7. his Sincerity or Uprightnefs in his Appeal to
IV. WE are to Worfhip God, by placing our God, Pfal: 26. 8. Lord, I bave loved tbe babita-
Xove wholly upon bim, and bating of every tbing tion of tby boufe, and tbe place where thine
that is contrary to bim. We owe all our At- honour dwelletb. And by his Preference of
Jettions unto God, by the Obligation of the them before all other things,' Pfal. 27. 4. In
fir ft Command, This Love indeed is to be ex- nothing doth God fo communicate himfelf to
erted in our Obedience to all the reft, but hisown,as in thefe Appointments of his 5 and
Jhere is the root &: rife of ir. The very light if we love him, we mail love his Cbmp'an/,
of Nature challenged our belt Love to be fet and fo .the means cf having ir.
upon God. For it is certain, that Goodnefs 3. WE are to Love bis Law. By this David
in the Objeft, is that which attracts our clof- approved his fincere Love of God, Pfal. 1 1 5*.
ing Affections after it ; and hence the more 97. Obow love 1 tby law ! it is my meditation all
Goodnefs there is in ir, the more inrenfely tbe day. And what a Value he had for
ought they to be let out upon it -, whereas ir, Pfal. 19. 10. More to be defirdd are
God is the chief Good, he is Goodnefs itfelf, jbey then gold, yea, tben much fine gold: fweetcr
there is none Good as he is, Mat,i9.i7. There alfo then honey, and tbe boney.comb. And ir?-
js none good butane, that is God. We there- deed, the Law is a difcovery of God's Holi-
fore then glorify him, when we love him a- riefs and Jultice, fo that if We love him,- we
bove all 5 and to love any thing more than muft love that, Rem. 7.12. And we have,
him, or in Co-ordination with him, is to dif- David's Refolution, Pfal. $6. to. In God zoill I
Jionout him ; but when we ufe-ali proper praife bis word : in tbe Lord will I praife b:s
Courfes to exprefs and reftity our endeared word. Now rhere are three things to be con-
Refpedl to him, as the moft amiable Being, iidered in the Law, for all of Which we are
We then Worfhip him. His Goodnefs there- to love it : The Precepts enjoining Dut^ and
Fore is offered as an Argument to excite us, forbidding Sin. And we are to exprefs oirr
Vfal 107. i. And 136. 1. 0 give tbanks unto tbe Love by freely acknowledging the Goodnefs
Lord, for be is good -, for bis mercy enduretb for and Equity of them, Pfal. 19. 8. 33. 4. 1 19.
ever. And becaufe Love to the Objecl, infers i28. The promifes made to Obedience, which.
naturally an Hatred of whatfoever is contrary are great and precious, to which fome apply
unto it, this alfo is a neceffary ingredient of but now cited Pfal. 56. lo. And in this re-
this Worfhip. Hence, we have thatDire&iori, gard he faith, Pfal. 19. 11. In keeping of tbe fit
Pfal. 97. 10. Te tbat lobe tbe Lord, bate evil, fbere is great reward. And the Threatnings
£nd that Profeflion,' Pfal. 139. 21, 22. Do not againft Difobedience ; thefe prejudice ungod-
i bate ibem, OLord, tbat hate thee ? and am not ly Men againft his Law, but we are to love ic
I grieved witbtbefe tbat rife up againft. thee ? I for them too, becaufe therein he manifests his
hate tbem witb perfeU hatred : I count them mine Hoiinefs, Pfal. 1 r 9. 119.
enemies. 4- WE are to Lovebis Providences. By thefe
NOW there are diverfe things wherein we God difcovers himfelf to us, and in every of
* H h h 2 them
6 02 LeHures upon the Queft.XLVI.
them he is co be admired 8c adored. We are limed the Churches Hope, FfaL n?. %. And
told, Pfal. 145. 10. All iby works Jhall praife it is confirmed by theObfervation of the migh-
tbee, OLord, and thy faints Jhall blcfs thee. And ty Works which he hath already done, be-
9. 16. And when we afcribe to him the Ho- yond which, there can be nothing needed,for
nour that is his due, from the Obfervauon our help and fuccour •, all ot which are
of all his- doings in the World, we then Wor- food to Faith, by which Hope is ftrengthned
fhip him. Thus we are exhorted, Pfal. 66. and eftahlifhed, Pfal. 74. 12, &c,
2, 3. Sing forth the honour of his name : make 3. HIS Fromifs. And here this Hope nou-
bis pralfe glorious. Say unto God, how terrible rifheth it felf ; altho' it is fatisfied by the
art thou in thy works ? Hence that, Pfal. 86. 9, Confederation of his Power and Providence.
10. All nations whom thou bail made Jhall come Faith takes God at his Word, and Hope here-
and worjlnp bejore tbse, 0 Lord, and Jljall glorify upon grows confident, that having fuch a God
thy name. For thou art great and doejl wondrous freely engaged, he hath no need to fear or
things ; thou art God alone. And 77. 13, 14. doubr, but that certainly he will be as good
V. WE are to Worjhip God by placing our as his Word, Pfal. 116. 10. 1 believed,tberef'ore
whole Hope on bim. And indeed, if our Faith have Ifpoken.
trult in him, our Hope will wait upon him. 4. His Fidelity. Though his Power helps
This belongs to natural Worfhip. Ifweac- us to rely upon him as our God, yet hisTruth
knowledge him to be our God, we fhall (hew eltablifheth us onthePromife. If he had not
it by a dependance on him for all, which ne- purpofed, he would not have engaged him-
celTarily infers an Expectation of all from felf, and he cannot repent, or alter hisWord,
him. Hence we have the Pfalmiit chiding 1 Thef $- 24.
himfeif for the contrary, and calling upon his $. HIS Wifdom- Here alfo Hope is not a
Soul to the Exercife of this, FfaL 42. $. And little confirmed. We acknowledge him the
again, Pfal. 62. 5,6. And there are three only wife God- Hence we believe, that he
things in which this Hopejs mainly concern- doth all by Counfel,andthat fatisfies us, Pfal,
cd to glorify God. 73. 24. Thou Jhalt guide me with thy counfd.
1. 'THAT we heartily recommend the whole This fatisfies us, that his way is the belt way,
dijptfal of all our Affairs intobis Hands, Thus and that he knows it tho' we are in the dark
\n,Ffal. 10,14. 31. 5- We can trult him with about if, and that his time is thebeft time;
them j we believe that he is our God, and and this Itops our precipitancy, Jfi 28. 16.
that he knows what is bell for us, and there- VI. WE are to Wcrjhip bim, by Rtience under
upon we make all over to him, affa ring our all bis AJjiifliveDifpenfations towards us. There
feives that we fhall be no lofers by it. And is not only acYive, but alfo paflive Obedience,
this is from the Activity of Hope, but for due to God from his People, in the right
ivhich, we could never fo do. And herein carriage of tliemfelves towards him, when
God is greatly glorified by us. they meet with Trials in this Life, of one
2. THAT we expel! all the good we want from kind or other, in which no fmall part of our
bimi and quiet our Souls in that Expellanon. Worfhip due to him, is to be difcovered. It
We not only depend upon him, as the foun- is recorded concerning Job, Chap- 1 lo.Then
tain of all Mercy and Good to us, but it filen- Jobaroje, and rent bis mantle, and Jl)aved bis
ceth all difquieting Turmoils in our Minds bead, and fell down upon the ground, and wor'
about it : we commend it to him, and now Jhipped. Now we cannot better glorify God
we are ftill, as, 1 Sam- 1. 18. Let what will under fuch Providences, than by a due ex-
come, we believe that this Gcd is our God, ercife of Patience, 1 Pet. 4. 14. Now
and we ate confident in it, Pfal.i-j. begin. this Fatience confifts in a iteady and
3. JJV this Expectation we comjort ourfelves cheerful holding on in the Service of God,
in waiting for bim. Let what Changes will notwithftanding the Trials which we encoun-
come, be the face of Providence what God ter, which would difcourage us. We neither
fees meet, let things look as black and dif- murmur at God, nor tire in our Minds, buc
mnl as may be fuppofed, yet we refolve we can fay concerning our Afflictions, as the
will look out and rejoyce in our Hope, Hab.7,. Church, Pfal- 44. 17. All this is come upon us\
jji 18. This J)avid tells us that hedid,JP^;/. yet have we not forgotten thee, neither have we
40.1. And the Church concluded upon it to be dealt faljly in thy covenant- This alfo belongs
good for any fo to do, Lam- 3.26. And this to Natural Worfhip, and hath its Reafonand
belongs to natural Worfhip, for it flows from Motive,
our acknowledging him, to be our God. And i- FROM the Divine All-Efficiency' We
it is eftahlifhed upon, fee and acknowledge God's Hand in ail, and
1. HIS Almighty Power,or his Allfufficieney. that fatisfies us- Pfal 39- 6. We tarry not at
Gen. 17. 1. We look upon God as able to Inlfruments, but look on them as no more,
do for us beyond our Conceptions, Epb. 3. 20. and in his Hand-, which Hand we adore, and
That there is nothing too hard for him to do anfwer all Temptations to impatience with
for us, nor any Powers that are able ro with- that Job. 2 10. Wbat,fhall we receive goodat the
Hand and hinder him in fo doing •, and hence band of God, and Jhall we not receive evil?
this prevents our being difcouraged by any 2, FROM the Sovereignty of God in his
thing that lies in the way, Zech. 4- 7. Governing of the World- We not only confefs
2. HIS all Working Providence. This elta> his Efficiency, but alfo his Supremacy 5 not
only;
QueftXLVlI. Jjjemblys Catecbifm. 60$
only thathedoth ir,but that he hathall Right mand, and confider the feveral Duties ic-
and Authority to do as he fees good; that he quired of us by ir, to lay us in the dutt be-
can do no wrong-, there is no injultice with fore God, and make us afhamed of our feives,
him, Job 4-2- 2- / know that thou canfl doevery and tell us, how unable we are to hold up
thing- And if he doth us no injury, we can our Heads in the Judgment, or plead, not
have no reafon to find fault with him. Guilty. Let us not juftify our feives
3. FROM bis lind or bffign in Afflicting bis then, but be driven to feek his Mercy and
People. There is his Counfel in it, PfaL 73. Forgivenefs, through the Merits & Obedience
24. He hath promifed that he will bring of our Lord Jefus (Thrift; to fay as he, Pfal*
good to them out of all, Rom- 8- 28. They ij6. 3, 4- Jj thou, Lord,flwuldeft mark iniqui-
are no other but what he fees them to ftand ties : 0 Lord, whoftall ftand ? But there is
in need of, 1 Pet- i«6. They are Chaltifements forgivenefs with thee that ibo umayefl be feared-
of Sin, and therefore there is no reafon to This mould riv eus to daily Repentance,and
find fault with him for them, Lam- 3.39 And to feek of him his Grace, toftrengthen and
they are not for our hurt but advantage, by help us in our Work, that we may in Since-
taking away our Sin, Ifai, 27. 9. And to pro- rity and Uprightnefs glorify him : And that
duce in us happy fruits, Hcb 12,11- And the knowing him to be both God and our God,
Operation of them (hall be very glorious, 2 we may Worfhip and Serve him as fuch, all
Cor 4.17- the days of our Lives, and find our Accep-
Use. LET this ferve to Convince us of, and tance, in and through his own Son,
Humble us for our Jlwrt comings in ourObedience.
We »eed look no further than this Firlt Com- [July 29. 1701. 3
SERMON CLVIL
or neceflarily implied, fomething Pofitive and
(Question XLVII. fomething Negative. We have heard what are
the Duties required in the Firtt Cornmand,it
^^^^HAT is Forbidden in the Firfi now follows that we obferve how it maybe vie-
<%i[j/ 8* Commandment > lated, either by ~Neglc8 or Tranfgreffion- Now
^1^ §8* the Sins mentioned in this Anfwer, are to be
^^^W Answer. reduced to three Heads,as they itand inOppo-
fition to the three Duties, in which the for-,
THE Firtt Commandment Forbiddeth mer was iarm™^ UP' Accordingly, all the
the denying, or not Worfliipping and glo- Breaches of thisCommand may be ^nfidered,
.f ■ 1 •-> j v^ j& 1 as they reier to one of thefe three Heads, viz.
fifying the true God as God, and our Atheifm, Contempt,^ Idolatry. And we may
God i or giving that Worfhip and Glory tafce a fhort account, of the more remarkable
to any other, which is due to him alone, things that belong to either of thefe
I. ATHEISM i which is expreiTed by the
THE right Mating of a Truth, is the way denying of God • And this is oppofed to ouc
to have the belt difcovery ofFalfehood. knowing and acknowledging of God, which
And if we are well informed what is Duty, is the Duty of all Men, and he that doth noc
we have therein a good Rule, by which to thus know and acknowledge him, doth inter'
determine what is Sin. Having therefore ob- pretatively or confequemially deny him. Now
ferved what is required in the FirftCommand, there are diverfe forts and degrees of this
we need but confider what is contrary to this, Atheifm, and the things wherein it is expref-
and fafely conclude it to be Sin.- However, fed are almoft uncountable •, and there are
becaufe a Chriftians whole Life is concerned fome remains of it, in the belt of God's Peo-
with the Law, the Holy Scriptures which are pie in this Life, by reafon of remaining Od-
our Directory, are accommodated to our ginal Sin in them- The firft general Diftri-
Warning, as well as Diredion, by telling us bution of Atheifm is into that which is Ph-
thisis Duty, and that is Sin, and our fpiritual jejfed, and that which is Practical, and we
dulnefs ftands in need of it. This Method is have the ground for this in, Tit- 1- 16*. tbey
therefore purfued in our Catecbifm, which I profefs that tbey know God, but in works tbey
(hall endeavour to follow : Though having deny him-
ftated thePrecepr, the Prohibition may be t. AS to pro) e (fed Atheifm, it may come un-
more briefly laid open. der a double Confideration, viz- either when
WE have been formerly put in mind, that Men do in terms deny the Being of a God, or
there are two ways in which Men may fin when they maintain fuch Principles as necef-
againit every Command of God, either by farily infer fuch a Denial. And here,
Omijjion or Commiffion 5 either by nsgleUing to (1.) WHETHER there be any thorough pro-'
• V i-Lbing re2uirgd> or by doing that which felt Atheift in the World,who doth abfof utely
\sjorbidden. And the reafon of this is, be- deny the Being of a God, is queftioned bjjr
caufe in every Precept,there is either expreit, many, and may fo be with a great deal of
Reafon?
604 LeBures upon the Quefk XLVII.
Reafon : and if there rnve any -fuch been, the holy. But this wofully prevails in unre-
who were fo left to a reprobate fenfe, they generate Men, who, as they know him nor,fo
have jultly been accounted Prodigies- And neither do they leek to know him,but content
indeed, there are fo many Demonlbations ofa themfelves in their ignorance of him, job 22.
Deity/in the very light 'of Nature, and leg'r 17. Which J aid unto God, Depart from us ? And
bly written in the Works of Creation and this renders them altogether, incapable, of
Providence, and fo accommodated to the paying him that Natural Worfhip which is
Conviction ofa natural Confcience, that Men his due.
mull wilfully (hut theirEyes.nay be judicially (2.) THE denying to God of his Divine Per-
blinded, if they do noc refign themfelves up feUions. God hath made himfelf known to
to the evidences of it 5 as hath formerly been the Creature in his back Parts, i. e. by the
difcovered. Hence the A pottle tells us, Rom. difplay of his Attributes, which are to be read
1. i?, 20. Brciuje that which may be known of in his Word and Works. Now thefe Attti-
God, is manifefl in them, for God hath fhewed it butes of his are, in him, his own abfolute
unto them- For the invisible things of him from -Being, tho5 our manner of Conception cnter-
%he creation of the world arc clearly feeft., being tains them diftinctly ; fo that to deny any
itnderjhod by the things that are made, even his one of thefe unto him, is to attempt the rob-
eternal power and Godhead- And the Philofo- bing him of his Deity. Toconfefsa God,and
pher could obferve, that there is no Nation fo yet to quelfion or dif-believe his Infinity, E-
barbarous or bfutifh, bur which have the ternity, Omnilcience, Omniprefence, 8cc. is a
notices or discoveries of a Deity amons them: contradiction unto fuch an Acknowledgment:
The Impreflions whereof enforce ihsm to for thefe Perfections are infeparable from his
profefs and pra&ice fome lore of Divine Wor- Being. They therefore were guilty of Atheifm,
fhjp : Pfal. 94- 7. Tet they fay, the Lord fhall notfeey
(2.) THAT there are too many that maintain neither fhall the God oj 'Jacob regard it. And
fuch Principles, a* carry in them Atheijtical they with whom he fo expoltulates, Jer. 25.
Inferences or Conclufions, is too notorious to 23. Am I a God at band, faith the Lord, and not
be denied, and may therefore be here enquired a God ajar off? And they, Pfal. 78. 19. Tea,
after they fpake again fi God ; they /aid, Can God fur^
2. PRACTICAL Atheifm is when Men liv e nifb a table in the wildernefs f
as if they did not believj that there is a God. (3.) SUCH as call in quejlion his Provide nee.-
J*nd this Carriage of theirs hath a convincing Epicureifm is Atheifm. To acknowledge a
Language in it,and thofe that obferve it may God, but to deny him to be any whit con-
fafefy conclude upon it, as Pfal. 36, i. The cerned in the Management of the Affairs of
jranforekon oj the wicked faith within my heart, the Creation, an idle God, who looks after
that there is no fear oj God before their eyes, nothing, but letreth every thing go as it will,
'And let ic be obferved, that to this praUical while he takes his eafe and pleafure in the
Atheifm I refer, not only what Men Do, which Heavens 5 a God thac is neither Holy nor
contradicts any point of Natural Worfhip, but Jutt, neither Rewards Righteouf^efs, nor
:allb what they Neglect to do according to the Punifheth Sin, is Atheifm in a prodigious de-
directions of it. Butbecaufe the molt of thefe gree. and contradicts all the true refentments
Things will fall under the Second Head pro- oi' a Diety. The very Heathen accounted.
T>ofed I fhall here only obferve the Things thofe for A thrifts, who difcharged God from
therein the Atheifm it felf here forbidden, the care of the World, as a thing too mean
Is to be difcovered ; viz. for him, and about which he would not con-
(1) IGNORANCE oj God. Thisbelongs to cern himfelf. Such were they, £^£.8.12.
the Character of an Atheift, Pfal. 14. 2. It pfal. 10. 11.
ns true the Infinite Perfections of the Divine (4.) SUCH as difown the Divine Subf&encesl
Nature are incomprehenfible by a Creature. How far the Light of Nature did at Jjrft ac-
Mence that. Job 1 i.l^c.Canft thou by fearching quaint Men, with the Dollrine of a Trinity
find out God ? canft thou find out the Almighty of Perfons, in the Unity of Efjence, is not ealy
unto perjetlion ? There is therefore an lgno- for us to determine ; but that God hath in
ranee wh\ch is not a Sin, but only 3rgues the his Word revealed this Truth to fallen Man
finite Capacity of a created being. For it is is certain -, and for one that profelTeth the
laid of God, 1 Tim. 6. 16. Who only hath im- revealed Religion, yet toconfefs one God, but
mortality, dwelling in the light which no man deny that this OneGod,isFather,Son,andSpi-
can approach unto, whom no man hathfecn, nor rit, every one of them true God, and yet all
can fee. But then there was a concreated One 8c the fame God, is to incur the Guilt of
Knowledge of God, bellowed en Man at fir ft, Atheifm. And therefore to deny the Divini-
ty vertue of the Divine Image imprinted on ty of the Son and Spirit, and fo make theone
lis mind, which he loft by the Fall, and a Created God, and the other a meer quality, is
therewith contracted a finfui Ignorance, the a branch of this Sin. Nor can Men Worfhip
remains whereof are in the belt of Men here. God aright, except they pay their Worfhip
Whence his Complaint of himfelf, Prov. 30. to each of thefe Perfons as God. Hence that,
2 3. Surely 1 am more brutifh then any man,and Joh. ?. 23- That all menfhould honour the Sony
have not the under jianding oj a man. I have net- as they honour the Father. He that honouretb
zher learned wifdom, nor have the knowledge oj not the Son, honouretb not the Father which hath
f feat
QueftXLVlI. Jjjemblys Catechifm. . So§
fent bim. Daifm therefore, which removes things for good, and not upon God. Weread
all revelation from Religion, naturally iffues of fuch, Pfal. 20- 7. Some trnfl in chariots, and
in Atheifm. ' fome inhorfcs. Thefe contemn God, when
(5V) SVCH a* Attribute to God, things in- they truft to their own Wifdom and Indnitiy,
cnnfiftem with his Being and Perfections. For and do not refer thernfelves to the Supream
Men to lay, that they believe there is a Goverment of God, when they go to Second
God, and withal to fancy him to be fuch, as Caufcs, and not to the Firlt 5 when they pay
would make him'as bad asthevileft of Crea- their Acknowledgments of what they {tare
tures, is horrible Atheifm. r;or Sinners t© Succefs in, not to God, but to themielves or
frame an Idea of God, after their own ima- other Creatures, hab. i- 16. They who can
gination, and fuitable to their mind, is tomake place their reliance, any where elfe but on
him no God. Such were they, pfal. so. 2 r. God, for any thing -, or.whofe returns for
Tbou thought efi '-bat I was altogether fuch an one Good received, reach no higher than Second
as thy f elf . When Men think that he ap- Caufes,do therein defpife God, I///.2 2. 10,1 1.
proves of Sin, and likes all that they like, 5, WHEN Men put the Fear of God away
they do in effect deny him to be God. Now from them- There is a reverential Fear, which
all this Atheifm is direclly forbidden us in all owe to God, and without the exercife of
the Firft Command, as that which is directly it, they cannot Worfhip him aright, nor yet
contrary to "Natural Worfhip. maintain a due refpect of him, in them. Ic
II. CONTEMPT. This is expreit in not is the demand, Jer. 10. 7. Who would not fear
Worfhipping and Glorifying him as God, and thee, 0 king of nations ? for to thee doth it op\
•our God. This we observed contains in it pertain. Here alfo rhere are diverfe wTays,in
the fubltance of Natural Worfhip : The neg- which this irreverence and want of fear is
left therefore of it mult needs be a defpifing manifefted i When Men are not awed, with
of God j which is directly contrary to that the due confederation of his glorious Majefty,
Glorifying of him, which this Precept re- fo as to acknowledge the infinite diltance
quires. Sinners are therefore charged with there is between him and them, and there-
defpifing of God, which is the fruit and dif- upon to carry it with all fubmiflivenefs to
covery of Atheifm in them. And there are him •, when his Authority is not fufficienr.
diverfe things here alfo, which are the Effects Obligation upon their Confciences, to engage
of this Sin, as flowing from Contempt, viz. them to conftant Obedience to him, and refo-
1. WHEN Men nrglcU ibe Duties of Natural lutely to withftand all Temptations that are
Worfhip that God requires oj them. And the offered to us, to draw us from our Duty :
very Confederation or his being God, carries When Men dare to break his Laws, & tranf-
ConvicYton with it of thefe Duties : What grefs his Commands, and -are unconcerned
thefe Duties are, hath been formerly .taken about his holy difpleafure, but can boldly
notice of,and how the Light of Nature,orTers run the adventure of it, as if they did not
Conviction of their being Duties. Now vo- expett it, or not regard it : When after they
luntarily or carelefly to neglect thefe Duties, have finned, they lie quietly under the guilt
5s to defpife the Authority of God, and the of it, and do not make it their bufinefs to
Voice of Confcience fpeaking to us in his feek to be reconciled again. All thefe, and
Name : and in nothing more is this difcover- whatfoever elfe is of this Nature, flow from
ed, than in a living in the neglect of Prayer Mens undervaluing thoughts ot God, Pfal.
to God. There is no Duty of Worfhip which 36.1.
the natural Confcience, doth more fully con- 4. WHEN Men do not Love God above all.
vinceMen of, than this. And for Men,who That there is a love of other things, not only
mult acknowledge their whole dependance to lawful, but a Duty, is certain -, but in nothing
be upon God, to onft feeking to him, and do we more glorify God, than in placing our-
prefenting their requefts before him, for belt Love upon him', and fo fubordinating
rhofe things of which they Itand in need, it our Love of every thing elfe hereto, as to hate
faith that they defpife him. Hence that, them comparatively with our loving of him,
Job 21. 15. What is the Almighty, that we flwuld as, huk. 14- 16. When therefore other
ferve him ? and what profit fhould we have if things, are not only loved equally with God,
vac pray unto bim. On this account natural but are advanced above him in our Affections,
Men are awfully threatned for their neglett and have more of our Hearts than he hath,
of thus calling on his Name, Jer. 10. 25. we do therein really difpife him. This was
2. WHEN Men Renounce their Dependance their Sin, Rom. 1. 2?- Who changed the truth
onGod for all Good. This alfo is to defpife of God into a lie, and worfhippedandfervedthe
him. As he is glorifyed by our accounting creature more than the Creator, who is blrjjed for
him our All, fo he is contemned when we ever- Amen- When Men can adventure to
have our reliance any where elfe, and not on difpleafe God to gratify Men ; when the
himalone. And there are many mays in which Command of God, hath not that influence
this Contempt ispratfifed. Partly,by the fore- upon us, which the Authority of a Man hath,
cited Negleft of Praying to God. For therein and we can do more for him, than for God,
we fignify, that we think we can do well e- it proves that we do not love him as God. In
nough without him,which derogates from his a word, when they can take more content in
due Glory. Tartly, when Men rely upon other any thing elfe than in him, he is difp'fed.
J ' • & y WHEX,
£0£ Lethres upon the Qlieft. XLViL
K-. WHEN Men nottrifh in tbe mfelvesde (pair live under tbe Gofpel, and are treated with
cf God's Mercy, and dare not place their whole about this Affair, do not regard ir, bur they
trufl and reliance upon him. When Men fit live content in their Natural ftate, they feek
under rhe Gofpel Difcoveriesof God in the not to be reconciled to God, they refute to
face of Jefus Cluilt, and yet under Convifti- accept of Salvation offered, are prejudiced at
ons of Sin put away Hope, and refufe to re- the Terms of the Covenant, will not part
ceive the Encouragements, given to Sinners to with their Lults, for a part in Chrift ; thefe
come to htm, for Peace and Pardon; and are guilty of prodigious Contempt, Jer. 2. 8.
refoive as they, Ezek. 37. n- Behold, they This is charged on them, P/al 81. 10,11. In
fay Ourbws are dried, & our hope is loft, we all thefe ways Men live in the breach of this
are cut off for our parts. They call the great- Command, and with-hold from God the Glory
elt Contempt upon him. God is then glorify- which is his due. »noiph
ed by Men, when they hope in his Grace. Ill, IDOLATRY. This is declared in thofe
When they believe the reports that are made words -, giving that Worfhip 'Malory to any
of it to them in his Word, they therein glo- other God, which is due to tikmdtinfc This is
jify him. Whereas defpair is a fruit of the not to be underflow, as if there were indeed
molt horrible Pride, and Men by it, do rejett any other God, bnt it intends aneiteem given
the whole Gofpel of Salvation- God hath to any, or a refpeft that is (hewn tbem.which
faid in Ifai. 1 18. Come now and let us reafon cannot be paid but to him whom. Men take
together, faith the Lord : though your fins be ai to be their God- Now there are two forts o£
fcarlet )bey Jhall be as while 'as /now ; though Idolatry which are prohibited by this Precept ;
they bi red like crimfon, tbeyjhallbc as wool. Grofsanti Covert.
And Chap. 55- 7. Let the wicked jorjake his 1. THERE is a more Grofs Idolatry 5 which
tody and the unrighteous man his thoughts ; and Confiits in an open profeffion or practice, of
lethm return unto the Lord, and he will have Worfhipping any other Objecl asGod,befides
mercy upon him and to our God, for he will the true God, by afcribing that to them,which
abundantly pardon. But they lay there is no is proper only to the Deity. And there are
fuch thing-, and what is this but to undervalue feveral Things here to be conlidered as GroJS
him and make him a liar. Idolatry, viz.
6 ' WHEN Men Fret and Repine at the Pro- (v) POLITHEISM. He thatWorfhips more
vide/tees of God. He is then honoured by us, Gods than one, is an Idolater 5 and the reafon
when we adore him in ail his Difpenfations ismanifelt, becaufe whatfoever hath Divine
of himfelf to us : When we can cordially Worfhip paid ro it, and is not the true God,
profefs as Pfal- 145 17- The Lord is righteous is an Idol. Whereas it is certain that there
in all his ways, and holy in alibis works- And is, that there can be, but One God- So that
C3n fay under the darkett, and moll diltrtffing a multiplicity of Gods, necelfarily involves
of them as Pfal 22- $• But thou art bolyfltbou this Sin. If a Man have many Gods, all but
that inhabited tbe praifes of Ifrael. Whereas, one muft neceiTarily be Idols. And herein is
when what he doth, difpleafeth us, and we one difterence between Pagan, and true Wor-
endeavour to pick holes in what he doth,and (nippers 1 Or .8.4,5,6, Hence that Ifai 42.
if he do not do in all things as we would 8. / am the Lord, that is my Name, and my glory
have him we charge him with wrong, in- will I not give to another, neither my fraife to
pftice, unkindnefs, unfaithfulnefs, or impru- graven '»««• ...
ienccwe herein call reproach upon his Name. (2.; HETEROTHEISM. A Man may pre*
This was the fault and folly of the Pfalmilf, tend to Worfhip but one God, and yet be an
Pfal 73 13- Verily I have cleanfed my heart in Idolater. For if the God whom he offers his
vain And he taxeth himfelf feverely for it, Service to, be not the true God, it is an Idol,
ver 22 Sofoolifh was land ignorant : I was a* And that not only when it is an Image,made
c bead before thee. There are fome that find with Men's hands, or fome Creature of God,
fault with the whole courfe of Providence, as the Sun,.&c. but when Men have ft aped a
and think they could govern the World them- falfe Idea of God in their imaginations, and
Iblves, better than God doth. And this is an Worfhip it : both thefe Sins the Heathen
A hei tical refleftion of difhonour upon him. were guilty of, they had their Pantheoryheir
Yea all fretting of this Nature, is for that Jupiter, Saturn, and an innumerable Rabble,
xeafon univerfally forbidden, Pfal. 37-8 Cea/e and none of them the true, except him whom
f^aTger, and jorjake wrath : fret not thy they ignorantlydevotedan Altar to ^.I7.2J.
felf in any wife to do evil And or tbe Idolatrous Jew 'it is faid, Jer.2.28.
7. WHEN Men Neglell tbe fettling V fecur- According to the number oj thy cities are thygods,
i«n nf *n intpretf: in God as their God. There 0 Judab.
fnfwo ft Sg 0^ him aright, under any (,.) SAMAR1TANISM. Which is, whan
other ConGderation. NowallMenby Nature Men will join other fittiuous Gods with the
are ttrangets to God. they cannot challenge true God- They pretend to be for the true
h mas theirs •, .hey are far from him- But God, but will join falfe Gods with h,m.
God hath in the New Covenant, difcovered a This is ufually called Samaruamfm, becaufe
way, in which Men may come thus to be re- it was notorioufly praEtifed in Samaria, after
fa ed to him, and makes offers of it to them the Captivuy. See J»«-.»y Mho « had
in the Gofpe Invitation ; But Sinners that been before that pratMed in IfraeJ. This was
Queft. XLVIII. JJ/m&b's CatecbifhL gg^f
Solomon's Idolatry, who maintained Temple- accept any mans perfon, neither let me gibe
Worfhip, but it is faid, in I Kin- n- 5- for flittering titles unto man, for I J: haw &>j to
Solomon went after Aflnaroth the godd'fs oj the give flattering title s^n Jo doing my maker would
Zidonians, and after Milcom the abomination foon take me away.
of the Ammonites. And afterwards id the (2.) WHEN Men Jerk their cwnhonour ihri
times of Jofinb, Zeplh i.$. than God's Honour. They will exalt them-
(Of.) PAPISM. So call'd becaufe it is wo- felves,tho' it be to the reproach of him. The£
fully pracYifed under the Papacy. And it is care not what becomes of his Name, io they
when Men pay any part of that Worfhip to may but have a Name. This was he red's Bin;
a Creature, which is due to God alone. And for which God fmote him •, who would be &
this is molt notorious in their Prayers to An- God, and was foon convinced, that he was a
eels and Saitift departed, for help-, and the Mortal, Ail. 12. 22,2?.
molt grofs of ail t§ their Prayers to the Virgin (5.) WHEN Men put , their truft ii 1 arty
Mary, to whom. they afcribe more Power than Creature. That which a Man leans his reli-
to Ch'rilt himfelf j and place more reliance ance ultimately upon, is his God. And it it
on her than him. And to rhismay be added, be a Creature, it is an Idol. Some Men truk
Socinianfm, in. which we are told rhat Chrilt in their Eftates, Pfal $9.6. And weread,Prov;
is a mere Creature, and yet that Divine VVor- io. 15. The rich mans wealth is his flrong city.
(hip is to be paid unto him. Thefe are theirGod. Some Men trultin Me.n*
(5 ) WITCHCRAFT. It is certain that all and all their confidence is in their favour* by
falfe Wotfhip Objetlive, is by God accounted which they make Idols of them, Pfal. 14^.3.
Devil- Worfhip, Deut. 32. 17. They fa:riji,ed (4.) IV HEN Men are carried with an over-
umo devils, not to God. 2 Chron. 11. 1 >• And eager, and infatiable purfuit after the thirds of
be ordained him Pru'fts for the high places, and this World. Such as thole make Mam-
for the devils, and jor the calves which he had mon their God. And for this reafon, Cove-
tnade. And when Men go to the Devil for teoufnefs is more than once branded with the
Counfel 8>C Help -, when they make explicit title oi Idolatry in the Gofpel, Col. 3- 5. Epb,
Covenants with him * or when they feek ro 5.5.
fortune-tellers, or Conjurers, to tell them (<>.) WHEN Men give them/elves up to Carnal
what (hall befall them -, as Saul did, 1 Sam. Pleasures. When they devote themfelves to
28. Or to difcover to them things Loft or the things of this Life, and count it tiie'ir
Stollen : They herein commit grofs Idolatry, only Felicity, to £ar, Drink,and make Merry.
and are jultly chargeable with it. And hence fuch are faid to make their Belly
1. THERE is a moreCovert Idolatry : Which their God, Phil- 3- 19. And it is evident, be-
tho' fecret, yet God fees it, and will charge caufe on this account they renounce him that
it on Men, whatfoever open pretences they is the true God, Job 2 1. 13, 14.
make of the true Religion. And it hath ll s e. LET this call upon us all, to be ek'
thefe things, cecding wary to our f elves, left we incur the Guilt
(1.) WHEN Men, in bafe flattery, give thefe of breaking this Great Command. We fee here^
Titles to Men that are due only to God. This how many ways it may be violated, both by
fort of Adulation, hath been too much pracYi- Atheifm, Contempt, and Idolatry. What need
fed among pretended Chriftians. Thus when then is there, that We look to our ways, left
the Incommunicable Attributes of God are af- we Sin on this account. And what humbling
cribed to Men -, as he who made hisDedica- Convifrion would this lay us under of out
'tion to his Prince, under the itile of, Tour folly, and need of pity and pardon, did we
Eternity : Or, when the Communicable Attri- throughly Examine ourfelvesby thefe thing?,
bu*tes are attributed in the Abflraft, which Nor is it a light matter, or to be defyifed by vs.
belongs only to God, and cannot without Ido- This Sin is enough to Condemn us, and expofe
latry be given to any fecond Being,but in the us to the Wrath of God, and nothing but the
Concrete : as not to be content to fay, fuch Blood of Chrift is able to cleanfe us from the
an one is wife, but Wifdom itfelf, &c- Hence Guilt of it-
that, Job 32. 21,22. Let me not, i pray you,
f A u g tr s t 26. 1701. ]
SERMON CLVIIL
Question XLVIII. Commandment, teach us> that G05, whri
feeth all things, taketh notice of, and is
&&&&HAT are we efpecially taught, by mucn difpleafed at the Sin, of having
*® W SI thefe Words-> [beforc Me,] in the any other God.
<^i |£ Firfl Commandment r
BESIDES the Arguments ufed in the Pre-
face, to enforce the whole Decalogue, htf
Answer.
which God offers us matter of Convic?ion,f hat
THESE Words, \hefort M^] in the Firft Obedience to his Law is our Reafonable Set*
* I i i Vise
6c8 Le&ures upon the Queft.XLVllL
vice, God hath feen meet to add particular 3. THAT becaufe God curioufly objerves all
Arguments to the Five fn ft Commands feveral- Men bow they carry tbemfelves with reffctt to
ly : Some whereof are appropriated to the bis Law, it will be to nopurprfe, either 10 deny
Command, with which they are connected, the fall, or excufe ibemj elves- That, he doth
and others are of a moie general Confiderati- thus obferve all Men we are allured- David
on, and applicable to every of the Precepts. alTerrs it concerning him, Pfal. 139. 1,2. 0
Why God hath added Reafons to fome, and Lord, thnu baft fearcbedme.ani known me. Thou
not to others ; and why to rhefe, and not baft known my down fitting, and mine up-rifing,
thofe, is not tor us curioully to inquire, but thou underjiandeft my thought ajar oft. . And Job
to relt fatisfied in his holy Pleafure. It is his made it an Article of his Creed, job 31. 4.
Condefcendency that he will give us a reafon Doth not he fee my ways, and count all my Jieps,
of any of hisCommands,befides his holy Plea- And Solomon Remarks it, Prov. 15. 3. The eyes
iigc uo iy iwvwvuanu uun,n>, an. auu wvw/ uj t/t i u arc u juiz /i/c cyc& vj iuc i~i)fu, arm ut
of his Commands. The words, Before me, or pn^dreth all his goings. And becaufe his knowr
before my Face •, are well obferved by our ledge is Infinite, he cannot be miltaken in his
Di'vines.to carry the force of a reafon in them. Obiervation, and therefore when he chargetii
Our Catech'fm reduceth the matter of Aigu- \t upon them, it will be full conviction, an(J.
ment contained in it, to three Heads, viz. 1. no way availing them to deny. Nor needs
God's Omni/^ie hce ; He feeth all things. 2. ihere any other proof. God therefore afferrs
his curious Observation 0}' Men in this regard, himfelf to be a Witnefs, intimating that to be
And thefe two are of foice in every other fufticienr, Jer. 29. 23. Even I know, and am a
Precept. 3. The infinite D/fpleafure which God witnefs, fntb the Lord. It is true, Mens own
conce'roes at this Sin peculiarly. Allot which Coniciences are enough, and thefe are under
are comprehended in it. We may therefore God's Government, and it is vain for Men tQ
briefly here take a more particular account of flatter or to bribe them, for, when God fum-
this matter, in the following Remarks, mons them to give their evidence, they will
1. THAT God, as he is the Supream Judge, fpeak our, R>m 2.15. But, tho' the Conici-
voill reward Men's Obedience or Df obedience. e ,ce is as a Thouland WimelTes, yet 'God is
As God hath given 'Men a Law, by which more than Ten Thoufand Confciences, 1 Joh.
they are to regulare rhemfeives, fo he hath 3 20 For if our heart condemn us,God is greater
added Sanctions to it, in which he hath pro- then our heart, & knoweth all things. Noj
mifed BlelTednefsjo all fuch as cordially obey will any excufe be profitable, for he knows,
it, and denounced mifery. againlt all fuch as not only the Atlions, but the defigns, & intents
retufe their Obedience to it. And that Men 0f the Heart-
may be encouraged by the one, and duly awed 4. THAT becaufe all things are open and ma*
by the other, he hath declared himfelt to be nifeft to God, it is a defperate impudence in any
the Judge to whom all mult give an Account, to have any other God. Affronts that are offer-
and from whom they (hall receive their Re- ed to any ope ly, and to their face, are look''
what tney are to expect. we are tnererore any lewaneis in tne ugnt or trie bun, it zv
rold, in Rom. 2. 6. Who will render to every gueth that they are grown (hamelefs, efpeci-
man according to his deeds. ally when they dare to do it in the prefence
2. THAT becaufe God is Omnifcient, it is of wife and good Men. And can it be lefs
therefore vain for Men to hope to bin out of bis fo, if Men know, and they cannot but know*
fight. When he faith before Me, it doth unlefs they wilfully fhut their Eyes, that God
not intend only a forbidding of open and {lands by and looks on •, that he is intimately
profelTed Atheifm, or Idolatry, or Contempt, prefent with them; and yet give his Glory to
but contrary it intends, that Men cannot another, a d exalt a ftranger upon his Throne,
practice thefe Sins fo fecretly, but that they and without remorfe do thofe things,that are
always ftand in the open light to him. They dergoatory to his Glory. Yea, what grearer
can do nothing behind his back,but are always difhonour can Men do to him, than to do thofe
before his face. Sinners think they can att things under his Eye, which they would not
their Sin fo privately, that it (hall never be dare to do, if they thought any fober Man
known; and confide in their fecrefy. And obferved them > It argues, either that they-
if they were concerned only with Men like believe nor rhat there is a God, or that he is
tbemfelves, they might have fome pretext for like themfelves, Pfal. jo. 21.
it * but when t/hey prefume this of God, it is ?. IT is therefore folly, yea madnefs, for fuch
their folly, and indeed no fmall indication of to nourifh hope m themfelves, that for all they
their A.theifm ; as was before obferved- God Jhall efcape his Vengeance. Carnal fecuiiry,
therefore hath given Men warning of this, nourifhed in the Hearts of Men that fearnoc
that they might beware, Jer. 23. 24. Heb. God, argues that they do not know him to be
4. I? Pjfal.1^9. 11, 12 David therefore tells holy and juft; and nor to believe& acknow-
us, Pfal. 16. 8, I have fet the Lord always ledge that, is as much as to deny that he is
before mc. God, U God fees, he will certaiuly pu'n;fh
4 — ~" fuch
' • ■
Queit XLIX. Ajjemblys Catechifm.
•
fuch Sinners-, he (lands upon his Honour, and
wiU not part with ir, Iju. 42.8. What hope
then can they have to efcape his righteous
Judgment ? His Hoiinefs makes him to hate
Si", his Jultice cgagerh him to punifh it ; his
Power enableth him to do fo ; and there is
none that can deliver them out of his Hand.
And his eyes that run to and fro through the
Earth, will cipy them -, fo that there is no
<tiaiknefs nor ibadow of Death, that can hide
them out or his fight.
6. THjiT ^becaufe God fees and ebferves to
Reward, therefore, all that truly fear btm, have
abundant Encciif.agev;ent. There is a glorious
Rtccmperrce of Reward, fecured in the Pro-
mile of the New Covenanr, to thofe that
know and acknowledge God aright, and ac-
cordingly glorify him. Now it is agreeable
to the Nature or a reafonable Creature, to
purfue a Work cheei fully, when he confiders
that it will be profitable for him. This
therefore is ufed as an Argument, to animate
Chriltians in their bufihefs, 1 Cor. i*>> ulf.
A d herein is a Child of God allured that he
flull not mils of ir, becaufe not only is he
faithful that hath promifed,and will perform,
but alfo he looks on and obferves, and keeps
a Record of all the faithful Service done for
him ; nor are the molt fecret Duties done
by him overlook'd by God, or lie out of his
light Hence Chntt faid to Nathaniel, Joh. 1.
48. B fore that Pb. lip called thee, when thou wofl
under the figtree, I Java tbec. And he hath
^fluted us, Mat. 10. 42. And whofoever fhall
give to drink unto vne of thefe little ones a cup
cj cold water only in the name oj a difctple, ve-
rily I fay unto you. hcjhall in no wife loofe his
reward. And (here is a time coming, when
all the fecret Duties of G> d's People, mail
be publ fhed before the World, and their
Judge fh.ill fay to them, well done, and de-
clare them Blefled, Mat. 7%. 34,3 >,3<^-
7. THIS alfo affrds matt a oj Caution to the
People of God to make them very circumffetl in
their whole Life. Evefervice, done to Men,
is indeed condemned in the Word of God for
Hypocrify- But Eye-fervice performed to
God, is there both commended and required.
It is a Duty required of us, Eph. $. 15- See
then that ye walk circumfpeUly. And what can
more cogently, engage us to the practice of
It, than ever to have this Thought in our
mind, / am before God -, His Eye is upon me,
He who is my fudge views and weighs all my
AUions. The belt of us have remaining Con-
cupifcence in us, which is ready to prompt us
to Sin, and in nothing doth it more impofe
on us, than by perfwading us, that we may
Sin out of fight, and fo efcape fhame and
pun:fhment. Whereas, now to confider and
believe, there is a God who looks on, and
cannot be mocked, what an impreflion mult
this make upon our Hearts? And how care-
ful will it caufe us to be at all times ? Yea,
not only to watch our outwaid A&ions, but
our very Hearts. & Thoughts,to fee that they
fee right \
WOULD we then woifhip God as God,
and pay all that Service to him, which we
owe him, as our God ? Labour we to have
the Impreiiion of this Conlideration always
irefh in our Minds ; and let it u ftuenpe all
our Thoughts, Words, and Actions,. This
will maintain an holy Awe and Reverence of
God in our Hearts, a:d powerfully ii flueuce'
our whole Lives. Whereas the Forgetfulnefs
of ihis, will expofe us to Temptations, and
give Luft and Satan advantage againft us, to
draw us into Sin. But I pafs to,
{Question XLlX.
WHICH is the Second Commandment 1
Answer
THE Second Commandment is, Thoti i
fialt not make unto thee any graven imcigei
nor the likenefs of any thing that is in. I
Heaven ahove, or that is in the Earth he-
neath, or that is in the Water under the
Earth, Thou ff alt not how clown 'thy felf id
them, nor ferve them : for I the Lord thy
God am a jealous God-, vifiting the iniquity
of the fathers upon the children unto the
third and fourth generation of them that
hate me : and fl.ewing mercy unto, thoufands
of them that love me and keep my GctM*
mandments.
WE have before obferved, that all the fotif
Commands in the firft Table, do properly ref-
pe£t the Worfhip of God ; and that in the .
two former we are directed unto^and inftruC-
ted about the kinds of Woifhip, which are
ranked under two Heads, viz. Natural 2nd.
Infi'ituted. Of the Natural Worfhip, and the
feveral Duties comprehended under it, and
the diverfe Ways wherein we may be guilty
of finning againlt ir, we have taken a brief
Account, under the fiift Command ; it fol-
lows that we now pafs over to the f.xond, in
which we are inltrutted about Instituted Wor-
fhip. And becaufe there is a very great dif-
ference between thefe two, and they come
under a far diverfe Conlideration, this and the
former Command, ought not to be confound-
ed, and made but one, which is done by the
Papilts and Lutherans, hoping thereby the
better to defend, or excufe their Image Wor-
fhip. Now the main difference between thefe
two lies in this, viz. Natural Worfhip u that
which the very Light of Nature will teach Men*
inafmuch as, the Duties of it, and the Obli-
gation laid on us to perform thefe Duties,
derive from the Nature and Being of God,
and the Relation which he Hands in to us *
whereas theDuties of InflitutedW or jbip, depends
upon God's revealed Will. And the Obligation
lying upon us to perform thefe Duties, flows
from the Sovereignty of God,and our abfolute
Subje&ionto him. This Command is, as the
* I i f 2 formsr2
6 io
LeBures upon the
Queft. L.
former, declared negatively •, as indeed, all
the reft are, except the Fourth, which is laid
down both negatively and affirmatively, and
the Fifth which is expreft only affirmatively.
But it hath been laid down as a Rule from
the Word of God, and right Reafon, thac
there are both thefe Parrs to be obferved in
every of them. So that here aif'o, we are to
confider what is Duty, and what is Sin, ac-
cording as they relate to this Precept. Only
let me in the firlt place remove out of the
way, orat leait clear our Diltribution of thefe
two Commands from another, which fome
ufe, and looks fair, viz. that the Firlt Com-
mand directs us to the Objetl of Worfhip,and
the Second to the Medium of it, which doth
not truly lay out the proper bounds between
the one and the o*her. For, befides that God
is the Objett of Worfhip directed to in both,
fo there are the Media of Wo;fh'p, which
properly belong to the Firfl as well as to the
Second Commandment. Such are all the Du-
ties therein required of us, of which we have
formerly taken the Account,but wefhill have
a further di.fcovery of the difference between
thefe two, in laying open the Command it
felf. And here, let us begin with the Affir-
mative Part. Hence,
Question L.
WHAT is Required in the Second Com-
mandment ?
Answer.
THE Second Commandment Requirech
the receiving, obferving, and keeping pure
and entire, all Ibch Religious Worfhip
and Ordinances, as GOD hath appointed
in his Word.
IN this Anfwer we may obferve two
Things, under which is comprized all that
belongs to this Head of Inltiruted Worfhip,
viz. I. Here is the Subjett Matter about which
our Obedience is here to be employed. All
fucb Religious Worfhip and Ordinances, as God
bath appointed tin bis Word. i. The Things
wherein this Worfhip is to be performed, in
receiving, obferving, and keeping them pure
and entire. Each of thefe may be briefly laid
open.
I. HERE is the Subjett- Matter about which
cur Obedience is here to be employed, viz. All
fuch Religious Worfhip and Ordinances, as God
bath appointed in his Word. In the laying out
of this, two Things may come under our In-
quiry, viz. Firlt, We may in general take an
Account of the Nature, Reafon, and Bounds of
Inltituted Worfhip. Secondly, We may in
particular, take Notice of the more $ec\al
Duties which belong to this kind of Worfhip.
Of thefe in Order, s
i. LET us in general take an Account, of
the Nature, Reafon, and Bounds of Inltituted
Worfhip. For which lee me offer thefe Con:
ciuflons.
Conclu. I. THATtbeEndoj InflttutedWorfhip
is to help us in thcExerctfe oj the Natural. The
Second Command is in this refpect fubfervi-
ent to the Firlt. This will appear if we
confider,
(i.) THAT the direftdefign of all Worfhip
is, that we love and glorify God, as our la ft
End and chief Good. God hath difcovered
himfelfto be fuch to the Creature, and re-
quires our practical Acknowledgement of
him as fuch, in our Worfhipp'mg of him.
When therefore our SaviourChrift would give
us the Sum of the whole firft Table, which
refpects our Worfhip, he thus exprefferh ir,
Mar. 22. 37. Thou /halt love the Lord thy God
with all thy heart, and with all thy foul, and with
all thy mind. Hence all thefe Commands,
points us to one and the fame Object, which
is God, and no other, Mat. 4. 10. // is written,
Thou {halt worfhip the Lord thy God, and him
only Jhalt thouferve. And the Reafon why
we are fo to Worfhip him, is becaufe he is
the hit End of all Things, all being made
for his Glory, Prov. 16. 4. And becaufe we
are to expect our whole Happinefs entirely
from him. And thisdependance we do practi-
cally profefs, by our fo Woifhipping of him.
(2.) THAT our thus knowing, acknowledg-
ing, and glorifying of God, k the proper Scope
oj the Firfl Command. The whole Object in
Religious Worfhip is recommended to us in
this Precept, and the other three refer to ir,
as thus prefcribed to us. And in this refpect
every other Command in the firlt Table hath
a neceffuy Reference to the firff and that this
is the proper Aim of this Precept, we have
already obferved, and made to appear, in
the opening of it.
(3. ) THAT all the Ordinances or InUitutions
oj God are given and intended to guide us to and
in our right clrfing with God as our lail Endt
and objeiiive Uappinefs. This is fufficiently
evident, from the Confideration, that they
bel ng to Worfhip, and that this is the very
de-fign of all Worfhip -, as hath already been
made to appear, and will be further plain to
us, if we obferve, that God himfelf hath de-
clared this to be the Reafon, of the Laws
and Ordinances which he gave to his People
Ifrael. Thus we have ir reprefented in,D^af.
10 12,13. They are ro fhew us how we are
to ferve onr God, and therein to pay him the
Honour and Homage that is his due •, thefe
therefore are given as a reft to try their
Obedience, and their acknowledging of him
therein, and themfelves to be an holy People
devoted to his Glory, Deut. 26. 17, 18, 19.
Conclu. 2. TME Morality of the Second Com-
mand, doth not properly confift in the things In-
Bituted,but in the Authority oj the lnflituter, and
the Reafn of the Inflitutwn. That we may
take this up righr, let us obferve,
1. THERE are two forts of Duties which
come under this Commandment, viz. Firft,
Such as are in themfelves purely Moral and
Natural. Such are Praver, and PraiHng of
him, hearkening to his Voice, and endeavour-
ing
^ — — ^— i^— ■— — « — - ■■ - ■ ■ ■ — - ----- ^— ^^^ T-gW ->M|,|.|_
Quell. L. Jfemhljs CatccbifiH. 6 1 1
ing to acquaint ourfelves with his Will. God's Pofitive appointing them, and for that
Secondly, Such as are in themfelves meerly reafon cookrheir rife from th.ir Appointment.
Pofitive and Arbitrary. Such were all the Thus, Circumcifion was no Ouiy, till God
Rites, Ceremonies, and Sacrifices of the Old gave Abraham a pofitive Law for it.
Law Ceremonial, and many of the Statutes (3.) HENCE none are under the Obligation
of the Judicial Law. Such alfoare theSacra- oj them, but fuch to whom the) are revealed Fot
ments of the New Teftament which are or- Men who enjoy the Oracles of God, Wherein
dained by Thrift, in his Gwfpel Church. his Statutes and Judgments are fheWn them,
2. THERE is a diverfe Confederation to be and yet neglect their Attendance on them, will
had of thefe with refpect unto this Precept, be charged as Sin on them ; but they rowhofti
their Relation to it is different, as will be they were never discovered, will not be thiis
evident- For, Guilty. As for the Heathen therefore, their
1. CONCERNING fuch Precepts as are of want of thefe Initiations is their mifery, hue
themfelves purely Moral and Natural, two if they never heard of them, nor had the Offer
Thing> are to be coniidered. of them, it is not their Sin, as it is for them td
( 1.) THAT a* thry are fo, they belong not to negleft Duties of Natural Worfhip, fen
the Sec nl, but 10 the Firjl Command. And it 10. 25.
is a Ruk, thit though a Duty may belong (4) HENCE they are Arbitrary and Mutable
to federal of the Commands, yet in the lame in their own Nature. The Duties of Natural
refpeel, it can belong to hut one N-w what- Worfhip continue the fame unalterably from
foever belo gs to namnl Woifh'p as fuch, is the beginning, whereas Lftituted Woifhip
appropriated to the fi;ft, ad mult be e;qui- hath been changed. God made known his
ted after there. Prayer thetefore, and Praif- mind to his Chuich of Old by degrees •, the
i ig, and Hearing, as they are eij>yned on Law of Sacrifices foon after the Fall, Crcum-
all Men by the Liw of Nature, do only refer fcifion to Abraham, the Paflbver afrer the com*
h'rher ; tor the Keafbn of them, naturally re- ing out of Egypr38tc. AndatrerChrift's coming
fults from our knowing and acknowledging he put an end to the Moiaical Pedagogy, and
God to he our God. introduced the Evangelical ^ which is tbere-
(2 ) BUT as they are appointed by God, to be fore to abide, becaufe he intended it to be the
oblerved in this or that Ordinance, lb they hit. Heb 12. 2b. Wherefore we receiving &
belong to Inhumed Worfhip. There ate the kingdom which cannot be moved, let us Zftc.
Ordinances, which God hath appointed, to be 3. THERE are two Things wherein the Mora-
attended by his profeffing People, which he Uty of the Second Command doth confift,
hath given them according to his Wifdom (i.) IN regard oj the Authority, by which all
and Pleafure. In thefe Ordinances he hath the Precepts of it are enjoy ned : which is Divine*
commanded thefe and thofe moral Duties of It is a moral Truth, and written in the Law1
Natural Worfhip to be attended, as Praying of Nature, that God is Supream, and tor that
in Aflemblies of his People, the Preaching of reafon, that he hath an indifputable right to
the Word,8tc. Now under this Confideration Command his Creature,according to his holy
of their being fo performed, they belong to Pleafure-, and that when he doth fo Command
Inltituted Worfhip, and fo to this Second it, it owes him a free Obedience, and rebels
Command. againlt his lawful Government, if it refufe'
2. CONCERNING thofe Precepts which are or neglect ro comply therewithal, Deut. 12.32,
meerly Pofitive and Arbitrary, Four Obferva- What thing foever I command you, obferve to &6
tions may be made, it : thoujhalt not add thereto \nor diminifh front
(\.) THAT they do not as fuch belong to the it. And this is grounded in the relation we
TirU Command. Tho' as they are means and bear to God, as we are his Creatures, Pfal.\oo.
helps to promove Natural Worfhip, they may 2, 3. And on this account he is our Lord and
fo have a refpett to that ; yet in their own Lawgiver, [pi. 33.2 2. On this account is God
Nature they do not, and the reafon is in their pleated often to give no other reafon for thefe
Nature, viz. becaufe they are Pofitive,and the Commands, but, / am the Lord.
light of Nature could never have discovered (2.) IN regard oj the reafon arid end of the if
them-, and tho' they are made ferviceable to Inflitution. Although God is Sovereign, yet
our glorifying of God,yet this Serviceablenefs he is infinitely Wife, and fuits his Inftitutt-
and Ufefulnefs,is not in the things themfelves, ons, as for his own Glory, fo for our Good.
but in the Arbitrement of God, who appoint- He hath therefore appointed them to be the*
ed them for this end, which is evident in all Media for the advancing of this defign. So
Ceremonies and Sacraments. that they are the way, in which we tnif
(2.) HENCE they had never been Duties, if glorify him, and enjoy Communion with
God had not thus Infiituted them. It is true, him* which is our Happinefs, which is the
the revealed Will of God, is the Supream lalt end of the Reafonable Creature, ro which
Caufe of all moral Duty. But fome Duties he is, by the Law of Nature bound to ferve,
God revealed in Man, at firft, by writing his Deur. ia. 1 3. To keep the commandments oj the
Law on their Hearts, and thofe Duties are Lord, and his fatutes which I command tbeetbli
perpetual, and belonged to Mankind, as foon day j or thy good.
as made with the Image of God upon him.
But thofe Duties had their firft rife horn t September 23. 1701. ]
— — —
6l2
LeBures upon the
Queft. L.
- —
—
SERMON CLIX.
Conclu. i^HATitistbeDivincPirrogative,
to make or appoint Injtuutions
in Worfhip. This Power belongs to God alone,
and to no other, neither Angel nor Man It
is true thefe may be the Inltruments ot dis-
covering to us the Will of God in this regard.
Kut to appoint any Ordinance of Worfhip, is
beyond their Liberty. The Reafon whereof
mL be afterwards confidered, under the Ne-
gative part of this Command Here only I
fliall offer a few Affertions For the Demon-
ftration of this Conclufion viz.
l THAT God alone is the Immediate Uojett
cf all Wvrjhip. The Object of Obedience in
general, it either ^ff«^ft«%TAV
God is the Ultimate Objeft of all Obedience
is certain. We are to do all with acknow-
ledging him to be the firltCaufe of all things,
and confequently to eye his Command in it,
and with ieeking his Glory as our lalt end, in
all that we do. And except we thus per-
form all Duty, it will not amount to Obedi-
ence to God, let it be never fo conformable to
the Rule, as to the matter of it. But Itill,
there are Two Tables in the moral Law, the
Second whereof contains Duty to Man, or
Love to our Neighbour, and in thefe, the
Creature is the immediate Objetl of our Duty h
whereas.the Firft Table enjoy ns us , in Duties
which have God for the next Objeft, as-weli
as the lair End of them : So that we are to
be carried forth in them, direCtly to God.
Such are all the Duties of Worfhip. Accord-
ing to Mat. 4 io. Thoujhalt worjhtp the Lord
thy God, and bim only Wall tbouferve. So that
ive may not pay any Worfhip,ro any other but
God, fo much as intermediately. Hence that,
Ifai. 42 8. / ant the Lord, that is my Name, and
my glory will I not give to another, neither my
■praife to graven images. . 1IT n.
2 THAT the In flit ut ions in Worflnp, are
properly Media to help us in our Natural
Worfhip. They are not ordained for their
own fake, but with a refpeft to the former.
How far, and in what refpea: they are fo we
'obferved under the firft Conclufion. And it
is here to be remarked again, to lead us in
our prefent fearch. What is contained in
this Natural Worfhip, was confidered under
the former Command. Infum, it is roKnow
God, to Acknowledge him to be God, and
glorify him as God. Now Man as a
dependent Creature, [tands in need of help
in this Concern ; much more fallen Man, who
hath no natural Liejht left in him, to direct
him how to Woifhip God acceptably. And
thereforeGod hath pleafedtofhew him a way,
wherein he may do it-, and to this way be-
long all the Initiations, appointed to Man
fince rhe Fall.
?. THAT all Institutions as fucb,*xz Pcfitive
and Arbitrary. I hy, as fuch, ror we before
obferved, that there are Duties, which in
— , — ,
themfelves belong to Natural Worfhip, that
God hath appointed to be performed in In-
ftituted Woifhip : But that this Duty is to
be performed under this Inltitution, aid that
under another, is an Arbitrary thing, and de-
pends on the will of the IniHtuter. But
befides, there are I Uitutions, which wholly
and intirely are Pufiuve- There is no Natu-
ral Connexion between theDuries themfelves,
and the End for which they were appointed.
Such are all the Ceremonies appointed, eiiler
under the Old, or New Tettament : Aid the
fupream reafon that we can give of the Apr
pointment of thefe is, that, it was thepleafure
of him that ordained them, to enjoy n them.
They did not proceed from his Nature, nor
were they in themfelves neceltary, for the due
honouring him,by the reafonableCreature,bu|
only he fa w* good to appoint them. Though
ltill it mult beacknowledged,thathehada de-
fign in them,which was his ownGlory,and our
Benefit. However, the Seal of them is only
this, I am the LorcT. And he might have ap-
pointed others, as well as thefe, had he fj
plea fed.
4. THAT the Ufefulnefs and Efficacy of all
Inltitutions in Woifhip, depends on the P/ea~t
Jure of the Inftituter. Their ufefulnefs con-
fifts in their ferviceablenefs to the end for
which they were appointed. For we obferved,
that they themfelves are nor an end, but a
Medium to it j and in this refpecl are they
a Medium, viz. as they may advantage us to
promove thegreatEnd of all Worfhip, which
is to glorify God, and enjoy Communion with
him, which is our true BlefTednefs : and if
they mifs of this end in us, they do eventually
became vain Oblations, and in norefpeel pro-
fitable to us. And this is their ufefulnefs when
they help forward the Graces of Hol'mefs in
us, and fo lead us to Eternal Life Nowrh'is
Efficacy depends upon the Inftituter. We
cannot give it to them, nor make them thus
powerful to us, it muft therefore come from
him who ordains them \ nor can our depen-
dence for it^be rationally placed on any other.
And it hence necefTarily follows, that none
elfe can,with any reafon,pretend ro make fuch
Inltitutions, but he who can put vertue into
them, to caufe them to advance this defign.
For any to appoint a Religious Ordinance. who
cannot command a Blefling to accompany the
ufing of it, it is both egregious folly 8c arro-
gance, and the very light of Nature condemns
it.
%. THAT God, and be only can give a Bl/JJing
and Succefs to any Inltitution. He can do ir,
let the Medium be what it will, and to an
eye of humane reafon never fo improbable,
as having no natural Connexion with rhe end
for which it is ordained -, yet if he Commands
it, he is able to make it cerrainly ro attain its
end. He therefore often chufeth fuch Media
as Men count foolifhnefs, rhar therein he may
illuftrate the glory of his Wifdom & Power.
The Preaching of Chrift Cti cfied was fo
cftecmed, by the Jew and Greeks i Coi. ti*$i
Bui
•.. r.«i
. L. dffernblys CatecbijM. ' &i
.JBut we preach Chritt crucfied, unto the Jews a becaufe God only knows, and can judge V]
flumbiing block, and unto the Greeks fooliflmefs. Confcience,: it muff either have rhat God
And yet he tells us, ver. 24- But unto them hath himfelf appointed, or Authorized 21
zcbiehare called, b;tb Jews & Greeks, Cbriji, the ther to appoint in his Name ^ bit God bath
power oj God, end the wfidon; ?jf G,d. And. referved this to himfelf, and hath limited i
further declares, ver- 26,27. hot many wife to this Rule, in Deut. 12. 32. What thing
men after the ficfili, not many mighty, not many ever 1 command you, obferve to da it .- thou Jhalt
noble are called. But God hath chefett the joolifb not add thereto, nor diminifo jrom it.
things oj the world, to conjound the wife, and Conclu. 4. THAT the Word oj God is ti:s
God hath cbojfen the weak things oj the worldjo only Rule, by which we are to inform cur
confound the things that arc mighty. And he ielves, what are the Ordinances or' Divine In-
'challengeth this to himfelf, lfai 48. 17. Thus ititution.. If we would know what are thofe
fauh the LorJ t'y redeemer, the holy one of Ifrael, pofitive Precepts of his, which concern this
I am the Lord thy G:d which teachcth thee 10 Affair, and not be miftaken about them, j$tq
profit. And that no other but he can do, is mult repair to this Oracle for our jnfprtfif*
equally certain. And there needs nothing tion. And that we may rightly take up this
more to demonltrate this, than to confider, Conc/ufion,and the reafon of 'it, let thefe things
that the molt able & faithful Minilters,whom be oblerved,
he makes ufe of in the difpenfation of his 1. THAT the light of Nature cannot of it
Institutions, do utrerly difclaim any Ability fdj d/fciver to its, what is a Divine Inftitu-
in them, to make anyone of thefe Ordi- tion. It may fometimes be able, to give us
nances, effectual to the faving good of thofe a convincing reafon of the equity and fuita»
to whom they difpenfe them 5 but refer rhat blenefs of the Inltitution, ver, that this oe
entirely to him. Which ArgumentP<?///ufeth, that is an Ordinate, it can give us noinfor-
to beat off his Corinthians, from pbcing an mation. And the reafon of this is evident, be-
over-value upon the belt of Minifters, 1 Cor. caufe, as was before intimated, they are the
3. 5,6,7. Arbitrary Declarations of his Sovereign Will.
6. THAT God hath engaged his Blejjing to They therefore who allow fuch a Power to
no other Inttitjjtions,, but thofe of his own humane Reafon, or the light of Nature, iri
Appointment. He hath encouraged his Peo- f0me rhings, have taken up a more lax and
j)le, to attend upon his own, by promifing his large No' ion of an I> Ititution, than I intend,
prefence and bleiling with them, in their due and confound things which ought to be diftin*
'attendance on them, Exod. 20. 24. In all pla- guijhed. For indeed, that which derives im-
ces where I record my Name, I will come unto med a'ely from the Sovereignty of God, and
thee, and I will blefs thee. But he hath not fo hath no foundation necefTary in the nature of
jlone, ia regard of any other. He threatned the thing, cannot be inierred and concluded
them with his Anger, as will afterwards ap- from our way of reafoning. And in regaid
pear ; and for this reafon, they that attend of this, may that demand be well made,Rom.
them, are faid to Worfhip him in vain, Mar. u, 24. For who hath known the mind cj the
15. 9. But in vain they do worfhip me, teaching Lord, or who hath been his counfel/er.
for dotlrine the commandments oj men- It Men 2. HENCE we muff receive this difeovery
could oblige God, to fucceed all their Inven- from Godby a particular Revelation. The lighc
tions, which they pretend to be for hisGlory, of Nature in a more large fenfe may be cal-
they might have a Plea for them •, but it is led a Revelation ^ but that which is more
not fo, but the contrary, and the reafon of ftriclly fo called, is that which God hath made
it may be conlidered in its proper Place. Here kn >wn of his mind after an extraordinary"
only let it be obferved, that if nolnftitutions manner, in the fir it difeovery of it to Men,
are of ufe or benefit, but fuch as are under tho' it hath afterwards been difcovered too*
"Heaven's approbation and bleiling, it muft thers by rhofe to whom it, was firft fo corn-
needs follow, that it is an abufe to Mankind municated- And if it had not firltly been fo
for any to lay fuch an Injunction on Men, manifefted, Mankind muft forever have jfe-
when they can fecure no Benefit to their at- mained ignorant of ir. Now there are buC
tendance on them. thefe two ways, in which Men are capable of
7. THAT all L:ftitutions of Worfhip bind coming by rhe knowledge of any thing, vir,
the Conference, which is fttbjett to God only, by Reafon and Revelation. Ir therefore ,the
All Worfhip that is lawful is due to God,for former is defective in this regard, we muft be
Jhe is the only Objeci of it, and all the Service beholden to »he larrer for ir. Hence we have
■which is due to him, mult have a Divine our Saviour Chrift making fuch a disjunction,
Law for it ; for no lefs an Authority can in his animadveifion upon Peter's ConfefHon^
tvarrant it. And all Divine Laws as fuch, Math. 16. 17. Flefh and blood hath not revealed'
bind the Confcience, for he is the Lord of it, it unto thee, but my Fafoer which is in heaven.
and he himfelf hath affured us, that he will 3 THAT God bath pleafed to revialhis Wiu,_
punifh them that violate his Ordinances, tho' to fome extraordinarily, in the giving of thefi
fecredy. Now he that pays Confcientious InUitutions As thefe Oidinances have been.
Obedience to any Inltitutions, doth therein g ven to the Church, not all at once, but
own, that his Confcience is fubjeft to thar ficceffive'y, and with additions 2£ alterations.
Authority,' by which they are enjoyned , and fo all thefe things were by Men InfphcA, and
tr/h*
614 LeSures upon the Queft L.
who did all as commanded by God. And this the flefh : And He being the Subftance of
they had, fometimes by Dreams and Vifions, thofe fhadows,gave being to the things there-
iometimes by Meffages received from Angels, in prefigured,and fo put an end to them ; till
and frequently by the Son of God, who is when, they were to be of force ; according
called the Angel of the Covenant : but (till, to Cant. 4. 6. Heb. 9. jo. But when Chriit
it was from God, that they had the injunfti- had accomplifhed his Work on Earth, & took
on •, they came not on their own heads. And pofTelTion of his Kingdom, he gave a new
they had thofe infallible tokens, by which Difpenfaltion of Ordinances to his Church,
they knew that it was a Divine Revelation, which is to continue till the Confummation
that was made to them, that enabled them of all things. And for this reaion,it is faid to
without haditancy to prefix it with, Jhus faith be a Kingdom, that cannot be moved, Heb.i2.
the Lord. And thus Paul introduceth the In- 28. When therefore the Apoitle John had
ftitutionof the Lord's Supper, 1 Cor. 1 1. 25. written his Book of Revelation, which is the
"Por I have received oj the Lord, that which alfo laft of Canonical Scripture, he fet fuch a Seal
/ delivered unto you. as that to it, Rev. 22. 18, 19. For Itefiijy un~
4. THAT God hath ordered thefe Statutes of to every one that heareth the words of the pro*
his to be -recorded in the Holy Scriptures. True, phefieofthis book, If any man Jhall add unto theft
thefe were for a long time, handed from one things, Godjhall add unto him the plagues that
Generation to another, and received from Fa- are written in this book. And if any man fhall
thers to Children, by Tradition ; but it was take away from the words oj the book of thit
God's Pleafure,when He faw meet, to command prophefie, God jJ>a/l take away his part out of tht
the Writing of thefe things,that fo they might book of life, and out of the holy city, and jrom
be preferved,forthe help&direction of hisPeo- the things which are written in this book.
pie at all times. Thus we find,that whenM'/ei- 6. HENCE itjollows, that if we would knots
had received the Ordinances in the Mount, he what are the Gofpel Injfitutions, we mutt apply
reeotded them, Exod. 24. 4. And AUfcs wrote our f elves to the Word oj God for them. This
all the words oj the Lrrd, and rfe up early in js the only unerring Rule for our direction.
the morning, and builded an altar under the hill, Chrift is the only Lawgiver of his Church,
and twelve pillars according to the twelve tribes and his Minifters are to limit themfelves, to
ofljrael. And we are told of fuch a Com- teach Men no other injunctions, but fuch as
mand, Ex^d 34. 27. Write thou thefe words, he hath prefcribed, Mat. 28. 20. And how
And Mofes wrote the whole Law in a Book, fliall they know them, but by his Word,
"Deut.%1.2^. We are therefore told, both how wherein he hath given his whole Counfel in
the Scriptures were written, and for what this refpeel > Andlt is fufficient for them to
end and uiefulnefs they were fo, 2 Tim.?. 16, reject any O'dinance of Woifhip, which is
17. Allfcripture is given by infpiration oj God, impofed on them, if it hath not his Warrant
and U profitable j or doclrine, jor reproof, jor for it. God therefore thought that to be
correction, for inftruflion in righteoufnefs : That enough for their Convict ion, Jer. 7, 3 1.
the man oj God may be per jell, throughly jur- Conclu. 5. THAT all the Inttitutions oj D/-
nijjr.ed unto every good work. And God's Peo- vine Appointment, are equally our Duty, with
pie were directed to regulate themfelves by the Duties oj Natural Worjhip. This mult be
this, when Deceivers were ready to impofe underffood with refpeel to fuch as have the
upon them, Ifai. 8. 20. To the law and to the revelation of thefe Ordinances made unto
tejlimony : if they freak not according to this them by the Word of God. For we before
word, it ii becauje there is no truth in them, obferved, that none are under the Obligation
5. TH AT there are no new Institutions or- of them, but thofe to whom they are revealed;
gained, and confequently no new Revelation ButMen greatly miftakethemfelves,who think
of any to be expetted, fince the Canon of the that altho' they are under indifpenfible Duty,
Scriptures wis perjecled. What extraordinary to perform Duties of Natural Worfhip to
difcoveries of the mind of God may be made God, yet they may neglect thofe which are of
to Men, in the dayof Reformation,and Relti- Inftkution without danger ; but this is a great
tution of all things in the Church of God, error, and the occafion of a great deal of Sin.
which is hoped and waited for, I mail not Not that every Inftirution is to be run upon
inquire. That the Spirit fhall then be poured wirhout the Qualifications required, but it
forth abundantly, we are to believe,accord'mg is a Sin in Men to live unqualified, and think
to the Scriptures. Donbrlefs, God will then to plead that for their excufe or juftification
communicate a great deal of Light to his in their neglect j as if one Sin would excufe
Chofen, whereby they fhall have abundant us from another. The Truth then of this
fatisfaction in thofe great Truths of his Word, Conclufion, may be demonftrated in a few
about which, Chriltendom is at this Day, in- Things,
volved in endlefs Difputes. For weare told, 1 THEY are en joy ned by the fame Authority, •
Hah. 2. 14. For the earth fhall be filled with the God is the Author of the Law of Nature, as
knowledge of the glory of the Lord, as the waters well as of the Pofitive Law, and of this as
cover thefea. Bur this is certain, that there well as that. Now the firft Obligation lying
will be no new Ordinances appointed. It upon any to obey a Law, is from the ConfMe-
pleafed God to fet up 3 le^al Adrniniflration, ration of the Power or Authority of the Law-
to be and continue, till Chrift had come in giver. If it be his Prerogative to make fuch
Queft. L.
a Statute, and bild U upon us, it mult mdif-
putably be our Duty to fubmir to it- and
whatever difference there may ne in tue
things tbemfelves, as without quettion there
is a difference, yet in point of Obedience it
amounts to one 1 the fame Authority is del-
p. fed in the neglett of' the one, as or the o-
ther and there is as.muchConternpt caft upon
jrim'by this as by that- That theretore is
a preface to all the Commands,£W. 20. 2.
'di2-.-THVX.avkuiirt.8rd to ibe fame End, and
to be pertermed- 'to the fame Objett- They
are both oftfleg^Worfhip, though diverhfied
by the diftfrftiobdf Natural and Inltnuted.
They are boohl-twi tire fameDefig:i,viz. the car-
ivineonof tfeeUe^igion whereinGod is tobeae-
knowledge an-d giorifyed by the Reafonable
Creature. God is-therefore to be ferved in
them both. And as it is our great Bufinefs to
ferve him, To we are to take our directions
from him' how to do it ; and in thefe he hath
told it us. And becaufe thefe initiations are
the Media found out by God's Wifdom, and
prefixed bv his holy Will, to help us in our
moral Worfhip, we cannot negleft thefe,with-
out hiudring our i'elves in the other. They
that will omit their attendance upon the
Ordinances, will foon grow refnifs in Natural
Duties.
3. T HEX are by the Precept made a neceffary
Means to the great end of Worfhip. What t hac
end is, we have already obferved. Now a
tiling may be faid to be neceffary, either in
its own Nature, or by vertue of fome Law
or Precept •, the former Neceffiry is, when
the thing cannot be without it ; the latter
is, when it is the Will of God, that we fhall
obtain his Bleiling in no other way. In the
former refpeft, no particular Ordinance, is
abfolutely neceffary ; tho' in general,the Na-
ture of Man, and of Worfhip, require that
there be fome Ordinances about it. Though
it be at God's liberty, what he will enjoyri.
But in the latter refpeel, thefe are necelTiry
to be obferved and obeyed by us, becaufe God
hath faid, that this is the way in which he
will be Worshipped by us, and accordingly
will communicate himfelf to us. Hence the
enjoy merit of thefe is faid to be the fpecial
priviledge of a People, Pfif. 147. 19,20.
4. THAT they are a Teft,by which Godproves
our. Obedience to him. God's Sovereign Prero-
gative, is in nothing more afferred, than in the
Second Command ^ as will afterwards be con-
iidered. Now God hath from the beginning
ufed fuch a Tett. He didfo with Adam in his
Integrity by the Tree of Knowledge. He did
fo with his Ancient People, in the Laws of
Ordinances given to them by Mofes •, and he
hath done fo by bis Gofpel Church, in the
prefcribed Appointments of it. On this te-
nure therefore the Promife runs,Deut. 5. 32.
6. 24. Now it is not what the thing is in it
felf, but what it is to us^ that puts weight
Upon it. And nothing can difcover our Hearts
more, than a trial that is in 1 thing of it felf
imall and* eafy,and yet laid on us to be a proof
.
of our Sincerity : As Adms rorb.eaj tl?
fruit of one Tree 5 to'/'s tarrying (ey.efi '
and many of like nature. ^1. „',
5. THAT they are urged frponm, -j
fetched from the fome Topic Aw Soj
thought all thefe Duties ro.be in c lis
Moral, which are inforced with A:gome.
thai are fo, bur that is a miftake : lor aJ'th
the Precepts themfelves are Pofitive, yet i
Obligation to Obedience is Moral, and thfii
fore the Motives may well be fo too. Such
that, Lev. io. 44. and many of like import.
God would hereby give us to undeiftand,£har
tho' the thing were not a Duty, but at Libei 1
before he commanded it •, yet when orce ic
hath his Seal upon it, we as truly pollpte
our felves with Sin, by tranfgreiTmg of it, as
by the breach of any of the meerly moral
Commands.
6. THEY have equal Sanations anne'xzjf, id
them. The Sanations that are added to c:ur
Laws, are to give a Solemnity to them,
upon the Confciences of Men. Now G<
hath made the fame Promifes to Obsd
and declared the fame Threatnings agali;it
Difobedience to his Inttitutions, as unto t
Precepts of Natural Woifhip. When God.
had given the Law to Ifrael, what greater
inforcement could be added than that, Deut.
32.46,47. And that in Cbap.30.19. And
we find what a fearfulC^mminarion is uttered
againlt thofe that unworthily Com.munic
at the Lord's Table, 1 Ccr- 11-29. Yea, and
let us remember, that all the mifery that is
fallen upon the whole race of Mankind, was
introduced by the tranfgreflion of a Pofitive
Precept or Ordinance, Gen. 3. Let us theft
fear God, and take heed that we neglect not
nor defpife any of his holy Ordinances.
[ Oc toe e r 21. 1701. ]'
SERMONai
II. TT now follows that we take an Account]
jL ef the more fpecial Duties, that belong to.
this kind of Worflnp. A nd h ere we mulf wa r \\f
diftinguifh, between the Duties of Natural
Worfhip, and thofe which arc Inffituted. And
that more peculiarly for two Reafons. Parr];/
becaufe Natural Worfhip, in all the Pares of
it is to be performed by all Chriltians 5 and
there are none that Can live in the neglect of
them, without Sin, fince the very light of
Nature tells Men, that they are due to God
from the Reafonable Creature, as was ordain-
ed under the firlt Command : Whereas.divers
of God's Inttitutions, do not only appoint
Pofitive Duties of Worfhip, but affo confine
the di (charge of them ro fuch Offices, as ore
therein ordained of God 5 and if others fhouid
undertake them, they , would be guilty of
Ufurpation. Such Were the Priefj's Ofnce ojf
61d. Hence they fo treated him, 2 Chron 2H
i8i And they withstood V zz> ah ihs king> &j
* K k k titt'
616 LeBures upon the _ Queft. L.
_ — .-.,, — | __ — . — —
unto bim, It appertained not unto tbee)Jzziab, we may be more particular in this, let us ob-
to burn incenje unto the Lord, but totbe priefls, ferve, That the Divine Inititutions may be
the Jons of Aaron, tbat are confecrated to burn coniidered, according to the Times .of the
incenje: go out of tbe fancluary, for tboubaft Church of God. Thefe were fuch as were
trcjpajjed, neither fidl it be jor tbine honour given to Man in Innocency, or fuch. as were
from tbe Lord God. Partly,becaufe the Duties appointed to Man fince the Apoltafy. God
of natural Worfhip, are fixed and unalterable, gave to Man in Integrity, the Tree of Life
and remain to the World's End, whereas In- and Knowledge, for a Sacramental Ufe to
ftitutions are alterable, though not by Men, him, by a Pofitive Law, which were added
yet by God who ordains them ; and though as Seals to the Sanctions of the moral Law.
they are of equal Force with the other, Since the Fall we may divide the Times into
while they have the Seal of God's^Autho- two ; Parts, viz. From Adam to Cbrifl, and from
rity
ceafe
beenms
calls them, Gal.- 4. &. which hath alfo been fcureDifpenfations,till Chritt himielf appear-
manifefted,under the Confideration of theNa- ed to be the Light of the World. Hence he
ture,Reafon,and Bounds of lnltitutedWorlhip. gave them diverfe Ordinances, for the help
WE are here alio to remember, that there of their Faith, and directing of them in their
are Duties of Natural Woifhip, required to Religious worfhipping of him. Thefe were
be performed, in the Exercife ot inltituted fewer at the beginning, and grew more nu-
Worfhip. Though thefe are diltinguifhed in merousin procefs of Time,according to God's
Doctrine, yet they are joined together in Pleafure, and the fuirablenefs of them, to
Practice ; for we obferved, that this is appoint- the State of the Church then being. Before
ed to help us in exercifing of that. But ftill, the Flood, the principal that we have inti-
it is not left to Man's Arbitrement, nor may mation of, were Sacrifices, which are not
every one at pleafure undertake the Perror- without fome reafon fuppofed, to have been
mance of thefe, in the way of an Ordinance, offered immediately upon the Fall, and our
under the pretence,that it is naruralWorfhip. firft Parents cloathed with the Skins of them,
For fo would the diitinctOffices, whichChrilt but expreffed to have been offered by Cam
hath appointed in his Church, be confounded, and Abel, Gen. 4. begin. And the diftinfrion
Rom. 10. 15. And bow fball tbey preacb, except 0f Beafts, into Clean and Unclean, which dif-
tbey be fentl ference therefore was obferved, in Noab's
Again, WE are to diftinguifh between an forring of them in the Ark, and after the
Inftitution it felf, and the Circumltances of Flood offering only of thofe, Gen.-}. 2. And
it. There are fome natural Circumftances, 8. 20. And Noab builded an altar unto the Lord,
necefTarily required to all Actions, whether and took of every clean beaU, and of every clean
civil or religious \ thus, every Ordinance fow/i and offered burnt- offerings on tbe altar.
mult be performed, in fome Time, and in And the afTemblingof themielves for publick
fome Phce, becaufe Man's Nature requires it. Worfhip, Gen. 4. uir. Then began men to call
Now if God hath fixed thefe, as he did of upon tbe name of the Lord. After the Flood,
old, with refpect to diverfe Services, this God added the Prohibition of eati.ng Blood,
belongs to the Inftitution, and binds the Con- DV a pofitive Law, there being no reafon in
fcience to the Obfervation of it : But if the Law of Nature, why that (hould not as
there be no particular Precept for it, it be- well be eaten, as any other part of the Crea-
longs to the Prudentials of Chriltians, and ture, Qen% 9# ^ ^ncj from thence till ^/-ti-
the Light of Nature is to direct, yea, and the bam, we have no notice of any thing added
Providence of God may vary it. There are to inftitured Worfhip. But to him he "gave
alfo civil Circumftances, fuch as Garb and Circumcifion, Gen. 17. 10. And thus they
Gelture, in which Modetty and Gravity are continued till Mofes, by whom God gave k>
requifitei but thefe are not in themfelves,any the Children of Ifrael, a Syltem of Inltituti-
part of inltituted Worfhip, nor hath God ap- ons, too numerous here to be related. The
pointed any limited Ordinance about them j PalTover appointed, with all the particular
and how far the Practice of the Apoftles a- Ordinances of it, upon their coming out of
mounted to an Inftitution, in thefe and thofe Egypt, Exod. 12. But the reft were given to
Particulars, is matter of Difpute. There Mofes in the Wildernefs, upon Mount Sinai,
were fome things they did extraordinarily 5 upon the tenor whereof, God renewed Cove-
and fuited to their Apoltolical Function, and riant with that People, and took them to be
thofe Gifts which are now ceafed, the doing his People. Hitherto belonged the Taberna-
whereof is to ceafe with them. Other things cle,and all the Utenfilsof it. The giving the
they did occafionally, and according to the Priefthood to Aaron, and his Poiterity. The
Rules of Prudence, which cannot be the Rule putting Holinefs upon Times, and Places,and
of a fixed Ordinance, in the Church of God. Things. All the Ceremonies of the ceremo-
Infum, WE have obferved, that an Inftitu- nial Law,which were very numerous 5 which
tion in Worfhip is, whatfoever God requires things were to ftand in Force, till the Tinges
to be petformed by his People in way of of Reformation, Heb. 9. 10. i e- till Chrifl:
Worfhip, by a Pofitive Precept, And that mould come and make a Change, in the
/ whole
——-,-.-... .,_ ..^t, ^,
Oueft. L. Jjfemblys Catecbijm. ' Of
whole frame of inttituted Worfhip. Now, be further cccafi n. under the .Confideration.
as Cluift' upon his coming, and accomplifhing of the Helps to Obedience, whereof this 13
the things rhat did prefigure him under the one Piincipal. < „
Law, did put an End to the Mofaical Peda- 2. PREA HlhG oj the Word, that the
eogy, and thereupon thofe foimer Appoint- Woid ot God is given us, for our help and
ment's now ceafed to be Ordinances,^ became direction in the Service of God, is certain,
beggarly Elements, as the Apoltle aflerts and and the Law of Nature tells us, that if God
proves in the Epifiles to the Galatiaits and afford his Word to us, we ought to acquaint
Hebrews : S > he ordained new Inftitutions in ourleives with ir, and u!e fuitable means to
the Goi'pel Church, to be obferved by rhem, that End. But. this particular way of preaeh-
who protefs themfelves Chriltians 5 and rati- ing ir, in the C01 g-tgaiions of God's People,
fkd them, by the fame Authoriry. On which which he harh appointed to hz a Medwm7
Account we are told, Heb. 3.2. Who was faith- for the Converfion and Edification of his Cho-
ful to him that appointed bhn, as alfo Mofes was fen, is Pofirive, 1 Cor. 1. 21- for ajter that, iti
faithful in all his boitje. And thefe are they the wifdom oj God, the world by wijdom knev)
which wc ate concerned withal. And hither- not God, it pleafed God by the joolifinefs of
to more peculiarly do belong, preac mg to five them that bel.eve. This there-
1. THE Appointment of G of pel Churches for ^ fore is lolemnly preiTed on Timothy, 2 Tim. 4.
the ' Fublick Worfhip oj God. The Light of ly2. I charge thee therefore before God, and
Nature indeed tells us, that as Man was the Lord J Jus Chrijl, who fhall judge the quick
made for God's Service, and conftquently and the dead, at his appearing, and his kingdom:
owes a Worfhip to him, and being made a Preach the word.
fociable Creature, ought as there is Oppor- 3. BAPTISM and the Lord's Supper. That
tunity,to ferve him in a fociai Way. Never- the<e Sacraments are to be ufed in the Gof-
thelefs, the Appointment of the feveral So- pei Church, is certain, becanfe rhere is a Pre-
cieties of Chriltians, for the upholding and Cepr for ir. That they are no part of natural
carrying on of this Worfhip, is Pofitive, and Woifhip, bur purely Pofitive, is no lefs -evi-
Gad ha'ch ufed his fovereign Wifdom in the den% and for that Keafon rhey are acknow-
prtferibing aid ordering of fuch Societies,fo ledged by all the Orth dox, to be facred Ce-
as they may belt obtain rhe End of their Or- remonies •, and rhar rhey are arbitrary and
dination. It would here be endlefs to en- alterable is ev dent, becaufe they are brought
quire into all the Difputes, that have been into the bofpel Worihip, in the roorp. ofCir-
mjnaged about the Nature and Conftiru'ion cumcifion and rhePaffover, which are there-
of Goi'pel Churches, but that there are fuch upon removed and ceife. The former being
inltitutqd by Chrilt, is evident in the New more fuired to reprefent Chrift to come,and
Xeftament, which mentions Churches in the thele ro commemorare rhe great Benefits,
Plural, and tells us of the feveral Places, that he harh introduced by his comi g. The
wherein they were planted, rhe Appointment Appointment ot thefe we hav«.* the Account
and Regulation whereof, belongs to Chrilt 's 0f, and the Handing ot them for ule in the
fupream Authority, who is the King of his Gofpel Church, rill Ordinances will be of no
Church, from whom they are to receive their furrher ufe. Of the former in, Mar. 28. i£s
Injunctions, Mat. 28. 18, 19, 20. All power is 20 Go ye therefore and teach all nations, bap*
given unto me in heaven and earth, Go ye there- ttz>ng them in the name of the Father, and of
tore £>c. Whofe entire frame. is manifeltly di- the ho n and f the holy Qhofi : Teaching them
verfe from that of the Jewifh Church Stare, %0 obferve ah things whaijoever I have command-
being fuited to the Service of Chrilt, already edyou : ad lo, I am with you alway even unto
come in the Flefh, and exalted on his the end oj the world. Amen. The latter, Luk.
Throne. 22. 18. For I fay unto you, I will not drink of
2. THE Appointment of the flatedOrdinances, the fruit oj the vine, until the kingdom of God
vcbi'cb are to be admimUred in thefe Churchts. fhall come. Compared wirh, 1 Cor- 11. 26. For
°The Ufefulnefs of thefe Churches, was for as ojtcn as ye eat this bread, and drink this
the convenient performing of thefe Ordinan- Cup, ye do lit w the Lord's death till be come.
ces. Now it is notorious, rhat the Ordinan- 4. THE Dijciphne, by wheh^he Government
ces of the Jewifh Church, were vaitly d verfe ofChnfi in h s Church, is to be upheld. Every
from thofe of the Gofpel Church ^ rhey are Church is a Society ot fuch, as areunder Or-
called carnal Ordinances,and thefe Spiritual j dinances adapted to the prefervarion of fuch
not from the End of them, for therein they a Body, in due Order. A d becaufe ir confifts
agree, but for thzh'ature of them. Now thefe of fi >ful Men, it is necefftry for the prefer-
Ordinances principally are, vation of it, that there be a due Difcipline
exeiciled in it, for rhe reclaiming of rhe
t. PVELICK Prayer. For though Prayer Scandalous, encouraging of the Penitent, and
ltfelf is a parr of natural Worfhip, yet the Warning of all. This the light of Nature
appointingof itinChurchAflemblies,is an Or- teacherh : Bur the determining of the parti-
dihahce. 1 Tim. 2. 8. / will therefore that men cuiar Rules of this in the Church, is Pofitive,
pray every where, lifting upholy hands, without And this is quire of another Nature from
wrath and doubting. But of this there will that of Civil Bod ies,whofe Weapons are Car-
' ~ ' *K k k 2 ml
6i8 ' Leftures upon the Queft. L.
rial, and applied only to the outward Man : doubtlefs, every Hearer, hath a tye of Conf-
whereas thefe are Spiritual, and concern the cience, to obferve a fuitable proportion, ac-
Confcience, 2 Cor. 10. tg,tp£ Hitherto be- cording as God bleflerh his Labours. And
long Church Cenfures, of Admonition, and this may fuffice for the fubjeft-matter, about
when need requires, Excommunication, in which our Obedience to this Command, is to
cafe of Contumacy ■•> and the reftoringof fuch be imployed. Which was the firtt thing we
as are Penitent: which are called by the ge- obferved in the Anfwer. It follows to Con-
nerai terms of binding and looftng, Mat. 18. 18. fider,
remitting and retaining, fob. 20. 2?. II. THE Things wherein this Worflnpis to be
5. RtLlGIOUS Yafiing. Fatting it felf, as performed: Which are Three, viz-tbe receiving
it is an outward abliinence from the ufe of obferving, and keeping p nre W entire thefe 0*-:
the Creature, is no part of Worfllip at all, dinances. Which may briefly be fpoken t<J.
and confequently not of Natural Worfhip. 1. WE are to Receive thefe Ordinances. Deut.
Thar God hath appointed it, as a Dury to be 33. 3. And they fate down at tbf-0t: everyone
praftifed in his Church, as well as by parti- jhall receive of thy Words. I frhd^StiS &the firtt'.:
cular Perfons, on Occafions, for Solemn Hu- iiep ^0, as well as part of oWObedience, taA
miliationand Prayer, is abundantly confirmed theSecond Commandment.. OTith receiving
in the times of the Law. Hence that,in Joel, contains in it, srftni.iii
2. 1*, 16. Blow the trumpet in Zion,fntfify a j. AjX Acknowledgment of the DivltieAutbo-
fatt,cal a folcmn ajfemb/y. Gather the people^c. rity, in giving us thefe Intfitutuns. Thef©i
And that iralfo belongs toGofpel-times in the Commands are Arbitrary, and we cannot al-
Woifhip ot God, Aft. 1?. 2, ?. As they mini- wayS difcern the particular Reafon of them ;
fired to the Lord, and faffed, the holy Ghoflf aid, but then it ought 10 lull ce us, that the Au-
Seperate me Barnabas and Saul, for the work thority by which they are enjoyned, is indif-
whereunto \ have called them. And when they putable. God in nor hi.tg more alTerts his So-
hidjafodlfc. Of which Nature aifo are vereignry in his'fpecial G vernment, than in
Days of Thanksgiving. the Second Command ; and therefore he gives
5. THE Appointing of the Offices in theChurch, that for the binding Keafon, / am the Lord,
for the difpenfition of the Gcfpel Ordinances. /\nd this mult fatisry us, and filence all our
ThefeOrdinancesaretobedifpenfedinChrilt's Cav llings. It he Commands, our bufinefs is
Name, and by his Authority. And hence to obey him, Deut. 12.32. What thing foever
there muft be fome Authorized by him for / command you, obferve to do it : thou Jhalt not
it -without which Commiifion, none ought add thereto, nor dtmtnifh jrom tt.
to' take this Province upon him. It is faid of 2. A through Approbation of them in our
the High Prieft of Old, Heb-5-4- And ^oman Minds. We then only receive God's Word
taketh this honour unto himfelf, but ^ he that if aright, when we appiove of it, and account
sailed of God, as was Aaron. And it is of like it to be every way excellent, when we can
force in all the Offices in the Church. The put that encomium upon if, Pfal. 19 7, &c.
Offices in the Gofpel Church, are not jYr law 0} the Lord is perjetf, converting the
the fame, under the New-Teltament, which foul: the tctttmony of the Lord is pure, entigbt-
they were under the Old, which infer their mng the eyes. And profefs as he, Pfal. 119.
being Pofitive. We ale told what they are, 24. Thy teflimonies alfo are my delight, and my
and that they were Ch rift's Afcenfion-Gitts, courfil^rs. And this produceth in us, a love
Eph. 4. 10, 11. he that defended, is the fame to the Ordinances of God, and a defire afret
alfo that afcendedjar above all heavens, that he tnem . and we take content in them. For it
might fill all things . And he gave fome Apofllcs : \s by rhefeclofing AfTeftions, that we imbrace
andf me, Prophets : and fome, Evange/ijfs : and the ways of God, upon the free Eledion that
fowe, pattors and teachers. And Chrift himielf 0ur Wll hath made of them, which proceeds
.u„:-/^~,«,;mrtr. nnnn fhf> Anrhnii from , he precioufnefs of them difcovered to.
our Mi^ds. And hereupon we do nor enter-
grounds their Commiflion, upon the Authou
ty he had to give it, Mat. 28. 18. Hence that,
Rom. 10. 15. And how fl)all they preach, except tain them as Imd Injunctions, and grievous,
tbeybefent ? And thefe only have the pro- but as an eafy Yoke.
mife of Chrifi*s Prefence with them as fuch, 3 An intire and cordial SubyUion of our
jjer> 20. felves unto them. A Law is then properly re-
4. THE Maintenance of the Miniflry. For ceived^ when they to whom it is given,fubje£t
tho' the light of Nature faith in general,thac themfelves to ir, and reflve ro conform them-
fuch as ferve the P-ublick, ought to have a felves accordingly. They take ir for their
Publick Support : Yet, as the Miniftry are an Rule, and acknowledge themfelves to be un-
Ordinance, fo their Maintenance is appointed der the Obligation of Obedience, and willing-
by Chrift, 1 Cor. 9. 14. Even fo hath the Lord ly engage themlelves. They bird themfelves
ordained, that they which preach the gofpelfhnuld to it, with a full purpofe of adhering to the
live of the grfpel. Gal. 6. 6. Let him that is taught directions of it. Thus we find that David
in the word, communicate unto him that teati- did. Pfal. 119. 106. I have f worn, and I will
eth in all good things. Nor h3th Chrift left if, perform it, that I will keep thy righteous judg~
at Men's liberty, whether they will or no. ments. And this muft be, without any re-
Though polTibly the way and manner of it ferve, either as to any particular Precepts of
under the Gofpel may be a Prudencial ; yet the Command, or as to any outward Circum-
ftances,
**.
Ajjemblys Cdteckifrft. |$|
itances attending of our Obedience. This Chrift about them, and be able to warrant ..all
Subjection, mult be full 8tablclure, Pfal.119.6. our Anions, in thediichafge or the Duties
2. IV E are not only to receive them, but alfo of them, by the Command of . Chrift... Thai
to-Obferve them. And this is the end of the therefore is a Precept ever, to be attended,
former, and that wherein alone it can be fer- . I fa i . 8. 20. To the law and to the tefiimpnyt We
viceabie to our Obedience. And this Obfer- are not therefore to fay, this or that looks as if
va^ion is to terminate in Practice, Deut 11.32. it were fuitable, in fuch an Ordinance • bur
And ye fi)all obfcrve to do all the flatutes and terminate all in this, whether Chrift hath
judgments which I fet before you this day, commanded it, Mat. 28.20.
Now to a right Obiervation of thefe Statutes 4- A Cordial Devoting of our Je Ives to God^
of Worfhip, there are thefe things requifite, in all this- It is a great miltake to think, thac
1. A ftudious Endeavour to get a thorough the Second Command only requireth External
Acquaintance with them. Knowledge is ne- Worfhip. Chrift hath aflured us orherwife,
ceffary to Practice. We can never do the Job 4. 24- And that is an univerfal Precept^
Di»ty, as it ought to be, unlefs we know it. Prov. 23 26. My fort, give me thine heart. The
And it is not here enough, that we know this great deiign of all ^Ordinances is to promote.
oi?that to be a Divine Ordinance, but we mult Communion with God. We are rodraw near
feek to know ir, in the Parts Sc Circumltances unto him in all. There is therefore the ex-
of ft; for a miltake in any of them, may ercife of all our, Graces required in this Ob-
render us guilty, and provoke God. As that fervance. And that Complaint had a reference
about the Ark did them, on which David to God^ Initiations, Ifai. 29. 13. This people
makes that remark, 1 Chron. 15.13. The Lord draw near me with their mouth, and with their :
our God made a breach upon us, for that we lips do honour me, but have removed their heart
fought him not after the due order. For this jar from me.
reafon God injoyned his People of Old, to be 3. WE are to keep them Pure and Entire,
very much in meditation on hisLaw,tbat they Which as it hath a refpefr to the former, fo
might have a very diftinft knowledge of it. it includes in it thefe Things,
And herein David teltifyed his refpeel to it, 1. ThE Pnfervmg them, as God hath left
Pfffl. 119 97. Hence that, Ezek. 43. 10, 11. tbem, without any mixture of our own Inventions.
~~-And write it in their fight, that they may keep One principal tefpeft in which a thing is faid
ttx whole form thereof, and all the ordinances to be pure, is when it is wjthoutany mixture,
thereof, and do them. of another matter, than what belongs to. ir>-
2. A careful and constant Attendance upon And more peculiarly, when it is not com-
them. Tho'thePromifefuppofethKnowledge, pounded, with any thing, that is more bafis
yet it terminates on doing, Job. 13 17- We than that is. Thus Merals are pure, when
are not to fatisfy our felves with the acts of they are free from any drofs, or bafer Metal,
Natural Worfhip, but we mult faithfully Now the mixing of any thing of our ownt
comply with all God's Initiations. As we with the Ordinances of God, is to put Drofs
are not to add, fo neither to diminifh, Deut. to Silver. This therefore we are to avoid,
12. 32. We are not to content our felves with To do all things-according to the Pattern.
private and fecret Woifhip, but we are to Nor introduce any thing for an Ordinance-
wait upon publick Ordinances, and delight in which hath not the Itamp of Divine Aurho-
them. To be able to fay as he, Pfal. 26. 8. rity upon it. 01 which God may demand of
herd, I have loved the habitation of thy houfe, and us, as of them, Ifai- 1. 12. Who hath required
the place where thine honour dwelleth. Hence this at your band ?
we have that Precept, Heb. 10. 25. Not for- 2. THAT we apply thefe Ordinances to the
faking the affembling of our felves together, as proper SubjrUs of them. God hath not only
the manner of fome is ,but exhorting one another : told us, what are the Ordinances, which he
imdfo much the more, as ye fee the dry approach- hath finftified fof the UTe of his Church,
i*g. We ought to be diligent in our coming but alfo who are the Subjects who are to
terthe Houfe of God, and not for trifling partake in thefe and thofe -, and the Mifap-
fexcufes to abfent our felves from ir. Nor plication of them, is reckoned to be a defiling
are we to reft content in the Preaching of the of them. It was therefore a blame which
Word, but we muft feek after an orderly en- God laid upon them of old, for which he
joying B^ptifm, and the Table of the Lord -, threatened them, Ezek 22. 26. Her priefts
fincethe Precepts for thefe are inftamped with have violated my liw, and have profaned mine
the fame Authority,which the other is. This holy things : they have put no difference betwi en
therefore is given as the Character of thofe the holy and profane, neither have they jhewei
worthy Perfons, Luk. 1,6. And they were both difference between the unclean and tkeclean^and
righteous before God,walking in all the command- have hid their eyes from my fabbaths, and I am
went s and ordinances of the Lord, blame l<fs. profaned among them. And it is an Advice
3. A Confcientius care to conform V? confine given by our Saviour, Mat- 7. 6. Give not that
cur felves to the Prefcriptions of them. The which is holy unto the dogs', neither caft ye your
Gofbel doth not only tell us, what are thefe pearls before fwine, left they trample them uii*
Ordinances in general, but it hath told us how der their feet, and turn again and rent you.
they are to be performed >, and we are to reft And that the Lord's Table is a guarded
<fatisfy edr in the Wifdom and Pleafuts of Ordinance is acknowledged by all Sober
Christians,
LeBures upon the Queft. LL
Chriitians, and warranted by the Difcipline the Second Command from the Decalogue*
which he hath eltablifhed in the Gofpel. And that Text may well be applied to them,
3. THAT 'we layaftde no Ordinance as ufelefs, Prov. 50. 12. There is a generation that are
nor arrogate any under the pretence oj the greater pure in there own eyes, and yet is not wajhed
Perjeftion. That it is our Duty to take heed jrom their filthinefs.
to our felves in both of thefe refpects, we Use. II. TH S a //o /hews their folly, who
have already obferv'd 5 and by thus doing we live in the Ncglell of Ordinances. And indeed
keep them entire. That therefore is the Seal there is nothing in which G d's Authority is
of the Gofpel, as it was once of the Law, lit v. more defmfed. This indeed, is direftly to
22,18,19. None ate to be let drop, as if fer themfelves to wirhftand the Authority 0f
the Church could do as well without them § God to Command them. And for fuch as
nor any to be taken up, as though it could beir rhe N uneof Chriitians upon them, ir is
not be fafe without the addition of them, to viola e rheir Allegiance to him, which, by
We mult therefore renounce our own Wifdom, the Golpel-Covenant, whereof they are rhe
and wholly take up with the Wifdom of God Pirtakers,rhty are obliged unto. And it deed.
in this refpecl. it is to neglect the Means in which thev are
Use. I. LEARN hence their Sin, who c aft pointed the way to obiai" Salvation. Ler us
off the Ordinances, under a pretence of Spiritual the.i thank God for his I:jiti<urions, and be
Worjhip. Such there are, and have been in faithful in our obferving of them, and take
the World * who have condemned all Intti- that encouragement fo todo, which he gave
tutions for Carnal, and thought themfelves to his People of old, Deut. 32. 47. For it is
gotten above them, and thrown all the Con- not a viin thing for you : becaufe it is your life-,
temnr they could upon them, and defpifed and through this thing ye fhall prolong your day s
thofe that Confcientioufly attended t-hem. in the land whither ye go over Jordan to poffejs it.
But thofe that are gotten above Ordinances,
are fallen beneath Chriitians, and take away [December 16. 1701. ]
SERMON CLXI.
Q^u e s t i 0 n LL We may therefore take a brief account of each
of thefe.
&$i>-%&&dt is forbidden in the Second I. THIS Command forbids the Negleff or Con-
«^r//:;> Commandment f tempt oj any of thofe O/d nances, which God
#§ ** - %\p haih Injiiruted in his Church. By fuch Neglect
C%;C^^W Answer. or Contempt, God's Authority is delpiled,
and tho e Mea.is which he hath by his Pre-
THESecondCommanclment forbiddeth, cepr made neceflary helps to Salvation, aie
the Worfoipping of GOD by Images, or di(re^vV An* 5erLe? „ , ,
any other way not appointed i, His Word. h IhtlSmagainfi this Command, whore-
J J rr nounce all the hofpel Injiituttons, under pretence
THE right Confideration of what is Re- ^'"'^^fj^, There is a Ge >erarion
quired in any Precept, will give us of fuc,h »" rhe World who caft all the re-
lit into thofe things which are Prohibited W*$ lh?yc*n uPon the Gofpel Ordinances,
by it, or Tranfgreilions of it. And the belt ^d^cprnfullj revile thofe that maintain the
way oundetftand that dUtinaiy.istoconfider *Tof*?°" ?pd. 0bf^an/e °[thQem.: rAs ,f
the Subject about which the Precept is nex>ly J.h? X? °^TvI°a ,f " rhe ,SP'r ' f"per;
concerned. And we have before obferved, Wed and aboliflied all outward Service, and
that there are two ways in winch a Command WJS ?° come ' " « e [0<°m °f I! ' ™h^%G°*
may be broken.viz by OmiifionacCommiflion : Tec^,re? the whole Man 1 Cor. 6. ^.Jorye
Neglect of the Duties required, or doing the ^e bought with a price : theref re glorify God
Things forbidden by it. Andtho' theAnfwer 'P™'*0^*"* '{>™rf?'r"i v-hicharcGofs
only mentions the latter, yet both may here And rhe^e O.d.nances are Means .appointed
come under our Confideration. The Subject- on purpofe, robe helps ,n our Spiritual Wor-
matter of the Second C mmand, is Inftituted tt-pp-ng ot God;antf to promove that mediate
Woifliip, in which it is ibppofed, that there Communion with him which is the higheft
areliltitutionsofWo.fliip, and that GOD <har ;s.al,owe <T £ l*^*?' Uhe"th7e-
alone is the Author of them, and that Man is, f°r5 Mlen docaitoffthe Ordinances, they lay
by vettue of his Authority, under the Obli- a^e the ve.y form or Godlmefs and put
cation of Obedience to them. And tho' .he ^emielves quite out of the way of ferving
Command is delivered Negatively, yet rhe.e G<'d ^J^3^' . r ,
is fomething Pofirive included in it. Thee *' 7tit} fat *>"*<"' *>"»['to" ** '""J"*-
is Duty to be aftually done, as well as Sin to out a"?4 tb'm H'therto belong fuch Socie-
be avoided. And not to do thofe Juries, is <1™°\ ^e°f> as ,,ve w'^out the ferried
equally a Sin, as to do the things Prohibited. GofPel Ordinances among them, and can be
content
Quefl lip ' J^ikj^ SmtitHpi. g2i
i ,1 I... .11 .. . ;■■.. _ ,.M, ___ .._., , | . ' '
content wich a neglect oi light Endeavours two Meads : One particular, the Worfhjppihg
to obtain it j oi', if they have the Word of God by Images -, the other general, .or a.
Preached to them, feck not further, but live other way not appointed mhis Word. I Where-
without the Difpeufation oi the Seals of the upon feme have ranked theie under tv
Covenant. Such Perfons as do not in an or- Heads, viz. Idolatry, and bupcrihtion. But H
deriy way, leek to participate in thefe Seals, this be allowed, we mull take Idolatry in 4
but live, either without the initiating or con- retrained fenfe. If we rake Idolatry for the
firming Sacrament,, or it' they are Baptized, Worfhipping of a falie Object, fo it is equally
they relt her-, and are iarisfied without the forbidden in each Command of the Firit Ta-
Supper of the Lord, Not that Men are to ble ; for God is alike the Object of Worfhip in
run rafhly upon this, or are to be received every one of them : And ro pay theDuriesprc-
without d'tftin^Hp^i but when they think it per to any of them, to any elfe but the true'
no great matter, whether they enjoy it or no, GOD, is grofs Idolatry : Though it may bT
nor fe&k after a fi-tuefs for it, they practical- moredirectly aimed at in theFirftCommaud,2s
ly declare it, robe vain or fupeifluous, con- it is a comprehenh'on of them all ; as the Fifth
trary to the Command of Clirift, who faid, is of all in the fecondTable. For which Rea-
Do this in remembrance of me. ion we confidered God as the only Object of
3. SUCH as too fcqimntly and eofily neglect Worfhip, under the former Command, and
to attend upon thje Ordinances. The A pottle ranked Idolatry under it, as a Sin forbidden
gives his Hebrews warning about th\s,Heb. 10. by it. But if we look 'upon Idolatry, as i
1%. When, rho' Men do acknowledge it to be woilhipping of God by Images, making this
their Duty, yet every little thing diverts an Invented Medium of paying Divine Honour
them. They come when there is norhing to unto him, fo it comes under the fecond Com-
hinder, but every t rifling excufe is lufficient mand,and is forbidden by it. And on this Ac-
to make an excufe or, and poflibly they are counr, fuch Worfhip is in theScripture calk
not forry to have one. Not but that God's Idolatry, though it hath been pretended \o
Providence may often prevent them,and fome- be paid to the true God. But I fuopofr,
times God would have Mercy rather than that becaufe the fecond Command, doth pro-
Sacrifice. But one that hath a due regard to perly refpect inftituted Worftiip/ hence all
this Precept, will reckon it a rebuke in Pro- excels in this fort of Worfhip' is p'roper-
yidence, when he is thus taken off. ly called Superftition, and the' former of
4. WMN they attend upon thefe Ordinances thefe is only one fpeciahy in the Command {
per funll only. There is indeed a fpecial Re- and becaufe it was a Sin, which fallen Mari
verence due to the Ordinances, which belongs was exceeding prone to, it is only named in
to, and may hereafter be treated or" under the the Body of the Precept fynechdochically
Third Command. But they miftake, who comprehending all the relt under ir. We
think this Command to have refpect only to may then take a brief Account of each of
the outward performance of thefe Services, thefe.
It is certain, that every Command requires Firft, THIS Command forbids tht 'Worflnpping
the Heart, without which, it cannot be per- of God by Images. This is exprefly mention*
formed acceptably to God, who expects it, ed * and that in two Particulats.
Prov. 23. 26. My Jon, give me thine heart. Ic I# THE Making of them is prohibited. Thai
is therefore his Complaint of them, Ifai. 29. Jhalt not make. And under a graven Image
13. This people draw near me with their mouth, and Similitude is comprehended, every man-
end with their lips do honour me, but have re- ner of Reprefeutation of God, 'whether i'ri
tncvid their heart far from me, and their fear Statues or Pictures : For this general Proht-
towards me is taught by the precepts of men. bition, doth not refpect things meerly Civil,
When Men think, that to prefent a Body at bwt only a Reprefentation of the Deity, as we
au Ordinance, is enough i and if they can but may gather from, Deut. 4. i?, 16, Take ys
tarry out the time of ir, they have done therefore good heed unto yourf elves,} for ye favi
fairly j and mean while entertain themfelves no manner offimilitude on the day 'that the Lord
with wandring Thoughts, and vain Objects, /pake unto you in Horeb, out of the mid ft of the
arid never know what it is to have Communi- fire.) Left yc corrupt yourf elves, and make yod
on with God m it, nor feek after it : Poflibly a graven image, theftm'ilitude of any pure ths
are weary of it, and glad when they are dif- Ukenefs of male or female. Ifai. 40. 18, 19, To
mift from u: Thefe are here guilty, & offer whom- then will ye liken God, or what likenep
an homble Hight,to thofe Holy Appointments will ye compare unto him ? The workman melteth
of God. a graven image, (fc.
II. THIS Command forbids all Vofuive Wor- 2. THE offering of Divine Worfhip to than,
fhip _ which is not of Di vine In (h tut ion. By or before them. Thou ftjalt no: bow fee. A 1 1 &
Pontive, I underltand, that which by an Ar- the latter is exegetical to the former, God
m*& - eprV ls™dQ * Medium of our reckons any religious bowing to an Ime
Worlnippingof God h none of which can be Reprefentation, to be a worfhipping it. "for
Authentick, but fuch as have the Seal of his tho' Idolaters have been fo brutifb, as to
Authority upon them : As hath already been reft their Worfhip nextly 2nd immediately
eyidenced under the Affirmative part of the to the Image, yea, the wife Heathens thern-
Command. Our Catechifmiank$,iliefe under feiveis fteie not fo grofs, as <:o acknowled
i
V
622
LeBures upon the
Queft. U
that they lookt upon their Idols, to be real
Deities in themfelves, or terminate their
Worfhip on them •, but they conceived of a
God, whom they reprefented by the image,
through which they fuppofed him to commu-
nicate himfelf to them, and in which they
adored him, hoping for a better Acceptance.
The Egyptians, when they found good or
benefit by any Creature, they worfhippedGod
in it, not fuppofing that the thing itfelf was
God, but that God communicared himlelf to
them, by and through the Creature, and that
they ought to worfhip him in it, and the
Creature no further, then they fuppofed God
to be in it. For this End alfo they made
Images, or Portraitures of thefe and thofe
Creatures, before which they paid their De-
votions,and on which they impofed theName
of their God. And this is reprefented as fin-
ful and fuperftitious, Rom. i. 21, 22, 23. Be-
caufe when they knew God, they glorified htm
not as God, neither were thankful, but became
vain in their imaginations, and their feolifh
heart was darkened. Prof effing themjelves to
be wife, they became jools : And changed the
glory of the uncorruptible God, into an image
made like to corruptible man, and to birds, and
jour footed beafls, and creeping things. Of this
Nature was the Golden Calf, which Ifrael
made in the Wildernefs, in Imitation of the
Egyptians, among whom they had lived and
converfed. Nor did they fuppofe it to be
God himfelf, but a Reprefentation of him,
and put his Name upon it, as we do of a
Petfon on his Statue or Picture. Hence they
kept the Feaft to Jehovah, Exod. 32 5. To
morrow is a feajl to the Lord. Of the fame
Nature was Jereboam's, Calves, which were
erefted at Dan and Bethel, to facilitate the
People's Worfhip, and was furrogared in the
room of the Ark, at the Temple in Jerusalem.
Hence that Reafon is g'ven of the making of
them, 1 Kin. 12. 28. Whereupon the king took
counfel, and made two calves oj gold, and faid
unto them, It is too much for you to go up to Je-
rufalem. It is true, thofe are called Gods,in
the Word of God, and the worfhipping of
them is called Idolatry, yea, they are named
Devils, and their Service Devil-Worfhip.
See, 2 Chron. II. 15. And he ordained him
prietls for the high places, and j or the devils, and
for the calves which he had made. Pfal. 106.
36,37. And they ferved their idols which were
a fnare unto them, lea, they facrificed their
fons and their daughters unto devils. Partly
becaufe the ignorant among them, were be-
come fo brutifh in their Imaginations, as to
terminate their Service on the Idol. Hence
that Complaint, Ifai. 44. 19, 20. And none
confiderctb in his heart, neither is their know-
ledge nor understanding to fay, I have burnt part
of it in the fire, yea alfo I have baked bread upon
the coals thereof ; I have roflcdflefi: and eaten
it, and fliall I make the reftdue thereof an abomi-
nation ? Partly alfo, becaufe God doth not
account himfelf to be acknowledged as God,
If his Laws of Worfhip be neglefted, and 0-
ther Rules be invented in the room thereof,
AUs 17.24, 25. And by this, the horrible
Idolatry of the Church of Rome is manifelted.
Nor will ail their Evafions, and copious Dis-
tinctions, excufe them from the Guilt of it.
Falfe Worfhip is fuppofed to be paid to a
God that will accept of ir, which mult be a
falfe God, for the true GOD abhors ir.
Secondly, THE Commandment forbids the
Worfhipping of God, in any other Way, not ap-
pointed in his Word. Not only is it broken by
making Images for Adoration, and building
and dedicating of Temples to them, but by
making any thing to be a religious Ordinance,
by any other Authority whatfoever,befides the
Appointment of God. It is not fufficient for
any Authority in the World, to enjoyn any
thing as a Part of Divine Worfhip, becaufe
the thing itfelf, is not exprelly forbidden in
the Scripture, becaufe God hath in fo many
Words forbidden us, either to add to, or di-
minifh from any of his Inftiturions, Deut.12.
32. There is therefore Emphafis in rhar, Jer.
1 9. 5". They have built alfo the high places of
Baal, to burn their fons with fire for burnt"
offerings unto Baal, which I commanded nott nor
fpake it, neither came it into my mind. God
indeed, hath a fbvereign Prerogative to make
Ordinances, 8c to repeal them, yea, to change
the whole frame of outward pofitive Wor-
fhip, as he did after Chrift's coming, in the
fettling & eftablifhing of the Gofpel Church.
But he hath referved rhis as his Prerogative,
and never did, nor will part with it to any
Man, or order of Men in the World. And
the pretending of fuch a Power about things
indifferent, is a meer begging of the Queft ion.
For whatfoever indifferency may be allowed,
to the things in themfelves, though all fober
Divines acknowledge, that there is nothing
morally indifferent,yet God hath left nothing
indifferent in the EiTentials of Worfhip, but
referved the Power of determining them to
himfelf, and therefore, if he hath not com-
manded them, they are for that very reafon
forbidden. And the great Noife which fome
do make about that Text, 1 Cor. 14. 40. Let
all things be done decently, and in order : Is
but a Noife, and no more. There is indeed
an Order and Decorum robe obferved in the
Worfhip of God, and there are the occafional,
and variable Circumftances, which attend up-
on Woifhip, of which, there is nothing in
particular determined in the Word of God,
but the Light of Nature, and the general
Rules of the Scripture, are to direft therein,
and thefe things are ro be varied as the Cir-
cumftances vary, and the Edification of God's
People is concerned therein. But to intro-
duce new Ordinances, or Parts of Worfhip,
under the notion of Circumltances,is a Itrain,
fo far beyond Religion, that the Rules of
right Reafon will nor allow theConfequence.
Ir is finful and provoking ro God, being fub-
verfive of the Government of Chrift in his
Church, to call up any of the antiquated Ce-
remonies and Ordinances of the Levirical
Law,
------ —
<Qiieft; LL v jljfembljs Cdtethtjm.
~* . . . - % ■ „ ..
• Law, though once the Glory of the Church lings are (ignihei, and a Bi ifMg is
of Ifrael, yet being revoked by God himfelf, to the rigru^ufi >g of them. , And rhdeChri.ft'
they are now become rude and beggarly Els- thought l'ufficieut for Gofpel jfifttcSjairii hath
meiics. Faul therefore fo deals with them, given us no Licence to , aiJcl any more to
Gal. 4. 9. But now ajter that ye have known them. Furthermore, to this . belong, all
God, or rather are known of, Godi b?w turn ye commanded Terms of Communion^ or 1
again to ire weak and heggarly element s, where- by which fyleo are, to be received , into
uni» ye dejire again to be in bondage? And lowfhip in the O.'dinanc'j.v which are $aE
allures them, Chap. 5. 2. Beboid, I Paul fay commanded. Chrilt indeed hath declared,
unto you, that if )e be circumafed, Cbritt Jhall as that all ought not to be promifcuoufly w
profit you nothing. And if that which Was ceived, fo what are the Rulesor Trial, uod^f
once glorious, when it had the Stamp of which Men are to pal's, in order thereto'; aril
Divine Authoxiry upon it, hath now lolt its wharf/ever is more, is Sin, and a^Snars to
Glory, when the SeaL is torn, off from Men's Confciences. Hitherto likewife be."
ir, (hall that which C3n pretend only to a fcrupulous Ahltirience, from any of a'uu
an humane Original, itand In Competition Creatures of God, under a Pretence, of Con-
with God's Inftitutions ? How unreasonable ? iciece, ether altogether, or at thefe and
If Chiilt may be believed, all fuch Worfhip thofe Seafons : And the Injunction ..of iuefe
is vain, Mat. i>. 9. And needs mult it be fo, Abltinence, under a Protext of Worfhip, of
becaufe it wants that Approbation of God, Imiration of Chrilt 's Fait in the WildernefS.
whence alone Men can expect a Bleffing upon And many more things of a like Nature,
it, without which, it can never reach to the might be inltanced in, but thefe may fof»e%
End of an Ordinance. Jt would be endiei's Nor will all the Pleas brought to excufs
to enumerate all the Particulars, wherein thefe things, vindicate them, lince that one
this Precept is on this Account tranfgrefled, thing Itands againlt them all, God hath rn?
by makingAdditions to the Worfhip of God ^ where required.a id therefore it js unlawful ;,
ib fertile have been the Inventions, and fo Which Ulawlulnefs is not removed by anj
arrogant the Attempts of vain Men upon this thing elfe but a Precept of God, making ir &
Account. Hitherto belong, the almolt uncoun- Duty. Nor, that the things are in therrr
table Forgeries and Fopperies of the myiticai feives indifferent, becaufe as fo, they arc 1
• Babylon, or the Church of Rome, who have fit Media of Worfhip, and if they become
partly expunged, and partly depraved, the Expedient, they belong to Prudentials, and
whole Order of Woilhip appointed by Chrilt are fo far a mdial Duty to be ufed, bur be-
in the Gofpel Church, and introduced an caufe that is mutable, they may not be fixed,
Heftrionecal and Idolatrous Worfhip inltead Not becaufe there is a Decency iupp'ofed to
of it. Nor are thefe only Guilty on this Ac- be in them, or becaufe they are thought to
count, but this Sin is to be found among be orderly, for thofe things may be fo in
thofe who have protected againlt this Mother Men's elteem, which are lightly accounted
of Harlots, and attempted towards a Refor- of by God. Befides, rhefe things, under this
mat ion of thefe Ab'ufes, who yet notwith- Notion, belong nor to the Ordinances o*fr!je
ftandingdo retain among them, fome Reliefs Church, but the Prudentials. Not becaufe
of the Superftition,or have taken up others as they have been pra&ifed by thefe and thofe
truly forbidden by this Command, though eminent Perfons, or famous Churches, foE
poffibly not fo notorioufly Scandalous and I- they alfo have had their Errors ffn.&Mi flakes {
dolarrous. And though fome do practice and when they have at firft come out of A-
more of it than others, yet probably, there poltafy, they have neither fecn every wfeng
is not that Church, this Day upon theEarth, thing, nor been able to reform all that ar^
which hath not more or lefs of the Guilt of icen, at once. Not becaufe Men fuppofe
this Sin upon ir. Efpecially if we allow, as they may have a rational Tendency to Edifl-
we-ought to do, the pleading of meer Pru- cation, as being apt to move Affeftiors iri
dentials to be Inttitutions, and taking, up. of Men, or on Suppofition, that Mei have re-
traditional Practices, upon no other Founda- ceivedEdification by them; for all that moves
tion, but becaufe their Fathers practiced fo the Affections doth not truly promove. Piety
before them, not enquiring whether they in' Men, Which is the only right Ed i Sea-'
were ordained by Chtilt for fuch. Hitherto tion, but rather ftirs up a fuperifiric'us Devc-
belong all thofe Ecclefiaftical Oifices, which tion* which is indeed deltructive to, tihs
are fet up in the Church, with new Names, Godlinefs. As alfo becaufe the BiefHug
and new Powers, not only circa facra, but in and good Succefs of Ordinances depends oh
fachs, which Chrilt never gave Order abour, God, and our ufing of them in Fairb, ttiitft
nor were they his Afcenfion Gifrs, Epb.q. 10. derive from a Prom fe rna^e to be with ii&
Hitherto alfo belong, all thofe fignificant Ce- and blefs us in them. Whereas God ftarjS
remonies, which are obtruded on the Church made this Promife to no other Ordinal.
of God, beiides fuch as Chrilt himfelf hath bur fuch as he himfelf harh appointed, tioz.
ordained. There are indeed two Sacraments a Pretence hereby co winttribelievers, fo h
given by Chrilt, which are myiticai Ceremo- a good Uptniorj of the C riltiarr Religion
nies, to be ufed for fpiritual Edification, in who are apt ro take Prejudice, a" nd de/j
which, uttder outward $igns, fpiritual Blci- the Gofpel Way, becaufe of the plainne/s
"—■--■■■— • *£n
624. Lettures upon the QueitLIL
jr. For God bath no need of fuch Tricks to greflion of it; it mult needs reprove theCare-
inveigleMen withal, bur can, and doth when leffnefs of thofe, who do not enquire what
he fees meet blefs the defpiiedGofpel to the footing every fuch Practice hath in theWord
Conversion of Sinners, 1 Cor. 1. 21, 23, 24. of God. For, not only are we to do the things,
For after that, in the wifdom of God, the world but to do them In Faith, which requires out
by wifdom knew nst God, it pleafed God by the Conviction chat God hath ordained them.
foolijbnefs of preaching to five them that be- Use. II. WE hence learn, what it the only
lieve. But we preach thrift crucified, unto the Rule, by which to reform the Abufes, which at
Jews a flumbling-block, and unto the Greeks any Time creep into the Church of God, whb
foolifhnefs : But unto them which are called, rrfpetl to the Ordinances, and the Adminiflratios
both Jews and Greeks, Chrifl, the power of G >d, of them. If we would do this aright and to
and the wifdom of God. As tor other things Purpofe, we mult reduce all vo ; ibe Pattern
they are but a pompous fhew at the belt1, givei by Chrilt. We malt iearch the Serip-
Not finally, a Love to preferve the Purity of tures, to fee whether th&fe things do agree
the Church, and preferve the Worfhip of to the Command of Chrift; and reduce all
God from Pollution. For befides that all Ad- exactly hither. When- there was an Abufe
ditions to theDivine Ordinances, are in them- crept into the Church of Corinth, about the
felves a Pollution of God's Houfe, and a De- Adminiitration of the Lord'fc Supper, Paul
pravation of his Worfhip, this is to impeach ufeth no other Rule to reduce them, but on-
Chrift himfelf, for want, either of Wifdom ly by telling them, what he had received of
or Fidelity, as if he knew not what was fuf- Chritf, 1 Com 1.23. For \ have recetved of the
ficient for the guarding of his Worfhip, but Lord,tbat which alfo 1 delivered unto you. And
needed the Wifdom and CoUiife! of Men to if this be not laid in the bottom, all other
help him \ or that he had not Care for his Attempts will but tend to a greater Depra-
Church, which belonged to the great S:>ep- vanon.
"herd 8c Bifhop of Souls 5 than which, nothi g Use III. THIS may exhort us to be very
can be more diflunourable to him, who is the careful to • urf elves how we carry our felves. with
Head of his Church : And of whom we have refped toihepfhiveWorf})ip. In a Word, let us
that AlTurance given us, Heb. 3. 2. Who was take heed that we be not Carelefs, orSlighty
faithful to him that apfomted him, as alfo Mofes about our attending on the Ordinances, and
was faithful in all his houfe'. take Care that we keep clofe and entire to
Use. I. SEE here the Danger of taking up thofe which are commended ro us by Chrift's
Ordinances upon Trufl. It is not a Matter of own Authority 5 elfe we mall bring on our
light Concern, whether we keep God's Cm- felves the Guilt of breaking this Command.
mands or no. If then thisPrecept hath limi- And of how great Moment this is, will he
ted us in the Ordinances with which we are confidered under the next.
Required to ferve God^ and either to neglect
them, or to join others with them,be a Tranf- [January 13. 1701. ]
SERMON CLXii
Q.U e s t 1 © n LII. that Commands, partly from the Confequents
of Obedience or Difobedience. As to the Ra-
'&&M'lkHAT are the Reafons annexed to tionaliry of the Duties themfelves which are
•fflf'f* the Second Commandment e Commanded, the Precepts themfelves do
^ $> carry it in them, either in general, or particu-
jfWi^ Answer, lor, they being accommodated to the Nature
of Man? and therefore Witneffed unto m
THE Reafons annexed to the Second the Confciences of Men by the light of Na-
Commandment are, GOD's Sovereignty ture- F°r the I*caIogue given on Moirit
over us His Proorietv in us and the Zeal sinai> was in the P*eCePnve P\rt.of ir> a{um'
S , 7 ?,S rroPnet:y in us' ana tlie ^eal marv of the Law of Nature. It is true,there
he hath for his own Worfhip. are Pofitive PrecepfS or in(tirured Worfhip,
ATTT^ , c~ , ,. ,t which aTe to be reduced to the Second Com-
LL the Commands of God, are highly mand whJch Man,s Confcience would never
rational , and becaufe he treats with have difcovered t0 be DutieSf if God had nor
Men as Reafonable Creatures he lays matter fo Commanded them, nor indeed-, had they
otConvichon before them of the Reafonable- otherwife been Duties at all But yer, the
' K°[. thQ]T? ^edience. It is true, he hath Command ir ftlf which requires us to obey
not fubjoyned particular Reafons to every of . u rhefe Commands, and w receive Inffi-
the Precepts but only the firlt Five, v,z a 11 . of w M] from none elfe but hirn;
the Four of the Firft Table, and only the firlt -s Moral and Narural The limiring alfo
ZItIIa reC°u I th| naf0n WKTerC° ,' r o bS of rhe Sabbath to the revolution of fuch a
It bfatf0llr\ Now theft Rca- number ofDays, and to this or that Day 5
Ions are, partly from the Authority of him parcicuiar,is poiitivo.ta the Fourth Command,
~ elfe
— — ' ■ ii ... i n — »■■« »mi ~ ~i». « f . _
Queft. LI1. Ajjemblys Catecbifm. &o$
elfe there could not be a Change of the Day, nacing them with Threatnings, in cafe of
as there is in Gofpel-times ; but the keeping their difobedientu Now therig!u,of gli'irig
of i'ome Time Holy, for Religious Worfhip, is Laws to them, belongs to him, as he is their
Moral, and -caught by the Light of Nature, Sovereign. Hence Lord and Lawgiver are
and hath in all Ages been prafticed by the put together, ljai. 3?. 22. And thac this is
Heathen, not meerly by Tradition, buc ra- his fole Prerogative, we are told, jam. 4. is;
tional Convictions Thire is one law-giver, who is able tcfavc, artd
THE Reafons fubjoyned to this Command tu deflroy.
before us, -arc fetch'ci from both thefe Topicks, 3. THAT the Divine Will is the SupreM
the fiiit from the former, and the other from ieafon of our Obedience. The diftinclion which.
the latter; and are in our Catechifm gather- feme ufe, thac fome things are willed by God.
ed up under Three Particulars : Of which becaufe rhey are juft, and other things a:$
we may near particularly. juft becaufe he wills them, found haifb: For
i. HIS Sovereignly over us $ / am the Lord, lno' it be true, that God hath accommodated
l-'chovab. And how often do we find this to the moral Law to Man's Nature, and yet re-
be the only Reai'on given for particular Pre- ferved to himfelf a liberty of adding Pofnive
ceprs in the Levitical Law. And what force Precepts as he fees meer, to let Men Ifrjo'w
there is in the Coniideration of the Divine that he hath a Lordfhip over them ; yer berk
Supremacy, to make us very careful in keep- the Nature that he put into Man, and the
ing clofe to the Duties of this Command, Law by which he governs them, are the re-
will be evident from thefe Confederations, fultancy of his Infinite Wifdom and Will.''
1. THAT God bath a Supream Right of Go- y\nd for this reafori, the whole Rule is cal-
vernment over all his Creatures. This Supre- jed his Will, i Pet. 4. 2. For tho' he bs
rrucy of his, is indifputable. The Creatures Holy and Wife, and therefore will not Cofri-
are all his, every way. They are his by the mand any thing but what is juft and good,
right of Creation : They had their Being in- yet he expects that becaufe He Commands,
tirely from him, andtherein they owe them- therefore Wefhould Obey.
felves wholly to him, Pfal. 100. 3. Know ye 4. THAT hence God's Will muft be known by
that the Lord he is God, it is be ibat hath made us, in order to our right ferving him.
us, and not we our felves j we are his people.and Knowledge is necefTarily requifite to the O-
tbejheepofbispajture. Hence that, in Pfal. bedience of a Reafonable Creature. For God
95. 5, 6. Thefca is his, and he made it : and bis is ferved in nothing by Manas fuch, bet in
hands formed the dry land. 0 come, let us wor- comformity to the Precept ; for which it jsl
fhip and bow down : let us kneel before the Lord necefTary that he imderltand ir. That there-
our maker. He who gave the Creature its fore is fuppofed, Joh. 13. 17. If ye know the Jg
Beinp, mny well challenge its Homage. He things, happy are ye if ye do them. If we do
who°'is their Creator, muft neceiTarily be not do his Will, we do not pleafe him, npi,
acknowledged to be their Governour. He honour, but difhonour him ; and if we knofci
hath the right of Prefervation : all Beings it nor, we cannot do ir.
are maintained and fuftained by him, Heb. 1. 5. THAT God hath in his Word declared his
3. Upholding all things by the word of his power. Will to be, that we attend his Inftitutions, and
They live upon his Beneficence i they have conform to no other but his. This hath alrea-
nothing but what he gives them. Surely then dy been proved ; and the Scripture is abun-
he may Command them. Aft. 17. 2%, 28. He dant in the Teftimony of it. God herein
giveth to all Ufe, and breath, and all things. For proves his People's Fidelity: And whatfoever
in him we live, and move, and have our being, fubterfuges and pretences Men may ufe, to
i\nd in refpect of his own People, he hath put off the dint of thefe Precepts, yet it will
the right of Redemption. The great Price Itand a Truth impregnable ro the end of th~
that was laid down to Purehafe them, was World, that the appointing of, or conforming
that they might ferve him ; and it carries to any Ordinances of Worfhip, befides thofe
potent Obligation in ir, t Cor. 6. 19,20. In a which God himfelf hath appointed, is a dir
word, He hath the right of the firft Caufe, reel breach of this Command, and violation
whence he muft needs be the laft End of all of the Authority of ir.
things,Rom,il.36. For of him, and through him, 6: HENCE everyTranfgreJJion in this kind, is:
and to him are all things:! 0 whom be glory forever, a proper witbfUnding of the Sovereignty of God,
2. GOD afferts this Sovereignty of bis, in His Prerogative is here not only difputed,
giving Laws to his Reafonable Creatures. There but denied. God faith, I am the Lord, and
is a twofold Government of God, in which require that you acknowledge Me to be fo 5
he manifetts his Supream Jurifdicfion over and for that end, I command you to do rhefe
Second Beings : The one is common, in dif- things & to avoid thofe,I referve to my felfthe
pofing of them according to his Pleafure, for Power of making Ordinances of Worfhip;
his holy ends or purpofes, Pfal. H5- 3- But and if you acknowledge Me your King, do
our God is in the heavens, he bath done wbatfo- not dare to make or obferve any other. So
ever bepleafetb. The other is fpecial,in which that when Men tranfgrefs here, upon any pre™
. lie rules them by Laws and Precepts,to which tence, they reflect upon God's Crown, and gc
he requires their active Obedience, with pro- about ro pluck the moft Orient Gem our of
nailing them Rewards if they obey, and me- it ; They cait off his Authority, and tiy shac
626 LeBures upon t he Quell- L I L
lie (hall not reign over them. And if it be 2. THAT in thefe Terms, God requires of
thus furely then there is the higbelt reafon, Men Obedience to his revealed Will. True, he
that'we be very circumfpect, to our felves in doth not require this Obedience under that
this Affair. Sanction, that he fhall die, if his perfonal'
II. HIS Propriety in m. This is the fecond conformity be not perfectly adequate to the
Reafon given for the Eftablifhment of this Command, for he hath provided another
Command- This is exprelt in that Word, thy foundation of Juftification. However,he harii
God. And this properly refpects the Cove- fo required hearty compliance with hisC®m-
nant into which God hath taken them. And mand, that none of thofe who deny jr, fhall
in the renovation of the Law to Ifrael, it obtain Salvation by Chrilt. For nor only the
points to the New-Covenant, which is opened Law, but the Gofpel Threarning is out a-
to fallen Man. For altho' it had its force gainlt all fuch. We are therefore told, in
upon Man in Innocency, while heltood nearly Heb. 12.14. Follow peace with all men, and
related to God in the Covenant of Works, bolinrfs, without which no man fkali fee tbehord.
yet by the Apoltafy, there was a feneration 1 Job. %. 3. 1 The/. 1. 8. And rho' God cart
made 5 and now God was not his God, but and will, pity and pardon the infirmities and
his Enemy. And tho' an indilToluble Duty of follies of his Children, yet if they be not up-
Obedience'lay upon him, as he was a Crea- right and cordial in their fubje£fion to him,
ture under the Law, yet the motive from he will rejeft them 5 if they he workers of
God being his Portion, which is intimated in Iniquity, they muff, expeft to hear that fearful
this expreifion, now ceafed h nor did the Word, Depart, Mat. 7- 28.
Covenant give him any hope, or (hew him 3. THAT all that own Subjection to this Co-
any way o? recovering that Priviledge again, venant, do therein profeffedly devote them/elves
And tho1 God had a Propriety in ail Crea- to the Service oj 'God. There is an outward
tures, as they intirely derive from, & depend Difpenfation of the Covenant, under the Goi-
uoon'him, yet it is another manner of Pro- pel, in which God treats with^ Man, about
pfiety which is here intended, and is mutual, this great Concern. To which End, he fends
He is their God,and they are his People. Now the Gofpel to them, makes the Offers of Sal-
ine New Covenant may be confidered, either vation to them, invites them to comply with
as to the External, or Internal Difpenfation thefe Offers, according as they are propofed ;
of it in both whereof there is an Obligation and Men do give an Entertainment thereto,
lving upon Men, to obferve and keep this fo far as to fubjeft themfelves profefTedly to
Command : As will appear by the following the Covenant, & bring themfelves under a de«
rvnfirUrsn'nrK; clared Obligation to if -, by Virrue whereof,
LiOniiuerations, ° . _ , j „ , , »
1 THAT God bath opened a New Covenant to they become the People ot God, by an ont-
f alien Man in which he offers to rcftorc to Lfe ward Denomination, and are Subjecls of the
andHwvnefs uponTcrms. Man wasbecome Gofpel Covenant. Now all inch do declare
everv way mile table by Sin. The Covenant their Subjeftion to God, and promife Obedi-
urider which he had his Handing, could not ence unto his Precepts 5 for this belongs to
rel:eve him but left him to defpair ? for it the Effentials of the Gofpel Covenant, m
foake nothing but Curfes to him. But the which they give themfelves up to God to be
New Covenant brought in a better hope. God for him and for no other. Yea, this is one
in it tells Man that he hath found our a way, thing that is fealed in Baptifm, in which we
how to falve the honour of the Juftice of the are confe crated to God to be his Servants,
T aw and vet extend Mercy, to the faving and to do his Will. This therefore is reqm-
thofe who {food condemned to die by ir,Rom. red of all fuch as fo acknowledge God,2Tim.
a 26 To dec/are I fay at this time his ngbte- 2. 19. Let every one that namctb the Name oj
Vufnefs- that he might be juft, and the juUifier Cknft, depart from iniquity
lhLhTbelievefhinj\fus. But this Co- 4. THAT all their Hope of enjoying God a,
venant partakes in the nature of allCovenants, their God in this Covenant is upon their com-
l\7 it hath its Terms, on which the Benefits plying with thefe Terms. There are great and
of it are to be come at- And it is fo, not only precious Promifes, contained in the new Co-
in he External Difpenfation of it, but alfo venant, and they that are Owners of them
n the Nature of it. For the Benefits engaged indeed, fhall be happy forever. Thefe Pro-
n it are conveyed in no other way to any,but mifes are fet before all to whom the Gofpel
iv their being conformed to thefe Terms, comes, and thofe who profefs the faab, do ,m
rlr Hnrh God fave any of the Children of fome refpefts ftand related to thefe Promifes.
Adam in any other way. The notion of an It is therefore faid of Ifrael, Rom 9. 4- M,
VMblute Covenant, is neither fenfe in it are Jfraelites : to whom pertainetb the adoption,
felf nor aereable to the whole tenure of the and the glory, and the covenants and the giving
HMriel For God hath therein affured us, of the law, and the fervice of Uod, and the pro-
that we mall ftand or fall, according to thefe. mifes. But (till, thefe Promifes are made to
Hence we read, Mar. 16. 16. He that believetb them, on this Hypothecs, viz. that they come
,ndis baptized, fhall be fave d ; but he that be- up to the things there demanded of all fuch
rroetb not fhall be damned. Rom- 8. 13. For as are fo related to the Covenant 5 fo that,
if ye live after the flefh, ye fhall die : but if ye till they come up to thefe Terms, they can-
ihrougb the Spirit do mrnfy the deeds of tbe not challenge the good promifcd, to be their
body, ye fall five.
ewa
•TgasMtmmmmmmmmtmmmmmmmifi ■••■"• - ■ r»-»^:«
£R) Jjjcmblys Catechi/m. i'ty
own, and it" tire; never do io, they will not for in due feafon vie jhall reap, if 'tee faint hoi*
only rails of it, but bring more and greater Jfru. 2- io- There are a great many Tempra-
Guilt upon themfelves. There is indeed, a tions and Difcouragements which God's Feo~
good Hope iet he tore them, ai*d they enjoy pie encounter, in the way of new. Obedience^
all the Advantages of cheMeans for obtaining, but they are corroborated by thefe Promises
but if they remain in their Sins, and do not againlt them all. This carried Mojes thro*
yield all Obedience to the Command, accord- all, Heb. 1 1. 26. Eileeming the reproach ofCbnjt
ing to Truth and Sincerity, they will lofe greater riches than the treafures in Egypt : jot
their Hopes, and. come into greater Condem- he had resell unto the recompenfe of reward.
lUtion. Hence that, Job. ?. 19. And this is And this is recorded in his Commendation.
the condemnation, that light is come into the And indeed, this is the only way wherein
world, and men loved darknefs rather than light, we can teitify our Gratitude to God, for all
becaufe their deeds were evil. the kindneis he hath fhewn us in the Cove-
5. THAT when God both given to Men, the nant, and all that he requires of us. As he
Grate neceff.try for this Obedience, he doih it for told them, Deut. 30. 19, 20. / callheaven and
ihisDcfign. Man by his Fall, loft not only earth to record this day again ft you, that 1 hay-
his Fidelity, but his Ability too,_ being ttripc fet bejore you life and death, blejjing and eurfihg 5
of all thofe fanclisying Graces, in which his therefore choofe life, that beth thou and thy feed
Power lay. Now God, »in, the internal Ap- may live : That thou may ell love the Lord thy
plication of the new Covenant, which is done God, and that thou may eft obey his voice, and that
in Converlion reliores thofe Powers to the thou mayft cleave unto him.'
Man, by renewing him in the Image of his 7. THAT God's Glory is : Specially concerned,
Mind ; by putting his Spirit upon him, and in their J aithful keeping of this Command. We
reimprinting on his Heart,thofe Graces which formerly obferved, thatfeveralof the Reafons
he had loft, and which are neceiTary to ail given to particular Commands, are in them-
luch as ferve God acceptably. Thus there- felves general, and applicable to them all,
fore the Tenor of the new Covenant is ex- as inforcing of Univerfal Obedience 5 and
preffed, Jer. 31. ?2, l?c. Now there-mult be fbch is this under our Confideration. Buc
fome Aim or Defign in this Work of the Spi- there is fome fpecialty intended, in affixing
rit, for God doth nothing in Vain •, and this it to this particular ; and that is, that God
■was that they might be enabled to comply is more peculiarly honoured or dishonoured,
with the Terms of the Covenant, and ferve according as this Command is obferved- ok
•God in new. nefs of Life- God himfelfhath neglected. Initituted Worfiiip is a main
faid on this Account, I fa. 43- 2I- This people diltinguifhing note between the true 8£ falfe
have I formed for myfelf, they fhall flew forth Church. Ifrael were therein to be diffenreu-
tny praife. And it. is expreffed in, Luk. u 74, ced from all the Nations, by their Handing
75. That he would grant unto us, that we being fait to the Laws and Ordinances given them
delivered out of the hands of our enemies, might by God. This is the great trial of our Obe=
ferve hun without fear, in holinefs and righte- dience, and wherein we make it appear that
oufnefs bejore bim, all the days 0} our life. This we do acknowledge him to be the Lord our
he aimed at in the Redemption wrought by God, when we dare not to turn away from
Chriit. So that if thefe do not thus live,they theCommand,to the right hand, or to the left,
would have received the Grace of God inVain. This was his commendation, 2 Kin22-2. And
6. THAT all the Fromifes of this Covenant, he did that which was right in the fight of the
are given to be the Encouragements 0) this Obe- Lord, and walked in all the way of David his
dience. There are great and precious Promt- father, and turned not to the right hand or t&
fes made in theGoipel to all the Children of the left.
God, and they are fealed to them upon their \W.THE Zeal whichhehath for his ownWorfhip".
•cordial doling in, with the. Terms on which Which is firft averted,/" am a jealous God \ and
they are offered. Now, though it be true, commorated upon, both in his juft revenge
that all thele Promifes are free,and made for on the breakers ofthis Command,u//J/i/Jg,Scc.
the difenvery of the Riches ot God's Grace to and in the rich Mercy which he hath in ftore
miferable Man -, yet as they are connected for fuch as keep \x,]hewing Mercy, 8tc. Men
by the preceptive Part of the Covenant, and may think it a light matter to neglect Initi-
infeparable from it, fo they are thofe Cords tuted Worfhip, or to obey 8c practice humans
of Love, with which God draws us to hisSer- Institutions in Worfhip, but God allures us*
vice: as they are to let us know that we ferve that he hath another efteem of it. The word
a good Matter, fo they are to ftimulate us to tranflated/w/ww, iignifies both to be zealous,
ferve him cheerfully and faithfully. The A- and jealous, and there is a propinquity in
pottle therefore builds his Exhortation upon them ; for the more Zeal that a Perfon hafli
this, 2 Cor. 7. 1. Having therefore thefe pro mi- for a thing, the more jealous will he be apt
fes ( dearly beloved ) let us cleanfe ourf elves to be, of being oppofedin it. But this Word
from all filtbinefs of flefh and ffirit, perfetting hath a fpecial ufe, to fet forth the jealoufy
holinefs in the fear of God. And it is ufed as between Husband and Wife,in refpe&of Con-
an Argument, to animate Chriltians to Fide- jugal Fidelity 5 and therefore it is connected
lity and Constancy, in their ferving of God, with the mention of the relation between
Gal. 6. 9. And, let us not be wear}/ in well doing-, them* / thy Godi am jealous. It intends;tha?
628 LeUures upon the Queft. Lljj
God looks on the Covenant between him and Abab : And fometimes he brings the Families
them, as a Marriage Covenant •, and rhat he to beggary and contempt ^ as he did that of
expected they would be true to him \ and Eli, for his fuffering his Sons to abufe God's
lookd upon it as a molt horrible abufe offered Inltituted Worfhip. However, God ufeth his
to him, to be oiherwife $ and therefore it Sovereignty here. Thus we find, that not-
would be a grievous provocation to him for withftanding Abaz had been wofully guilty,
them fo to do. For this reafon, all the Ido- in defiling the Houfe of God with Superititi-
latrous and Superititious practices of Ifrael ons, yet hezekiab his Son was a great
are fo often in Prophetical Scriptures, repre- Reformer, and a gloriousPrince. Neverthe-
fented under the title of Adultery, becaufe lefs, this is that which fuch may and ought
in them they plaid falfe with God, as an A- to expecl from God 5 and they rhat regard it
dulrrefs doth with lief Husband. And the not, lay in ill for their Clfildren,anddifcover
reafon why this is peculiarly mentioned under that they are more cruel to them than the
the Second Command, is becaufe God's Or- Oltriches. And furely, did Men believe the
dinances are the Media of Specials Conjugal Truth of this Threatning, they would ba
Communion between him and his People, in more heedful to themfelves in this regard. "
which he applies his peculiar Favours to 2. HE Promifctbfignal Bleffing to tboje that
them, and beltows his Loves upon them ; and uphold the purity oj bis Worfhip. And fbewtng
they by their Fidelity to them, giveteltimony Alcrcy, Uc. When he faith, that keep his
of their Chaltity, that their Love is fetupon Commandments, it refpeefs all the Precepts of
him alone, that they are fatisty d inCommu- God : but it is mentioned in this, to let us
nion with him, and that they are for him and know, that they who are nor careful in this,
no other. Whereas,when they go iromGod's will not regard the other Commands of God.
Inltiturions,and follow Men's Inventions,they Thefeare further indigirated, by thePrinciple
go a Whoring from him, and leek after other from Which their Obedience flows, viz. Love
Lovers, which mult needsfiir up his jealoufy. ro God, that Love Ale ; fignifying, that
Now God fets forth this Zeal of his, in two External conformity without cordial refpeft
Particulars. The one for our Caution, to take to God, will not be acceptable to him. And
heed how we tamper in matters of Worfhip, he further adds the Spring from which this
the other to encourage us in our Fedelity. -Blelling derives, viz the Mercy ol God. The
1. HE threatens remarkable Revenge upon Woid fignifies a free and undeferved benignity
tbofe that bring themfelves under the Guilt oj bellowed. Noring, tharour belt Service can-
jalfe Worship. Vifiting, &c. Where by the way not merit the blelfing, but it is a fruit of
obferve, he doth not fay of thofe that make God's meer good will, and thar he here alfo
graven Images, bur of thofe that hate Me, acts hisSuvereignty. And to make it appear,
thereby intimating, that falfe Worfhip pro- he hath fometimes left the Children of holy
ceedsfrom, and is an indication of, Men's ha- Men, to bring remarkable Judgments on them-
tred of God. The fpecial Penalty here men- felves : Asthe two Sons of yJ*/w7,God's Saint,
tioned is, his leaving fome notable mark of and Manajfeh the Son of holy Hezekiab. We
his difpleafure upon the Pofteriry of fuch. may finally obferve, the difference between
Tho' he alfo limits it to the third or fourth the Threatning and Promife ; that is limited
Generation \ thereby to mew his pity 5 yet to the third and fourth Generation, this is
he lets fuch know, that he will make fome extended to rf/fo>^/^,i.e. Generations,as it is
Monuments of his jealous Revenge on them, expounded, Pfal. 105 8. He bath remembred
Touching the equity of God's doing this, his covenant for ever : the word which he com-
there are many Difputes. I fhall only here manded to a thoufand generations. Which, tho'
briefly obferve •, That no Man fuffers Eternal Hyperbolical, yet carries great emphafis in
Puniihments for the Sins of any of his it. And it hath been remarkable, how God
Progenitors, excepting the firlt Tranfgreffion hath blefTed the Polterity of fuch as have
of our firlt Parents, in whom all finned, Rom. been Zealous for his Worfhip, and careful
5.12. Wherefore as by one man fin entred into Reformers of ir. So rhat love to ourPolterity
the world, and death by fin : fo death pajjed upon fhould influence us with this care. And it is
all men, for that all have finned. But Men obfervable, that when any of God's Servants
iuffer rhat for their own Sins. That God have been faithful in looking after the pure
fometimes leaves the Children of fuch Apof- Worfhip of God, tho' they have failed m
tares to follow their Fathers lteps,as a witnefs many things, yet God hath born that Tefti-
againlt them, tho' yet rhefe Children have mony for them, that they did that which
Sin enough on them, to juftify God's fo leaving was right in bis fight : Whereas, if they have
them. That God often, in the difpenfation but fo much as tolerated high Places, tho' to
of temporary Providences, leaves fome awful offer Sacrifice only to the true God, he hath
matks of his Severity upon the Children of fet a note upon thar, as diminutive of their
falfe W01 (nippers. Sometimes he cuts off" glory.
whole Families for that reafon. So he did by Use. LET the Conftderation cf thefe things,
the Family of fereboam, for his letting up the make us very cautious to our felves, how we en-
Calves : And tho' he had one godly Son, yet tertain the Ordinances of Worflnp : That we keep
he mult dye too, tho' favoured to die in his exatl to tbpfe of Divine Inftitution, and neither
Bed. Thus alfo he dealt with Bjajba, and neglcil, nor go beyond them, Aad there is
enougfe
Queft.IlV.
Jfcmblys Catechijm.
enough in the reafons laid down to iq force
the Exhortation. And lor our help I fhall
only offer tbefc Ru{es,
1. LET the Fear of God rule in our Hearts.
This is that which only will keep us in awe.
Let us count his iavour better than Life, and
his frowns wocfe flian Death. Believe, that
he is an holy God, and jealous for his great
Name, and this Fear maintained, will curb
in our wantonnel's.
2. LET us maintain an high and venerable
(fteem of God's Wifdom $$ Fidelity. All falfe
Worfhip is introduced, under a fuppoJition,
that Chljft hath not done fufficient in his
Gofpel, for the carrying on of Pofirive Wor-
Ihip, and theiefore Men muft do fomething
in their Ptodence that may help it. Rut if
we can refolve,as we ought, that Chrift Loves
his Church, and is infinitely Wife, and knows
629
what- it needs for Ws Edifk7J7o7~ '^
Fairbful in his Houfe < this will orb in o?z
Cunofny, and reltrain -ar tnxuri^d M
make us abundantly frtfsfVd in his Ord-
nances.
t\ LEJrcm *ckno*M&c the imire dependant
of the Efficacy of all Ordinances in WarMp
■upon his Blcffwg. Remember, that Means will
do nothing otthemfelves- that all our En-
couragement to attend on them, is our hope
that he will bids them for our profiling 1
That he hath promif.d this bleffing to tfic
due attenaance on his Appointments i tfttt
he hath not engaged it to any of Men's' de-
viling, but threatned rhem that obferve ihctiii
bo that we cannot in Faith wait on any other,
but thofe which are his own.
[February 10. iybiv ]
SERMON CLXHL
(Question LIU.
'$£&$&&&&& is the Third Command-
t&W** ***** *
cm
Answer.
THE Third Commandment is, thou
Jhalt not take the Name . of the Lord thy
Qod in vain, for the Lord will not hold him
guilflefs, that taketh his Name in vain.
IN the two former Commands, Precept is
given us about the kinds of Worfhip,
which we, obferved were, Natural, directed,
in the Firft -,. and lnltiruted, about which
Precept is given us in the Second. The two
following Precepts do alfo refer to Worfhip,
belonging to the firft Table j and they ferve
to regulate us in the right performance of the
Worfhip required in both the former. And
this comes under a double Confideration,Fiift,
Wit-h refpe&to our due behaviour in our Car-
riage towards God, which is required in the
Thv^d. Secondly, With refpeel to the Time
of Solemn Worfhip, which is laid dewn in
the Fourth Command.
OUR due behaviour in ourCarriage towards
God, is required in the Third Command.
And that we may take a diftincl: Account of
it, it may be confidered in the Pofitive and
Negative part of it ; for, tho' the Precept is
laid down Negatively, yet there are Affirma-
tive Duties that belong to it. Here then,
(\UEST ion LIV.
WHAT is required in the Third Qoni-
Imandment 2
A N S W E R.
THE Third Commaiadmenc requires^
the Holy and Reverend Ufe of God's
Names, Titles, . Attributes,- Ordinances^
Word and Works.
THAT we may rake a particular Account
or what is contained in rhis Answer, we may
confider, , The Onjetl 0f this Duty, vil
the JW of G,d. 2. The matter about wbiofi
this Duty 1Sro be purfucd, i.e. the taking
of it up- 3. The Duty it felf, viz. holy Re-
V ere nee. y
• r JotFHING rhe toj'8 of ibis Duty, it
is laid to be the Kamt oj Gri. Now by the
Aame of Grd we avQ to underffand all rhofe
Manifeftations of himfeif, which he hath
made in and to the Creation. It is one way
by which Men diftinguifli things, one from
another, by g.vng Names to them h which
is thefi/ft reafonor rhe impofing of them,
ihis therefore when afcribed to God, com-
prehends in it his declarative Q<-ry • or bis
back Parts in opposition to hisFacc : As ap-
pears if we confider, Fxod- 33. 20,2* And be
J 'iid, Iboucanfl not fee my luce : for there frail
no man fee my face, and f1Vc. And I will take
away mme hand,and thou ffjalt fee my back-parts •
but my face Jhall not be Seen. With Chap. ££<
5, 6. And te Lord defended in the cloud, and
flood with mm there, and proclaimed the name of
the Lord. And the Lord poifed by before hite
and proclaimed, The Lord, the Lord God, merci-
ful and gracious, longfuffcring, and abundant
in gocdneSs and truth. By Gods F3ce is in-
tended his EfTential Glory, and hath no
Name. Hence that, 1 Tim. 6. 16. Who only
hath immortality, dialling in the light MS n&
man can approach unto, whom no man hatbfeen^
nor can See. His back Parrs therefore are his
maniieftative Glory, or that of himfeif whtebi
he hath leen meet to reveal, by which fee
may h'avefocft a knowledge of him, as is
funed to cur cieated Cap'acities,and luiti^c
630 LeBures upon the QueftLlV.
for our bleiTednefs. Whatfoever therefore warrant any fuch Inltitution : and in them
either bears on it the impreiiion of any of we are to read God's Sovereignty, h\s Wifdem,
his Perfections, which are to be read in it, and his Powerjn making them ferviceable to
or whatfoever notice is given to him, whereby his own Glory, and our Salvation.
he is differenced from all other Beings, be- 5. HiSlVord. By which weare to conceive
longs to his Name. Thefe are in our Care- his written Word, or the Holy Scriptures.*
chifmreduced tofeveral comprehend eHeadsj Tho'ir alio comprehends all thofe Revelations
and this -is to be underltood metonymically : of his. Will, which he hath at any time made
Not that the things themfelves are God's extraordinarily ro his People, or ro Men in-
Name,but that his Name is engraven on them, fpired. For we are told, Heb. 1, r. God who
and the Letters of it are to be underliood by at fun dry tim,s, and in divers manners, /pake
them: And tor that realon nor the things in time pad: unto the fathers by the Fr<}betr.
themfelves, but God appearing in them, is Yet thefe are now collected t age r her, and
to be acknowledged by us, and a fuitable ref- commended to us, in our Bible : Of which
peel is to be paid to him upon the difcovery. we read, Pfal 138. 2. Thou haft magnified thy
Thefe are, word above all thy name. And indeed, the
1. HIS Name. By which we are to under- great defign of giving ro us thefe Writings,
ftand, thofe Names which he hath alTumedro was to help us to acquaintance with God,anl
himfelfin hisWord •, either Incommunicably, bring us to the enjoyment of Him.
and cannot be put upon any otheiBeing with- 6. MS Works. Under which is compre-
out'Blafphemy : Such as £/, Sch.iddai, Gen. hended his whole Efficiency in Creation and
17. 1. / am, Exod. 3. 14. fehqyah, Exod 6.3. Providence. Which are for that reafon af-
Every whereof difcover him to be an incom- cribed to his Name, becaufe in them, there
parable Being. Or fuch, as tho' they may be are the convincing Difcoveries made of his
given in low and diminutive refpedt '0 feme Being,arud glorious Perte'Slions ; and tho'they
fecond Beings, yet are by way of Eminency come incomparably fhort of fo making him
afcribed unto him, and there is but an obfeure 'known, as is done by the Gofpel, yet they
fhadow of them in the Creature -, as Elobim, have fuch lt3mps of bis Glory upon them, 'as
tranflated Gods •, and. other things, which bear witnefs to his Being, and Divinity, and
will more properly be confidered under his telfify in the N aural Co.nicience rhat there
Attributes. is none like him. Of the Works of Creation,
2. HIS Titles. By which weare to Under- fee, Pfal. 1 9. 1 ■ The heavens declare the glory
ftand thofe Prerogatives which he alTumes to oj God : and the firmament flcweih his handy
himfelf, with relation to bis Creatures, which work. Rom. 1-20 Fcr the mvifible things of
properly belong to him, and may not be af- him from the creation of the world are clearly
Cribed to any other Being whatfoever } many feen bet'g underUwd by the things that ate
whereof theScriptures do furnifh us withal : made, even his eternal power and Godhead. Of
Such as, the Lord of lictfs, the H>ly one of If- his Works of Providence, Pfal. 9.16. The Lord.
rael, the King vf Saints, the God of Salvation, is known by the judgments which he executeth.
and many more. Which Titles may not be Pfal. $6. 8, Among the gods there is none like
inferted into the title of the greatelt Monarch unto thee (0 Lord) neither are any works like
in the World, but carry in them the fi^niflca- unto thy works. Aft- 14- 17- Now in every
tion of a Being fuper-tranfeendenr. one of thefe, the Duty required in thisCom-
3. HIS Attributes. Which tho' in a large mand is concerned, as will be difcovered in
and comprehensive fenfe, they comprize both the Sequel.
the former, yet more reftrainedly,they intend II. TOUCHING the Matter about which this
thofe Perfections of his Nature, which are Duty is to be exercifed or purfued, viz. the
ElTential to him, and are ufually called the taking up of this Name •, We may obferve,thac
Divine Properties •, Such as his Eternity, Om- the word tranflated take, fignifieth to take a
nipotency, Omniprefence, Immortality, Immuta- thing up, to bear it, and to elevate or lift ic
bility, Sec. For by our apprehending of a Be-' up on high : and is in the Word of God, ap-
ing, to whom thefe do appertain, and ac- plied to many purpofes : And in this Precept
knowledging of them to him, weafctibethe it comprehends any manner of ufe that we
Divine Glory to him, which is his due ; and make of the Name of God. And it intends
they are fo many Letters, by which we fpeli two Things,
a God. Thus, 1 Tim. 1. 17. Now unto the 1. THAT there is an ufe to be made cf the
King eternal, immortal, inviftble, the only wife Name of God. God hath Therefore revealed
Cod, be honour and glory, j or evercJ ever, Amen, his Name to us, that wefhould improve thefe.
4. HIS Ordinances. By which we are to Difcoveries for his Glory, and our own good,
underffand, thofe holy Appointments of In- There is therefore a glory owing to it from
ftituted Worfhip, which he hath commanded us, which we ought to pay unto it. Hence
his People to ferve him in .• Of which we that,. Pfal. 29. 2. Give unto the Lord the glory
confidered under the former Precept. Thefe due unto his name.
do all bear his Name on them, in that they 2. THAT we be very cautious, tohat ufe vac
come forth by his Supream Authority, and do make of it. That we take heed to our
have his Name underwritten, I am the Lord, felves, that in all refpecls we carry it wor-
Nor can any other Name in Heaven or Earth, . thily towards this Name of his. Which
* vvhac
Quell. LI V. Ajfcmblys Catechifm. $$ |
what ir is, will be afterwards oonfidered. verer.ce that we owe to him. We have this
Here only oblerve, that this' Command, be- exemplified in Abraham, Gen- iS. 27,. And A*
ing or the firlt Table, properly refers to ihe brahnn anfwered and faidy Beheld now,- J have
VVorfkip of God. The Name ofGc4,ische taken upon me to f peak unto the Lord, vJjtcIJ
Object of out Woifhip,for we are to Worfiiip am but dull and ajbes. And are directed- about
him according to what he hath revealed of ir, Eccl 5. 2- Be not raflx with thy mouth, ami
himielt 10 us, altfd thereiore we are never to la not thine heart be bafty to utter pny thing
ule this Name of his, but With a frame before God : for God is in heaven,and thou upon
iuitable to Wovfhip. And we may further earth : tberejore let thy words be few. Out
obferve, that this taking up of his Name, Carriages therefoie muft be meafiired accord-
comprizerh both our Thoughts, Words and ing to this.
Anions, in :il L whereof this Caution is to be 2. THAT we do always exalt God's Name.,
ui^d. For tbt*e is an Internal and an Exter- when we make ufe oj it. We obferved, thac
rial Wodhip due to him from us,about which the Word take, fignifies to lift a thing up en
we muir here ■ ur Direction. And final- high. And metaphorically it is ufed for the
ly, we may take notice, that this Duty is to giving it fupeiiative Commendation ; and
be'pra&ii'i'i. not only in the Obfqrvances of this is a very proper Expreflion of cur keep-
inftiruicd Worfhip, but alfo in alt the parts ing our diitance. This Word is therefore
of natural Worfhip, which we are to pay to ufed, for extolling of God, Pfal- 63. 4. Sing
him at all times : For this third Command unto God, fing praifcs to his Name •, extol him
hath reipett to cur due Carriage 'to God, in that rule ih upon the heavens. by his name f
the manner of our performing Obedience, to and rejoyce before him. We mult in all ref-
both the former. peels give him the Acknowledgement of be-
lli. THE Duty itfelfwbhh is hire required, ing infinitely greater and more glorious than
is bdy Revemcr; or a religious Veneration ot all Beings whatfoever, and on all Qccafiens
this glorious Name of" his. The Duty pro- make it to appear, that we do really enter-
p>r to this Command, is that which isoppo- tain fuch Thoughts concerning him. So he
fire to tne Vanity forbidden, for in negative refolved, Pfal. 145- 1, 3. / will extol thee, my
Precepts we are to judge of the Nature of God, 0 King, and i will biffs thy name forever
the affirmative Duties, by the -negative; they and, ever. Great is the Lord, and greatly to bs-
bein1* the contrary to that which is rorbid- praifed, and his great nefs is unfearchab.e.
de ' Now the Word, in Vain, is u fed both, Secondly, IN particular, We may conftder
no in ally aid ad erbially -, and it fignifies the fv-ra/ Duties rfpelling the dive/fe wa^s,
fafh.od., rafhoefs, levity, and unprofitable- in v/t.wh God communicates buName to us. FcE
neb \ the contrary to all which is fummanly though we are ever to maintain a Reverentc
included in that comprehenfive Du.v - f Re- toward God, yet there are diverfe ways in
veence : ' whicri is ufuaily1 in Sdiprure which we are to exprefs it, Iuitable to th0
Language called Fear. Hence that is afferted feveral things in which he hath manifefted
concerning his Name". Pfal. in. 9. Holy and himfelf unto us. And thefe may be confl-.
reverend k his name. Now this religious dered,
Reverence of God's Name, is an awful Ref- J. >N ref pell: of bis Names, Titles, and At-
"pect which we haveengraven upon ourHeartSi tributes. 1 put rhefe three together, becaufe
a; d which we maintain the Exercife of, in they are very nearly related, and the differ-;
our Thoughts, Words and Actions: Of which, ence between them is not great. For his
Jer. 10. 7. Wb) would not fear thee, 0 King oj Names and Titles may in a found fenfe, be
nations ? for to thee doth it appertain. Now referred to his Attributes ; and hence the
there is a civil Reverence which we owe to Dut ts here, are common to them all. And
Men who are our Superiours, and a religious thefe are,
one, which is due' from us to God, and thefe Firlt, THE Thoughts cf thefe flwuld raife
two are vaftly different one from another -, Juhabk Dfpofuions in our Souls, towards God*
and it is this latter, which is the Subject of When we meditate of thefe glorious Perfeo«
our prefent Speculation. tions of his, we fhould entertain them with
NOW the Expreflion of this Reverence, Affections becoming. Hence,
rnay be confidered either generally, ox partial- \. THEY JJjould raife in us adoring Thought*
larly, with refpect to the feveral things, in of God. Thev all of them commend him to
which the Name of God is made known to us, as a mod worrhy Being. And we mould
us. upon them acknowledge, that he dorh tranl-
Firft, IN general, I (hall only obferve thefe cend all the Praifes of Angels or Men :_As
two things, he, Neh. 9- 5?. Blefs the Lord your God forever
1. THAT wbenfoever we any way make ufe and ever, and blejjed be thy glorious Na>?/e,wbid;
of the Name of God, we ought to obferve our is exalted above all blejjing and prafe. We
due Difiance. We fhould always have in ought on this account,- to gaze upon tfcef*
Mind, what an infinitely glorious Being he Perfections of his, with the rnoff fu .■• prizing
is, exalted above all Glory and Praife, and Admiration, confelling the Infi i - and
ty/hat low and little things we are ; and ex- Infcrutablenefs of his Glory, 3rd accordingly
cept we ever carry the ImprelTion of this up- to acknowledge our Ignorance of him, yea,
mm out Hearts, we fball not pay him the Re- that no Creature can come at the .Compre*
~ * ' " ' " ^ • M m m henifc
£2 2 LeBures upon the Queft.LlVw
henfion of them, fo great, and fo wonderful by calling upon the Name of God, in which
is he And accordingly make his demand, we appeal to him, to be a Witneis to the
Tob. ii. 7, 8, 9. Canfi thou by fe arching find out Truth, of what we tcftify unto. There is a
God> canfi thou find out the Almighty unto per- vaft difference between a Teftimony and an
fcffion * it is a* high as beaven,what cantt thou Oath, the former belongs to the ninth Com-
do ? deeper then hell, what canfi thou know ? The mandmenr, and fo refers to the fecond Table,
mafurl thereof is longer then the earth, and which hath Man for the Objeft immediate,
broader then the fca whereas an Oath is a part of religious Woi-
2 ThEt fhould maintain in «f, an holy Fear fhip 5 and ft ufuaily referred to the thirdCom*
cf offending Him. And accordingly raife in mand in that in it we pretend to a Veneration
us a Caution to ourfelvcs in all we think, of God's great Name That an Oath belongs
ipeak or do, that we avoid every thing to Worfhip, and malt therefore be reduced
which may expofe us to his righteous Dil- to the tint Table is evident becaufe it hath
pleafure. When we confider who, or what God for its immediate Objett And for that
manner of God he is, it Ihould make us to reafon, Swearing by the Name of God is
draw that Conclufion, Heb. 10. i\.U n a often Synecdochically put for a UreligiousWoi-
fearful thing to fall into the hands of the living fhip, as, Pfal. 6? 11. and elfewhere. And
God And thereupon render us exceeding that the right and reverend Uieot it oelongs
Circumfpea in our whole Walk. Doubtieis to this third Command, w evident, becaufe
thePfalmilt had been in this Speculation, all Reverence 0 God in Worfhip is pointed
when he drew up that Refolve, Pfal- 16. 7- to by it > or all profitable ufing ot God s
Thou, even thou art to be feared, and who may Name * though the Duty itfelf may belong
{land in thy fight when once thou art a,gry * to the fi.lt. That it is lawful & warrantable
3 3 THZT Ihould kindle in a*, an infatiabh for Chnftians, in the Days of the Gofpel to
Defire after an Intereft in his Favour. And fwear, anf fometimes a Duty fo to do is a
this fhould ltir up in us, reftlefs endeavours Truth which he that denies, renders himfelf
to fecore a Title to him as our God. Think Guilty of a famous ^J^'^/f f "d
what inconceivable Happinefs it mult be, to Command. Nor doth that of Chn t Mar5 34.
view his glorious Perfections, and be able to But I fay unto you, Swear not at all. Or that
underwrite in the foot of the Accompt, This of the Apoltle Jam 5- It. to above all things,
God is our God forever. Hence we Ihould my brethren, fwear not. Disprove k, unce it is
makeour humblefuit tohimfor his Grace,and man if eft, that in both of the e Texts, Swear-
earneltly implore him, that he would accept ing in common Talk n ; only forbidden.which
us into his .Favour. David could fay, Pfal. is indeed great Sin & Profanenefs. Whether
63. 3. Becaufe thy loving kindnefs is better than in Suppofition, that Man had continued in his
life \ my lips fhall praife thee. And it was State of Integrity, he would have had any
the Contemplation of his Infinite Excellen- Occafion for Swearing, may admit of a 1 Do-
cies, that drew this Profeffion from him. bate, but the Neceffity of it fince > the Fal is
' very great. Man s Sin hath filled him with
Secondly, WE (hould be very careful about Falfenefs and Incredulity. Every Man is a
Mr Words or taking of hisName into our Mouths. Liar, and Men's Suf picion one of another, is
It is a Duty incumbent on all the People of fuch, that except they give the greatelt Con-
God, to be often fpeaking of him. It is faid formation of what they fay, they are not be-
in Pfal. 29. 9. In his temple doth every one lieved, and fcarcely then. Yea God himlelt
fbeak of his glory. And David tells us what is fometimes put upon it, to i wear to his
he and others would do, Pfal. i45f-4,^. People,that he may be believed. Now there
But we ought to maintain an holy Reverence is nothing more accommodable, according ; tp
of him in our Hearts, and make it appear in the light of Nature, to oblige any to , ipeafc
the manner of our fpeaking. the Truth, without Diffimulat ion ha n he
1. Here, IN our ordinary Dfcourfe, we fhould Solemnity of an Oath and many, w J10 ^ make
mention God's Name with great Serioujnefs. but little Conscience of lying, are itait ea ac.
Ifwefpeakofhimatall, it mult be with a an Oath, and good reafon, for as we in it call
Difcovery, that his very Name, bears an Awe God to witnefs to the Truth of what we lay
upon our Hearts. We fhould put the higheft fo we do, implicitly at . lea\»mprecaje his
Honour upon him, in every mention that we Wrath upon our Heads, in Cafe 0 Falfehoodi
make of him. The Name of God is faid to in which we do necefianly "knowledge him
be great and fearful, Deut. 28. 58. If then to be an all-knowing, and Righteous Judge
we fpeak of it, we fhould afcribe Greatnefs who taketh Vengeance- Hence the uiuai
to it, and teftify our Fear of it. We fhould Form of an Oath among the Ancients began
not ufe any of the Names, Titles, or Ami- with fuch Words, God dofo to me. and m wre
butes of God, as Words'oFCourfe,in common alfo- Hence alfo that of Paul, 2 cor- [• 23. *
and light Talk, but with Solemnity, and to call God j or a record upon my Joul. A "arms
put the greatelt Honour on Him. is enough to convince us, with wnat noiy
2. IN Swearing. We ought in this to ufe Reverence, we ought to addrefs ourleiyesj
utmoft Care, to pay a reverend RefpeO: to tofo folemn and aweful an act ot VVorinip
the Name of God. Swearing is ufed as a as this is, as knowing, that we can nei« £
Confirmation ofaTqftimonv, and it is done imfaft upon God's Knowledge, nospfl* '.™
Queft. LI V.
Jjfemblys Catechifm-
H 2 d
6 'j
Juftice- Now the /Reverence towards God,
which is here required, may be couhdered
either in general, in refpeft of Swearing it
felt, or in particular, with regard to the fe-
veral kinds or Oaths-
1. IN general, in refpeft of Swearing it
felt. And the Duties here follow, from the
Nature of an Oath, viz- That it is a iblemn
Anpeal to God, and Invocation of him, as an
Omnifcient and Holy Judge- And here,
1. WE ought always when we go about to
Swear, to call to our Minds, who that God is,
whom wc are now about to invoke. We mould
affect our Hearts with his Majelty,andGlory.
Wc fhould coniider, that we are not now ap-
plying ourfelves to an Idol, that can neither
fee nor hear,neither do good nor evil, neither
reward nor punifh us -, but that God who
fearcheth Hearts, who is alfo jealous tor his
great Name, and will not forego his own
Glory -, that God who is holy in all his Ways,
and jult in all his Doings, who is not mock-
ed, and to whom we muft give an Account
of Tills very Aft 5 and this thought will pat
us upon doing it with fear and trembling j
if we believe him to be fuch a God, as he
hath told us that he is,, we cannot but be
very ferious in what we do-
2. WE mud: well fonder what we do, when
we Swear. Poffibly the exprefs Terms ufed,
are no more, but that we fwear by the living
and true God, but we ought dilt'mctly^ to re-
volve in our Minds, what is included in this.
We fhould make a Commentary on it, in our
Thoughts, and confider, that we do now di-
rectly put ourfelves into the Hands of the
great Judge-, we do now invoke the great
God, and adjure him, to pour our his Venge-
ance upon us, and make us the Inftances of
his Wrath and Curie, if we be not fincere
and upright, and true, in what we fay j fo
that we lay ourfelves open to all his Judg-
ments in cafe we diffemble or lie. And now
remember, that this God will certainly do
fo, as we imprecate upon ourfelves, either in
this Life or in another, in cafe we have wick-
edly expofed ourfelves to this Judgment of
his. We fhould at fuch a time reflect upon
that ftving roll, Zech. $. begin.
3. WE fhould hereupon cautioupy faiisfy our
own C'nfciences about our Call now to Swear.
And. there is enough in the former to enforce
this. Where the hazzards are great, every
Man will enquire* What Obligation is on him
to engage. That a Chrittian is fometimes
Called, is beyond queff ion, and to refufe or
decline it, would be his Sin. God's Glory,
and our Neighbours Welfare may fuffer by
the neglett of it. That he is not always cal-
led to it of God, when others may follicic
him, or his finfui Heart may prompt him, is
equally certain -, and he who truly reveren-
ceth God,will never Swear but when it is his
Duty,and will for tha't reafonilrft deliberate
and enquire. And there are thefe three
Rules, will be helpful in this Deliberation.
i. THAT the Thing iff elf be a matter of
Weight or Moment, God's Name 'fliouJd not
be invoked, nor God called upon afiout Trifo,
We mult be fure that it be a Matter won.
of his fitting a Judge upon. "Arid aiwa^s trill
mult be judged of, by the Conccrnednefs 01
God's Honour, and our own, or our Neigh-
bours good in the thing. Hence a Mattel
that is initfelf of no Concern, or about which,
neither will God be difhonoured,nor Man f'jf-
fer, either in Life, Chaituy, Effate, of Repu-
tation, is beneath the great Weight of Sit
Oath ; and thus to efpoufe God's Name in
fuch things, would be greatly derogatory
to it.
2. THAT the Thing irjelf is not o'thcrwifc
to be determined, but by an Oath. We are al-
ways to remember, that an Oath is the high-
eft Appeal, we now remove the Cafe in cjuef-
tion, to the Supream Judge. So tfaat if tha
Matter be of Weight, yet if it may be clear-
ed and confirmed fufficiently, and to an'fvver
the end of an humane Faith, without it, t hid
is not neceiTary, and to add it is fuperffuous,
which our Reverence to the Name of God,
requires us to avoid. Sometimes, our bare
Affertion will give Credit to us, fometimea
the Confellion of the Party concerned #ill
put the thing beyond queftion, 8i thatwhicli
can be done as well without it, cannot re-
quire it of us.
3. THAT it requires our particular and per^
fonal Oath, for the Confirmation of it. A thing
may be of Weight, and it may require the
Eftablifliment of.it by Swearing. But there;
is a further Inquiry, viz. Whether ours
be neceiTary thereunto ; and that is wheri
the matter will not be fufficiently confirmed
without our Oath be given about it: So thit
if two or three be already offered, in the?.
fame Cafe and Circumftances, Reverence of
Gcd will make us afraid of multiplying
Oaths, unnecefTarily. And all thefe three)
are included in that Precept, which requires
us to fwear in Judgment. Jer. 4. 2.
4. WE jhould be exceeding wary, what ahd
how we fwear. This Reverence ought to in-,
fluence both the Matter and the Manner of
it. For in both of thefe the Name of Gird is
concerned not a little.
i. WE fhould be wary what wc Swear. We
fhould be exceeding curious and critical, a-
bout the Matter of it. And this belongs t&
the Truth required of us in Swearing. jfer^xi
And here we are to weigh and revolve everjr
Article, Word, Circumftance, that there be
no miltake. For though Truth Sc Falfehood,
belong to a Teltimony as fuch, and \o are not
the matter of this Precept,but the Ninth,yet
the Care about them, in Order to our Swear*
ing to the Thing, belongs to this, and is a
part of that Reverence which we owe toGod
in it ; confidered, as he is a God of Truth,
And though a meet moral Certainty of 2
thing, may command bur humane Credit tfri-
to it, yet it is not enough to allow us to at-
teft to it with an Oath -, becaufe in ir, we lif
ourfelves open to the Judgment of God, if
l.
634
LeBures upon the
QueftLlV.
the thing be not fo, which no fetious one
dares to do,but upon his own peribnalKnow-
ledgeofit. And if we Swear to any one
Claufe, of which we have not fuch art AflTu-
xance, we therein exprefs a Levity of Spirit,
unbecoming the Gravity of an Oath.
2. WE Jhould be equally wary to ourj elves ,
how we Swear. For thisReverence is alfo con-
cerned in the Manner or our fo doing ; and
this alio belongs to the Truth before menti-
oned'. For this Truth not only refers to the
Matter of the thing ro which we offer our
Teftimony, but alfo to the frame of Heart
which we do it withal. There u the Truth
of the Thing jworn, and the Truth oj him that
(wears, both whereof are here to be regarded-,
and this Larter, is of as great Weight as the
Former. That therefore is one pare of the
Character of a pious Man, Pfal. 24.4. He that
bath clean hands, and a pure heart ; who hath
not lift up his foul unto vanity, nor /worn de-
ceitfully. A Man may Swear nothing but
Truth in Words, and yet referve a Meaning
to himfelf, which makes his Teftimony fal-
lacious, and Men are impofed on by ir,Wnich
is one fort of Equivocation. A Man may
fwear that which is falfe alone, and referve
in his Mind a Claufe which would make it
true, and this is perfectly Jefuiricil. Or, he
may fwear in afenfe, which he knows Men
will not underttand,bur put another Interpre-
tation upon. Or he may Swear only ro a part
of the Truth, which will altogether alter
the Cafe and pervert it. A ' cl this belongs
to theRighteoufnefs required, 0cr.\. 2 ) that
he avoid this. The Reverend reject which
5s due to God, who is not to be mocked, will
command the Man to avoid all, thefe, and to
practice heart Sincerity in what he doth.
And let us be wary in all thefe things, know-
ing that we have to do with a jealous God.
[March 10. 1702. ]
SERMONCIZ/^.
II. YN particular, with regard to the feve-
X ral kinds of Oaths, thereis fomerhing
fpecial, wherein this Reverence is to be ex-
preffed, befides the forementioned general
Duties.
NOW every Oath is either AJfertory or
Trormffory. .
j. Ah AJfertory Oath is wit1? re (fell toThings
done; and it ref peels Matter of Fail. And here
the great comprehenfive Duty is, that we be
deliberate in it, and be very careful that it
may anfwer all the Ends of fuch an Oath.
Rafhnefs is for that End to be avoided by us.
Now the End of fuch an Oath is mainly that
Righteoufnefs may be advanced, and Truth
may take place among Men. An AlTertory
Oath is to end Coiitroveifies, and Judgment
is Therefore to proceed upon it ; fo that
God's Name is here brought ia to iffue fuch
Matters •, and we are allured, that his
Name is not to be efpoufed to any thing but
what is Truth and Righteoufnefs, and is dif-
honoured ' by every thing that is conrrary
thereto. This Reverence therefore requires
greatelt Exactnefs and Caution, left by any
miitake the Truth fufFer, and Juftice be per-
verted ; For if we occafion any Man harm,
bv our wrong Information, and bring God's
Name in, to maintain it, we fhall thereby
take it in Vain.
2. APromiJfory Oath hath rrffett to Things
to he done : In which we oblige ourfelves ro
the doing of rhem, and call God to be our
Voucher in it- Now the thing which we
oblige ourfelves to by fuch an Oath, is pro-
mifed either ro Man, or to God, and this lat-
ter is ufually called a Vow. Although fome
diftinguifh between an Oath and a Vow -, but
I know not where it can be better aiiigned,
than to a PromilTory Oath. I fhall not fpeak
of rhefe diftinclly, fmce the Duty is one and
the fame in both. As to the Reverence of an
Oath, and touching the Lawfulnefs of Vows,
I fhall not here debate. It was once a Duty,
and it belongs to. natural Worfhip, and- is
therefore not ceafed {till. And it is cerrain,
that fuch a Vow is implied in every Addrefs
we put up to God, for any Favour, promifing
him Obedience. But in all PromilToryOaths,
the Fear of God ought to make us cautiouily
roo|)ferve thefe Rules.
1. IT muft be of nothing, but what is iff elf
lawful. That which it is a Sin to do. is ag-
gravated by binding ourfelves in an Oath to
do it -, and to fulfil fuch an Oath, is itill ro
increafe our Guilr. Such was that of thoie,
Alls 23. 12. And to vow any thing ro God,
which is a Sin, is an offer to mock him So
that our Fear of God mould pur us always up-
on firftconfidering whether the thing be agree-
able to God's Will, and fo whether if we do
ir, it will be acceptable to him. And accord-
ingly, if it be not fo, to withhold cur engag-
ing, or elfeif our Oath be paft,to repent of ir,
and not add Iniquity to Sin by performing
2. IT tnufl be of that which is in our rower
to perform. Not but that God hath a fupe-
riour Power over us, and can obffrutt our
Purpofesin his Providence,when he pleafetb5
for which reafon, all fuch Promifes ought to
carry this Referve in them, viz. If God per-
mit- But itill i't mnft be in fuchThings,as in
the ordinary courfe of Providence, we have
a profpeft that we may perform them. To
promife any thing, which is above our Abili-
ty,andfor which we have no reafon to promife
ourfelves, that God will make usable, is to
defpifeGod,and muft needs in the iiTue reflect
upon hisHonour. SuchOaths are in themfelves
fallacious, and mult be broken eventually ;
and then to charge that upon God's Provi-
dence, is an Aft of high Profanenefs.
3 WHEN we have pail fuch an Oath lawful-
ly, we ought to f and to it, whatfoever Inconvc
niences may afterwards arfc upon iu U tfcey
Quell.' LI V. AJjemblys Catechifm.
be made to Men, we have that part of the Hearts, fo as toinfiuence our whole Convocation,
Character, of a godly Man, Pfal 15- 4- He that Our Lives mould in all things be To ordered,
fwearetb to bis ownburt, and changeth not. And as that every of thefe mould appear to have
if it be a Vow to God, we have that Caution made a fuitable impreflion upon us. For this
given us.Eccl. 5. 5. Better is it that 'tbpujboitld- realbn we mould do as David did, Pfal. 16,8.
eft not vjw, then thai thou fliouldeft vow and not I have fet the Lord always before me. And
pay. And, Prov- 20. 25.' // is afnare to a man hence, we. mould be as much careful to our
who devourctb that which is holy \ and after felves, in the molt fecret Anions, as in thofe
vows to make inquiry. And indeed, Reverence which are done before Men. We mould
to God's Name, which itands concerned, improve every Attribute of God practically,
fliouid bear down all theTemptations from out- by it to learn what is our Duty, and make"
ward Damage appearing- Yea, and it is our an Argument of it, to be very circumfpectin
Duty not to delay here 5 and fome have all thar we do. In a word, to purfue thac
thought, that the Evil which befell Jacob's great Precept of our Saviour, Mat. 5. 48. Be ,
Family, was a Chaitifement of his delaying ye therefore per) retf, even as your Father which
to pay the Vow, he had made at Bethel. is in heaven is perfefi.
4.. HYPOTHETICAL Promifes, oblige only AND here, befides the Univerfality of this
hypothetic ally. If 1 promife upon Condition, Duty in all things, of which we have that
the Perfon to whom I make it can demand general Precept, Prov. 23. 17. Be thou in the
it only upon that Condition •, and if he doth fear of the Lord all the day long. There is one
not perform it according to the Nature of the fpecial ufe, in which this is to be obferved,
Obligation, the Promife is refe'mded, and the viz. in Lottery. The word Lottery, isfome-
Perfon difcharged, without any reflection on times ufed largely, for any thing in which
the Name of God- And though there is a there is ameer contingency, in refpeSt of
vait difference between Promifes to Men, and fecond Caufes ^ and fo there is a Lottery in.
Vows to God, yet fpecial Vows made on fuch almolt every thing thac we intermeddle
an Hyporhefis, do not oblige further, becaufe withal in this Life, Eccl. 9.11. I returned, and
God, by withholding of the favour fought, j aw under the fun that the race is not to the
cuts oft" the Opportunity of our Performance! fwift, nor the battel to the firong, neither yet
but Promifes made to Duties, that always bread to the wife, nor yet riches to men of un+
are fo, are not hereby made void. derflanding, nor yet favour to men of skill, but
5. A Prom iff ory Oath, tW lawfully made to time and chance happeneth to them all. Buc
Men, yet may be difcharged by the perfon to fometimes it is taken more reftrainedly, tor
whom it is made, if be fees meet. And the rea- thedeterminingofany matter in Controverfy,
fon is, becaufe the end of it is fo anfwered, by an application to the Divine Providence,
which was the fecuring to him the perfor- in the ufe of a Medium, which hath nothing
manceof fuch a thing, which he, by fuch a in its own Nature, to difcover the equity of
reieafe, accepts of as performed j and fo God's the Cafe.
Name is not wronged hereby. And fome- THAT it is Lawful, and fometimes Expe-
times it may be a moral Duty in Perfons who dient among Men to make ufe of fuch a Me*
have fuch a power, fo to take off the Obli- dium, is beyond Difpute^ eife Gontroverfies
gation, and it may beoppretfion in them not mult be undecided by Men, and give endlefs
ib to do it. Yea,and, God himfelf fometimes troubles, becaufe there is no other way tn
accepts of theWillfor the Deed,and prohibits iiTue them. God therefore ordained rhem
the a&ual performance of Vows made to him •, among his People. Now tho' a Lot, as to the
as in the cafe of David's Vowing to Build an ufe of it, is a Civil thing, yet in the Nature
Houfe for God. Compare, Pfal. 152. 2, £?V. of it, it is Religious, and in that refped be*
with 1 Kin. 8. 17, &c. longs to the firlt Table, and is by fome affign-
6. THE Fear of God, calls f^r Upright nefs ed to the Fir ft, by others to the Third Com-
and Integrity, in all our Promijfory Oaths either mand. And doubtlefs the reverence to be
to God or Man. What we thus promife,mult obferved in the ufe of it, is to be referred
be with a fmcere purpofe to perform, in all hither.
plainnefs, according to the tenourof the Pro- NOW that Reverence due to the Name of
mife, without fraud, or any finilter defigns. God upon this Account, will be difcovered by
And the reafon is, becaufe God himfelf is the Nature, Occafion, Matter and Manner of
called in as a Witnefs, who knows the Heart it. Here then,
and is not mocked. Hence when thofe Men 1. THE Nature of a Lot, is the referring
asked advice of the Prophet, and fo engaged the determination of any cafe in debate, to God's
themfelves, Jer. 42. 5,6. God makes that Providence. Hence we have that Obfervation,
Animadverfion upon it, ver- 20. For ye dif Prov. 16. 33. The lot is call into the lap • but
fembled in your hearts, when ye fent me unto the whole difpofmg thereof is of the Lord. The
the Lord your God, faying, Pray for us unto the Name and Attributes of God are therefore to
Lord our God, and according unto all that the be acknowledged in it, which do always
Lord our God fhall fay, fo declare unto us, and require the reverence of the Creature -, and
we viill doit. his Supremacy and Wifdcm are to be adored
Thirdly, WE fh&uld carry the awe of thefe in it, which requires a fuitable behaviour.
Names, Titlest and Attributes of God upon our Which, what it is, will be confidered under
"r "~ the laft Head. 2. THU
6 3 6 Leftures upon the Queft.LlV#
__, ' — ■— ■ — " * " ' ■ ' * ' » - — i ■
2- THE Occafion of this is the determining 2. THE Matter of a Lot ; or the Medium
feme Controverfy by the governing Providence which is to be ufed in the determining the quefli-
cf God. So that there mult be fomethingthat on controverted •, and that is a thing in it J elf
is controverted, elfe there is no Occafion for w.eerly Contingent. And by this I intend fuch.
it. Now that it may give jult Occafion for a thing as in its own Nature hath no power
this,' two things are requifite, to determine the Jultice or Equity of the
1. THAT it is a Cafe that requires a determi- Cafe, but is equally capable or" falling out
nation- It mult be a matter of momenr, ei- this way or that. So that every Contingency
ther in it felf, or in its circumttances. To is not fir matter for a Lot : becaufe in fome
life fuchaSolemnity,in mattersof no moment, there may be the skill or art of Man in it j or
Is inconfiitent with that reverence of God's the thing though not necelTary, yet hath.
Name, which is due to ir. In fmall and more of probability to fall out this way than
trifling matters, it becomes fuch as fear God, the other. For there is nothing of advantage
lather to come one to the other, than by to be given to either Party in it $ for that
contending to drive it to fuch an ilTue. would takeaway the reafon, and iubvert the
2. THAT it be no otherxoifc determinable, very end and defign of a Lot.
For this is an applying of ourfelves to a more 4. THE, Manner ; and this is to be gathered
than ordinary courfe of Providence, and that from the Premifes. And(here thefe Rules are
is more immediate, though not abfolutely fo. to be ohferved,
For it is above the common Rules ot humane t. THE Univcrfal Governing Providence of
Judgment. So that if God's ordinary Provi- God, is to be acknowledged and adored by m.
dence, hath already determined the thing, W'thout this the whole Action would be
it is Vanity to provoke to that, which is irrational. The very Heathen, being ignorant
more than lb. For why fhould I expofe my of the true God, did on this account make
Right to Lot, when God hath made it alrea- blind Fortune a Goddefs: And fo do all they
dy iiidifputable ? Or it the thing beat prefent interpretatively, who refign the cafe up to
under a Debate, and not determined, yer if mcer Contingency, to be determined by ir,
the common Law of Equity and Juftice will unlefs they have a due regard to the Go-
decide it, which God hath given us for the verning Providence of God. It's therefore to
Rule of Government, there is no need of an be practically believed, that he.doth Efficient-
higher Appeal to God ; inafmuch as God ly oveT-rule things that are molt Contingent,
hath made it Man'sDuty, to conform rothefe and determine themaccordingto his infinitely
Rules, where they may be ufed, and acqui- wife Coiinfel ; according to the forecited,
efce in them 5 and what is it Iefs than tempt- Prov. 16. 33.
ing of God, to ask a farther Determination 2. HENCE the Matter is to be intirely fob-
of that, which he hath already determined ? mitted to this Providence. God is not tl^o,
And that is far from the Reverence which is duly reverenced. We ought therefore always
due to him. to addrefs our felves to God, at leatt with
9. THE Matter of it 5 and this will come our Ejaculatory requelt, that he would put
under a double Confideratinn, viz. the ilTue ro this Affair, according to his Holy
I. THE Matter about which it is to be ufed. and Sovereign Counfel : That he would ac-
This we obferved, is a Cafe under Debate * complifh his Al-wife Purpofe in it. We are
but there are two forts of Cafes, which may tochufe him Umpire in this matter, and ac-
he fo, viz. Things done and pafty and things quiefce in him as fuch. And fay as he, 1 Sam.
not yet done, but juture. That Lots of both 14. 41. The Lord God of Jfrae/, give a perfeS
thefe forts were in former times amonglfrael, lot.
made ufe of, by God's Appointment, is evi- 3. HENCE there is no courfe to be ufed to
dent, by the Hiftory of thofe Times. Thus fore fall this Providence, by any cunning cf our
was Achan detected of his Sacriledge by a Lot, own. There is no humane Art at all to be
Jo(h. 7. And thus were the Lands of Ifraei ufed to influence the Lot, fo as ro make it to
appointed to be divided by Lot. But the incline more on one fide than another. There
former of thefe was not appointed for a is no craft to be ufed, or endeavour to know
common Rule, to detect Crimes by, no not how to put a bias upon the thing, fo as that
Murder ir felf •, which was therefore to be it fhould incline to our fide : No forefight
left a fecret till Men were otherwife difco- to over rule our Choice: No bribing oi' the
vered in the ordinary way- As will appear Perfon that is to manage it : Which things
from that Law, in Deut. 21. begin. So that no have been too frequent in fuch Occafions.
Lot might be caft for the finding out things Nor any trying by fuch things that we have
paft, without an extraordinary and fpecial more skill in, than our Antagonift : For fo it
Command of God for it, fince there is no ceafeth to be a Lot,and is turned to aMockery,
Precept for it, either in the Law of Nature, wherein God's* Name is greatly djfhonoured.
or in the written Law : Whereas of things 4. THE determination is quietly to be refted
future, about which there may alfo be Con- iff, as the voice of God himfelf. And this is a
tention,.it hath a foundation in both, viz. for genuine practical Conclufion from the Pre-
the Dividing Ettates, efpecially of Inheri- mifes. To murmur or be difcontent at thG
tance ; and Election of Perfons to Places of event, plainly argues irreverence, and that
Truft. we
JJJemblys Catcchifm.
we did not aright acknowledge God in the on the Supply we have by them, and irm
Thing. For God doth certainly tell us his prove it to our fpiritual Nourifhment. Henc e
mind by the Lor, and not to be content with that, rper. 2.2. As new born babes drfire the
ir, is to rife up againfl his Government. fincere milk of the word, that ye may grow there-
H. IN rcfpcil of God's Ordinances, viz. thofe by. For thjs end we mould both meditates
Inltitutions of his Woifhip, which have' his on what God hath offered to us ^ Pray over
Name underwritten :' 1 am the Lord. ' And this it for his Blefling, and let ourfelves to live
Reverence is to be ufed in three refpefts. the Truths which we hear,
1. IN a due Preparation to attend upon theft III, IN Reject of God's' Word. Which is
Ordinances. In them we draw near to God, alio one great Part of his Name: and we can-
10 enjoy Communion with him; we ought not duly reverence him, unlefs we do pay an
-therefore to gee ourfelves in a readinefs for aweful Deference to that. Here alfo three
iuch a Meeting,as we would do to meet with Rules may be confidered.
a great King. We flio'uld gather up our 1. WE mufi pay a Divine Credit to it, i.il
Hearts, that we may carry them with us; vie muft entertain it as the Word of God,, and
Roufe up our Graces, that they may be ready the Manifeftation of his Will to us. And foi
for Exercife. Lay off our Affettions to other thatReaibnwemult pay an entireBelief to the
things, and go with the moft earnelt longings Truth of ir, not in" the leaft queftioning the
10 meet with God, and enjoy Fellowfhip with Truth of any part of ir. It is true, we ought
him. Get into the Pfal.r,iits Frame, PJal.84. • to be well grounded in the Perfuafion, that
begin, how amiable are thy tabernacles, 0 Lord it is infallibly the Word of God, and no Cun-
ofhofts ? My foul longeth,yea, even f'ainteth ningly devifed Fable. But on this Convicts
for the courts of the Lord: my flefh crieth out on, we are neither to doubt of the Truth of
. for the living God. It is our Duty, whenever one Article of ir,how far foever fome of them
, we come before him in the way of his Ordi- may furpafs the Comprehenfion of ourUnder-
naces,todoit withReverence.Lev-26\2.T<r,/7W/ itandings ; nor to think meanly of any part
keep myfibbaths, and reverence myfamtuary : of it, as if impertinent, though we do not
I am the Lord. Pfal. 85. 7. God is greatly to fee into the Defign. Nor defpife it for the
be feared in the affembly of the faints : and to plainnefs of the Stile, but give it all Honour
be Lad in reverence of all them that are about becaufe it is his Word, who is infinitely
him. We ought therefore to prepare before Wile and True. This Commendation Paul
hand, by due Meditation and Prayer,account- gives to them, 1 Thef. 2. 13. For this caufc
ing it our Happinefs to enjoy him, and ma- alfo thank we God without ceafing, becaufe when
king his reckoning, Pfal. 84. 10. Tor a day in ye received the word of God which ye heard of
thy courts is better than a thoufand. We mould us, ye received it not as the word of men, but
therefore put every thing aiide, which will ( as it is in truth ) the word of God, which effec-
offer any Impediment to our free Communi- tually worketh alfo in you that believe.
on with him, 1 Pet. 2. 1, 2. And guard our 2. HENCE we ought to pay an entire Subfec-
AfTe&ions that they do not car'ry us after tion 'to it, and to God in it. We mult make
vain Objects, Eccl. 5. i. Keep thy foot when ic the whole Rule of our Faith and Manners.
thou go, Ji to the houfe of God. We mult refolve our whole Faith into, the
2. IN our attending upon the Ordinances, Revelations of ir, and take all our Meafures
we mould take heed to our Carriage both of in- from ir, and order our whole Converfation
ward and outward Man. As to our inward according to it, Pfal. 119. 105:. Thy word is a
Man, we mould attend with greateft Dili- lamp unto my feet, and a light unto my path.
gence and Submiffion 5 and to that end, get Ifai.8. 20, To the law and to the testimony, if
our Hearts fixed, our Minds intent, our Un- they fpeak not according to this word, it is bt-
derftandings exercifed, our Wills fubdued, caufe there is no light in them. We muft take
our Faith enlarged, our AfFeaions prefTed for nothing from it, nor make any Additions td
Service, and our whole Man in an obedienti- it, but content ourfelves with the DireftionS
al Frame, ready to hear what God hath to of it, Deut- 12- 32. What thing foever I com*
fay, and pralhce whatfoever he requires of mandyou, cbferve to do it 5 thou fhalt hot add.
us. And as to the outward Man, we ought thereto, nor diminifh fiom it. We ought to
to look well to our Behaviour 5 that we ufe be entirely at the Command of it, and yield
no ineverend Geftures, in the Ordinances, a compleat Obedience to all the Precepts of
whiles difpenfed, but in our whole Carriage it, and not turn from it to the right hand or
lemember whofe Prefence we are in, and to the left. We ought to give Credit to the
be very careful to guard our fenfes <• to fee Threatnings of it,and be ever awed by them,
that our Eyes and our Ears are rightly em- and to rely upon its Promifes, as fure, and
ployed, and to take heed of Drowfinefs, and which cannot fail. And all this becaufe ic
bodily Indifpofitions : For the Body is to is His Word, who is to be Feared and Rever-
ferve, or elfe it will obftrucl: the Soul. enced.
3. IN our after Improvement of Ordinances. 3. WE ought to be very cautious how we take
They are appointed for our Growth in Grace this Word into our Mouths. We mould beware
and Knowledge, lor our Convia-on, Direai- of a common frame of Spirir,when we either
rVU Exc'ltation. And we then only pay read ir, or fpeak of it. Hence we ought to
Uod due Rcfpeft for them, when we live up- be very tenons at all times when we mention
ill
63$ LeBures upon the QueftXlV.
it, and do it with Gravity, Sobriety and Ve- Providences which may fortify our reverential
aeration ot the Author-of ir. We ought not Fear of him. And this will be by rending
therefore to ufe it for any jocular Purpofes, thofe Perfections which Thine forth in them,
much iefs to fuvnim ourielves for profane from whence rhefe Leffons are to be learned.
Difcourfes. We ought not to advance civil We are hereto fee his Sovereignty, that he
Mirth with it, much lefs vain Drollery, by doth his Pleafure in all, and that the'whole
making Jetis of it; all which are directly Creation are at his Difpof'e,Pfar 155. 6. What-
contrary to the holy Reverence due to the foever the Lord pleafed, that did be in heaven
Name of God. and in earth, in the feas and in all deep places.
iV. IN refpett of God's Works. God's Name His Wifdom andP*KY/yn upholding all things,
is written upon all of thefe, and we ought to and keeping the World in that Order in
read it,and reverence it in them- It is true, which it is. His Holinefs and Right coufnefs,
the Works themfelves are not to be adored jn all the Teltimonies which he beats againit
by us, becaufe God is in them. This was a Hie Wicked nefs of Men ; His L ve ro his Peo-
great part of the Pagan Idolatry and Super- pie, and Paithfulnefs to his Eiomiie, in all his
Itition. .But yet we are to obferve what of Appearances for them in theit hours of need.
God is to be feen in them, and pay him the A,nd hence learn, how fearful a thing it, is
Veneration which is due, ro fuch a God, as for Sinners to falL into his Hand, and hew
they difcover him to be. Now thefe Works great is the Happinefs of ail thofe who have
ofG'd, are either thofe of Creation, or of him for their God and Portion -, which will
jproyidcribe. put us on Itudying to pleafe him, and Care
1. WE are to reverence him, in the Works of \t{\ we offend him.
Creation ^ by obferving and afcribing to him, 3. A f unable Acknowledgement of him in all
thofe glorious Perfections of his, which are fa Providences that befall us in the World.
imprinted on them, and mine forth in them : Thefe are either Merciful or Afflictive-, if he
As, his infinite and admirableWifdom. Power beftows Kindnefles upon us, we mould ac-
and Goodnefs. We are told, Rom. 1. 20. For knowledge his Benigniry, undefemd by uf,
the invifible things of him from the creation of and engage ourfelves thceby the more to
the world are clearly feen, being underftood by his Fear- And therefore we have that, Ho£
the things tb it are made, ev:n his eternal porter 3. 5. And fhall fear the Lord and his good n fs.
and Godhead, fo that they are without excufe. And if he lays his Hand on us in Afflictions,
And diereareallonifhing Rays of hisDivinity, we are to adore his Supremacy, to acknow-
which appear, not only in the great Works ledge his Righreoufnefs, to celebrate his Pa-
of the Heivens, Sun, Moon and Stars, of tience, to fubmit to his Hand, to accepr of
which, iy^/. 19. begin. But in the lealt and his Chaltening, and to avoid all Fretting or
molt contemptible, yea, in all of them. Of Murmuring at him ^ much more charging of
his Wifdom, Pfal. 104. 24.. 0 Lord, how mani- him, with the lealt InjulHce Ard i ill
fold are thy works, in wifdom haft thou made thefe Relpscls we are to take1 caie, that we
them all. His Power in fpejking fuch aW7orld preferve the Honour and Glory of Gods holy
into Being, Pfal. 35-6, 9. By the word of the Name.
Lord were the heavens made : and all the hcji cf U s e. AND if rhis be our Duty, let it en-
them by the breath of his mouth. Forhefpake, gage us to fee and bewail our wofui fh^rt-
and it was dor.e, he commanded, and it flood j aft. coming ; and accordingly mew us, what
His Goodnefs, ver- $. The earth is jull of the need we have ot Chrift, to anf'wcr for us, and
goodnefs of -the Lord. And there is not the procure our Pardon: fo to put us upon a
leaft Worm that we tread on, nor the lealt more careful heed ro, and watch over our
pile of Grafs which grows out of the Earth, felves in this Regard : and in the Senfe of
but carries more Wonders in it, than the our own utter lmpotency to comply, with
greatelt Philofopher is able to refblve, and the Precept of ourielves, to feek ro Cbriif,
proclaims God ro be its Author, and ic calls for his Spirit and Grace to help us in our
us to fear this God. Duty, that we may fincerely and conltantly
2. WE are to adore him in regard ofhisWorks purfue it ; and ro give acceptance to our Sin-
ef Providence. The Prefervation and Guber- ceriry. And let us entertain an high elteem
nation of the Lord are fo admirable, that of God's precious Name, and when we fee ic
God is to be feen in them, and they afford fo much taken in vain by vile Men, let it en-
matter of awful Speculation and Improve- gage us, with the greatelt Circumfpeclion, to
ment. And that we may fuitably exprefs look after our Hearts and Lives ; that having
this. Reverence, a deeply rooted veneration for him in our
-1. WEmuJi acknowledge him to be the Author Hearts, we may regulate our . Thoughts,
of all thofe' Providences that fall cut in the Words and Actions according thereunto:
World. We muft not afcribe them to Chance, That fo we may be found in the Number of
or the Management of fecond Caufes, but to thofe that fear before him, for whom he hath
God alone, that it is his Hand, and fecond laid in great and precious Promifes ; which
Caufes his Inltruments. This therefore are give us to underltand that Gqd hath not
Men faulted for, Ifai. 26. 11. Lord when thy commanded us to fear him in vain.
l/and is lifted up, they will not fee.
2, WE muftftudy thofe Leffons from thefe £ A p r i l 7- 1703. 3 i
Queft. LV.
Ajjemhlys Catbthifm.
y
9
SERMO
CLXV.
(Question
LV.
by which the Name of God is to be tm'de?<*
,„ +ha Tki»J Rooc* h7 u*> according to the Scriptures;
&&&&HAT is forbidden in the Third Here fh^
tyj-1)
*
§t* Commandment ?
Answer.
THE Third Commandment forbiddetb,
the profaning or abufing of any thing,
whereby GOD maketh Himfelf known.
THO' itbefufficient in itfelf for out know-
ing what is Sin, to lay open the Duty
before us diltinftly, yet fuch is our dulneis
and inadvertency, that we have need alfo to
be particularly inftru&ed about Sins which
are a breach of the Command. And tho5 it
t)e a comprehenfive Rule, that every Aberra-
tion from the Precept, either by O million or
Tranfgrellion, is a finftti breach of it, yet we
are too apt either to forget or miftakej and
for that reafon God hath done both of thefe
in his Word, and made it the Dury of his Mi-
nifters, not only to lay down the Command,
but alfo to fhew his People the Tranfgreflions
of it, Ifai. 58. 1. Cry aloud, /pare not, lift up
thy voice like a trumpet, and Jhevo my people
their tranfgreffion, and the houfe of Jacob their
Fir It, IN refpell of God's Names, Titles ahl
Attributes, this Command is many ways vio-
lated : More efpeciaily and comprehenfive!/
by fuch things as thefe,
I. BY a light and frothy ufing of them in com*
man Difcour/e. It is true, we ought to be
often fpeaking of God, but ir fhould 'always
be With grearelt Reverence, fo as to make it
appear that we have an awtul Fear of Rirri
in our Hearts : bur when rafhly and indeli-
berately, we mention his Names or Perfecti-
ons, and fo make them Common, we profane
them ; for herein We make i to appear,that
we have a low Opinion of them, and chat wti
have not that awe of God upon our hearts 5
contrary to Mai. 1. 6. Thus when Perfonsat
every turn cry our, Oh Lord, Oh G d, GodL
Almighty, and the like ; as if the Names and
Perfections of God were for nothing elfe but for'
Men to play withal. How much mofe,wheri
Men fpeak or exprefs themfelves paiTionarely,
unbecomingly, and cry, God forgive rile, &c.
Which is to entitle him to our Sins* How
do fuch forget that duty, Deut. 28 jB. That
thou mayefl jear this glorious and fearful Name7
fin. Yea, this Command, as the moft of the "'^> f ^
Decalogue,is laid down Negatively, pointing ™f J"? > r , I '
us nextly what we are to avoid. Letusthen 'l[ B}. Mul Swearing. That Swearing
take a brief view of the Negative part of it. doth of its own nature belong to Religious
WE obferved under the Bfitive part of this ^tfnp^we^ ^r:?od:?
Command, that rhe comprehenfive Duty re-
quired in it, hholy reverence oj God, in reft? ft
of all thofe Difcovsries which he maketh of him-
felf to us. The contrary ro this, or the Sin
forbidden, is in the Command called, staking
of his Name in vain : This our Catechifm
expreffeth in two words, viz. Profaning or
Abufing this Name of his. In which Words more particularly
there is a gradation contained. Profaning a .'' ^ ^mmon Swearing.^ When perfons
thing according to the ufage of it, is as much mix Oaths with their ordinary Difcourfes,
as making it Common, and is oppofed to and poflibly can fcarce uttera few Sentences
'fandifyingit 5 which is done by a feparation without Swearings which is too much the
of it from all common ufe, and confecrating cuftom of the A§e we llVe ln' ■& therem
Name and Attributes are concerned in it t, it
being an Appeal to his Judgment, who is all-
knowing, and able to take Vengeance ; who is
no other but God. That it is fometimes law-
ful and a duty to Swear, hath alfo been evi-
denced. But there are feverai ways in which
his Name may be abufed on this account 5 and
it to that which is Sacred. When therefore
Men do, either in Thought, Word, or Deed,
put a common, mean, or low account upon
God's precious Name, they then profance ir.
Abufing of it hath a refpeel to fomething
that is higher and more grievous, and it in
horribly profane God's Name, and contradict
the Precept which hath bounded our ordinary
Converfe to bare Affirmations and Negations,'
Mat. 5. 34, 37- But I fay unto you, Swear not-
at all. But let your converfatwn be, Tea, yea :
Nay, nay ; for whatjeever is more than thefe.
tends the calling difparagement or reproach c°mth °f £ viL Whereas how many think no
on a thing, to abufe it to fordid and bafe ends,
to caft aftive indignity upon it. And this is
done, when we fubordinate it to our Luits
and Corruptions, and thefe Two are compre-
henfive of the meaning of taking it in Vain.
NOW the feverai ways in which this Com-
mand is broken, and are for that reafon for*
bidden in it, ate too many here to be enume
Oratory fo graceful as that which is lined
with Oaths.
2. BY falfe Swearing. The ufe of an Oatli
is for the confirmation of the Truth of what:
one afferts, and it is by calling on God to be
a Witnefs thereto. Now God is a God of*
Truth, and he hates all falfhood. There can
therefore be no greater difhonour put upon
tared. I (hall endeavour to give fome touch llim' than l°T make, him 'he Pairon °f a lye 5
upon the principal, as they come under the t0 Put his Name dT0Wn for a Wirnefs t0 thac
jiiveifeHeadsinentionedintheformcrAnfwer, whidl is nor % Nor can there zny grearer
..... „__ ,__ — _,... . 7 * N n n con-
. — ■■— — - I ' I ~»»' ' ■ .
64.0 LeUures upon the Quefh LV.
■' :
contempt be calf upon God, than is done by defpifed, when Men Swear by things which
this. Fur by Swearing we invoke God to they know to be unable to Judge them : when
punifh us, if what we fay be not true: Which inftead of Swearing by God, they Swear by-
how could we daie to do, if the fear of God the Bible, by the Evangelifts, by their Faith,
had aiy impreflion upon our Hearts ? It faith Troth, by their Head, by the Temple ; all of
that Men regard not that Curfe, Zecb. 5.4- which are comprehended, Mat. 5. 34,55,36.
3. £T rag?- £7 indeliberate Swearing. Pofiibly 7- BT violating cf their Tromijjory Oaths,
they do think the thing is true, but do not When Men dp not only make Prorriifes, but
full ponder it in all the Circumltances of it, call God ro witnefs to them, and yet' they
to fee chat they are not mittaken, but that neither regard their own Truth, nor God's
they know it to be fo,and not by hear- fay only, Glory, which is now concerned peculiarly in
bur of their own knowledge and diftinft ir, they certainly break this Command •, and
memory. Precipitancy in it is a fign that we therefore there is much aggravation of Sin by
do not confider that God is a jealous God for this. 2 Chron. 36. 13. And he alfo rebelled
his great Name, but that we practically be- againjl king Nebuchadnezzer0wholh;d made bin
lieve that he'lirtle regard* what we fay, and Jw-ar by God- Becaufe herein Men invite,
will not call us to an account. And whatis God himfelf to'be their Security, for their
this but to defpife him ? faithful performance of theirPromifes 5 whom
4. BT needlcfs Smearing. Nothing can be they hereby difhonour.
more foiemn rhan an Oath ; and therefore in III. BTfinful Carriage aboutVows. We for-
nothingdoMea fhew more, either of their merly ranked thefe under promiflbry Swear-
reverence or contempt of God. For Men ingj tho' fbme fuppofe fome nice diftincfions
therefore to call God a Witnefs againlt their between them. A Vow is a foiemn binding
own S>uls, which is implied in every Oath, our felves to perform fomething to God or
2 Ccr. 1 2;- when the thing it felf is not of for his Glory, and To hath God for the imme-
we'ght or moment, is an Argument of an ir- diate Object to whom it is devoted. Thq
religious frame of Spirit. And this is done, Lawfuinefs and Ufefulnefs of fuch Vows, we?
either wnen neither the thing norcircumltan- have already taken notice of But as God is
ces are ©f weight, foas to make it needful, or honoured by them when they are righly at-
when the thirg isfufficiently clear withoutour tended, fo bis Name is reproached by them
Affidavit; and therefore it is fuperfluous, and when it is otherwife. And this is done more
the Controverfy may well enough be ended efpecially,
without ir. 1. BT unlawful Vows. And this more pe-
5. BT fallacious Swearing. Tho' there is culiarly refpecls the *hing Vowed. The end
no difference in God's account between this of a Vow is to bind our felves to fomething
and falfe Swearing. Hence he is charged by which God is honoured •, and therefore to
with lying, Pfal 52. 3. Thou loveft evil more Vow that which the doing of will difhonour
than good : and lying raiher than to /peak righ- him, is an abufe to his Name. To oblige our
teoufnefs. Yet in the thing among Men there felves to do that which is itfeif finful,is fuch.
is this difference, in that the thing it felf is And hither belongs Jcptha's Vow, if it de-
falfe, bat in tHis it may in fome fenfe be true, voted his Daughrer ro Death. Hither belong'
but under a cloak of deceit : either by fup- the Popifh Vows of Chaitity, Poverty, and
preffing part of the Truth, or expreffing of Monaffical Obedience, which are Snperititi-
it in ambiguous Terms, fo as to impofe on ous, and therefore unlawful : For hereby
Men by it j and therewith a defign to pervert they prefume that God will be pleafed with
Judgment, and ro wrong the Innocent. And fuch things, which is an high reflection upon
fuch was D'fgj teltimony. Now this is to his Name.
becloud the Truth, and not to give light to 2. BT the performance of fuch Vows under a
ir, which is an abufe offered to God's Holy pretence of Conjcience. It is true, Men Sin by
Name. That therefore is a note of one who making fuch Vows, and ought Therefore to be
fhall afcend into God's Hill, Pfal. 244. — Nor humbled before God for it, and repent of it:
/worn deceitfully. but to refolve that they mult do it becaufe of
6. BT Swearing by any other Name but that the Vow, is fuperftitious and erroneous -, and
of the true God. The Name by which we fo to do, is to offer a farther affront to God.
Swear, is a Scripture teir, to prove of what It therefore added to Jeptha's Sin, if in Con£
Religion Men are •, for he by whofe Name cience of his Vow, he facriflced or flew his
Men Swear, is the God whom they pretend to Daughter. And his duty to do it is in vain
Worfhip Thus, Gen 31. 53. And Jacob f ware pleaded from Lev. 27.29. None devoted, which
by the fear of his jaiher Jfaac. For the very fhall be devoted cf men, fhall be redeemed : but
nature of an Oath implies, that in it we ad- fhall furely be put to death. In the Hebrew it
drefs him ro whom weafcribe the Divine Per- is every Cherom or Anathe?na •, which is Ana-
fe&ions. If then it be not the true God, it themiz'd out of AUn : it is not faid by Man9
is an Idol. And to put any other in the room noting the Subject. Now it was not lawful
of God, is highly derogatory to his Name and for Men ro devote their Children to Death,
Glory. Hence that is an Article againlt Men, nor Sacrifice, but utterly forbidden by the
Jer. 5. 7. Thy children have forjahn me , and Law. Ir therefore intends fuch as God
fwornby them that are no gods •, God is alfo harh devored, and probably intends the Ca-
nanites, whom they were not to fpare. &
Ajjemblys Catechifm. &a\
2. Bl their not regarding to perform their and law of God. We exprefs hatred to out
lawful Vows. That is a duty, Pfal.76.11. felves by fuch a thing, which is unnatural,
y0w and pay unto the Lord your God. And not and Therefore unlawful, Eph. 5. 20. ho man
to do it, is to disregard God's Name, to which ever yet hated his own fiejh.
we have obliged our felves. And this negleft 4. THAT it is our duty to love and pray for
evermore manifefts either falfenefs and hypo- pur perjonal Enemies. .'Mar. 5-44. But I fay
crify in our Vowing 5 or difregard to God, as unto you, love your enemies, blefs them that curfe
if it were no matter whether we were true you, do good to them that hate you, and pray for
to him or no. We are therefore told, Eccl. them which dcfpite/ully ujc you, and perficuti
5. 5. Better is it that thou fhouldefi not vow,then you. When they curfe,we ought to blefs rhem,
that tbou Jbouldeft vow and not pay. and to defire that God would blefs them.
IV. Bl Imprecations or Curfes. It is true, Certainly then, we ought not to imprecate
there is an implicit imprecation in everyOath God's Curfe upon them, for any injury they
thai is nude bv Men, becaufe in it they in- have done to us.
voke God to be a Judge, and if they Swear 5. THERE are fome who openly fet them/ 'elves
faliely to punifh them. But there are more againft God's Caufe, whofe Converfion we ought
immediate and direct imprecations, which are to defire and pray /or. There are feme indeed
called Curling, difiincT: from Swearing. And for whom weoughtnot toPray,i/^ 5.16. Buc
that is, when Men do call for fome mifchief for others we are bound toPray,thatGod would
to befall themfelvesor others, which is ufual- turn their Hearts, and caufe them to favour
ly occafioned \>y fome difguft they take, or his Intereft and People, i Tim. 2. begin. Some
ibme Paffion they are thrown into: in which withftand through ignorance,others in malice.
God is either explicitly, or at leaft implicitly 6. WE ought to diftinguijh between the Prrjori
invoked, to execute our ill wifhes : Not only and the Caufe. Doubtlefs we are ro Pray thac
when Men exprefs God's Name, as when they God would difappoint all the Counfels and
lay, Ciod damn them ; or when they Petition Attempts of ungodly Men againlt his Gofpel
God ro deftroy or blalr, whether rhemfclves and People: yea, and that he would vindicate
or others 5 but alfo when they wifli any evil our perfonal righteous Caufe, againft thofe
to befall Men, that they may die, or fome that injurioufly opprefs us -, but (till we mult
plague may overtake them ; or devote them obferve that Charity for them which the
to the Devil, and many like ^ becaufe here is precept calls for. In fum then ; To" Impre-
a tacit addrefs to God's Providence which Cate any mifchief upon our felves is wicked-
governs all Affairs, and fo to God himfelf, nefs : To Imprecate upon any Man's Perf'on,
who is the Governour. And yet how much his Ruine and Eternal D'effruclion, except we
of this Sin is prattifed among Men that call know him guilty of the1 Unpardonable Sin* 19
themfelves ChrifHans. Men by thus doing, Unlawful ; becaufe we know not but God may
make a daring trefpafs upon this Command, give him Repentance j which we (horrid da*
contrary to the Precept, in Rom. 12.14. Blefs fire and Pray for. To Imprecate God's Judg-
them which perfecute you, blefs and curfe not. ments upon our perfonal Enemies, for Wrongs
It may here be alledged, that there are in- which they have done to us, is a revenge fof-
ftances in the Word of God, of fuch as have bidden. To imprecate to that Caufe which
imprecated againft themfelves or others, who fets itfelf againft the Kingdom of Cbrili in
tvere godly Men, and that very frequently ; this Wotld abfolutely, and againft them whd
lurely then it is lawful. A little to -clear are violently fet againft it, hypothetical jyy is
this matter, let us obferve, our Duty : for when we Pray that God's
t. THAT fome Imprecations of Good Men Kingdom may come, we implicitly pray,thac
were fin/ul,ani flowed from their fin ful Infirmity. Satans Kingdom may be ruined.
Such as fob's & Jeremiah's cuffing their Birth, V. BT Blaftbcmy. Blafphemy is any rem-
and m3ny Perfons, as Job 3. Jer.ioA^. Such proachful reflection upon God, in regard of
are not written for our Ieaming,but avoidance, any of his glorious Perfections. Of which
2. THERE arefomt Imprecations on Scripture there are divers degrees. All of which are fo
record, which are Prophetical : And were the far violations of this Precept. Any thing that
. extraordinary impreffio-ns of the Spirit of God is fpokeh againft God,, which cafts difhonour
on thofe that declared them * wherein they upon liim, is certainly a taking of his Name
littered the Judgments of God which he had in vain. And this is done, partly by calling
purpofed againlt fuch. Such are many in the jn Question any of his Attributes, as hisHo-
Pfalms, divers whereof are alfo typical ; for l'mefs, Juftice, Mercy, Truth, &c, . Such as
the Spirit of God was the dictator of them, that of Senecherib, Jfai. 37. 10 taiib 23* Part-
and therefore are not ro bedraWn intoimita- ly, by afcr thing any thing to God which is
tion by any who do not fpeak by Divine In- unworthy of him. Such is that, Pfal. ?d. 2r.
fpiration. Thou thoughteft that I wds altogether fuch an one
1. THAT no Man may Imprecate againft him- as thy f elf- And that, Jam.l> 13. Thus when
f elf abfolutely. There is indeed an hypothe- Men make God no better than an Idol, and
tical imprecation in everyOath j but pofirive- fpeak of him as if he were no greater than
ly to wifh or pray for mifchief to our felves, a Creature, when they' charge him either
is direttly contrary to that love which every With Impotency, or Falfhood, or Ignorance*
Mm owes to himfelf by the light of Nature, they do therein Blafpheme his Name* Arid
* N ri n 2 whsn
when they reproach Chrift, who hath God's
Name upon him, by denying his Diety, and
making him a meer Creature, or not acknow-
ledging him to he the Eternal Son or Uoo,
theydilhonour him by Biafphemy. On which
account Paul acknowledgeth, I Tim. i. i3.
Who was be j ore a bkjj/hemer.
VI. BTafcnbmg any of the Divine Titles or
Attributes to any meer Creature. That thefe
do belong to the Perfon of Chiift is certain,
for he is God, Phil. 2. 6. Who being m the
form of God, thought it not robbery to be equal
with God. The Perfeaions or Attributes ot
G dare vulgarly diftinguifhed into Incommu-
nicable, and Communicable : By which we
are only to underitand, that the words ufed
to exprefs them, are fome, proper to be al-
cribed to God ; others are ufed, both ot Uod
and theCreature, by a kind of Analogy. But
in thefe there is an infinite difproportion.
Now the vanity of Men doth herein wotully
difcover it felf, and their profanenefs horribly
appears, when they give that honour to the
Creature, which belongs to God only. Ana
herein the vile Adulation of fmfui Men, dil-
covers it felf, in giving flattering Titles to
fuch as they would infmuate themfelvesinto:
i\nd how eafily doth this profanenefs ileal
into Men's Penegyric&s. God challenged the
Glory of his Name unto himfelf, with jea-
loufy, Ifai. 42. 8- / am the Lord> that ts ™y
JSJame, and my glory will I not give to pother,
neither my praife to graven images. When
therefore Men afcribe to their fellow Crea-
tures, Infinity, Eternity,Omnipotence,or Om-
nifcience, they refleft difhonour upon God,
by making a Second Being equal to him,, in
any of thefe Perfeaions : And yet,howhath
the vain Oratory of Men, foorhed up Princes
in this tefpea. And to afcribe Wifdom,
Juftice, Bounty Kc to any in the abjlra/},
to call fuch an one Wifdom it felf, juftice
it felf &c. comes under the fame Crime. And
for Men to accept of fuch flattery, is highly
provoking to God, AS. 12 21 •&?.
VII. BT an Hypocritical Proftjfion. An Hy-
pocrite in Religion, is one that profeffeth
himfelf to be a Servant of God, and pretends
to his Worfhip, to trutt in him, to fubmit to
him, and he takes God'sName into his mouth,
but mean while, he doth it with afalfe Heart,
and is infincere in all that he doth 5 he hath
an Idol in his Heart all the while. Now,
though God is not mocked, becaule he knows,
and will call fuch to an account, yet there
are none in the World that do offer at a
greater Mockery than this is. The Hypocrite
in Heart doth defpife God, elfe he could not
be an Hypocrite. And for this reafon God is
fo frequently in his Word denouncing his
fevere Menaces againft Hypocrites as the
worlt of Men, and fuch as do moft grievoufly
provoke him.
Secondly, IN refpcQ of Go$s Ordinances.
Which are an appointed Medium, for our
Communion with him in this World* This
Command is violated,
m -1 1 . ■ 1 ■ 1 "■■■■
LeBures upon the
Queft. LV.
1. BTa Aeglell or Contempt oj thefe Ordi-
nances. God imparts himfelf to his People
by his Initiations, and for Perfons either to
rejea them with'Contempt,to reproach them
as things of no value, to fpeak againft them
as things that are needlefsi or to take no
heed to attend upon them, according to God's
Command, is to defpife God. They who un-
der a pretence of lifting up Spiritual Com-
munion with God, do throw dirt upon all
the outward Means appointed in the Gofpel,
do certainly take God's Aame in vain. For to
reflea upon them, is to ieftea upon theAuthor
and Initiator of them, who is God himfelf.
And for fuch as live where the Means of Grace
are to be enjoyed, ar d regard not to wait upon
them, but frame all excufes to abfent them-
felves from them, do thereby depreciate the
Wifclom and Sovereignty of God : Contrary
to Lev. 26. 2. Tcjhall keep myfabbaths, and re-
verence myfanUuary : 1 am the Lord.
2. BT carelefs and unfuitable attending the
Ordinances. "J here is Contempt as well in
this, as in the other. There is an irreverend
management of our felves about the Ordinan-
ces, which mews the Contempt of them as
really as the rejeaing them. Ordinances may
be abufed as well as negleaed. And what-
foever is contrary unto, or defeaive in th*c
due refpea which is called for in the obfei-
vance of thefe Duties,is here forbidden. And
this is done in three refpeas.
1 BT rujhing upon Ordinances wttbout . due
Preparation. It is indeed theduty of Chritti-
ans to maintain holy frames, by which they
may be difpofed forany Solemn Service,when
called to it. Hence to turn their backs upon
any occafion for it under ficli a pretence, is
vain St unjuftifiable. But on the other hand,
for Chrillians to take no time to call them-
felves up to Meditation on the things they
are fetting about, and ro get in a readinefs
to meet -with God in the ways of his Ap-
pointment •, but to go the H@ufe of God, and
hear the Word, and fit at the Lord's Table,
with a common frame of Spirit, is a neglett
of this Command. 1 am fare the PfrlmiK
could make fuch a Profefiion, Pfal. 57". 7- -%
heart is fixed, 0 God, my heart is fixed s I will
fine and give praife. And the neglett ot tni$,
argues that we have not that venerable eiteem
of God, that is his due.
2. BT all manner of Irreverence in our at-
tending upon the Ordinances. And that either
in our Hearts or Gefiures. If we carry our
Bodies, and leave our Hearts behind us, we
break this Command. Ezek. 55.31.. And they
come unto thee as the people cometh, and tbey fit
before thee as my people, and they hear thy words
but they will not do them : for with their moutti
they Jhew much love, but their heart goetb after
their covetoufnefs. If we come to an Ordi-
nance, and do not carry in our minds the
Prefence of God with his Appointments, and
accordingly regard it not ; when we lecKon
that we have only to do with Men, and not
with the Grea^t GOD, and hence are not awed
: -
-— t
Queft. LV.
Jjfcmblys Catechifm.
with this Thought ; when we fuffer our Eyes
to rove, and Thoughts to go our with them to
other Objects * when we uie irreverend
Geltures in the Houfe of God, or at any Reli-
gious Duty •, when we Sleep at an Ordinance }
when we Whifper together and Laugh, and
divert thus trom the Duty in hand : When
we receive the Warnings, Counfels, Reproofs
offered, wirh Prejudice : When we are weary
of, and with the Ordinance were over, by rea-
fon of a low el-eem we have for the Truth
offered in it : We .hereby mew a want of the
Fear of God.
3. bT a negletl to improve the Ordinances to
the Ends or Purprfes of them. God comes in
thefe to inihuct and corroborate us in our
Duty. There, is therefore an after-ufe to be
made of thefe, by which only we can glorify
God by them. When therefore all our Zeal
and: Religion terminates in the bare formal
attendance on the Ordinances, and though
we feem to be a little railed and engaged in
the time, yet we go away, and leave all our
Zeal and AffetVion behind us. If we do not
receive God's Counfels for our after Practice,
and accordingly endeavour to live the Truths
which we have been taught ; if we do not
take his Warnings fo as to be awed by them,
to be more watchful to our felves afterwards
in our Converfation : If we are not allured
by the precious Promifes to more deligent
and delightful ferving of God •, we are as
vain, as foolifh and lewd as, before, and regard
rot how we live, but poiTibly are more bold
toSin •, we therein do abufe the Appoint-
ments of God, and pervert them from their
rigftc ufe ^and becaufc his Name Is on them,
he is thereby difhonoured, and his Name pro-
faned. In a Word, when Men make the Or-
dinances, inltead of an help to New Obedi-
ence, an encouragement tba vainConverfation,
and a cover ro any manner of Wickednefs,
they grievoufly tranfgrefs theThirdCommand.
.As rriey, Mat. 23. 14. Te devour widows boufes,
end j or a pretence make long prayers.
AND let us be very heedful to our felves
on this account : For as there is a grievous
pronitude in our corrupt Nature to this Sin,
10 there is no little hazzard in our thus do-
ing. And if thus we take God's Name in
vain, we thereby not only hinder our felves
of the profit, which otherwife we might get
by the Means of Grace, but wefhall incur the
Divine t>ifpleafure, and ftir up the holy In*
donation of that God againlT us, who will
Hot bear that his Name fhould be thus tramp-
pled upon by thofe that pretend to a Venera-
tion of it.
C M a y 5. 1702. 3
SERMON CLXVL
thirdly tT N ref pet? of Go$s\Vord: In which
HL ;• A he hath recorded his Name, and
inade difcovery to us of his holy Pleafure,
2nd given ft to ws for our difettoty to guide
m
our feet in the path of Peace, and excite
to his Fear and Service. Here this Com-
mand is broken,
1. BT reading or f peaking of the Word zvi;h a
common frame of Spirit. We read,in pfal.i 38.
2. Thou baft magnified thy. vorrd above all ihy
name. And that is one thing that belongs to
the Character of a godly Man, \Jal 66 2. Re
tremblctb at God's Word. For Men therefore
to apply themfelves to the Holv Scriptures'
wirh ordinary thoughts or opinions of jr,and
pay no more deference ro it, than they do to
Writings mcerly humane, is to undervalue
it, and to forget the Author of it : it is to
put a flight upon the Divine Oracles5and that
is nothing lefs than to profane them, and not
to look upon them to be, as indeed they are
the Word of God.
2. Bl care lefs nrgleB of Reading tf Hearing
the *l erd oj God God doth by his Word Im-
pair to us his Counfel, and hath made it to
be the great Medium of our acquainting our
felves with him, and maintaining that Fcl-
lowfhip with him in which our prefect Blef-
fednefs doth confift : It is that from which
we are to take the direction for the right or-
dering our whole Lives, if we would. ferve
God aright, and know the way of our Peace.
Hence that, in Joh. 5. 39- Search the Scriptures,
for in them ye think ye have eternal life, \ani.
they are they which te(iify of me. For' Men
therefore, either to live without Bibles, oc
let them lie mouldring by them, without:
making them the man of their Counfel 5 ei-
ther not to read them at all, or not to me-
ditate on them frequently, is to defpifeCcn>
munion with God : it is to undervalue God
himfelf, yea, to live without God in the
World -, which muft needs he prodigious
profanenefs : for this Command Is broken by
Omiflion as well as Commiflion.
3. BT not giving a divine Credit to the Work
of God. This Word is God's Tefiimonv and
we are to receive it as fuch, and by fo doing
we honour God, Joh- 3. 3 3. He that received?
bis teftimcny, bath fet to his fcal, that God is
true We therefore greatly difhonour him
when wedo not thus do. Nor is irenouahTo
pay an humane Credit to it, or entertain if
meerly with an hiftorical Faith, as' we do the
Writings of Wife, Intelligent, and Faithfui
Men: butif we do not look upon it ro hS
given by the Infpiration of the unerring Spi-
rit, with whom it is impofiible to lie or de-
ceive * and thereupon adventure our tru#9
yea our Souls upon it for Eternity, we call
reproach upon that God whole Word it is
Hence that, 1 Joh 5. 10. He that believeth not
God, bath made him a liar, becaufe he believetb
not the record that God gave oj his Son. And
what horrid profanenefs is this ?
4. BT denying, and much more making a ridi-
cule of revealed Religion. Revealed Religion,'
is that of. God Which is made known to us
in the Holy Scriptures 5 in all of which, and
in every part, the way of Lire is declared ro
us. When therefore we call the truth
thefe ifi queftion, deny the poflibiliry of the
£ -, LeBures upon the Queft. LV.
things, oi flout at them as if ridiculous, or f elves or others When Men make .
tun them all into meet Allegories and uncer- wrong practical Judgment of the Word of
tainties they herein highly reproach the God they do abufe it : As when they mifap-
Anthor of them It is the complaint ply the Promifes to themfelves, and draw
which God makes'of that People, Hof 8. 12. Comfort from them, when it doth not belong
I have written to him the great things of my law, to them ; or apply the Th learnings to their
Cthey were counted as a f range thing, i.e. Neighbours when provoked, which they have
thev were Riddles, inextricable Mylteries, no juft warrant for from the Word of God:
contemptible Fables, fit to be believed by or when they encourage wicked Men in their
£ne?ut fiich as had forfeited their reafon, lend Courfes by the words of the Sen ptu re
and therefore to be defpifed by Men ot Un- falfely applied : Thus alfo when they luftify
d ft ndine any finful action or courfe from the Word,
AND here we may take up a bitter Lamen- when it indeed condemns it ; or when they
tation over the Dei/* which fo horribly pre- take offence at that in others and cenfure
vails in this perilous Age that we live in •, in them for it, which the Word hath not foN
which there are fo many that employ all their bidden, but it is either a lawful Liberty or
Wit &Malice,to droll upon the Scriprures,and poflibly a Command ; To approve that which
render them as fenfelefs, unintellegible and God hates and forbids, or to find fault with
felf-cuntradicling : and perfuading us, that that which he both condemns and abhors,and
u is to unman our felves, to fuffer our Reafon to jultify this Sin by the Scriptures, is to
to be caprivared by the Mylteries revealed in take his Name in vain. '
the Word of God And how far they have Fourthly, IN refpetlof Gods Works. In
sained upon the pride of Men to dethrone the thefe he makes himfelf known to us 5 and as
Scriptures, and fet up the Diana of depraved he is to be Reverenced in and for them fo
Reafon in the room of them, and offer up to rhere is a carriage towards them in which we
their Shrines, and pay their Devotions to that : may difcover our irreverence; which is alfo
Which is noneoftheleaitreafonsofthehor- here forbidden ViZ. . V
tid debaucheries with which the Chriftian I. WHEN we do not give to God the Honour
World is overfpread. */ his Work of Creation God hath made him-
% BT abufing any part of the holy Word, in a felf known by giving being to the World and
jocular a>jy. How common a thing is it grown all things in it ;and they do all of them bear
among vain Men, to make their facetious and upon them the impreffions by which he is to
drolling Difcourtes from the Word of God > be known and glorifyed. We are therefore
When Men either make a jeer at, or fetch told, Pfal. 19. h Jbe heavens declare the glory
their lefts from the Holy Scriptures ; when of God : and the firmament Jbeweth his bandy
the? ufeany portion or expreflion of the Word work And Rom. 1.19, 20. Becaufe that which
in a ieering way, by taunts or girds j for may be known of God, is manifeft in them, for
which the Prophet in the Name of God re- God haih fhewed it unto them. Fortheinvifible
proves & threatens them, ffitiifa&c. And things of him from the creation of the world are
when Men feek to make fport to themfelves clearly /een, being under flood by the things that
and others, by ufiog of the words of Scrip- are made, even his eternal power and Uodbead,
ture to fet out theirMerriment,as if theWord fo that they are without excufe. Now in this
of God were for Men to play withal •, they regard we difhonour God in two points.
hereby violate this Command. And how (\.) WHEN we do not acknowledge hm to be
m*ny are there, who never count themfelves the Author of the/e Works, but afcribe them to
fufficiently witty, unlefs they are thus pro- /ome other prime Caufe. The Works of Crea-
fanely wicked ? tion are glorious. He then who gave being
6 BY perverting of the Word of God, fcr the to them, mult needs be difcovered to be fo
fflaktijhing and maintaining of fal/e DoUrines. by them. His Name is engraven on them,
When wickedMenprofefsPrinciples,unfound, and therefore to erafe that, or pat anotl
erroneous or heretical, and go about to force inltead of it, is to difgrace him, and the way
in the Word of God to the patronage of to extinguifh his fear. Hence that, Jerj. 2:.
them, and accordingly (train it to a fenfe con- Fear ye not me/aith the Lord < will ye not trem-
trary to the analogy of Faith, and contradifto- ble at my prefence, which have placed the J and
ly to it felf; this is an horrible abufe of it. for the bounds of the fea, by a perpetual decree
When Men go about to torture the Scriptures, that it cannot paj s it s and though the waver
to make them to confefs things which they thereof tofs themfelves, yet can they m t prevail;
abhor, is an Affront offered that carries the though they roar, yet can they not pa/s over it.
highett indignity in it. And yet how many To fay the Wotld is Eternal, or to afcriteits
are there that fo do. 1 Tim. 6.$. For indeed, Original to fate, or to chance, or any being
hereby they refleft upon God, and make him befides him, or in partnerfhip with hijp, is to
the Patron of Error and Blafphemies 5 yea, advance them into his Throne, and give his
to be rafh and ignorant, not to know his own Glory to them, which is both Idolatry, and
Mind, and to contradift himfelf; than which, a robbing him of his Glory, and contrary to
what greater indignity can be offered to the that Reverence which qs due to him.
Alwife God ? (2.) WHEN we negleU to obferve his Mr-
7. #T mi/applying the Scriptures to thtm\ ff&Wl$j&^
Quelt. LV. yljfcmblys Catccbtfm*
him accordingly. God hath lctc a legible Cha- ed into wantonnefs, and we difhoncbr him n/
racter of his DivineArtributes on thefe Works his own Works, io ic is pro) a nefs, and a vio-
of hi?, which may be read and underltood by lation or this Command- For, when we fefve
th'e improvement of 'Natures light ; and there Sin with that which we are bound to ierve
is not the molt dcfpicable Worm, but beats God with, we caft contempt on his Hame,antJ
this tiamp upon it. His inhnire Wifdom, defpife his Command, who hath bidden tisto
Power and Goodneft are relucent in them ; ierve him with our Subftance, and improve
and they carry with them powerful Motives all that we have to help us to do it wittt
to exeUe us to love, fear, &£ ferve him. And cheerfulnefs.
it becomes our duty to fearch after thefe Per- (2.) B2 * Carnal Security. When we make
fe&iOTs in them, and adore him'accordingly. thofe things which are given us by God, to be
plal 1 11. ^.. .the works of the Lord are great, our Gods •, and put them in his place, by
fought out of all them that have pica/are therein, nulling in them, and fortifying our felves
And therefore not to do fo, is to deipifehim. with them againft him, and think we can
2. V/HEK we do not acknowledge him in his live well erfough without him under the fha-
Wcrks of Providence, but terminate our f elves dow of thefe. This is an abufe of them, and
on our felves, or Jo me other fecond Being. The highly reflects upon him. This therefore is
Supream Efficiency of God in all the things given as the Character of ungodly Men, job.
that are done in the World, calls for our A- 21- 13,14. *They fpend their days in voeahh,anl
doration, Jer. 10. 7. Who would not fear thee, in a moment go down to the grave, 'therefore
0 King 0) nations 1 for to thee doth it appertain : they fay unto God, Depart from us : jor we de-
fonfmuch as among all the wife men 0) the W fire not the knowledge of thy ways. And is one
twns, and in all their kingdoms there is none great Article which God draws up againij
like unto thee. And there is.a fearful threat- thofe proud Men, Ifai. 28. 14. Wherefore he.: r
ring againft fuch as do not regard them, Pfal. the word of the Lord, ye fcornful men that rule
28. 5. God then, is not reverenced by thofe, this .people which is in Jerufalem. When Men
who chough they fee the things, yet do not eat and are full, and then forget God,as thofe
mind the Maker of them, but let them come are charged, Hof it,- 6. According to their
and go without any remarks. When we af- paflure,fo were they filled : they were filled, and
cribe all the Changes that fall ouc in the their heart was exalted: therefore have they for*
World to meer Cafualty, or ludibriousF^r^r, gotten me. This is an high affront,
and look no higher than Creatures in them. (?J BTUnthankfulnefs. We receive kind-
lfwe accomplifhanyUndertaki .gs,weafTume nefs from God every day, tho' we defervc
it to our felves, and fay with him, Dan. 4.30. none at all from him -, but we confefs not
The king f pake andfaid, Is not this great Baby- our Obligation, nor think our felves beholden
Ion that I have built for the houfe of the kingdom, to him ; and fo do neither confefs it to him,
by the might 0) my power, and for the bomwr of not judge how we may make fuitable returns
mymajefiyi Hence we have that caution Jer. for it : This is bafe Ingratitude, and whac
9. 2?, 24. Thus faith the Lord, Let not the wife Gcd chargeth on the very Heathen, as a thing
man glory in his wijdom, neither let the mighty highly provoking to him, Rom. i- 21. And.
nan glory in his might, let not the rich man glory for which he expoitulates with that ui grare-
intiis riches. But let him that glorieth, glory in ful People, Deur. 32. 6- Do ye thus requite
this, that he under fiandeth and knoweth me, that the Lord, Ojo^lifi? people and unwife * is not tie
1 am the Lord which exercife loving- kmdnefs, thy father that hath bought thee ? hath he not
judgment and right eouf nefs in the earth .• for in made thee and eflablijhed thee ? And is far from
thefe things I delight faith the Lord. When comi g to thar"gracious frame of the Pfalmir,
we receive any benefit by the Creature, we Pfal. 116. 12. What fhalll render unto the Lordy
pay our thanks and homage unto that, but not for all his benefits towards me ? And is di*
unto Him, whofe meer Inftrument it was. redly contrary to the end of thefe Mercies^
When we receive unkindnefs from thefe, we Pfal. 10? ult.
take notice of their injury, and feek our re- (4.) BT hardning our Hearts againft his Coun-
venge upon them, but take no notice of Him fels and Warnings. God experts that his
whole Axes & Hammers they are. We here- Good nefs fhould lead us to Repentance, bur
by with-hold that due refpeft.from God, if we are hardned by it, we abufe ic. Hence
which belongs to him, and fo caft Contempt that Expoltulation, Rom. 2. 4,5 Or defpife It
uPon ^'L? amC* *b°u l^e f'fkt* of his goodnefs, and jorbeai ance,
3. WUEN we abufe the Mercies of God,which and long- fuffering, not knowing that the good-
be confers upon us. God beftows his favours nefs 0) God leadeth thee to repentance ? but afttf
upon Men to engage them to love and honour thy hardnefs and impenitent heart, treafureil
him,they are to ferve him therewithal. When tip to thyfelfnrath againjt the dax 0) watb,and
therefore they abufe them, they abufe his revelation of the righteous judgment oj God.
lioodnefs and him in it- And this is done, When God's Mercies make us proud, too good
(I.) 31 Intemperance : When we abufe the to be fpoken to, fo that we cannot bear to be
good-things of God to nourifh our carnal luffs reproved, and ftop our ear at all Warnings,
Withal. It is true, Intemperance it felf is a and refufe to receive inttruftion from him,
bin agamlt the Second Table-, but confidered, tvhat higher fcorn can we calf upon him?
-?§ dod's kmdnefs is hereby abufed, and turn- This therefore isa complaint which God him:
felf makethon this account,/fr.3^.2i, £,-
LeBures upon the Queft. LVf,
* — —^-- — _ - ■ - — ij _
4. WHEN wc murmur again ft, and quarrel Atheifm and Prefumption of vain Men, wh»
znitb him under adverfe Providences. This are ready to feed themfelves with Confidence
proceeds from the fame root of irreverence that if they are not detected and cenfuied by
with the former ; for they that defpife God's Men, they are fecure, ard need to fear nodan-
Gnodnefs, will fret at him, when he lays his ger. This therefore is granted. And it is a
afrliQing Hand upon him. It is becaufe Men thing very obfervable, that fuch Sins as are
think themfelves worthy of, and that God againft the Firft Table, are little regarded or
owes them all their good things, that their teltifyed againft by humane Authority, and
Hearts rife up againft him,and rhey think and particularly thofe that are breaches of this
fpeak reproachfully of him. Which mows Command. Many ofthem indeed lye out of
the vile elteem they have of his precious the reach of Civil Cenfures,being covered un-
Name. And how often were the Children der the Cloak of Hypocrify- Andasforthofe
of Ifrael at this in the Wildemefs •, and how that are open and notorious, eitheT there are
many cautions are there laid in againft it, in no Laws armed againft them, Men fondly
the Holy Scriptures > Now hereby we a& ptetending, that the Legiflative Power of Ci-
contrary toourgreatduty of filent Submiifion vil Rulers, extends only «to Second Table
to God, and improving his Corrections to Re- Duties $ or it there be any fuch, rhey are not
pentance ; for it hardens us againft it. Hence proportioned to the merit of the Offence,but
thofe complaints, Jer. 5- 3. Tbou baft \\nckcn to the fuppofed damage which humane Socie-
tbem, but tbey have nor grieved ; tbou batt con- ty may fuffer by them, which they think is
fumed them, but tbey bavcrcjufed to receive cor- but little ; which makes vain Men think it
reilion : tbey have made their jaces birder then no great Sin to difhonour God, by vain Swear-
a rock, tbey bave rejufed to return. And, llai. i g, ( urfi, g, or ufii.g ot God's Name ludibri-
I. 5/. Why fhould ye be ftricken any more- * ye oufly ; or becaufe thefe things are grown fo
will revolt more & more. And when it arifeth common and cuftomary, that fuch protane
to that, in 2 Kin.-6. 33. Behold, this evil is of Peifons are litrle taken notice of, and There
tbe Lord, what (l)ould I wait for tbe Lord any be but few that d«ire give their Tdiimory
longer. Men are then arrived ac the height againft it, becaufe they themfelves are in-
of profanefs. Thus many ways may thisCom- volved in the fame Guilt Now the wicked-
mand be violated. For- wherefoever God's nefs of Mens Hearts takes advantage bv this
Name is to be feen, and ic is difregared,then impunity, and becaufe the fear of God U not
it is taken in vain. before their eyes, and they have lirrle Occa-
fion to be afraid of Men, they are imboldened
Question LVI. thus to tranfgrefs.
2. AN Affertion to take off tbe force (f ibis
WHAT is the Reafon annexed to the Suppfition •, Tbey Jhall not efcape tbe right ecus
Third Commandment ? Zudlmf.? °f °°J' Ar°* thlS iS t.helcmPhafi? °f
fuch difcrete Propohtions, and the meaning
A n s w e R. of it is, that it is but a poor Argument of
Impunity, becaufe we can avoid Civil Penal-
THE Reafon annexed to the Third ties, if mean while God ftands armed witlt
^ j~^.,--o fU^+u^^T^rUonr^ir Vengeance, to execute upon all fuch profane
Commandment is, that however the Break- 6^ ^ jhat he ^ we Jq m
ers of this Commandment may efcape pu- affured< Here then let us obfervej
nifhment from Men, yet the Lord our God Jt THAT God u jhe supream Governour of
Will not fuffer them to efcape his righ- ,^ World. Tho' he hath put Men into place
teous Judgment. of Authority, and required of them to re-
prefent him, in executing of righteous Judg-
IT is faid, Tbe Lord will not bold bim guilt- ments upon the TranfgrefTorsof his Law, yet
lefs. The word figuifles to cleanfe or make he hath not left it fo in their hands,but that
innocent, guiltlefs. And it is obferved, that he looks after it ; and though they are de-
in hipbil, it doth not fignify to make a Perfon feftive in their duty, yet he will appear to be
fo, but to treat him as fuch. The word is a Righteous Judge, Pfal- 11. 7- for tbe r.igh-
fometimes applied to San&ification, and fome- teous Lord lovetb right eoufnefs, bis countenance
times to Juftification. And here it is ufed in doth behold the upright. Hence that of Abraham,
the latter fenfe, viz. for the applying of the Gen- 18- 2$.~-Sball not tbe judge of all tbe earth
^uttifying Sentence unto him. And there is a do right ?
Meiojis in the words, wherein more is intend- 2. THAT God is jealous for bis Great Name.
ed than expreiTed, as is ufual in fuch negative He therefore in the former Command calls
ExpreflTions, which are frequently made ufe himfelf a jealous God. See alfo, Exod. 34.
of in the Word of God. The meaning is, he 14. For tbe Lord, wbrfe name is Jealous,^ is a
•will certainly declare him to be guilty, and jealous God. God mult have a lalt E; d in all
proceed with him as fuch. Our Catechifm his Works of Efficiency, and that could be no
emphatically fets out the intention of it. In other but his own Glory, Prov. 16. 4. The
which two Things are to be obferved, Lord hath made all things for himfelf : yea,eve#
1. A Suppofition that fuch may efcape Funifh- the wicked for the day of evil. Rom. n. 3^« F°r
mm from Men. And it tacitly points at the cfbimjnd through him, and to him are all things :
Queft.LVI.
Affemblys Catetbifm.
so whom be glory for ever. He therefore will
not lofe it i'ot want of looking afrer it •, and
becaufe he can recover it in defpite of all
that would rob him of it, he will do fo. He
himfelf hath laid, Ifai.42, 8. / am the Lord,
that is my Name, and my glory will I not give
10 another. And he will be as good as his «
word. And becaufe he knows that finf'ul
Men, who were appointed actively to glorify
him, have fallen fhort of it, he watchfully
looks after them, and will call them to an
Account for if.
3. TlLxTGod fees and knows all the Affronts
that ftnful Men do cffer to bis great Name, and
is highly provoked by them. Oftentimes Men
fee nor, nor know of fuch things, fo that if
they would, they have not the advantage to
bear a Teliimony againfi fuch things 5 but
God is an Eye and Ear Wirnefs of all the
Affronts that are ihus offered to his Glory.
The breakers of this Command do reproach
him to his Face • HisAngeris therefote great-
ly incenfed by it h they by fuch Sins dare
him, bid 3 challenge to him, and he is difplea-
ied highly by them.
4. THAT hence God will certainly, fooner or
later, recover his Glory of fuch. If t hey pro-
fane his Name, he will fanftjfy it,. Ezek.^6.
22,23. And therefore, though poflibly they
may for a while, not only efcape the Penalty
from Men, but alfo profper in their wicked-
nefs, and God himfeif feem to take no notice,
of them, but let them alone ; yet he will
take the Occafion to let them know to their
coif, that his jealous Eye did not flumber,
JPfa. 50. 2 f. 2 2. And here obferve,
(1.) THAT they are every moment expofed
to Divine Vcngancc. They have no fafety,
bur are always in da iger. Or every fuch
Perfon it m3y be faid, as J"b. 15,26. He run
neth upon him, even on his neck, upon the thick
bojjes 0} his buckler. And certainly he who
enters the lifts to contend with the Great
GOD, is highly daring, and hath no reafon
:to hope that he fhall eicape. For who ever
refitted God and Profpered > And therefore
wo to him that thus ifriveth with his Maker.
The Curfe of God is out againit them, the
Sword of Vengeance is up to cut them off,and
there is nothing but Arbitrary Patience that
holds it back. For we are told, Pfal. 7. 11.
God is angry with the wicked every day,
(2) THERE have been thofe in this World,
who have been made the amazing In fiances of
God s Holy Indignation an this account. God
. hath cut them off by fome ltupendous Judg-
ments, and hung them up in Chains as Monu-
ments of his Jealoufy,and to teach others to
beware how they Profane his Great & Fearful
Name. He hath therefore threatened to make
ft ^agU6S °f thefe Men W°ndetful, Deut.
1 'P'.V thou Wllt not obferve to do all the
•words of this law that are written in this book,
that thoumayji fear this glorious and fearful
^nZ\ Tl!,E h0RD TliT G°U- Then 'be
■ L.ULW will make thy plagues wonderful, and the
fl*g*tsoftbyfeed, even great plagues, and of
\
long continuance, and fore ftcknejfs, and vf It
continuance. Didjie not fo, by the two 0onS
of /Ww?, when they offered itrangeFire, Lev.
10. begin. And Mofes gives the reafoh of 'ir,
ver. 3. Did he not fo by the two ProianeSons
of Eli 3 hence the fearful threamings againit
them* i Sam. 2. i\,tfc. and the reafon is ten-
dred,^r. 30.
(3.J BUT if they meet with no remarkable
temporary Judgments in this Life, yet Eternal
Vengeance is refcrvedfer them, in the World fo
come. This Life is a time of God's forbear-
ance, and Profane Sinners abufe it to horribid
Licentioufnefs : and becaufe they feel not
the Hand of Vengeance, they embolden therri-
felves in their Gigantick Attempts againit
Heaven 5 but there is a Day of Recompenes
coming, when God will render to all accotd-
ing to their Deeds ; then (hall thefe Klai-
phemers of God know, to their Eternal Con-'
filfron, that God kept an exacl regHter of all.
their Indignities, which they affronted Him
withal, He Himfeif harh faid, Deu.r.32. y|', 34.
Their wine is the poifon of dragon j,and the cruel
venom of afps. Is not this 'laid up in fore with
me% andfealed up among my treafures ? Suck
Men therefore, are now laying, up for them:
felves treafures of Wrath, ©V.,Rom. 2. ^But,
after thy hardnefs and impenitent heart, trea-
fur eft up unto tbyfelf wrath againft the day of
wrath, and revelation of the righteous judgment
of God. We are therefore affured of trris,
Pfal. 1? 9. 19, 20. Surely thou wilt flay 'the wick-,
ed, 0 God : depart from me therefore ye bloody
men. For they f peak againft thee wickedly, and
thine enemies take thy name in vain^ And
though there is Mercy for the Penitent, event
for this Sin alfo ; yet if they Live 8C Dye in
it, the Guile of it fhall follow them to the
Great judgment, and they (hail feel to their
Eternal Confufion, how fearful a thing it is
to Dcfpife,rhe Holy Name of God.
■Us E, AND -may we not here take up a fad
Lamentation, for the horrible abounding, of thl£
Sin in the Chrifian World > Nor need we to
look abroad, or affect ourfeives with the re-
ports of other Places, where it cries aloud to
Heaven for Vengeance* bidding us to expert
fome dreadful Judgments ro come upon theftt,
for this very, thing: but we have reafon, whit
Tears of Blood, to bewail the growth of this
Abomination in our own Land, which might
once have been called a Land of Uprightnefr,
Time was.when Curling and Swearing feem«
ed to be (bangers among us,- and fcarce once;
-to be hoard in Seven Years. But alafs f how
far otherwife is it now ?So that not Men on-
ly, but even Children in the Streets, bW«
gotten their Mouths blilfered with -fuch Pro-
fanefs:befides the many other ways, in which
this Command is fearfully Violated, too nu-
merous to be now recounted. Wonder noc
then if God be rifen from His Holy Place,,
and threatens Vengeance for rhis upon a Pre
faneGeneration. And jt tells us what We may
well expect as like to'enfae, wfircn tfiofa
who have his Name called upvn :!;:m„
* 0 o o
648
LeBures upon the
QueftXVII.
do fo wofully defpife it. Let us then take
heed to ourfelves-, and Fear and Tremble at
the tokens of God's Judgments, and do what
in us lies to put away this Iniquity from the
midft of us j and let us be found Mourners in
iion for this Abomination : the Prophet
could once fay, Jer. 23. 10. For the land is
full of adulterers, for becaufe of f wearing ibe
land mournetb : And let us expect no better,
except this among other Crying Sins, be put
away from among us. And if we will be like
other Places, in imitating their Heaven daring
Sins, let us not think it ftrange if God make
us fhare with them in the Effects of His
Wrath, which he is now making way for be-
ing poured on a Profane Generation. And
let us look to ourfelves and to our Families
in this regard : Labour we to get a reverend
refpett to the Name of God in all things, to
be filled with Love to him, and an awful
dread of his Glorious Perfections, a Reverence
to His Sanctuary, to Tremble at His Word,
to be afraid of His Judgments ; and let us
give warning to others, and bear a dueTelii-
mony againft thofe Sins in our Places, and
Pray hard to God,that He would for Chrilt's
fake forgive this Sin alfo to our Land, and
pour out a Spirit of Repentance and Refor-
mation upon us Univerfaliy -, and if we
thus do in Sincerity, we fhaii find God Pro-
pitious to us, and it may be we fhall be hid-
den in the Day of His Indignation.
[June 2. 1702. 3
SERMON CLXV11.
QjZ E S T I 0 N LVII.
'M&&&HICH is the Fourth Comma nd-
«H U7& ment >
*3f?** Answer.
THE Fourth Commandment is, Remem-
ler the Sabbath Day to keep it holy, fix
days fhalt thou labour and do all thy work,
hut the feventh day is the Sabbath of the
Lord thy God : in it thou ft. alt not do any
work, thou, nor thy fan, nor thy daughter, thy
wan-fervant, nor thy maid fervant, nor thy
cattel, nor thy fir anger that is within thy
gates v for in fix days the Lord made Heaven
and Earth, the Sea, and all that in them is,
and refied the feventh day : wherefore the
Lord bleffed the Sabbath- day, and hallowed it.
UNDER the former Command we confi-
dered the due performance of God's
Worfhip, with refpect ro our behaviour to-
wards God in it. It follows that we now
confider it with refpett to the time, which is
Appointed & Sanftified by God, for the more
folemn performance of Worfhip -, and the
way or manner of improving this time to
the end of it. Which time we call a Sabbath,
and now under the Gofpel Difpenfation, the
Lord's Day -, about which there have been?
and Itill are many hot Difputes among Chrifti-
ans, in feveral refpefts-, upon which I fhall
not Difcourfe Polemically, but endeavour to
propofe the Scripture Doctrine concerning
each of them, which may be diftinftly con-
iidered under the following Queition.
Q,U E S T I O N LVIII.
WHAT is nouirU i$ the Fourth OptA*
i%$$$men\ I
Answer.
THE Fourth Commandment requires
the keeping holy to God, fuch fee times
as he bath appointed in his Word ; ex-
prefly one whole Day in Seven, to be an
holy Sabbath to Himfelf.
THE great defign of this Precept, is to
inltrucl and direct us about holy Time, and
the right improvement of it in the Worfhip
of God. And our Anfwer fuppofeth that
there is fuch time, as is to be accounted
Holy, and that it is fo, by venue of God's
Appointment in his Word : and alfo what
proportion of time is fo allotted, and for
what end.
FOR the more full laying forth the Truths
contained in this Apborifm, we may Inquire,
1. II hat babbatb is intended in this Command ?
1. Hew the Command appears to be a m ralPre-
cept ? ?. What Ti ;.e is allotted to be ol'frved
as an holy Sabbuib ?
I. WHAT babbatb is ^intended in tbisCommand ?
Anf. BT a Sabbath in general we are to un-
der ftand, a Time which is Jet apart jrom other
time, for a Day of Reft unto God, by Divine
Appointment. The word Sabbath, whatfoever
other purpofes it is fometimes ufed for, doth
for the molt part intend a time of Cejfation
from ordinary Employments, and devoted to the
Duties of Worjhip. It fignifi'es a Rett or CeiTa-
tion. Not that on it Men are wholly to
ceafe from all Employment, for there were
Sacred Services appointed for the People of
God to attend on fuch Occafions ; as will af-
terwards be confidered 5 but becaufe Men
were on it to ceafe from fervile Work, of fe-
cular Bufineffes, and devote themfelves to
fuch as were Sacred. Now there were feve-
ral times fo feparated by God in the Mofaical
Pedagogy, all of which are for that reafon
called Sabbaths, becaufe God had forbidden
Worldly Bufinefs to be done upon thern, and
era ..__ *. _. o - fequljej|
*■-•— ">— «-
Queft. LVIII. Jfemblys Catechifm. f^
required his People to fpend them, in thofe find an Ordinance of God for ir, and that it
that were Religious. Such were the feveral is a durable Ordinance, and hath the Seal of
Feafts enumerated in the Books of Mofes, God's Authority upon it, elfe we do nothing;
and the great Day of Expiation 5 becaule God And we have a great deal of reafon to do ic
had put a ltamp of Holinefs upon them, by at this time, becaufe it is fo much defpifed
a pofitive Precept, which he had given about and neglefted 5 and it is evident, that alt
them : hence called Sabbaths, in the plural. Godlinefs goes wofully to decay therewithal:
But the Sabbath nextly treated of in this And ic is an Obfervation, that hath formerly
Command, is the weekly Sabbath, or that been made, and experience proves it every
which is to be celebrated one Day in Seven, day, that the Power of Religion will always
and is therefore called the Seventh Day, be- fare among a Peopie,as theSabbath doth. Lee
caule from the hrlt Appointment of it, it was us then proceed to enquire,
aihgned to the laft of the Seven, in the Heb- H. HOW this Command appears to be a Moral
domadalReyoIution. Now to theConftituti* Precept >
00 °fj2r%* Sfbbat^ jj Is requtfte, Anf. SOME there are that altogether derty
t *' Vv li bave.an u°Jintfft™pt upon it. this Command to be Moral and make it a part of
It mutt be elteemed and improved as holy the Ceremonial Uvo, and others are at a loft
Time. Whether this Holinefs be natural or where and how to fix the Morality of it. There;
relative, is chfputed 5 but that any diftinft is need therefore, that fomething be here of-
portion or time, mould in its own nature be fered to clear this matter ; for it we look at
holy, above any other, antecedently to an In- this Command to be meerly Ceremonial and
Ititution. tor it, is hard to conceive : but that noc Moral, it is then aboiifhed with the Law
it may have a relative adherent infeperable of Ordinances, and there is no fuch Duty ly-
Holinefs put upon it, by the Authority of him ing upon Men in Gofpel times,as the keeping
who is Lord of time is beyond any juit ex- 0f a Sabbath, and then farewei Relieion^
ception 5 for what elfe is relative Holinefs but There are Three Enquires that may be mads
the reparation of a thing from Common, and here, (i) What it is for a Command to be
devoting of it to Sacred ufe : in which re. Moral ? (2) How it appears that this Fourth
gard, the Tabernacle, and all the Utenfils of Command is fo ? (3; Wherein the Morality
it are laid to be Holy : and this any portion 0f it confifts >
of time is capable of, when it is Authora- (1.) WHAT it is for a Command to be Moral>
the Holy Performances which are to be done a„d is made ufe 0] by Men in various JenfeA
m*t'TUAT.h- ur rt . , t>- Something whereof was formerly confidered,
• au ™lt"efsbeputupon tt by Di- when we treated of the Moral Law in gene-
Zfttte;Pr hl-^fhr-time> ^H°lyj raL l fta11 hereon1^ addtoobferve8that
»n£V£wherin^ there is a twofold diltinQion ufually given
Sn? !r J-hUSVlC bel0nSsot0 of the Laws of God : the /.r*,r is of Thofe
cond Command j under which we obferved, the firft of which are frequently called Moral 1
that neither Angels nor Men can by their and the other Inflituted: But the wordMoral
own Authority make any Institution of Wor- is not always underftood in this regained
c i?u A"d*orthlsReafon,God calls them his fafe, nor are we fo to take it here For
IS lyler'h 1?l *°'26' 2' AS H DllS °f there are fome Pofitive Law*> which may ft
Tafiing and Thanksgwng we muft obferve, a found fenfe, be called Moral, and are by
that fuch as were fet and ftated among God's fome Divines faid to be Moral hfitive, and
mandfnr 2™ f Y ca *?'*?£* ST hoW thc* are fo> wiU be ™™ coniidered.
mandfor them from God himfelf, and fo The latter is the ufual Diftribution of the ,
they participated i„ the Nature of a Sabbath , Divine Laws, into Moral, Ceremonial, and jjt
thlvhl^ others.tha' ■ a« OccafionaU though dicial, to which three Heads, all the Statures
they belong to the Duties of Worlhip, as to jn Mo/es's Pedagogy are reduced 5 and the:
cuLfrh^%f el\Whrh "ii0 neCeffarly re" difference b«wec" S* is warily'to be d»
il thpj lr .lrC ^ 3 ^Urarle timeTTta,ken,uP ferved j and whatfoever doth not belong to
innle°?P x*e«™ itfelf is not Holy but one of the two latter, muft needs be referred
SThTr w £an <" lS £?t) mt f°r,the fake t0 the firIt' Here therefore we may take up
of the time, but of the Duty, which cannot thefe general Rules.
Nat'nrTw^h Perf°rmed' a"d '"J** the fam.e I- THAT which the Light of Nature dillates
l" TrZPt wl £mG W£- fPTen^ ln °Ur FamL" t0 be a Ditfy '^umbcm on men, is Moral This
Lv £ «ttVr m Hm^,' WhlCh is aSreedon allHands : G°* P"t J«o Man i
Tla»A • y ^r* ^hlle 0thers are Natural Confcience, and h belongs to his
SofmfcinifT™0n?Ur,n|rS5 w^hou§h5 Praaical Underftanding. Now on This Con-
we knit L V / "fcK Wer/ Uoly- And fcience God ac firft ImpTinted the Law Moral,
ftttina ,m iat^7 Sinned not only in which was the Rule according to wbichMaa
S'W the 9aI.ves> rJ,be a ^lfe Medium, was to be treated in the fpecial Government:
of bk „w„WtlDga?y f°r hisWorfhiP> of God : and though Sin hath much defaced
^o mov qA l.^'i2- 3> S° th3C that Inf«iP^on 5 yet there are the remains
^0 prou; a Sabbath which is ftated, we mult of it abiding, which tell men, this ought to
* O 0 0 2 J bs
650 LeBures upon the Queft. LVIII.
be done, that to be avoided 5 and his Con-fci- unrigbteoufnefs of men, who bold the truth in
ence accordingly, either accufeth or excuferh u n right toufnefs. ' We therefore are told con-
him, Rom. 2.14, 15. For when the Gentiles cerning fuch Sins, in Lev. 18.27 28. lor
ixbicb have nor the law, do by nature the things all tbefe abominations have the men of the land
contained in the /aw, theft having not tbt law, done, ixbicb were before you, and the land is de-
ar e a /aw unto tbemf elves : Which fhew the work filed. That the /and f put not you out alfo when
of the /aw written in their hearts, their confci- yt defile it, as itfpued out the nations that were
tnce alfo bearing witnejs,and their thoughts tbt before you. Whereas the Ceremonial and Ju-
msan while accttfing,or el ft excufing one another. dicialLaws of Jfrael, did not bind the other
Now whatsoever is thus arretted unto by Nations $ ir was no Sin for a Canaanite to
Confeience, is a Moral Duty : for Mans rea- eat Swines flefh, 8cc.
fon, as he. cannot but approve of fuch things 4. THAT Rule which is perpetual and un-
in his Judgment, faith that this arifeth from changable, is accounted Moral. That which
the Narure of the thing itfelf, whereas Cere- was a Rule to Man before the fall, and after
monial and Judicial Laws, are in rhemfelves ir, in the times before drift's coming into
Arbirrary;and though God hath a reofon why the World and after it, till time fhall ceafe
lie enjoyns them, yet it doth not ariie- from is fuch ; becaufe ir belongs to that' rule of
the Nature of the things rhemfelves, nor Relative Juftice, which God had fixed from
would they ever have been known to be Du- the firfr, when he plighted a Covenant with
ties, nor indeed would have at all been Du- Man in his Hate of Integrity : That Law of
ties, if God had not fo prefoibed rbem by which Chriit harh faid, Mar. 5. 18. Tfllbca-
his Sovereign Authoriry ; and in this regard vsn and eartbpafs, one jote or one tifffcjfta/l in
they are entirely Pofitive. no wfepafs from the law, til/ all be fulfilled.
2. THAT which is a Rule, in its own Naturt The other Laws were temporary and muta-
fuittd to mankind, as tbey are bound for God's ble, and tho1 they Continued during fuch an
Glory as their lafitnd, is to be accounttd Mora/. JEra, yet they were not unchangable and
For this was the proper defign of the Moral therefore the word forever, which is Vome-
Law. And it was perfect and every way com- times annexed ro them, intends properly an
pleat on this account, as we are affined by Age, and in refpeft of them, fuch a time
that Encomium given it, Pfal. 19.7, Sfr. For Hence the Apoltle in the Epiftle to the He-
God having made Man to Glorify him, as a brews, by many Arguments proves the Anti-
Caufe by Counfel, gave him this Law for his quation and Abolition of the Mofaical Psda-
Direftion 5 hence that Pfal. 119. 105. Thy gogy, particularly, Chap. 7. 12,18,19-. '8.7,13]
toord is a lamp unto my feet, and a light unto my And though theSacraments of the New-Te'ita-
patb. The other Laws indeed, were given in ment are ro abide through the JEra of the
Wifdom, to help God's People in their Glon. Gofpel Difpenfation, which will continue to
the whole Uie ct nincacy or tnem depended gaoie, is to oe counted Moral. That all Moral
on the Will of God who gave them, and were Precepfsare unchangable, we before obferved -
to put man in mind of his Sin and Mifery, but that we may judge of them to be fuch'
the ApolUe therefore hath thofe remarks on we mult inquire into the reafon of 'the Duty
the Ceremonies of that Law, Heb. 9. 9.10.4. itfelf. It is true,the reafon of our Obedience
Which was a figure for the time tbenprefent, in to all Commands, as well Moral as others' is
tabicb were iffered both gifts and facrificts, that unalterable, viz. the Supream right tnat God
could not make him that did the fcrvice perfect, hath ro Command us 5 but the reafon of the
as pertaining to the Confcitmt. For it is not Command it felf is another thing : For Mo-
pcjftble that tbt blood oj bulls and of goats, fhould ral Precepts are fuited to the nature of Man
take away fins. as bound to fuch an end. And when the rea-
£. TlieiT which is a Rule tquilly incumbent fon of the Command is in regard of its native
on all Mankind, fince the Apofhcy, is Moral, tendency to lead us to our great end, it is
And this follows from rhe former. And I moral. The reafon of the other Commands
fay fince the Apoitacy 5 for pofiibly, if Man was not perpetual : The reafon of the Cere-
had ltood,the Tree of Life and of Knowledge, monial, was firitly to point to a Chrift ro come
would have continued Sacramental, though and to prepare Men for him : The reafon of
that is uncertain, which yet were Ceremonial, the Judicial, was ro be a mound between
as well as Arbitrary. For that Law which Jfrael arid the otherNations. But now Chrift
was given to Mankind in Adam to be a rule is come, and the wall of Separation is pulled
of Life, was the moral Law. And it is as down, and all difference between Jew and
truly a Sin in the Heathen to violate any of Gentile ceafed. According to, Eph. 2. 14^ 19.
thefe Rules, as for the People of God. And Col. 3. it.
therefore the wrath of God is out againlt 6. THOUGH a Law may in tbt Circumflanctt
thofe as well as thefe, for all fuch Tranf- of it bt Fofitivt, yet the ground of it being Mo-
greflions, Rom. 1.18. For the wrath of God it ral, the Law it felf is to bt accounted fo. Whe^
revealed from heaven oga'mft a/l ungodlinejs^ni ther a Law purely Pofitive, whofe reafon is
.
Queft. LVIII. Jjjemblys CatedipH. £f%
not in the Law of Nature may be called Mo- feme reaibn given of ir, Exod. 20. which \t£
ral, may well be quell ioned : but that a Law- timated, that ic retained irs force sii iliac
may bave the foundation in the Law of Crea- while-- And therefore we find Mcfce fpeakir£
tion, and yet the a e termination of the Cir- of ir,as a thing well known -before ihzn,Exod.
cum'rances or it be Arbitrary, is unqueltio- 16.23.
nable. And when God'hath fo determined (3.) IT was revived under Mofes. An$
them, the Law may be laid to be Moral Pofi- that which is more obfervable, at the renewal
live. And fuch are the Inftitutions of the of the publication of the Moral Law, Exod.
ieveral natural Duties to be performed in the 20. And the reafon given for it is, as we ob-
Oidained Worfhip of God. Such are the ferved, the fame with that in Ge'n. 2. ftgftjj
particular Oidina; ces lor Church Affcmblies, Nor doth the appointing of Ceremonial rites
to Pray, Preach, and Hear the Word of God. to be obferved on this day, make the day ic
And the reafon is, becaufe the Duties being felf to be Ceremonial, in as much as God had.
Moral, the itatirgot them by God's will,doth appointed a Ritual or Ceremonial Worfliiji
not make them ceafe to be fo, the Law of to be atrended by that People ?, and the end
Nature requiring us to yield Obedience to of a Sabbath is for the Worfhipping of Gc
him therein. in the Initiations which he hath appointed i
(2.) HOW this Command appears to be fo ? and there were alfo Moral Duties of Natural
Anf. THERE are I >me reafons to prove the Worfhip to be performed on it, as Pra"et
Morality of it, which are inferred in the body and Praifing of God. J
of the Command •, which may afterwards (4.) IT is renewed' in the times of the Gnfbr!
come to be confidered. Here only let me I might here infiit upon other probable A''-
offer thefe few Concisions, to be weighed. ments, but I mall only obferve, that as this
1 . THIS Command was given to Man in lnno- was fore-predifted in the Old Testament mr-
tency, continued fromtbe jail tillMo\es,revived ticularly, Pfal. 1,8, 24. This is the dayviicb
under Mofes, and renewed in the days of the the Lord bath made, we will rejoyce and be gbl
Go/pel. And this proves its Moraliry accord- in it. By God's making it, he intends rffft
Ing to the Kule premifed, taken from its per- his Creating it, for f> the emprpfis were loft"
petuity. There are four Affertions in this and there would be no more in it >han i.iif
Argument, all which have been difputed and other day. Ir is therefore added, We 0
denied by the Ann^abbatarians, but feem to rejoyce, &c. Noting that it was to be a Day
have a gocd footing in the Word of God. fet apart for holy Duties •, and this is poirr-
(1.) [TwasgiventoManinUnocency- Nor ed at, tw. 23. which refers to Chrift and
heed we to look farther for the proof of this, Gofpel times. And Ifai. 11. 10 which pro-
than, Gen. 2. begin in which we have an perly refers alfo to Chrilr Of which morQ
account of Gods fixing and eltablifhing a afterwards. So it is expreif ted and
Day of Kti?, upon his having finifhed the intended, Heb 4. q, I0. There remahdbthe.f'H
Works of Creation, which was done in fix fore a r ft to the people of God For be thai H
Days : nor doth ic make any juft exception, entred into bis reft, be alfo bath ceafed mm ins
that it isfaid,™rr.2. that he finifhed hisWork cwn works, as G,d did from bis F< r th* A"J
on the Seventh Day , for it is in itepretcrtenfe, poftle is there defignedlv fpeafcgof a "new
which is alfo ufed for the pre terpkferfecl,v\z. V,y or Mrd of the Chu'rch in Gofnel times,
that when the Seyentii 1 Day came, he had in which God'sWorfliip mould be efiablifhed,
already perfected that Work, and accordingly and particularly, a keeping of a Sabbath, as
leftedonit. And then, tw.3,4. tells us, that the word rctt, intends. And if we under-
Jjc bhffed it, and fanfiified it •, to that the Day Hand it Synecdochically to include all Gof-
lt felt was theSubjeaof this Blefling, which pel Worfhip under ir, yet fo this muft be a
imports an addiuon of fome Goodnefs, which Principal part of it.
was done by Sanctifying it, which is therefore 2. IT was given with the reft of the moral lad
Exegetical of the former. Now things are on Mount Smai. Ir is true,Godgave to M ol
faid to be Saricciryed by God, when they are the Ceremonial and Judicial Laws, for the
Separated and dedicated to holy ufes. And greateft part of them, on the fame Mountain,
this meaning is explained in Exod. 20. 11. but not after the fame manner. Thefe were
rl^MH ? te/f0H- f^°? th/C g^nto.H/^by himfelf, and he fes to
God Sanaifi^d that Day for himfe f, but for publifh them to the People, and commit them
Men. And therefore it was not that indivi- to writing. And they were given after thei
dual Day, but that Day in the Week, as the other, as In Appendix'* ^l But th is ftS
forecited Reafon of the Fourth Command was given to them from the mouth of Gcd
plainly infers. himfelfj who fpake QUt of d]e fire £ ,
(2.; IT was continued from the Fall until whole Congregation- And he only fpake.
Moles. For tho there is no account given in thefe Ten Words,as they are called.andaddcd
the Scriptures of the renewing of this Pre- no more, Deui. 5. 22. Now the other Nine'
cept during that time h or of tho obfervarion are all.moral Precepts, and why this alone'
of it by any of the Patriarchs, before or after fhould be merely Ceremonial, is not eaiily."
the Flood tilf then ; yet we are botli affured folved- Befides they were written with ih2
that it was appointed at firft, arid upon the reft, on the Tables of Stone, to denote, roc
icnewaiot it on Mount Sum, there is the only the hardneft df their Hearts, but a1
" " "" " -*- ■ <h*
!«■>■■— —1 I- ■ I I I llll IIII1IIM— ,.|i
652 LeBures upon the Queft. LVIIL
the durablenefs of the Precepts : thefe • were God, he was to be Woifhjpped, and Confe-'
put into the Ark of the Covenant. Now the- quently, that it was highly rational, that
Ark was a Type of Chrift -, and this fignified iome time of Solemn Worfhip, mould be con-
to us, that Chrift only was able to keep this fecrated to him : though they were Ignorant
Law for us inviolable ; and was to affureus, of the time, which he had feperatedfor him-
that the keeping of a Sabbath, was an Un- felf, and Confequently took upon them toap-
changibleDuty, incumbent on God's Covenant point times, according to their own vain ima-
People. ginations : however, they had this general
3, THIS Precept comprehended under it the Conviction on their Confciences, that there
Strangers who dwelt in the Land- And for this was fomething owing to God upon this ac-
reafon it was not Ceremonial. For tho' it count $ and no wonder if they fhould err in
were true, that their bought Servants that the particulars, in whom the Law of Nature
were Originally Strangers, were capable of, had but dark remains, and inafmuch, as the
ri3y were to be brought to the Ceremonial determination of the time depended, on the
'Worfhip of the Nation 5 yet they were to Divine decifion.
be introduced to all the reft by Circumcifion : 6. THE reafon for the keeping of a Sabbath,
nor might they ear. the PafTover, or of any is Moral and Perpetual. And this not only in
Sacrifices until then, being looked at, as regard of the Author of the Precept, who is
linclean. But then a Stranger, by whom we God, and fo there is the higheft reafon for
underlland, one who was neither a Servant, our Obedience to all his Pofitive Precepts
nor a Profely te, but a Sojourner among them ; whatfoever, but alfo in refpe£l of the thing
one who neither was Circumcifed nor made itfeif; fo that this Law is itfelf,Holy,Juftand
JProfeifion of the Religion of that Nation : Good, and every way fuired to Humane Na-
I fay, fuch an one, tho' he was not bound to ture, or for the good of Man, as he is made
obferve the Ceremonial Law, yet he was for the active Glorifying of God as his laft
bound by the Law of the Sabbath- And the End. But this will be more particularly con-
lealbn of this feems to be Moral, or becaufe fidered in thofe things that follow,
it was a Precept laid on Mankind from the Us e- ALL that I (hall here fay, by way-
beginning. And if it be objected, that they of Application \s,Let vs bold f aft this Principle,
were only prohibited Servile Work on that and not fuffer our/elves to be robbed of it. Nor
Day, left otherwife they fhould give evil is there any one Command, that we had need
Example to the Ifraelites ; It may be replied, to be more careful about, whether we confi-
that the fame reafon would hold for other der,thegreat attempts in the Chriftian World,
Ceremonies as for this, if it were one ; to undermine the Doclrine of a Sabbath, by
whereas we find otherwife concerning a thing fome on one pretence, by others on another ->
that dieth of it felf, Deut. 14. 2- notwith- or what are the fatalConfequences in refpeft
Handing it was Ceremonially unclean. of Religion irfelf, where Sabbaths are little
4. THIS Statute was given with rrfpeff, not regarded, as being accounted not Divine, but
to Civil, but Sacred Concerns, and voas therefore Humane Inftitutions : Which will further
no Judicial Law. It is a received Rule, that appear afterwards.
as the Ceremonial Law properly referred to
Worfhip, fo the Judicial, to Civil Concerns ; [July 28. 1702. 3
but it is Evident, that the keeping of a Sab- ^
bath belongs to the firft Table, and is there-
fore proper, to Worfhip, and fo cannot belong ClI?!} l\/flrY\T /T VTZJJT
to the Judicial,which belonged to the Second, OlilVlVAWJ-N VjLuAV LLL.
and Confequently, if it were not Ceremonial,
it follows that it is Moral. /, 1 jirjHERElN does the Morality of it
5. THE keeping of a Sabbath, or Jetting apart \f\ Con f ft ?
of fome time for Religious Service, hath been ob- A„j% THAT we may take up a right Con-
ferved by almost all the Nations in the World, ception 0f .his matter, we mull: call to mind
and fuch as were altogether fir angers to the Mo- what it is for a Command to be Moral, ad
faical Pedagogy. I need not to produce parti- cording as it hath already been ftated h vizi
cular lnftances for this, with which the Not meeriy as it Hands diftributively with
writings of the Heathen Authors do abound. that which is p0fitive,but as it is differenced
And whereas fome Objea, that they borrow- from Ceremonial and Judicial. Here then
cd them from the Jews, and did it in lmita- tw0 Ruies may fuff_ce for the clearing this
tion of them, this will not hold, for, befides Cafe.
that in the times before the Babylonian Cap- J j 'jUAT the light of Nature affords us a
tivity,thofe ftrange Nations had little, if any Moral Reafon j or the keeping ofaSabbath: And
acquainrance,either with theLaws orCuftoms fo far itis grolln(_ed on Natural Religion ; in-
of the Ifraelitifh Polity h they alfo bear a pe- asmuch as the reafon for it is fetched from
culiar Prejudice againft that People, who had the Nature of Man, and the Relation that
any acquaintance with them, and mocked at he bears t0 the fpecia_ Government of God 5
their Superftitions as they called them. But and for that reafon it obliges all Men Uni-
the true reafon was, becaufe the light of tea- Verfally, and is of the fame force in all Ages
fen in them, told them, that it there was a neroetuallv """
Queft LVIII. AJJemblys Catechifm. 653
God. He that acknowledged a ijod, and Man uod in all that we can do, and on that ac
to be his Creature* as the very Gentiles do, count the whole Life of a Chriitian fhouli
mult confefs that Man as fuch, owes himfelt be a continual Sabbath. For if betides Man's
to God h that Argument is Convi&ive, Pfal. making God's Glory his end in all he doth*
ico. 2, 3. Serve the Lord with gladnefs ; come there are fpecial folemn acts of Duty, which
before bis prefence with ftnging. Know ye that he owes to God, in purfuic of his general
the Lord he is God, it is be that bath made us, Calling, there mult be fome fpecial time al-
and not we ourf elves -,we are bis people, and the lotted tor his attending on them.
fheep of bis p.
that every (
to the Capa<
therefore being made capable of devoting have a diftincf and feparate time for his ap-
himfelf actively to the Glory of God, mult plying himfelf to it, thar he may not be
needs owe it to him, Rom. 12. 1. detracted in it 3 bur at full 8c i'ree liberty for
2. THAT there is a Worfhip due to God from the performance of it. And for this, Reafon
Man, wherein be is toferve him. It is true, willfuil?ce,and we need not go to Revelation
Man is to ferve God in all his Anions of all for it. And the greater and more important
forts, Civil, as well as Religious, by con for- the Duty, the greater Reafon for it.
miry to his Precepts therein,and fubordinating 6. THAT there ought to be feme Preparation
all his other ends to God's Glory as his lait of time allotted for this Service. Since Mam
end, 1 Cor. 10. 31. But there are Religious is to carry on both of rhefe Callings through:
Services, which are not only ultimately, but his Pilgrimage in this World, ic is fir, both
ima
ier3
a meer Heathen could denne Man, a creature ana tnat it nave rrs luuabJe Revolution for
made for Religion. In all Places, where a maintaining theVVoifhip of God, (o as that we
God is believed, fome Worfhip ismaintained, may keep up our religiousframes in 8c through:
tho' they mils it both in the Object and our fecular Employments ; and not lo'fe the
Medium, Mich. 4. ?. Worfhip of God by too long vocations, and
3. THAT this \VorJJ)ip is due from the whole fo our particular Callings eat out our general
Man. The Soul indeed is the next Subject one. And thus we fee that the ground or
of the rational Powers in Man, and is there- foundation of a Sabbath is laid in the Law
fore principally concerned in this, but it is of Natures and the light of Reafon in Man
the Man as a Subject o\' Reafon who owes carries Conviction of rhe equity of it, and
himfelt to God ; and all his Senfes 8c Bodily the need that Mankind have in this regard.
Organs were made to be ufed by the Soul, as II. THAT when God bath by a pofitive Pre*
its Inltruments in the performing of its impe- eept affixed this time, it is fo made Holy Time,
rate acls, and are therefore to be employed and a moral Duty for us to obferve it as fuch*
in this Worfhip- And as there is an Argument I fhall effay the clearing of this Aflenion in
for this from the Redemption of the whole the following Conclufions,
Man, 1 Cor. 6. 20. fo we may argue from the 1. THE Holinefs of time is a relation put upon
Creation of the whole 5 and the more forcea- it xnitbrefpeft to a Sacred Vfe. Time,in its own
bly,becaufe we are redeemed, that we may be Nature is nothing elfe but the meafure of the*
again reftored to the "Service for which we Creatures duration, and is not of the F.fTence
were at flrft made, and fell fhort of, by the but an Adjunct to Second Beings. Now tho*
Apoltafy. theHolinefsof God is effential to him, and in-
4. THAT bence every Man bath a double feperable from him \ yet theHolinefs of others
Calling in tbisLife,v\z.a general and a particular, things, is fomething that maybe feperated
The reafon of this is alfo clear in the light from them ; and in things that are in them-
of Nature, For all Men are to WdrfhipGod felves common, they become Holy by a fepe*
as their Lord after a religious manner ; and rating them to a peculiar and facred ufe*
this is a Calling common to all Men. And When they are devoted to God, and he for-
every Man is to look after his Support and bids any common ufe to be made of them.
Maintenance in this World 5 for which there therein there Holinefs con/iff s. In this repard
are the feveral Employments which Men are was Ifrael faid to be Holincfs to the Lord. And
here concerned in •, God having made itMan's on this account may Holinefs be afcribed unto
duty to feek his Supply in a courfe of means, time. And this is fignified in the body of the
Now God is to be ferved in both of thefe, Command.
and for that reafon both of them are to be 2. HENCE time becomes truly Holy by an
upheld and purfued by Man while he lives. Authoritative federation of it to fuel) an Vfe.
Nor may one be neglected under pretence of The putting of fuch a relation upon it, re*
the other •, tor common Reafon will condemn quires a Power or Authority in him 'who
fueh a negleft on either hand. affixeth it thereto* Ic is, not therefore in
654-
■ ■
LeBures upon the Queft. LVIIL
every ones power to put fuch a ltamp upon
any portion of" time, fo as to bind the Conf-
erence to pay fuch a refpeel to it. Men indeed
may, and mult in the time which they expend
in attendance upon religious Duties, abltain
mean while from common Bulinefs, but that
is not for the times fake, but with refpeel to
the Duties which cannot be otherwiie done
regularly or acceptably.
3. THAT no time is more Holy than other,
Antecedently to fuch a Seperatwn. Neither
can the nature of time it felf infer any fuch
thing, for it is all alike, and is indeed a
common adjuncl to other Beings as well as
Man, who can put no difference upon ir. Nor
do any of God's great Works put fuch an
holinefs on time, becaufe they were wrought
on ir -, for then might any Day in the Week
lay claim to it. ■ So that nothing buta juridi-
cal determination of ir, can put fuch a itamp
upon it. And for this reafon Gcd calls the
Sabbath, his Sabbath, Ezek. 2.1. 8.
4. THAT God is the Lord of time, and. hence
the. determination of Holy Time, depends upon
bis Pleafure and Command. That none but
God can put Holinefs upon time, hath been
already proved : And is further evidenr, be-
caiife the putting fuch a difference between
time in Itfelf alike, is a thing Arbitrary, aid
the fo determining it beloi gs to one who
liath a Sovereign Power over rime, which
can be no other bur God. And becaufe this
determination refers to Worfbip, and is an ,
Ordinance of ir, which God hath referved
to himfelf, and harh nor given liberty to any
Creatures to alTume fuch a power to them-
Jelves : As hath been abu. dandy proved
under the Second Commandment, Chrift
therefore in regard of his Mediatorial Dif-
penfation hath told us, Mat. 12. 8. The Son
of man is Lord a If 0 cj the fibbath-day.
5. THAI hence becaufe the I git ofNature
faith that there is f me time due for this, it wis
agreeable to God's Wfdom and Government tl at
be jhould determine a time for it, from the be-
ginning. The reafon of this is very manifeft.
For if Man be made for theaclive and volun-
tary Service of God, and mult have a rule of
Government to direct him in that Service,
there is an hypothetical neceihty that God
-do fome way or other acquaint him with that
Rule, or afford him fome Medium by which
Jie may be acquainted with it. If then the
light ofNature requires that fome time be
thus feparared, and, the Itating of it in its
diltances and revolutions depends on the Di-
vine Pleafure, there muft have been a Reve-
lation of this at firft unto Man, elfe he mult
liave remained at ah utter uncertainty about
It.
. 6. HENCE when God hath fo flatedtf fanfti-
fyed the time, it becomes a moral duty for its to
obferve it as Holy Time. Nor doth the Mo-
jaliry of it Itand in the fame point that Obe-
dience to meerly Pofirive Inltitutions do, by
venue of the Second Commandment, which
obligeth us to obey God in all things which
he enjoins, in fubjeclion to his Sovereignty -,
but becaufe the duty itfelf is in its own Na-
ture Moral, and owing- to God by the Law
of Creation, tho' the Circumltances of the
practice of it be regulated by a Pofitive Pre-
cept, which neceflaiily depended upon his
Arbitrement.
Ill- WHAT time is allotted to be obferved as
an Holy Sabbath ?
Anf. OUR Catechifm tells us, that itis^ff*
whole Day in Seven. And fo much is expreft
in the Command itfelf; in which there are
fix days aiiowed for Labour, and one confe-
crated to Religious Worfhip, in the Hebdoma-
dal Revolution. That firltly had refpeel to
the Creation, which had fix days tor the
finifhing of ir, and God thereupon challenged
the Seventh to himfelf. And hence the di-
viding of Time into Weeks, confilting of
feven days, hath had a footing from the be-
ginning, even among Nations that had no ac-
quaintance with the Word of God, tho' they
had loft the piimative reafon of it. Jt is not
to be fuppofed, that our Divines intend, that
God only determined that one day in Seven
mould be thus kept, and left it tothe liberty
of Men to chufe which of them they would
fo obferve ; for they alTure us of the contrary
under the next Queltion : only here we have
the firlt and more general notification of
God's mind fignified to us, with refpeel: to the-
time that he law meet to aflign to be kept
Holy, viz. that it mould be one day of Seven.
As to thofe that run it up higher, and would
have it to intend either the hr'lt or lalt day of
Seven, it is not very clear 5 for tho' God did
at firft determine it to be the Seventh, yet he
gave no intimations thar he w'ould ever alrer
that till a great while after, much lefs that
ii mould be the firft of the Seven. And we
know that the aifignation of the definite time
was Pofitive, and therefore cruld be argued
no tunlier rhan as God revealed his pleafure
about it. But there are two Things that are
here to be Obferved which God fixeth unal-
terably to be a Rule forMan,from the begin-
ning to the end of time, with refpeel to the
Sabbath, confidered as a Moral Duty, viz.
1. That it mould be one Day in Seven- 2. That ]
it mould be one whole Day in Seven.
HERE then,
1. GOD hath determined the Sabbath to one
Day in Seven. It is true, that he hath alfo
limited the Day itfelf in his Word, according
to his Wifdom and Pleafure, nor was there
ever a time fince the Creation,wherein ir was
not fo fixed : but that was a fecundary rhing
in it.and variable; as will hereafter be Confi-
dered : but this is invariable. It was fo in the
Covenant of Works made with Men in Inno-
cency, Gen. 2. begin. It was fo in the revival,
of this Covenant on Mount Sinai, Exod. 20. 10.
And that it is fo in the times of the Gofpel
Adminiftration, will afterwards be confider-
ed. And this is certain, that God never did
by any Precept that isrecorded,alter this ap-
pointment. And God's filence on this Head,is
gnough
i i .„., y— ----- - ■■■.— .*■■■■ -"■ iiihhjiimiiiii i ■m<«»wwii i»» iwi ixtn wniWBmin,,,,, f-*»
Qlieft. LVIIL JJfcmblys Catechol-
enough to fet us down in this poinr. Sothac would require much time ro 11 quire info anil
e'jch^ we mult refolve that there is no Sab- adjutt. But chefe Exercifes are nor dtiigned
barb appointed uixder tbeGofpel, or it isltill to be Polemic*! h bur only to feaicb ii ro the*
of'Force r h j r one day of" Seven is fo 5 and truth of Principles. 1 fhall therefore het'i
that iVisfuch as God'himfelf (hall give order only lay down a lew general Rules or Con-,
for rhat Chiifiians are roobferveReiigioufly. duiions, and leave them ro the thoughts of
2- THiT it frould be one vcholc Bay m Seven, all ferious Chriltians.
It was nor only ro be a parr of a 'Djy, nor I. THnT there is no pri'icto of time if? itfe'tf
vet made up of r offcveral Djys, but ic mere holy than other ///»<?. As fuch it is all allsej
L,c rVb- ri ;re Day. And here Two And eonlVquently there can be no rule fib Hi
thlr;rv, ; .federation, i. What thenature or rime,, y whicn we can determine
f0iz* 1 ■? 2. Ac what time what time is to be reputed Holy,8c wharCom-
th-lS • g;;) and end > • mon \ but that hath already been confidefgd]
I WHAlfc.'t of Day is intended ? 2. THAT it was at Gad's liberty to determine
Anf. THE moie Rioted and vulgar diffincYi- what proportion oj time Jhould be Ho/y-, andthdt
on or a Day, is into Natural and Artificial, 'both as to the beginning and ending oj it. ThU
The former confiftj !g of twenty-four Hours, matrer intirely depends on his good Pleafuft1,
or thereabouts, Comprehending in ir,borh the If he had faid, I will have fo much time 1e~
time of LiFht &i>3tkiieTs,ft5rhac the Night is parated for religious Duties, wherhef it had
Oiie conftitu'tent parr of it : The fatter is the been more or leis * and that it fhall begin it
time cfL^hr.beginriing in tbeMornHig.&end- fuch a time of the Day or Night, and eontintfS
ins in ih 1'venfng -.and'ir is put diltrtbuiively for fo many Hours, or Days, this Revelation
. with the IN g'!u. On which account we often of his Pleafure about it mult needs hd-ve derer-
read of Dty and f\rght.- Same there be who mined the Cafe ; becaufe he is the Sovereign
reftrain it to the latter, and not only fo, but Lord and difpofer of all our times, and of us
to fuch a porpartion of it as Men are wont too, who are bound to obey his Will in all
ordinarily to expend on other Days in their things which he Commands us.
fecular Bufinefs. But it feems to be altogether 3. THAT as no great Work oj God done in ir7
grouiidlefs and di fallow able. And it is ge- but only a Word oj Inftitutbh, mikes any time
nerally agreed by fuch as .acknowledge that Holy •, fo neither are we to reckon Holy Time to
God hath appointed one Day of Seven to be begin at the inllant wherein fuch a Work com*
obferved as a Sabbath, that it intends a feventh menced. That-God may, and hath fo done,
part j Time-, and is therefore to hold the, and appointed the Memorial of his great
fame proportion wirh the other Days of the Works to be folemn'zed in fuch times as be
Week which are allowed to Men for their hath Sanctified, is evident by bis Word. But
common Affairs.'' For notwithftanding natu- then, that which Itamped Holinefs on fuch a
ral repofe or refrelhment with food and deep time, was not the W7ork done, but the Ccfrt-
are allowed on that Day, as well as on any mand fo to Commemorate it : tho' the confl-
other this hinde'fs not but that the time is deration of the Work itfelf may convince
to be accounted Holy by the reparation of ic what reafon there is for the Duty itfelf. Thus
according to Divine Precepr. For the necefii- God appointed none of _r he fix Days at fiilt
tiesof Nature are to be confidered 8c relieved, for a Sabbath, but the Day following, after
that hereby we may the better ferve God in the finifhing of the Work of Creation 5 and
the holy Duties which he hath enjoyned us tho' the light of Nature fairh, that ir was
to attend upon. And it fs certain, that the a convenient fealon for ir, and that God's
Seventh Day in the fir it Initiation, and in Wifdom is difcovered in bis fo fuiting of ir -,
the renovation of the Precept is exprelt in yet his exprefs Command, and SancVifying of
the fame rryznneT that the other fix Days of that Day for this purpofe, was that which
Labour are, p/inting out that there is' no put the Itamp of a Sabbath upon it. And
difference to be made between them and this, thus alfo, the time when a Work is done, or
as to the proportion of rime. And therefore the inltant of the complearing of it, affords
altho' the Sabbatical Duties are-Moral ; yet no Argument, that the time fhould be Holjr
becaufe the determination of the time, is Ar- fro.m that inftarit : But it mult have an Inlti-
bitrary with God, we are to have recourfero tution for it. And if there be none, we arte
bis Inltitution for this. If therefore he hath at an uncertainty, becaufe the determination,
fet off afevemb part oj Time for this Service, of this matter is intirely Pofitive.
we are no further to difputeir. And that he 4. THAT it its the duty oj God's People tofeek
bath fo done feems to be very exprefs. Nor fitisjalhon in their minds, about this Cafe. It
have we any Scripture reafon to conclude, is certain, that as no time is Holy, which God
that in one he intends a Natural, and the other hath not made fo by his Command, fo we can
an Artificial Day ; or that the one contains put a refpecT: of Holinefs upon no other time
the revolution of Light and Darknefs, and than fuch as he hath fo appointed, without
the other only the time of Day Light, or but an intrenchment upon his Authority. And
part of that. ~ tho' God will bear with the infirmity of his
2. AT what time it is to begin and end ? People,in many miltakes which they too often
.' jitf/.'THERE are very eagerDifputes among labour of, while they know but in part, yet
the Godly and Learned upon thi§Poinr,which he hath made it their Duty to fearch the
- <• . ' * p p p Scrip.
656
Leilures upon the
Queft. LVUL
Scriptures, and labour to be well informed
in his Precepts ; and if they miftake through
fluggifh negleft, they will bring Guilt upon
themfelves. And all fuch things as are done
upon fuch miltakes, will be loir labour. It
cannot therefore be fafe for us to take fuch
things upon trult, but we ought to fearch
the Scriptures, and Pray to (id for light,
that we mjy u :dojrlta,od his mind therein-
5. IT were much to be defired that the People
ff Gjd could jnyntly agree in ibis matter, accord-
ing to the mind of God. True, it is not a
matter of Prudence, left to the difcretion of
Men to determine, becaufe the Inttiturion
refers directly to the time, and therefore
God's pleafure therein is to be fought, and
carefully complied withal. And as, the Cafe
is determined by God in his Word, it would
be a great Bleiling fhould God pleafe to
inlighten the minds of his People in this
matter, and prevent their divided Sentiments
about it. For if fome begin a.d end the Sab-
bath at one time, and fome at anotherjt mult
be, not oily that fome labour under a practi-
cal miiiake, but alfo ic becomes no little
hindrance to the Duty it (elf: Becaufe there
is a Civil Commerce among Men, and there
are the;r Secular Affairs, which they may
lawfully follow in common time •, and if,
while fome are Sanctifying the time as Holy,
others of their Neighbours are ufing it in
Worldly Bufinefs, as their own time, Offeree
will be apt to a rife, and Temptations will
be offerred upon it, to count no time Holy.
6. THAT Cbrijlians ought to bear cne with
another, in their different Sentiments on this
Account^ and avoid giving or taking of Offence.
This hath been a matter of Controverfv, a-
mong Holy and Learned Men, and is Hill Co,
which as God bears with, fo ought they alfo
to bear one with another,tiil God Hull pleafe
further to pour out his Spirit, and enlighten
them in his mind. So that, although it is
every Chriltians Duty, to be perfwaded in
his mind, and practice accordingly, and pay
a religious refpeft to no other porrioi of
time, than what he is perfwaded God hath
appointed ^ yet there are thefe two thing?,
which we have Warrant and Precept for, in
the Word of God, viz. Not to Cenfure our
Brethren, for differing from us in this regard,
while weobferve them to Live in the fear of
God, and practice according to their Confci-
ences in this regard 5 and it fhould put us up-
on this, becaufe we expect to have the like
Charity from them, who think us to be in an
Error ; and alfo, To take heed of Scandalising
them, or being Scandalized by them, i. e. We
ought not to lay a Humbling block before
them by our Eumple, in giving Occafion to
them to Profane that time which they are
perfwaded is Holy, or take Occafion by their
fo doing, to do as they do, againft the per-
fwafion of our own Confciences. And there-
fore on each part it is good to deny ourfeives
in that which we account to be our lawful
liberty -, and we have this advantage in it,thac
we may attend Religious Duties when there
is Occafion, though without refpect, to the
Holinefs of the time.
7. THAT it is generally agreed among fuch
as acknowledge the Morality of the Sabbath, that
a w!'o/e day is defigncd and Jet apart for Sacred
ufe: And that this Day contains one Seventh
Day of the Week, or twenty four hours, or
thereabouts: and not only fo, but that it is
one Diy, and not part of one, and part of an-
other ; and that this is a Scripture Truth, we
have before obferved : fo that the only Quelti-
on remaining is, when the Natural Day be^
gins and ends.
8. THAT the beginning of the Natural Day,
is not to be regulated by the Cufiom of Nations,
but by the Word of God. Diver le Nations had
their feveral Confiderations on this accounr,
as may be obferved by their Hiltories, but we
have no fuch Precept as enjoins us to follow
this as a Rule, viz. to begin the Sabbath as
the Day is reckoned in the Place that we live
in. For then there would beas many feverai
Rules for this, as there are practices among
Men.
9. THAT the Chriftian Sabbath is to begin and.
end at the fame time that the Sabbaih was to do
from the beginning. And the reafon of this
is, becaufe, tho' there be a Charge of the
Day, yet no Change or the Time for the
beginning of it from the Creation. And be-
caufe none but God hath Authority to make
a<i alteration of the Pofitive Precepts, what is
not fo altered, muft Hand.
10. THE Sabbath from the Creation, and as
renewed to frael, feems to have begun at the
Evening. The Natural Day did fo, for tin e
began with Darknefs, which time of Dark-
nels together with the following L;ght did
Conltitute the Firlt Day, which feems xo be
a Rule for the dating of the Days which fol-
lowed. Hence Evening is in every one put
before the Morning, which Words are evident-
ly Synecdochical, Gen. 1. That the fewifh
Sabbath was to begin at the Evening, is plead-
able from Lev. 23. 27, with 32. Alfo on the
tenth diy of this J eve nth month, there Jhall be a
day of atone?nent, it jhall be an holy convocation
unto )ou, and ye Jhall afflitf your fouls, and effer
an offering made by fire unto the Lord. It jhall
be unto you a fabbath of refl, and ye fhall ajflitt
your fouls in the ninth day of the month at even:
from even unto even JJjall ye celebrate your Sab-
bath. Nor doth it weaken the place, becaufe
it is mentioned under the Inltitution of one
fpecial day. For it appears that ver. 32. is
an Explication of what was the tenth Day of
the Month ; And it is Obfervable, that
in the Old Teftament, a Day is called an
Evening Morning, Dan. 3. 14. and in the New
Teftament, a Night Day, 1 Cor- \\.2%. And we
are aiTured the Evening begins about or foon
after the fetting of the Sun, Mark 1. 32. And
it is very likely, that the Jews then counted
the Sabbath was ended. It is alfo apparent
that the Days of the Month, were reckoned
from the Evening, Exod. 12. 18, 19. And if
fometimes
Queft. LIX. Jjfemblys Catechifm- $^j
fometimes the Day be mentioned as begin- a Narural Day. ButlfhaU nor he7e"~enter
ning ivith the Morning, we may remember into Difpute on this Poinr, which would be
that, Day is not always intended of the long cndlefs : But Ier all that Fear God. be well
Day of twenty four Hours, but fometimes of Perfwaded in their Minds.
the fhorter Day, which is put Diftriburively
with the Night, theie two being the parts of [August 25". 1702.]
u
SERMON CLXIX.
Question LIX. attend ir. But if he Vqcs good to declare his
Pleafure for the alteration of the time, and
£.&$V&&ICH' Day of the Seven hath remove it from that to any other, we owe ro*
4i&W'& God appointed to le the weekly *lim our volunlai7 compliance, and no way tc>
^ZJt Sahhath } . di Pu.te hi.s Prerogative in ir. So that our
*fW ™h inqu»ry in this Affair, is to inform our
Answer. felves, what God hath done upon this accounr-
1. e. whether he hath made fuch a Charge,
FROM the beginning of the World to and t0 whac Po»ion of time he hath alotf°ed.
the Refurredion of Chrift, God appointed ,rV ,And. r^/orce <£ aI* our Arguing, mult
the Seventh Day of the Week to be the ^r^T^ "/ Wor/ °£.¥*»uti™>
WppIcIv SnKharh and the Firft Dnv nf n • \ r- y,\ 0ecauJe Divine Sovereignty
Week y fcabbath, and tlie Hrlt Day ot aUs in Infinite Wifdom, therefore, fo far as Goi
the Week ever fince, to continue to the piea/eib t0 glve us a reafon '£% [j J
End of the World, which is the Chrifhan me are to inquire after it, and confirm our Faith
Sabbath. by it. God always hath a reafon of his Pre-
cepts ; for his own Glory is the la ft end of
NDER. the former Quefti on we confi- them,and his unerringWifdom accommodates
^ dered the Morality of the Sabbath : them to be ferviceable thereunto. But he
In the clearing whereof rwo Rules were laid doth not always declare rhefe Reafons to us
down, and the Truth of them Effayed, viz. becaufe he will have us to acknowledge his
1. That the Reafon of keeping a Sabbath, is Supream right over us, and therefore he only-
found in the Law of Nature. 2. That the fets the Seal of his Sovereignty ro them I
obferving of one Day in Seven, was Poiltively am the Lord. But at other rimes he expreiTetk
Moral, fo that both of.thefe belonging to the a reafon for ir, whereby he affords us1 a parti-
firft Table or the Worfhip of God, the Fourth cular difcovery of the Equity of theCommand
Command hath a refuitancy, partly from the itfeif ; and when he fo doth, we ought to im-
Firft, partly from the Second. The Queftion proveir,rofarisfy ourObedience. But I proceed
before us leads us ro the Confideration of the more particularly to inquire into the Anfwer
fixe Day or Time, which was Conftituted for that lies before us. And rhere are Two Pre*
a Sabbath. And here from rhe Premifes, for pofitions contained in ir, which I fhall endea-
our help in clearing up rhe matter before us, vour particularly ro give a brief account of
Three Condufions may be premifed, viz. I. THAT from the beginning of the World tl
1. THAT becaufe the reafon jcr keeping a the Refurreiiion of Cbrifi, God appointed the
$abbatb,ts in the Fir ft Command, it hence Jo/lows, Seventh Day of the Week, to be the Wee kl Sab-
that there mufl be fome Sabbath of force to the bath. I need not delay here, in as much as
End of the World. Natural Woifhip is unde- under the former Head, in the proving of the
niably perpetual If therefore the light of Morality of the FourthCommand Iendeavour-
Nature faith, that Man cannot aright ferve ed romake it to appear, that a Sabbath was
to his great end, unlefs he devote fome pro- Inftituted in the time of Man's Integrity and
portion of his time to Religious Woi(hip,fuch ever fince continued, even to and in rhe
a Duty cannot ceafe, while he is a Subject of times of the Gofpel. That Djy therefore
time, and hath a particular as well as a which God did at firft Confecrare and make
general Calling to employ himfelf about; Holy ro himfelf, mult needs continue of force
which will not ceafe rill time ends with him, till either God revoke ir, by abolifhine the
and he paffeth over to Eternity, to keep an Initiation of a Sabbath, or change it bv in
EverT^STSAabbarh\ * • , u. « !roducing°fa^herDayintheroomofit,
2. THAI becaufe the keeping of this or that but neither nf rhefe can be aiTerred ro have
Day, comes under the Second Command, which been before Chriit's Refurrecijon
refers to Inftituted Worfhip, it belongs to Divine 1. THAT God did never abrogate the Appoint*
Sovereignty to appoint, and change it, if he fees ment of a Sabbath,may be argued both jrom 'the na*
meet If it had pleafed God to continue the ture of the thing, or theConftitution of Man under
r uAp.??in,tme"C unaltred trough all Ages God's fttcialGovernment : which hath already been
of the World it ought to he fo obferved by Sufficiently proved*, and alfo from the total ftlenet
Man j and the Divine Will fo revealed about of the Scriptures about any fuch a{? Now it is
it, had been fufficient Obligation on Man to a fufficient reafoning in Divinity, jn refpe&
1 1 r^ - ■ i i«i 1 nwiiwimirMiiriiww^uK.^^ _
658 LeBures upon the Queft. LIX*
1
bFPofitive or Inftituted Worfhip,that as God's them, till the Seal that ratifies them comes
Command gives Authcnticknefs to every fuch to be torn off by him. Every Ordinance of
Inftitution, fo it Itands in force till God doth Man mult Itand, till it be repealed either by
fignify his mind to Men, th3t it is his Pleafure the fame Authority that eltablifhed it,or one
that ir doth ceafe. that is Superiour to it. But God hath no Su-
2. THAT God did at the beginning ordain the periour, and therefore none but himfelf can
Seventh Day to be a Sabbath. By the beginning difannul it. Now all Mankind were con-
we are not ro underftand the firit moment of cemed in this Ordinance, for it was ratified
time, for there were fix Djys which palled in the Covenant with Adam, as he Itood our
in the Crearion of the World, beforeany fuch Common Head ; and was to communicate
notice was given of it $ but that as foon as whatfoever Inftitution he received from God,
God had finifhed the Work of Creation, in as being in that Station or Capacity.
refpett of the leveral kinds of Second Beings, (2.) THAT from Adam //'// Mofes, there is
and had made Man lalt of all, whom he en- no record in the Scriptures cj any repeal oj a
dued with a Capacity of'Sanctifyinga Sabbath, Sabbath, or alteration of the time. A deep
in a religious Contemplation 8c Improvement filence in the Word of God concerning any.
of the Works of God, and Glorifying him in Politive Law, is a good Argument inDiviniry.
them, he thereupon Confecrated the Seventh Sothat, if God hath once commanded a thing,
Day to this end. And this mult needs be and never reverfed the Command, either in
implied in, Gen, 2. 2, 3. And on the feventh general or particular, the ftamp of Divine
day God ended his work, which he had made ; and Authority abides on it, fo that it cannot be
be rc&ed on the feventh day from all his work rejected or neglected, without guilt of Sin,
which he had made. AndGod blejfcdthe feventh in thofe that do either reject or neglect it.
day, andfaniiifiedit ; becaufe fat in it he had Now that there is no fuch act concerning the
rejied from all his work, which God had created Sabbath to be found in Sacred Writ, mult
ftnd made. For tho3 God relted from Creating Itand a Truth, till it can be produced, which
any new Species of Being in the fixth Day ; I believe will never be.
yet he relted not on the Seventh from the (3.) THAT the fi/ence of the Word of God a-
Work ol Providence, which continues without bout the Obfervation oj the Sabbath j rem Adam
intermiflion, to uphold with the right Hand ////Mofes, is no Evidence that the Patriarks
of Power, the things fo made, and topreferve did not Obferve it. There aie few things left
the Kinds of them. And as to any holy Rett, on record about the Affairs of Religion during
God enjoys himfelf Eternally in perfection that time, efpecially as to the particulars of
. of BleiTednefs, and not being fubjeel to time, it ; and yet there is enough to'fatisfy us that
Cannot fo himfelf keep any particular time as thefe things were- There is no Law of Sa-
a Sabbath. But befides, that he retted on ir, orifices from the fall, recorded ; and yet that
he alfo fanctified and blefTed it ; which in- there was an Inftitutiou for ir, appears not
tends his putting a relative holinefs upon ir, only in that there was a Practice of ir, but
which mult needs be for the ufe of Man. And in that God accepted of Abels Sacrifice, Gen.
that this was the Seventh Day from the be- 4. 4. And the Lord hadrefpetl unto Abel, and to
ginning of time, is every where aliened in his offering. Which he would not have done,
the Old Teftament, where any particular ac- had he not firit Initiated ir. And that there
count of this Inftitution is given. was a Relig':ous Woifhipping of God main-
3. THAT this Seventh Day wjs to continue rained by the Tairi -rks, before and after the
for this ufe, from the beginning, till the Re- Flood, is firmly to be believed.
furreflion of Cbrifl. This is denied by fome, (4.) THAT the fuppofit ion, that the Ordinance
tvho as they, without reafon, deny the Infti* of a Seventh Jay-Sabbath was generally lofiornot
tution of it to be exprefTed, in Gen. 2. 2, 3. known long before Mofes'* time, doth not dif-
fo they would perfwade us, that the firit In- prove the Authenticknefs of Se Precept for it,
ltitution of the Sabbath, was at the giving of or fay that it ceafed to be Mans Duty. Cer-
ihe Manna,Exod.i6. and will on thataccounr, tainly Adam,and the followingHoly Patriarks,
have it to be meerly Ceremonial, and a branch Communicated to* their Pofterity, the Pre-
of the ilL.yO/Vtf/ Pardagogy, and confequently ceprs which God had revealed his will to
to be abolifhed when thatwas. But fufficient them in; but many that Defcended from
hath been faid for the refutation of that them, grew carelefsin this Affair, and fo the
Opinion, under the former Queltion. And notice of fuch things might in time be loft
tho' theSeventh-day-Sabbath did end with the among them ; and we are told, that God
Law of Mofes eventually, yet the reafon for Winked at the times of Ignorance, A&. 17- 3°«
its fo doing, was not becaufe it was apart And how far this might excufe thofe Unhap-
of it, but on another Confederation, as will py Nations, I difpute not •, but that Godfaw
afterwards be confidered. And further to meet in thofe Days, to hand thefe Duties
confirm this Propofition, let us obferve, down by Tradition is certain. And it was a
(1.) THAT the Primitive Inftitution of the great Sin in Parents not to teach them to
Seventh-day -Sabbath, being given to Adam as the their Children j tho' God was pleafed, to
Head of Mankind, it continued in force to themt his own People,to infpireMen to revive fuch
7/7/ God fbouldfome way reverfe'tt. God's Or- things among them, when they began to b*
dinances are of force upon the Subjects of loft, or Degenerate into vain Superftition. _
(J.; THAT
Qucft LIX. Jjjemblfs Catechifnu £5$
(5.) THAT the fever, ih Day Sabbath is mettti- Now this was done by Chrilt, in his Itatq of
ened in the Writings of Mofes, before and at Humiliation,and finifhed ar his Death on the
the giving the Law at Mount Sinai as a thing Croft, Job. 19. 30. And the Manifestation of
not unknown before to the People oj Iirael. Ac this was made, in and by his Refjmc.8ffofi ;
the giving of the Manna, which was fomc Now was the time when the Day brake, and.
time berore they c>mie inro the Wilderneis of the fludes were to flee away i fy0m hence ic
v Sinai, as the Hi'itory acquaints us $ there is was thac the Kingdom p.t the Gofpel vvjs
indeed a mention or a Sabbath on the fevenxh eltablifhed, and a new Adminifhation 0; ic
Day, but not as a thing then firft Inliituted, was fee up. Now had Chrilt fulfilled the
but already Obferved in Exod. 16.2?, 26,29. Law, according as he fai'd. Mat. f. i 7. And
And be I aid unto them, This is that which the together with his fo fulfilling of it, he Abo-
Lord bdibfaid, To morrow is the rcfl of the holy liflied that Pedagogy, for which reafon we
fabbath unto the Lord : b.ike that which yp will are told, Eph. 2, 15:, Having abolijhed in bis
bake to day, and fee the that ye willfeetbe ; and flefli the enmity, even the law of commandments,
that which rcmainctb ever, lay up for you to be contained in ordinances. Now all thefe Or-
keep until the morning. Six days ye fall gather dinances, which in their Day were glorious,
it : but on the feventh day which is the fab- being put to an end, become weak and beg-
bath, in it there fbail be none. See, for that gerly Elements, G*/. 4. 9. Nor that the An;
the Lord hath given you the fibbath, therefore tiquating of that Law did of irfelf put an end
begiveth you on the fixth day the bread of two to the Seventh J3ay Sabbath, but becaufe till
days : abide ye every man in his place : let no then, there was no appointment of God for
man go out of his place on the feventb day. And the change of the Sabbath to another lliv •
when, at leait a Month after thac Law was for if there were then no fuch appointment,
given, this Command is given with a Memento, . thatDay was frill in force h and whether there
LxoJ, 20. 8. And though the word irmember, were fuch a Change of it ordained by 'Divine
is frequently ufed for the Obfervation cf a Authority, is to be inquired in the next Pro-
thing, and Meditating upon it, yet doubtlefs pofition •, which is,
5t here intends Emphatically a calling to II. THAT the Pitfl Day of the Week ever
mind of the former Precept that had been ftnee, to continue to the End of the World, is tc
given for it ■•, and which it is more rhan pro- be a CbriUian Sabbath. The great thing Thac
bable, that they had been Wotully Defective is here to be confidered, is the Change of the
jn, during their abode in Egypt. Sabbath. And in this Inquiry, we are to
(6.) THAT this Command was renewed in rake it for granted, that there' W3S to be a
Motes' s Law, with the reafon enforcing it, which Sabbath during the Itanding of the World,
isfetchtfroni the Original Inftitution of it, at the and the continuance of a Church of G< d in
beginning. Exod- 20. 11. Not that every Pre- it. The reafon for our belief of which hatli
cept that was revived under Mofes was a new been already laid down. Either therefore
thing, cr meerly Pofmve and Ceremonial 5 the Old Sabbath is to abide, or another is
for all the Precepts of the Moral Law, were appointed of God. Ar.d except he hath told
then revived, and given in the Covenant which us what Day it is, we are Itill at a lofs. If
God made with lfrael at the Mount. Now a reafon fhould be demanded, why God
this was direclly for the feventh Day : and appointed one Day of the Week rather than
being thus put into Mofes's Pa_'dagogy,it was another, or one Day in Seven, rather than
therefore to Hand as long as that lalted, and a longer or fhorter revolution 5 it is enough
for this reafon, it was one of the great quar- to anfwer, that fo Sovereignty pleafed,
rels that God had with that People, in the Neverthelefs, not only doth God difpenfe
times of their Apoltafy, viz. their Negli- his Sovereignty in Wifdom, and therefore;
gence about the Sabbath, Ifa. 58. begin? Jer. hath a reafon for what he doth j but he hath
17. 19, to the end. So that if we would alfo pleafed to give us a reafon, why he hath
know how long this Article of the Precept fo done. As to the reafon of the Christian
was to abide in force, the general Anfwer is, Sabbath, and the fpecial Day appointed for
that it was to be, till God fhould fee meet to ir, we fhall confider it afterwards. But for
"bring in another Difpenfation of the Cove- the reafon of the Seventh Day, from the
nant, in which, though no Moral Precept was beginning, he hath himfelf given it in the
to ceafe, yet thete was a Change in the things body of the Command ; which will be con-
that were meetly Pofitive in it. fidered under a following Queftion. h) fum,
(■j.) THAT Mofes's Padagogy continued in we may here obferve, that the Sabbath was
force, till the Refurretlion of Cbrift, and no at firlt given to Man, to improve in a religi-
longer. The Law of Mofes was given to the ous Contemplation and Adoration of the
people of lfrael, to be a Rule of the outward Glorious Perfections of GOD, fhining forth
Adminiftration of the Covenants betweenGod in the Works of Creation, which not being
and them, till the fulnefs of time (hould perfected till the Seventh Day, his Work
come,in which the Promife made to Abraham was not compleatly prepared for him, but
fhould be accomplifhed, and that was when now it was fully ready. But becaufe there
the Meffiah fhould appear in our Flelh, and are many that keep a Sabbath, but deny any
fulfil all that Righteoufnefs which was Ty- fuch Change 5 and others, who rho' they
pically represented in that Difpenfation. acknowledge the Moral Duty of keeping i
66o
LeUures upon the
Queft. LIX.
Sabbath, yet allow the Affignation of the time
*o be only of Eccltfiattical Authority, and not
by a Divine Ordinance, we may for the
fettling our Faith in this Affair, take a brief
and diitincl account of a few things, which
may give us light into it.
HERE,
fi.] THAT the Morality of the Fourth Com-
• tnand, doth not lay any reftraint upon God, from
Changing the Day of reft. It is not a forcible
way of Arguing, to fay, that the Command
for a Sabbath is Moral, and therefore per-
peruai and Immutible ; if therefore the fe-
venth Day were once the Day appointed for
ir, it mult befoUnchangably : a reafon of the
invalidity of fuch a way of reafoning, hath
been already laid, in the confederation we
hid, wherein the Morality of this Command
is to be placed,, or in what refpect it is
Moral. We may therefore briefly confirm
our AlTertion from the confideration of that,
a id (hewing the force of the Conclufion, to
derive from it ;
HERE then Obferve,
1. THAT though the keeping cf a Sabbath be
primarily Moral; yet the dcfignation and limi-
tation of the time, is but fecondarilyfo. In the
former refpeef. it is a Natural Precepr,where-
as in the latter it is Pofitive, it being a De-
claration of the good pleaiure of God, what
fhill be the time, which he will have fepa-
rated from common ufe, and Sanctified to
fuch Service as Naturally lequireth fome
time for the doing it in.
2. THaT this dcfignation entirely depends
upon God's Pieojure. All time is in his hand.
And he is Sovereign Lord over the Creature,
which is a Subject of time ; and hath Au-
thority to lay out its Work, and tell it what
portion of time it fhall do its work in, and
when it fhall abftain from that, and feperare
itfelf to RefgiousServices of Worfhip. Hence
that this Djy hath more of Holinefs upon it
than another, is not becaufe ic is fo in its
own Nature, but becaufe it is his Pleafure,
that it fhould be ib.
3. THAT as there was a Reafon why God
did at fir ft determine it to be the Seventh 5 fo,
if he Jeetb reafon to alter it to any other, bis
Auih.rity is Indf put able. Indeed, we are not
to Difpute with him about the Reafons of
his Pofitive Precepts,bur are bound to believe
Thar a God Infinitely Wife, knows his own
mind and purpofe in all that he doth ; and
that there may be juft reafon why fuch
an Alteration fhould be made, according
to the different Difpenfation of himfelf to
Men, is beyond difjpute.
4. THAT there was not a fixed Natural Mo-
ratify on the Seventh Day. I know that there
are fome who plead, that the Light of Na-
ture did intimate to Man at firlt, that be-
caufe God took up Six Days in Creating the
World, therefore the Seventh ought to be
kept as a Day of relt : but this feems not
to hold, inafmuchas all this was of Revo-
lution : Man was laft Created, and though
the light of Nature told him that the World
he came into was God'sWorkmanfhip -, yet ic
did not of itfelf fay how much timeGod tock
up, in the Creation of it 5 for God could
have done all things with one Word, in an
inftant ; and therefore the dilt'w Q knowlege
of this is a matter of Faith, Heb. 11. 9. As
alfo that Man fhould obferve fuch a time for
the Contemplation of this great work, de-
pended on Divine Inltitution, and therefore
could not immediately refult from the light
of Nature.
5. THAT hence, ij God had as weighty reafon
to alter the Day, as he had at fir ft to ajfign it to
the Seventh, neither may his Wifdom or Con-
ftancy be called in £>uetlion for it. Though.
God be Immutable, yet the Creature is a
Subject of change, and may pafs under a
diverfe Condition, unto which God may,
without any change in himfelf, fuit the
difpenfation of his Providence to it : He is
of one mind, his Putpofes alter nor 5 but ac-
cording to thofe purpofes, he carries the
Creatures through many viciflirudes. And
herein he manitefts his manifold Wifdom,
by accommodating his fpecial Government
of Mankind, to their prefect Itate. And
that on this account there was abundant
reafon, to change the Day of the Sabbath
will come under confideration in the fe-
quel. Though ftili the Duty itfelf continues
in force.
6. NEITHER doth this change in the leaft
weaken the Morality of the Duty itfelf. It is
not lefs a Natural Duty for Men to attend
on Solemn Worfhip, at fuch time, as God
fhall Pofitively appoint for fuch an end,
though he fees meet in his Wifdom to al-
ter it ; if frill there be a Seal of his. Plea-
fure upon ir, the Obligation is of equal
force ; and as the Holinefs of the Day firft
appointed,muff needs ceafe upon this change:
fo the fame ftamp of Holinefs, is upon the
Day which is by this Edicl, thus deter-
mined 5 it having the fame Original and
Authority, which the former had.
f 2,] THAT we have no other foundation to
build our Faith on the Article of fuch a change
of the Sabbath, but the Will of Gcd about it,
revealed in his Word. There may be abun-
dant help for the Confirming of our Faith
in it fetched from the confideration of the
great reafon on which God was pleafed to
alter ir, when we take a diltintt view of
it : but there is not fufficient in that to in-
fer that there is indeed fuch a change, be-
caufe all reafons are not fercht from the
caufes of things, but may refer ro other
Topicks, which may recommend to us the
ufefulnefs of them, their fuitablenefs to the
defign they are for, and confequently the
Wifdom of God in fo aligning of them, as
Media ro the advancing the great end of
all his works, viz, the maniieftation of his
Glorious Perfections.
HERE then let us obferve,
1. THAT
Queft LIX.
JJJembljs Catechifm.
Hi
1. THAI' this Change intirely depended on
God's Pieafure. It is from thence thar all
Pofiuve Precepts have their Original. Ir is
becaufe he Commands us, that we aie under
the, Obligation to do inch things. It was
his Edict ior ir, which made the Seventh
Djy holy to him 5 and it mult be rhe i'jme
Authority which make another djy to be io,
in older to Mans acknowledging and cele-
brating of it : A; d without thar, all the Au-
thority of the whole Creation, cannot ob-
lige our Consciences to fuch Obfervation.
2. THaT &a£s Pieafure in all bis Instituti-
ons muft be made known to us, by Revelation.
The Duties of Natural Worfhip are to he
lead in tire Law or Nature 5 and Man's Na-
tural Conicie.ce did at fir It contain a full
and legible Sculpture of them : Though,
iince the Fall, thefe are much obliterated,
and therefore God hath given us a new Re-
velation of them : But as ro Pofuives, which
do nextly refulc from rhc Divine Pieafure,
we mult know what God's Pieafure is in
regard of them, before we conclude them
to be Duties : and this knowledge can be
in no other way communicated to us but by
God himfelf, telling us what is his Piea-
fure in this regard •, for who is able to dive
inro his Mind, till he himfelf declares ic
to us fbme way ?
3. THAT the way for us to know this, is by
his Word. He did indeed make known his
Pieafure in this refpect to his Servants of
old, by Infpiration, Dreams, Vifions, Mefla-
ges of Angels, which he continued till the
<Jo«>tJ was perfected 5 but he hath now made
his Word to be a itandirg Rule for us to
judge of our duty by, and hath directed us
to repair thither for all our direction in our
Serving and obeying him. Jfai. 8. 20. To the
law and to the t/flimony : ij they /peak not ac-
cording to this word, it is becaufe there is no
light in them. And therefore David pays
that dererence ro the Word of God, Pfal.
119, 10). Thy word i& a lamp unto my feet, and
a light unto my path. And we are allured of
the compleat perfection of it, for all the
ends of Religion, 2 Tim. 3. 16, 17. All f crip-
ture is given by infpiration of God, and is
profitable j or doff r me fj or reproof, for ccrrelh-
on, jor injlruffion in rightecufnfs : That the
man of God may be perjeff, throughly jurnijhed
unto all good works.
4. THAT hence if there be no Change of the
Day, there t& be dif covered, our Faith of it hath
no foundation. All other Arguments for it
of what ufe foever they may be, for the
eltablifhing of our belief of it, will not
amount of themfelves to a demonitration of
the truth of it .- For if God hath not in
his Word declared his Pieafure in this mat-
ter, it would be daring boldnefs in us, to go
about to fubvert the order which he at firft
appointed. Our principal Inquiry therefore
will be, whether or no there be that in the
Holy Scriptures, that will amount to fuch
an Ordinance, as carries in it i he ev dence
that there is fuch a Change. Which wilt
be cur next Contemplation.
[September 22. 1702. 3
SERMON CLXX.
C30 'TpiiviT the Scriptures afford ur fuffici-
1 ent difcovcries oj Gad's mind abotk
this Change. That which we are here to
coniider, is, that the Word of God dorh af-
ford us Light to allure us that theie was a
New Sabbath to be brought in, in the days
of the Gofpel, and confecjuently there was i.
Change ro pafs from rhe Seventh, to another
Day. Which Day this was, will be anort
confidered. Some have thought that this was
fore-iignified in the Mofaical Lav/, by the
Appointment of the Eighth Day, of the
Feftival ro be folemnly kepr, as holy, at the
Feait of Tabernacles, Lev. 23. 36. beven dajs
ye Jhall offer an offering made by fire unto tie
Lord : on the eighth day Jhall be an holy convo-
cation unto you, and ye Jhall offer an effcring
made by fire unto the Lord : it is a fol.mn
affembly, and ye fl)all do no fervile work therein.
Which Feait had a peculiar reipect to the
Incarnation of Chrift. But I infilt not on
that. Bur,
l' THERE are fame Typical and Prophetical
Text in the Old Teftament, ahicb manifejfly
preditf this. And that which J (hall peculiar-
ly take notice of is, Pfal. 118. 24. This is
the day which the Lord hath made, we will re-
joy ce and be glad in it. That Chrilt is aimed
at, at leaft in this parr or the Plalm, as the
Antetype, the Jewifh Writers themfelves do
acknowledge, and is commonly believed by
Chriftians$ yea, the very matter of ir in-
forceth it, being too lofry ro be applied ro
David, any further than in a dark ffudow.
Here then we may obferve, 1. The thing
which he is (peaking of, viz-' rhe Exaltation
of Chrilt, ver. 22. The fi one which the builders
refufed, is become the head pone of the corner^
And that Chrift was aimed at in it, is evident,
becaufe ir is in the New Teftament afcrihed.
ro Him, Math. 21. 42. Jefus faith unto tbe&j
Did ye never read in the Scriptures, The [lone
which the builders rejctled, the fame is become
the head of the corner ? this is the Lords doings
and it is marvellous in our eyes. Act. 4. 1 1.
This is the Jf one which was ft at nought by yon
builders, which is become the head oj the corner.
And this was done when Chrift was exalted,
the firft ltep whereof was in his Refumction,
of which the Pfalmiit brings in the Farher
fpeaking, Pfal- 2. 6, 7. let have Ifet my king
upon my holy hill oj Sion. I will declare the
decree : the Lord hath [aid unto me, Thou
art my fon, this day have I brgotten thee*
2. He puts a Itate of Adminiftration upon ir,
ver^
662 LeSurcr upon the Quell LIX.
ver. 23. This is the Lord's doing, it is m&fvel- Canaan, which he proves, and then explains.
lous in our eyes. Afciibing it to God, as the For the proof or ir, he cites, Pfal. 95. which
Author of the Work, and noting the Surprize Pfalm, the Jewifh Rabbi's themfelves ac-
it carried in ir, Challenging a fpecial Obf'er- knowledge to refer to the Kingdom of the -
varion. 3. Hereupon he brings in the Con- Median : In which, at ver. 7. he invites
fecration of a Day, for the Celebration of" Men to- the Celebration of" Gofpel Woifhip,
this great Wonder, ver. 24. where, 1. There and urgeth his Invitation, by an Argument,
is a remaik made on the D.iy itfelf, This is fetched from the Mifery which befel Ifracl
the Day 5 and f'ome read it, and more agreeable of Old, for their refuting to enter into the
with the O : ; g i n a 1 , This is that Day, the Lord Rett of Canaan : From the manner of laying
bath made it. q. d. Tins is the Ddy which a- - down this Argumenr,our Apoltle proves that
bate all Daysjs worthy to be remembred for there wjs another Re-ft yet behind, to be in-
the Glorious Work that was done on it ; and troduced in Gofpel times, which muff of ne-
what Diy was this, but the Day in which ceiiity he aimed at by the Pfalmiff. For this
His Exaltation was introduced. Now when end he mentions three Kelts appointed by God
he faith that God made ir, it mult needs for his Church in this Woild, according to
have fomething fpecial in ir, for God makes the threefold Hate of ir ; two whereof had
'every day ; but ir intends fomething illuttri- been alie^dy patt, at neither whereof the
ous-, He hath made it, fo as that it deferves Pfafmift could aim, which he proves diltinct-
a remark to be made upon ir, aid to be ly. The full of thefe was the Rett appoinr-
Celebraied to rheLord, and to be kept in Ho- ed to the Church, under the Covenant of
nour of this great Work. As'to thole that Works, prefcribed to ^an under the Law of
would iiave this Day to intend the whole Nature, upon God's having finifhed the Work
time of the Gofpel Difpenfation, which there- of" Creation, when he appointed and far:6ti-
fore they would have to be kept as a time fyed the Seventh Day h this, he proves was
of fpecial gladnefs, it is precarious, and only not the Rdt intended, ver. 3, 4, 5. And the
made ufe oi to leave us no Sabbath at all, fum of his reafbning is, becaufe the Law If ill
which how pernicious it is to the upholding fpeaks of another Rett. The fecond was
of the Power ofGodlinefs, we have before that wlfch was renewed under the MofaicaL
obfeived. In the Anretype it Points to the Pedagogy, Which was to be enjoyed in the
Chiiltian Sabbath, and is therefore to be af- Land of Canaan-^ In which, tho3 he had ap-
figned to the Lords-Day, which was Sancti- pointed the continuance of the Seventh Day,
fled upon the Refurrettion of Chrilt. .2. There fin as much as under that Difpenfation, he
is a Refolution to Celebrare it as fuch :, we had revived the Moral Law, and reinforced
will rejoice, &c. /'. e. We- will Celebrate it the Covenant of Works, tho' together, with
with Hojy Duties and Exercife of Praif'e to ir, he gave them a vailed Gofpel, and fo it
God j for which realbn, the Chiiltian Church was rruly a Covenant of Grace,) yet becaufe
is here brought in, taking up fuch a Ref >lu- it was to be preparatory for Chriffs coming,
tion. And tho' this Text alone, doth nor tell it was more Set vile, and for thar reafbn he
us which Da-/ of the Week it is, yet it tells put a new Sanction to t lie Seventh Day, and
us, that the Day of Chrifts Refurreclion, is added new Initiations and Ceremonial Rites
to be kept by his Subjects, as a Sabbath, in to be attended on ir. This he proves could
Honour to Him, This aifo was foretold, Ifa. not be intended, becaufe it was lb long after
ir. 10. Aniinihit day there Jh'all be a root of fofhui had carried them into the Typical
Jeffe, 'vobicbjhull ftandfor an'enfign of the pco- Relt of Canaan, ver. 6, 7, 8. And the Scrip-
ple yto it /bail the Gentiles feek, and his reff ture' acquaints us, that it was about Four
fball be glorious. That this is fpoken of Hundred Years ; whereas the Pfalmilt fpeaks
Chrift, the foregoing Verfes evidently prove, of another yet to come. Hereupon he draws
8c that this reft intends His Finifhing or Per- his Coi clufion, ver. 9. There remaineth there-
fecling His Work of-Redemption is manifeit, fere a reft unto the people of God. The word
as will appear in the Sequel. is, a Sabbatifm, or keeping of a Sabbath, in
HENCE, which he ufeth the Hebrew word for a Sab-
2. T/i/6 is furtherConfirmcl by /hfNewTeffa- bath, with a Greek termination, to let us
ment. And here, the molt remaikable place, know that he intended a Day of Relt, of
is that, Heb. 4. begin. Let us therejore jear, the fame kind or nature with thofe that
left a promife being left us of entring into his had been before appointed. He therefore
reft, any of you fhould feem to come fhurt of further explains what Relt it is, and in what
is, &c. The Apoltles' great defign in this foundation ir is laid, ver. 10. For he that is
Epiltle, is to prove that Chrift was the end cntred into his reft, he a/Jo hath ceafed from
of the Law, and was to bring in a more Glo- his own works, a* God did from his. Here he
lious Church ltate, which was Prefigured in makes a comparifon between the work of
the Mofaical Difpenfation : And in the be- Creation, and that of Redemption, and gives
ginning of this Chapter,he defignedly proves, us ro underltand, that Chrift our Redeemer
that there was another Reft remaining for finifhed his Work after the fame manner
the People of God, hefides that which He that God did his, i.e. Appointing a like
gave Man at his Creation, and that which Sabbatifm for the Commemoration of it :
Be renewed to Ifracl, upon their going into , for by him that entred into his Relt, is ma-
nifeftly
Quell. LVIII. Jfembljs Catccbifm. s 663
m ■ 1 ■ - 1 1., . 1 i.ti 111 .. . 11 '■ " " "" - ' - * * ' i r __
nifcitly inter.dcd Chrilt. Ajid the word, as, vcr. 22. Now that not only Chriits Dea*h4
intends, alter the like manner, i. e. With a but alio the time wherein He lay in the
Sabbath ; and no other fe.nfe can be given Grave, refers to His liaie of Humiliation, is
it, agreeable with the ApoiUq's deiigt? and agreed of 00 all hands. j\nd for this reafon,
force oijarguing. So that, herein is mm if eft- the Gofpel aiTures us, that be received hi'S
ly laid down the Inititurion of the Cbriftian difcharge upon his Refurieftion j Hence that
Sabbath, upon the introduction pi the new in Rom. 4. 25. Who was delivered jor cur cj-
giatejot the Church, under the Gofpel, and fences, and was raifed agai-n' for. your a-
that the very day is indgi rated in ir, will iion. In this it was that the Bonds cj Deatht
further appear, under the next Coi.clu'ion. which before held him, were broken, Ail. it
[_\.:\ THAT this. Change is jrom we Seventh 24. Nor is it lefs evident from that in Heb.
to-ihe Firil Day cj the Week. Ha.vjngmadeit 4.10. For he that 'is en t red into his tefl, he
to appear thai there is fuch a Change, ac- alfo hath ceafed, from his oven murks* as Got
coiding to Divine Ordination or Appoint- did from his. F-r we are not to iuppofe that
iv.ent, the way now lies open, the fairer, to he leffed from his works, duripg his flare of
enquire for the Day itfslf to which it is Humiliation. Now when he did i'o Rett,
Changed. That fuch a Change is no way he did it after the fame manner tjiat God
contradictory to the Law of Nature, we have relied from His, 7. e. with a Sabbath, and
already coiifiJered enough to evidence it: that immediately upon the Reft, which muit
For tho' a Sabbath is purely Moral, yet the be the Day of his Rein; recti on.
Athgnation of the itated time is Pofitive,and 2. THAT this was the: Fuji Day of the Week
therefore depends intirely on the pleafure This is fo fully afTerred by everyone ofr:
of the Law-giver. Now, that the Seventh Evangelills, that nothing; more need to
Day was firlt itated, and was alfo revived laid for the proof of it, llnce ir is a Div;
at the giving of the Law in the VViidernefs, Tellimony, which cannot be miftakeq. F r
is fo evident in the Word of God, that it though the words in their proper figni.fi
cannot with reafon be queitioned. And that tion be, one of the Sabbaths, yet it is a mahifett
it was tranflated from the Seventh to the Hebraifm, who ufe the Cardinal numl er for
Firlt Day, will alfo find a fatisfying proof the Ordinal, and the word Sabbath for \
from the Holy Scriptures. I fhall not here Week, the molt Honourable D;y whereof is
labour in. the Argument, which fome place the Sabbath: bellies that, the Hi fiery alfo
weight upon, viz. that elfe there would determines it, becaufe it aiTures us, that it
have been a lofs of time, and a breach made was the next morning after the Jewifh Sab-
tipon the Appointment of Weeks from the bath was ended, which we are fure was the
beginning, becaufe I cannot difcern any Firlt Day. And it is worthy confederation,
: weight to be in it-, the numbring of Time that the Spirit of God took order, that this
by Weeks, being of a Civil, and not Theo- Paffage mould be fet down by every Kvan-
logical Confideration ; and this matter de- gelilt, which tells'us, that there was fome-
pending intirely on the Wifdom and Plea- thing remarkable in it, and doubtlefs this
Jure of the. Lawgiver. Nor am I convinced was one thing at lealt, that it was a Day to
that the Light of Nature doth warrant our be had in Honour to the end of the World*
keeping of one Day rather rhan another, as 3. THAT this Day bad a peculiar .honour
a Sabbath, by reafon of any great Work of put upon it, jrom ChriUs Refurrcclion, and du~
God done upon it, antecedently to a Pofitive ting the Days of the Apojjies. Hew far we
Precept given about it •, though it may are to conclude Inllitution from the Practice.
carry in it a good reafon for the Celebration of the Apoltles, I now (hall not dispute ,
of fuch a Day, and of the Wifdom of God though we are allured Chrilt. referred ma; r
inCommandirg it, when once we have an things' of his will., to be fuggvd-d .to theta
Inltitution for it. But there are Three after ; his AfTention, by Infpiration Infallible,
AiTertions that may here be propofed, which Joh. 16. 12, 13. 1 have yet many things to fay
when put together, may be enough to deter- unto you, but ye cannot bear them now .- How-
mine this matter, upon fuppofition that there biit, when he the Spirit of truth is cone, he will
ing fuch a Day in Faith, or knowing of our come. But when we are aiTured of the thing
Duty on this acceunt. irfelf, thefe things will be cumulative, to
1. THAT the Day thus Prefcribed, is that elhblifh us in the Truth, h was on this
Day of the Week on which Chriji Rofe jrom the Day, that Chrilt did firlt after his Refnt-
Dead. This was touched at before, and it is re&ion appear to his Difciples, Jub. %6. 1 ?2
to be evidenced from the two Principal texts Then- the fame day at evening being the fir jl a ay
Forecited : That the Day Celebrated in that of the week, when the doors were fhut\ where
Prophetical Scripture, (PfaL 118.24.) did in the difciples were rfjarF led for j ear of the J l\, ,
theAntetype intend this Day. And this may came Jefus and 'flood in the midji, and fait*
2>e further Confirmed, if we confider ; that it unto them, Peace be unto you. And his fecond
was the Day in which He paft from His Hu- too, if we take eight days inclufively, vcr.
fniliation, to hi$ Egglgjjgfo §| appears from And after fight days, again bis difciples were
* Q.q q within
£64 LeUures upon the Queft. LIX.
within, and Thomas with them : then came of it. That although the keeping of a Satr
fefus the doors being fhut, end flood in the bath, for the performing of the Duties of
midft, and /aid, Peace be unto you. The Day Worfhip to God, be a purely Moral Duty,
of Pentecoft feems to have been always on yet the fixing of this or th£t Day, for it be-
thisDay, as is pleadable from Lev. 23.17,16. ing Pofitive, God hath pleafed to do it for
And on this day the Apoitles had a folemn theCommemorationoffome great Work of his,
Meeting, and the Lord too, chofe it to be the in remembrance whereof,the Day is to be kept
Day of his miraculous Confirmation of them Holy. This therefore is the fpeciai reafon
in their Apoftlefhip, and bellowing on them given of theSeventh-Day-Sabbath,Exod. 20.11, .
the extraordinary Gifts whereby they were For in fix days the Lord made heaven, and earth%
furnifhed for it * as appears, All. 2. bgin. the fca, and a/I that in them is 5 and refiedihe'
It was (he Day upon which the Church at jeventh day : wherefore the Lord blejfcd the/
Troas was appointed to affemble together for Sabbath Day, and hallowed it. Now there are I
Preaching, and the Adminiitration of the two great works which God would have thus
Lord's- Supper, and for that purpofe. Paul Commemorated, viz. that of Creation, and
tatried there feven days, Aft 10.6,7. And that of Redemption •, the one whereof, is
we failed away from Philippi, after the days of fpecially afcribed to the Father, the other
unleavened bread, and came unto them to Troas to the Son. As therefore when the Work
in five days, where we abode feven days. And of Creation was finifhed, God immediately
■upon the fir ft day of the week^when the dfciples appointed a Sabbath to be kept by mankind,
came together to break bread, Paul preached un- to be as it were a Sacred Monument of ir,
U them, ready to depart en the morrow, and Gen. 2. 1, 2. Thus the heavens and the earth
continued his fpcech until midnight. It was a were finifhed, and all the hoff of them. And on
a (tared time for the Church at Corinth, for the fventh day God ended his works, uhich he
making their Publick Contributions, 1 Cor. bad made ; and be refted on the feven th day from
16. 1. Now concerning the colletlion for the all his work which he had made. ( Although.
faints, as I have given order to the churches he works hitherto in the the Admirable
of Galatia, even fo do ye. And why, but works of Providence, which are a continued
becaufe then they were to convene for Re- Creation :) fo when Chrift had accompli/lied
ligious Duties ? Now for what other rea- his work of Redemption, in the making fa-
fon fhould the Apoftles pitch upon This tisfaction for Sin, which he declared to be
Day rather than another, had they not re- finifhed in his Death, Joh. 19. 30. When
ceived it from Chrift by his Spirit. Paul Jefus therefore had received the vinegar, he
ufeth fuch an expreifion to them, 1 Cor. /aid, It is fnifhed : and he bowed his head, and
11. 23, For I have received of the Lord, that gave up the ghoji. And for which he received
which alfo I delivered unto you. Befides, a difchatge in his Refurreclion ; He com*
there is Emphafis in calling it the Lord's manded theRemembrance of it to his Church
Day, Rev. 1. 10. / was in the f pint on in a Sabbath, although he itill works in the
the Lord's Day. That it mult intend a Sab- Redeeming of His' Elect out of the hands of
bath is therein evident, becaufe the Apoftle Sin and Satan by Power. And this is the
mentions it as a Day well known by fuch a direct aim of the forecked, Heb. 4 9, icj
Name, which muft needs be, with refpect to There remaineth therefore a reft to the people
its being confecrated by him, to his Service, of God. For he that is entred into his reft, he
For in no other refpect is one Day His more alfo hath ceafed, from his own works,, as God.
than another. That it was to be kept in did from his. Chrilt Himfelf hath told us,
Remembrance of Him, is alfo apparent from that it is His Fathers Pleafure, that he fhould
the title, as the Sacrament is called the have an equal Divine Honour paid to Him,
Lord's Supper ; for the fame reafon, now on the account of His Redemption, to that
the word Lord, in the New Teitament is which was due to Him, as He is the Lord of
ufed for Chrilt, who alfo is faid to be Lord ail ; Joh- $. 23. That all men fhould honour the
efibe Sabbath^ which intimates his Authority Son, even as they honour the Father. Me that
to appoint, and put on Holinefs on what Day honoureth not the Son, hononreth not the Father
he fees meet. which bath fent him. And this is one reafon,
£?/] THAT theReaf on 0] this Change, will fur- why the Chriftian Sabbath is called the
ther ferve to confirm us in the Belief of ir. Lord's Day, becaufe it is to be kept in Honour
For though God acts his Sovereignty in af- of the Lord Redeemer ; and it is as certain,
figning the Day, yet he doth it in Wifdom, that the keeping of a Sabbath to any, is to
and therefore mutt needs have a reafon for pay himDivine Honour. Nor ever was thera
it -, and though he doth not always tell it fuch a Benefit brought to Mankind, as that
us, yet in point of the Sabbath he hath plea- of Chrifts Redemption, in which he repaired
fed to reveal fufficient to fatisfy us about it j the ruines of the Apoftafy, and opened a
and this may come under a double confidera- way, by which miferable finners, might ob-
tton ;. either with refpect, to Chrift, or to the tain Salvation; in which God Himfelf de-
flate of the Gofpel Church. figned the manifeftation of the Glory of His
1. WITH refpetl to Chrift. I fhali not here Grace, in which he would be admired for-
f articularize but offer this fumroary account ever in thofe that Believe* Well then
^i "
Queft LIX. Jjjembljs Catechifm.
might He keep up the veneration of this rellion of thrift, and it to continue till the
fo altoniihing a Work, by fuch a Day, d if- End oj the World. There are two TningS
tinft from the Sabbath of the Creation. alTerred in this Conclufion, which will need
2. WITH refped to the jhte of the Gofpel but little to be laid for the clearing of
Church. Here alio let us briefly obferve, that them.
as the Renovation of fallen Man, which was i. THAT this Change Commenced at thi
provided for by the Death of Chrilt, is cal- Rcfurretlion of Chrift. Thence the ./Era of
led a New Creation, and refembled to the it had its date. Enough hath been already
Firft Creation. i Cor. 5- Eph. 4- 24. And that fpoken for the confirmation of this. For
ye put on the new man, which after God is we have before proved, that the Seventh.
treated in rigbteoufnefs and trueholinrfs. And Day Sabbath was to continue till fKenj
eliewhere. On thjt account may well chal- during the time wherein the Mofaical Pa>
lenge a Sabbath in honour of it ; fo the lay- dagogy was in force ; that at that time
ing the foundation of the Gofpel Church, is Chriit had Confummated his Work, and
frequently let forth under this Comparifon 5 was thereupon to enter into his Rett, till
and therefore we frequently read of God's which, the Sabbatical remembrance of ic
Creating a New Heaven, and a New Earth, was not made way for 5 tli3t now Quiff
which properly aims at the Gofpel Church Laving fulfilled the Law, and compleared
itate : Now we are adured, that there was all that which pointed to him in the Or-
a change to pafs in this New Creation, upon durances of it, there was no more ufe o£
all the old things of the Law. Hence that,in them, and therefore the Sublfance being
2 Cor. 5. 17. Old things are fa ft away, beheld, come, the Shadows were to fly away : That
til things are become new. Net that the mo- the great Work of Redemption being wro't*
ral Law was to ceafe, for that was of per- which equalled at lealt that of Creation, ic
petual force, being the Law of Nature, but was to be folemnly Celebrated with , a
whatl'oever was purely Pofiuve in if, was to Sabbath. Now all thefe things were finiffi-
undergo a change, in order to, or by the ed at his Refurre&ion, by which that New
bringing in of another Difpenfation, more and more Glorious State of the Church
fpiritual and glorious 5 and this is one de- was brought in, in which all things were rd
iign of the EpitUe to the Hebrews, to prove be New. ^
that there is fuch a change •, and in particu- 2. THAT this Sabbath is to continue to the
lar the A pottle argues it from the confide- End of the World. Thar the New Church
ration or the New Covenant, to be made in State of the Gofpel hath its Ordinances, is
thefe Days, Chap. 8. to ver. ult. And hence every where alTerted in the New TeitamentJ'
it comes to pafs that to jeturn to the In- which tho' they are called Spiritual, ir\
ftitutlon, proper to that Covenant, is to re- comparifon of thofe Carnal ones under thg
nounce the new one ^ Hence that, Gal. ?. Law, during the Non-Age of the Church,
2,4,10. Beh'ld, I Paul fay unto you, that if are yet External Media of our Communion
ye be cireumcifed, Chrift Jhall profit you nothing, with God 5 which mediate Fellowfhip rriuft
Chritt is become oj no effcU unto you, whofocver abide, as long as we are in this Life, and
of you are juffified by ihe law $ ye are fallen therefore, as long as he hath a People iri
from grace, i have confiience in you through this World; the immediate one being re-
sbe Lard, that you will be none otherwife mind- ferred for a Itate of Glory, in another*.
ed;buthe that troubleth you, fhall bear his Now this is the difference between the
judgment, tahofoever it be. For though the Church ffate under the Old, and under
Apoftles did for a while, till the Jewifli the New Teltament, that That was fe: up>
Law was buried, and to avoid the offence of but for a Time, and the ApofUe tells us
that Nation, ufe fome of thofe Ceremonies how long, in Heb. 0. 10. Which ftood only iri
as things neceffary for the Intereft of the meats and^ drinks, and divers wafhings, and
Gofpel, till fufficient Conviction might.be carnal ordinances impofed on them until the
laid before the people of the Antiquating time of Reformation. Whereas This new
of them, yet they maintained the Liberty one is to remain unchanged, till the con-
of the Gentile Churches, and fuffered them fummation of all things. The Kingdom of
not to be brought into Bondage- In a word, Chrift, which is fet up under the Gofpel,
the Jewilh Sabbath, in fo far as it was a is to abide till he hath done all the Work
fhjdow oT thto§$ to come, is for that rea- that is to be done in if, and that will not
fon abolifhed, (Col. 2. 16, 17. Let no man be until he hath vanquifhed the laft Enemy*
therefore judge you in meat or in drink, or and diftributed the Eternal Rewards, 1 Cor.
in refpeti of an holy day, or of the new moon, 15. 25. For he mutt reign, till he hath put all
or oj the fabbath days. Which are afhadow of enemies under his feet. And that will not
things to come, but the body is of Chrift ) be, till the great Refurre&ion and Judgment
that it may give place to the Sabbath which is over. His Prielthood alfo abides equally
is a remembrance of Him that is already withtheother,Pfil.no.4. TheLordhath fworft7
come. and will not repent, thou art a prieft for everr
£6/] THAT thti Change began} at ibi Refur-a after the order of Mehhisedek, Hence fai&
666 LeHures upon the Qlieft LIX.
to be uncharigable, Heb. 7. 24. i3«/ rt/j «/</#, e/ /fe Sou of God, unto a pcrfell man, unto
hecaufe be eorttinueth ever, bhb an nnihangable the' tteojure oj the Jiature of the fulnefs oj
Priejfhood. And becaufe he hath no Succef- thrift.
for cither in his Kingdom or Prieftho'od, the
Orders and Ordinances of" it are Immu able. Use. T fhall here only draw this Infe-
Ofi this account it is f'aid to he im/nw.ible, rence, viz. Th.it we may here fee the miftakd
Heb. J 2. 28. Wherefore we receiving a king- of ib-jTe, who either retain the Seventh-day-
dom which cannot be moved, let us hive grace Sabbath in G of pel lives, or under a pretence
whereby we may ferve God acceptably, with re- if Spiritual Wbfjhip obferve no particular
■ verence and godly J ear. And in this regard is Sabbath at all, or keep the Cbriftian Sabbath
the time of -the Evangelical DifpenFatfori mcerly upon the account of Eccleftaflical Autho-
called the Lalt Days. Hence alio we have thy. Thh former of thefe do in effect fay,
that remark, in ver. 27. And this word, let though in words they deny it, that Chrift
once more, ftg nifietb the removing of thofc things is not come in the Flefh, and that the Old
that are fhaken, as of thofe things that are Covenant (till abides. The fecond pretend
made, that thofe things which cannot be floaken ro a (tare which cannot, wirhout the greateft
may remain. So that as-the Church of God vanity and folly be expected in this World,
cannot do well without a Sabbath, while and put from themfefves one "of the great
their imperfect ftate abides, and they are and excellent Media, which Chrift hath
jneceffitated to fee through a Glafs : And the ordained for Communion with him on this
Firft-day- Sabbath was Itated upon the fet- fide Glory. And the lafl do utterly enetvjre
ting up of the New-Teltament Adminiltra- the Authority of the Sabbath, and take away
tion, it mutt continue till time be no more, the relative Holinefs of it -, which cannot
and the Redeemed of Chrift fhall be re- depend on the Power of any Order of Men
moved to be with Him in his Glory, there whatfoever, but upon Him alone, who is
to enjoy with Him an Everlafting Sabbath. Lord of theSabbath. Let us then fortify our
For we are told, that the eltablifhment of felves in the belief of this Arricle,and labour
thefe things abides, till the whole Church to exprefs our intire Love a d Thankfulnefs
is brought to a perfect Stare, Eph. 4- ", *2, to God and Chrift for that Glorious Work
13. And he gave Jo me Apojiles : and fome, of Redemption, on the Efficacy whereof, we
■Prophets: and fome, Evangelifls : and fome, hope to obtain Salvation ; and ferve Him
paflors and teachers : For the perfetling of with Reverence and Godly Fear, in the Re-
tbe faints, for the work of the mimflry, for the ligious Obfervation of the Chriftian Sab-
edifying of the body of Chrill : Till we all come bath.
j# the unity oj the faith, and oj the knowledge [November 17; 1702. J
|j B. The "Reader is dejired to Obferve, that by reajon of fever al Preps Being made life of in this Large Work, ii
lias fallen out (as is frequent in fuch cafes ) that the Pages for a conjiderable way3 are mmbred over again.
" ' ■!■ ' 'H ■'*
SERMON
Queft. L%. vtffembl/s Catechijm.
5bi
SERMON CLXXL
Q_ u e s t i o n IX 2. THAT we are not to Meafure the Duties of
-. _ - , . /&* £*)r 4>" '^ remaining Abilities lejt in fallen
&&&3bVlr is the Sabbath to be Santfi- Mentor by the Powers rejhred to renewed Mctf,
^ H ? &ecl ' in Re&eneratlon* It is one Notorious defign of
mln-«^S Answer. the pretended Moralifts of the Age we live in*
.j. <% cjj. $ to j£vej a]]^jora2 dutjes toMan's i ower, where-
T H E Sibbath is to be Sanctifyed by an by, they not only debauch the Chriftian Relig-
holy Reding all that Day, even from fuch on' but even Morality it felf, and make it a
nothing but what is equal, That the Rtafonable
crcifes oi GOD s Wordiip, except fo much Creature mould pay entire Obedience to h tho'
as is to be taken up in the works ot Ne- becaufe it was given to be Man's Rule, and ur>
cefliry and Mercy. der Sanctions, it was meet that Man fhould be
made with Concreated Powers in him, to pa/
WE have already taken an account of the entire conformity to it •, which he was, when he
Morality of the Fourth Command, and came out of God's hand, tho* he hath loft them
the perpetual Obligation of it •, as alfo of the by his unhappy Fall. Nor doth the Equity or
Day of the Week,which is appointed by the Au- Obligation of the Law ceafe, becaufe Man hath
thority of Chrift, to be obferved as a Sabbath, loft his Strength by his own default ; for then,
in the Days of the Gofpel. That which now of what ufe had the threatning been ? And tho*
follows to be considered, is the Improvement that this Image is renewed but in part in the Rege-
we are to make of,and the Imployment we {hould nerate,fo that they cannot come up to the breadth
F.xercife our felves in upon this Day of Reft •, of the Law in its demands, yet the Law it felf
and that is by Sanctifying or Keeping of it Ho- remains Unchangable : And tho' God accepts of
ly ; which is fuppofed in the Queftion, to in- the flncere tho5 imperfect: Obedience of Belie-
troduce the fpecial duties enjoyned us on this vers> having accepted of the perfect Righteouf-
Account. Now the Sanctifi cation of any thing nefs of Chrift for their Juftification \ yet all their
confifts, in the feparating of it from Common, fhort comings are Moral defects, and on that
& dedicating of it to Sacred ufes. And becaufe account finful •, for the pardon whereof,they are
Time is properly nothing elfe but an Adjunct of daily to apply to that One Sacrifice -, and they
Second Beings,and the Meafure of the Creatures themfelves are not to reft in their prefent Mea-
Duration, therefore the Holinefs of Time fures, but be evermore preffing on towards per-
muft be referred to the things which are either . fection, Mat. %.ult. Pfal. 3. 13, 14.
to be done or omitted, with refpect to the Con- ?• THAT many Christians do over Super flit i-
fervation ofit .- Or the Time is Holy, becaufe oufly Do Jome things, and Abjlain jrom other
God hath feparated it for holy Services, and fe- things, through an erring Confcience. As there
qutftred it from thofe that are Common. For are fome that are over-lax, fo others are too ri-
this reafon the Duties that are incumbent on us, gid in their Principles on this account. There
are either Affirmative or Negative, what is to be are fome things which they Scrupuloufly avoid
done, and what is to be avoided. And in order on that Day,which are not only lawful, but may
to our taking of this up aright, let me premife be a great Duiy for them to do on the Day j
Three things, and other things they zealoufly profecute; which
1. THAT there were fome things Commanded they ought atleaft to abate in : And this unad-
the People oj God, under the Law, to obferve, vifed Zeal of theirs, not only hurts them them-
mhich ,,re not Obliging on the Chriftian Sabbath felves \ but alfo is not a little prejudicial to o-
To Reduce the Duties of this Command wholly thers, partly by rheir unjuft Cenfuringof them,
to the Mofaical Pedagogy, is to return to that and partly by occasioning prejudice in them a-
bendage from which Chrift hath made us free. gainfttheDay it felf ; which what they be,will
Tiere were many Rituals of Ceremonial Wor- be manifeft, in the laying open of this Aniwerv
fiiip, which were appointed for the Sabbath, and and that which follows. Only it may here ferve
were therefore made Appendices to it, during to Admoniih us.that we ought to ufe great care,
that Conftitution, and were therefore to ceafe, in getting our felves rightly informed in this
when all thefe were put to an end. There were point.
alfo fome fevere Judicial appointments referring WE may now proceed to enquire into the
to it, though ftrained higher than ever was in- Anfwer it felf, and therein take an account of
tended, by the Pharifees,in the days whenChrift the Duties that are incumbent on us,if we would
was here in the Flefh. They were not to kin- aright Sanctify the Sabbath, to the proper End
die a fire, Exod. 35. 3. Novv this was given for and Ufefulnefs ofit. And here,
that fevere Difpenfation,and is not fo in Gofpel I. IN General, it is to be done by an holy rctt-
times, as we fhall further obferve afterwards. ing all that Day, And here obferve,
A a a a 1. THAT
_£ "Mi Till — - __—————
5 8 % LeBures upon the Queft. XX
i. THAT it is to be kept, as a Day of Reft. The evidence of this will be fufficiently ga-
I'he Hebrew word ufed for the Sabbath figni- thered, from what hath already been offered,
fies,a^>tf/*r,a Reft, 3. Cejjation : it therefore im- and proved about the Nature of the Sabbath'.
plies that there muft be a Ceflation from fome- In fum, That the whole Time that is by God's
thing, or an Abltaining from fome work, or Order confecrated to be Holy, is thus robe
exereife,which there is liberty at other times accounted, and accordingly kept, is unqueftio-
to be imployed in ; which, what it is, will nable. For, the Holinefs of the Time is with
afterwards be confidered. And doubtlefs, one refpec~t to the Subjects of it •, for we are affu-
defign of the Sabbath is to put us in mind,and red that the Sabbath was made for Man. That
give us fome Prelibations of that Eternal Reft the Time fet apart for a Sabbath is a long
which we hope to enjoy in Heaven, where we Day of Twenty four Hours, hath alfo been
fhall partake in a never ending Sabbatifm ; confidered, and Scripture-Evidence for it pro-
for which reafon the future Glory is fo often duced 3 and for that reafon, fomuch Time is
called a Reft in the Scriptures ; where we to be SanQify'd by us as a Sabbath ; and if
fhall be called off from all other Diverfions,to thofe Foundations are True,all the Arguments
hold Immediate Communion with God in produced to invalidate them, will fall before
Chrift for ever: the reprefentation whereof is them $ all whereof I fuppofe are built on a
no where more manifeft,than in the right Ob- faife Principle, viz. That the whole Time is only
fervation of the Sabbath. Holy, for the fake of Religious Duties to beper-
2. IT is to be kept as an Holy Reft. We are frmed in it, and is therefore to /aft no longer
therefore Commanded to keep this Day holv : than Men haveftrengthto attendon thofe Services
And the word for Keeping, is ufed alfo for Ob- ofWorfhip : And thus there is no other Holi-
ferving,a.n& uling of greateft care & vigilence, nefs given to the Sabbath, than to Days of
and the word it felf carries fomuch in it as folema Worfhip appointed by Men: And thus
intimates, that there is fomething to be done the Sabbath mult be longer to one than ano-
hy us, in the right fanclifying of the Sabbath, ther, becaufe fome have more ftrength to hold
Nor can it be obferved acceptably to God, or out in thefe Duties than others : Whereas,
profitably to our felves, by a fitting fttll and tho' the reafon of a. Sabbath is for our fequei-
doing nothing. And indeed, there is no one nation to the Attendance on the Worfhip of
Command in the Moral Law,that can be duly God, yet the Holinefs of this Time depends
kept, meerly by Negatives: yea indeed, tho' upon a Word of Inftitution,and muft be refol-
it be a Day of Reft in fome refpe&s, yet in o- ved into it ^ and unto that we ought to have a
thers it requires us to be as fully employed, fpecial refpeir, in ail that we do on it, elfe
as in any other day of the Week •, as will be the fame Duties that are done on that Day,
manifeft when we come to confiderwhat Oc- may be performed occafionally on other Days;
cupationGod hath laid out for His People to for all V/orihipping of God is not reftrained
employ themfelves in, upon this holy Day. to the Sabbath. And there are other Duties
Nor indeed would it ferve to help us to the alfo to be done on that Day, either Conttantly
promoving ofour great End, if there were not or Occafionally, ( as will be confidered in due
fuch Bufinefslaid out for us in it. time ) And this may fuffice for the general
3. THIS holy Reft is to be kept through Coafideration.
the Whole Day. The meaning of this is, thatfo II. THE more Particular refolution of this
much Time as God hath fet apart 8c San&ify'd Enquiry, is contained in the refidue of the
to be a Sabbath, is to be fpent and applied to Anfwer \ and may be comprehended under
this holy Refting. And this alfo is very ap- two heads. (1) the things that are to be
parent by the Letter of the Command from Retted from on this day. (2) The things that
that, in it,indefinitely, not in this or that part we are to exercife our felves about in the
of itj but from the beginning to the end of it, Sandtificationof it.
even Ail that Time which God hath feparated /. THb, things that we are to Reft from on
From Common to Sacred Ufe. There is no- thatDay,are fuch worldly Employments 8c Re-
thing common or unclean to be admitted on it, creations, as are lawful on other days, and
nor any thing to be done, but what is fervice- this is contained in thefe words,//? it thou fh alt
able to help forward the holy Duties of it. not do any work, Hebr. Every work : Not that
AND here there is a weighty Queftion con- all works of all forts are here forbidden, for
troverted, viz. What Time is to be employed in there were and are the things to be done on
this holy Reft ? whether it intend a Natural that day, which are the work of it : It is
Day of Twenty four Hours, or Artificial of therefore to be limited, and it is ufual in that
Twelve ? And there are Judicious Divines, who Language to exprefs Particulars, in general
plead for the Morality of the Sabbath, who terms -, which muft be interpreted according
argue on either hand and offer a proof of their to the Analogy of faith, and fo as may agree
Opinion •, but I am not engaged in Difputes, with other Scriptures. Our Catechifm there-
but only to lay down the Doctrine of Princi- fore well expounds it, of Worldly Employments
pies, and confirm it. and Recreations ^ and others, of Servile La-
HERE therefore give me leave to prefent bour : And the word ufed, is fuppofed molt
this AiTertion, viz. That the whole Natural Day properly to intend fuch. However, it is to be
of Twenty Four Hours, is to be kept or obferved underltood of that which is before called,!/^
by the People of God, as an holy Reft to God . Work, which is allowed to be done on the
other
--~ : — _ — - , -" ' - \-< i ,L
Queft. LX. tJfJembly'sCatechijm. 585
other Six Days ; and the Prophet is a good and never to be broken by lis to make diirfelves
infallible Commentator on it, Ifa. 5S. 1?. Aot Sport, and thoie that adventure on. it, will pro-
dting thine own ways. nor finding thine own flea- cure Sorrow to themfelves by it : As to Spiritual
fare, n^rf peaking tbine own words, Recreations, or fuch in which we divert from
AND here let us obferve, the incumbrances of the World, to folace and
1. THAT there are fbme things unlawful refrefh ourfelveS, ill Meditation on the Word of
to be done at any Time, being themfelves for- God, and Communion With Godly Men in Re-
bidden us by the Law of God ; and We are to ligious Conferences, thefe are proper to the
fuppofe that thefe things are not allowed on the Sabbath, and fiich Recreations the Pfalmift inu-
Sabbath: for doubtleis that which is in it felf a red himfelfto, Pfoh 119*24, But there are
Sin, cannot be Sanctify ed by being done on Ho- K&iural and Civil Recreations, which are in
ly Time, but the Sin of it is aggravated by the themfelves lawful, and provided they are ufed
Acce.iion of a Profanation of theSabbath^which to a right end, and in clue feafon* arid meafures,_
adds to the Audacioufnefs of it. are allowed to us y but thefe muft be avoided on
2. THAT there are other things that areX.4 re- God's Day, as bieing alien from the proper Bu-
f ul en other Days, which God doth not allow us finefs of it, and very hurtful thereunto. Now
to do on thisDay : Nay they may be Duties then, there is a threefold Refting from thefe, which is
and it would be our bin to negletl them, whereas here required -, v:z. In our Thoughts, Words
to do the ?n now would be a great Tranfgrejfion. and ASions: for it is a great Truth, that the
And this by the way, mews us the vanity of Law of God, is a Rule not only to govern our
thofe who pretend to keep a Sabbath every Day, outward Converfaiion among Men, but our zvhole
and that alfo in the Secular Employments they Man, and our Hearts and Tongues, as well as
are occupied in •, which is here contradicted by our hands come tinder the Command of it, and
God's fecluding of fuch works as thefe from His God, who is the great Judge, knows the one as
Sabbath : It therefore cannot be fuch a Sabbath intimately as the other. Here then,
as he hath appointed, which thefe Men talk of. 1. WE muft Reft from thefe in our Thoughts.
ftow thefe Works are of Two forts, It is the Pfalmifts Petition, Pfal. 19. 14. Let
1. THEIR Worldly Employments : By thefe the words of my mouthy and the meditation oj my
are intended, the works of their particular Cal~ heart be acceptable in thy fight, 0 Lord my frength
ling -, and thefe are called their own Works, and my Redeemer. And let us ufe never fo much
feeing for the Supply and Support of the out- Circumfpection in our Words and Behaviour be-
ward Man. God hath appointed to every Man fore Men, yet if we fuffer our Minds to rove
a particular Calling, for the providing himfelf upon thefe things, ai d nourifh inward mufings
with the things that are neceffary and conveni* on them, all the other is meer Hypocrify, and
ent for this Life, and hath required of him Dili- God who fees in fecret, will Judge us to be Sab-
genceinit: But he hath Commanded him to bath-Breakers. That therefore is one thing re-
Reft from thefe on theSabbath : God hath given quired on this account, Ifa. 58. 13- Not finding
us our Days to do thefe things upon,but He will thine own p'eafure. And indeed, if we nourifh
not have us to do -them on His Day, having fuch mufings within us, we fhall hardly pre-
provided another manner of Bufinefs for us to vent their breaking forth into Words and Deeds :
do on that Day-, which their following of their For all finful Actions have their Conception
Secular Employments would impede and inter- within, and their firft Embrio is conceived in a
runt them in. There are indeed fome outward Thought Jatn.1.1 5. And we are told, Mat. 1 2.34.
Concerns, or Second Table Duties which are to Out of the abundance oj the heart the mouth
be done on this Day, which are pointed to in fpeaketh. If therefore any Thought offers it
the laft Claufe of the Anfwer, which will be felf to us, which would draw us to meditate
conftdered under the opening of it : But here in upon our Worldly Bufinefs, to contrive and lay
general, there is nothing to be done on that out the Affairs of the Week following, tome-
Day for worldly Gain, or the advancement of ditate this Journey, that Bargain, the other A f-
an Eftate in the World ; for that is our own fair that is on our hands, we ought immediate-
work, which we may not now do. \y to withftand it, and turn away from it, as
2. THEIR Recreations : i. e. Thofe that are that which is impertinent, and crowds in un-
Worldly -, for the Epethet is to be applied to both, feafonably, to hinder us in the Duties of the
A Recreation is properly a Diverflon from the Day. We fhould keep thefe things out, or
hard Labour we have been engaged in, to fome thruft them out, and not fuffer fuch Vain Th6ts
Esercife wherewith we may refrefn our tired to lodge within us 5 otherwife we fhall not
Bodies or Spirits, to fit us to return to them, with give to God our whole Hearts in His Worfhip,
the more Vigour and Alacrity. The Lawful- and thereby iofe our Happy Communion with
n-efs of which Recreations, we have fuffioient Him on His own Day : And this we fhould da
warrant for, in the Word of God $ and they are by calling in, and'folacing our felves with other
indeed Neceffary, nor could we without them Thoughts which are Spiritual and Heav< nly 2
ferve God cheerfully in our Callings : Now there And we muft take a great deal of Pains with
areThree forts of Recreations ufed by Men, Aa- our felves in this regard, elfe the Fkjfh that is
tural, Spiritual and Sinful 5 the laft of thefe are within us, will eafily betray us.
at no time to be ufed : Unlawful Games and 2. WE muft Reft from thefe in our Words-,
Tafl'une are never in Seafon what foe ver they Words are a Medium by which we impart our
rjiay afford to our Carnal Part.; Gods Law is Minds to.and.fo bold Communion with others i
Ana 2 ana
ii i ■ ii - r ^ !!■■■ ■■ rrH.,1,. - ,
Lectures upon the Queft. LX
and by the Art of Speaking, we are advantaged that, not only in the Time of Publick Worfhip,
to maintain a Rational Society, with thofe of but in every Part of Holy Time, from ail
our own Kind, which is of it felf a great Privi- Civil Labour, and from all manner of 'Civil
lege to Man, who is naturally a Sociable Crea- Sports and Pajtimes, elfe they will bring a Guilt
ture. But as there is a Good, fo there is an upon themfelves, and the Places they live in.
bvil Communicnior^which we are told Corrupts And it ought to be a prevailing Motive, on all
good manners, i Cor. i $. 3 3. Now though there that have any Authority in their hands, to exert
is a Liberty to Difcourfe, at other times, of our it carefully, that fo they may not incur His
Affairs of the World, and entertain one another Difpleafure for their neglect. Let us then take
with Civil Mfrth , in our Conferences together •, heed toourfelves and to ours in this regard >, and
yet thefe are to be avoided,and a Ceflation from peculiarly beware of Tow things, viz. That we
them obferved on the Sabbath. No doubt there do not by our Example, in neglecting this
are fuch Difcouries between Chriftians, which watchfulnefs over our/elves, encourage them to
do very properly belong to, and greatly help take the Liberty, and allow themfelves Licen-
forward the Service of the Day, and is there- tioufnefs in their Words and Actions on God's
fore one of the Duties to be performed on it, as Day>7 which will procure for us His holy Dif-
there is occaiion h but then we m uft not talk of pleafure. And hence alfo, That we do not by
the Affes, but of the Kingdom, not of Carnal, our Command, put any of our Children or Ser-
fcut Spiritual things. Vain and frothy Language vants, upon things unneceffary on that Day,
is to be avoided at all times, for it difcovers a by which this Command will be violated, and
vain Heart, and a Mind alienated from the they taken off from thofe Duties wherein they
Fear of God -,butto offer Difcourfeon the Lord's ought to feek Communion with God therein %
Day which is needful at other times for the as knowing, that we fhall be partakers in their
managing of the mutual Commerce between Sin, and bring Guilt on our own Souls j remem-
Men, by which the Affairs of this Life mull be bring that we muft give an Account to God
carried on, is that which ought not to be ^ and e're long, of the Souls that He hath committed
therefore fuch things are to be Adjourned, as to our Charge,
foon as Holy Time begins, till it be over. And [December 1$. 1702.]
to neglect, or not be careful in this refpett, .
will not only hurt our felves, and bring us un-
der Guilt but will alfo endanger others* by QT?R A/ffYM CI YYJJ
drawing them off from the better, and more QJQAVlVJLWi/>t ^jLj/V/YLL%
feafonable Exercifes, which the Time calls for,
whereas the other would tend to Edification : j/#yx follows to conflder the Things that we
Andby this we mall grieve the Hearts of thole ^ are t0 Exercife ourfelves about, in the
that Fear God, and make Conference of Duty in Sana:ifying of the Day. We obferved, That
this regard, when they fee Gods Day in this there are n0t on]y the things that are to beReft-
manner violated. m edjrom, but alfo fuch things as we are to Occu-
3. WE muft Reft from thefe in our 'Attions. ourfeivcs about, in the right keeping of a
And this is exprefly intended in the 1 recent \ SaDbath 5 and there are Two Things mentioned
Jhou Jhalt do no I! ork : and this extends both -Jn General, which will help to point us to our
to the works of Labour and Recreat ion, both Duty in tHs regard> t That we are tojpen&
being included in that, Ifa. ?8-. 15. ^ine own jhe wbo/g Tme m FubJlck and prwate Exercifes
ways. We ought to ceafe and withhold our hand 0fQ0#s Worfoip. 1. Except fo much as is tube
from every thing that is Servile,and whatioever taken up in tbe Works of AUceffity V Mercy.
Worldly Bufmefs we are engaged m before, .as Thsjormer direds us to that which is the main
foon as ever this time comes, we mult forthwith Work Qf thfi v the lmer tQ thflt which is
knock off from it, and not make the Sabbath to fubordinate and occafional : We may take a
give way to our Convenience, but Subordinate mQre tkular Account 0f what is contained
that entirely to this. We may not go into our b ^ of thefe .
Shops to buy and fell, nor engage in our Days r^ THE Time js mainly to be fpent, in
Labour, though never fo fecretly : nor may we P|^J and ?rivaJe Exercifes of God's Worfhip.
write Letters of Ordinary Bulmeis or Comple- The WMe & fo tQ be employedj except what
ment, during Holy Time, for that alio is our comes under the after conrideration. Here
own Work. ■; ■ ■ then, let me obferve thefe things *
AND here alfo let it be obferved, that it is ,.'THAT our great Bufinefson theSabbath,
not enough that we do thus ourfelves, but it is .g ^ exercifing of ourfelves in the Duties of
incumbent on us to fee, as far as we can, that ^^ The fourth Commandmopeily belongs
all fuch as are under our Care and Charge, t0 the 'Firft Table 0f the Law, which -bears a
be thus Obfervant of the Lord s Day ihe f Worjhip, having God nextly
Command therefore faith Thounorthy Son,8cc immediately for the Objedl tc 'which it is
And this belongs not only to the Governors of Now that wherein this Command is
Families, butMototheCivi I Magistrate, who accommodated t0 the Worfhip of God, is, in
is to be Cufior utrtufp Tabuls : And therefore . Confecratcs a fteeiai Time to be em-
it is added, Nor the Stranger that is within thy ^ thisWot{W . Hcnce that in ifk.66.23.
Gate* : God hath made it their Duty to fee * one fabbtth to another, Jhall allfiejh come
that there be an External Reft on that Day,and !'-"■ ~ *f ~ - ta
Queft. LX. *JjJemblyys Catechifin, 5 8 5
to wor/bip before me, faith the Ldrd. Not but ?. THESE Duties may come under a double
that there are duties of Worihip to be done on Confederation, viz. either Fnblick or Private i
other days, and on all occafions, but here the The former areto be performed in the Aiiem-
keepingof theTime it felf Holy, is one part of blies of God's People, wherein they were to
the Worihip, as hath been formerly obferved : Convene together, and joynrly to perform fuch.
As aifo, that the Time is made holy, with Duties to God \ the negledt whereof is warned
refpetltothe fetting of itapartto beemploy- againft, Heb. 10.2$. Chrilt therefore Was wont
ed in fuch Worihip 5 and the Precept enjoyn- to go into the Synagogues on the Sabbath,
ing of us foto employ it, this then is the next where there was a concourfe of the People,for
andmoftdire&EndoftheSabbath. As there- Prayer and Reading of the Word. And the
fore we are toabftain from fervile,fo weought Apoftles did on that Day affemble with the
to engage our felves in fpiritual Services on Churches to break Bread ^ fee for thefe, Afts
this Day $ we are therefore to keep it holy, 13. 14, 16. 16 i?. 20. 7. The latter was to be
as we are enjoyned in the body of the Com- performed, either in more private^amilies,or
mand, which we obferved,includes in it iome- fecret Retirements of the People of God Fot
thing Pofitive. there is a Service 8t Worihip due to God from
2. THE Duties ofWorfhip to be attended Men, in every Station that he hath fet them in.
by us on this Day, are either Natural or InRi- 4. THAT this wholcTime is,asfaras may be%
tuted. The diftinftion of Worfhip into thefe to be employed in fome or other of thefe Ex-
two kinds, hath been already obferved under ercifes. That it cannot all of it be aclualiy fo
the FirftSt Second Command : And both thefe attended, will be confidered afterwards : Ne-
forts are to be attended on the Sabbath ; for verthelefs becaufe this is the principal and di~
the Sabbath was a feparated time to oblige us reft bufinefs of the day, it is to have a very
to a particular Attendance on Worihip it felf, great regard had ro it in all that We do. And
and confequently involves both of them in it, h'ere I fhail only offer a few general Rules,
for whatfoever comes under the Nature of 1. THAT no one Duty can Ordinarily take
Worfhip,and is required of us by God, is futed up the whale Time in the pcrjormance of it. What
to holy Time, being holy ; and we (hall find extraordinary Occafion there may be for one
Precepts for either of thefe,in the word ofGod* more efpeciallv at this or that time, as the
1. THEDuties af J\tor<z/Worfhip,are fuch Providence of God fhail direel 5 yet in our or-
as are futed to the Nature of Man, and flow dinary Celebration of the day, there is a vari-
from the great End he was made for, viz. Ac- ety of Service accommodated to it, and thefe
tively to glorify God. And therefore thelight are to be performed Succeffively one after ano-
of Nature directs Men to PracYife them on all ther. There were therefore of old manifold
Occafions, certainly then thefe are fitted for Services laid out for the Stbbath, fome Moral,
the Sabbath, according to the End and Ufefu!- others Ceremonial ; fome Natural, others In-
nefs of it* Such therefore are recommended ftituted; and there was the like in the practice
to us in the Pfalm, which was Celebrated for of the Apoftles in the New-Teftament times,
the Sabbath, Pfal. 92 beg. And indeed, in thefe AS. 13.14,15". And herein God hath fuited the
Duties, there is intimate Communion main- Services to the Conititution of our Bodies and
tained between God and His People, which is Spirits, which would in a while be tired out,
the very End of all Worfhip, and of Days of by the long continuance of one duty, which is
Worfhip : And hitherto refers Praying, Prai- relieved by the Change, arid patting from that
fing, Meditation, and holy Conference, ibid. to another, which becomes a Recreation to at
2. THE Duties oflnjiituted Worihip. And gracious Perfon, and helps him with unweari-
tinder thefe are contained all the Pofitive Or- ed cheerfulnefs to go through the Day, and
dinances and Sacred Ceremonies of God's Ap- the Religious Duties enjoyned on it.
pointroent. In the days of the Law there 2. IT is riot necejfary, that all the Duties of
were Sacrifices appointed to be offered on thefe Worfhip be foletnnly attended on every Sabbath.
days, and tho' there were fuch as were for Tho' there ate none but what belong to, and.
every day, yet they were to be doubled % and are proper for that day, yet there is no Obli-
diverfe other Rites to be attended, with a pe- gation lying upon us to go through them alS
culiar refpeel to fuch days as God had fet a- every time the Sabbath recurs •, but there is
part for them, as is obvious in the Levitical a prudence to be ufed by the People of God oil
Law. But all thefe are now out of doors un- this account, though ftill there are fome which
der the Gofpel, being to give place to a more fhould be more conftantly attended, and others
fpiritual Worfhip, which is adapted there-un- more intermittedly. And here obferve, that
to. Neverthelefs,there are the Appointments there are the Duties of Natural Worfhip,
I under the Gofpel,which are Pofitive,and thefe which challenge the firff Place, and morecon-
fi are either the Way 8c Manner, in which the ftant Attendance, viz. Prayer, and the Difpen-
Duties of Natural Worfhip are to be attended* fation of the Word of God, and holy Meditati-
In the Publick AfTemb'ies, and the Miniftra- on : Whereas thofe which are Ceremonial,
tion of the Word, and Preaching of it, which may have their particular times to be attend-
is alfo required on the Sabbath ; or the dif- ed. Baptifm is to be Adminiftred onlv when
penfation of the Sacraments of the Gofpel, there is a Subject that offers to partake in it,
which we have before taken notice 6f, as be- the Lord's Supper is not under a Precept of
longing to the Sabbath. being Adminiftred every Lord's Day, but may
5 S<5 Lectures upon the Que ft. LXa
be Difpenied, either oftner or feldomer, as the ing off from the Affairs -of this World, and en-
Circumftances of the People concerned therein deavouring by Prayer and Meditation to get
jfruay he :, nor is there any certain Prefcription our Hearts in a Spiritual Pofure. Only we
in the Gofpel for it, only it mould be frequent 5 muft obferve, that tho' to neglect this, when
and the Duties of Natural Worfhip mould' be we may get fuch an Opportunity difcovers a
ufed for our help in the other. low Value for the Day ; yet to avoid any need-
3. THAT the Publick and Private Duties ful thing, that comes unexpectedly, left we
cf Worfhip, ought f 6 to be ordered, that they may mould break this Command, is Super flit ion.
help, and not thrufl out one the other. The whole $. THAT -whatfoevcr they do on that Day,
Sabbath is not to be fpent in Publick, nor yet ought to be with a Juitable regard to the ho it-
in Private ordinarily, except when the Provi- nefs of the Time, All the Duties of Worfhip
dence of God prevents the Opportunity of Pub- are Holy, and for their own fake we ought to
lick Afiemblies, which is won't to fall out in endeavour futable Frames of Holinefs, in our
Times oj Perfecution $ and tho' the Private is doing of them \ but fuch Duties done on the
to give way to the Publick, yet the Times of Sabbath, have a further coniideration of Holi-
it are to be accordingly laid out, fo as not to nefs allowed them, and that is with regard to
interfere } becaufe the Seafons for Publick Wor- the Holinefs oj the Day j and not only ib, but
fhip muft be ordered for Edification, which na- there are other Duties which on this Day may
Rurally requires that all are agreed in it, elfe be neceffarily performed, befides fuch as are
there will be no avoiding of Confufion-, and ASis of Worjljip, as we ftiall prefently obferve :
It would be no fmall reproach to the Profeiiion Mow there is a regard to be had to the Time,
of a People, if whilft fome are attending on the even in the doing of them ^ and that is, with a
Worfhip of God's Houfe, others are mean while due Subferviency to the Great and Principal Af-
taken up with their Private Devotions at Home, fair of the Day -, and thus we are/9 keep our
and hinder themfelves thereby from giving their feet on that Day, Ifa. 58. 13. i. e. OwtThoughts
feafonable attendance on the other. Nor will and Affections from roving unneccfjarily, from
the Sabbath on the other hand be fuitably ob- the Bufinefs incumbent on us, in Sanctifying the
ierved, if Perfons through Sloth, lofe the Op- Day : How this is to be done may be obferved
portunity of Family and Clofet Religion, becaufe under the next. Hence,
elfe they mould c jnae too lite to the AiTembly. f2.] THERE is an Exception made of fo
We ihould therefore ufe our Private Duties, to much Time, as is to be taken up, in Works
prepare and difpofe us to attend upon, and get oj Necejfty and Mercy : i. e. Thefe may and
Profit by thofe that are Publick, and foto wait muft interrupt the other Duties, fo far as they
upon thofe Publick ones, as may ferve to help do intervene. And for a right underftanding
us forward to a better profecution of thofe Pri- of this, let thefe things be obferved,
vate ones, which we retire from the Publick to 1. THAT the Sabbath was appointed for
attend upon. Man's Good, and not for his Harm. This is a
4. THAT the People oj God ought to ende a- general Rule, but may be particularly accom-
vour after a due fore-preparation jor thefe Du- modated with due Caution. Our Saviour makes
ties. It was a laudable Cuftom among the Jews, ufe of it, in reflecting upon the unjuft Cenfures
that upon the approach of that Day, they fet of the Pharifees caft upon his Difciples, for
themfelves fo make ready for it : Hence we gathering and eating ears oj Corn, on the Sab-
read in Luk. 23. f4. And that Day was the pre- bath Day : Mark 2. 27. And he /aid unto them,
paration, and the fabbath drew on. And though The Jabbath was made jor man, and not man for
that nextly aimed at the Preparation for the the fabbath. It was indeed to advance Man's
Pajfover, which was a fpecial Sabbath, yet it is Sjuritual Intereft, in giving him Opportunity
applicable to all Days fo appointed. But that to ft quell er himfelf for Communion with God in
we be not here miftaken, we are not to judge, the way of Mediate Worfhip, but was never in-
that fuch a Preparation, and letting apart fome tended to hurt any of his Interefts in this World,
time for it, is a Divine Injiitution, for then 2. THAT as there are Duties oj Worfhip to
that time alfo would be Holy equally with the be performed on our Days, fo there are Duties of
other, which it is not $ but this Duty comes in Righteoufnefs to be done on Go£s Day. Thefe
upon a Moral Account, and ftands in the fame Duties, tho' they differ in the next Object and
Order with Preparation for all Solemn Duties End, the one belonging to the Pirji, the other
that are attended -, and doubtlefs, the more So- to the Second Table, yet they agree in the ulti-
lemn the Duty is, the more need have we to mate Object and End, which is God and His
make ready for it \ and this is very needful Glory -, for this as well as that, is to be done
with refpect to the Sabbath, both becaufe of in Obedience to Him •, and when they are fo
the Holinefs of the Day, and we are bidden to done fincerely, we have Communion with God
count it very honour -able, Ifa.j8.13. And in this in them : The one belongs to our Duty to Man,
way we do put Honour upon it -, as alfo, becaufe but it is in order of Serving of God, and fo they
of our aptnefs to be entangled with, and lofe our do not necefTarily thwart one the other. Now
felves in the Secular BufineiTes of this Life, that the Duties of Worfhip may be done on any
which will very much unfit us for the Holy of the Six Days, is indifputable •, there were
Duties of it, unlefs we fix our felves to get in- daily Sacrifices for every Day -, there is the I)u-
to a readinefs for the Day againft it comes •, ty of Reading the Scriptures, and Prayer to God,
which is to be. attended by a feafonable knock- that cannot ordinarily be omitted one Day
without
Quell. LX. sJffembl/s Catechifm. 587
without Sin : It is lawful and convenient to of Sin upon ourfelves, to attend on : And the
Preach and Hear the Word on the Week Day ; Works of Neceflity here intended, may in d
'1 Tim. 4. 2. French the word, be infant infea- Seofe be called the Works of Mercy, becaufe
fon,out offeafon. Daysof Fafting and Thanks- they fuccour the Subject againlt that Milery
giving are to be kept on fuch times, when which they mull otherwife undergo : But we
God's Providence calls for them. In like man- look upon them under thisdiftindt consideration,
ner there are Second Table Duties that may or And then,
ought to be done on Holy Time j and are either [_i.~] UNDER the head of NeceJJity We rank
ftated Duties of the Day, or are occafionally two forts, viz.
called for by the Circumftances .- what theie i. SUCH as are of Ordinary Necetfity or Con-
are will beprefently considered. venience. For we are not to think the Precept
3. / JV the doing oj the Duties of the Sabbath, is here tied up to things abfolutely necefiary 5
toe are to employ our Body as well as our Soul, as if nothing might be done, but what the Crea-
There are fome indeed, that are more peculi- ture could not fubflft without,but fuch things as
arly Spiritual, i. e. to be performed in and by are needful, for the comfortable ferving of God t
the inwardMan. Such as Meditation and Self- And here belong,
Exami nation, and Prayer in our Hearts ; but all (1.). A Suitable Time to Sleep. The health
the Inftitutions of the Day require the exercife arid vivacity of Humane Bodies in this World,
of the Body : We are therefore to offer them up depends on it : the not taking it, would render
to God Rom. 12. 1. Nor can God's People hold the Duties of the Day tirefome, and deftradting.
vifible'Communion one with another, without The Night of the Sabbath is therefore appointed
the ufing of their Bodies in it : We are there- forMan's Sleep,as well as the otherNights of the
fore Commanded, 1 Cor. 6. 20. Glorify God in Week, and that in proportion to the craving of
your body, and in your Spirit, which are Gods. Nature, and for the more Activity of the Body 5
And the reafon for it is Cogent,W2. Chrift hath nor doth this take away from the Holinels of the
redeemed the whole Man ; and indeed the Body Time •, but if we fpend any part of the Night
is necefTarily the Soul's Organ in the working of working, we muft fpend it as Holy Time.
its Imperate Adts in which all outward Worihip (2.) A Trovid/ng for, and taking of comfor-
of God is to be performed by man } and there- table bodily^ Refrejhment. Provision for the Day
fore a pretence to a Spiritual Communion to ex- is to be laid in before, at leaft not to be labour-
elude the other, is Enthufiajiical. ed for then * but the making it ready for Con-
4. HENCE that the Body may befit to Dif- venience, is Lawful and a Duty j and that not
charge thefe Duties aright, there is fomething only for bare NeceJJity but Comfort too : There
to be done jor it on that Day. The Body hath was indeed a ftridt Prohibition in the Old Law^
a dependance on Means for the maintaining of that no Fire mould be kindled on the Sabbath,
the Vigour and Activity of it, whereby it may in their Tents : But it is not obliging undenthe
be fit to attend the Service it is appointed to, Gofpel -, nor is Eating then retrained to pre-
without tiring, fainting or giving in : and it ferving of Life, but may be ufed more liberally *
Hands in need of this as well for Sabbath Ser- therefore Chrift accepted of an Invitation to
vice, as for the Bnfinefs of this Life ; for we Dinner on a Sabbath Day, Luke 14. 1.
are to do thefe with our might, as well as the 2. SUCH as fall out Extracrdmarly, or on
other-, whatfoever is requisite for this, muft be fpceial Occafwns, which put unavoidable Ne-
very proper for the Day : And therefore, tho' ceifity of intermitting the proper Duties of the
the Ifraelites were not to gather Manna on the Day \ and if we do not attend them, we ihall
Sabbath,yet they were to eat it then,and accor- be further expofed. And of this fort are,
dingly, to lay in Two Days ftore the Day be-. (1.) TO Fight or Fly from an invading Enc-
fore. My- if not to be Aggreffcrs on fuch a Day, yet
5. AND there are Duties which we owe to cur to /land on their own Deft nee, when ailaulted.
Neighbour on the Sabbath, as well as at any other The Law of Self -Frefervat ion calls for it, and
Tims. The Duty of Loving our Neighbour as the thing it felf puts by Duties of : H'orjhip, and
ourfelves, is an abiding Duty, and uninter- if this were not a Duty,but Unlawful, we mould
rupted : It is not only a Week Day Duty, and by it become a Prey to them that hate us. And
to be omitted on the Sabbath , tho' that be to as to Flying, when opprefled on a Sabbath, by
Govern us in the right difcharge of it : And he a prevailing Foe, againft whom we cannot de-
may, and very often doth, ftand in need of our fend our felves, our Saviour fuppofeth it £.aw-
affording it to him, not only for his Soul, by ful, tho' Afflidtive, in, Matth. 24.20. Fray that
Counfellingand Inftrudfring of him in the things your flight be not on the Sabbath Day.
of God ^ but Wo in regard of his Bodily & out- (2.) TO Quench Fires that break forth,
ward Concerns, which are not in themfelves which otherwife would lay a/l wafte before them.
the Adts of Worihip, but of Charity ; but yet That is a fudden Emergency, and was not to be
are not to be omitted, till this Day be over. feen before, and calls for {peed and expedition,
6. THESE Duties are ufually difributed, and the leaft hindrance will loon make all At-
into the Works of Neceifity £7 Mercy. It is tempts too late, for Miracles are not in this
true, the Works of Mercy here called for, are cafe to be expected. And hence any other thing
fuch as have a Moral NeceJJity on them, ariflng or like importance, that falls out in the Day,
from the Fhyfical NeceJJity of the Sub jedt, which and may not be delayed, comes within this
makes it our Duty, if we will not bung Guilt verge.
£2.] UNDPR
■wi.'i' ■' i ii ■■— "' ' !■■ i i .... ■! I , I I .. <l I . .,,. „,l<..„, _i__ , _ __
^88 LeBures upon the Queft. LX.
[2.] UNDER the head of Mercy, thefe things, if poffible, and for that end to take Care
things more efpecially do come 5 beforehand, to do that which is in our Power,
(1.) TO Vifit the Sick. That this is in it felf which may as well and conveniently be done
a Duty of Chriftians, appears in that it is re- before the Day,that we be not neceilitated to do
ferred to Pure Religion, Jam. 1. 27. And the it then-, and this belongs to theRemembrance re-
Reafon of this is, becaufe their Necefhty calls quired in the Precept •, and when fuch things as
for it, and it is a Work of Mercy to do it, and are meer Contingencies fall out we ought to be
to neglect it when needed, is inhumane : And humbled under them, as rebukes iu this regard,
there are Cafes in which that will ftand ^ Matth. 2. THAT we ought to take up as little Time
c, 13. / will have Mercy, and. not Sacrifice. in tbefe things, as the Convenience of them will
(2.) FOR a Phyfiaan in times of Sicknefs, to allow : We muft Sleep, Eat and Drink, and
Vifit his Patients, and to Admini/ier to them, make Provi lion for it ; but we ought to be care-
How often did our Saviour do His Cures on the ful, that as little of holy Time, as may be, be
Sabbath 5 and juftifyed it againft thofe that employed in it 5 and the reafon is, becaufe
found fault with Him for it ? And that by pro- though thefe are Duties in their Place •, yet they
ving it, a proper Sabbath Bufinefs. are not the main Duties of the Day, but only
(3.) OF the fame Nature and Reafon is that fubfervient thereto,that by them we may be the
of Kurfes, to tend Sick Perfons, who muft elfe better helped in the other : They are therefore
Perifh. To which may be added the pulling to be done, not for themfelves, but for the fake
of a Beafl out of a Pit, that it occasionally falls of the other \ and therefore ought not to be Pre-
into, which cur Saviour juftifies the other by, judicial thereunto.
in His Defence of His healing Men, from a 3. THAT we {hould keep up a Frame of
commonly granted Truth among the Superfti- Spiritual Worfhip in us, in the doing of them
iious Jews themfelves, Luk. 14. $. as jar as we can. And the reafon of this, is the
(4.) THE gathering of Contributions in the fame with that of the former. "When we go
Church Affemblies, for the Relief of the Poor; to Sleep, it fhould be with a regard, to ourbe-
which is a Work of Mercy for the Needy : And ing fit to do the Duties of the Day, ■ and this
for this Reafon the Apoftle appointed this to the fhould ly down, and rife up with us. "When
Church of Corinth, 1 Cor. 16. beg. So that al- we are Eating and Drinking, we mould main-
though the Sabbath it felf comes under the tain Sabbath Meditations in our Hearts •, and
Precepts of the Firft Table, yet God hath Sabbath Difcourfe in our Communication with
feen meet to mix Second Table Duties, in the others ; and when called to Divert by any Emer-
Works that are to be done on it, as is evident. gency, which unavoidably requires our being
7. THERE ought ever re/pell to be had to the Thoughtful of the things themfelves, yet we
Sabbath, in the doing of thefe things. "We have fhould have the Sabbath Difpofttion in A&ivity,
already obferved, that the Duties themfelves of on our Hearts.
Worfhip, may be performed on other Occafi- 4. WE ought to avert from the troublefome
ons, but there is a different confideration to be Avocations that evene, asfoon as they are over,
had, of the doing them then, and on the Sab- to the Duties of Worfhip again. And this is
fcath, in regard of the Holinefs of the Time, one difference between the Occafional Duties
In like manner, tho1 thefe Duties are in them- of Falling and Thanksgiving, and thofe of the
felves things which refer to the Second Table, Sabbath ; if we are called off by Necelhty from
and very proper to be done on common Times 5 thefe, and cannot in Seafon return to them again,
yet when they are done on the Sabbath, we we may lawfully return to our Secular Bufinefs,
ought, ev< n in the doing of them, to remember and employ our felves in that} but not fo on the
Jhe Sabbath Day, and do them accordingly. Sabbath •, but when we can, we muft either re-
And for our fo doing, thefe few Rules are to be turn to the Publick Worfhip, or if that be not
obferved by us •, attained, the Private Duties of it muft be pur-
1. THAT we ought to avoid making fuch fued, elfe we do not pay that Honour to the
Things Neceffary, the doing whereof will una-- Sabbath, which God had required of us, Ifi. 58.1 3.
voidably take us off from the proper Services of Use. WE might here take up a fad Lamen-
ihe Day, which might have been prevented by a tation for the wujul Neglefl of Sabbath-Duties,
•prudent forecafl. There are fome of thefe things which is fo notorioufly to be feen in the midfr.
which do belong to the Day always,being made of us. If this be to keep a Sabbath, how little
neceffary by the Nature of Man, in refpect of is it obferved I What a low regard do the moft
his Body, which will ever want it •, and fome- of Profeffors fhew to it ? And doubtlefs, Here
things that God himfeif hath chofen that Day is matter of deep Humiliation to the beft of us,
to be a fit Seafon for doing : But there are others to think and obferve how far we come behind
which are only occafionally Duties, and made fb in this refpect : And let it drive us all to ask
by the Providence of God,which are to be look- Pardon of God, and His Grace to help us, here-
ed on as Frowns, and therefore not to be chofen. in to teftify our regards to Him by our delight-
Now we owe fuch a deference to the Sabbath, ing in His Sabbath,
as to ufe Endeavours prudently to prevent fuch [January 12, 1702.]
SER-
Quell. LXL *Jpntt>(y's Qiethifm.
SERMON CLXXI1L
Question LXI. (2.) TO rujh upon the Sabbath without any
Preparation for it. And this is ufually the fruit
«$#5jyk B. AT is forbidden in the Fourth of the former : for if Men have fo gotten it out
«$ Iffl** Commandment .<? of their Thoughts, it will ordinarily come upon
«8§*^ §£ them at unawares 5 and they will have their
*§^WW Answer. hearts in a very unfuitable pofture to entertain
it as becomes them * and many times they are
THE Fourth Commandment forbiddeth ready t0 forget »* wholly.
the Omiffioti or carelefs Performance of the 0 ) SCRUPVLOUSLTtoOmitthewor^
t^- -j junr ^ur-k °F Necemty a Mercy on it. That fuch work q
Duties required and the Profaning the Day ^ f ^tl and £me aJ^TcaHed fo? on'
by Idlenefs, or doing that which is ill it the Sabbath, is certain, and that when they are
felf Sinful, or by unneceflary Thoughts, f0, it is our duty to do them, we have already
Words or Works, about worldly Employ- obferved. Hence, as to avoid them on pretence
ments or Recreations. of the holinefs of the Time is Superftitious, fo it
is a breach of the Sabbath. Chrift himfelf hath
HAVIN G taken an Account of the Duties taught us, that to heal on the Sabbath, is not
which belong to the right Sanctifying of lawful only, but a duty of the Day, when
the Sabbath, the way lies the more eafy to de- need calls for it, which is alfo true of the reft,
fcermine what are the Sins which are proper (4.) TO peglcci Reading of the Word of God,
breaches of it : And we have all along obferved, Meditation and Prayer. Thefe we obferved are
that becaufe in every Moral Precept, there is Conftant Duties for the Sabbath, being Natural
fomething Commanded to be done, and fome- Worfhip : And tbo Emergent < necellity may
thing prohibited ^ there are therefore Sins both fometimes divert us, yet ordinarily thus to omit
of Omiffion & Commiflion to be considered un- thefe, is a breach of the Sabbath,
der this Enquiry : and accordingly both of thefe (?•) TO abfent needlefly from the Tublick
\y couched in the Anfwer that is before us. We Worfhip of theHoufe of God. This therefore is
obferved under the former head, thjt as the cautioned againft, and the practice of it con-
Sabbath is a Day of Reft,and therefore there are demn'd, Heb. 10. 25. When God denies Men:
the things to be Refted from -, fo it is an holy the liberty & opportunity of AlTemblies, either
Reft, and therefore there are the Sacred Works by fhutting them up in times of Perfecution, or
that are to be done upon it ; and from the Con- by taking Men off by Sicknefs, or any other in-
fideration of thefe we are to take our meafures, evitable reftraint, it is then their Mifery j but
in the laying open of the matter lying before us : when they may and will not, or frame trifling
And this may be done by reducing the Particu- excufes to keep them away, or every little Cold
lars, to the general heads of Omiffion and Com- or Dirty Weather keeps them at home, this is
miffim, under which thofe that are more Koto- their Sin. And if they had a real love for thefe
rious may beconfldered. Here then, things it would not be fo.
I. TO the head ^/Omiffion, Three things may (6 J f 0 R Men Jlightily to turn their backs
he referred. upon any G of pel Ordinance. There is no Infti-
[1] THE Omiffion of the Duties required: tution of Chrift, but is one of his Royal Gifts
i. e. wilfully, carelefsly to neglect any Sabbath bellowed on his Church : and tho Men ought
Duty. For the Sabbath was appointed for the to be afraid of coming Unworthily to the Table
folemn Performance of thofe Duties, which are of the Lord, yet for any to pretend Unworthi-
accommodated to it,elfe it were not made for the nefsfor anexcufe, and fo live contentedly in
life Sc Service of Man. Not that every Duty abfenting of themfelves, never ufing the means
which belongs to theSabbath3is necefTarily to be to get evangelically prepared for it ; and pre-
attended every SabbathDay,tho fome are more fume that by their fo doing they pay Reverence
Stated, and others Occafional * but that the not to it,is not only a real contempt caft upon it3but
regarding them in their Seafon, or the total neg- a living in the neglect of a duty which belongs
left of them, is here charged for a Sin. Which to the Sabbath in the feafonsof it.
what they are, was confidered under the former. (7.) THE negletting of lookimg after their
And under this head,may thefe things be ranked, Tamilies on the Sabbath. The Precept requires,
(1.) TO Forget the Sabbath all the Week long, that not we only mould be careful to Sanctify
This Precept is brought in with a Memento^ the day, but that all under our watch do fo too,
which intimates, that we fhould often in the and that we fee to it, that they do fo : if there-
Week entertain ourMinds with the fore-thoughts fore through our fufrerence or negligence, any
of it, foas to rejoyce in the expectation of the of them be guilty in this regard, it will befo
return of it, as an honourable & delightful Day •, far charged upon us. If therefore we neglect
and maintain an habitual difpofition to enter- our Family-duties, which are to be done with
tain it when it comes j to let our Thoughts be our Children or Servants ; or if we do not call
all the Week fwallowed up with Worldly bufl- upon them, fo to do thefe du'ies which perfonal-
riels, is to difhonour the Sabbath,contrary to the ly belong to them, we are guilty • for we are
Precept, Ifai. 5 8. 1 3. told what belongs to heads of Families in refpec*
B b b b of
■ - ... ,'■,,..■
590 LeBures upw the Queft. JLXI
of the' Worfhip of God, Gen. 18. 19. That * 3. A Wearinefs of the Day, and Duties of it.
they 'Command, their Children tf Houfhold, that I do not here underftand the wearinefs of the
they keep the way of the Lord. Body, for this may be a Man's Affliction, and
(%.)FOR Civil Authority tojuffer the openFro- yet not his Sin, it being one of the Infirmities
fartations of theSabbathp' not prevent orfupprefs which are befallen Humane Nature, and fome
them. This Sin is charged on a whole People, are fooner Tired than others, by reafon of
that there are fuch among them, and is given their ConiUtution or Bodily Indifpofitions that
as a Reafon why God brings his Judgmentson they Labour of ; buta wearinefs in their Minds,
fuch Places, Ezek. 2 2. 8. And this manifeftly which arifeth from a Carnal Heart, and ari
declares, that there is guilt lying upon thofe inward Contempt which they entertain of the
under whofe watch this Affair comes. For Day itfelf, and the Services appointed for it,
tho' they cannot prevent all the fecret wick- and the prevalency of a worldly difpofition :
ednefs that is among a People, yet if open This is charged on them, Amos 8.5. Mai. 1.13,
. Breaches ofGod'sLaw be tolerated or connived They think the Time which God hath fet a-
at, thele cannot be innocent : Hence that part from other, to be devoted to Religious
Charge upon them,i Sam. 3. 13. 1 will judge his Worfhip, is lolt time, and finding no relilh
houfe for ever, for the iniquity which he knoweth : in the Holy Duties, which are to be their Em-
becaufe his Jons made tuemf elves vile, and he ployment on it, they think an Hour a Day,
retrained them not. and a Day a Year, till they can get it over 5
[2.] THE care lejs performance of thefe Du- and no matter how it be fpent. fo it may be
ties, alfobelongs to this Head. They may not done, and they may get again to the World,
pofiibly altogether omit them,but they do them where their Hearts are : Their Care is not how
perfunctorily, and this is little better than if they may improve it well, but how they may
they did them not at all 5 and indeed, there is get it off their Backs, and be difcharged of it.
a fpirit of Indifferency, which Men difcover £ 3.] THE Profaning the Day by Idlenefs. I
in doing Duty, whereby they calf as much of reckon this among the Negatives, tho' others
Reproach upon it, as if they did it not at all ; rank it with the Affirmatives, becaufe altho*
for God requireth us in our Obedience to hove fome reckon to it in it's latitude, the doing of
Him with all our heart, foul, Urengtb and mind, the things which are no way profitable, yet is
Matth. 22. 37. And under this Head may nextly and more probably intends the neg ect
thefe things be ranked, of Bufinefs, or doing of nothing : We obferved,
1. THE he art lefs Performance of thefeDuties. that tho' it be called a Day of Reft, and there
When Men attend on them meerly for Cuftom be the things that are to be Relied from on it,
fake,and becaufe it is the practice of the Place yet it is alfo a Day for Bufinefs -, and there
they live inland they fhouid lofe their Credit are the Works which belong to it, which are
if they did not as others do ^ but their Hearts enough to keep us Lufy : And here thefe things
are not in them,either they do not bring them come under the Breach of this Command,
to the wotk, or fend them away when their 1. THE fpending more of the Day than is
Bodies are engaged, and fo they offer no more needful in our Beds. We obferved, that bo-
but a Carcafs to God . God requires the Heart dily Reft is allowed, and necelTary to be taken
in ail that Men do j this therefore is a com- on this, as well as on any other Day, with-
plaint that is made againft them, and their out which our outward Man would be very
Hypocrify is difcovered and cenfured therein, unfit to a lively Performance of the Religious
Matth. 15. 7, 8. Te hypocrites, well did Efaias Worfhip, which is mainly to be attended on
prophefy of you, faying, This people draweth nigh it 5 but for Men to take more Allowance for
■unto me with their mouth, andhonoureth me with this on the Sabbath, than they do ordinarily
their lips-, but their heart is far from me. And on their own Days, and fo lofe more of their
Ezek. 33. 31. And they come unto thee as the Time from the Holy Duties of it, on pretence
people cometb, and they Jit before thee as my peo- that they may better indulge themfelves on
pie, andihey hear thy words, but they will not do this Day than another, is flothfulnefs, and
ihem • for with their mouth they fhew much love, calls difhonour on it •, and Men do, by fo do-
but their heart goeth after their covetoufnefs. ing, praftically fay, that the Concerns of the
2. THE indulging of a drovrfy or fleepy Foflure outward Man are of more worth, and greater
in the Worfhip of God. Inftead of giving a dili- moment than thofe of the Soul,
gent Attention to the Service which they are 2. THE loytring away of the Time, without
called to, they grow dead, lifelefs, and fall regarding or engaging diligently in the Duties
Into flumber, whereby their Senfes are ob- of the Day: Many, that will not employ
Strutted, and poflibly they fall afleep : For themfelves in any Secular Bufinefs on that
tho' the belt may, thro' infirmity, be overtaken Day -, pretending Confcience of it's being for-
with this, which they allow not, and Chrift bidden them, will yet Profane it, by doing no-
can pity them •, yet when they find it, and fa- thing at all, of the proper Work of it : either
vourit, and willingly put themfelves into a they come not at all to the Publick Worfhip,
Polture that invites it,they fhew a low efteem tho' there is nothing neceifarily to hinder
of the Worfhip of God -, for if they were Zeal- them, but fie ftill at Home, and neither Read
©us for it, they would take pains againft fuch a the Word, nor Pray, nor Meditate on Spiritual
thing -, and it is not for nothing that the Story things •, or walk abroad into the Fields, and
of Euiuhus is recorded in the. Gofpel, ALU 20. fo wholly lofe the Time : or if thev give a
q, ic bodily
Queft. LXI. oJffembl/s Catecbifm. 5j>r
bodily Attendance upon the Means, yet they to Sin on any Day •, whereas by this Precept, "
mind not what they come for, nor feek Acquain- there are the things which become Sin on the
tance and Communion with God, but fufTer Sabbath, which are not fo at other Times,
their Eyes and Thoughts to wander upon things 2. THAT thefe Lawful things come under
impertinent: This is contrary to the Pfalmifts thefe two Heads of worldly Employment i C? tie-
enquiry, Pfal. 27.4,5. And every Hour fo creations. The Former of thefe are not barely
fpent, is a Profanation of the Day: And let lawful], but in themfelves Duties, for they be-
Men think what they pleafe, they break the long to thofe particular Callings, which God
Precept, and provoke God as really by Sins of hath appointed Men, to feek the honeft fupport
Omillion, as by thofe of Commiilion -■> and the of the Concerns of. Life and Time, by a diligent
Authority of God is as much difregarded by Attendance upon •, which diligence is therefore
thefe, as by thofe. often commended in the Word of God, and the
II. T HE Sins againji this Command, which neglect of it charged to be Sin. The Latter is
refer to the head. ^/Commilnon,^'^ by our Gate- an indulgence allowed to Man, to mitigate the
chi(m,put under a double Confideratton, to which Fatigues of his Labour, and refrefh his Body or
generally, feveral particulars may be reduced j Mind withal -, and thefe alfo may become Du-
f 1.] THE doing oj things which are in them- ties upon feveral occajfions offered in the Pro-
felves finful. By which we are to underftand, vidence of God.
all thofe things which are directly and incon- 3. THAT fome of thefe things may t>e Mo-
ditionally forbidden, under any of the Com- rally Neceffary to be done en the Sabbath. By
mands of God. It is to be remembred, that it being Morally necefTary I intend, they may be
is a Rule given by Divines, that Negatives do our Duty to do them ; either the Nature of Man
always bind the Confcience, whereas Affirma- requires them, or the Circumftances of Provi-
tives may fometimes, on occaiion be intermit- dence may call for them : What thefe are we
ted without Sin in us •, fo that every fuch inter- have formerly taken the Account, and ranked
mi .non, cannot truely be called a Sin ofOmiffion -, them under the Works of Neceihty and Mercy -7
and it is here to be remarked, that whatfoever where we have alfo taken Account of the rea-
would be a Sin at another time, becaufe it is a fon why they are to be done, either as ftated
Tranfgreilion of a Negative Precept, becomes an Duties on that Day, or as fuch as eveneoccafi-
aggravated Sin, by being committed on the Sab- onally and unavoidably,
bath-, becaufe befides the breach of the parti- 4. THAT the doing of thefe things , where no
cular Command, which the Sin it felf milita- fuch 'Necejfity cads J or it, becomes a Sin a-
teth againft, there is fuperadded, a violation of gainfl this Command. Nor will the Lawfulness
the Fourth 5 as alfo becaufe it argues greater of the things themfelves take away from the
Audacioufnefs in finning, when we have no re- finfulnefs of thus doing them. Nor will it ej-
gard to the Holinefs of the Time in which it is cufe Men from the Guilt of Sin on this Account,
perpetrated : For this reafbn the Spirit of God that they have by their forgetfulnefs of the Sab-
puts Emphafis on the Charge laid upon that Peo- bath, and their own inadvertency, brought fuch
pie from the confideration of the Time when a NeceiHty on themfelves, which by due Pre
they did fuch things, Ezek. 23. 38, 39. More- caution, they might have as well prevented.
over, this they have done unto me : they have And tho' by reafon of this Neceflity, they can-
defiled myfanduary in the fame day, and have not avoid doing that thing, yet it ought to hum- •
profaned my fabbaths. For when they had flat n ble them to think, that it was becaufe they did
their children to their idolst then they came the not remember the Sabbath Day.
Jsme day into mj fanlluary to pro] an c it ; and lo, 5. THAT Sin may be committed, either in
thus have they done in the midfl of mine houfe. Thoughts, Words or Atltons For, becaufe the
And hither may be referred the Breaches of wholeMan is obliged to be engaged in theSandti-
every other Precept, fo far as they are made on fication of the Sabbath \ and therefore the Heart,
the Lord's Day : Thus vain Swearing,Curfing, the Tongue, and the whole Body, is to be de-
keeping of vain Company, wicked Difcourfes, voted to it •, this Command may be violated by
Railing, Exceii.ve Drinking, lacivious Lan- any one of them -, and therefore all thefe are
guage, Whoredom, Stealing, Lying, £5V. are comprehended in that Prohibition, If a. 58. 13.
all of them horrid Breaches of this Day, when And under thefe Three, many particulars are
any part of the Time is taken up with any of contained.
them. (1.) J HE Day is broken by allowing or nou-
[2.] THE allowing of themfelves in unneccf- rifhing Thoughts about thefe things : And thefe
Jary 'thoughts, Words and Deeds, about worldly whether deliberative, or fpeculative-, not only
Employments or Recreations. We are here to when they allow their roving Minds to run up-
call to mind, what hath formerly been touched on things that are vile, either in pleating Con-
at, viz. templation of former Yillauies, or in theproject-
1. THAT there are the things which are . ing of wickednefs to be done, as foon as they
"Lawful on other Days, which are forbidden on the have Opportunity •, but to Recreate the Mind,
Sabbath. They who think the Sabbath to be with thinking of this Bargain, that Succefs, and
orly a Spiritual Reft from Sin, /. e. Things for- how the other fecular Bufinefs hath been mana-
bidden by the other Precepts, do hereby take a- ged -, or in plotting and laying out Bufinefs or
way the difference between the Sabbath, and Sport for the Week following, in order to the
the other Days of the Week, for it is not lawfull being more prepared to purfue it, Thefe things
B b b b 2 may
59^ LeSures upon the Queft. JLXL
may be matters of Prudence on other Days, but they have attended on the Publick Worjhip oj God's
are Sin on this Day, and a Profanation of it. Houfe, and allow themfelves in any Secular Bufi-
Thefe are Mens own Thoughts, which are not nefs, ajter that is over. They think that either
allowed them upon God's Day, and the Iniquity before the Meeting begins, or after the AfTem-
of them is the greater, becaufe by allowing of bly is broke up, they may employ themfelves
fuch wandrings of the Heart, the Man is much in any common Things, without danger. Thefe
indifpofed and unfitted for all the Duties of the forget that the Time it felf is made Sacred by
Day, and his Communion with God in thefe the appointment of God ; and beCuufe none of
Duties is hindred ; This is called the wandrmg it is common Time, it ought not to be made fb
cf the heart after Covet ouf nefs, Ezek.33.31. by the Employments that Men occupy them-
(2.) THE Day is horribly profaned, by Mens felves in. Thus for Men to do any of the Work
giving Liberty to their Tongues, on fuch Words that belongs to their particular Callings on this
and Difcourfes. And indeed, thel^^is but Day, which is called, doing their oven Work, is
the Index of the Mind, and where that hath a a Profanation of the Time. Thus for Men to
Liberty allowed to it, this will hardly be kept write Letters of civil Bufinefs or Complement,
in \ and the Tongue being the Inftrument of is chargeable for a breach upon God's Autho-
Humane Society, by the allowance that Men rity. Thus for Men to begin Journeys on the
give to this, they not only Profane the Day Sabbath, or purfue them •, or not Reft on that
themfelves, but draw others into fellowfhip with Day, when Neceihty doth not call for it, is to
t.iem, who either joyri with them in maintain- be condemned. Thus for Men to Poft their
ing fuch Conferences, or contentedly lend an Books, or draw out their Accompts, or open
Ear to fuch unfeafonable Difcourfes $ and hither- their Shops to buy and fell, and fo to get Gain ;
to belongs, not only Pibaldry talk, but all com- or for Labourers to work for Wages, even in
mon language ; all Conference about the Affe s -, things necefTary to be done, comes within the
telling of this Bufinefs and that Succefs ; asking verge of the Negative part of this Precept. And
Advice about the management of any outward there are many other things of like Nature,that
Affair of this Life i telling Stones of this or come under this Head, being our own Bufinefs,
that Concern •, telling merry Tales 5 and ma- and fo not to be done on God's Day.
kingBargains; and that not only in the Time of 3. WHEN Men fpend any part of the Time
Publick Worlhip, by whifpering together, as in Civil Sports or Pafiimes. Many that think it
the manner of feme is, whereby they unavoida- a Crime to Work on the Sabbath, yet count Plays
bly hinder their Profiting by the Ordinance j and Recreitions to be proper to it, and reckon
but alfo in the times of Intermiilion, when they them to belong to the Reft of the Day j and
are Eating and Drinking fov their comfortable therefore when they are tired with theReligious
Relief, by running out to thefe things at their Duties of it, they muft refrefri themfelves with
Tables. Thefe things fhew, that Men forget their Diverfions, which poilibly are Civil in
the Time is Holy •, and inftead of fitting them- themfelves, and would deferve no Reprehenfi-
felves for the better Performance of the Religi- on at another time, yet are Aliene from the Bu-
ous Duties incumbent on them, they more in- flnefs of the Sabbath, and cannot be attended
difpofe themfelves for them. on without Sin , however pleaded for by fome,
(3 J THIS Command is alfo thus broken, by and too much pra&ifed by many. How much
Men's Actions •, and that in many refpects : more vile then, and wicked, is it, to Piay in
Some of the more notorious whereof, may here the very Place and Time of Publick Worfhip,
come into Confideration *, when they ought with greateft Reverence and
1. WHEN Men fpend more Time than is Diligence, to attend upon the Ordinances, and
convenient, about their outward and bodily Con- hear what God hath to fay to them : And doubt-
cerns. That fomething is to be done, and that lefs Pays and Sports on the Sabbath, are not
both for NeceJJity and Comfort or Convenience, lefs Criminal than Labour upon it, if not much
hath been obferved : But when Men cut out too more \ If a. 58. 13.
large Thongs of Time for this, andfo overmuch 4. WHEN Men do not improve their Autho-
Curtail the fpiritual Services incumbent on rity, in bearing due Witnefs againfl thefe things
them, they herein Tranfgrefs. Thus, when too in others \ and giving Check to every thing that
much Time is occupied in Drefling up the Bo- tends to the growth of fuch Projanenefs. This
dy, fo that other more weighty Duties are was touched at under the Head of Omiffion •, but
crowded out, or done in a hurry •, this is to be there is often alfo a Commtjfion in this regard ;
blamed for an abufe : Or, when there is more and that is when they practically give Allow-
ado than needs in makingProvifionfor theBody, ances to fuch things ; when they employ others
and Perfons are needleily hindred thereby from under their Charge in fuch things as thefe, when
attending either Publick or Private Services of there is no need of it: And when by not taking
the Day : This is to neglect the great things of heed to themfelves, they fet an evil Example
the Law on this Account. Thus alfo, When before their Inferiours \ and by their undue
Perfons take up the Time which Ihould be for Connivance at fuch things, encourage vain Per-
more private Devotion, by themfelves, or with fons in their licentious Courfes on the Fabbath.
their Families, in meer civil and unneceftary THESE are fome of the things which are
Vifits, and common Talk, it is not to Sanctify forbidden in thi- Command, and many more
the whole Day, according to the Precept. of the like import might have been named,but
1, WHEN Perfons think it fufficient, Tim thefe may fuffice now to be mentioned.
Use,
Quelt. LXIF. *4ffembi/s titecbtfm. 59 j
Use. AND may we not$ by a due Re- fanations of it* were ftri&ly teftified againft :
fkcrion upon thefe things, be convinced oto/ic How far otherwife it is at this Day,let all Judge,
great Reafon of the Judgments of God that are who have any Thoughtiulnefs in them*: And
■brought upon this Jinjul Land. How often do let it awaken us to Repentance, as we would be
we find this to be one Article, which God puts atoned to God, ai d obtain His reconciled Fa-
into the Indictment, when He gives the Reafons vour. And mean while, Let all true Mourn-
of his Controverfy with a Profeihng People, ers in Zion, bewail this Apoftacy, and tremble
and cbargeth Apoftacy upon them? Jtr.ii^o, before this Holy God, who will not bear to have
iSfc. £2^.22.8,20,23,24. And he gives a His Name dishonoured, and Sabbaths polluted :
Reafon for it, Ver. 1 2. Time was, when God s Let fuch be more watchful over themfelvesand
Holy Sabbaths were had in Reverence -, and theirs, that they may at leaft fave their cwn
the Day which he hath Sanctified was accoun- Souls.
ted Holy and Honourable : When Holy Time [February 9. 1702.]
was fpent in Holy Duties, and all the open Pro-
SERMON CLXXIK
Question LXII. brief Account of the weight of each of thefe
Reafons, thereby the more to Sob mnize our
£&£&&& HAT are the Reafons annexed Tno'ts abmt it, and bind us to the greater Care
$ttf\fr to the Fourth Commandment ? and Cautioufnefs to the Performance of it.
#i ™ & The^fe Reafons then are,
<$<§<$<$ Answer. l god>s a*"WMg of us Six Days In the Week
for our ovpn Employments. This is expreft, A/a?
THE Reafms annexed to the fourth ^ays/halt thou labour and do ah thy Works. This
Commandment, are God's allowing us we ma^ tJ*? eitflSf for a Concern or Injunc-
e- I-. . I \\r 1 c »; « um tlon- As u ls a Precept, fo it belongs to the
Six Days oWhe Week for our own Em- ElgM) Command . asVisan Indulgence, fo it
ployments, His challenging alpecial Pro- contains an Argument to enforce the Duty of
priety in the Seventh, His own Example, the Fourth •, and we may take it up in a few
and His Blefiing the Sabbith Day. particulars,
i. THAT GOD is the Lord of our Time:
THE Law of God is grounded upon the Time in it felf confidered, is the meafure of the
higheft Reafon \ and altho1 there is a Creature's Duration ; but more peculiarly with
difference between the Reafon of fuch Com- refpecl: to Man, it is ufually put diftributively
mands as are purely Moral, and fuch as are with that Eternity which he mull after a while
Tofitive ; the Reafon of the Former being rooted pafs over into: And contains in it, the Bounds
in the Nature of the things ; and that of the which are fet for his abode in the prefent Life,
Latter in the Sovereignty and Wifdom of the and is finifhed by his Diftblution. Now this
Lawgiver ; yet in both there is a moft convin- Time is Man's Opportunity, given him to do
ring Evidence of the Obligation lying on us to his Work in; for we are advifed, Eccl. 9. ;o.
Obedience : It is therefore called a Reafonable Whatfoever thy handjindethto do, do it with thy
Service, Rom. 12. 1. If therefore Man be a mighty jor there is no work, nor devict, nor
Reafonable Creature, every Reafon which is gi- knowledge, nor wifdom in the grave whither thoit
ven to enforce a Duty, ihould be entertained by goesh Now Man, as he is a Creature, is alto-
him as aftrong Motive, to put him upon the getherat God's difpofe, in reipecl of his Time 5
Prac~t.ce of it. Now we obferved, in the opening ifal. 31. 1?. And as he is a Reafonable Crea-
of this Command, that there is in it fomething ture, he is under the Law of fpecial Govern-
'Natural, and fomething Pofnivc : The Duty of ment, in which God hath a Supream Right to
keeping a Sabbath is to be read in the Light of Order him how he fhall em loy his whole Time
Nature, tho1 the Aiiignation of the Time, be a in this World 1 and to lay out for him his whole
Divine Prerogative, which doth n t in the leaft Bufinefs in it.
derogate from the Morality of the Precept. Now 2. THAT there are Two Callings, in which
the Reafons which Godurgeth this Precept by, God bath appointed us to occupy our Time, viz,
are put into the body of it, and are reducible General c? Particular. This ciftinction of Cal-
to Four Heads, which are more than are put to lings, is not with refpecT: to Man's Lafi End,
any other ; thereby infinuating into us, the na- for that is but One ; and it is his Luty to em-
tural Propenfity in finful Men, to negltd Obe- ploy himfelf in every thing that he doth with
dience to this Command j it is therefore bound refpedt to it; 1 Cor. <o. 31. But it is with re-
upon us with a Fourfold Cord : As alfo to give gard to the next and immediate End or Defign '-
us to underftand, that God infills much upon There are Duries which are comm* n to all
our Conformity to His Will in this regard ; and Men, in whatfoever particular Poft they are fet
that our violation of it is not f > flighty a thing, by God's Providence : And there are the Duties
as too many make of it. Let us then take a which belong to Men in refpecl; of this or that
Station
■»=». I III ■ ""■■" " ' "' " , — —
5P4 Leflurcs upon the Quell. LXII.
Station and Relation they are in, in thisWorld. Glory, but it was not becaufe He had rot been
Now in both of thefe, Men are to lay out fuch God bleiTed for ever without them : Hence
Portions of Time as are requifite for the due that, Job 22. 2, 3. Can a man be profitable unto
difcharge of them^ for it is neceiTary that he God, as he that is wife may be profitable unto
iiaveTime to do all his Works in •, and we are him/elf ? Is it any phajure to the Almighty that
told, that there is not only a Time, but a tea- thou art righteous ? or is it any gain tol.tm, that
fon for every thing, Eccl. 3. 1. And Man can- thou makejt thy ways per fe ft ? And it is cer-
not Serve God as he ought in his Generation, tain, that God appointed the Sabbath for
unlefs he obitrve his Seafons : Hence that, Man's Advantage: Our Saviour tells us,Mark
Eccl. 8.6. Becaufe to every purpofe there is 1. 27. The fabbatb was made for man, and not
time and judgment : therejore the mijery of man mm for thefabbath. Man hath a Soul to take
is great upon him. care of as well as a Body, and the Concern of
3. THAT in the Duties of our Particular it is of Infinitely greater moment than the
Callings, we ncxtly U immediately firvc our other ^ and he is in Duty bound to feek for
f elves, and our outward Man. It is true, We the welfare of that, as the Principal thing 5
are ultimately to Serve God in thefe, and if hence that, Matth. 16. 26. For what is a man
we terminate thefe in our felve.% we put our profited, ij he Jhall gain the whole world, and jofe
felves out of the right Order .- But our next his own foul? or -what flail a man give in ex-
Concern in thefe, is the Supplying and Sup- change j 'or his foul '? Now there are Means to
porting of our outward Man, for the prefent be ufed by us for our Souls Supply, as well as
Life : In or^er to which God hath made it our our Bodies, and our Induttry is required in
Duty to follow fome honeft and lawful Cal- the Ufeof them. It is therefore a very great
ling with Diligence 5 hence that, Prov. 27.23. Kindiiefs to be called off from the encum-
Be thou diligent to know the Jlate of thy flocks, brance of Worlds Bufinefs, which too aptly
and look well to thy herJs. Now this is that draws our' Hearts after it, that we may fe-
which our Catechifm calls our own Employ- quefter oui felves to fuch things as may great-
ments, to d'ftinguifh them from the Duties ly advance our Communion with God, in which
ofWorfhip, which do immediately terminate our Spiritual Profiting is promoved : And for
on God, as the Object of them -, whereas our this the frequent returns of the Sabbath, are
next Object in theie, is our felves •, and it is very rationally accommodated i fo that we
our omvyiH Man that is properly cared for, not only difhonour God, but hurt our own
and our temporal Lite which thefe things are Souls, and hinder the advancement of our
accommodated for ; and becaufe it is to be Spiritual Growth, and Kternal Solvation, if
maintained by Means, a great part of our we are negligent in this great Duty.
Time, is to be taken up in the ufing of them. II. HIS Challenging 0} afpeeiul Propriety in
4. THaT Godh.'th taken but One Day oj Se- the Seventh. This Reafon is indeed but a
ven to be devoted to thofe Services ofWorfhip, Branch, or the other part of the former $ how-
vohich belong to our General Calling. This is ever, it will admit of a diftincl confideration,
not to be underftood, as if we were to difmifs the force of That being in the Condefcemion
all Religious Services from one Sabbath to of God to our Temporal Neceflity, noting the
another, and have no regard to them all the unreafonablenefs of our denying to pay Him
Week long •, there are fuch Duties incumbent this Quit Rent ; whereas the ftrength of This
on us every Day : there were the Morning is taken from tha ftamp of Divine Authority,
and Evening Sacrifices, never to be Omitted which there is upon the Djy •, or the fpecial
by the People of God. Nav, we are to do Intereft which God- hath claimed in This Day.
nothing in our Particular Callings, without This is not to be underftood, as if God were
an eye and aim at our General ; nor can we do not alike the Owner and Sovereign Lord of
anv Duty to God's acceptance without this, every Day •, but becaufe he hath feen meet to
But there is no other or more Time under the take this One Day out of the Seven, and fet
Gofpel, which is Sanctified by God, and Con- His own Name upon it, to be His, by a fpe-
fec.ared to this Bufinefs, but 0/7^ Day of Seven, cial Defignation ; intimated in thefe "Words,
And this carries great Obligation in it, to The Seventh Day is the Sabbath of tie Lord thy
move us to be very careful in our improving God : The force of this may be confidered in
of this whole Time in the Work appointed a few Things 5
for it For if God had fequeftred Six of the r. THAT God hath an Authority tofeperate
Seven to this end; and allowed us but One for what Day He fees meet, to Sacrtd Vfe. Doubt-
the 0 her, it had been our Duty to comply lefs the Divine Prerogative is indifputable :
with Him, and acknowledge His Authority Time, and all things of Time afe under His
in fo doing: How ingrateful then, as well as Command : If therefore He pleafeth to put a
difbbedient, mult we fliew our felves, if, when ftamp of Holinefs on any Day, by commnnd-
He hath taken but One, we think it a burden ing Men to obfeive it as Holy, it is the higheft
and a wearinefs,and allow our felves our own Reafon that He be obeyed •, for as no Time is
Thoughts and Words, and Pleafuresupon it ? of it felf more Holy than other, fu any Time
5. THAT this a If 0 He hath done, not for His which hath fuch a Relation put upon it, is
own need, but for our Good. It is certain, that thereby made Relatively Holv -, and thus
God hath no need of any Creatures, or their were all the Itated Days of Old, under the
Sei vices ; He made them indeed for His own Law, equally with the Sabbath.
"~- — r 2. THAT
* 1
- rfl ■ HII..M .„.. II,
1
ueft. LXII. tdfjembl/s tale
2. THAT though the reafon of a Sabbath be to the former, it will appear horrible Sacrilege
in the Law of Nature, yet the defignation of it for Men to neglect the SandHhVationofthe £ab~
depends on God's Pofitive Command. This hath bath, and divert any part of it to their own
before been confidered in the Explication of the Works or Recreations. What more unreafbna-
Precept, and muft needs follow from the former ble and bruitiffi, than when God hath faid to us
Conclufion : for if all Time be in it felf alike, There are Six days in the Week which I allow
the difference that is made between one part you for your own bu(inefs,to employ your felrec
and another of it, muft arife from a lawful Au- in your Secular concerns, but I challenge this
thority, which had right of Jurifdidion over it, One Day to My Self, who am LORD of every
and that could be no other than God himfelf. day, and expecl that you dedicate it, and your
He therefore calls them His Sabbaths, becaufe felves in it, to my Worfriip \ and yet they re-
He not only made the Time, but made it holy gard Him not,\vill not allow it Him,but do their
by His Precept, Le v. 26.2. Ezck. 22. 8. Reafon own bufinefs on it > Surety then, fuch muft
it felf faith, that it is fitting that Man mould needs expofe themfelves to His Anger,and have
keep a Sabbath to God j but God's own Prero- no canfe of wonder, if they be made to feel the
gative faith, That is the day which I require to Effects of it in His awful Judgments inflicted on
be kept Sacred to Me. them t And if this were Well thought of it
•5. THAT GOD hath not only feparated One would ferve to make us more careful to our
Day of Seven to be holy to himfelf, but alfj fig- felves in our Sanctifying of God's Day. And
nified xxbicb oj the Seven He will have to be ob- doubtlefs it calls us to examine our felves on this
ferved. He hath not left it to Man to pitch and account, as well as other things, whether we
chufe according to his Arbitrement, this or that, have not prevaricated in this rtlpecf .
but hath faid, This is the day. It is true, as III. HIS own Example. This is eipreft in
hath been obferved, He hath Changed the day thofe words,For in Six Days the Lrrd made Hea-
in Gofpel times, from what it was under the ven and Earthy the Sea^ and all that in them is
Law •, from theLaft totheFirftof theSeven,as and re tied the Seventh Day. The Law that
hath before been proved, but this very Change was given at Mount Sinai, was at fuch time as
depended on His Authority,and is to be reckoned the Church of God, were under a more legal
holy for that reafon •, and to aifign it to any difpenfation of the Covenant, fo that in it, there
other reafon but that, is indeed to vacuate the was a revival of the Law given to Man 'at his
holinefs of it. Creation : And becaufe there was here a renewal
4. THAT the Stamp of Divine Authority up- of the Sabbath which was at flrft appointed to
on it, is our indifpenfablc Obligation to keep it Man, which was the Seventh day,in which Man
"holy. We obferved.under the SecondCommand, was to contemplate the Works of Creation % the
That Inftituted Worlhip doth equally oblige to reafon is accommodated to the Example of God*
Obedience, with Natural, and that, becaufe, al- in His making of the World, in which work He
though the light of Nature doth not difcover to took up Six days, and relied on the Seventh, as
lis the particular Duty, yet it tells us,that God Gen. 2 1,2. This reafon therefore had a next
is our God and Lawgiver •, that we are under refpedt to the Seventh-day Sabbath,and is there-
His fpecial Government, that He is Holy and fore improved by fuch as are ftill for that day,
Jutland Good: and that as He cannot command to fortify their Opinion. But we are here to ob-
us any thing but what is Holy, Juft and Good, ferve, that God's meer Ceffation from the works
£b if He do Command, it is our duty to obey of Creation, Was not that which it felf made the
Him without disputing any of his Injunctions : Seventh day holy, but His pleafure to feparate
And although His Infinite Wifdom cannot fuffer that day for this ufe : but only this putting an
Him to enjoyn us in any thing but what is rea- End to that work in fuch a fpace of time was
fonable, yet He is plealed to put no other Seal, given as a reafon why Man mould celebrate the
on ma*ny of His Divine La\vs, but, / am the day in Commemoration of the Antecedent
1,0 R D ^ and it becomes us to believe that there work : Nor are we to fuppofe that God Himfelf
is good reafon for all His Commands, becaufe kept that day as a Sabbath in particular •, for
they are His, tho we for the prefent do not fee His own Reft is Eternal as Himfelf is ; and th3
into the Rationality of them : Thus therefore the work of Creation was then rimmed,' yet the
the Pfalmift fubferibes, F/jI. hi. 7: 19. 8. work of Providence which never ceafeth, or in-
5. THAT hence, for us not to Sanflify the termitteth did immediately fucceed, and there-
Day to God, is an ^ all of Notorious Rebellion, fore Chrift" faith, Joh. ?. 17. My Father work-
Arid indeed, God is pleafed peculiarly to try etb hi the? to : But God faw meet, to make this
Men's Obedience to Him,by His Pofitive Com- finifhing of this Work, and the Cefiation upon
mands, as is every where obvious in the Scrip- it, to be both a reafon of the Inftitution, and an
tures -, thefe are, as it were, a Teft by which Inftructiqn to Men : and there is a like reafori
God proves Mens Allegiance to Him : As Ezek. of the Lhriftian Sabbath •, for as the Firft Sab-
20. T2. Moreover aljo I gave them myfabbaths bath was to be a Commemoration of the work of
to be afign between me and them, that they might Creation, fo the Second was to be a Celebration
know that I am the L 0 RD that fantlifie them, of the work of Redemption wrought only by
; And for this reafon we have this fo often brought Chrift, which being rhoft glorious in it felf, and
in, as a great Article in the Indictment drawn of Infinite concernment for the Pofterity of
up againft Ifrael, that they had profaned & de- fallen Adam, God would have it Celebrated by
; fpifed His Sabbaths : And if we put this reafon His People,from the Refurreftion of Chrift,f ill
Time
'*• ' j- i r ~ i • ' ■ " *-v*-t '■••''■>• i ■ ~- ■ • * * ••■■■■■ ~ • ■■',*■ -^
596 Leflures upon tfa Queft. LXtL
Time be no more : He therefore requires that 1. ThA T G OD hath appointed the Sabbath
an equal honour be paid to Chrift, Job* 5. 23. to be a Medium of our Communion with him, in
And for that reafon, Chrift's Example is pro- this Life. There is a fellowfhip to be had with
poled to us as a Reafon of our keeping the Chri- God, by His People before they come to €lory :
ftian Sabbath, as is evident to fuch as rightly The Apoftle could fay, 1 Joh. 1. 3 Truly our
underftand the meaning of the Apoftle's Dif- fellowfhip is with the Father, and with his Son
courfe, heb. 4. 10. And here let us obferve, fef us Chrift. Now this is mediate ; God mani-
that tho' all God's Works are not imitable by fefts Himfelf to and in them, by His Ordinan-
us, but He is to be adored for them, yet the ces and Providences, fo that thefe Media are
Divine Moral Perfe&ions are offered to us for manifold 5 and among others this of the Sab-
ourlmitation : Hence that of our Saviour,Matth. bath is one, and none of the leaft : And this is
y.ult. Be ye therefore perf ell, even as your Fa- one reafon why the Sabbath is called a Sign,
tier which is in heaven is per fell. And of the Ezek. 20. 12. viz. It was a Note that God had
Apoftle, 1 Pet. 1. 1 5. Be ye holy, jor I am holy, taken them to be His People, and was near to
And indeed, the Image of God, which was put them, above all the People in the World : And
upon us, requires of us men an Imitation j that doubtlefs, it is one note of a People in vifible
fo we may thereby make it appear, that we Covenant with God, that they have His Sab-
are the Children of fuch a Father : And let us baths among them, and do profefs the Holinefs
remember, that God's refting on the Seventh of them, and accordingly maintain the outward
Day, was not for Himfelf, but for us ; and refpect due to them.
therefore our negledt of fo improving His Ex- 2. ThAT GOD hath appointed the Duties
ample, is to defpife the very Defign of it. of the Day m order to their enjoying of this Com-
IV. HIS Bleffing the Sabbath Day. This is munion. That there are fuch Duties 0$: Ordi-
exprefTed in thofe Words, Wherefore the Lord nances, and what they are, we have before ta-
blejfed the Sabbath Day, and hallowed it. And ken Notice of -, and indeed, without them, the
Jiere we may by the way obferve, He alters the Day it felf would be of no ufe to the End that
Terms, from the Seventh Day, to the Sabbath it was Ordained for. For Man is treated as a
Day : And there feems to be a Myftery in it, Caufe by Counfel ; aad the Benefit he hath by
to give us to underftand, that not only the Se- fuch a Day, is by the Employment which he is
vesith Day from the Creation, had this ftamp called to occupy himfelf in upon it : Now thefe
upon it for the Time being, but that whatfoever Duties are excellently fuited for this Commu-
Day God mould pleafe to appoint to be a Sab- nion •, they are fpiritual Services, and very well
bath, mould be under the fame Confecration & accommodated to our further acquainting our
Benediction. felves with God -, and they are the Exercifes of
HOWEVER, There are Two things contain- God's Worfhip, which are the main things re-
ed in thefe laft Words of the Command, tho' quired of us ; and it is certain, that in Worfhip
ourCatechifm only mentions the former of them, we havenextly to do with God, and therefore
Viz. HisBlelfing 8c Hallowing of it : tho' pro- arefaid to draw near to Him in them : Such is
bly they include the laft of thefe under the Se- Prayer, in which we prefentour Defiresto God j
cond Reafon, viz. His challenging a fpecial Pro- fuch is Meditation,m which we apply ourfelves
priety in it, which He fignified to Man by His to the Contemplation of the Being and Perfecli-
Hallowing of it. Here then obferve, ons of God, and His glorious Works, efpecially
1. THAT GOD isthenfaid to hallow the that of Redemption-, fuch is the Preaching and
Sabbath, by hs putting a Relative holinefs up- Hearing of the Word, in which God imparts His
on it. The word, in it's largelt fenfe, fignifys Mind to us -, and the Sacraments which are
the fitting or preparing of a thing, for the life Seals of the Covenant, &c.
or Service which it is defigned unto ^ But in an 3. ThAT GOD hath accordingly promife A>
appropriate fenfe, and moft frequently in the that he will hold this Communion with them-, who
Old Teftament, it is ufed for the feparating of do truly keep this Day to Him. This Promife is
a thing from Common, and confecrating it to neceflarily implied in the general Encourage-
SacredUfe. It is therefore tranflated, Santli- ment which He hath given them, that He will
Jied it, Gen. 1. 3. And this God hath done by be among them, to Blefs them, in their Religi-
giving a Pofitive Precept concerning it, that it ous Attendances upon His Inftituted Worfhip ;
{hall be employed by us in Holy Duties, with a Exod. 20. 24. In all places a be re J record my
regard to the Sandtifi cation of it, by Him to name, I will come unto thee, and I will blefs thee.
this end ; and fo This Reafon explains and en- -And the Promife of all forts of BlefTings to
forceth the Second. thofe who do carefully obferve His Sabbaths j
2. THAT GOD is faid to Blefs the Sabbath, Jcr. 17. 24. Ifa. 7. 29, &c. And it muft needs
by making it to be a holy Medium of Spiritual befo, becaufe, this is one Article in the Cove-;
Good to his People, who rightly Sanftify it. The nant, in which the Promife of His fpecial Fa-
word Befs, fignifys both to fpeak well of, to vour to His People, that keep Covenant with
wifti well to, and to do well to one : And when Him, is contained.
God is faid to Blefs a Perfon or thing,it includes 4- THAT by this Communion, he conveys
both His Promife of Good to it, and His Per- all Spiritual and faving Blejfings, to the Souls
formance of that Good effectually : And we of his Feople. In this way He performs the
may take up the meaning of God's Bleiling the Promife made to them. OurHappinefs is in
Sabbath, in a few particulars ; Communion with God, and He BlefTed the
Sabbath
imirmn mft T^inn Irar "* n' ■*— — ****^l^^fc*"*— *fiM>^Mh^Bgt^|^^^aMM^^^^^^^^^^g^EAiri^.tv A.flP
Queft. LXIlf. Utfjembly's Catecbijm. 597
^abbath for Man's fake becaufe He made it for the rather at this Day, wherein God's Sabbath is
Man. Befides,this is nctmeerly His Effential, . in fo little Requeft among ProfefTors,and which
but His Gracious Prefence with them, which is is fo wofully Neglected and Profaned by Mul-
intended in the Promife -, the Efficacy whereof titudes. Do we not fee how all Religion goes
is in advancing them in Grace, helping them in to decay with this £ Have not God's awful
Serving of Him,and furthering them to a meet- Judgments been upon us ? And have we not
nefs for the happy enjoyment of His Glory, when reafon to confefs this to be One of the Centre*
they mall enjoy an Eternal Sabbath. This verfies which He hath with us ? And can we
reafon therefore is taken from our benefit ; this hope for better Days or Things, fo leng as it is
is the way for us to profit, to grow in Grace, to thus ? There are many other things amifs a-
derive from God the promifed good : and from mong us, that call for Reformation, but this is
all put together, we are allured both of the E- 'not to be neglected,if we expect that CoJ mould
quity of the Command, and the Benefit which reftore His gracious Prefence to us, and Bkfs ouc
derives from our lincere Obedience to it. Land, with New-Covenant bleflingf? Let us
mourn for the decay of Godlinefs, and return to
Use. LET it then ferve to quicken us all, God in good earneft ^ fo will He be jealous for
to a more diligent endeavour, to fee to the San- our Land, and delight to do us good,
ctification of the Sabbath, both by our felves,
and by all fuch as are under our watch. And LMarch 9* I 7 ° 3. J
SERMON CLXXV.
Question LXIII. be performed to any other but Him, Mattb. 4.
1.0. Tboufialt worjhip the Lord thy God, and hint
&§.§,%, H I C H is the Fifth Command- only [halt thou ferve It is therefore Idolatry
g to pay it to any other : Whereas Man is the
ta. «.*-• t*o ys»
*& 1JS& merit
4%rr &p Immediate Object of our Charity, or or iecona
*^^i'§8* Answer. ' Table Duties,tho all muft ultimately terminate
on God. All Obedience is called Love, 2 Tim.
THE Fifth Commandment is, Honour *' \* Bf ^ £ ? divided into the Loveo£
thy Father and thy Mother, that thy Days God and of our Neighbour •, and we are to r^
ivy luwci **"t* » j 1 1 1 t j member, that we are to Love God forHimfelf,
may be long upon the Land which the Lord fcut t0 Love 0ur Neighbour in and for God. It
thy God giveth thee, Js not enough that we Love Him, but we mud
take the meafures by which we regulate this
WE have formerly obferved,Trmt the Ten Love, from the Mouth of God ; and for this re a-
Commands, are diftributed ' into Two fon, this Love is in Scripture frequently called
Comprehenfive Parts according as God Himfelf Rigbte0ufnrfs,becaufe when we do them Juftice,
was pleafed to write them, in Two Tables. The we then Love them -, if otherwife, we do net
former directing us to the Duties of Worfhip, Love but hate them. Hence that, Lev. 19. 17.
and the latter to Duties of Charity. Which Thou Jhalt not bate thy Brother in thy heartj
diftribution our Saviour gives Countenance to, Our Saviour fums up all Second Table Duties
in that He reduceth all MoralObedience to thefe in that One, Mat. 22. 39.' Thou jhalt love thy
two heads, Matth. 22. 37, 38. Jefus faid unto Neighbour as thy f elf \ And He giveth that glofs.
bim,Tbou Jhalt love ike Lord tby God with all thy upon it, in Math. 7. 12. Therefore all things
heart, and with all thy foul \and with all thy mind, ixibatfoever ye would that men Jhould do to youj
This is the firji and great commandment. This do ye evenfo to them : for this is the Law an&
alfo is favoured by the distributing the Principle the Prophets, 1 ffiall here only further remark,
of Obedience, into Holinefs and Right eouj nefs, that as we formerly took notice, that the Firft
Epb. 4. 24. The one ferving to firft Table, the Command in the Firft Table comprehends the
other to fecond Table Duties. The reafon of . ground and reafon of all the other Precepts re-
this Partitioh,is warily to be obferved. Let us lating to Worfhip, fo this Fifth, which is t^e
then here remember, that God is the Laft End Firft in the Second Table, is the foundation o£
and Supream Object of all our Obedience, nor all that follow, and they may be reduced to,and
will it be accepted by Him, except we terminate inferred from it : Neverthelefs, God hath feen
it in Him : for every Command in the wofd of meet to divide thefe Duties under feyeral heads,
God, belongs to Religion, which muft have Him which contain fo many particular Precepts for
for its Object, elfe it cannot be reckoned to be our better information, and therefore there is
Religious. But we are to confider this-Obedi- fomething peculiar in each of them, which we
ence with adiftinct and diverfe refpect, which may take up in their Order : We may therefore
it bears to the Object of it, which gives therea- proceed to confider this, in the fame Method
fon of this diftinction, viz in refpect of the which our Catechifm lay etb down, and which
next and immediate Object, which our Obedi- hath been obferved in thofe which went before,
ence is directed to •, God is the next or imme- HERE then,
diate Object of all firft Table Duties 5 for thefe
all point us to Religious Worfhip, which carmof Gcce ^veit*
-=N=a
Leftures upon the Queft. LXIV*
Will and Pleafure : Rom. 13. 1. Ibe powers
Q.UES T ion LXIV. that be are ordained of God.
2. THAT GOD hath fuited Duties to the
WHAT is required in the Fifth Com- feveral Orders, which he hath placed Men in.
mandmtnt i The neceihty of this appears from the End
Answer. of their Appointment, viz. For the Good of
Mankind, and the maintaining of peace and
THE Fifth Commandment requireth, Sodety among Men : Now this End cannot be
. r . ., rj „ -.j *■ attained but by fetting the due bounds and li-
the preferving the Honour, and perform- mits t0 thefe Orders, and accommodating of
Uig the Duties belonging to every one in Duties to the feveral forts and ends of them.
their feveral Places and Relations, as Su- Thcfe Rules were at firft written upon Men's
periors, Inferiors, or Equals. Hearts, and Man wou'd have known hisDuty
by the Nature of the Station which God had
THAT we may take right meafures in put him in-, but the Apoftacy hath much
laying forth the mind and meaning of blurred thefe Rules, fo trut Men s Confci-
this Command, and ronfider the jult Compre- ences labour of Error about them * and befides
henfion of it, let us in general Obferve, That there is a diforderly Difpofition in Men, by
the Fifth Commindment hath a proper re- reafon of Carnal Lufts, which makes thofe in
fpe£l to the Order which God hath piaced a- Superiour Order apt to be Boundlefs and Ar-
mong Mankind -, and the Relative Duties bitrary, and fo Tyrannical ; and fuch as are
which do How from the Narure of that Order. Inferiour to be uneafy,and not willing to bear
Only it mutt beconfiiered,that all Relations, the Yoke, or be under any Command. Now
and the Rela.i've Duties which arife from to rectify both of thefe diforders, God hath
them, do not ftri&ly belong to this Precept, laid down Precepts in His Word, by which he .
as it is distinct from thofe which follow-, hath fet bounds to both thefe Exorbitances ;
tho' we obferved, they may be reduced to it : as willalfo afterwards be considered.
For it isa Truth, that every Duty hath it's 3. THAT thefe Duties cannot be mutually
Duty founded in fome Relation, which we difebarged, as they ought, without a due refpelt .
bear to the ObjeSl of it ; and therefore there barn each to other, according to the Order where'
are Relative Duties belonging to every of in they Jlandfo related. A due refpett enter-
the Precepts. But that which this Command tained in the Heart for others, according to
defignedly hath refpedt to, is the Order it the Station which God hath fet them in, isab-
felf which God hath in Wifdom feen meet to folutely neCelTary for theObedientialdifcharge
place Mankind in -, which cannot be orderly of the Duties which the Precept obligeth us
maintained without fome ftated Rules for the to them in. For tho' if we outwardly carry
upholding of it. That therefore we may come it to them very fairly and plaufibly,they may
at the things contained in the Affirmative part be fatisfyed, becaule they do not know our
of the Command, let us in general obferve, Hearts-, yet it is no Att of Obedience to God,
1. THAT GOD bath appointed that there any further than we have a due regard to His
JhouJd be feveral Ranks & Orders among Man- Command, which requires, not Complemen-
kind in this World. That there are fuch Or- tal, but Cordial Carriage in ail our Duties to-
ders, defatto, cannot be denied, becaufe we wards Man * as, 1 Joh. 3. 18. My little cbil-
fee it every where-, and tho' fome barbarous dren, let us not love in word, neither in tongue,
and bruitifh Nations have but little of it ; yet but in deed and in truth. And as God calls for
they have fomuch as will witnefs, that there it, foHe knows the Heart, and will judge of
5s a Principle rooted in the Nature of Man, our Carriage by it. Befides,if we do not main-
that there ought to be fuch a thing : And that tain this refpeft in us to them, there will be
it is of God's Ordination, that there fhould be the contrary Contempt, which will notwith-
fuch Orders, is certain, not only becaufe the ftanding all our cunning to dilTemble it, fome
Light of Nature convinceth Mankind of the way or other difcoverit felf, and make us of-
-Neceflity of it, and without it the World ten TranfgreiTors. It will make the Yoke of
could not be kept in Order, but would forth- Obedience that God hath laid upon our Necks
wi|h run into Confufion,and fail into a Rout ; uneafy, which would otherwife be delightful,
but alfo God hath told us His mind in this and fo prompt us to break ali Order,
regard in His Word 5 and the feveral Rules 4. THAT all thefe Orders, together with the
there laid down for Men's Carriage therein, Relative Duties belonging to them, and the Prin-
fully proves it; as will afterwards be more ciplefrom which this Obedience mutt flow, belong
particularly confidered. Nay, this Order was to this Command. This indeed is generally de-
necelfary during Man's Integrity, much more nied by the Socinians, and they will allow
under the Apoftacy. One part oftheHarmo- nothing more to be intended in it,- but the
ny in Heaven, is the Order there is among Duties ariling from the Relation there is be-
the Angels-, and were there not fomething of tween Parents and Children :And the ground
it upheld among the Rebel Rout of Devils, of their denial is, becaufe they would intro-
Hell mult disba-nd. And tho' all Orders which duce their Natural Religion, as that which is
Men may ordain, are not approved by " God -, more perfeclthan that which is laid out in the
yet that there ihould beQiders is His revealed Scriptures : And for that reafon would per-
fwade
«^-™^=«~
Quelt. LXIV. tAjfemblfs Qtecbifm. 5p5? .
fwade us, that there are more Moral Duties re- Mother. 2. A Motive to urge it by, That thy
quired of Men, than are comprehended in the Days may he long upon the Land which the Lord
Decalogue or Ten Commandments given on Mount thy God gtveth thee. And it is the former of
Sinai. That there are fuch Duties required of theft that we have prefent Concern withal 3
Men, in regard of thefe Relations cannot be de*- And we are to obferve, th it the Precept is laid,
nied, for in other Texts of Scripture they are down Affirmatively, whereas all the reft are
exprefly laid. Here therefore to clear this mat* kid down only Negatively* except the fourth}
ter, let us obferve, which is expreftcd in both ways i But we
1. THAT all the Duties both Moral and have foimerly obferved, that when any Duty
Pofttive, uhich are required in the Word of God, is enjoyned, the contrary Sin is forbidden^
are reducible to one or ether of tbeTen Command- e contra •, for in regard to every Command,it is
ments. When therefore our Saviour had given capable of being Sirned againft, either by O
the Sum of them, as comprehended in the Two million or CommilTion : Nor need we over^cu-
T.bies, he adds Ma th. 22. 40, On thefe two rioufly to ask after a Reafon why God eXpre£
commandments bang all the law and the prophert. feth f me Affirmatively ,otbei s Ncgativel}^ only
i. e. All the Precepts which are to be found in it mayfufrice, that God would have us to k;ow>
the whole Scriptures, are but Commentaries on that it is not enough to abftain from the more
thefe Two, and are therefore methodically to be grofs violations of his Commands $ but that He
referred to one or other of them. For this rea- alfo expect* that we, do carefully Conform to
fon the Two Tables, or the precepts therein con- the Practice of the Duties required in them* In
tained, are called the Covenant, Dcut. <>. begt -the Precept it ftlf, Two things are to be obfer-
N^w this Covenant confifted of Two parts,_t72. ved,
What God u as, or would be to the >n, contained 1. THE Thing required with refpedt to thefe
in the Preface \ and, what he expejted they Orders of Men \ Honour. The word in the firft
Jhould be to Him, expreft in the Commands Conjugation fignifies to be Heavy 5 but in ano-*
themfelves y fo that all Moral Obedience, or all ther, to Honour ; Metaphorically intimatii;g,
that He requires of a People in Covenant with that the root of Honouring another, is in the
Him, is fummarily contained in them. Opinion we have of them, which is heavy or
2. THAT the fevcral Orders which God hath ponderous-, and hence on the other hand, to
placed Men in, and the Relative Duties refer* Contemn is a word which fuftly fjgnifies Light^
ring thereto, are reducible to no oth.r Command and therefore it is Metaphorically fet forth* by
in the Decalogue, but the Fifth. That they being tightly cfleemed, 1 Sam. 2. go. And tho'
mull: be reduced to one or other is evident, be- Honour nextly points to the refpeci and defe-
caufeelfe the Decalogue would not be a perf-ct rence which is paid by an Inferiour to a Supe*
Rule of Manners or Moral Obedience, which riour •, yet it is here extendible to all the Du*
would be to Charge God with imprudence or ties, which are mutually to be performed by all
inadvertency, which is highly derogatory to Orders, one to another •, in whatfoever Rank
His Glory. That they do not belong to any of they ftand related each to the other : And this
the Precepts of the Firft Table, is therein ma- is explained in the Catechifm in Two things $
nifeft becaufe all of them are reftrained to Re- (\.) THE Pr ferving the Honour, Honour
ligious Worfhip, which hath God for it*s imme- in propriety of speech, intends, the inward
diate Object ; whereas thefe Orders are placed good Efleem that we have of one for any Emi-
between Men, and are therefore nextly to be nency or Excelency we obferve in him 5 or for
applied to them, astheir immediate Objects, any Dignity which God hath in His Providence
Nor can they be reduced to any of the other put upon him : Now the prefer ving this Honour
Precepts in the Second Table •, becaufe tho they comprehends Two things in it, 1. The ma m-
fuppofe fome Relation that Men ftand in one taining of this Eteem in our Hearts. 2. The
to another 5 yet they do not refpect the dif- endeavouring to uphold it in our Carriage cr out"
ferent Orders of Men, but concern the Com- ward Convocation among Men, But thefe
mon Affairs of Mankind, as they ftand in a things will come to be diftinctly and feverally
Level, with regard to the Duties therein enjoy- laid forth afterwards.
ned \ as will appear when we come to take (2.) THE Performing of the Duties which
them under a diftinct Conlideration •, it there- belong to them : for then we practically Ho-
fore remains that they belong to this. Hence, nour a Perfon, when we carefully difcharge the
3. THAT a right taking up the meaning of Duties we owe to him, according to the Station
the ff'ords of the Command, according to Scripture, which he ftands related to us in. It is not
and application of the general Rules, formerly enough to maintain an inward efteem of them,
given for the Under flanding of the Decalogue, but it muft be manifested in a way wherein it
will clear up this matter to us. I mail not here may be duly teftified : And it muft Le only the
repeat the Rules which were laid down, in the Duties which belong, or which we owe to Him
Expofition of the Fort v -firft Queflion, where on the account of the Pofi which he is in : To
we had Nine Rules given for our Direction do lefsthan this,is todifhonour him \ to do more
in this Affair. But we may here take an Ac- argues either grofs Ignorance, or vile Contempt,
count of the Preceptive part of this Command or fordid Flattery. What thefe Duties are,
and the import of the Words, in which it is may alfo he referred to their proper place,
expreffed. The Command it felf confifts of Two 2. THE QbjeS of this Duty 5 thy Father and
parts, 1. A Precept, Honour thy Father and thy Mother, Qui Catechifm expounds it, Every
Cccc 2 ont
6oo Leftures upon the Queit. LX1V
one in their feveral Places and Relations : But and all Subjetls, in whatfoever kind or degree
this needs to be explained. We have before of Subjection they are placed among Men,
been told, that this Precept doth not engrofs are here to be taught and inltrucltd in their
all the Relations in which Mankind do ttand Duty which they owe to fuch as are Superiour
concerned one with another : But only thofe to them. And our Catechifm alfo brings in
of Order ; and therefore we are rounderftand Equals ; for there are fome who Itand on even
the followingWords intheAnfwer to be Exe- Ground, and in the fame Rank with others,
getical and Initru&ive of the former, viz. to whom alfo they owe a Duty in that Or-
Wbetber Superious, Inferiours, or Equals. The der. Now, though it is certain, that the Du-
Words in the Command are Emphatical and ties are mutual, yet they are not the fame be-
Comprehenfive, and are to be underltood both tween Superiours and Inferiours : There is
properly and tropically. one fort of Duties, which God hath laid upon
i. PRO PERLT-, and fo it intends, the thole whom he hath placed above others in
Imme iate Parents of a Perfon; and are there- Dignity or Authority; and another fort of
fore particularly mentioned, becaufe this Or- Duties required of fuch as God hath put be-
der is molt Natural, ( as we (hall have occa- low others ; and made to owe Submilfion or
lion toobferve, ) and therefore are molt fit to Subjection to them : And there are Duties
fee mentioned,nothi g being more convincingly diltinct from either of thefe, which are in-
evident by the Light ofNature,than that fuch cumbent on Equals, as fuch, between them-
arefpett is due iromChildren to their Parents, felves ; and therefore all of thefe are to
Father and Mother are the common Root from" be taken apart, and handled by themfeives
which Children fpring 5 and hence the reafon feverally. If therefore we would under-
is elfewhere giver, Prov 23. 22. hearken unto itand the Mind of this Command in the Lati-
thy father that begat thee, and dejpije not thy tude of it, our way is to enquire after the fe-
mother when /he is old. And tothistiead do alfo verai Orders which God hath placed among
belong allProgenitors in a direct Line, as Grand Men; and then enquire, what is the Exprel-
parents, and ail afcending ; becaufe we are lion of Honour which is appropriated to each
lineally defcended from them : And for that of thefe,under the coniideration of their ftand-
reafon they are called our Fathers and Mo- ingfo related, one to the other : And for this
thers in Scripture Language. the Word of God is to be confuited; and we
2. MET APHQ RICA LLT 5 and fo the mult warily obferve what Duties are common
word is often ufed in the Scripture : And fo to All Men, as they are Men ; and what be-
lt comprehends under it, all Superiours, in long to the feveral particular refpects which
what refpedt foever : We (hall therefore find they bear one to another, with refpeft to Djg-
this Title given to Kings ; it was a common nity, either Equal or Unequal : And here ic
Title put upon the Kings of the Philiftines; may be obferved, that one and the fame Per-
Abimelech, which iignifies, My Father the King • fon, may bear divers Relations of Order, with
and the Servants of Kaaman addrelTed him regard to others, and that either to different
with this Title, 2 Kings'). 13. Thus the Perfons ; or fometimes to the fame Perfon .*
prielts were entituled by the People ; hence Thus a Queen, may be both a Wife and a
that, Judg. 17.10 Dwell with me, and be unto Subject to the King : A Man both a Husband
me ajather and aprieft. Thus was the Pro- and Subject to a Queen : A Man be both a
phetaccofted by the King, in, 2 Kings 6. 21. Brother and a Servant to his Brother: Yea,
13.14. Thus Paul applies himfeif either to One Man maj be both Superiour and Inferi-
the Elders or Ancient Men in Jerusalem, Acts our ro another, according to the different Or-
22. 1. And in all thefe refpe&s it is to be un- der he ftands in : Thus a Man, who bears no
derftood in the Command. Office of Civil Authority on him, may bea Fa-
3. STNECDOCHIC ALLT .- For as we ther to one who is in great place of Dignity 5
have obferved, all the Duties which are mu- and yet it is certain, that each of thefe Rela-
tual between Perfons in refpect of the Order tions,hath it's Duties infeperablefrom it ; and
they Itand in, are here to be underftood. It the one doth not difannul or difcharge from
is certain,that from all the Relations that Men the other, but each ought in it's place duly to
bear each to other, there are reciprocal Du- be obferved. In the Inveftigation of thefe
ties incumbent on them ; and there are Pre- Duties, we mult in each of them confider the
cepts given in the Word of God for them, on Relate, and the Correlate in Conjunction; be-
both fides, and they cannot be fo properly re- caufe their mutual Duties do infer each other :
ferred to any other Command. So that as the And we may begin with thofe that Itand in an
Duties to Superiours is in the firft place point- Inequality, viz. Superiours and Inferiours ; be-
ed nextly to, which is to be paid them by caufe thefe are nextly and immediately point-
Inferiours ; fo there is to be confidered under ed at in the Command. Now as the ground
this Precept, the Duties which Superiours do of the different Orders among Men, is for the
owe to Inferiours ; for they are no more left due maintaining of Humane Societies, that
by the Word of God to be defpotical, than the they may be kept in a good State, and not be
others to be difobliged • And we have before turned into a Rout; Man being made aSoci-
obferved, that this latitude isneceflary to be able Creature, and his outward Happinefsha-
allowed, to the rght undenranding of the ving a neceflary Dependance on the Peacea-
Law. So thar, boh hildren with refpect to blenefs of this Society ; it is therefore fit that
their Natural Paients and Progenitors; every one do know his Rank and Station in it:
fo
^ .____^^_^^
Queft. LXIV. *Jgembl/s Catechijm. <joi
fo there are feveral Orders between Men, made and the Superiority over Children by venue of
and appointed by God, the principal whereof, the Relation, is in both joyntly. And becaufe
may be reduced to two heads, viz. Naturafand they are but One in making the Relation yet
Political. I know others generally diftribute are Two diftinft Perfons, they are to be parti-
them, into (Economical and Political : But tho' cularly referred to in this. For which reafon
I lift not to contend about Terms, efpecially the word of God mentions them flverally as
when the things themfelves will amount to the in the Command,fo elfe-where freque ;tly. And
fame in the iflue j yet I chufe rather to follow becaufe Children are too apt to flight their Mo-
it, under this diftribution. A brief account of thers Authority, this is n t put in Conjunction
each of thefe, may be taken in the further Pro- only, but fometimes mentioned Emphatically,
fecution of the Duties required by this Com- prov.6. 20. Lev. 19. 3. Hence alfo Mothert
znand j and Firft of the Natural. _ have charge given them, and are reproved for
[May, 4. 1 7 o 3. J neglect, and commended for fidelity in this re-
__ ______ ___ __ __, gard, iCbron. 22 3. Prov.^j. 1. Now that we
may take up a right conception of the Dutks
^T?R IVTf^'Xr C^l JfY^Ifl Jiere Peculiarty concerned, we may begin it at
Ul^IVlUvyll KjLj/V/YV /• lts rife?and fo purfue it to the particulars, in the
following Considerations,
Firjl.Y Shall begin with thatOrder which God f. THAT the foundation of this Relation, is
X hath placed between Mankind, that is Natural Generation. For it is by vertue of this
partly Natural, and this is that which is placed that it is brought about, and that which makes
between Parents and Children h and this may be thefe to be Father and Mother, and thofe to be
called Natural, not only becaufe the light of Na- their Children, is becaufe thofe were begotten
ture difcovers the RelativeDuties between thefe, and born of thefe : fo that this Natural Relati-
for fo it doth in all the reft, and they are to be on extends no further, or cannot be brought a-
read in the Nature or Quality of the Relations ; bout in any other way , nor is it in the choife
but alfo becaufe Nature it felf hath made this of Men, on either hand, to put offthis Relation
Relation, and it abides the fame Immutably in each to other, whilft both the terms of it do
all Ages and Generations of the World : Nor exift •, this therefore is fully expreft in, Prcv.
can the intervention of any other Occafional 23.22, 25.
and Polirical Relations cut off the Obligations 2. THAT hence there is a peculiar Love Na-
that are fixed in this. Parents owe it to their turally deriving jrom Parents to their Children:
Children, and Children to their Parents, as long There is a love to all Men, which is required of
as they live ^ and this may be the reafon why us, and withour it we can difcharge no Duty to
it is exprefsly mention'd in the Command, ra- them aright •, hence- it is the Sum of all Obedi-
ther than any other ^ it being a Pattern for every ence, Rom. 13 9,10. Love is the fulfilling of
other •, and the nearer refemblance they have to the L :w. But tlie Love of Parents to their Chil-
it, the more defireable and laudable : And for dren is fuch as admits not of fuitable words to
this reafon all other Relations of Or der,in which exprefs it, it being fo intenfe and influential :
their is a Superiority and Inferiority, are fo fre- fo that God himfelf is pleafed to refemble His
quentlyfet forth in the word of God,under thefe Love to His Children by this, there being no
Titles, as we have before obferved. Now tho' Companion that better refembleth it, x/jI. 103.
theObedience ofChildren to theirParents,is oniy 13 //a/. 49. 15.
mentionedin the Command, yet becaufe there 3. THAT from this Generation there flows
are Reciprocal Duties between them, and the a Natural right oj Government unto Parents
word of God hath laid down thofe as well as over their Children. This very thing gives
thefe, we may confider them feverally : And them a claim to it, according to the Di&ates o£
here we may take a diftinft account of the Ho- right reafon. And on this account the Heathen
nour which is dae,and the Duties in which it is Moralifts were wont to place the reverencing
to be exprefled between thefe. And tho' the of Parents next to the worshipping of the Deity
neglect of Duty ori one fide, doth not difcharge in their Natural Theology ^ accounting thefe
the other,becaufe all Obedience is ultimately to two to be the prime and moft radiant dictates'
have refpecl to the Authority of God \ yet be- of Mens Confciences, being written with Sun-
caufe there is great influence, by the fuitable beams in their hearts. So that as God challenge
behaviour of one to the other, to draw forth a eth Service from Men by the right of Creation^
Reciprocal due carriage: And becaufe the Su- P/al. 100.1,2 Deut. 32. 6. In like manner
periours or Parents are fuppofed to have more the Duty of Obedience to Parents, is inculcated
Prudence in them than their Children, I fhall from their being fo, ?rov. 31.2. Yea,God him-
begin with thefe. Hence, felf argueth with His People from this compari-
I. PA R E1\TS owe an Honour to theirChil- Ion, Mai. 1. 6. A/on honoureth his Father, and
dren, and they are to manifeft it by the dif- ajervanc his Alalia: if then I be Father, where
charge of Parental Duties to them. I ufe the is mine honour ?
word Parents, becaufe the Command faith, Tby 4. ! HAT from the confideration of botli
Father and thy Mother h and becaufe Children thefe joyntly,th re arifeth a double fort of "Duty,
do derive from both, as the Common Root or which Parents owe to their Children, viz. the
Stock, whereof they are the Bra: ches. And Vrovifion which they are to make for them,and
therefore the Natural ground of the Relation, the Government which they are to txcrcife over.
them,
t <■ ■ nniiHia^
60% Letlures upon the Queft. LXIV
— . — . ^^^ *
them. And to thefe two may all the feveral many Callings of Ufe for Mankind, fomTmore
Duties of Parents in that Relation be reduced, Liberal, others more Servile , but all Commen-
of which we may take a brief account : dable in themfelves •, fome one is to be chofen
fi.] IT is the Duty of Parents to make Provi- for them, which may belt fuit to their Genius*
fionfor their Children, And for this it is, that and the Poft they bear among Men. And th6
God hath put thofe Natural Affections into Parents are prudently to obferve the Inclination
them, which may prompt them foto do -, that of their Children, andconfider their Capacity j
they may with more delight,difcharge theObli- yet they ought to have an over-ruling influence
gation lying upon them on this Account .• And in this Affair: However, no Child is to be
not to do ir, is worfe than bruitifli ; hence that brought up without fome Employment, by
Complaint, Lam. 4. 3. Even the fed monflers which he may be Serviceable ; for the Law faith,
draw out the breafl, they give fuck to their young 2 Thef. 3. 10. That if any would not work, nev>
ones \ the daughter of my people if become cr.el, iher fhouldhe eat.
l/kc the ojiriches in the mldernefs. _ And this 3. WHILST they are under their Wing, and
Care is to be ufed for them, both with refpect at their Providing, to allow them according to
to their Outw ird and Inward Man : Their Bodies their Rank £?' Ability. Thefe Twj mud: go to-
and Souls belong unto this Charge incumbent gether ; for God's P^vidence is to be obfeived
on them. . and comported withal : Th6 Parents have a
(1.) WITH refpect to their Bodies or out- right to difpofe of, yet Children have a right in
ward Man : And the principal Duties here are, their Eftat^s, whereof God hath made Parents
: 1. IN their Infancy tenderly to nourijh them, the Stewards; and their Allowances to their
till they are capable of providing for themfelves. Children, ought to be ordered with Discretion.
Children 9re in their Minority altogether unca- Now Cod's Providence hath fet Men in divers
pable of looking after themfelves : There are Stations among Men, and hath varioufly diftri-
no other forts of Creatures equally fhiftlefs, fo buted ofth^ihings of this Life : And as it is a
that they muft needs perifh without a Compafli- Sin and Folly for Men to live above their
onate looking after -, and for this God hath gi- Ability, whatfoever Place they bear; lb it is a
ven Parents in Charge to do all the Offices of Duty to bring up Children fuitably to their
Love to them : We read, 1 Tim. y. 8. But if Rank; provided they keep within the compafs
any provide not for his own, and fpeciahy for of their Ability •, and for this end, they ought
thofe of his own boufe, he hath dented the faith, to keep a due Medium between fordid Penuri-
and is worfe than an infiiel. They are to car- ouf nefs, and profufe Laviflmefs : And this Care
ry them in theirArms,lay them in their Bofom, is fpecially to be ufed by Parents in laying out
fupply them with fuitable Food and Raiment, according to their Ability, for the good Educa-
watchto defend them from Mifchief; and to tion of their Children, that they need not want
take care that they may want nothing for their it, by reafon of their Covetoufnefs.
fupply of Food or Raiment, according to their 4. THE allowing of them a fuitable Portion
Ability; and all this with greatefttendernefs; of their hftates. It is the Duty of Parents to
I Thef. 2. 7. lay up for their Children, 1 Cor. 12. 14. And
2. AS foon as may be, to take care for their tho' God orders this as He pleafeth, and it is the
bringing up, to befit to Live in the World when Duty of Parents, to take care that they lay up
Adult Children are not always to hang on nothing for their Pofterity, but what is honeftly
their Mothers Breafts, and be nouriflied from gotten, left they provide a Curfe for them, and
their Father's Table, but to be ufefull for their not a Blelling. Neverthelefs, Parents ought by
Own and the Publick Good -, as thofe who may Frugality and Prudence, to lay by a Part of
in time be Parents, and have a like Charge, what they Gain, for their Children -, and diftri-
And it is a great Duty on Parents to fee that bute it to them according as there is Occafion :
they be fitted for this, that when they come to More particularly, when they difpofe them in
be for themfelves, they may not be a Burden, Marriage, that they may ha\re fomething to be-
but a Bleiiing to the Places they are in. For gin upon : And when they come to Die, by
this reafon early Endeavours are to be ufed with difpofing by Will, a due Proportion to every
them : It is a Rule, Prov. 22. 6. Train up a one of them, who have not before had it fet off
child in the way he fhould go: and when he is old to them ; nor ought they to fhew Partiality,
he will not depart from it. And the fooncr this much lefs to Dilinherit any, upon any light
is done, the more likely are they to do it well, occafion.
and much evil will be prevented. Whatfoever (2) WITH refpe£t to their Souls or inward
therefore is fit and needful to prepare them for Man. And this fhould be the main Care, tho'
frnne Calling, is firft and early to be taken care the other ought not to be neglected -, nor can
for •, and the leaft that can be is to fee that their Love be regular, if they take up with
they be taught to Read and Write, before f ich the Former, and neglect This. And the Things
Time as they are of Age to be put out to a par- that are mainly here to be obferved are,
ticular Calling,without which they cannot well 1. TO take care that they be Baptized in
engage in any ; and when they are fo prepared, their Infancy. Baptifm is a Seal of Initiation in
to provide fome honeft Occupation for them, the Covenant of Grace , and tho' it bean Ex-
which they may be Inftructed in, that fo they ternal Seal, and the Efficacy of it dipends upon
may have a Calling to Live on, without which the free Grace of God ; yet it is the Duty of
none can Live honeftly : And becaufe there are Parents tofeek this for theirChildren,becaufeGod
hath
-1 :• •->
Queft. LXIV. tJfembl/s Cateebifm. £d%
ir— , , ; - „ . . ■ — i —
hath required it * and hereby they are openly to let them fee how deeply their Souls are con-
dedicated to God, and brought under the Duties cerned for them, as well as thusfet them a good
and Priviledges of the New*Covenant : We are Pattern of Prayer, and in their fecret Applica-
aflured that Baptifm comes in the room of Cir- tions to Heaven, to carry them to God and
cumcifion, Col. 2. 11, 12. In whom alfo ye are with greateft wreftlings to ftrive for a Blefling
circumcifed vuitb the circumcijwn made without on them -, to be often Praying for every one of
hands, in putting off the body of the fins of the them,and faying to God as Abraham, Gen. i*].i 8*
flefh, by the circumcifton 0} Chrifl : Buried with 0 that JJhmael might live before thee ! And
him in baptifm, wherein alfo you arc rife n with fuch ought to be their follicitude on this account,
him through the faith of the operation of God, that whatfoever flip their mind in particular,yet
who hath raifed him from the dead. And we find this maybe never forgotten that God would
how ftridt God's injunction was for that, in Gen. Blefs their Children, and derive the Everlaft-
17. 14. And the uncircumcifed man-child whofe ing Bleflings of the Covenant to them, accor*
flefh of his fore-fkin is not circumcifed,that foul ding to the Promife, Pfal. 103. 17, 18. But the
Jhall be cut off from his people : he hath broken mercy of the Lord is from evcrlafUng to ezer-
my covenant. lajting upon them that fear him ; an ibis right e-
2. TO be early inflruffing them in the ways oufnefs unto childrens children : To fuch as keep
of God, and counfelling them about the Affairs his covenant, and to thofe that remember bit
of their Souls. And in nothing can they more commandments to do them.
fliew their true Love to them -, and all their [2.] IT is the Duty of Parents to exefcife A
Care for their Outward Man is little in com- Parental Government over their Children. That
parifon of this, and infignificant without it j fo God hath committed fuch a Government to
true is that, Matth. 16. 26. For what is a man them, and requires it of them, the Scripture
profited, if he fhall gain the whole world, and /of 'e abundantly teftifies : Nay, the very Light of
his own fouO. or what fhall a man give in ex- Nature discovers it, and* their NecefTity calls
change for his foul ? Children are born with- for it : And this is diftinflt both from Civil and
out any feeds of the knowledge of the true Reli- Ecclefiaftical Government, tho' there be a re*
gion in them •, yea filled with corrupt Princi- femblance between them. That this Govern-
ples of Error, Ignorance, and Enmity : Parents ment is not Defpotical or Arbitrary, is certain 5
therefore ought to begin betimes to inftill into for tho' they are more left at liberty to exer-
them the knowledge of the Truths of the word cife their Prudence in the Adminiftration of it \
of God,' and tell them their natural miferable yet there are Limits fet to it in the word of
Eftate j and ufe earnett endeavours to perfwade God, and Rules laid down, which prefcribe the
them to feek God early, that if poilible they Duties of it, in the Compafs whereof they are
may be Converted to God in their Infancy : to contain themfelves. And here let us obferVe*
"VVe iead, 2 Tim. 3. I J. And that from a child that this Government peculiarly refpefta their
thou haft known the holy fcriptur 'es, which are able Non-age, or the time wherein they are not
to make thee wife unto falvaiion. And doubt- come to govern themfelves, and fet up Fami-
lefs this was by the careful Inftru&ion of his lies of their own; tho* then alfo they are to
Parents: Hence that, Chap. 1. $. When I call exercife a fuitable Parental Authority in fome
to remembrance the unfeigned faith that is in thee, Cafes. And here two general Rules may be of*
which dwelt firft in thy grandmother Lois, and fered,
thy mother Eunic* ; and I am perf waded that in (1.) THEY ought to maintain their Authori*
thee alfo. And herein Parents ought to fuit ty, by avoiding the extr earns of Rigour £? Indul-
their Inftru&ions to the Capacity of their Chil- gence. As Children are not to be treated either
dren -, 1 Cor. 3. 1, 2. And this is to be done as Brutes or Slaves, fo neither with over-fond-
on all fuitable Occafions •, fee, Prov. 4. begin, nefs, and letting them enjoy their Wills in
3. CAREFULLY to fet before them a good everything: hence that Rule given, Eph. 6. 4.
Example, both in Words & Carriages. Exam- Mathers provoke not yourChildren to wr..th. They
ples.have a great influence upon Men, efpeci- are fo to Love them, as to let them know their
ally of fuch whom they have a particular refpecl: Place -, and fo alfo to Rule them, as to let them
for. And Children in their Minority, ordina- know their Paternal Affection to them. They
irily obfervenone more than their Parents, and mult be neither too Familiar with them, left
iwill readily learn of their ways : And tho' it is they defpife their Authority, and wreft it from
true, that they will more readily learn Sin than them * nor too much Eftrange themfelves from
Holinefs, it being that which the Corrupt Na- them,left they be difcouraged -, and think them-
ture byafleth them to -, yet God ordinarly blef- felves Disregarded : And great^ Difcretion is
feth this cautioufnefs to good Effect-, and Pa- here to be u(ed, according to their divers Tem-
rents will have Peace in this at laft, whatfo- pers and Difpofitions.
ever the event be. (2.) THEY ought to attemper their Govern*
4. TO be ever Commending them to God, by ment according to the Jge and Capacity of their
inceflant and importunate Prayer. Thisfhould Children. There is a Childifh Age, in which
attend all their other Endeavours with and for they are not arrived at the ufe of their Reafon
them, inafmuch as the Succefs entirely depends with Difcretion, which afterwards they arrive to,
on the Bleiiing of Cod for them, which they and they are to be Governed accordingly : This
ought thus to commend to him : They fhould is plainly intimated in Gal. $.beg. And indeed
Pray with them on this account 5 and endeavour they will never be fo fit toGovern theirChildren,
if
.
60^. LeBures upon the Queft. LXIV#
if they be not taught to obey their Parents. 3. THET ought to excrcife Authority over
There is Inftruction which is accommodated to them, in regard to their Company. As Man's
their rational Powers, and Correction which is Nature enclines him to. be Sociable, fo the Con-
to be applied to their Senfes ; and there is great nate Corruption in fallen Man,difpofeth him to
Prudence here to be us'd. Correction is never evil Society ; and Children early difcover the
to be adminiftred without Inftruction, for then Naughtinefs of their hearts in this regard, by
it will likely lofe the End of it. Hence the afiociating themfelves, with fuch as are lewd -,
Hebrew and Greek Language have one and the and are apt, very uneafily to fubmit themfelves'
fame Word for both, both being defigned for to be under reftraint in this regard : But as Pa-.
Reformation. Correction is not ordinarily to rents have an Authority, fo in nothing can they
be ufed, when Conviction by reproof, will as more exprefs their Love to their Children,than
well obtain the End. Horfes, AfTes, and Fools, in ufing it to lay a reftraint upon them. We
are the proper fubjects of fuch Difcipline, Prov. read, Prov. 13. 20. He that walkcth with wife
26. 3. Though in fome Notorious faults it is to men, Jhall be wife : but a companion ofjools Jhall
be applied, for the warning of other Children be destroyed. How watchful therefore ought
to take heed to themfelves. Inftruction is oft- they to be in this regard ? Hence the folemn
ner to beapplied than Correction. It muft not Charge given to a Son, Prov. j, 10. Alyfon, if
be always a Word and a Blow : Nor may Cor- fanners entice thee, confent thou not. And '23.
reftion be adminiftred in a Paflion, but with a 19, 20. H:ar thou, my Jon, and be wife, andguide
a Meek and Sedate Spirit, that they may be thine heart in the way. Be not amongfl riotous
made to read Love in it, and know that it is eaters of fiejh. And as thefe Inftructions are
done for their good, and upon neceftity. As given with Authority, fo that Authority is to be
therefore they grow up to a Capacity, they are ufed in Profecution of them,
to be treated more with reafon, unlefsthey re- 4. T HET Jhou/d alfo govern them in their
main fools and incorrigible, without Severity. Attendance upon the Pub lick Ordinances oj W or-
NQW the things in which Parents are more flip. As their principal Care ought to be for
particularly, to exercife their Authority over their Souls •, fo, becaufe God hath ordained the
their Children, whilft they are. under their Ordinances ofHisHoufe, to be the ordinary
(Watch, are fuch as thefe, Means of Salvation,it is their Dnty toCommand
1. THET are to regulate them in their them,and fee that they are Obeyed in this Mat-
JVorks and Recreations. They are to be fitted ter. Hence that, Gen. 18. 19. Tor I know him,
for, and brought up to fome Calling, that they that he will command his Children and his houfc
may be ufeful in their Generation j and yet hold ajter him, and they Jhall keep the way oj the
there are Recreations, to be allowed them for Lord. And here, as they are to fee that they
Diverfions. Hence that is promifed as a blef- do attend, and not keep from the Ordinances,,
iing, Zech. 8. j. And thejlreets oj the city Jhall ( for which reafon it is moft convenient, that
be. full of boys and girls playing in the jireets they frequent the fame Aflembly with their
thereof. But Children have no defcretion to Parents, efpecially till they come to be at Dis-
order themfelves in this regard, and therefore cretion to make a wife Choife for themfelves, )
are to have their Parents order in it ; and that fo they ought carefully to reftain them, from
there are fo many Children brought up in Idle- fuchAflemblies, where Heretical Doctrines are
nefs, and fpend their whole time in Play, is the taught, or Superftitious Worfhip is practifed 5
Parents fault, and a neglect of the Authority that fo they may not imbibe thofe things in
which God hath vefted them withal. They are their Youth, which will be harcl to eradicate
to fet them their bufinefs, and fee that they at- afterwards.
tend it •, whether in attending Schools for their 5. THET ought to exercife a prudent Au-
Inftruction, or applying themfelves to labour, thority in the difpofal of them in Marriage. This
when fit for it \ or in putting them out to fuch is the moft Momentous Change, that befals
Callings, as they judge moft convenient for^ Perfons in their whole Lives : And that Pa-
them \ this is implied in, Prov. 23. 6. rents have right in the Ordering of it, the very.
2. THE1 ought to compel/ them to keep Fa- Moral Heathen were perfwaded, by the light
mily Order. There muft be Orders in every of Nature. The cave of Abraham, and of Ifaae
Family, where there are Parents and Children, and Rebecca upon this account, are commended
elfe God will be dishonoured by them : and no to us in the Word of God, for our Imitation :
Child in a Family, of what Age foe ver, is to And tho* neither Reafon nor Religion allows
think himfelf difcharged from them. One fuch Parents to put a force on their Children in this
Perfon in a Family, will put all into a rout, matter, inafmuch as they cannot put Conjugal
Parents themfelves ought therefore to be exem- Affection into their Children, without which
plary fo their Children in this, elfe they will that Relation will not be an Happinefs, but a
teach them diforder. There are feafons for the Mifcry ; yet their Advice and Direffion is to be
Worfhip of God, feafons for Meats, feafons for ufed, and their Confent is to be had ordinarily,'
Natural Reft, and preparing themfelves for it. except by their fordid and brutimCarriage,they .
And Parents ought not to indulge their Children necellitate their Children to feek red re fs from
in a practical neglect of thefe j but to appoint higher Powers. And more peculiarly are they
the Ordinary feafons for thefe things, and ufe to exert this Authority in forbidding, and as
their Authority over their Children for comply- much as in them lies preventing, their being
tog there-with-all. unequally yoked, with Perfons that are of another
Religion* '
I if I II I » al
Quell:, LXIV, eJflemU/s Catechijm. <$0f
Rel'giox. There were therefore a Moral Rea- are accountable to the Civil lowers foTt^ir
fon .in that Law given by Mojcs, Deut. 7. 3, 4- injuring their Children 5 and in fbrrie cafes to
JWfcr Jhalt thou make Marriages with them 5 repair tothem.for Juftice againfc Rebellious and
thy Daughter thou Jhalt not give unto bis Son, Contumacious Children, as God appointed in
nor his Daughter Jhalt thou take unto thy Son. Ifracl : and every well ordered Government hi.
For /J^ »'" turn away thy Son j rem following . l0Ws unto Children a relief againft the Unrea-
»r, ffitf they mayjerve other gods : > mil the fonableTreatments of Unnatural Parents
anger of the Lord be kindled againjiyou, and de- 2. THAT God hath a Supream Power over
Uroy thee Suddenly. And to one of the fore-cited both Barents and Children. They are equally
Heads, may be reduced,whatever particular Pre- under His Government, & obliged to Obey His
cepts are given in the word of God, on this ac- Commands j He having and tiling Authority to
count' AXTrw .', n ,r^ Prefcribe Duties, and give Laws to them.
U s e. AND to quicken Parents to thefe Du- Though the reafon of the Authority of Parents;
ties, Let us-confider that God requires it of our and Subje&ion of Children, is laid in the Rela-
hands, and will call us to an account for the tion itfelf, yet God himfelf is the Law-giver un-
Children fo put under our Charge : Their well- to both h and He alone is the abfolute Sovereign
being m this World, and another, hath no little over the whole Creation. Tho' Parents Have a
concern m it : and our own Comfort or Sorrow Command over their Children, yet God Com-
in them. God is wont ordinarily to blefs faith- mands them both, and one as well as tl^ other '
fulnefs in this regard with good fuccefs, and we is to feek the Law at His Mouth,
may hope to live in them honourably when we 3. THAT hence Children ■ are bound equally
are gone, and to meet them again with Joy, whh their Parents 10 Obey G^ahdmuft be cab-
in the Great Day. fc>d t0 an j\ccount before Him for it. They la*
[ J u n e, 1. 1703.] bour of a miftake, who think that God hath fo
__________ _ ____ — _ —____, fubjefted Children to their Parents,that tliey ares
not to enquire further into their Duty, than the?
CT?R MONT CI YYI/I1 Plearare oftneir Parents $ and that if thefe lay
OI-vAVJ-TAV^-LTI \~iL^/\./Y.y _:/. any finful Commands on their Children, they
are without further enquiry to perform them j
1 1. *Tn HERE is an Honour which Children and that not They, but only their Parents are
X do owe to their Parents, which God re- accountable to God for it • as if thefe and not
quires of them, and the bonds of Nature do ob- the other, were guilty of irn. For tho1 Men ins
]ige them to pay. £nd the fame reafons that Authority, are partakers in other Mens fins, by
prove and confirm the Superiority of Parents, Commanding them to do-that which God hath;
equally ratify the Duty of Subjection lying up- forbidden;, yet they bring guilt upon themfelves
on Children, and that becaufe the Reafon of the by compliance withfuch Commands : for every
Duties is founded in the Relation, and therefore perfon is iirftly fubjeel to the Law of Gcd, and
they are adapted to it. Now the Duties of Ho- by vertue of that Law is fubject to his Superb
nour due from Children to their Parents, will ours, and muft be called to give an Account of
come under Two general Heads, viz. j. A due all his Actions to God, Rom. 14. 12. And if they
Subjection to their Authority. 2. Affording be not careful to Obey God, they will never O-^
them needful Succour in their Neceffity. And to bey their Parents from a right principle. Hence
one of thefe are all the particular Duties to be that, Eph. 6. 1. Children, obey your Parents in
referred. the Lord : for this is right. The meaning:
fi.] A dueSubjettion to their Authority. That whereof is not only becaufe God hath Command-
Parents have an Authority over their Children, ed, but alfb it fets bounds to the Obedience j."
was obferved in the former, and if thefe are not and hence that in, Col. 3. 20. Children, obey your \
to pay Subjection thereto, that would be in vain Parents in all things : for this is well p leafing
and fruftrated. Now the general and compre- unto the Lord, Is thus to be limitted, viz, Alt,
henfive Duty here is, that they yield Obedience things which God requires,
to all their Lawful Commands. And here it 4. CHILDREN therefore, as they grow
may be enquired^ capable, ought to know what is their Duty in all
Q. HOW far Children are bound to Obey the things. There are other Commands besides the
Commands of their Parents ? Fifth, and they are given Univerfally, ?.nd all
AND this nextly concerns A£tive Obedience, Men are bound by them, without any refpe£t to
by performing of the things fo Commanded the Orders that God hath placed Men in. Jhcit
them. As to that which is PafTive, it will be flwh not, &c. is an Injunction upon every Jndi-
fpoken of afterwards. Here then we may take vidual perfon. And altbo' Children in their
thefe AlTertions •, Infant, and Ignorant Age, depend much upon'
1. THAT the Authority of 'Parents over their their Parents InftruCtion to teach them what is
Children is Limited. It is io by the Command Duty, and what is Sin ; and it will be an horri-
of God, who hath not left them a boundlefs Au- ble Crime in Parents, that neglect fo to Jnftiuct
thority y but hath told them how they fliall,and them : yet ev^ry Child hath in him a Natural
how they mall not exercife their power over Conference, and befides the common Principles
them, Eph. 6. 4. And ye Fathers, provoke not which are engraven on it, there are advantages
your Children to wrath 1 but bring them up in of acquainting themfelves with the Will of God j
admonition pftbe hord. Yea, they themfelves and it is their Duty to inform themfelves by
J) d d d Jhem |
-\j!. _ a. ii. i — • — "i— r
606 LeBures upon the Queft LXIV. '
themyand it is his Commendation, 2 Tim. 3. complied withal. As to their Duty in things
1 5. And that from a Child thou haft known the indifferent, I debate not, till 'Men are agreed
holy Scriptures. Children have Souls to.fave what thefe things are : But if by them is in-
or lofe as well as Parents,and therefore mould tended iuch things as are in themfelves nu-
acquaint themfelves with the way of Salvati- ther Sins nor Duties, but may be either one or
on, how eifeihould they live and pleafe God. other, according to Circumftances •, doubikfs
, J. THIS rightly informed Confcience^is to parents Commands will make them a Duty in
govern their Obedience to their Parents Com- Children, who are not at their own difpofe ;
wands. For Man is a Caufe by Counfel, and unlefs it be evident that in the Circumftances,
the Word of God is the Rule to direct his God would be dilhonoured and difobeytd.
Counfel in all that he doth, and he may not And tho' it may be lawful for Children who
lawfully do any thing that is contrary to it, have difcretion, humbly and fubmilTvely to
fo far as he is, or may be informed by it. plead with their Parents about the inconvcni-
And tho' Children ought to learn of their Pa- ence apparent in the thing,yet withal to teiti-
rents, yet when they have learned, they ought fy a readinefs to acknowledge Parental Au-
to practice accordingly, elfe in Obeying their thority, if they perfift in their" pleafure : And
Parents,they difobey God: and from thefe Pre- doubtlefs this is comprehended in the all
mifes, we may gather thefe few Conclusions, things dire&ed in, Col. 3. 20.
1. I F Parents Command their Children that 4. W h £JV' they are Married,- tho' they owe
which is contrary to the Divine Precept, they are a reverence to their Parents, yet they are more
bound with Modefty to refufe Obedience. I fay at their own difpofe. They now let up for
with Modefty, for tho' they may not dare to themfelves,and make a diltinct Family,where-
do the thing 5 yet they ought to carry them- of they have the charge upon them % and are
felves as Children, who bear an high refpecTr not under fuchServitude as before : Neverthe-
to their Parents, and make it appear, that it is lefs there are things in which they ought to
not from a contempt of them,but from an awe teltify a due regard to their Parents, and that
of God, that they with-hold their Active Obe- not only in refpecr of the folemn Infhutlions
dience : However, that is a plea to be made a- given them to fear God, but in other things of
gainft all the unlawful Commands ofany Sw greater liberty. It is therefore a commenda-
periour in the World, in whatfoever he is pla- tion that God gives the Rechabites, That they
ced. A&. 5. 19. We ought to obey God rather Obeyed their Father in a matter which other-
thanman.. And doubtlefs, where God's and wife had not obliged th^f/er. ?j. 15, \6.
Men's Commands do interfere, God mult be $. IN the dif charge of PublickTruU they are
obeyed. For no Authority upon Earth can bound to the Law. Children are fometimes
poflibly make void anyone of God's Com- called to Civil or Ecclefiaftical Offices, during
mands, for He is the One Law-giver. their Parents Lives • and though this doth not
2. THET ought to Obey them in all that is difcharge them from a Reverential refpecT: to
Juft andGood. When their Commands are ac- them, ( on which account Solomon is commend-
cording to the Word of God, they ought to ed for this to his Mother, 1 Kings 2. 19. And
believe, that now God Commands them by tf.chey are capable of giving them light into
their Parents,and therefore they ought not to their Duty, it is very proper for them to con- .
do it as of conttraint,but with a willing Mind,' fult with them, and take their advice, fo far
and with all Alacrity. For no Obedience but as is for their help, > yet they are not to obey
what is voluntary, is acceptable to God.Hence them in any thing, which is contrary to the
that Commendation, Phil. 2.22. As a Son with Rule of their adminiftration; nor to avoid the
*he father, he hath ferved with me in the Go/pel. doing of that which is right, for fear of dif-
For Children to do what they are bidden is pleating them. It is therefore charged on A-
better than to refufe -, but to do it with re- baziah, as his Sin, 2 Chron. 22. 3. His Mother
Ju&ancy, and tokens of difpleafure, and mur- was his Counfellour to do wickedly.
muring is unworthy of the Relation. Chil- BUT we may proceed to the more particu-
dren mould ftudy thus to pleafe them, and lar Duties incumbent on Children, during
take the gteateft content, when they find their their Minority, to teitify their Subjection to
Obedience to give content to their Parents. theirParents inland thefe are more especially,
Nor ought they to be difpleafed,becaufe their (j.) AN endeavour to get and keep a deep
Lults are croiTed,and finfulCourfes checked by impreffton upon their hearts, of the Juft & Right
iuch Commands ; but on the other hand to Authority of their Parents over them. All Obe-
Thank God for fuch Parents, as carefully ufe dience to God mutt proceed from a right Prin-
their Authority, to keep them from the path ciple -, now the Principle of this Obedience, is
of the deftroyer. becaufe they are their Parents.- And this isrto
•3. / N things that are not in themfelves Sins, fway them againft whatfoever Corruprion in
nor in their Circumftances, they ought to Obey them might improve to weaken their Obedi-
hout dif pitting, fo long as they are under their ence to them. The word, Thy Father, and thy
Parents Care tS? Charge. Doubtleft when they Mother, mutt carry weight in it, to over-bal-
come to be for themfelves, they have a liberty lance other things : Nor fhould any thing that
lo ufe their own Prudence in ordering their cannot remove this Relation fubvert their O-
Affairs, tho' with a due deference to the Ad- bedience. Tho' they are poor in the World,
vice of their Parents ; but as long as under and cannot dofo much for them as others can
their Wing, their lawful Commands are to be for N
Quell* LXIV. tJjJembiys Catechifm. 6oy
for theirs j tho1 they are of mean Port in the offend them. That there is a Fear included in
World, and are poiiiblydefpiftd by their Neigh- this Honour, is evident by, Lev. 19. 3. Tefljall
b^urs among whom they live : tho' they are fear every man bis Mother and bis Father. And
Morofe, and do not carry it fo obliging to their without this reverential fear, it is not poilible
Children as becomes the love of fuch a Relation : that Children mould difcharge the Duties they
Nay, tho' they are wicked & fear not God, but owe to their Parents *, there is therefore an high
leud in their lives j when it fhould humble refpect they muft entertain for them * and ac-
them, yet they are to remember, that God hath cordingly account it their intereft to give them
made them their Parents, and given them Au- content, as far as may be,and no fmall infelicity
thority over them. . And this Relation is as to have them difpleafed at them at all * much
ftrong, and the Obligation as forcible, on fuch more by their finful provocation, or doing any
whofe Parents are the Pooreft and moft Igno-1 thing which they know will be grievous to
ble,as if they were the greateft Princes on Earth* them ; So that tho' they think fuch a thing
(2.) FROM this Principle they muft carejuk lawful in itfelf yet if it will provoke them,they
Jy comply with fuch things as the/e : viz. are to deny their own defires in it, when they
1. THE! muft hearken to their Counf Is which are under no Obligation of Duty to do it.. And
are Good. True, if they advifethem to do a if they know that they have grieved them at
wicked thing, they are to avoid it, as before * any time* they mould feek all lawful couries, to
but if they tell them their Duty, and call upon obcain their reconciliation.
them to attend it, or warn them againft any ?• THE! ought to depend on them to be di~
thing that is evil, and charge them to abftain retted in their Employment oj their Time, and
from it i not only are they to comply with it, Manner oj Occupying them] elves in it. Chile ren
becaufe it is in itfelf juft and right \ but theAu- are not to come and go, and do as they pleafe,
thority which it comes withal, ought to bear up- but to take their direction from their Parents
on them, and have a deep impreilion on their about it \ and therefore they are to do nothing
Minds. There is therefore Emphafis in that, of Weight, but by their advice and direction 5
Prov. 4. I. hear ; ye Children, the Instruction of and accordingly to ask it of them,andbe always
a Father. And 3 1.1. The prophecy that his Mother ready to give them a true Account of what they
taught him. To remember, this I had from my have done ; and if they have a defire to any
Father and Mother, who loved me, and fought lawful liberty or diverfion, to ask their leave,
my good, and {hall I not be careful to obey it ? and reftrain themfelves to their Approbation,
So he, Prov. 4. ?• 4. ' and not exceed the limits which they fetthem.
2. TO receive their Rebukes with great Sub- Chrift himfelfpaid fuch fubje&ion to his Pa-
tn'ijjion. Children are too apt to forget them- rents, tho' one of them was but fuppofed to be
felves, and do things that are worthy of a re- fo, Luk. 2. 51.
proof. And Parents, who Jove their Souls, can- 6. T ft El ought to be content with the Sup-
not but chide tnem for it,tell them of their fault, ports, which their Parents are capable of Allowing
ihew them how they have Sinned againft God, them. They muft adore the Governing Provi-
hurt their own Souls, grieved them, and accor- dence of God, and be fatisfyed to Live accor-
dingly to difcover their juft difpleafure at them : dingly : And thoJ they cannot do for them as
Now it is the Duty of fuch to bear them Pati- others who abound more, yet, to accept thank-
ently, and not reply upon them : tho'ifinno- fully of their Lve and kindnefs in that little
cent, they may meekly plead it, and Parents which they do cheerfully allow them out of
ought to hearken to them, for they ought to do what they have : yea, to think their Parents
fo to their very Slaves, Job 2 1 . 13, 14. Yea they better know what is convenient for them, than
ihould take reproofs kindly, and take warning they themfelves do.
by them, and be more heedful to themfelves for 7. T M ET ought to hide their Tarcnts Infir-
tlie time forward, not to difpleafe or grieve mities, and not to defpife them, on account
them i nay,to be Thankful to God for the faith- thereof, or reproach them for them. And that
fulnefs of their Parents. whether Natural Infirmities, or Sinful, or thofe
3. TO receive their Correfiions, with an Obe- that grow upon them by the decays that accom-
diential Frame and Carriage. Children are not pany Old Age ; and all thefe are included in
to think that their Parents hate them, becaufe that, Prov. 23. 22. Hearken unto thy Father that
they Correct them for their faults, but afcribe begat tbee> and defpife not thy Mother wbenjhe
it to their tender love to,and care for them, and is old.
to prevent a greater evil froni befalling them : %. T ft El ought to take their Advice and,
And the Parents ought fo prudently to manage Confent,m changing their Condition by Marriage,
this.as to leave fufficient Conviction of this love, I need fay no more in this matter, than, if Pa-
in the manner of it'-, yet Children ought not to rents have an Authoritative influence into this
rifeupagiinft their Parents in it, tho' they may Affair, which was formerly proved, then Cbil-
thmk themfelves innocent,or that they ufe over dren muft needs owe their Obedience in it. We
fevtre difcipline to them, but to ufe Obedience have therefore that put as one brand upon tfau9
to them in the thing, tho' they vXe great Arbi- to augment his ill Character, Gen 26. 54, ?>,
trarinefs in it. Hence that, Heb. 0. 1 1. We have He took to uoije Judith the Daughter oj Been the
had F ithers of our fie fl?, who corretled us after Hilt it e, and Bafiemath the Daughter oj Elon the
their own plcnjure,and we gave them reverence. Hitt'tte : WhiL\) were a grief oj mirtd untoljaae
4, J HET jhoulSjiitdj 10 pleafe, and j ear to andtoRcfok*}).
£) d 4 d 2 [>J
6o8 LeBures upon the Queit. LXIV.
[2.] THE other tiling in which Children are r 2. WHEN they are gone Abroad, and fet up
to Honour their Parents, is, by Affording them Families by themfelves, they are'ftill to take
needful Succours in their Nec'efjity. It is here care of them, according to their Abilities. They
fuppofed,that Parents may in Providence be re- are not to throw oft the care of them, under a
duced to fuch Neceffitv -, and it is very fre- pretence of a Charge of their own. It is true
quently fo, efpecially with fuch as Live to Old that every Man's own bufinefs is to lee to the
Age, and paft their Labour. And here thefe welfare of his own Family 3 bur ftill, it is a
things are obfervable, great Obligation, not ro forfake their Aged and
1. CHILDREN ought to get their hearts Poor Parents ; and therefore according to the
deeply pofoffd, with the great Obligations they Portion of the World, which God affords them
are under to t-eir Parents. And here, befides to make them fharers of it •, yea, to deny them-
that they were the Inftruments of their Being, felves and theirs of many conveniences, rather
Which is a Natural tie 5 all the care, pains, pa- than their own Parents fhould futfer for want,
tience, labour and expence laid out upon them, Eminent is rhe Example of fofeph, in providing
ought to bethought of by them, and leave Con- honourably for his good and aged Father, in a
viction on them, that they can never fufficiently time of great ftraits -, and no lefs commendable
compenfate it to them, nor do any thing too that of Ruth, in labouring to Support her Mo-
much to teftify their gratitude to them. And ther-in-law, who was paft her labour,and under
very often, there is this particularly to consider, Poverty. And the Providence of God, hath
viz. That Parents have been Necelfitated to La- very frequently in this World requited -the Un~
bour hard, and lay out their Earnings for the der care of fuch Children, to obfervation ; and
Support & Education of their Children, till they peculiarly is this tendernefs to be fhewn in the
were capable of doing Service for their own Sap- time ofSicknefs, by feeing that they want nei-
port ISIow this leaves matter of Conviction on ther for due tendence, or any other relief,which
Children, that it is a due debt which they owe their Condition calls fors and readily bearing
to thereto retaliate when they are become help- with their Infirmities, and ftudiouily avoiding
lefs to themfelves. And hence, any thing,which may any way grieve them ; and
2. I N General, it is the Duty of Children, to a!*° t0 take, ca*"e &* their decent Burial, accor-
lake care of their Parents, to their Ability, that dmg t0 their Condition a id Ability. Thefe are
they be not aPublick Charge. And it is a difho- the Principal heads, to which Children's Duties
nour thattbey do to them, if, when they are a- ,are referred.
ble to do it for them, they turn them over to Us e. AND let Children be hereby Admo-
the Alms of the People : And this is manifeftly nilhed of their Duty, and advifed to be careful
Intended in 1 Tim. 5.3,4. Honour widows that are m the practice of it, and humbled under the
uoidows indeed. But if any widow- have children Conyicf ion of their many fhort comings in it.
or nephews, let them learn Jirft to/hew piety at Remember, this is the way to pleafe God, Col.
home, and to requite their Parents : for that is 3 20. And what greater & more forcible Ar-
good and acceptable before God. v. 16. If any gument can be ufed with fuch as do believe
man or woman that bellevethpave widows,let them tnat »* ls onT happinefs to pleafe God ? And on
relieve them, a>id let not the Church be charged-, tne otner nanc*, the negledt of paying them this
that it may relieve them that are widows indeed Honour,and cafting contempt upon them, either
And he mentions the Church, becaufe in Times b7 Obedience, or by Neglecting of them, will
of Perfecution,Chriftians were often Out-lawed •, hlSnly difpleafe God,and provoke His holy An-
whereas the fupport of thelndigent & Impotent, §er> t0 Pour out %lal Effects of his wrath upon
belongs not properly & ordinarily, to the Eccle- them* Hence that, Pro v. 50. 17. Tbe eye that
iiaftical,but Civil Conftitution : however it tells mccketh a* his Father, afid dcfpjeih to obey
us, that none is to be reckoned Indigent of com- ' hls &*&&» the ravens of the Valley fh all pick it
mon Support, that hath Children or Grand- out-> and the young eagles Jhall eat it. Andre-
Children, that are able to relieve him. member -, you that are Children, either are, or
3. M 0 R E Particularly there are two things, may be Parents ; and God is wont very often
in which this care is to be exerted by them, t0 teftify his Acceptance or diflike of our Car-
1. DURING their Abode with them, in nage to our Parents, by an 1 Anfwerable Carriage
a cheerful laying out their labour & endeavour, of our Children to us, which will afford Occafi-
that their Lives may be comfortable. Children on of Comfort or Sorrow to us afterwards.
that have been the Charge of their Parents, to [June, 29, 170 3. ]'
bring them up to be capable of doing fomething,
fhould not prefently, in hope of doing better for
IS^^JSS&SSSSA SERMON CLXxnil
let them fhift as they can : they ought not to
now to leave them fo long as they ftand in need Second?)'. \TT E have Considered the Order
of them, till fuch time as they are called by VV of Superiority, which is pure-
God 'sprovidence to fet upFamilies of their own-, ly Natural, viz. of Parents and ( hildren : It
but think their labour & earnings well laid out, follows that we take an Account of that which
if their Parents Lives may be made any way is Political: Tffc former is called Natural, be-
comfortable by it-, and more Credibly than if it caufe the Relation itfelf is made by Natural Ge-
were expended for the adorning of their own nerationj whereas thofe that follow, are not fo.
Bodies with Superfluities. ' For
Queft. LXIV. zAflemblfs Catecbi/m. 60$
For tho' the Light of Nature will teach us, that come neareft to an Equality, and in feveral re,
if there are fiich Relations, there are anfwera- fpects they ftand upon even ground. Thele do
ble Duties belonging to them * as alfo the ne- make a Pair, which infers fo far a Parity :
certify at leaft of fome of them, for the well-be- They are in the Word of God called Toke-b'el-
ing of Mankind ; and that therefore the Infi- tows, and fo are to draw together in the Yoke.
nitely wife God hath ordained them: Yet the Neverthelefs, God hath alio made an imparity
placing of thefe Relations between thefe and between them, in the Order prefcribed in His
thofe Individual Perfons is not Natural, but Word, and for that reafon there is a Subordina-
Arbitrary, and arifeth partly from the Govern- tion, and they are ranked among unequals. And
ing Providence of God, partly from a mutual from this we mayobferve fome Duties that are
ftipulatiou between theParties themfelves : And mutual or common between them, and others
thefe may be diftributed either into thofe that that are proper to each.
are more Private, and are called, CBconomical, (1.) THE Mutual Duties are fuch as belong
or thofe which are more Vublick, and are by way to each equally, by vertue of the Covenant
of fpecialty called Political. A brief Account of Relation they ftand under : And are mere efpe°
each of thefe may fuffice. . cially fuch as thefe,
I. THE ^Economical is that which belongs to 1. CO N JV G A L Love. We formerly
the Conftitution of Private Families ; which are confidered, that Love being faid to be .the /#/-
the firft foundation of Humane Societies, and filing of the Law, it is in that refptct common
out of which all other do arife \ and do necefTa- to every Relation that is placed between Men.
rily require that there be Order in them, with- Neverthelefs this Love is fpecify'd, according
out which Mankind would fall into a Rout, to the Nature of the Order Perfons are in ; that
And here are Two Relations to be obferved, therefore which belongs to Married Perfons is
1. That which is between Husband & Wife. Conjugal Love$ which is therein diftinguiihed
2. That which is between the Mifter & Ser- from that which is due to any other Relation
vant : And thefe may be taken up in Order : whatfoever. There is alfo a jpccial Love, which
[1.] THE Relation is made between Hus- comprehends the whole Duty of the Husband
band c? Wije : And I mention this firft for to his Wife, in all the parts of it ; and is put
Two Reafons, in contradiftinction to the Submiihon, which
1. BECAUSE this Relation comes near e (I to exprefteth the whole Duty of the Wife, Col g,
that which is Natural. For tho' not Nature, iS, 19. But this Conjugal Love is Mutual, and
but mutual Confent, makes thefe Individual is the proper Cement of this Relation : And it
Perfons Correlates in this Order ; yet the natural is enforced from that Conjugal Union, by which
Necedity of this Relation was founded in the they become One Flefli : And tho' this Onenefs
Order and End of Man's Creation. Humane Na- be not Natural, but Voluntary, yet it is the
ture was at firft confined to one Man, and one neareft relative Conjun&ion in the World, and
Woman, by whom it was to be Propagated and on that account it requires the intimated Af-
Multiplyed in it's Individuals, which was the fection -, and if it be rightly made, it follows;
reafon why God made a diftin&ion of Sex be- from a Preference that thefe have,each of other
tween them : And to prevent Confufion, God in their hearts, above all the World, on ac*
from the Firft appointed Marriage, asanecef- count of this Relation : For which reafon it is
fary Medium of it, (plainly intimated in, Gen. compared to Love betweenChrift 8t his Churchy
2. 14. ) And in this He laid a foundation for Eph. j- 2$, &c. husbands, love your wives f
diftindt Families, to fet up each by themfelves j even as Cbri/l alfo loved the Church, and gave
hence one Man was to have but one Wife at him f- If for it .And the true Comfort which
once, nor would ever have had occafion for a is to be hoped for from this Relation, muft de-
fecond,if Man's Apoftacy had not opened a Door rive from this Love,without which it will prove
for Mortality to break in upon him * and this to be, of all the moft unhappy.
the Prophet argues from God's making but One, 2. A /fecial Care and Tendernefs one of ano-
Mal. 2. 1$. So that if this Order be not up- iher. And this follows from the Love now
held, either Mankind muft ceafe, or Mankind mentioned, and is indeed the end and ufe of
muft degenerate into the State and Order of it : And in this they ought with an holy emu-
Brutes, which is altogether diiagreeable. lation, to itrive which mall outftrip the other.'
2. THESE are the moji Necejfary, as well as They are to be Helps one to another, and this
principal Parts of a Family. I do not fay, that Helpfulnefs is equally incumbent on them 5
these can be noFamily without thefe, the Death and there are many things wherein they are?
of one of thefe doth not neceffarily dilTolveaFa- to exprefs this Helpfulnefs of theirs, which I
mily,tho' it doth mutilate it j nor is it compleat (hall not diftin&ly infift on. There is a ftudy
where this Relation is not. It was the firft and care, to pleafe one the other which belongs
reafon of making Families, and had Man con- to them in common : Heixe that in 1 Cor. 7.
tinued in his Integrity, it would have been 33, 34. They mould, fo far as may be with-
necefTafy •, whereas, whether the other were out finning againft God, endeavour to give
not introduced by the Apoftacy, may afford each other Content, that they may fortify and
matter of confideration. preferve Amity and £weetnefs in their whole
IN the further Profecution of the Duties be- Converfation \ remembring that by Marriage
tween thefe, we are to take Notice, that of they are made infeparable, and cannot without
all the Orders which are unequals, thefe do Sin, at leaft on one fide, bepiit afunder,or depart
one
^*j — - i ■■■■ '■■■■■■«■■ ■ - ■ » « ■■■■*"" ■ ■ ■ " ■■ i.int
610 LeHures upon the Queft. LXIV.
one from the other. Hence they ought to (2.) LET us proceed to the Duties which
ltudy each others Tempers, and prudently are Proper to each of thefe Correlates, or he-
accommodate themfelves thereunto, fo as not long to the Husband as he isSuperlour, and
to irritate the Corruption that is in them ; to the Wife as Inferiour. That there is fuch an
bear with each others Infirmities, Natural or inequality fixed by the Divine Precept, the
Sinful, confidering themfeives as the frail Word of God abundantly teftifies ^ how far
Children of fallen Adam -, and making the AL this is augmented by the Apofiacy, ( as is in-
lowances which they ftand in need of having timated in Gen. 3. 16. And thy de/iref'all be
made to them : To chufe the fitteft Seafons to thy husband, and be Shall rule over thee, ) I
to Reprove each other, for things which their fhall not now enquire ; only obferve, that it
Love and Duty calls for; and ufe tlje greateft is become more grievous by reafon-ofthe fin-
meeknefs in the application of them : Such ful Frame befallen both, which makes the
was that of Abigail to her Churlilh Nabaj, one Imperious,and the other Impatient of ha-
1 Sam. 2?. 3^» 37. They fhould be careful of ving any rcliraint : Neverthelefs, this Order
each others Health : And carry to one ano- was placed from theCreation \ and appointed
ther with greateft Tendemels in Time of by the Law of fpeciai Government, and there-
* Sicknefs, exprelfmg a very peculiar CompalTi- fore the Apoule argues it from Reafons
on. They are to be very tender of each others feich'd from the Order of Creation, as well as
Reputation^ not only to bear, but alfo toco- the Apofiacy, 1 Tim. 2. 13, 14. For Adam was
ver and not difcover any thing, which may fir ft formed then Eve. And Adam was not dc-
render them a reproach to o. hers ; and this ceived, but the woman being deceived, was in
either by filence when it may be kept fecret, the tranforejfion. And we are acqua.nted, that
or by the bell and mote candid Interpretation, the Realm of the Woman's Creation was the
when it cannot otherwife be hidden. " iupply of Man's Need and Comfort, Gin. 2. 18.
3. A Mutual endeavour to promote each 0- Sothataltho' it be Arbitrary, whether this
ibers Eternal Salvation. To do all they can to Woman will accept of this Man for her Hus-
help one another to Heaven -, and in nothing band ; yet in cafe (he doth fo, (he in (0 doing
can they equally (hew their belt Love. Con- takes him in that Relarion which carries fuch
fidering they have but a little while to Con- a Superiority in it, and confequently engageth
verfe together in this Lif -,they fhould do their herfelf to carry it to him as fo : For this be-
utmoft to be Inftrumental, that they mav meet longs to the Terms of the Marriage Covenant,
and dwell together in the Kingdom of Giory, Let us then take an Account of thefe feverally 5
where their Love fhall be perfecl. And for 1. THt husband's Duty as Superwur, is
this end, they ihould be to each others Pat- in Scripture called Love, by wyof eminency
terns of Piety, and by their Exemplary Reli- and fpecialty -, and therefore the Precept laid
gious Carriages to ftir up an holy Emulation on them, is every where exprefled by this
■between them ^ to call upon and quicken each Term ; as tph 5. 25. Col. 3.19. and elfewhere :
other to the Fear of God •, and freely to com- And for the imenfenefs of it, it is refembled
xnunicate their Experiences, and to be much to the Love of Chrift to his Church ^ and it
In Secret Prayer to God for one another, That isunqueftionable, that the Spirit of God ufeth
God would blefs them indeed, and make them this word to intimate that he ought to ma-
partakers in His Love •, and Travail in Birth nage all his Authority in all refpects, fo as to
for their Conveifion and Salvation : And all exprefs the entirenefsof his Love to her-, ad
this is intimated in that, 1 Cor. 7. 16. For not under pretence of Authority, to forget
what knowijl thou, 0 wife, whether thou fhalt that (he is the nearefiCompanion that he hath
Jave thy husband ? Or how knowett thou, 0 man, in the World, and is his fec-ond Se/j ; fo the
whether thou fhalt Jave thy wije ? Apoftle argues, Eph. ?. 28, 29. So ought men to
4. A joint IntrreQ in governing the reft of love their wives as their own bodies : he that
their Fimily. If God in his Providence hath loveth his wife loveth himfelf. For no man ever
.fceftowed on them Children or Servants, they yet hated his ownflefh >, but nourifictb and chc-
liave each of them a (hare in the government rijhethit, even as the Lord the church. And
of them-, tho' there is an inequality in the tho' if the Wife finds her Husband not fo
degreeof this Authority, and the Husband is Kind, as fie would Rationally expeft, (lie
to be acknowledged to hold . a Superiority, ought to acknowledge it a fruit of theApofta-
■which the Wife is practically to allow -, yet in cy, and bear it as a Confequent of Sin, yet
refpeSl of all othets in the CEconomicai Soci- this is no excufe to him. Now from hence,
ety, fhe is inverted with an Authority over 'there are thefe Duties more efpecially be-
them by God* and her Husband is to allow it longing to the Husband,
to her, and the others are to carry it to lur 1. HE ought to fhew afingular Tench-mep,
as fuch: Touching Children, the letter of the confrering her as the weaker Veffel. Thus he
Command exprefleth it ; and it is urged eife- is directed, \Pa. %. 7. Women are ufually
where with Enphijis.ns we formerly obferved : attended with more bodily Infirmities than
And as to Servants, the Metaphorical and Man ; and peculiarly in breeding, bearing and
f-^necdochical ufage of the words father and nurfing Children, which draw forth not a
Mo'bcr, heretofore obferved, implys it -, for little of their finful Impatience 5 and a great
tho' the Husband be the Head oi the Wife, yet deal of bearing and forbearing is neceflary to
fhe 13 an Head of the Family. be ufed on the Husband's part \ and the rather,
becaufe
' - , I .11. ■ ,-k ■ — "~ ■ ~" ■ -^— — — — — — — — -^- — ■— — — ^— ■ ~— • — — — — - (. .^— . ■lll^W*f 1^1* !■ —I ... ■-..,■ II ■ ■«».-—— ■■_....
Queft. LXIV. sJjfembl/s Gtecbifm. 61 i
beeaufe they may read their own Sin in it, and Good Man is Characterized, Pfal. ri2. ?. Tc
ought to adore the Sovereignty of God in ma- guide his Affairs viub difcrctr
king this difference, and to acknowledge them- 2. TO uje fingular Cart\ in p,:ov:dingiVn:gs
felves to be inftrumentpl, in much of the Tri- meet for her. Tho' the Head be principal part
al which they meet with. of the Natural Body, yet it is a Cciiftituent pSft
2, HE ought carefully to maintain her Honour of the Body, and hath therefore a Syn^a1
and Authority in the Family. He is to give her with it, and cannot but be careful for it \ and
Honour, 1 Bet. 3.7. And indeed, He doth but its great Contrivance is for the Comfort of if,
confult his own Honour in fo doing-, for her and keeping offof Injuries from it. As there-
Credit redounds to him \ And particularly to fore it belongs to the Man to lay out his Provi-
fee that her Place be maintained in. the Family, dence,and Endeavours for the good of his whole
and that both Children and Servants pay her Family,fo more particularly&eminently for his
the due refpects, who are too apt to defpife her, Wife, who is more clofely united to hiin, by
and will .trample on her Authority, if they fee fpecial Bonds of Propinquity than an^ other
themfelves countenanced by him- How tender Member of it : Hence that, Eph. 7. 29. For ,
was Abraham of Sarah's Authority, whendefpi- man ever yet hated, his own fiefo* but nourlfncih
fed by Hagar, Gen 16.5,6. He ought to be and cheriflmh it. He mould therefore alwa
more peculiarly fever e in bearing teftimony a- be contriving and laying himfelf out for her
gainft Contempt fhewn to his Wife, beeaufe Comfort, that me may not want any thing that
her wrong belongs to him to right. is needful for it, that comes within his Ability
3. In fum, HE ought to carry himfelf to her, to do for her.
Jo as in all things to approve himfelf voorthy to be 3. TO lead and guide her with Pious Counfct,
her Head. The Spirit of God by the Apoftle, and a Godly Example. He ought to ufe his 5u-
puts this title upon him, Eph. 5- 23. The Huf- periority, as with tendernefs, fo with greaterti
band is the head of the wife, even asChrifi is the Reafon. The Head is to guide the Body, and
head of the Church : and the Saviour of the body, order it's Affairs, as it is it's own body 5 and as
And this Comparifon affords matter of fuitable theHusband hath a Duty ofCondu&ing his Wife,
Inftru&ion to the Man, how he ought to carry fo he ought to do it, with that which may com-
himfelf in his Place. The word Head, is not mand her, as me is a Caufe by Counfel, where-
only ufed as a Note of Superiority, as it is very in there is a manifeft difference between the
frequently intheBook of God:, but being acorn- thing ufed in the Comparifon, and ttie Subject
parifon taken from a thing Natural, it carrys to which it is applied. We find fuch a Title pit
in it Inftruction about the Nature of this Supe- on theHusband, Prov. 2. 17. The guide of her
riority, and Way in which it is to be ufed, by youth', which implies a power of direction.
all Perfons to whom it is attributed : And Neverthelefs, He nuift remember, that it is
there are more efpecially thefe Three Things for God, and fot his Glory that he ought to do
pointed at in it * it % and for thatreafon he is to require nothing
1. TO fhevo a fingular Wifdom (If Knowledge of her, but what is agreeable to -the revealed
inhis whole Condutl. It is true, There is Duty Will of God : As he is her Head, he ought to
from the Correlate, ariiTng from the Relation be able to back his Counfels with the Word of
it felf, which obligeth the Confcience, tho' the God 5 and lay before her a fufficient Convi&iort
Subject of it be defective in the difcharge ofthe of herDuty,to comply with him therein 5 for he
Duties ariitng from it : Hence that in, 1 Pet. hath noAuthority of Compulfron •, tho' there are
2.18. Servants, be fubjeci to your mailers wuh ways in which he may lawfully let her fee his
all fear, not only to the good andgentL; but alfo diflike of her refilling to comply with his jiift
to thefroward. The reafon whereof is of equal demands of her : And to give force to thefe, he
force in other Orders, beeaufe it intends the ought to go before her in Exemplary Love and
Connexion which God hatn made in the Pre- Godlinefs \ and let her fee* that he requires?
cept, between the Relation and the Duties 5 nothing of her, but what he is willing and rea-
and both the Relate and Correlate, are accoun- dy to do,fo far as it belongs to him in his Order
table to God for their demeanure \ but ftill the and Relation. Thus m general we have the
i Duty abides on Men in every Relation, to carry Hufband's Duty. And as to particulars, I re-
jthemfelves worthy of it, and that is by ac- fer you to fuch as handle the feveral Cafes de-
quainting themfelves with the Duties ofthe Re- pending.
lation, and pra£tiiing a careful Conformity 2. THE Duty of the Wife, «s fce is Infcriour,
thereunto. Now it is the Prerogative of the Head, is frequently in Scripture called Snbn:)j]h<n • Bee?
in the Body Natural, to be the Seat of the Un- Eph. 5. 22. Col. 3. 18. The word ufed there
derftanding, 'which it is to employ and apply is a general word, and fignifies to be order? d
for the- right Conducting of the whole Body, under another, or to keep Order, being aPMfe-
t And if the Hufband would maintain his Supe- taphor from a Band of Souldicrs, or an htrny ;
riority ,he ought to ftudy to excel inWifdom and and comprehends under it the Duty of Inferi-
Prudence: And how fhall he be a leader to his ours, in every Rank ard Order which Cod hath
Wife in ways of Difcretion or Piety, if he placed them in •. and is therefore applied to
doth not excel in thefe Gifts ? It is their Duty, Children in refpect of their Parents ;'the Wife
I Pet. 3. 7. To dwell with them according to in regard of her Hufband, Servants in rffpcclrf
Knowledge. But how mall they do this, if they their Matters, and Young -Perfons with regaid
jhave it not ? He ought therefore to do as the of fuch as are Aged, 1 hf, 5. $. And hence
" " the
6 1 % Leflures upon the Queft. LXlVA
the Submiifion here required, is not to be mea- 3 TO hearken to him, in bis lawful Counfds
fared by the Notation or import of the Word it and Demands. It is true, as was formerly ob*
felf, but by the Quality of the Relation to ferved, if a Super/our advife, or Command one
which it is applied. It is therefore to be in ge- that is Subject to him, any thing which is con-
neral obferved, that this Submiilion is not the trary to the revealed Will of God, he is to re-
fame with the Subjection required of Children fufetodoit, obferving a fuitable decorum in
to their Parents, or the Obedience due from Ser- the manner of the refufal j and the reafon is*
vants to their Matters. But as there is fuch a becaufe God is Superiour to both, and all the
fubordination intended in it, as requires the Duties of all Relations are prefcribed and boun-
Wife to terrify her Acknowledgment of her Huf- ded by his Command: But in other things
band's Superiority •, fo it is fuch as is to be ma- there is a Duty of Compliance -, though a Wife
naged fo by theHufband, as that his Wife may certainly hath greater liberty of debating the
take delight in it, and not account it a Slavery, Prudence of the thing : However, both refpect
but a Liberty and Priviledge ; and the Wife and common Intereft oblige her carefully to
ought to carry it fo to her Hufband, as he may Confult him in every matter of weighty to take
take Content fn her : And whatfoever is con- his Direction in things of common concern be-
trary to this, and isrendred grievous to either tween them -, and in things indifferent to chufe
Party, deriveth not from the Precept, but from rather to gratify his Demands, than pleafe her
the Corruption there is in the Hearts of Men. own Humours ( and to be fure to do no uunecef-
Accordingly, the fpecial Duties incumbent on fary thing, which lhe knows will offer Provcca-
Wives in this Relation, are fuch as thefe : ( For tion to him.
I here meddle not with thofe that belong to them 4. TO take delight in bis Honour, as her own,
under the Seventh Command, but refer them fS> ufe means to uphold it. The Hufbands Honour
thither. ) is her Credit, and me then Honours her felf,
I. SHE ought to entertain in her Heart, a when fhe moft Credits him : It is therefore one
reverend. Refpcft for her husband. This muft piece of the Commendation of the Vertuous Wo-
be the root and fpring of all that Subjection man, Prov. 31. 23. tier husband is known in the
which fhe pays to him, elfe fhe will either not gates, when he fitteth among the elders of tie
pay it, or do it hypocritically. This therefore land. She ought therefore to carry it in all
is required as a thing carefully to be looked af- things among Men, fo as that Men may not for
ler, Eph. 5. 33. Let the wife fee that fhe Reve- her foolifh Behaviour, reflect on her Hufband ;
rence her Husband. Therefore the word firftly as they will certainly do, if fhe be guilty on that
iignifys to Fear, and is of an Active fignifica- Account. Nor ought fhe to indulge any thing
tion : It fometimes isufed for that horror which to his difrepute ^but if fhe knows any thing that
iiezeth a Perfon upon the a.pprehenfion of fome would be fo, to ufe all Means that it may not
great Danger Threatning : But for the moft take the Air.
part it is improved in the New-Teftament, to 5. TO reft fatisfyed with, and take Content'
•exprefs the Reverence which an Inferiour con- in his Condition. This Union was made upon
ceiveth for a Superiour, on account of that Su- Choice * and if fhe engaged in it deliberately,
periority, and is applicable to all the Relations fhe knew his Condition in this World,and ought
of this kind : It is not aflavifb Fear, which is to be willing to be content with the Providence
jiouriihed with hatred or averfion -, but a noble of God in all the Changes that may come over
and generous Fear, which proceeds from Love. it. A Friend is born for the Day of Adverfity \
The Wife ought to have fuch an Honourable much more then, fuch a Friend as this : If there-
refpedr. for her Hufband, as fhould make her fore Providence frown on him, her Duty is to
to be very careful that fhe offer nothing to him, bear with him, and ufe endeavours by Cheer-
that fhould juftly offend him -, but count it her fulnefs and Counfels to Encourage him 5 and
Conjugal Happinefs to enjoy his kind and ten- wherefoever God fhall call him to have his Lot,
der refpects for her : And this fhe ought to main- to be a cheerful Companion to hirr, and Corn-
tain by a due confideration of the Duty of the fort, &c. .
Relation : Tho' the obfervation of his worth and 6. TO ufe Fidelity and Frugality, in mana-
good demeanure is a good help to fortify it, and ging the outward Concerns of the Family. It
the confideration that the Happinefs of the Mar- belongs to the Character of a Vertuous Woman,
ried Eftate hath a main dependance on the good Prov. 31. 1 1. The heart of her husband dothfafe-
Correfpondence between them. ly trull in her, Jo that he fhall have no need of
2.rV0ftttdy U ufe all lawful ways to oblige him. fpoil. Sheought therefore to have an infpedtion
To do any thing Sinful for this,is too much,and over the Houflwld Affairs, to fee that nothing
will difpleafe God, whom we ought to Reve- be wafted, or prodigally fpcnt h that all have
rence more than any Creature whatfoever : what is fuitable in due feafon -, that her Deeds
But there is an Art or Cunning which is Com- of Charity be meafured fuitably ; and nothing
menflable, viz. To acquaint our f elves with the of any great moment difpofed of, without his
Tempers or Difpofition or Inclination of one whom Knowledge and Approbation : And this belongs
we have a peculiar refpefl for, and wifely to ac- not only to fuch as are Poor, but to every Wo-
commodate ourfelve: to it \ than which there can man that will take this Relation upon her, let
be nothing in Ordinary Converfation more obli- her be never fo Koble : For doubrlefs, this Pa-
ging : And this is proper in the Cafe before us ; ragraph in the Chapter, contains a Defcription
this muft not ^ be to nourifh any wicked way in of one that is fit to make a Wife for a Prince,
them, which is another thing. U s 8
Queft. LXIV. *JjJemblf$ Catechi/m. 613
Us e. WE may. learn from the Premifes, not only a Tribe, but alfo a Nation. as we find
A £ ^ R*/* for the making of Happy Families. \x often ufed in Scripture j but in a more *#»#
Let Inch as ftand in this Relation one to ano- and appropriate fenfe, it intends a Private Sect-
ther, ftudy and practice more thefe Duties, and e(y of Mankind,, which is Domeftick « ' to' the
endeavour to out-do each other in that Conjugal 4 compleatnefs whereof there are i hree Orders
Love, and the regular expreihons of it; and* combined, Hufband and Wife, Parents and
wait upon God for his Grace to help them in fo Children, Mailers and Servants : Which Orders
doing. This is the way to have Piety,& Peace being different, there are the diverfe Rules
and Profperity to dwell under fuch a Roof : For which belong to them : And becaufe no Society
there God will command the Blemng. And if can confift or attain the End of it, without Or-
fuch do meet at any time with a Crofs in *his der, and every Member of it ought to be obli-
Relationjet them examine themfelves whether ged to OrdeV j there muft be Duties anfwerable
there hath not been Tome notable Defect in thefe lying upon them : And this the very Light of
regards, and be humbled before God for it. Nature will give Teftimony unto • Hence that
This will be the way to recover His Favour, i Tim. 3.4. One that ruleib well bis civnbcuje
8c to live together as the fellow-Heirs of Eternal having his children infubfetlion with all gravity.
Life. But thefe Duties muft hold a fubordination tow
[ J u L Y 37. I 7 o Z. ] and not either clafh with, or encroach
upoa
thofe that are proper to Fublick Societies or
Civil Government.
QFR MOXT Cl XX J X ^ THAT>^ a State of Servitude, as it
OL IV L%\ ^J i-^l \-/lj/l/l.I/Xt (Economical, was incompatible niib Man's State
oj Integrity. For altho' there would have been
£2.] YJiJ E proceed to confider the Relation inequality among Men neceffarily following
V V which is made between the Maf- from the Relations that God placed Men in 5 yet
ter & Servant i which alfo belongs to the fuch a Relation as this is, was neither neceiTary*
(Economical Order, and goeth into the Confti- nor adapted to the State of Innocence. Man
tutioh of a Family •, tho'not fo principally and was Created in a State of Liberty crmpleatly
neceiiarily as the former ♦ and therefore it is put fumifhed with the Image of God, and made for
in Order after that. An d here we are to ob- Dominion over the Inferiour Creatures of the?
ierve, that Mafic r is not to be taken exclufively Vifible Creation, Gen. 1.26. Which Domini-
but inclusively of the Mfirefs, who alfo hath on would have belonged to every Man, when
a power of Authority ovejc Servants 3 as was cb- grown to the ufe of Reafon • who was then to be
ferved under the former. at his own difpofe • whereas the moft eafy Ser-
BEFORE we proceed to confider the Duties vitude (Economical, hath that in it, that the
belonging to theCorrelates in this Order,it is r«- Servant is not at his own difpofal s but is at the
quifite that we enquire firft into the ground or call and beck of another, who is to Govern and1
foundation of the Relation it felf ; whether it be Order him in his Actions j as, Mattb. 8. 9. Not
appointed by God •, when, & how, 8c how far it is would there have been any need of it, Man's
to be reduced to theLaw of Nature,ov Moral Law. Condition would have been compleat for his
That there is fuch a Relation, de fatfo, is appa- well-being without it.
rent 5 but how it came about, is matter of Dif- 4« THAT this Dominion f& Servitude were
pute \ fome aflerting that the Relation between brought in by the Apoftacy, and are a fruit of the
Mafter and Servant,- is as Natural as that be- Curfe. The Reafon why the Pagan Philofophe'ra'
tween Parents and Children; others conftantly afcribeditto the Law ofNatureis plain, viz Be;
aflerting/ that the Relation it felf is made by cauie they were altogether ignorant of Man's pri-
Men's corrupt Wills \ and that it is unlawful mitive State of Perfect ion,and considered Man-
for any to. take to himfelf the Authority of a kind in the Condition which they found him in;
Mafier, or for any to fubmit to the Condition which was under the Ruines of the Apoftacy ;
of a Servant : Whereas others go on in a middle which had they known, they would have been
way, which is more agreeable to Truth : And otherwife minded. And when great Divines
for the diftinct taking up of this matter, I mall do fay that the Law of Nature requires this Re-
briefly offer the following Obfervations ; lation, they do not intend it of the primeval
1. THAT the Order under confide ration, is right, but of theprimability of it, in regard of
CEconomical. The Titles of Lord and Servant, Man's prefent Condition, which they call a fe-
are fometimes ufed for every fort of Relation condary Right ; fuppofing truly, that in this
between Superiours and Inferiours : But the Law, Provifion was made not only for, the Re-
Nature and Quality of the Subjection is diverfe lations which were at firft made j but alfo for
in them, and to be meafured from the Relation all fuch, as might afterwards be introduced,
it felf, and the End or Defign of it. But more either by the Providence of God, or by a pofi-
peculiarly, we are here to diftinguifh it from the tive Law. Hence,
Lordmip and Service between Civil Rulers and 5. THE Mijery cenjequent on Man's Fall,
their Subjects. i>ath made this Relation neceffary and unaVcida-*
2. HENCE the Right of Dominion, and the ble. Tho' a State of Service, which naturally
Duty of Servitude, is limited to that txhicb is pro- infers it's Correlate, was no ways agreeable to
per to aFamily. A Family indeed is fometimes Man s Primitive Perfection --, yet it is fuch as
considered more largely , and fo it comprehends the Condition of fallen Man, under his unhappy
Eeee ' cij:
— 3-
gi^ LeSures upon the Queft. LXIV*
Circumitances, cannot be without ; which 9. THERE tf/^ differ em degrees of this D -
renders it both needful 5c profitable to Humane minion & Servitude. The word Servant is
Society j and not only in the Common- wealth, thought to be borrowed from the faving of ?ti*
but alio in the family. All Servitude began in fonsinWar^ but it is applied to all fuch in a
the Curie, but it is fo ordered in the Providence Family as are under the Command of a Mifleri
of God, as it becomes Beneficial to Mankind, and owe to him Subjection : And we know by
And fuch is- the Condition of fome that they do Experience, that thefe are not all of a fort, ©r
fall unavoidably under this State,and are made come under the fame degree of Servitude •, fome
Servants of others ; Nevertheleis, God in His are more Free, and others more in Bondage *
Infinite Wifdom, in it provides for the Succour hence the word Servant is fometimes ufed in
and Advantage both of M afters and Servants : common language, distributive with that of a
and it is none of the leaftMedia for the uphold- Slave. Now the ground of this difference ari-
fng of Families, and providing for the Comfort feth from the divers ways in which this Rela-
of many Lives. t tion is brought about 5 and thefe may be redu-
6. HENC E there are neceffary Rules, pre- ced into four Heads; Viz.
fcribing and limiting the Duties belonging to this i. BY Coritpatt ot Agreenteht. And thefe
Relation j^iven by God. That there are fuch,the are the moft honourable fort of Servants : A aid
"Word of God acquaints us, and the Kecellity of thefe are fuch as are originally Free, and ei- .
Mankind called for it, elfe there would have ther by themfelves or by their Parents or Over-
keen no Family Order, which would foon have feers Indent with their Matters, between whom
brought Ruin upon the World. The End of there are mutual Obligations , fuch as Appren-
this Order is for Mans Benefit, tho' it alio car- tices bound to Trades, or hired Servants for a
ry on it a Note of the Apoftacy -, and this Be- fhorter or loi ger Time j of this fort of Service
nefit would foon ceafe, were not both Matters there are few that make any difpute againft the
and Servants under the limits of Reftraint -, as Lawfulnefs of it, being apparently neeefiary.
is evident from the breakings out of wickednefs 2. BY fef Alienation; through Poverty or
in many, this notwithftanding. forfeiture. When Men are reduced to filch
7. THE Rules or Duties referring to this Exigence, as they either Sell themfelves or
Relation, ere reducible to tie Law of Nature^ cr Children to their Neighbours ; or run them-
the Moral Law. That Law not only laid Com- f 1 es in Debt and have nothing to Pay ; or for
:mands on Men, confidered in, and in things fome pecuniary Crimes areSoldj fuch things are
agreeable to the State of Integrity •, but was a allowed by the Laws of Nations, and the Scrip-
Rule of Government, and therefore extendible ture feems to approve the Equity of this •, this
to every Condition that Man might be in. And was Civilly pradtifed in Ifrael, 2 Kings 4. 1.
the Fiift Command requires that Man receive And it feems to be grounded on that hswfieut,
the Command from God, in whatfbever helhall if. 12. And may be argued from the Scope of
at any time make known His Preceptive Will that Parable, Matth. 18. 25. Levit, 25.39.
in, becaufe He is our Lord and Lawgiver \ and 5. BY Qaptivity in War. This alio hath been
Infinite Wifdom could not but accommodate the reckoned to Jus Gentium, and accounted Indul*
Rule, fo as to comprise in it every State which gence to fuch as might have been flain 5 and
Man might be brought into 5 and made this or was allowed by God to his People Ifrael. On
that tobe* hisDuty in fuch an Hypothefis. Hence thisAccount he gave a Law about it : See, Numb.
the Light of Nature, or right Reafon, which is 31. And thefe are reckoned to the Man'a own
the Medium by which we are to fpell out the proper Goods j and a right of buying and fel-
JLaw of Nature, will tell Men upon fearch,, that ling them was allowed to them •, Lev.2$.^J^ca
fuch a Relation, being to be ufed for the Glory 4. BY Natural Generation. For, though
<t>f God and Ufe of Mankind, hath foch infe- Men are not naturally Servants as they are
parable Duties attending upon it : And when' Men *, yet Men may be born Servant*, being
God hath revealed His Will concerning this in defcended of foch Parents as are Ha. And this
His Word, mutt fay, It is highly Rational * and alfo hath a Divine Approbation, Gen. 14. 14.
doubtlefs that general Rule, rightly applied, 17.12. So that all thefe forts of Servants come
will undeniably infer it, Matth. 7. 12. There- under our prefent Consideration : And I mall
jore all things vohatfoevsr ye rvouli .that men endeavour to give a general Account of the
Jl:ould do to you, do ye even fo to them : for comprehenfive Duties belonging to each.
this is the law and the prophets .■ (.1 ) THERE is a Duty of Love which
8. THAT /* is very lawful for fome to be Majlers owe to their Servants. And tho' there
Ulajlers, and Jome to be Servants in a Family, is 3 diverfe Government of them according to
For, tho' Sin made it neeefiary, yet that necef- the different ground of their Servitude -, yet
fity falls under the Governing Providence of there is an HonoHr, Love and Refpect which
God, and is made capable of being improved they owe to all j and the pooreji Slave hatha
to His Glory. It is therefore a Condition, in right to it : The meaneft Servant is in fomere-
which God may be glorified 5 and for that rea- fpeel: as good as his Mafter,altho Providentially
fon we are commanded to nfeit 10 : and her- made far Inferiour to him. They tad both one
vants are bidden on this account to be content Father-, are made of the fame Metal, and call:
in it, and carry it with a due regard hereto, in the fame Mold of Humanity \ fo 'job wcknow-
1 Cor. 7. 2c, 2t,22. And the Apoftle afierts ledgeth, Job 31. 15;. Did not he th.it niacin nit in
the juft dominion of Philemon over his Servant tfo womb, make htm > and did not laejajbiuti #s
Qnrjimus, Phil. 10,11,12,13,14, ■."""" in
— - ■ **m*
Quell. LXIV. vifmblfs Catecbifm. 615
*m — — — ' '■ " ■ —■ • -"
in the womb. They have both one Supream next end of all Family Difcipline, which xe*
Lord and Malter, to whom they mult give up quires Moderation.
their Account •, hence that, Ver. 14. What 3. THETaretoCcrreft them with Prudence
tbenfoall I do when God rijktb up ? and when be and Humanity. That Corrections, whether by
vifitetb, whatjhall lanfwer bim>. Hence that, Reproofs or Chaltifements, are not only a
Eph. 6. 9. Knowing that your majler alfo is in Privilege belonging to the Superiority of Maf-
beaven. Aud they have both Immortal Souls ters, but a Duty incumbent on them, in cafe
equally capable of being made partakers in that need calls for it, both for the maintain*
Eternal Glory : So that this difference in Con- ing of their Authority in the Family, and the
dition is only temporary •, and hence'the Du* real Good of fuch Servants, is certain : And
ties of Mailers to their Servants may be redu- altho' there is to be a different Adminiftratioa
duced to Two Heads, 1. Reflecting their of it to fome forts of Servants, and others ;
Command over them. 2. Reflecting their yet thefe two things mentioned, are to govern
Care they mould have of them. them in the application of it to any,even fuck
.•(M RESPECTING their Command over over whom they have the greateftjurifdiction,
them. That they have a right of Command, viz. It mult be done with Prudence \ in which:
is very evident from the Nature of the Rela- Prudence there are two things to be obfeived,!
tion j elfe they could in no true fenfe be cal- viz. They ought not to do it, except there be
Ted Servants. And as the Power over Ser- a Juft Provocation h nor then always, unlets
vants upon Compact is limited by the Articles the Circumiances make it needful. Extreanx
of it •, fo in the other, which feem to be more Rigour here, isextream wrong. Utmolt Se~
Arbitrary, it is bounded by the Rules both of verity is not to be ufed, when more gentle
^Natural and Revealed Religion : And herein Treatment is as probable to attain the end ;
general, ( Negatively,) no Malter as fuch,hath We read, Prov. 26. 3. A whip for the borfe, a
an Arbitrary Power over his Servant, as to bridle j or the afs, and a rod for the jooh back.
Life and Death ; this would be to encroacU And weare not to make Affes of our Servants,,
upon the Civil Government, to whom it be- whilft they maybe treated as Men. And
longs to do Jultice between Mafters and Ser- when Prudence calls for ir, Humanity ought
vants: Hence that Law, Exod. 21. 20. JV0/- to Govern it. They muft avoid all Cruelty,
toitbflanding, if be continue a day or two, be Jhall both in words and blows j and rather keep
sot be punifhed : for he is bis money. And what within the bounds of Severity, than go be-!
follows in the next Verfe, was an Indulgence yondthe Limits of it : and for this reafon it ',
of the Judicial Law to that People. And here ought not to be done in a Paroxifm of Vngo^
thefe particular Duties are to be obferved, verri'd Page ; but when Paifions are under the
1. T H ET are to Command them nothing but Government of Difcretion. It was a laudable
what is juft and right. And here a difference and imitable Expreflion of a Pagan, whichr
is to be made •, there are Services which in Moral Philofophy had taught him, who fail'
themfelves are lawful, but are alfo in efteem to his offending Servant, I would Beat thee v
fordid, and not agreeable to fome, who are if I were not in a Vajfion.
of a more ingenious Education 5 and yet ne- 4. TO allow tbem a full liberty to plead their
celTity requires them to bedone^ but are fitter Innocency. What folemn Profeflion doth Job
for fuch as are of a more ServileCondition :But make of his Integrity on this Account, Job
that which I here mainly intend, is, that there 3r. 13. if I did defpife the caufe of my man-
are fome things which are inthemfelvesL<2«'/'#/, Jervant, or of my maid-fervant, when they con-
and others that areSitf/«/,being a direct breach tended with me. The end of Reproof and'
of fome Moral Command. Now the Law of Correction is to convince theSubject of a fault ;
God is to bound their Authority, and they if therefore they are Guiltlefs, they deferve
may not Tranfgrefs it : And it is certain, it not ; and therefore a due enquiry into the
that to Command a Servant to do a thing Cafe ought to precede. And it is their due„'
that is forbidden of God, is to be a Guilty foberly to vindicate themfelves if they are
partaker of other Men's Sins, and to be a able •, and are not therefore to be terrified
Moral'Caufe of them, which is univerfally with Menaces, and forbidden to fpeak foe
forbidden, iTim.5.22. themfelves. And if they have been wronged
2. THET are to jorbearfcurrilousV? undue by a rafh treating of them, it is a neceilary
Thre'atnings. See, Eph. 6. 9. Rafters forbear Duty to do them right, tho' the manner of it
threatning. The word forbearing, properly is to be wifely managed, fo as not to give
fignifys to remit or moderate a thing. Not them occaflon to irtfult; and the Obligation
that all Threatnings are here interdicted ^ for in thefe two laft refpetls, is to be gathered
there are that belong to Pifcipline, and are from the equity of the Law, Exod. 21.26,27.
good Means to prevent Difobedience, or hum- [2.] RESPECTING the Care which they
Me them when in a Fault : But thofe unjuft Jhould take of them. They are Members of
Threatnings, which carry in them the indica- the Family, and confequentlv under the Care
tion of fury and unbridled pafiions, are to be of the Head of ir: And this Ore ought to be
ieftrained: for they both difcover an ungraci- exercifed both in regaid of theii Souls and
ous frame in him that ufeth them,# and tend Bodies.
more to harden Perfons in their wickednefs, 1. IN regard of their Souls. And here is
than to reftrainor reform them, which is the their principal Care to be employed ; All the
"•"-'. E e e c 2 Mem-
— II ■ — ■ "" — ^ ■ ■ MIMI l| , I I II ■ ■ 1^ ^— — I I^^IW i 111 m III !!■ ■■ ■ ■■ lW __^
616 LeBures upon the Queft. LXIV*,
Members in a Family are therein equal, in that I. THEY ought to entertain in thj'tr hearts*
they haveSouls equally capable of being laved or a Reverential Fear of them. Eph.6.5. Servant f.
loft : And the Soul of a Slave is, in it's nature,of be obedient to them that are your majiers accor-
ds much worth, as the Soul of his M-tfter, having ding to the flefh, with fear & trembling in
the fame noble Faculties and Powers, and be- finglenefs of heart as unto Chrijl. We offer-
ing alike Immortal; and being alike Precious ved under the former, that there is a Fear or
To Chrift, who paid as great a Price for the Re- Reverence due from every fort of Inferiour, to
demption of the Soul of this Perfon, as of the the Superiour, which ought to be a Principle in-
cther, Ezek.i8.?. Col. 3.u. Now every Houf- fluencing them to the pra&ice of their Duty ^
holder is a fort of Prieft in his Family •, every without which, they will either not do ic at al)
Soul in it is put under his Charge, and he is or do it Hypocritically : But that this Fear is
jbound tofeekthe Salvation of it, and mud give diverfifyed nccording to the Nature of the Re-
an Account for it another Day, when God lhall lation which they iland in : The Apoftle there-
demand, Where are the Souls that I betrufted fore here fubjoyns trembling, to exprefs the
thee withal? Hence they are bound to take Care kind of Fear belonging to Men in this Order
for their Inftrudtion in the fear of God, and al implying a fenfe of their Subjection, and the
low them the liberty of the Ordinances, and Power their Mailers have over them ^ and the
give them their feafons for Reading the Corruption of their Hearts making this Condi-
Word, and fecret Religious Performances , and dition uueafy to them, which mould make them
to have neglected them in this, will be a bitter the more careful to watch themfelves, and for*
Remorce on their Confidences another Day, Gen. tify againft the Temptation, which Pride and
18. 19. For I know him, that he mi 11 command impatience of Servitude is apt to urge upon
bit children and his houfhold after him, and they them : God therefore ufeth fuch an Expreifion aa
fljall keep the way of the Lord. this,Mal.i.6. If I be a mafter, where is my Fear >
2. IN regard of 'their Bodies. And the fum- 2. CHEERFUL Obedience to their Lav:-
mary Duty here is to do that for them which is ful Commands. Not refitting or fretting ; Tit.
juji & equal, Col. 4. I. And tho' we cannot 2. 9. Exhort fervants to be obedient unto their
£Ut a particular flint to this, but it much de- own ma'sters,and to plenfe them well in all things ;
pends on the DifcretiDn of Mailers, and Con- not anfwering again. They are to remember,
dition of Servants-, yet it is certain, that this that they ferve God, in ferving their Mailers 9
is not left wholly to their Arbitrary Pleafure: and therefore fhould do it willingly 5 Eph.6. 7.
Doubtlefs there is a Caution againll an over With goodwill, doing fervice, as 10 the Lord an A
delicate Provi lion for fuch, included in that not to men. It is true, if they Command them
'Adage, Prov. 29. 2t. He that delicately bri get!) to Sin, they muh» humbly refufe^ for both their
tip his fervant from a childy/ballbave him become Mailers and they are God's Servants, and they
bis/on at the length. But there is the leafl mud not difobey Him topleafe Men ; but no
danger on this hand. . As to Servants by Com- lawful Command, tho' poilibly in it felf ingrate-
paSy they have a Relief againft Oppreifion by ful, fhould be refufed by them, nor difputed
their Articles, efpecially Apprentices , as to againft by them, nor done with a murmuring
others, it is a Duty lying on Mailers, to fee that and difcontented mind.
they have wholefome, fufficient arid feafonable 3* D IL IG E jYCE and Faithju'nefs in dif-
Food, whereby they may be ilrengthned and charging oftheScrvice that is incumbent on them.
encouraged to do their Work •, and that they They ought to be as diligent in ferving their
.have fuitable Apparel to cover their nakednefs, Mailers, as if they were doing for themfelves 5
and defend them from the injury of the Seafons-, and indeed they do fo in a true account. They
and if they have been Faithful to them in their mould account theirMailer'sProfit as their own,
Service to do fomething more for their Encou- & be as much concerned for it 5 and for that rea-
•ragement : And they owe to them a tenderCare fbn they ought to ufe chearfulnefs in all they do *
that they want for nothing that is proper for for this realon they are £brbiddenEye-/'ervice,E^,
them in a time of Sicknefs: It is recorded for 6-6. Not with eye- fervice, as men plcafers^but as
the Commendation of that Centurion, Matth. ibe fervants of Chrift, doing the will of God from
8. $, 6. the heart. Ic is a good Motive to ferve God
(2.) THERE is a Reciprocal Duty of Ser- faithfully, becaufe His Eye is ever upon us $
vants towards their Mafter : And it is to be paid hence that, Matth. 6. 6. Thy Father feeth in
to them, eo Nomine, becaufe they are their fecret. But the Mailer's Eye cannot be al-
Mailers, let them beotherwife what they will} ways upon his Servant -, but his Conference
and they are to adore the Providence of God, in ihould be his Monitor, which is to confieler his
difpofing them to a better or worfe Condition Duty, and that Account he muft give to God of
in this regard 5 and if they fuifer hard things in his Service : He ought therefore to beware, that
it, to consider, that Servitude it felf was bro't his Mailers Affairs do not fufrer by him, either
in by Sin, and is apart of that Death which by Purloining or Neglect, Tit. 2. 10. Not pur-
Good as well as Bad muft undergo in thisWorldj Joining, but f hewing all good fidelity ; th*t they
..hence that, 1 Pet. 2. 18. Servants, befubjeli may adorn the doUrine of God our Saviour in all
f> your matters with all j ear, not only to the good things.
and gentle, but alfo to the froward. And the 4. PATIENCE & SubmiJJion. He may
principal and moil comprehenflve Duties in- poilibly ferve an hard Mailer, who Rules him
cuinbent on fuch, are thefe that follow *? with Rigour : And this hinders not, but if he
~ ' " r be
Queft. LXIV. t/ffembl/s Catechifnu 6ij
fee iniurioUfly treated, hTiiiay make his Order- light of Nature difcovers i it to be highly Rati-
lv application to the Civil Magiftrate, whofe onal 5 and the very Heaihen Moralilts,haje la-
Duty it is impartially to afford him a redrefs, ken notice of, & preferred Rules concerning it.
upon a clear Proof of it: Neverthelefs, he is not We may here only take a brief and general
to rife up againft hi* Matter ; or by any way, Account of this :
take his own Revenge upon him : And if he ... ( U ) A A CI E AT Perfons ought to carry
have no door open to obtain regular Succour from it towards them that are lounger fo astoadoni
Men he oupht witli Patience to commit it to their Age. Their whole Conversation oUght to>
God ' who hath faid, that He is the Avenger of be fuch as may Commend them to their Juniors,
11 £ ^ and command a venerable refpect from them.
8 U s fi' LET all fuch as Hand m this Relation > They mould adorn their gray Hairs with thofe
Take heed to themfelves, that they do ferve God Yertues which do every way become them.
thus in it as they hope to give up their Account Tho' Age it felf hath a refpedt due to it, yet it
with Joy' another Day. Let Mafters co.ifider, it is not becomingly managed, it may be un-
They have aMafterin Heaven,who will reckon happily expofed to Contempt :: We therefore
with them e're long j and if they have abufed have that Observation of the Wife Man, Prov.
their Power, or negleefed their Duty, it will *°'*l::$* *'"? k'f L*A "own of glory, if it^
be ill for them. And let Servants remember, »e found in the way of right eoufnefs We have
That whatfoever Entertainment their Service afummary Account of the Exemplary Vermes
finds from their Earthly Mafters, God will which they ought to adorn their Lives Withal;
accept and crown their Faithfulnefs in it -, and Tit. 2. 2. That the aged men be fober, grave,
if they have ferved Chrift, and done it as to temperate, found 1* faith, in chanty, in pati-
him, great will be their Reward in Heaven : ¥<*> • . - ; ... , . .
And how hard foever it may at prefent feem 1. SOBER, or Vigilant : But it is frequent-
unto them, yet when Chrift mall fay, Well ly ufed for Sobriety-, and that not only in re-.
done good and faithful Servant, it will never *i?ect of the Body but of the Mind. And it is
Repent them. not to be reftrained to Meats, Drink, Apparel„
., for that comes afterward j but it comprehends
[August 24. 1 7 ° 3* J the whole Deportment^ and confifts in a vigi-
. - lant Care to keep a guard upon all their Words
andCarriages,that they do riot exceed the bounds
CCf? TVfOTsT C^J JfJfX^ of Sobriety 5 not bragging of tliemfelVes, o^
OI— A VIVA v^-L^I V-fZ-zl. **.«**.• allowing themfelves in any mariner of ExcefsJ
2. G RAVE. The Word fignifies one of a
II. ttt E are now to pafs over to the con- Modeft, feemly and venerable Carriage : The?
VV fideration of thofe Orders which are Word is tranflated Honejf, Phil. 4.8. But it pre-
fpeciaUy called Political-. The former were more perly fignifies a well composed Carriage, fuch as
Private, theje more Publick, and refer to the rnay command Refpect from others : and is op-'
larger Societies and Combinations of Men. For pofed to that which is light, zn&frotby, and JQ*t
there are no forts of orderly Societies among cular : And nothing more unbecoming Old Age^
Men, but what are under the obligation of mu- than juvenile Levity ; and is as ominous as*
tual Relative Duties. And here are Two forts Flowers in December, and greatly Prejudiceth,
of Relations, which may come under our Cog- Youth.
nizance -, the one arifeth from the Condition of 3. TEM PE R A TB. The Word flgriifys'
Men,whom God's Providence ordereth to dwell one that keeps his Mind 3 and is often ufed for
in fuch Societies -, the other from the Order Sobriety in general, and is comprehended hi
which God hath fet up and appointed to be main- that •, but becaufe in nothing are Men more en-
tained in fuch Cofnmunities, for the well-go- dangered tolofe the ufe of their Underftanding,'
verning and regulating of their Affairs -, fot then in Excefs in Drinking, it is often reftrain-
both of which there are Precepts given in the ed to that ; and though it's comprized ill
Word of God j and may be a little enquired into, the firft, and therefore the Greeks had a feaffc
[1.] THERE is that Relation & Order which they called N^*,*, becaufe no Wine
which arifeth from the Condition of Men, whom was drank in it •, yet the Apoftle puts it in,be^
God's Providence difprfeth of to dwell in fuch So- caufe it is aVice thatOldMen are too eafily allu-
cieties. And that which I (hall only infift on, redto,under pretence of Age &Infrmity, which?
and which is more peculiarly taken notice of needs Relief ; and there is nothing more fcan-.
in the Holy Scriptures, is that which is ground- dalous than an Old Drunkard,
ed on Old Age and Youth. There are in all 4. SOUND in Faith, in Charity, and in
Places, fome that are Aged, and others that are Patience-, i.e. to carry themfelves fo, as to give
Toung -, and both of thefe in plenty are promis'd all poliible demonftration of their Soundnefs in
to a People whom God will blefs, Zech. 8.4, 5. thefe Graces, by the exercife of the Dutieswhich
Now, tho' there is not a fpecial Relation be- refes to them. The word Sound is a Metaphor
tween thefe, fo as to give the one a right of Ju- taken from the Health of the Bod)' •, and it in-
rifdiction over the other -, yet from the Con- tends Sincerity, which is Evangelical Integrity •■,
dition that each is in, there is a Civil RefpecT: and thefeThree Graces comprehend under them,
due from the one to the other -, and God hath the whole of a Chriftian's Life : *P>y found nej's
Commanded an agreeable Deference 5 and the in Faith we are to understand, adhering to the
Doctrines
6jg Lettures upon the Queft. LXIV
Doftrines or Truths of the Chriitian Religion, giving them refpedHul Antwers 5 bearing wuli
without wavering ; holding faft the founda- their Infirmities, and not infuhing over them,
tion and not fuffering themfelves to be im- 2. WHERE Old Age and Piety are met in
riofe'd on and led awuy with every wind of any, there is a great Regard to be bad to fuch
Dottrine'to be able to lay as Vaul, 2 Tim.4.7. venerable Antiquity. And here I (hall only
J have fought agoodjigbt, lhave finifhed?ny mention Three things ^
iourfe I have kept the jaith. By Joundnefs in 1. THEIR Grave Difcourfes are obfcrvamly
Chirm is intended, firmnefs in New-Obedience, to be hearkned unto. Not that we are to pin
which is called Charity ox Love h and is to be our Faith upon it h but we may expeft from
the difcovery of a fincere Faith, Gal.%.6. And fuch to have well weighed and experimented
it comprehends in ir, all the Duties required things communicated to us: Younger ones
in both the Tables of the Moral Law ; to be therefore ought to allow them the liberty of
faithful and conftant in the Duties of Worlhip Communicating themfelves, and not interrupt
Towards God,andRighteoufnefc towards Men •, them, as thinking themfelves Wifer. Elibu
and therein to give an Example of a Sober, tells us how he behaved himfclf among thofe
Honett and Godly Life, to the Riling Genera- Old Men in their talk j he attended diligent-
tion And by foundnefs in Patience is to be ly, and tarried till they had done, fob 32.
iindertfood, a fubmiflive and chearful bearing 6, 7, n, 12. If therefore at any time we dif-
of all forts of Afflictions, which they meet, fent from t ft em, it fhould be with great Mo-
und to which Old Age is incident. And here- de%ofExprelTion.
in they are to go before the Younger, that 2. THEIR Counfel is to be asked, n matter:
*hey may fecthefhine of thefe things in them, ef great moment Men of Years and ebfem-
and learn by them, and be poffefs'd with a tion, are molt fit to give found Advice, whofe
fuitable Veneration of them; and fet before Experience hath greatly encreafed their Pradti-
ihem aconvincinedemonftrativeof thereality cal Knowledge,and whofe Years have brought
of the Chriitian Religion. their Judgments to more of ftayednefs and
(2 J IT is the Duty of Younger Perfons to folidity. For Young Perfons to confide m
-pav to the Aeed a refpedrive and fubmiflive their own Fanfies, is tolly and arrogance •, and
Carriage And this is to be paid to them both for them to relinquifh the Ancient, and
an Words and Geftures : And there is a pro- apply to thofe that are their Contemporan
Jill VV OlUb aiJU. vj6i.iuiv.a . an- '«>"v w ~ r-~ -rr-J „ , \a-cu-~C +u'~
Tportionabie decorum to be obferved in this, argues Contempt and forebodes Milchier* this
according to their Age : and thii is peculi- was toboboam's Ruin, 2^.108.
arly to be obferved by fuch as are in their 3. THEIR good Example ,s to be ackno*-
Mnoritv- tho' there is a deference to be had ledged and imitated. God hath made it their
So it in 1 the feverai diftributions that are gi- Duty to fet a Pattern of every Vertue before
yen of the Ases of Men : And here we may the Younger, who are to blefs God for them,
obferve and t0 be fcllowers of them, both while thav
1 THAT there is a re/pel? due to Old Age are alive, and when they are dead as we are
f.ritfell. It is a general Rule under this exhorted, Heb. 6. 12. This therefore is one
Fifth Command, that whatfoever Order God advice the wife Man gave to his Son Pror
hath put Men in, there is a Duty incumbent 2. 2c. That tboumayfl walk in the way of good
on the Correlate, which arifeth from the Or- men, and keep the paths of the righteous And
deritfelf; tho' Perfons will better deferve if there were more of thisTptnt in our Young
■Acknowledgment in it, if they carry it accor- Ones, the Apoftacy would not make fuch fear-
dine to the Will of God in that Order ; yet ful advances, as it dotk among us whiiit
for the fake of if, andas long as they bear it, the prefent Generation decries the holy Zeai
it is not to be neglecled : Tho' in fome Orders of their Anceftors, pretending to know more
•which Perfons are put into by Confent and than the Ancients.
Sntraa Men may forfeit both the Order and [2.3 WE pafs over to the Confideration of
The Honour belonging to it : But Old Age is that Order which God bath fet up, and appointed
a thing which arifeth not from Men's Choice, to be maintained in fuch Societies for the well-
but God's Providence, and carries in it a dark governing and regulating of their Affairs. Now
adumbration of God's Eternity, who therefore thefe Societies come under a double confide-
lliies himieif, the Ancient of Days, Dam 7. 9- "tion, viz Civil and Sacred ; the one refer-
'That is therefore given as a Precept, referring ing to the Government of the Common wealth,
to Old Age it felf Lev. 19. a 2. Tbouflmlt rije the other of the Church.
ZblSVbebw^ '*< fi* °* CONCERNING both of there, we man*
% olimX and fear % God : I am the Lord, general oMerve, That the Power of Author.*
Under which Expreffions are comprized ma- which fome have over others •, and the con-
3Vv particular things. To be fure, befides an fequent Subjection which thole o.-hers owe ro
iln^S^im^^ all outward them, Personally con fide red, doth not derive
Reverence is but a Mockery, ) there is an Naturally but Providentially : Neverthe lefs,
MelnTlbZinv by which ouY acknowledg- the Light of Nature or right Reafon, will u
ment of their Years is tobepaid : And to this bundantly tell us, that wfierefoever there arb
belongs Children', riling up to them, and Societies $ftp,lKadefc ^"feWfi^*
ftandine uncovefd in their Prefence 5 heark- or by Combination, there muft be Ord.r.
"'them when they fpeak to them, and And when we confider the State into M
Quell. LXIV.
tAjfembly's Catechifm.
6ip
Mankind are fallen byreafon of the Afcoftacy,
this Neceility is augmented, becaufe elfe all
Would certainly run into Confuiion, and end in
Ruin : And tho' the good Sticcefs of this depends
on the over-ruling Influence of God, yet he
inanageth His Ordinary Providence in the way
of Means. Now thefe Societies are Civil or
Ecclfiasiicd', and becaufe there is a great dif-
ference between thefe twojin more refpe&s than
one, it is neceifary that they be considered ie-
parately and diftinctly. , , .
I. A Civil Society is a Combination of Men,
for the carrying on of their Temporal or Secu-
lar Concerns for the outward Felicity or well-
King of the whole, and every part out : In the
Administration whereof,there is neceflarily fup-
pofed a Civil Government \ and confequently,
fuch as are to Govern , and fuch as are to be Go-
verned. And here alfo it may be enquired j .
Queft. WHtTHER Civil Government
were confident with the State of Integrity ? Nor
is this Cafe fo eafily refolved, as that which
was formerly moved* concerning the State of
Servitude -, Inafmuch as that is apparently the
fruit of theCurfe 5 whereas that of Civil Sub-
let! ion feems not to be fo,tho' the diforder which
Sin hath brought in it, hath too much rendred
it fo eventually. I mail only here obferve
more generally;
i. THAT Civil Humane Societies have their
rife U reaj on from the Nature of Man : Some
therefore have thought it a good comprehensive
Defcription of Man,, that he is f^f^h Marf
was made a Sociable Creature * and hath a
j:atural difpofltion to hold Converfe with his
own Kind : Nor doth this inclination arife,meer-
ly from the neceility of his lapfed Eftate for
mutual fupport and defenfe, though that hath
Augmented the neceility of it •, but it was put
into the Confti'tution of Mart, and he fought it,
not only by InftincT:, as Brutes do with their
Kind •, but the Exercife of Reafon, and the con-
sideration of the Relations which God at firft
confti uted between Mankind, and the Affecti-
on put into them towards their Correlates there-
in. It is therefore a brultifh opinion ofthofe,
who would have Men, if their Integrity had
remained, to have lived in the Fields & Woods
after the manner of Wild Beafts, whereas it is
evident that Men do feek familiarity with fueh
whom they have the leaft neceflity for.
2. THAT the Order of Superiority, and In-
feriority\ was well enough conjiftent with Man's
perfelt State atfrft. God did therefore put
Mankind into fuch an Order, as foon as he
made him, and gave him with it the Law of
fpeciai Government. The Fifth Command
was, as well as any other, a Precept of the
Moral Law, and engraven upon Men's Hearts -,
and that, not meerly as a referve, after Re-
lief againft the Mifery of his fallen State, but
for his Practice in his State of Uprightnefs. The
Order ofHufband and Wife took Place as fbon
as God had made Man Male and Female, and
brought them together : And had they conti-
nued in that Eftate to have had Children, the
Duties 0/ that Relation would have been actu-
ally incumbent on them. Nay, the different
degrees in Glory, are no obftruction at all, to
the Perfection of the blefiednefs of every one o£
the Saints.
3. H AD Alan abode in his Primitive State,
there would have been always feme naturally Sw>
perwurs toothers. If Adam had lived till this
Day, he would have been the Head of all his
Pofterity, and they would have owed to him, a
fuitable Subjection * and if Families defcending
had gone forth to People other Places, there
would have been the fame Relation between the
Father of fuch a Family, and all the defcen*
dents from him \ for this natural Relation would
not have ceafed, nor the Duties depending oh it.
4. A S Man's Happinefs could not be impe-<
Jed, fo God's Glory might be Celebrated by Civil
Orders. A well ordered Government hath in
it an Adumbration of God's Governing, the
World j and tho' there were no need of it to
reftrain Men's Lufts, yet it might tend to the-
Ornament of the Univerfe, arid be a trial o£
our Obedience to this Precept : And we have
good footing in the tyqrd of God, that God hat he
placed an Order between the very Angels o£
Light. And it is Rational to conclude, that as
the World had began to be Peopled, there would
ofneceflity have been a multiplying of Civil*
Societies, and thefe diftii;c~t,for the upholding of
Civil Commerce & Amity. They are therefore
in a great Error, ; who tell us, that fo man/
Kingdoms or Common- wealths as there are in
the World, fo many Teftimonies of Divine
Difpleafure \ for tho' fome of the Reafons o£
the Neceility of it are Co, yet Government it
felf is not. . . ...
TOUCHING the Moral Nccejfuy of Civil
Government, with refpect to Man's fwful State
fince the Fall,it is evident from Human Reafon,1
and Philofophy pleads for it by Arguments
fetch'd from this Topick, as being ignorant o£
any other State of Mankind Antecedent to it :
So that the Precepts given for it in the Word of
God, are not purely Pofitive orlnftituted $ but
are built upon Moral Principles, and are all of
them reducible to One Head, viz. The deep in-
terefi which a Civil Happinefs hath in it. And
tho' Men's Corruptions have too often abufed it
to a contrary iilue, yet the blame cf that is not
in Government it felf, but in the Inftruments
by whom it is managed j and it is frequently &
Judgment with which God puniftieth the grie-
vous Provocations given Him by a iinful Peo-
ple : Hence that, Ho£ 13. 11. I gave thee a Ai/%
in my anger , and took him away in my wrath*
But if it were not for this, there would be no
living together for Mankind, but Humane So-
cieties muft difb'and j Murders, Adulteries, Ra-
pine, and all manner of Opprellions would rage -y
and there would be lefs of Order in the Habita-
ble World, than in Hell it felf. God indeed is
ableto Curb in the Lufts of Men 5 but he hatfr
feen meet to ufe and appoint Means for the pro-
moving it, in and with which He, doth Co-ope-
rate : And among thefe, that of Civil Govern-
ment is none of the leaft : And hence all the
lowers are faid to be of him. Rom* i%. 1. Prov.
9, 1>,10*
— ' ' ' ■ ■■*
6 zb Lectures upon the Quefr. LXIV
, ^^ .»
8. i?, 16. And it is noted as a Judgment to be Arbitrary,, nor can the Condition of the
upon Iiiael, when there nds no King in Ijrael, beft of fallen MeH bear it ; but it is to be by
and Men did what they picked, and an inlet to vvholefome and jult Laws. For it is the' Du-
great Tragedies, Judg. 17.6. 18. 1. ty of all Rulers to do Juttice and Judgment,
AS to the Form of Civil Government, there as we (hall afterwards confider $ and this
is no one that is determinately fixed upon* in cannot be, but where there are fixed and efta-
the Word of God, to be a common Rule obli- blilhed Laws,by the Execution whereof Men's
ging all Communities, to take their Meaiure Rights are to be upheld, and all Iniquity and
by ; but it is a Prudential, and to be wifely Unrighteoufnefs to be born witnels againit :
accommodated to th« Genius of the Place, And out of doubt, there was a Moral R afon
and the beft probability of attaining of the in that Statute which God made for the Kings
great End, and the well-being of the whole .• oflfrael, Deur. 17. 18, 19. And it Jhall be when
And the forts of it are Three, viz. Monarchy, he fit nth upon the throne rf bis kingdom, that he
Ariftocracy, and Democracy, within which Jhall write him a copy oj this law in a book, out*
hounds all ought to keep it-, fo that it nei- 0} that which is be) ore the Friefts the Levitts
ther degenerate to Tyranny on the one hand, And it jhall be with him, and be Jhall read there-
nor to Anarchy on the other, either of which in all the days of bis life \ that he may learn to
is diredtly fubverfive of the Ends of Govern- fear the Lord his God, to keep all the words
rnent, and is the Mifery of a People which of this law, and thefe Jlatutes to do them.
are under them. BUT I come to a more particular confide-
AS to the fo much Controverted Queftion, ration of the mutual Duties belonging to this
which ofthefe Forms is beft ? If the Enquiry be Order among Mankind. Now the Correlates
only, which is fo in it felf? it is meerly Tbeo- here, are the Rulers and Ruled, ox Magiftrates
retical, and more nice than profitable: But and Subjects : Andas this is a Relation which
iif it intend, which is fo practically I or with God Himfelf hath ordained, and placed be-
lefpect to the People among whom it is e- tween Men : Co there are the Duties incum-
rected and eirabliihed, it cannot be abfolutely bent on either Party, which arife from the
and univerfally determined -, inafmuch as there very Nature of the Relation ; and about which
are differing Circumftances, which may ren- Directions are given to us in the Holy Scrip-
der the one molt accommodable for this Peo- tures. For to fuppofe one of the Correlates
pie, and another for that \ and there is none to be under Obligation, and the other to beat
of tbem that will be witkout it's Inconveni- entire Libcrty,is contrary to the very End and
encies and hazards, whilft it is managed by Defign of all the Relations which God hath
Men, tha beft ofwhom labour of Sin and fol- put Men in, one towards another. As there-
ly. Tho' it hath been generally thought,that fore,it isa Sin in the Subject to deny or with-
one that is well tempered of all Three, is beft hold his fubje&ion to Rulers, whom God hath
fuited to maintain Government, in its diae In His Providence fet over him; fo it is noiefs
bounds. Sin in the Ruler, to negleft or pervert the
IF Enquiry be made concerning the Right Adminiltration of Government, which is for
of Government -, or how the Power of Admi- the good and benefit of the Subject
■hiftration comes to be devolved upon thefe NOW as in this Order of Men, they are
Perfons, rather than others'. This alfo is as diftribu ted into Governours, and Governed •
difficult to determine as the former. If we fo there are divers Ranks and Orders among
fpeak of it, de faflo, the Cuftoms and funda- thofe who ■ fhare in the Ruling a People:
mental Conftitutions of Nations are various $ Hence thatdiftributton, 1 Tim. 2.2. Kings and
and tho' there are general Rules for it in the all in Authority. 1 Pet. 2. 13,14. Kings &Go-
"WordofGod, and to be gathered from the vemours, &c. And the Adminiltration of
light of right Reafon $ yet the particularand Government requires that there be many fub-
perfonaJ determination of it is various. God ordinate Minifters and Officers in Power, both
indeed fixed the fupream Government of the in regard of the Legiflative and Executive part
Kingdom of Ifrael, in the Houfe of David, of it, who tho' Subject to their Superiors in
which was Typical-, but He made it not a power, yet have a Superiority in regard of
ftated Rule for.all the Kingdoms and Com- others \ and the meaneft Civil Officer hath a
mon-Wealths in the World : It may there- claim to this, according to the Authority he is
fore be by Succeffion, or by Election, in either vefted withal. But I (hail not take thefe afun-
of which God over-rules, either for the Fell- der, but only in general give Account of the
city or Penalty of a People. general Duties required by this Command,
IN general, all this is founded in Compact, on both parts,
nor can Cowqueft it felf come to a fixation, fo
as to eltablim a well-ordered Government, [October 19. 1705.]
till there be a Combination : However, then _.
is a Government truly Happy, when it's Ru-
lers ate fitted and fpirited for their Poll: ;
Herrethar, &cl. ic. 16, 17. C T D
TOUCHING the Rule by which Civil Go- 9. E ^
ve^nmenc is to be adminiftied, it ought not
Queft. LXI V,
— — -— — - — p,. ., , .,r,-, .
cJjffbmbl/s Ccitecbifm.
it
SERMON CLXXXL
WE hare confldered fomething in general
concerning the Civil Relation which
God hath placed hetween Magiftrates and their
Subjects 5 and are now to proceed to take an
Account of theRelative Duties which God hath
required of each of thefe.
Firjl, THE general Comprehenfive Duty of
Magijlrates, is to exercife the Authority which
God bath beji owed upon them, for tb-e geod of the
Subjeil. As to that Quefiion which hath with
fo much vehemency been difpiited Pro 8c Con,
viz. Whether Magijirates were made for their
People, or the .People j or their. Magiftrates ? It
is enough to fay, that God conftituted this Or-
der of Men for the common Good pf Mankind *
and if it had not been for the need of the Peo-
ple He had never appointed Civil Rulers over
them •, and He hath accordingly accommoda-
ted their Duties for the bell: advancing of this
End : And in this regard, they were equally
made one for another *,. nor can they obtain a
Civil Happinefs, iinlefs tUey mutually conform
to the Will of God in this regard. It is an ho-
nour which God, puts upon Men, when He calls
them to Publick .Service, and they cat! then
'only. honour Hirri.in it, when they ufe it to the
E::ds of the Precept:: And he hath affured us,'
that this Was for the Good of the People over
whom they are fet: Hence that, Rom. 13. 4.
For h'e is the'minifter oj God to thee for good
^,nd this Care of theirs, every the meanett
(Subject, haul a title to ; and that is the reafon
eh' why we ought to Pray for them, 1 Ti?ri..
?.~S. And in this is David commended for his
Esemplannefs.i'ri; his management of his Royal
Autho-itv,/^ 78.7S.
[t.] NOW' that they may apply their Au-
ib:i\ty. there' are Two general Duties peculi-
arly. incumbent on them :
1. TO, get and maintain Cordial and entirl
Love for their Siikjctff. Love is" the bond or
every Relation wnich God hath ordained among
Me'n yitid if tHat fail, the Duties depending on
it wiH be neelecled : And it is a tender and
npaltion ate Love that 'is here required, as v/ill
appear by the 'Metaphorical Tlt/es, which are
3prthe Word of God, "put upon Civil Rulers I
?v are called '.Heads, and tn'eir Subjects are
iht\l?&m%ri ofthe.EodyMitick, fudg.\i$}
l\:<r??b. 25. i?. Alic. 2/1, 11. and elfe where.
d this not on'fy in' r^fpecT of Dignity 5 but al~
fr of influence. -"And we are told in Eph. 5. 29.-
Tor no man ei)er yet hated his. otion flefh 5 but
tfci'r'fhetb and cherif/jeth it, even as the Lord
ihe'ehurcb. They are called Fathers, and their
Subjects their Children-. Hence that oiNaaman'h
vfcnts, 2%x^n. l Sam; .24. ir. No^
ting that they ought to be tender' to them as
their Children % hence that Compellation, My
hen., Gen. 43.29. Jolh. 7. 19.' They are cal-
led bbrpards ,!{?.. 44. 25.. 63. II. to: denote
with what gerftlenefs, they ought to look after
tHeiF People.
•. ■ > ■ .
L..~ .
2. TO apply this Love,4 in laying out their
fyudy and t/jdeavour for their Good. Civil Ma-
giftracy is a B(i:iinc;fs which God calls. Men to
employ themfelves in. The Charge of a Peo-
ple is a great Charge, and there are a great
many things that go ju to procure their Trails
quillity and outward Felicity, which require
much Study to Contrive, as 3 a great deal oflu-
duftry in the Profecution j.,and if they do in-
deed fuitably eitecl: them, it wi.ll put them up*
cn anxious Sollicitude in- the. purluit of their;
Delign. Love is an active, Aiiedionj and ifc
cannot ly frill $ butlay it felf out, and, think i$
can never do enough for it's Objedt : And. fuchj
a Love as this did Solomon exprefs in that Choice
which he made upon God's Offer, 1 Kings 3. pj
Give therefore thy fcrvant an uhderfianding
heart, to judge thy people, that I may difcerre
between good and bad : for tobo is able to judge,
this thy fo great, a people ?
, [2.] MOR£ farticukrly, the things wherein^
fhey are to apply themfelves to provide for the
Good of their Subjects are fuch as thefe,
( I. ) THEt" ought to provide a Body cf whol-,
feme and good Laws, to be the fixed Rule oj Go~
vernment. We before obfeijved, that no Peo-
ple ought to be Governed Arbitrarily, or accor-
ding to the Wills or PafKohs of Men, which'
rnuft unavoidably be Tyrannical. All Meri
ought to know, or at leaft have fufficient Means
fo inform t'hemfelves,on what Terms they ftand^
and wherein they may preferve themfelves fafe
from the danger of Civil Cenfures. , There is*
therefore a Legislative, as well as an Executive
Power belonging to Government, which is tri'
be applied to the Enacling 8c Ratifying offuchr
Civil Ordinances as are for the PiiblickBene'fit...
And thefe Laws are not to he made meerly for'
Men's Pleafure, but according to right Reafon 5,
which is to take it's meafures from the Fubliclc
Benefit, and the Rules of Righteoufnefe, which.'
the Light 6f Nature gives evidence to : riencer'
Wife Lawgivers do not only Ratify their E-?
difts with the Seal of their Authority, but Pre-:
face theni 'with the Reafon on which they are
grounded.
AND here that CASE itiay be briefly con^
fidered, viz,
Queft. WHETHER tie Law gfvenbyMo^
fes to l/rael, from the Mcfutb oj GO £); be the
Sqttare according to which "all Humane haws are
to be meafured ?
BY way of reply, X fhall only offer thefe'
ConiiderationS,
1. THE Laws given by Mrjes were of three
forts, Moral, Ceremonial and 'judicial -, whiclt
are therefore' called Commands. Statutes and
Judgments, Thefe, tho' they made but On*
Body, yet came under a different confideratior*
both as to the Rife and Reafon of them 5 and
although they proceeded frem the fame Author*
yet were given upon difcrc^3nt Accounts.
2. HENCE . to the right 'Refolm ion of fhi'3
Inquiry, thefe mufc be confidered je verally $
for it is certain, that the whole Law, corlidered
as one entire Syftem, wa$ given to that People,
as peculiarly accommodated to thim, ui der
F f ff
(~~ in Quill' " ' * ....... * - -_■- j- -- .. ■ ^ M|M[ ^ • ... ,| i - -| 1— I' I
6zz LeBures upon the Queft. LXIV»
their Circumftances, and fo was appropria- i. THAT tho1 frequently the Seal of So-
ted to them, being given to diltinguilh them vereignty, / am the Lord, be a note of a Pofi-
from all other people in the World. the Law •, and when there is a Reafon given
HERE then, of a Law, it is for the molt part Moral, yet
1. THE Moral Law fumm'd up in the Ten this will not hold always. God gives a Rea-
Commands, and dilated upon in feveral parti- fon why Blood fhould not be eaten, Lsv.17.14.
cular branches, was no other than the La.w And yet it is certain, that this was never a
given to Man in his Creation, and was the Rule Moral Precept, but Pofitive 5 and there are
of Righteoufnefs, and true Holinefs, and the other parts in the Creature, in which the Life
Rule of God's fpecial Government of Men, ac- is as nearly, and in fome regards more nearly
cotding to which he was to be happy or mife- concerned than the Blood, which are not for-
lable. And this- was the fame for fubftance bidden.
with the Law of Nature, and is therefore of 2. THAT there are fome Judicial teres, in
Perfonal force, having Mankind for the fub- which the thing commanded or forbidden, is
3ecT: of it. This fet the whole bounds between Moral, and yet the Penalty annexed to it is Bo-
right 8c wrong, and the Rationality of it was /it he. All Penalties prefcribed in any of the
fubfcribed to by Man's Confcience •, all thefe Mofaical Laws, if Multt, Corporal Punifh-
three Titles belong to the Encomium of it, ment or Dearh, were Judicial, and belonged
Rom. "J. 12. Holy, Jufl,Good. Every Tranf- to the Civil Government, Sacrifices only ex-
greffion of this Law is a Sin, and that in the cepred, which were Ceremonial, and belong'd
Gentiles, as well as the Jews,( hence that,Lev. to the Fxclefiafticjl : Now many of thefe were
18. 27, 28. ) Hence, all Humane Laws are to Arbitrary, and accommodated to the State of
be directed by this Law, fo far, as to make no- the Ifraeliriffi Church in their State of Bon-
thing a Tranfgreffion, but what is Condemned dage. Now, tho'the open Tranfgreflions of
by this, require nothing of the Subjects, but the Moral Law came under the Cogni-
what is approved by this. For doubtlefs, God zance of the Civil Magiitrate, yet all the fame
is the One SupTeam Law-giver, and all others Penalties that were then appointed, are not
derive from Him, ( James 4. 12. ) All the now binding : Some indeed were Moral, as
Heathen Law-givers pretended that they re- the Death of a Murderer, and without any,
ceived their Inftruttions from fome Deity 5 Ranfom ; and fome alfo fuppofe that the
and theEndof all Laws ought to be ultimate- making Adultery a Capital Crime belongs hi-
3y the Glory of God, which cannot be paid ther : But others were proper only to the Time
Him, but by the Conformity of them, to his and State of that People, as the Law about
fixed Law. Profaning the Sabbath, Numb. 1 5I 3 3. Vc.
2. TOUCHING the CeremonialLaw, it fuffi- NOW the Legijlative Power of Rulers, in
ceth to fay, that it was purely Pofitive, and their miking of Laws is to be regulated by
mainly accommodated to the Firft Table, or thefe Two general Directions, which they
the Worfhip of God,and had a refpeft toChrift ought ever to lav before them in their De-
•who was to come : He therefore being fhadow- bates and Conclufions, viz. That they be Rigb-
ed by ir, 8c it being given to them to help their teous, and Good : Thefe two might be compre-
Faith in waiting for Him who was the Sub- hended in one, for that which is Righteous is
itance ; they are now Antiquated and Aboli- Good, and nothing can be truly Good, but
Ihed, ( as is fully proved, tieb. 9.10.) And that which is Righteous. Neverthelefs, there
a fubordinate End of them being to make a may be fome diverfity in thefe confederations,
feparation between Ifrael, and all other Peo- which may therefore be look'd upon difiincfly.
pie, it mult needs be appropriate to them j (1.) THEY ought to be very careful to make
and this wall being pulled down/it is no more Righteous Lam, and no other. This is inti-
of any ufe to them, ( Eph. 2. 14. ) Nor hath mated in that, Prov. 8, 1?. Princes decree
God given to any Authority in this World a Jujhce. Hence a Wo is denounced by God a-
Liberty to fubftitute any other fignificant Ce- gainft fuch as make Unrighteous ones,Ifa.io.i.
icmonies of Worfhip in their room. Wo unto them that decree unrighteous decrees, and
3. WITH refpedt to the Judicial Law s, we that write grievou/ne/s which they have pre-
muft obferve, that thefe were Appendices, /cribed. God will reject Fellowfhip with them,
partly of the Moral, partly of the Ceremonial Pfal. 94.20. Shall the throne of iniquity have
Law : Now fuch as, or fo far as they are rela- fellow/hip nitbtbee, vihichjrametb mi/chief by a
ted to the Ceremonial, they are doubtlefs law ? Now there is a double refpect in which
Aboliflied with ir. As, and as far as they bear a confederation is to be had of Righteoufnefs
refpect to the Moral "Lw, they do, eo Nomine, in the making Laws, viz. The Matter about
require Obedience perpetual, and are there- which it is made, and the Sanctions affixed to
fore reducible to Moral Precepts, only it is it : And in both of thefe.there may be a Tranf-
obfervabie that fome were only Indulgences ; greffion, if due Care be not ufed.
fuch was that our Saviour faith about Divorces IT is here to be obferved, that for the ma-
for any flighty Caufe -, and fo it did not eva- king of a Law to be an Inftrument of Govern-
cuate the Moral Precept about ir, Matth. \$. Fmnt, it is not enough that there be a Precept
8, 9. And give me leave withrefpeci to thefe given by Authority directing and commanding
Laws, to digrefs fo far as to offer two Cauti- this to be done, that to be avoided •, but ther«
onSj/ muft alfo be a Penalty annexed, elfe it uill
hazard
■*»«... m >.jL.a». --■■■■ ** bf»M**."i-w ifeaca
Queft.LXIV. tj ffemblfs Qtecbifm, ti\
hazard being defpifed. Now in both of theft be Riglteous, they cannot be G^W ; yet there i$
regards, Rightecuf icfs is carefully to bfe con- fomething mere that comes under this confide-
fulted. ration: And we do not here confider Goodnefij
i. IN refpeil of the Matter about ubicb it under a Metaphyseal Notion, but that which
is made •, and that is, when the Thing decreed is is Moral and Political. It is not their Gooti-
vgrceable toth* Ruleof Rigbteoujnefs. Nothing nefs in themfelves, but as they are a Medium
ought to be required of the Subject in Obedience to promovethe proper End of Government 5 and
to Civil Authority, in the doing of which the that is, the well-being of the whole, and everjf
Law of God will be violated, and hedifobeyed. part of it: And it is in thisrefpect that the Law?
All Men are Firftly Subjects to God, and there- which God gave to His ancient People, is fa
fore they are to have regard to Him, in all the often faid to be Goad Neh. 9. i 3. Pfal. 119. 59*
Subjection required of Men to them. As they Mic. 6.8. Care ought therefore to be ufed,tbat
Rule from Him, fo they are to Rule for Him. the "Welfare of the Body be defigned, and that
It is true, there are many things which occur the Law be a fuitable Medium, ( having a Ra*
in Providence, and are made neceffary by it, tional tendency in ir^ to the advancement of it*
for which there is no particular exprefs Com- AS to that controverted Queftion, Whether
mand in the Scriptures, but the Rule ofProvi- Civil Rulers have a power to make Laws about
dence requires that it be put into a Law \ and Things Indifferent ? I fhall only fay thus iri
the general Rules given will fufficiently war- general, viz. That we muft diftinguifh betweeri
rant it ^and there are fuch things as thefe which Power as itrefpectstne Submiihondue from the
do frequently evene : But to Enact any thing Subject, and as it is under the Divine Ordinance
which is Repugnant to the revealed Will of and Regulation : We muft alfo diftinguifh.be-
God, and directly oppofetha Negative Precept tween a thing Indifferent in it felf, and in it's
of the Moral Law, which is given without Li- Circumftances : And then it may eafily be re*
imitation or Exception, is utterly unlawful ; and folved, that God hath given Civil Rulers Au-
for the fame Reafon, the Light of Nature is to thority to make no other Laws, than are for the
be confulted and followed $ and that general Good of the Government 5 fo that if they 3Ena£fc
Rule is well , to be regarded in making Laws, as any other, they Tranfgrefs their Commiihon
in any other thing, Matth. 7. 12. All things from God, and are accountable to Him for it %
>u>katfoever ye would that men do to you, do ye and do not carry it as Fathers to their People.
even Jo to them : {or this is the law and the pro~ And though in a Moral fenfe, there are things
•phets. N?r jught arty Law to be made to tole- which themfelves are of a middle Nature, and
rate any r-d Wicked nefs, under any pretence Man is .at liberty either to do them, or avoid
whatfoevi r $ for tbeCommand of God forbids us them 5 and in that fenfe they are neither Good
to do EvJ, that Good may come of it. nor Evil, and fo they cannot be the proper Mat*
• 2. IN rejpectof the Sanctions annexed to the terofaLaw, it being effential to a good Law^
"Lams made. As there ought to be Sanctions, that it be for the Good of thofe for whom it is
elfe the Law will not advance the End of it * made ^ and to limit the Subject in things law*
( when as WP are told, 1 Pet. 2. 1?. Submit ful in themfelves, meerly pre Arbitrio, is Op*
your J [pes to every trJinance of man for the preffion. But thefe things may becloathed with
Lord's j.,:e.) and tho' there may be a Latitude fuch Circumftances, as may render them either!
left in fbme things, to be difpenfed according hurtful or beneficial to Men, and fo they will
to the Prudence of the Judges, ( though that become either a Duty or a Sin 5 and it will be
fcught not to be urlimited,but within dueBounds) very proper to make Laws about them accor-
fo there is a regard to be. had to the Merit of the dingly, which may be for the Publick GooaV
Crime, in the proportioning of the Penalty. It Anddoubtlefs, there are no Laws more necef*
was a miiiake in Draco the Lawgiver, that he fary for the bene ejfe of a People, than fuch as
reckoned all Sin equal, and therefore made put a Reftraint upon the finful abufe of Lawful
;every Crime Capital, whence he was faid to Liberties.
write all his Laws. in Bloody and tho' it be a NOW that isthebeft Body of Laws, whicri
Truth that the leaft Sin deferves Death from rnoft amply provides for the advancing the Hap-
the hand of God, yet it doth not fo from Men. pinefs of all that are under them •, and that is
The end of Civil Laws is to preferve Mankind iirmmarily recommended to us in that, 1 I im.
in Order, and in that regard, balus Popuh eft 2. 2. Thai we may lead a quiet and peaceable life
Sitprcma Lex. And God himfelf appointed in in allgodlinefs and honetty. When they lay in
the Law given to Ifrael, different degrees of Pe- to fecure both Godlinefs and Honefty among a
nalty, according to the Nature and aggravati- People, they are Happy under foch a Govern-*
on of the Crimes. Severity therefore is to be ment, if by their own foil V, they do not make
duly tempered with Lenity in Laws, left other- themfelves miferable. When they provide that
wife they fhould have a tincture of Cruelty, the true Religion may be eftablifhed, the true
To this Righteoufnefs alfo belongs the provi- Worftiip of God may be upheld, and all that
ding for Commutative Juftice between Men, withftands be fupprefTed, and no UnfcripturaJ
by Laws which may defend Men from Wrong Rites be impofed on Men •, when they take
and Injury by their Neighbours, in their Life, Care,that all Orders of Men have their due Ho-
Chaftity. Eftate or Reputation. nour and Relpect paid to them •, due Diftanceg
( 2. ) THEY ought to take heed to make be maintained between Superiours and Inferiors 5,
Qool Law and only fuch. And \W unkfs they that Men raay enjoy their Rights, snd fee &ved
F f f f 2 from
■,.y. r.,i iir —!;■—■«— — p^c.wi t awn —ir»n ■ i ■■ ■ .■ — — - ■» ■ ■ — ■ ' - ^ ' ■■^■■M ■"■■m i i ■■■».. .k^i t, »*»■ ■■»■>.!.* ■■w..*,i»»l J
^if Lett ures upon the Qiieft. LXIV.
from violence and wrong •, That the liberal not ly alike in ail refpe^s on all in Authori-
Education or Children be encouraged ^ That ty, but on every one in the Station which he
thole who deferve well be Rewarded, and bears in the Civil Government. We before
Wickednefs be punifhed : When by fuch obferved, that for the maintename t>f good
Laws as thefe, they do as far as can be pro- Order in the Body Politick, there is a Legil-
vide for a People's Felicity, they are veryGood. lative, and an Executive Power belonging to
A S to the Queftion, Whether Civil Rulers the Magiftracy, both whereof are neceilary,
have Power to make Laves about the Religious nor can they be well feparated without una,-
Worfhip of God? and Heretical Dottrines > I voidable mifchief. To Govern without Laws,
fhall only Anfwer, Whatfoever may truly brings an Arbitrary Government, which is
ferve to the Peace and Tranquillity of the unreafonable $ and opens the way to Tyranny,
People comes within their reach, agreeable to by expofing the Eftate, Liberty and Life of
the Rule of Reafon, and the Word of God. the Subjeft, to the Will of the Rulers, who
Now, no People can do well without Religi- areilnful Men, and Lable to Prejudices j and
on, nor can they do well without the True no Man is fafe, or knows when or how to keep
Religion. Publick Judgments are often bro't himfelf cleat from Civil Cenfures ; And the
for Irreligion, and falfe-Wormip, when tole- end of Laws which is to maintain Equity and
rated ; and who fhould reftrain it but fuch as Juftice, cannot poflibly be advanced except
have the Civil Sword put into their hands by due Care be taken that fuch Good Laws be
God ; Thofe therefore were the Leaders in the duly put into Execution. Laws that are made
Reformation, recorded in Scripture, and pu- or ufed, only as Scarecrows, will foon be de-
nimed Offenders in this kind. Civil Rulers fpifedj and the Law-makers fhemfelves be
do receive their Authority from God, and are quickly contemned, and their Authority dit-
to ufe it for Him h which how fhall they do, regarded. A Law is properly an Inftrument
If they fuffer His Attributes to be Blafphemed, .of Government, and all the Good it doth is
His Name to be taken in vain, His Worfhip by being applied to the End of it, which is
to be defiled, His Sabbaths to be profaned, to encourageVertue and fupprefs Vice 5 which
His Truths to be perverted. Tho' therefore is attained by letting Men know, that it is
they have no Warrant from God, to Coin any made in earnelt ; elfe the Sword is born whol-
New Articles in the Religion which He Him* ly in vain. It is therefore to be obferved,that
felf hath revealed -y nor to appoint any New as there are Perfons to whom it belongs to
Institutions in His Worfhip, which alone be^ make Laws, fo there are fuch as are betruft-
longs to the Kingly Office of Chrifti ( and if «d with the difpenfation of them, who are in
they (hould do fo, His holy Jealoufy would Scripture-Language called Judges i And tho*
t.~ X~~~~C^A ^~„:~<1- fct,« » ..««. *U^:« Datura.. thf» -Him*» Pprfnnu miv ha omnlnira/l :~ L~*l.
II1C UUU1C Ul VJUU UO UU11A, 1*13 »»U11I11^ u^- r **"-»/ / »• *••»»/ »»v »fc «WV UllUWt 1116 IdlUC UU1I*
held s the Minifters of His Sanctuary be fup- fideration. There is a Power of appointing
ported ; all Affronts againft His Sacred Ma- Judges or Juftices •, and there is a Power veft.
jelly be duly born witnefs againft -, and all ed in the Perfons fo appointed, who are next-
Heretical Loclrines which are at any time 1/ to Execute the Laws, by vertueof the Au-
broached, be fupprefled. And how can this thority thus conveyed to them * and there is
be done, unlefs there be Laws adapted tothefe fomething incumbent upon each ofthefe, to
Ends? Without this, they cannot provide render the Government juft and equal ; And
that their Subjects may lead quiet and peace- thefe may be confidered feverally.
able Lives, in all Godiinefs •, but there muft [i-3 IT belongs 3S a Duty on Lawgivers,
be endlefs Schifms and Detractions in the to take utmoft Care, that Juft Laws may have
Church of God. f <*«* Execution. We formerly obferved. that
Use. WHAT need have we then, to Tray it is incumbent on them to fee that their Laws
to God for our Rulers, in this Regard^ That he Righteous and Good $ elfe if the Law be
He will put His Spirit upon them h and af- Unjult and Oppreflive, they will be guilty of
ford them the direction of His holy Spirit h al1 the Injury that is done by the Execution
That they may have a right difcerning of ofit» becaufe they Command it-, but they
thefe Things, and an Heart ftrenuoufly enga^ haVe an Infpettion over the Application alfo.
ged, thus to promove the true Welfare of the And here ar^ principally thefe Duties,
People under their Charge. 0-) TO appoint Perfons fitly qualified for this
r to n tr' * i. « » » %a ,-, ~« i P°a' A11 Men are not capable of fuffaining
[November!*. 1703.] {uch a Charge, nor will Birth or Wealth
nextiy furniih them * but there are peculiat
*>T^r* 1%/r^^^-r ^.r irmrrr Gifts KVertues neceflary to be found in fuch
Oil IvMON CJjXXXIJ ashave fo great aTruIt ?ut uP°n themjetbrrt
^i^i^lXlvyj.^ V^/I/l/Xi/. Advice which he gave to iU^is very com-
;.., „_, „ „ v , , i prehenfiveof thisDuty,Exod.i8.2r. Thou /halt
\\L)l ^HEY ought to take care for the provide out of all the people, able men, fneb as
1 Execution of Good Laws, accor- fcirGod, men of truth, hating eovetoufnefsj
ding to bquity. This alfo is incumbenr on The wi fell: of Men may be deceived in the
the CmlMagiltracy, although the Duty doth Charatter of others 5 however fuch are to be
fought
Queft. LXIV. . tJ/Jemkljs Catecbifm. 67^
fought for \ they muft be able men, Heb. Men and He loves Righteoufuefs,andhatesIniquity L
0/ «/^/;r, which is not always applied to bodi- and we are told concerning fuch, Prov. 17. iy.
ly Strength, which is no neceifary Qualihca- tie tb*t juttifietb the wicked, and be thai con-
tiorkof a Judge -, but often to Strength of Mind, demneth the jutt, even they bath are abomnatiou
and comprehends under it both Refolution and to the Loral. And they that think fuch a Man
Courage, and Ability to fearch into a Caufe, hath two Conferences, a Publick and a Private,
and hkill in the Laws 5 that fo they may put will find it a grand Cheat one Day, when they
a difference between Right and Wrong. They {hall ftand before the great Tribuaal. But there
muft be fuch as Fear God, which will influence is great Prudence ueceffary to be ufed in fuch a;
them to. Righteoufnefs, as knowing they muft Cafe."
give an Account to God -, and having a Princi- 2. THEY ought to have a peculiar regard tat
pie in them, which will not fuffer them to do the Laws oj the Government, to which theyjerve*
any Injuftice, but make them impartial. They Tho' the Law ofGod is the Rule of his Con-
muft be ivlen of 'truth, i. e. of Fidelity, for fo fcience, which he ought by no means to tranf-t
the Word is frequently ufei > which will make grefs* and that Law extends, and fets bounds
them fearch out matters to the bottom, and to all his Actions, in every Relation he bears
Judge according as th* Caufe is, laying afide among M-n •, yet the Law of the Government
refpect of Perf jus. And they muft bite Cove- is that to which he is to refer all his Juridical
toufnefs, which will make them fcorn to take Actions, and they are to be bounded by it, and
Bribes, to blind their Judgments. that on a double Account. He is to execute all
(2.) TO bear a due Teftimony agaM fuch as the wholfome Laws of it, according as there is
carry themfelves unworthily in their Tritft. This occafion for it oifered to him -, and this he is tq
alfo belongs to the S iperiour Power in a Qovern- do becaufe the Oath of God is upon him, which
ment : Men may upon Trial be found to be in- is a Solemn tye lying upon his Confcience, th^rf
fufficientto bear their Place,and manage-them- which there can be no ftronger Obligation a~
felves very unworthily in it ; they may opprefs mong Men \ as alfo, becaufe he is a fyjinifterof
the Innocent, and let Criminals efcape, and God, as well as of Men, appointed for this very
not hear the Pleas of the Widows and Father- end, Rom. 13.4. God theref re and. Men expect it
lefs; certain y fuch, upon due Information, of him •, and the Civil Tranquillity hath no 1 it-
ought at leaft to be difcountenanced, and not tie dependance upon it. He is alio to be limi-*
be iuffered to have any more advantage io to ted by the Law in all the Executions of his Of-
do, but be wholly difabled. We find what fice. Confider him as a Judge, and he hath na
David refolved to do in his Kingdom, tfal.ioi. Authority to make Laws for his Direction, for
3,c9V.and 75. io. Thefe ought to let all fuch they are already made to his hand, and he is"
know, that if they Tranfgrefs their Charge, bound to them. It is an unexceptionable Ruley
they mail find no Protection from them. that where there is no Law, there is no Tranf-
f2.j THE Duties of Judges themfelves, greiuon, and confequently no Punifhment due 5
which they are to follow in all their Adminiftra- And tho' if a Man tranfgrefs the Law of God„
tions are diver je ; the chief whereof are fuch a Judge may and ought as a Chriftian to rebuke
as thefe •, him for it -, yet if there be no Law of Man, he?
1. THEY ought in general, to have a due re- cannot inflict any Civil Punifhment upon him $
gard to Jujlice and Equity. The Law is, or nor will it be his default, but the blame of Law-
ought to be a Rule of Righteoufnefs * this rhere- mak p, if he go unpu lifhe \ in cafe the Tref-
fore 'tis his Duty to lay in the Foundation ofall pafs be fuch as requires that it be born witnefs
his Adminiftrations, and firmly refolve to take againft \>y the Civil Powers ; which, when it h
all his meafures according to it \ and that he fo, was formerly taken notice of
will take heed, that he do no unjuft thing •, fo 3. TO fearch 10 the bottom of the Caufe tb&
did he, Pfal. 7S 2. When IJhall receive the con- co,mes under his Cognizance. He ought to avoid
gregation, I will judge uprightly. The diftineti- all rafh Judgment, and not to determine a Cafes
on indeed between Juftice and Equity is very before he hath heard it : We are therefore ad-
nice, tho' I know Lawyers make a very great vifed, Prov. 18 13. He that anfwereth a matter
one i and for that reafon are Courts of Equity before he bsaretb it, it is folly and Jh ante unt*
erected, to abate the Rigour of Law fujiice, in him. And 2?. 2. // is the giory of Gad to con-
Cafes wherein Perfons elle would fuffer wrong, ceal a thing \ hut thebonour of kings is to fearch
But in a Moral fenfe, all Laws are to be calcu- out a matter. There are many Caufes, that
lated by the Rules of right Re jfon •, and if fo, come before Civil Judges, which are intricate?
they are both Juft and Equal: And tho' Men and perplexed -, and the matters themfelves lye
through the mifapprehenfion of the re ;.f m of much out of fight, and the right determination of
things, may be in an Error in the application •, them is a matter of great weight, wherein Men'*
yet Judges ought to interpret them in every Eftates, or Reputation, or Lives are concerned*
thing that is dub'ous, by this general Rule ; for fuch things as thefe are not to be {lightly paf-
they are to do Juftice and Judgment. fed over, but canvafled throughly. This there-
A S to that Queftion, Whether a Judge is fore was one thing wherein Job vindicated his.
bouni to Execute a Law, which he is convinced Integrity in this regard, fob. 29. i6> There are
to be in it [elf Unrighteous ? It would take up a great many Tricks, and Covers, and fair
too much time todifcufs it diftinctly -, all that Pleas that Men will make in their own Caufe,
I fay is, They are to Judge for God primarily *3 to blind the Caule, and nut a faife Face upon it
-~ ■ I, _ , wi ■iwniT-|-|Vrniiri«i-iiiii>rt»«w>»- mii ■-'- A — ■ ■— - — — — -"'h-h n r ■ i n n % ■ amim^mmmm.
6z6 LeBures upon the Queft. JLXIV,
and it requires great Skill, and a diligent Ap- Spirit to receive what the other hath to bring
plication of it, to ftt it in its true light, to pre- in his own Vindication. It is a Vulgar Speech
vent and detect all Fraud & wrong Judgment ; and True, One Man's Cdufe is Cord, till ano-
and if he is not critically Cautious in this he tber be beard. And it agrees with that of the
mayeafilypafs an Unrighteous Sentence, which Wife Man, Prov. 18. 17. tie that is first in bis
he will have caufe to repent of, when it may be own cauje, Jeemetb jujl •, but bis neighbour com-
too late to remedy, and bring upon himfelf a eth andfearcbeth him. He ought not therefore
Guilt which is not eafily wiped off. to be frightned with hard Words and Menacing,
4. HE ought to have a facial regard to right but entertained with greateft Candour : Thus
the Foor and Helplefs, againji their Rich and did Joflma accoft Acban, when he fat in Judg-
Fctent Opprejjors. The Mean and Defpifed, mentupon him 5 as, foflo.-j. 19.
who have none elfe to ftand up for them, and 6. HE ought to proceed in Judgment, Seam-
right them, areexpofed to wrongs and injuries, dum Allegata 8c Probata, i. e. according to the
and every one will be ready to crufh and tread Nature of the Things aljedged, and the tvidence
them under the foot of Inference : Thefe there- which is produced, for the making of it a Legal
fore have no other, under God, to make their Truth. And there are two things which dobe-
Cafe known to, but fuch as have the Authority long to this Head.
of righting them, put into their hands. God ft. J THE matter of Fall muft be legally pro-
hath therefore in his Word, given fpecial Charge- ved. It is not enough that the Perfon be accufed,
to fuch, to take Care of thefe ; hence that in, and Matters never fo unjuft ailedg^d againft
Pfal. 82. 3,4- Defend the poor and fatberlefs .•' him * but there muft be Evidence brought in
do juftice to the afflitled and needy. Deliver the againft him, which mail according to Righte-
poor and needy : rid ,hem out 0} the hand of the oufnefs make it to appear that it h,nd Hominem,
v/LAed. Hence that Warning given to fuch, a plain and undeniable Truth. If it were eno*
Prov. 24. ii,i2. If tboujorbear to deliver them to Accufie, who mould be Innocent ? But in due
that arc drawn unto death, and tbofe that are Proof, it ftands a Tr-thin Law, nor will the
ready to be flam : // tboufayefl, Behold, we knew denial of the other Pei foil invalidate it 5 for if It
it not : doth not he that ponderetb the heart con- be enough to Deny, who fhould be Guilty ? Now
fider it} and he that keepetb thy foul, doth not the ordinary way fc Evidence things1 of Fact
he know it ? andjhall not he render to every man in Civil Courts, is. by Humane Teiiimoi y ;
according to bis works ? And this is the com- tho' Artificial Arguments are of ufe ; and here
mendation given of Solomon's Reign, who was God hath required, ihat in one Cafe, there mull;
therein a Type of Chrift, Pfal. 72. 12, 15, 14. be at leaft Two Wi.nefles, for the Conviction of
Tor be Jh all deliver the needy when be crietb : the a Perfon, or making a Thing legally True.
poor aifo, and bim that hath no helper. He /hall AS to that Cafe, Whether One /i itticfs will
/pare ike poor and needy, and fhallfave the fouls not fuffice infome Cafes ? I Anfwer in a word,
of the needy. He Jhall redeem their foul from That all Cafes are alike as to Evidence, and
deceit and violence : and precious (hall their bloud God hath wifely provided, that becaufe One
be in his fight, Man's Credit is, of it felf, as good as another's
5. HE /* to allow a fair Hearing to all Far- in this point, there fhould be Two WitnelTes,
ties, wbofe Caufe comes before bim. There are and therefore that Law was Moral which requi-
Two forts of Caufes which belong to the Cog- red this -,i.e When there is nothing elfe to prove
nizance and Determination of Civil Judicature, the matter,& this muft be to an Individual Fact.
viz. Matters Criminal or Capital ; and Matters A S to the Cafe, How jar the Man's own
of Cantroverfy between Man 8c Man: In either Confcffion mil Convill him} It may be replied,
of thefe it is his Duty to fuffer the Party accu- That the Word of God allows it in frme Cafes -y
led to Plead for himfelf, and bring whatfoever but then the Perfon muft be clear, full and free
he can in his own Defence, and have an Ear in it \ not evidently under the power of Melan-
open to him, as well as the Accufer or PlantifT; cholly : And the Civil Law alfo well provides
and not to Judge before he hath heard what both both that no Confeifions (hall be extorted, and
iides have to alledge for themfelves. ( Alts 2 J. that the Matter of Fact ConfelTed {hall be No-
1 6.) He ought therefore to fhew no manner of torious. Hence it is wholly unlawful to put
Partiality during the Trial,much left to become any to the Rack, to draw out a Confeition from
an Attorney for the one againft the other. Audi them-, becaufe it is a fearfull Punifhmenr, and
alteram partem^ was a faying frequently in the an horrible Injury to an Innocent Perfon 5 and
Mouth of a Pagan Judge. And another could fuch is the Perfon in the Queftion, till legally
fay, / have Two Ears, when I fit to hear any Convicted, in the account of the Law.
Caufe. In matters between the Prince and the (2.) THE Relation which the matter of FaSl
Subject, he ought to let the Subject have as full bears to the Law, muft bs duly (luted. And here
a Hearing and with as much Candour as him alfo, no fmall Caution is requifite : A mat-
who pleads on the Princes behalf ; and in Mat- ter of Fact may be proved, the Man may be
ters between Man & Man he is to give the Poor legally convinced that the thing is fo •, but then
as free Audience as the Rich, the Mean as the it is another Queftion, What reference it hath
Noble Man. Nor ought the Plantilfs fair and to the Law * whether he hath Tranfgreffed, and
plaufible colouring of the matter, Preoccupy or fo made himfelf liable to the Sanction ; whe-
Prejudice his Judgment, much lefs Determine ther he hath Injured his Neighbour, and fo
it } but he muft maintain as free and open a ought to make him a Reparation ? It was
proved
Queft. LXIV. idjjembly's Catechifm.
proved againft Abimelech, that he had fuc-
coured David, when he fled from Saul, but
not that he had therein tranfgrefTed any Law,
in3fmuch as Saul had never declared David
to be an Enemy, and a Rebel againft the Go-
vernment.
7. HE is to di fallow allunneceffary delays of
Judgment. It is true, over precipitancy is on
the other hand to be avoided 5 fuitubie Time
is to be allowed for Men to provide for the
Juftifying of theirCaufe ; but ft 111 it is a great
Duty, that matters be not neediefly deferred,
and this both in matters Criminal, and in
Suits at Law : There may be matters of Sus-
picion and Prefumption alledged againft an
Innocent Perfon,whichmay unavoidably bring
him into Trouble •, tho' Care is to be ufed as
far as may be to prevent it : However to fuf-
'fer Imprisonment, or be under Security^ is a
fuffer irag. and therefore it ought not to be any-
longer than need requires •, but the matter
as loon as can be, brought to an ifTue> that if
he be Innocent, he may be reftored to his
Liberty and good Name -, if Guilty* he
may fuffer according to his demerit. And in
matters of Suit, it is the Duty of Judges to
bring matters to as Expedite anlftue as can
be, and not to confent to every trifling pre-
tence of Non Suits, &c. and fo to keep things
in fufpence, till the righteous Perfon fuffer
more iofs and expence than his gained Caufe
will repair, and it ftands him in more to re-
cover his jult due, than the thing it felf is
worth. It was Exemplary in that Roman
Judge, Atts 25. 17. Therefore when they were.
come hither ', without any delay on the morrow I
fat on the judgment feat, and I commanded the
man to be brought jorth.
8. HE ought to pronounce the Sentence im-
partially, without refpeff of Terfons. It was a
Moral Precept given to Judges, in Lev. 19.15.
Te Jhall do no unnghteoufnefs in judgment -y
thou fhalt not refpecl the perfon of the poor, nor
honour the perfon of the mighty : but in righte-
eufnefs fhalt thou judge thy neighbour. And
Deut. 1. 16, 17. Hear the caufes between your
brethren, and judge righteoufly between every
man and his brother, and the pranger that is with
him. Te Jhall not refpetf perfon s in judgment,
but you /ball hear the [mall as well as the great -,
you Jhall not be afraid of the face of man, for the
judgment is God's. Acception of Perfons is
then finful, when Men are to be tried in Law,
and the Judge inftead of keeping exactly to
the true meaning of the Law, is byafled by
the confederation of fomerhing in the Perfon
himfelf, fo as to neglect or pervert the Law
for the fake of that Confideration 5 and here
it is univerfaliy forbidden : It is neither to be
regarded for the Poor or for theRich. Some-
times a Man rmy be tempted to Succour an
unrighreousCaufe, either from Confanguinity,
or Friendfliip, or Fear of the Perfon, leaft he
ftiould do him fome injury in Revenge, or
becaufe of fomeGift,or Bribe off red infecret $
and fometimes, tho' this is more rare, to feu
vour a Poor Man in Pity and Compaffion to
6iy
him, fuppofing him like to be ruined, in cafe
the Law be profecuted upon him 5 both of
thefe are contrary to the Juftice required of?
fuch. There is indeed no unlawful Acception
of Perfon^ in things meerly Gratuitous 5 a
Man may beilow his Favour at his difcretion *
but in matters of Jufiice, it is a thing abhor-
red of God, and otall good Men.
9. HE is to provide that the Sentence may be
duy Executed. The End of the Law will not
otherwife he obtained, but indeed excluded*
There are indeed fubordinate Officers employ-
ed for this j but it is incumbent on the Judge
to take an effectual couffe that it be done, or
fuch as are trufted with it, be duely bom
witnefs againft, on their neglect thereof Prov*
28.17.
BUT here it may be enquired, Whether
Civil Authority may not grant a Pardon to alt
Offender, if the} fee meet to extend fuch a. Fa*
vour to him ?
TO this I reply, That no Judge as fuch, is
impowred to give a Pardon to a Criminal, his:
Province be'ng toadminifter Juftice, according
toLaw-, and there is no difpenfatory Powet
belonging to him in that Foft. It is alfo a.
great Truth, that there are fome Crimes
which God hath definitely required of Men,1
that they (hall not fhow the leaft Pity to the
Perfon convicted of them, as in the cafe o£
Murder, fore-mentioned, Gen. 6. 9 And it
is farther to be obferved,that the end of Laws
is to put away Guilt from a People, whereby,
elfe God would be provoked to bring his
Judgments upon them $and to be a Terror to
other*,thatby the Execution of them,they may-
learn to fear and avoid fuch things 5 both o£
which will be in a great meafureloft, by the*
eafy forgiving of fuch Perfons.
NEVERTHELESS, There are fome Cafes'
fo circumstanced, that ext.eam Right would
beextream Wrong, and the Severity of the
Civil Law would appear to be Cruelty : And
when it is fo, it's doubtlefs, that God hatfr
lodged in the fupream Power of a People, x
Prerogative, either to mitigate the Severity*
of the Sentence, or to take it offby a free Par-
don : And this more efpecially, when the Law
it felf which is tranfgrelTed,isfuch as nothing
elfe makes it a Crime, but only the Civil Au-
thority and Sanction j and the thing it felf
would elfe have been Lawful; though where
this Power is lodged, is according to the Con-
ftitution of the Government.
Use. THIS alfo gives us reafon to Blefs
God, when He beltows fuch Judges upon us.
And calls upon us to Pray to God, That He
would infpire, or aflift all fuch, that they
may acquit themfelves fo, that Juftice and
Judgment may go down our ftreets as a ft ream 5
and then will Gcd,even our own God blefs us.
[December 14. 1703.]
SER-
tfzS
LSurei upon the
Queft. LXIV.
CLXXXUL
( III. ) HP HEY ought to take utmoft care
X for the Peace and, Safety of the
Subjed. This therefore is one thing on account
whereof we are to Pray for Rulers -, i Tim. i. 2.
-The Civil Peace and Tranquillity of a People,
is, next to the true Religion, the greateft Blef-
iing they can enjoy in this Life. Now it pecu-
liarly belongs to Civil Rulers, to take Care for
the upholding of this, by ordering and govern-
ing all Affairs which refer to it. It is none of
ihe leaft Mifchiefs brought in by Man's Fall,
that Mankind are filled with a Spirit of Difcord,
whereupon they are ready upon all occafions
*o Quarrel •, and their Contention to breakout
into open Hoftility, which brings in all manner
of Miferies. Now thefe Controversies are either
Ferfonal 8c Private, for the remedying or pre-
venting whereof, the Two former Rules do
ferve -, or more Pubhck, in which a People
maybe involved and expofed to War, in which
Oppredlon and Ruin are threatned. So that the
matter under our prefeat confederation, refers
to the' management of the Affairs of War and
'Peace •,' which being an Affair that requires the
moft prudent Conduct, mult needs come under
the Regulation of Civil Authority.
NOW tftere are -Two forts of Wars, by which5
the Tranquillity of a People may be undermi-
ned lntc\tinc and Foreign \ for the preventing,
or well-compofing whereof, great endeavour^
are tq.be ufed, in which the fincere Affection of
ihe Rulers to their Subjects will be proved.
AND here, that Queftiort about the Lawful-
nefiofWur, is proper to be bandied, rather
than under the Eighth Command, mafrftuch as'
the thing it felf belongs to Civil Government,
and is under the Regulation of Rulers ; but it
is a thing fo unreafonable to deny it, or fo much
as "10 doubt of it, that it is hardly worth the
while' to difpute of it. .
' W A K is ufually diftmguifhed into Defert*
five add Offcnjive. As to the former, viz. De-
fenfive^hzw we are' to ftand on our- own Guard,
io fave' our felves from an injurious . Invader,
and to repel Force with Force. Se If -?r ejec-
tion is a Principle" fo clofely n vetted into the
Nature of the Creatures, that it is Unnatural to
doubt of the Lawfulnefs of it* and to chufe ra-
ther to fuffer all manner of Violence ■ and Op-
preffiori;- than to ftand on our Defence, and re-
lift -an injurious Adverfary, is to forego Reafon
it feff : Nor can fuch a People expect-long to
enjoy tfie Liberties, which God hath beftowed oil
them a Right rintb * but muft look to be made a
Prey by others, and enllaved by them. It is
true the actual Neeeiiity of this is brought in
hy Man's Stn 5 Hut an the Cafe ftands, fmce the
Af^fraCf; * there ; I no Living in fuch ' a World
as this is Without it •, nor will thofe Scriptures
whicH Caution us-a^ainft private Revenge,
;;e ought, againft it. "
T<. can a D fenjive War be managed witb-
rut that waich is in a fenfe Offenfwe 3 for we
cannot fave our felves in it, unleis we offer Vi-
olence to thofe that Affail us.
BUT as to that which is pecularly called
Cjjfenjivc, i. e. When we are the Aggreflors,
there may be a more feeming pretence for the
Xjnlawfulnefs of it ; tho5 it is but feeming, in-
afmuch as there may be fuch Affronts and Pro-
vocations offered by an Adverfary, before he
breaks forth into open Hoftility, as may neces-
sitate it •, and the Safetjr and Tranquillity of a
Government, cannot be fecured without it ;
which, what they are, may after be confidef-
ed : And tho' Vengeance belongs to God •, yet
in fuch Cafes, God hath betrufted Magistrates
to Act in His Authority ; and hence they are
called Revengers, Rom. 13. 4. And for this
Reafon they are called the Shields of ibcE«nb9
Pfal. 47 . 9.
WE may here then confider their Duty, in
regard of the forts of War firft mentioned.
AND that,
(1.) WITH refpeft to the Tranquillity of
the Subject againft. the mifchiefof InteJliheWars,
i.e. Such as breed in the Bowels of the Govern-
rnent, and aremoff pernicious ♦ and their Duty
in this Affair, comes under Two Heads,
i. THEY ought to ufc all prudent Endea-
vours to prevent fuch Troubles. And that is to
be done, by Antedating the Caufls of them z,
and thefe Caufes are rooted in the difcontents
entertained by the Subjects, againft the Admi-
ftration of the Government, in which wife Ru-
ler's will take Care, as far as they can, that
there be no fuch Occafions offered j or if there
be, fea'foriably to remove- them. All Oppreffiori
will raife difquiet in Men's minds, ted. 7. jt
Now the Subject may be opprcfled, either iri
th'e'ir Liberties, or Eftates, or by the Injustice-
of Minifters ; and when either of thefe Gall
fhem, they will wince : Rulers therefore ought
In Prudence" as well as Conscience, to take ef-
fectual Care, that the People's jufl Liberties be
defended 5 that no heavy & unreafonable Taxes
be impofed on them, and that all f^ublick Offi-»
cers be kept within due bounds. And if at any
Time Difcontents arife and fpread, they mould
carefully endeavour to lay them ^ and if there
have been any thing julily grievous offered to
their People, to remove it out of the way, and
by gentle Treatments to compofe them, before
t'hey breakout. It tvas a piece of Wife Coun-
feTthe Old Men gave to Rehoboam, r Kings i 2.7*
Which if he had-hearkned to, he might have
prevented the Rupture which followed upon his
forfaking of it.
2. THEY ought to ccnfult the common Good
of the People, in the JufjireJJiag cf fuch lnjur-
regions. They cannot always be prevented -.
there are for the moft part, fome turbulent
Spirits that love to Fifh in troubled Waters,
who are ready to blow up a fpark of Difcon-
tent into aflame, and fo raife Civil Wars in
the heart of a Government •, and it is incum-
bent'on the Rulers to withstand them, and the
Welfare of the Subject is concerned in it. But
there is great Caution and Moderation to be
afed in the Application: Severity ought at fuch
a
Queft. LXIV. Uffemtys Cdiecbifiti. "2JJ
a time, to be retrained to the Ringleaders of that every flight Injury mould be improved to
fuch Factions, and all gentle offers and treat- the height •, but when they are Iniolent, it is
ments made to the reft, remembring, that the Lawfuj and a Duty, fo far to cm b ihcm, as any
wafting of the Subjects is a weakning of the .Advantage is offered them. Doubtlefs David
Government-, and extream Rigour will but' had a juft Quarrel with the Ammonites, for
ftrengthen the Rebellion, whereas a general their abufe they offered his Ambaffadors, 2 SaW,
Pardon and Amnefty, will tend to make the 10. 7. And when Neighbouring people Rob, or
Cement the ftrong-r and more durable. It was Pillage,and make inroads upon them, it is their
a noble Speech and Carriage of foab, in that Duty to take up Arms to repel them : For they
Civil Rupture, 2 Sam. 20. 21. A man of mount cannot do it in a courfe of Civil Juftice, but it
Epbraim ( Sbeba the Jon oj Bicbri by name) hath • requires fuch a way as this ^ and therefore the
//// up bis band againft the king, even again 'ft Couift which Jeptbub tookagainft the Amor it es,
David : deliver bi?n only, and I will depart from Judg.t 1. was Juftand Warrantable.
tbe city. And an imitable Policy in Dtwd to 4- THEY ought in Offensive War, Jirft to
quiet the People,after Abfaloms Rebel! ion,Cfo/>. offer ibe fair Terms for Peace. Such War ran-
19. 14, &c. not lawfully be made, but upon Provocation
( 2. ) WITH refpect to the Tranquillity of given ;, for without it, the AggrefTor mult needs
the Subject againft the evil of Foreign War. be Guilty : But the comm mi Love to Mankind,
It is a thing too frequent for Neighbouring Go- the Mifchief which the Subject will be expe/ed
vemments to fall out, and come to open Hofti- to the hazard of, the uncertainty of the Iflue,
lity one with another, whereon not a little do all of them require, tnat it fhould be the kit
Mifery enfuts. And tins proceeds either from Eflay. God himfelf therefore, ( rho: for a lpe-
the Pride and Ambition of Rulers, or the un- cialReafon tie exempteu the Seven Nations of
juft Carriages of the Subject 5 and ufually both Canaan, yet in regard of others, Ke; gave that
o! thefe meet, in order to anEruption. Here alfo Law to \jnel, Leur. 20. jo, See. When thou
is a great Duty lying on Rulers. who would con- comett nigh unio a 'city tojigbt againft it, then
fultthe Civil Happineis of their People, which proclaim peace unto it. — Ai d herein jep-
is upheld by Peace, and interrupted by War. tbah payed Obedience to that Law, when he
HERE then, went forth againft the Children of Ammo,,, in
1. THEY ougbi to ufe all due endeavours to that he firft Expoftulated with them. Judg. 11.
prefcrve tbe Subjetl from tbe Mifery oj War: 10, yc
To do what in tbem lies, to maintain tbe Peace ?• THEY ought to make War, whb a regard
of tbeir Government. He faid too much, who to Peace. It is their Duty to maintain a placa-
thought that the moft Unjuft Peace is preferri- ble Spirit ; then, when they are put upon it to
ble to the moft Juft War : There are Times mew the moft fevere exprefiions of Hoftility.
when God callshis People to take up the Sword ; There is neceflarily a great deal of Severity to
nor doth the Gofpel-Day difcharge them from he fhewn in bloody Rattles, and Depopulations,
it : However, War is not to be taken up for which are the unavoidable Effects of War j but
every flight occafion ^ hence that, Prov. 20 18. it ought ever to be tempered with Humanity.
With good advice make war For this reafon It was the Charge which the Prophet laid to
they ought to avoid the giving of Provocation \f™?h when they had the better of the 'lews^
to their Neighbours,or take occafion from every 2 Chron. 28 9. heboid, beca.fe the herd God of
Punctilio or Circumftance, to pick Quarrels, your fathers was wroth with Judab, be hath de-
It is a miferable thing for a People to be laid livered into your band, andje have flain tbem in
open to all the Infelicities of War, only for the a r^g^ that rcachctb up^ unto bf avert. It looks
Humour or Pride of a few Men $ they ought to like a bloody Difpofition, to draw the Sword,
be content with their own, and not injurioufly and throw the Scabbard away, (as one words it,)
to invade the Dominion of others. /. e. To refolve the utmoft Cruelty : To flay
2. THEY ought in Times of Peace, to male Women and Children in cool Blood, is a thing;
good Vretaration for War. They fhould not, which ordinarily will admit of no excufe. The
upon a vain Prefumption, haift like, live at EtidofWar is to fubdue an infulting Adver-
reft, in a turpid Security and Neglect j this is fary, and to procure for themfelves Safety from
to provoke Men. whofe Covetoufnefsand Am- their Oppreihons ; and not to lay the World.
bition is ready for fuch an Enterprize, to make wafte, and to fill Places with nothing but ima-
inroads upon them ; whereas to be always in a ges of Horror and Defolation.
readinefs. is a Rational way to prevent it, and AND thefe are the principal things which ly
preferve quietnefs, as well as to be provided for upon Civil Rulers in refpecl toWar.
the worft, if it mould fall out. It was a pru- ( IV.) THEY ought to take Care to promove
dent Advice of Afa to his People, and well be- the outward Prcfpcnty of their People. This
coming a Father of his Country, iChron. 14. indeed is one thing that belongs to, or ccmes
6, 7, 8. It is a prefumptuous thing for any to under the Making of Good Laws, and feeii g to
fay, our Defence is in God, and upon ir, to do the juft Execution of them ; but it hath ajeai-
nething in the ufe of Means,to provide for their liar Conffderatiori in it, and may therefore
own Safety ; for true Faith directs to the ufe of come under a diftinct Head : And if they are
proper Means, to obtain the End deffred. Fathers indeed, they will dtjfire, confult, and
3. THEY ought to vindicate ibe Affronts and take delight in the WTealth of their Subjtcts i
Injuries effered ibeir I'erfons or Subjetfs, Not and indeed, in fo doing, they do provide fo?
G g g g their
. .,|^.. -.— • ".M^fSfaS
6]Q LeBures upon the , Quell. LX1V.
_ -p'^. ~ ■■ ■ . ' i ' ' — ■ ■ - < — ' ' . „ . .
their oWn Grandeur, And for this end, it is AS to that Gale, Whether Theft may be
their Duty to encourage all Honeft Callings, punifhed with Death? I mall only obferve,
Which are the way to Profperity ^ and to re- that we confidered before, that Penalties are
move fuch Blocks and difcouragerhents as are to be iuited to the Publick Safety : And there-
wont to give Check thereto. And here, fore the Judicial Law of ' Mofes doth not ty up
i, BY maintaining of Men's Properties: Lawgivers in this, but the Publick Neceffity
By all means fecuring and preferving of Men's is to determine i Neverthelefs, there ought
Rights from being invaded, and being difpo- to be a difference made, in the kind and de-
fed of Arbitrarily without Law. Not but gree of Theft -, and Neccfjity is not to be
that every Man, according to his Ability, pretended Unnecejfarily -, and it looks in it-
owes a due Proportion to the Support of the felf, as if there were a difproportion between
Government, whereof he is a Member, (as Life, and the outward things of it : Befides,
will afterwards be confidered ^ ) but it is fit- that is an Obfervation which fome have made,
ting, that every Man fhouid be able to call viz. That it is experienced, that there are
hisEftatehisown, and have thedifpofal of it fewer Robberies committed in fuch Places,
according to Equity This is the way to pro- where fome more eafy Punifhments are in-
tnote Induftry,- which is the readieft courfe to flitted, than where Theft is punifhed with
get Wealth, in the Ordinary Providence of Death -, and that it hath rather hardned than
God (Prov. 10. 4.) for every Man naturally terrified fuch as have fallen into this unhap-
feeks Advantage by what he doth, the Prof- py Courfe, and rendred them defperate: How-
peel: Whereof Simulates him to ufe Induftry. ever, it is certain, that fuch are inrollerabie
1. BY taking effectual Courfes, that Idlenefs in a Civil State •, and the Profperity and Safe-
be prevented. It is God's Command, that ty of the whole, requires, that they be vigo-
cvery Man fhould have a Lawful Calling, and roullv fupprefl.
be Diligent in it; and it is incumbent on Ru- (V.) THEY ought in all things, to/et art
lers to take Care that Men fo do : It is the Example of Right eoufnefs and. holinefs before
Precept in, 2 Thef. 3. 10. That if any mould their People, We obferved, that the great
not work, neither fhould he eat. Idle Perfons End of Civil Government, is to preferve both
are Drones, that Live upon the Honey, but the Tables of the Moral Law, which God
make none,' and fhould be driven from the hath betrufted all thefe withal, to whom Ci-
,Hive, /'. e They are duly to be Punifhed : vil Authority is committed : And the Reafon
Where Idle Vagrants abound, Poverty will is, becaufe they are ordained of God for this
come on fuch Places as an armed Man. It is End, and Rule for him •, as he faid, 2 Chron.
true, fome God Providentially difableth from 19. 6. Take heed what ye do : fop ye judge not
Labour^ and for fuch,Ca re ought to be taken \ for man but for the Lord. Andaltho' they are
but when Men can, and will not Labour, fet over Men, yet are thef God's Servants,
they fhould be conftrained to it. Hitherto and as much under the obligation ofObedi-
belongs the Care that is to be ufed, that Chil- ence to Him, as the meanelt Subjedt ; upon
dren be feafonabiy put out to Learn fome ho- which account, they have no more Liberty to
neft Calling, and not furfered to go about the clear themfeives to tranfgrefs the good and
Streets, from Door to Door, Begging or Steal- righteous Laws of God, which ought to be the
ing ^ and if Parents are fo Brutith as to neg- Pattern of all their Laws,than any other -,and
lecVthem,the CivilAuthority ought to difpofe are equally obnoxious to God's Difpleafure :
of them. ' Hitherto alfo belongs the prevent- Nay, Their Tranfgrelfion is in many refpecrs
ing or fuppreffing of fuch things as are the aggravated on account of the high Station
occafions of Idlenefs, and needlefs Expence, which they are advanced unto-, they areguil-
viz. Private Houfes of Entertainment, where ty of greater Ingratitude to God, who hath
Perfons fpend their Time and Moneys and Honoured them with Preferment, and put on
learn all manner of Immoralities ; as alio, the them an Image of His Authority, which is
unnecefTary and imprudent multiplying of hereby defpifed 5 and the Name of God fufFers
Publick Houfes, where fo much of precious more eminently from them, if they violate
Time is fpent, to no profit, but lofs; where His Precepts, inafmuch as they are more in
Drinking and Gaming exhaulis Men's Sub- the light and obferved. David'sSln is fo a g-
itance, and brings ill Habits upon them-, and gravated, 2 Sam. 12. 14. By this deed thou baft
to allow this, under pretence of giving de- given great sccafton to the enemies of the Lord to
cayed Perfons an Opportunity to Support blafpbeme. And their Example is more con-
themfeives, is the way to Ruin a great many fpicuous and influential. The Poet could fay,
for the Maintenance of one* and is therefore Regis ad Exemption, &c. The Practice ofRu-
a thing cried out of, in all welL ordered Go- lers is like to be a pattern which many will
vernments. lay before themfeives, and will more readiy
3. BY d due Witnefs born againft Thefts follow it, than the Laws. It will be vain
and Robbeties. Where thefe abound, aPeo- therefore to make Laws, and put fev-re Sanc-
ple are Impovertfhed, and Men difheartned tions to them, if they prove Cob-webs, and
in their Employments. Care ought therefore great ones, or Men in Power, can break them
to be ufed to prevent them * and when they when they pleafe : Nor indeed will Rulers,
are detected, there ought a Terror be put upon have the Courage to fee that good Laws be
others as well as aTeftimony born againft them, duly Executed upon Offenders, if they them-
1 felves
M»J ■■j— i fmr-
Queft. LXIV. ij ffemhl/s Cttecbifm. 6$t
ffclves do live in the violation of them 5 and ch;s, and reftorers of Paths to dwell inj and
will cxpofe themfelves tothegreaterContempt,. their Names {hall he had in precious remem*
if they ihould efTay to put them in Execution, brance, when they are dead and gone* and af»
inafmuch, as they herein make it to appear, ter Generations will have caufe to fpeak of them
that they do not pay a real refpect to the Laws with an honourable mention, and erect Monti*
themfelves. ments for them in their hearts, which fhall
WHEREAS, on the other hand, If they fet outlaft Marble it felf.
a good Example, and do practically pay a defe- rT.„!rASVU f 4 oV 1
rciice to their wholefome Edicts, by a carefull L J.A B# A, M -\ £ 7 '" J
Conformity of themfelves thereunto, they will
greatly encourage thofe that are Honeft and r^^^-r
Good, and gain great Love and Refpect from SFR M( ) IV CT YYYIF
them 5 and will put a greater Terror upon thofe OE1V1V1 VALTI LLjAAA^.
that are Vicious, and have no good Principle
of Obedience in them, as expecting not to Secondly, T T follows that we proceed to con-
Efcape the fuffering of the Civil Cenfures, in X fider the Duties which Subject owe
cafe they come under their Cognizance : And to their Civil Rulers. And thefe may be ga-
this will alfo encourage them with the greater ther'd from the former*, the principal and molt
Confidence in all their Adminiftration,and make comprehenfive whereof may be briefly confi-
them the more impartial, and ftop the Mouths dered. Here then,
of all that would otherwife be apt to Cenfure 1. IN General, The Duty of the Subjects to
them. It was to Men in Authority that the pay all due refpeil to the Magistrates, according
Apoftle is fuppofed to give that Reprimand, to their Dignity and worth. And this is a pro-
Rom. 2. 22. Thou that fayeft a man fbould per and genuine return of acknowledgment, for
not commit adultery , dofl thou commit adultery} their laying out of their Authority, for the good
thou that abhorreft idols, dott thou commit facri- of the Subject. We obferved^ that there are fe-
ledge ? Whereas, It was a good Argument of veral Orders of Men in the Civil Government,
Conviction, that Nehemiah tifed with them, who, tho' every one hath his part, yet have not
J\eb. 5. 10. It was for this reafon that God a like Dignity or Authority in theGovernment:
commanded, that the King himfelf mould write accordingly, there is a different refpect to be
a Copy of the Law, and keep it by him, Deut. paid to them : Hence the Apoftle hath fuch a
17. 18,19. It is therefore a token of God's Kind- Remark in, 1 Pet. 2. 13, 14. Submit your j elves
nefs and good Will to a People, when He be- to every ordinance of man for the Lord's fake :
flows fuch upon them in the Magistracy ; and whether it be unto the king, a* fupreme • Or un-
faith, that becaufe he loved His People, He to governours, a* unto them that are fent lyhim
gave them fuch to bear Rule over them, • who for the punifhnent of evil-doe** and for the praife
are Wife & Faithful, andftudy by all means to of them that do well. And this is due to them
advance the Glory of God, and the Welfare of for the fake of the Office they bear, which is
the Subject in all things. And God is to be ac- honourable •, and Government can never obtain
knowledged in it, and praifed for it; for it is it's proper End, unlefs the Honour due to the
by Him that Men are let up, whofoever be the Rulers be upheld. If once their Perfons come
Inftruments of it. As on the other hand, it is to be defpifed, their Authority will be tramp-
an Argument of His Wrath, when there are led on, and all Miferies will enfue thereupon :
thofe given to them, who regard not Righteouf- There is alfo a refpect due to them for the worth
nefs, but are themfelves Wicked, and Oppref- of their Perfons, when they tpprove themfelves
fors, and do either by Example or Connivance to be worthy Patriots and Fathers to their Peo-
encourage Leud Men, and fuffer Leudnefs and pie : As God is to be thanked for fuch, fo are
Violence to prevail 5 it being both it felf a they to be had in precious efteem, And highly
Judgment, and opens a door to let in more and valued for their Works fake. Now the things
more fearful Fruits of God's holy Revenge. wherein this refpect is to be paid to them, are
LET us then pray hard to Him, who is the 2. MORE Efpecialty fuch as thefe,
God of the Spirits of all fleih, that he would (1.) THEY ought to be much in hearty ant
always fet over the Congregation of His People, earnefl Prayer to God J or them. This is indeed
fuch Men to go out and come in before them, a Duty univerfally incumbent on all Inferiors,
who fhall, like David, lead them with the In- with regard to their Superiors, in every fort of
tegrity of their hearts, and Skilfullnefs of their Relaion which God hath Ordained to be among
hands ; who (hall Judge uprightly, and walk in Men \ and cannot be negleded by them, with-
! their Integrity-, that fo Juftice may go down our out bringing Guilt upon themfelves, for omit-
Streets as a Flood, and Righteoufnefs as a River, ting a neceffary Duty. And there are none
And let us Blefs God for fuch, as the precious that do more ftand in need of our Prayers, than
i Tokens of His Benignity to us •- and this be thofe who are put into fo great Trull j on their
(humbly Recommended to fuch as are verted right difcharge whereof, there are fo great Pc-
' with Civil Authority,as that which will be their pendences : and not only our Obedience to God,
! Honour and Happinefs : God will thus teftify but alfo our own Intereit and deep Concern in
1 to His Acceptance and Approbation of them, their good Management, will engage us thus to
and all good Men will Love and Honour them ♦, do. Hence we have this Duty ilrongly mved
and thus will they be the repairers of our Brea- on Chriftians by the Apoftle, 1 Tim. 2, begin,
Gggg 2 I
■-- - ■*** -*-■ ""-"-■--■ vfliljii
6fi Wares upon. the Queft. LXlW
-.--•■ i ■ ■ ■ ■■.... , — . .- ,. i.i
I Exhort therefore, tbatjirji of allfupplications, table acknowledgment to God for Benefits fe*
prayers, intereefjions, and giving of thanks be teived5and this alio is contained in that,
made for all men : for kings, and for all that are \ Tim. 2. 1. And We do not deferVe Good
in authority. And yet we know what manner Rulers, if we cannot cordially Thank God for
of Rulers they were under the Command of. them. God is wont to fhew much of His
And there are Three things more peculiarly Mind to a People by the Rulers whom he Pro-
xy herein we fhould apply our felves to the videntially fets over them. It is recorded as
Throne of Grace in their behalf 5 a Token of Gcd's Anger againft Ifrael, when
i„ WE fhould Pray, That God would af He fat fome over them to be rheir King, in,
ford to them a right Spirit of Government. This Hof 13. 11. I gave thee a king in mine anger,
is a -Gift of God, and He is to be fought unto and tookhim away in my wrath. If they had
for it : All have it not,and the want of it will notfinned,He would not have done fo: where-
be attended with evil Confequences : Hence as it was in Kindnefs to them, when he gave
we have that, Eccl. 10. 16, 17. Wo to thee, 0 to them David, a Man after his own heart •
land, when thy king is a child, and thy princes Hence that in, Pfal.89. 2o, 21. I have found
eat in the morning. Blejfed art thou, 0 land, David my fervant : with my holy oyl have I a-
wben thy king is the fon of nobles, and thy prin* nointcdhim. With whom my hand Jha 1 1 be effa-
ces eat in due feafon^ for ftrength, and not for blifbed : mine arm aifo flmll flrengthen him.
drunkennefs. And to this belongs both Skill, And the Queen of Sheba could make thatre-
and Difcretwn, to know how to order Affairs mark upon her Obfervation of Solomon's
for the Glory of God and the Welfare of the great Wifdom and Prudence in his Admini-
People. This Solomon prayed for in his own firing Government, 1 Kings 10. 9. BleJJed
behalf, 1 Kings 3. 9. Give therefore thy fer- be the Lord thy God, which delighted in thee, to
vant an underftanding heart, to fudge thy people, fet thie on the throne of Ifrael : becaufe the Lord
that I may difcern between good and bad : for loved If r a el for ever, therefore made he thee kingt
who is able to judge this thy fo great a people ? to do judgment and juftice.
And every Subject fhould feek it for the Ru- ( 2. ) THEY ought to pay them a JinguUr and
lers. Ic is therefore the Commendation of cordial fear. The Wife Man purs thofe Two
thefe, 2 Chron. 12.32. The children of Iff acB ari together in, Prov 24, iu My f on, fear thou
which were men that had underttanding of the the Lord, and the King. And we have fome-
times, to know what Ifrael ought to do. Thefe thin; like it, 1 Pet. 2. 17. fear God : Honour
are Bleifings worth the asking for. And al fo toe King. Th Honour indeed, as was former-
tbofe Venues whereby they may be difpofed ly ohferved, which is enjofned in this Corn-
rightly to apply thefe Gifts to the End of ih m, mind, includes in it all the Duties between
and fo be rendred great Bleffings in trmr Ge- every Relation which God hath appointed *
neration \ viz. That they may love R'gtueouf- bur the manner of the Payment of it is to be
nefs and hate Iniquity -, favour the Good, and meafured by the Quality of the Relation to
difcountenance the Evil •, promote the Intereft whom it is due: Now when Gid and the King
of the true Religion, and fupprefs every thing are put together, they do hot ftanJ in Co-crdi-
that is contrary either to Piety or Probity I nation, for Princes are God's Subjects-, but it
This therefore is fpecified, 1 Tim. 2. 2. That may intend, That be.caufe God hath devolved
vie may lead a quiet & peaceable life in a'l godli- fuch Power from Him felf upon them, and they
nefs and bonefly. And we find how David pro- bear fome dark refemblanceof HisGovernment
fefTed concsrninghimfelf,iy~rf/.ioi.3, 8- & more than other Men, He requires a peculiar
75. 2, to* Expreflion of this Fear towards them. This
2. WE fhould Pray, That God would inftu- Fear is not to beSlavi/b, (for that can never be
e nee them in all their Adminifirations, to do that Cordial, but fuch as is attended with Hatred ; )
which is Right. Their Work is great and di- but it is to be free and Liberal. GoodSnbjetfs
ficult, their Temptations are many, and their have no caufe to dread Righteous Rulers : for
Difcouragements great, and their Miftakes of tho1 they are a Terror to evil-diers, they are
dangerous Confequence. Their Authority is a Praije to them that do well, Rom. 13.3. It
from God, and they are accountable to Him } is a Fear of Reverence, and fhould be like that
and if they provoke Him, they feldom fufTer of Good Children to their fathers : we therefore
alone. They have Corruption in them, and obferved, that they are fo called : And this
without Heaven's Aid, they cannot do well •, is to flow from an entire Love to them, which
and do therefore ftand in need of Prayer to makes them afraid to provoke them, and take
Him, who. alone can afiift them with His pleafure in giving them content : And this is
Counfel and Conducl: for He hath faid in, to manifett it felf, in afuitable demeanour
Prov. 8. j?, 16. By me kings reign, and princes towards them, in keeping a due diltance, Ihew-
decree juflice. By me princes rule, and nobles, ing them all Civil Refpect, and avoidingevery
even all the judges of the earth. And this alfo thing that fhould look like Contempt : And
Is included in the direction about our Praying this refpe&is due to the Office which they
for fuch, 1 Tim. 2. 2. bear .- they are therefore called Gods, tho'
3. W E fhould Blefs God for them, whenhe Mortal ones, Pfal.%2.6, And it is certain,
Spi> its and Affifls them in their Work, to do that that except their Honour be upheld, their
which is Right. Thanksgiving is one effential perfons will be defpifed, their Authority
part of Praver, and is a proper return of fui- trampled upon, and their Government will be
vilified.
*■*■■—■—< .-
uelib
—•——.«— — . .
tJfjemkt/s Catechijfm.
M
Vilified-. And when they carry themfelves
faithfully in their Station, they command this
refpetl to their Perfons j and it is the leaft ac-
knowledgment that can be paifl to them for
their good Management, by which every true
Subject is made happy. And this refpect ought
to be paid them, in proportion to the dignity of
the r^oft which they are pofted in : Hence that
diitinction in,iPet.2.i 3,14. Submit your f elves to
every ordinance of man for the Lord 's fake : whe-
ther it be to the king, as (upreme ^ Or unto go-
vern ours, as unto them that arefent by him.
( 3. ) THEY ought to pay a due Subjection to
thc-ir Laws & Adminiftrattons. We before ob-
ferved under the Duties of Magiftrates, that
Two comprehenflve ones are, the making of
G.WLdi0j,and the Righteous Execution of them $
in both of which a main part of the Civil Hap-
pinefs of any People doth confift . Now that
thefe may attain the End, and a People may
betruely Happy in them j there is of neceliity
a Subjection hereto* to be paid by the Subject ;
elfe they will lofe their End, and Mifery will
enfue inftead of Felicity. Nevertheless, this
matter muft be rightly ftated, otherwife Men
may fall into an Error on one hand or another.
That there is a Subjection due, the Word of
God acquaints us 5 and without it, the Ordina-
tion of Civil Government among Men, would
be vain, and lofe the End of it. Now this Sub*
jection or Obedience, hath a refpect either to
the Lavos themfelves, or the Administration of
them 5 and with regard to thefe, there is either
Active or Paiiive Obedience required of the Sub-
ject.
Q-i.] WITH refpect to the Laws tbemfdves^
They ought to pay Atfive Obedience to thofe
that are Jutt and Righteous. As to the Illimi-
ted Obedience which fome require, as a matter
of Confcience, to all Laws indiscriminately,
under the Obligation of the Fifth Command,
»s if a Man Sinned if he yielded it not, it is a
great Error, nor will it be proved from 1 Pet,
2. 1 3. For by Ordinance in that place, is not in-
tended a Law, but a Magiflrate •, and he is called
an Ordinance of Man, both becaufe the defo-
liation of his Perfon, and limitation of hisPow-
er is Humane. Here then obferve,
1. THERE are fome Laws of Men, which,
are in themfelves Duties ; and exprefly required
by the Moral Law. Thefe we ought to Obey,
whether they be a Civil Ordinance or no ; be-
caufe they proceed from the Authority of God,
who is our King and Lawgiver, Ifa.33. 22. When
therefore thefe things are required of us by the
Magiftrate, this doth not make the things
themfelves more our Duty than before ; but
they add to the Obligation, becaufe, befides
the Divine Precept in regard of the things,there
is Lawful Command o£ Lawful Authority com-
manding in God's Name, and by Divine War-
rant * fo that by Neglect we not only break that
particular Command, to which the Duty it felf
relates, but alfo the Ffth, which alfo aggravates
the Guilt : Hence that, Rom. 13.4,5. For he
is the mmlfter of God to thee j or good : But if
■thou do that which is evil, be a] raid ; for he
beareth not the f word in vain , for he is the ft*
mfttr ojGod a revenger to execute wrath upon
htm that doth evil: Wherefore ye muft nccdl be
J«W,not onty for, rath, but alfo for confcience
Jake. If he be the Miniftcr of God, and Ads
according to His Warrant, not to Obey ^m
is to Difobey God, who not only Commands the
thing, but alfo Commands this Obedience.
hJh aVL E ft HWS Prude'-'tial 3 nbieb God
bob Authorized the Civil Magnate to Enatlfor
f^odofjbc Subjea . There -s therefor/aii
Active Obedience due unto them by the Divine
Precept. There are things which in their own
Nature are indifferent, but yet in their Cir-
cumitances are either Expedient, or Incxpedi-
ent, and the Publick benefit or Damage may
be concerned either in the Practiflng or Omif-
fion of them by the Subject : Now tho' Man's
Liberty in fuch things is not to be reftrained by*
the meer Pleafure of the Law-giver, when i4
Good comes by fuch reftraint 5 yet when the
Puolick Good is advanced by fuch Laws, and
Damage will anfe unavoidably by not ma-
king them, it belongs to the Care of Law-ma-
kers to provide for fuch things, by Laws ac-
commodated thereto : So that fuch Laws muft
be Obeyed for Confcience fake, becaufe the
mind ot God is difcovered to us by fuch Circum-
tiances 3 and they are herein the Mimfters of
Godjorour Good: Rom.13.2. Wbofoever there-
fore rcftfleth the popper, refljieth the ordinance of
God : and they that refifl, frail receive to them-
felves damnation. And tho3 we mould not fo
well lee the Prudence of them, yet becaufe we
may do the thing,or avoid it, without Sin in the
matter of it, we ought to comply with it rather
than difturb the Publick Tranquillity. '
3. I HERE are Laws vbich are Unjuft and
trbtcb all the Civil Authority in the iter id 'can-
not by their Sanctions, make them to be Tuft.
SlJCth LAWS are Prefumed to befometimes Enact-
ed by Men in Civil Power, Pfal. 94. 20. Shall
the throne of Iniquity have fellowfhip with thee
which frametb mif chief by a law ? For no Man
or Men can make that to be Righteous, which
God Himfelf hath determined to be Sin. Now
fuch are all Laws which require fuch things to
be done, which the Moral Law forbids ■ or
prohibit fuch things, as that doth require. It
is therefore certain, that it is a Duty of the
Subject to refufe Active Obedience to all fuch
Laws 5 and the Reafon is irrefragable, becaufe
they are under a Superiour Power, which hath
enjoyned them on their Peril not to do it : And
whatioever Penalties they expofe themfelves to
by io^ doing, they ought to adventure it ; as
knowing there are greater which they will run
themfelves into, in cafe they, for Fear comply.
This therefore is the Caveat in this teeard Ri-
ven by Chrift himfelf, Matth.io. 28. And fear
not them which kill the body, but are not able to
kill the foul: but rather j ear htm uhich is able
to drjtroybotbjoul and body in hell. There are
fome Cafes in which Men may certainly with
good Warrant, make the reply to thefe that
require and threaten them, which theApoftks
did to them, Acts 4. 19. Whether it le right in
the
X
LeBures upon the Quell. JLXlVe
tb- fight oj God, to heark n unto you more than to have Oaths given them, wherein they Swear
unto God, judge ye. And it is a vain .wheedle Allegiance, in which they invoice God to be a
for any to fay, as Tome do, The Lawgivers muft Witnefs of their Faithfulnefs in performing
bear the blame, the Subjelt is bound to Alle- them: Hence we have that Advice given, Eccl.
gia.ee, and is to look no farther : for every one 8. i. Icounfel thee to keep the kings command-
hath a Confcience, and muft Obey it, fo as to merit, and that in regard oj the oath oj God. As
do nothing againft the plain Dictates ofit, for to that Queftion, how far the iubjeiTs Oath is
lie muft give an Account of himfelf to God. ^ Binding ? Becaufe it is mutual, and fuppoftth
\_ 2. ] WITH refpect to their Adminifration. a Covenant, I fhall not undertake here to enter
There is a Submiilion due from the Subject to upon it : But this iscertain, that Oaths are not
thefe, which brings in the Doctrine of fajjtve things to be dallied withal 5 and every Perfon
Obedience. This Doctrine hath been abufed by ought to con fid er, that if he violate this he
the bigottedPatrons of that which they call Ron- thereby lays himfelf open to the Wrath ' and
Rcfiflance and Pafjive Obedience, to the juft pre- Judgments of God. They ought therefore
judiceof all Men ofSenfe,who are not interested, to Hand by the Government towhichthey owe
There is indeed fuch a thing .as Pajfive Obedience Loyalty, and not to foment Confpiracies nor
due from the Subject, but it is not unlimited j to join in with fuch Male contents, as are'wea-
and needs Confideration. Here then, ry of Good Government, and have a hand in
1. IF the Adminiftration be Jufi IS> Legal, the contriving the Subversion ofit ; or join with
Subjdl ought tofubmit patiently to the Penalty ; the Enemies ofit, and take up Arms againft it
which he 'hath defervedly brought upon himfelf. from private Peeks, or fuppofed Defects in Ad-
Nay, He ought to take the Blame to himfelf, rniniftration : The heft managed Polity, will
and acknowledge the Righteoufnefs both of the have fuch in the bofom ofit -, yea fuch as will
Law, and of thofe by whofe Authority it is exe- be the more uneafy under it, becaufe the Ad-
cuted. The Thief on the Crofs could fry of miniftrations are Righteous: And therefore
himfelf, Luk. 2541. And we indeed jujfly h for thefe are put together, Prov. 24 21. My fon9
ice receive the due reward of our deeds. This Etar thou the Lord, and the king \ and meddle
Profellion alfo Paul made when he ftood before not with them that are given to change. Nay,
the Civil Bar, Acts 25. 11. Erifl bean offen- They ought cheerfully to take up Arms, when
dcr, or have committed any thing worthy oj death, lawfully called to it 5 and hazard their Lives in
/ rejtife not to die. If he fuffers no more than the High Places of the Field, in defence of their
what he hath deferved, he mould Repent of his Rulers and Country : They ©ught alfo feafona-
folly and feek to make his Peace with God, but bly to detect and bear a Teftimony againft all
not to murmur at his Punifhment from Men, be- Confultations, which may be on foot, to under-
caufethey Obey the Will of God in what they mme and overturn the Laws,and Liberties, and
do. Government of the Place where they are Sub-
2. IN Judgments that are Illegal & Injurious, Je&s : Hence that brave Speech offoab, 2 Sam.
a particular Perfon ought to ufe no Unlawful IO« J2. Be oj good courage, and let us play the
Means, tofave himfelj jrom the Execution of men for our people, andjor the cities oj our God.
them ; but commit himfelf to God, and leave it ( S- ) THEY ought to be cheerful in paying
with Him. Such an one may'and ought to Plead their fh are for the Support ef the Government
his Innocency, and Vindicate himfelf before thereof they are Members. It is a Precept laid
the World, in the prefence of the Judges ; and d°wn by the Apoftle, Rom 15.7. Render there-
where there is room for it, Appeal to an higher fore to all their dues : tribute to whom tribute
Court, as Paul did, Alls 25.11. And fome- is due, cujlom to whom cuftom. Which affaires
times he may call upon God to Vindicate him, us, that there is fuch a thing due by the Moral
as He did, iChron.2\. 22. Neverthelefs, he Law: and indeed, no Government can be up-
ought not to bear inveterate Malice againft his h^d without it. There is an honourable Main-
Per fecutors, but Die with Stephens Prayer, Acts tenance due to fuch Perfons as are in Publick
7. ult. Lord, lay not this Sin to their charge: Truft, and have the Burden of Government
3. IN all well regulated Governments, thre lying upon them, which ought to uphold them
is a Power feated, to redrefs prevailing Male- maPoft anfwerably to the Dignity that is put
Administrations, and rectify the intollerable Dif- °n them : And it is a Difgrace to a People to
orders, which by reaf on oj them, are deflruclive with-bold it from th m, argues a lord id and
so the very End of Government. Not but that ungrateful Spirit in them, and tends to make
fomethin'g will be amifs, as long as thefe things the Government it fdf deipicable : And becaufe
muft pafs thro' the hands of Sinful Men, who everyone hath a Privilege in the Bleiling of
labour ( even the beftofthem,) under rhany In- Good Rulers, they ought to be concerned in
firmities : but this is to be done orderly, and maintaining the Charge ofit. There are alfo
it in no wife juftifies Plots, or Infurrections of many Publick Charges, neceilarily arifing from
Male-contents 5 for Evil is not to be fuppreffed many unavoidableOccafions which call for them';
with Evil . But then things depend upon the and for this there ihould be a Publick Treafure
diverfe Civil Conflitutions, and come not parti- for the upholding of Alliances,, for the fupport-
cularly under a Theological confideration. ing of Ainbalhes, for the Rewarding of well-
(4.) THEY ought to maintain, and on all deferving Perfons, for the Encouragement of
occajions, teftify their Fidelity to them. It hath Schools and Colleges, for the Magazines of War,
htsn a Cuftom, Time out of Mind, for Subjects and Fortification of Places of Dcfesce, for the
carrying
'■>--- , i • ,..i i..,.,,....... (' » i"« ' I'm » iin' nil '«■
Quelh'LXlV. sAffemblfs Cafecbifm. 6^i
SERMON CLXXXV.
carrying on of a juft War with Injurious Ene-
mies, bolides whatever other Emergencies may
fall out. It is a great, tho1 a common fault, for
Subjtdts to be always crying out of the Intolle-
rablenefs of Taxes when their own Conferences YJtfT E are considering of tne Political Orders,
tell them, that the Providence of God calls for \ \ which God hath placed among Men,and
them,and the Precept of God requires ltofthem : the Relative Duties arifing there-from, both in
Whereas they ought to acknowledge the hand fa Superiour & Inferiour, which hath been laid
of God in thefe things, and be humbled under open in regard of the Civil Polity.
His Hand,to accept of it as a juft Chaftizement \\, W E may now proceed to take an Account
upon them for their Sin,and feek to Him by Re- 0ft}jat wfacb is EcclefiajlicaL The Dodrine of
pentance for the removal of it. Tho' if Rulers the Church in general, doth not belong to the
ihould become Oppreflors, and Fleece their Sub- Fifth Command, but it comes under the Head
jeds,only to gratify their own Lufts,or to keep 0e Application •, Neverthelefs, to make way for
the People Poor,they may well grown under it, t]ie better ftating of thefe Relative Duties, we
and in a peaceable way ask for redrefs h but mu£ borrow a few Rules from thence,which are
when they think, that all that goes that way, is thele that follow.
Oppreuion, and do it grutchingly or deceitfully, i.ThA T God frith ordained a Vifible Church
they therein provoke God, to make them to ex- State, in the Uorld. By a Church in a Theolo-
perience the difference,between Rulers that love gicaj fenfe> we are t0 underftand a Number of
foem, and fuch as hate them. And how many Mankind,making an open Profeffion of the true
Places in the World, have been Inftances of the Religion,and devoting themfelves to the Service
woful Mifenes, which they have juftiy brought of God,according to his revealed Will h and this
upon themfelves,by their woful Parfimony,who Church.in the general Notion of it,comprehends
have loft Liberty, and Eftates and Lives too, the total Collection of fuch as make this Profef-
becaufe they were not willing to expend a part, fion thro> the Worid . in wWch fenfe the Word
forthe Prefervation of the reft * church, is frequently ufed in the Gofpel : and
THUS, we have taken a brief Account of the the reafon of ruch a Church is grounded in the
moft eriential Duties between Magiftrates and Law Moral, inafmuch as Man was made for
their Subjects : and let it not feem to us as a Gods Service, and therefore ought openly to a-
light matter whether we obferve and praftifc vouch him t0 be his God, and devote himfelf
them. Mankind cannot live like Men, unlefs to him> as his Sovereign Lord, and laft End.
they combine in Societies, who muft Mutually Nor js it fufficient that Men do ferve this God in
Support each othen Civil Societies cannot up- their Hearts, but thev ought to call upon his
hold this Combination comfortably.withoiit Go- Name? and not to be afhamed,of calling them-
vernment j but muft become a meer Rout, and fe, ves by it# Hence that precept, 2 Tim. 2.19.
either difband, or be a continual Plague one to And God faith of his Church, Ifai. 43.-21. Tin
another. Government cannot be upheld, fo as ph baVe iformedfor my fclf, they jhalljheoa
to be for the Civil Happinefs of the whole , and jor[h pra,jCt But the church under thjs ge-
the parts unlefs the Rulers do Studioufly,and In- neral ConfIderation,is not the fubjedt of our pre-
duftnouily manage themfelves according to the fcnt enquivy . nor hath chrift appointed a Vi-
RulesofGovernment jnftly&nghteouily^ut will flWe Head of it in this Worldj to be bis vicar
turn Oppreffors & fubvert all. And unlefs the ^ on £arthj and whofoever aftumes it to
Subjects carry themielves with all fui table de- himfelf, is an Anti-chrift, of whom, 2 The/. 2.
meanure, towards them who bear Rule over HENCE
them, they will render themfelves and each o- 2. T H A T God hath Inftituted or Appointed
ther, and their Rulers too,Unhappy. Whereas, part\cular Churches, for the Advancing rf all the
when in thefe refpefts, every one complies with Er]ds 0j the true Rellgiori am Me* As God
the Duties which belong to them, m Obedience hath revealed the true Religion to fallen Man,
to God it is the way to be Happy, and render fo the firft and t defIgn&of rhis Revelation,
t emfclves formidable to fuch as Maligr .them-, is their Salvation : which, becaufe God will
yea, this is the way to enjoy Gods prefence a- have it be advanced" by means fuitable to the
mong them to defend them, and profper them: Nature of Man,hehath ordained,that there fhall
And as the former is a witnefs of God s anger a- be an orderl Combination of Men profiling
gamft fuch a People, fo is this His kindnefs it a whom thefe Means may be enjoyed,
and good will. Let us then feek earneftly to for the Converfion of Sinners,and Edification of
God,to give & continue fuch a Spirit, and ftudy Saints> £ - h , r? , 2> And he fome,ApoWes
in both Rulers & Ruled 5 and endeavour, each and rome^ Prophets : and feme, Ev,mgc lifts : and
in our Poft, to contribute, by our wife and faith- f Fafioun and Teaehers yor the pJerfefj,„g
ful demeanure,to the advancement of this, and Joj ihe Sgi &c> Hence we fe often fead
Bleis God for what of it we find and obferve, of chunh,s^ in the Plural whlch muft needs de-
afcnbing it to Him, who is the Author of every f feveral Companies 0f Chriftians,fome way
good and perfect giving. And let us al hearti- ft^ding -„ afpecial Relation one to another,
ll f»,V° thatl rU ?fa1, !/4, U\BJtd I' *™ Religious purpofes 5 and (he reafon for this
the people that u in fuch a c«fe,yea bhjjedts the is alfo Moral,becaufe Mankind doftand in need
people whofe God is the Lord. of the Means> f()r the obtaining 0f Salvation,
[Febrvary, 8, 170?.] which he hath feen meet to afford them in this.
and i§ to be acknowledged & obeyed in it.
3
T5»
6^6 L&ttres upon the Queft. LXlV.
$. THAT God bath fee n meet in tbefc fie wards of the myjhrics of God. There is a
Churches to ordain an E clefujlicd Polity. The Power whichChnft hath conftituted on His Mi-
Law of Nature aifo requires this, that in all nifters, which is given tiiem for the Good of
Societies there IhouldV be Order, nor can they the Flock, and fo they ought to exeraft it 5 but
confift without it, but all things will be brought they ought not to Ufurp a Dominion : They
toConfuflon. That Chrift hath ordained a Go- have not to do with the outward Man, but with
vernment in His Churches, is not to be difpu- the Conference •, they are not therefore to give
ted: There are the Keys which He hath gi- Laws to their Flock, but to keep clofe to the
ven to fome, both of Dodtrine and Discipline *, Law of Chrift in all their Difpeniations.
and there are others that ought to fubject them- 2. THEY ought to get and maintain a tender
felves thereto. There are fome who are autho- hove to their Flock. Love indeed is the Vi al
rized to Rule, and confequently there are fome .Affection, which is to influence every Relation ;
that ought to Obey them, for thefe are Corre- but there is a fpecial Love belonging to thefe,
lates : Hencethat, Heb. 13. 17. Obey them that if ever they will difcharge the Work they are
have the Rule over you. called to, faithfully and profitably : They are
4. T h A T this Church State is a thing diftinil therefore called Pafiors or Shepherds. And this
and diver fe from that which is Civil. Though is a common Name given to the Miniftry, and
Perfons do ftand in Relation to both, yet it is peculiarly to the Ordinary Minifters 5 nor doth
upon a different account. Thefe differ in their it ftand diftributively with Teachers, as an Of-
Ends ^ that of the Civil is for the maintaining fice diftind from them, for both are but One
of the outward Peace and Profperity of the Peo- Office in the Gofpel account, 1 Cor. 12. 28. God
$>le j the Ecclefiafiical is for the Spiritual faving hath Jet feme in the churchy firjl apoftles, fecon-
jjood of Men. The Means alfo for procuring darily prophets, thirdly teachers, after that mi-
of thefe are various, the one by Temporal and racks, then gifts of healing, helps, governments,
outward ways, the other by thofe that are hpi- diver fines of tongues. Eph. 4. 1 1. And he gave
ritual, and accommodated to Treat with the fome, apoffles : and fome, prophets : andfome^
Souls and Confidences of Men. The one ufeth evangelifls: and fome, p;J1ors and teachers. Now
the Civil bword, the other the Sword of the Spirit our Saviour tells us,that the Good Shepard Loves
which is the Word of God. The lV^/\f and Offi- his Flock : They are compared to tender Mo*
cers of them are diverfe j in the Civil State, thers, on the account of their Love to them,
Men have a liberty to Conl/itutc thefe accord- 1 Thef 2. 7. And indeed fuch are the Offices
ing to their Pi udence ^ but in the other, God which they are commapded to difcharge to their
hath referved it to Himfelf, to appoint the Of People, that requires a great deal of tender Af-
fices in His Church, and none may add thereto, fectionin them. Hence,
And as it is the Duty of every Chriftian in a ( 2. ) THE more Particular Duties, are fuch
Profejfing Government, to acknowledge his Re- as thefe,
lation to both States, fo a Man may be a Ruler 1. THEY ought not to feek themfebves, but
in the one, and a Subject in the other : And as the Glory of God ani the Good oj tue Souls un-
none inverted with Ecclefiafiical Power, are der their Charge. It is the Comme dation given
thereby difcharged from the Subjection required of Timothy, Phil. 2. 20, 21. For J have no man
of all Men, to thofe Powers under whom they lik -minded,-who will naturally care for your fiate.
live, fo no Perfon in Ciu/VDignity, ought to ex For a!, feek their owv, not the things which are
empt himfelf from the Laws of Chrift in his ffusChnfts. It is true, Gofpel-Minifters ought
Church. fo far to fee to their outward Concerns, as to
5. T H E Correlates in this Order, are the provide for their Families, which cannot Live
Elderfhip, and the People that are under their on the Air 5 but the Burden of this Care ought
Watch, And here we may obferve, That what- to be taken from them by thofe for whom they
foever prudential Combinations there may _ be Serve, as will be confidered afterwards : But
between Churches for mutual Help, there is a they ought not to make their Miniftry ameer
peculiar Relation appointed by God, between Defign to advance their Worldly Intereft, and
thefe Elders and this People •, and therefore raifethemfelves upon it. to the Negledr, or care-
there is a fpecial Obligation of mutual Duty lefs Attendance on the Work which they are
lying upon them ; nor can the Ends of aReligi- called to •, and he that doth notdefpife this as
ous Society be otherwife carried on to the Glory a little thing, compared with the Work it felf.
of God and Benefit of Man. Here then, will be found an Vnjatti.jnl Steward when cal-
Firft, W E may confider the Duties oj Mini- led to give up his Account : He is called to
fters to their People, over whim the HoIyGbofl Serve God in this Station, and his great Bufi-
makesthem Overfeers \ which are principally nefs is to bring Glory to Him in it -, and to count
fuch as thefe, it his Happinefs and Joy, if he may fb do : And
( 1. ) IN General. he is betrufted with the Charge of Souls, whofe
I. THEY ought to carry themf elves towards Salvation he is by all Means to endeavour the
their People, not as Lords, but as Stewards of furtherance of ; and 'therefore we read, Heb.
Cbrifl. It is the Advice given in, 1 Pet. 5. 3. 13. 17. They that mujt give account. And this
'Neither as being lords over God's heritage, but awful Account ought always to bear hard upon
being enfamples to the flock. They are therefore their Minds, and be a Spur to quicken them to
called Stewards, 1 Cor. 4. I. Let a man fo ac- be Faithful in their Work .• And if they Love
count of us, as of the minifters oj C6rifit and the Souls under their Care, they will certainly
do
Quelt. LXIV. <dffembij\ Catechfn. Q^i
do thus. In a word, all other Thoughtfulnefs have not fliunned to declare unto, you the whole
ought' to vail to that one, that they may dif- counjel oj Cod. And eminjeuiy plight he to
charge their Work j fo it was with Paul, Acts fhew his Fidelity, in Preaching C)'iRlSj>
10. 24. —Neither count I my lije dear unto my and th'ofe faving Doctrines which flow from
felf ft that 1 mayfinijh my coarfe with joy. Him ; to be able to fay as he, 1 Cor. 2. 2. For
2. THEY ought to df charge their Ministerial I determined n^t to know any thing among you,
Funltion, in all the parts oj it with Faithfulnefs. Jave J ejus Cbrifi, and him crueifij </,
Thisfeems to bethefirft Qualification required 2. THEY ought to accommodate tbijr MinU
in thofethat are to be employed in this Work -, firy to all jorts of Hearers. This might have been
I Cor. \- 2. /* is required in fie wards, that a man annexed to the former, but it deferVesa ^/////tf#
be found ja'uhjul. It is true, There are Mini- Head, being of very great Concern, and care
fterial Gifts to be enquired after, in order to fully to be obferved by him who feeks the Good
their Introduction ; but in their Station,there is ot'Souls,more than his own AiryApplaufe. Every
great Fidelity required : Their Charge is great , S0ul ill the Aflembly comes under the Care of
it is not the dying' Bodies of Men, but their Im- the Minifter, and he ought to feek bis. Edifica-
mortal Souls •, which if they Perifti thro' their tion. Now every one is not of a like Capacity j
Infidelity, will be amazing. Notv there are fome are good Proficients in Underftanding,
many things that go in to this Faithfulnefs •, thefe are able todigtftjhong file at 5 bpt others
fome whereof are counted up, 2 Tim, 4. 2. are Babes in Knowledge, and fuch are to be fe4
Preach the word, be tnfiant in feajon, out of with Milk : Thus Paul futed his Preaching,
fenfon , reprove, rebuke, exhort with all long- \Cor.^ 2. Every Minifter ought to be Ambi-
Suffering and doLirine. There is Faithfulnefs in tious of the belt and moft accomplished Gifts 5
their Preparations ^ they ought not to fpend the and when he hath attained to them, to facrifice;
WeekinWorl'dlyDiveriionSjand then come with them to the Intereft of Chrift and the Good of
their indigefted Difcourfes -, and fo offer to God £ouls. On.e main part of this Work is defcri-
that which Coft them nothing-, and it may be, bed, Jer, 3- 15. And I will give you paUours ac-
obtrude Poyfon on their Hearers, inftead of cording to wine heart, v.huhjhall jecd you whb
wholfome Nouriihment ; but they ought to pre- knowledge and underftanding. But if he will do
pare themfelves by diligent Study and Prayer, this aright, he muft fuit himfelf to their Capa-
enquiring into the Mind of God, and well pon- city : He mould ufe Plain Words and Intelli-
dering what they have to deliver. It was Paul's gible, to exprefs the mind of God in, paul
direction given toTimothy,8c it belongs to every faith of himfelf, and of this Cafe, I Cor. 14, 19,
one in fuch a Function, 2 Tim. 2. 15. Study to But I mil come to youfhortly, if the Lord nil/,
(hew thy j elf approved untoQod, a Workman tlxit and will know, not the Jpeed) of them which are
needeth not to be afi?amed, rightly dividing the puffed up, but the power. And to Study Exctic%
word of truth. There is a Fidelity alfo in Study- or new-fangled Words, ( which fcarce One of
ing for feafonablcTrutbs&nd thofe that are moft Ten understands, ) is as if one fpake in. an un~
needful and profitable according to the prefent known Tongue. Jt is true, There are the Myf
Providences of God. A Word in Seafon is com- teries in Relision,which are in themfejves great
mended by the Wife Man more' than once; Depths.and Terms that are necelTary to be ufed,
and he tells us, Eccl.12.10. The preacher/ought which everyone doth not readily underhand 3
to find out acceptable words, and that which was but thefe are to be 'explained,& not more becloud
vontten was upright, even words of truth. There ded. To this alfo belongs their Patience, as
is a Faithfulnefs neceflary, in the Dividing to well as Cendefcendency ; and not to think it
every Hearer his Portion -, and this is mainly much to take a great deal of Pains, to diftill
expreffed in the forecited, 2 Tim 4. 2. And Knowledge into the Minds of thofe that cannot
we have that of Chrift the great Paftour, Luk- receive but by Dr«ps i fo Paul, Heb. 5. 11.
12.42. And the Lord faid}Vho then is that faith- Qf whom we have many things to Jay, and ?u)fk
ful and wife fie ward, whom his lordfhall make to be uttered, feeing ye are dull oj hearing. And
ruler over his. houfijold, to give them their par- here alfo the Minifter ought prudently to fuit
lion oj meat in due jeafon I Some need Infor- a Portion for all : He ought to train up the Fg-
mation, fome Excitation, fome Caution, others norant to Underftanding 5 and he ought to lead
Repreheniion, others Confolatjon s and all this forward thofe that do Know more,\n yet f irther
belongs to him to Adminifter, as there is occa^- Degrees of the Knowledge of the Myfteries oi
fion : He muft treat all Mien faithfully j he Godlinpfs •, for we are told their Work in this
muft not Sew Pillows under any Sinners regard, Fph. 4. 1 1, 12. And to this Hejjd btV
Arms, or entourage them in their Sins : Nor longs Catechizing of thofe that are Beginner*,
may he be afraid of the Faces of Men, or fay that they may have the firftFoundation of faving
to the Wicked, Thou art Righteous : He muft, Knowledge laid in them •, which doth not only
tho' with Prudence, yet Fidelity too, bear a belong to Parents, but alfo to the Pafiors of the
Teftimony againft every prevailing Iniquity, Churches \ and the faithful difcharge of it, is a
tho' he pulls the Rage of Proud Sinners on him- good Medium to eftablifh Young Ones in the
felf by it : He muft not therefore baulk any Truth, and fortify them againft Errors.
Truth which he is called to difpenfe, for any 4. HE ought to Watch ov<r them, by careful
finifter end ^but be able to fay as he, A£ts 2c. acquainting himfelf with their State, and apply*
-26, 27- U'herejore I take you tortcord this diy, ing himfelf accordingly. This is included in that
that I <w pure from the blood of all men* Fori Admonition, Acts 20. re. And how I kept hick
H h h h nothing
i
•etlwcs
uf
on
the
Qudk LXW
nothing that vcas profitable unto you, but have
ficvocd y<-u, ar.&havs taught you public kly, and
from boufc toboufe. And this comprehends
not only his PabLiclr, bur his Private Manage-
ments too : He ought as far as he can to know
their Stare, that he may the better appiy
himfelf to them : Hence that, Phil. 2. 19. tut
Tb it lalfo may be of good comfort, when I know
your ftate. "Which doth not intend the State
of their Souls, but how the Gofpel flourifhed-,
whether they walked orderly, and kept in
Peace, and each did his Duty ; and whether
any more were drawn over * and how each
one behaved himfelf : And this is needful,
becaufe eife how mould he accommodate his
publickAdminiftrations ? For this end,private
Vificsof his Flockjbelong to his Charge,fofar
as he can have Opportunity • and in them he
fliould call upon thole who are Care els of
their own Salvation, and admonilh them of
their Danger 5 warn fuch as lead loofe Lives,
contrary to their ProfefTion, and (hew them
how unworthily they carry themfelves, of the
Name that is called upon them: Call upon
Young Ones to Remember their Creator, and
encourage them to Early Piety : Offer Coun-
fel and Encouragement to fuch as are under
Awakenings and Terrors of Confcience 5 and
do all he can to further their Converfion : Re-
foive the Doubts, and Anfwer the Cafes of
Confcience, which any are at a lofs about ;
and cafe rheir Scruples, as there is occafion:
To endeavour to Recover fuch as are decli-
ning * and eltablifh thofe that are Sound in
the Faith : To Vifit the Sick, and offer feafo-
nable Counfels to them, and do their utmoft
to prepare them for their great Change • and
Pray over them, that their Sicknefs may turn
to their Souls Advantage. Thefe, and what-
foever things of like Nature, belong to their
Office Charge ; Alts 20. 18, 19, 20.
%: HE ought to endeavour by a well-Ordered
Converfation,tofet a good Example to bis Flock.
The Exemplary Carriages of Minilters,is very
frequently inculcated in the Gofpel,as a thing
neceiTary to the good Succefs of their Mini-
itry •, 1 Pet- 5. 4- Tit. *• 7- 1 Tim. 4. 12. Let
no man defplfe thy youth, but be thou an exam-
ple of the believers, in word, in converjation,
in charity, in fpirit, in faith, in purity. Tit.
2. 7. In all things fhewmg thy felf a pattern of
good works : in dolirine, fhewing uncorruptnefs,
gravity, fincerity. It belongs to the Character
of a Good Minifter, that he be a burning, as
well as a (hining light, ( Joh. $. ?f. ) elfe he
will likely prove an Ignis fatuus. It will be
a poor Commendation of a Minifter, when he
cannot fay with Gideon, Follow me, and do as
I do ; or with Paul, 1 Cor. n t. Be ye follow-
ers of me, even as lalfo am of Chrifl. To prefs
Duties folemnly on his Hearers, as matters of
greateft Importance,if they hope to be faved,
and yet himfelf live in the negledt of them, as
if they were matters of no moment; is inWorks
to deny, what in Words they Profefs •, and. to
bring themfelves under the Wo which Chrift
d enounced againft the Scribes and Pharifees,
Luke 1 i.q.6. And hefdidji'o una® yarn m]u yc hm~
ycrs : for ye lade men with burdens grievous iq
be bor n, and ye y^ui j xlvcs iamb tun the burdens
with one of ) our fit gets And how often do
we find that Men can jultrfy thtffif.lves a-
gainlt Reproofs, when they can bring in the
Example or their Minifttrs to Patronize theu
Exorbitancies. Paul could Appeal to the
Confciences of thofe among whom he had ex-
ercifed his Miniftry, whether his Life had
not been Correspondent thereto, A&s 20. iBi
1 Thef 2. 10. lie aie my witnejjes9 and God
alfo, bore bolily, and juflly, and unblamcably ue
behaved our J elves among you that believe. They
ought above all Men, to govern their PafTions,
to carry it Meekly, to (hew the greateit So-
briety in their whole Converfation ; to deny
themfelves of their lawful Liberty, for the
Edification of others-, becaufe they are as
Lights upon an Hill, and all Eyes upon them 5
and if by their ungirt Lives, they ihould hin-
der the Good Succefs of their Miniltry, many
Souls will fufferDamage by it,and their own
Account would be more fearful. ' They ought
therefore to (land firm in the Times of Apoi-
tacy, and not run after, or have any fellow-
fhip with the foolifh Vanities that creep in
among their People, but Reprove them with
their own Practice. This they ought to do,
if they would Serve Gcd with a Good Con-
fcience,and reap the Joy and Comfort of their
Work, and be able to take their leave of their
Flock as he did, Afts 20.26. Wherefore I take
you to record this dcy, that 1 am pure from the
blood of all men.
6. HE ought to be much in Prayer unto God
in behalf of his Flock. As he ought to make
it the Bottom Defign of all his Works to ad-
vance Gods Glory in their Salvation ^ fo he is
to remember that all his Help and Succefs
depends upon God, whoexpe&s to be fought
to for it. How often therefore have we Paul
affuring of thofe whom he Writes to, that he
was ever mindful of them in bis Prayers ; thus,
Rom. 1.9. For God is my veitnefs, whom Iferve
with my fpirit in the grfpel of his J on, that with-
out ceofing, I make men: ion <fyuu always in my
prayers. So, Epb. 1. 16. j Tbef. 1. 2. 2 Tim.
I. 5. And for this he Commends Epapbras,
Col. 4. 16. Andthereis great reafon why he
fhould thus do, both for their fake, and (or
his oxn: He depends entirely upon God, for
all the Afnltance whereby he may beable and
faithfull j i: mult come from God's Mercy,
I Cor. 7. 2 >. — One that hath obtained meny of
the Lord to be f aid, Jul. He ought therefore to
Pray overall hisStuiies, that God would af-
ford His AflRltancein them -, direct his Tho ts,
and order his Preparations : For God's graci-
ous Prefence alfo in his Difpenfatory-, to give
him a door of Utterance, that he may Plainly
and Profitably, and without flavifh Fear, de-
clare the Counfel of God. He alfo ought to
Pray for his People, That God would open a
door of Entrance into their Hearts -, Thar He
will open their Eyes,and fubdue their Hearts,
and teach them to Profit : They ihould Pray
for
Qlieft.
■ — i— c— .,
I
tJjjfertobly's Catetbifm*
"■9
for the Vnconv erttd, That God would make cial Authority of fuch, and themfelvt; under
Ihcm to return and Livc,aud Blefsali Means to peculiar Bonds to them, more than to any o-
that end : That Proud and Careleis Sinners there : And it is agaiuft right Reafbu, that the
may be Awakened,and Co. vinced Sinners may one ihould be bound, ai.cl the other at totoofi
be Humbled,and that CHRIST nay be formed end h and without any Order, to Defat them,
in them. And they Ihould Pray for every one, and go hither and thither at their own Pleafme:
whofe Cafe needs particularRcmembrana-} and
lay them before God, with fervent Importu-
nity. Yea, They ihould continue in Prayer,
unto Perjeverance ; and whenfoever God gives
them Good Succejs, they mould bring their
Acknowledgements to Him, and give to Him
the whole Praife of it.
Use. A A D if all this belongs to Men in
And this Pra&ice, -tho' too much followed by
many, yet hath a natural tendency to dtftroy
the GofpelDifcip line: Not as if i.bui the s are
Prifons, but becaufe it is neceflaiy that a De-
corum be ufed in Menspainng from one to ano-
ther, and Scandal be prevented i For which
Reafon, all the Reformed, every where that I
know of, have provided, that no Perfon be en-
this Poft, certainly then, It is no Eafy Work tertained in one Communion, without a Regu-
lar lies' upon them j nnr do they need Envy, lar Recommendation from that where they for-
but Pity. Surely, It becomes all that ftand in nierly were Communicants,
this & lation, to maintain an Holy Awe of the NOW concerning fuch as thefe, who have, a
Solemn Charge that belongs to it j and to wait proper Relation to this or that particular Sac .sty,
humbly on. God, for Pity, Pardon, AfTiftance,
and Acceptance thro' Chrift. And if any do in
anymeafure Acquit themfelve.s in it, they are
to be accounted as the Servants offESVS
CHRIST.
[March 7. 1704.]
SERMON clxxkvl
Secondly, TXT E proceed to Confider, The
and confequently are immediately under the
"Watch and Care of this particular Elder Jhip, we
may coniidet what are the Principal and moll
Comprehenfwe Duties incumbent /on them j
which may come under Tuo heads.
I. T HERE is a /unable Rtfpctf which they
ought to Jbevo to their Perfons. There is an Ho-
nour due to them for the fake oithtlji which
Chrift hath put them in, which is Honourable >
And there is an Honour due to them, when
they aire Fa'ubjul to God, and to the Souls of
their Hearers. Now this Honour is to be fliewn
to their Pirfvns principally :
Duties which a People owe \_i.~] IN their Hearts. And indeed it mufl
to their Minifters. That there are fuch Duties begin here, or all the re ft is but Flatter) and
is certain, for the Gofpel harh prefcribed them \ Abufe. And there are Two things wheiein this
and it follows from the very Nat. re ^Correlates, Honour ought to be maintained •,
between which the Duties are Mutual, and the 1. IN an entire -.01 dial Love oj them. There
one flows from the other. But that I may not is a peculiar Love which a People owe to their
Jpeak in the Air, it will be requiilte that we a Faithful Minifters : Their Relation is very near,
little Confider, who are this People, who thus do and the Cement of this Relation is Love, which
Hand related to the Elderfhip, and owe their ought to beAVtf/^ for that is a general Rule, f Joh.
Duty to them as fuch. Now, Though there be a 3.1 S. Let us not love in wird,neitber in tongue^
Relation to the Church Catbolick, which all Mi- hue in deed and in truth. The Apoftle obferves
bifters and People that are Chriftians do bear -, what AfTe&ion his Galatians once had for him,!
fo that a Minifter may Lawfully Preach Ex which he blames them for the LoJTs of Gal. 4.
Officio, to any AlTembly of Chriftians, and Ad- 14,15. And ifwe Love Chrift, we mail cer-
minifter the otherOrdinances to them,if orderly tainly Love thofe that come from Him, on His
Invited thereunto •, and the Members of one Errand, and do truely difcharge it.
Church may,on that Score, Communicate with 2. Bit a Irrcious TEfteem maintained [for them%
unotner Occaiionally : Yet it is certain, That And indeed this vill be the genuine Fruit of a
Chrift hath Ordained, that there fhall be Par- Cordial Love -, especially if we confider who
ticular Ajjemblys of His People, in the feveral they are, and what it is for, that we have them.
Places where fuch dwell j hence we not only The Place v/hich Chrift hath fet them in, the
Read of a Church at Rome, at Corinth, Sec. but Errand they come upon, and their Fidelity in
v£ Churches mGaiaiia, Gal. 1.2. Now for the the difcharge of it, challengeth an .Honourable
Organizing of thefe Churches, it is neceiTary Refpecl for them,m the Hearts of thofe to whom
that there be both Elders and Brethren, and they. are lent. 7 hey are Chrift's ArnbaiTadors
thefe to be peculiarly Related each to the other : to us, and do Reprefent His Ptiihn. 2 Cor. •>.
For this Reafon the Apoftles and Apoftolical 20. 1\cw then we are Amb<jjidcrs jar CknU-
is every where Witnelled : And the very Light He reckons it as fo. They are Chrift s sjcen-
of Nature teacheth us, 'That if thefe Elders are tion Gifts, (Eph. 4. ]o.) and for that reaion to
by Chrift's Command,to take the Charge of this be Valued : They bring us Glad Jfdlrigsjtoid
or that Flock, as their Overfeers •, then every Heaven, and therefore ought their Feet to be
one of fuch a Flock are to acknowledge the fpe- Benariful, Ifa. 52. 7. Paul gives that Advice
Hhhh 2 to
6±Q Lectures upon the QuelK LXIV#
to People, 1 Cor. 4 1. Let a mm fo account of fluence them with freih Ripply of Gifts, to
»j-j as mmittersof Chriji, and flewards of the embolden them in their uiicharge of Duty
myfteries of 'God. And without this Elteem, faithfully, to preferve them againli great
there is little hope of Profiting by their Ad- Temptations to which the1/ are liable, toani-
miniftrations : Let their Perjons be what they mate them under their finking Difcourage-
wiU> their Comnnjfion cal.s for this Refpecl ments, to keep them Humble, to fupply them
for them. with Matter fuitable and feaibfiable, to give
[2.] IH their Words, Words are, or ought them a door of Utterance ; to afford good
to be,the Expreffion of the Heart : And there Succefs to their Labours, and give them to
is a Duty here alio, which thefe ought to tef- fee the precious Fruits of their tndeavours :
tify this Refpect by 5, and that, And in all this cur Profiting is concerned ;and
1, BT ' /peaking Refpeclfully to them. They all mull: come from Gcd,and is to be expected
ought to acknowledge to them, the 'Office in the way of Prayer-, and no wonder if thofe
Relation which they bear ; and avoid all Re- Profit little by theirMinilfers, who are flighty
viling or difdainful and infolent Language; in their Prayers for them. And it is but a
particularly thofe Terms of Reproach and Reciprocal Duty, in Anfwer to their Prayers
Contempt, that many delight to entertain for us.
them withal. It is the Apoffle's Direction ?. BT an Honourable Maintenance allowed
in, I Tim. 5. 1. Rebuke not an elder, but in- to them. It is a great Miltake in thofe who
treat him at a father, and the younger men as think that all that is done for the Support of
brethren. And we find what a fearful Judg- the Miniftry is Chanty and Alms ; and that
ment of God befell very Children, who Af- accordingly Men are at their Liberty whether
fronted the Prophet with Reviling Language, they will do any thing or norh:ngtowards it-,
2 Kings 2. 23, 24. and that they have no other Rule in their do-
2. B T /peaking Honourably of them, and ing, but their Arbitrary Pie jfuie. It is or-
defending their Reputation. We ought to be' tainly an Att of Juftice ; and God hath ever
tender of every Man's Reputation ; but fince He had a Church in the World, taken
peculiarly of God's Ambafladors : As not to Care of the Comfortable Supply of thofe who
Revile them ourfe/ves,Co to be ready to fpeak Serve Him in Religious Orders, It was fo in
for them, when others Calumniate them. We the times of the Law : Hence that, 1 Cor 9.
fhould neither fhnder them ourf Ives ; nor be 13. Do ye not know that they which mini fler about
filenr, when we hear others do fo. We fhould holy things, live oj the things oj the temple I and
both Commend what is Laudable in them; they which wait at the altar, are partaker; -with
and fpeak Charitably of their Infirmities : the altar > And he allures us, that the ftme
And except we thus do, we fhall hinder our Rule ftands under the Gofpel, Ver. 14. Yta,
own Edification by them. he proves it by many Arguments, thereby to
?. I N their Actions or Carriages towards let us know, that his particular Inftance of
them. And here 1 fhall only offer at Three not taking Maintenance of fome Churches,
things, was not to be a Rule for other Minifteis, or
1. T H E T fhould Jbeto this RefpcQ by a improv'd by the People to withold theirDues
Civil Carriage towards them in their Station, from them. And tho' thefe may be difierent
God hath fet them in an Honourable Pojl; ways of Prudence for the Railing of this yet
and they ought to have a Deference paid to thefe Two things are undeniable, viz. That
them according thereunto. The Word of there is fome Proportion of Men's Abilities to be
God is far from teaching Chriftians to make cbferved; and, That all that are Partahrs in
no difference in their Deportment to Men, of their Labours, do one a Portion to this : Hence
Higher or Inferiour Rank ; and doubtlefs all we have that, Gal. 6. 6. Let him that is taught
thofe eminent Titles put in the Scriptures in the word, communicate unto him that teach-
upon the Ministers of the Word, do evidence etb,in all good things. And they have no Rea-
that they ought to be regarded as fuch, and fon to think it much, as he gives a Demontlra-
Praclically acknowledged fo, by thofe that tion, 1 Cor 9. n. If n-e have /own unto you fpi-
are under their Watch and Charge. The A- ritual things, is it a great thing if 'we re -jp your
pottle tells us what is Duty in this regard ; camalthings? Faithful Minilters fpend their
1 Tim, 5T. 1 7. Let the elders that rule well, be Time for the Souls of their people; and it
counted worthy of double honour, efpecially they muff therefore be butReafon, that they ihould
who labour in word and dotlrine, fee that they may Live without Fear for the
2. B T hearty and affiduous P rayers to God Maintenance of their outward Concerns : and
for them. They need our Prayers ; and if we fo fome interpret that, 1 Cor. 16. io. Now if
have a due Reflect for them, it will make us Timotheus come, fee th a he may be with you
fervent and frequent in offering them up to without fair: J 'or be worketh the work oj theLord,
God in their behalf. How often therefore as I a/fo do.
have we Paul earneltly asking Prayers for II. THERE is a fuitable Entertainment
hirrfelf, of the Churches, which he directs due to them in all their MinilterialAdminifira-
hisEpiltles unto? And indeed, in ourfodo- rions. And as ihe former is in order to this,
ing, we not only (hew ourLove to chem,but to fo it cannot be rightly exprclTed without this,
ourfelvesroo. They need greatAfliftance from It is for their Work fake, that they are to be
Heaven, to help them in their Work, to in- Refpe^ed, 1 Thef. J. 12, 13. And we bejeech
you,
.^....LM^.^lM^^I
Queih LXlVo zJ/femtt/s Catechifm* 64.1
you, brethren, to know than which 'Labour among At ten I to it, and yield Obedience to the "Will
you, and are over you in the Lcrd, and admonijb of God, which they declare. They fhould look
you. Andtoeftcem them verv highly in love for upon them, not barely as Men, or fuch as have
ti'i'tr works Jake. A/id be at pane among your Gifts ^ betas iuch who are Lotnmifjioned by
/fives. Certainly the", There is a Rcfpect to Chrift, and fent on fiis Errand, to deliver His
be paid to them in \\\t.Work it felf whichChrift Mtfiage to them •, and this mould draw their
hath called them unto ; hei-ein the great and diligent, Hearkning to them • and to reckon
main Duties of this Relation are concerned: that Chrift Himfelf is now applying Himlelf
And there are two Reipects in which this may to them : That was the Commendation given
be confidered ; offome, i Thef. 2. 13. — Tc received the word
[ 1. ] IN refpect of their Dollrine. The cf God which ye hard of us, not as the
mam and principal part of a Minifter's Work word of nun, but ( as it is in truth ) the
lies in Pr aching of the Gofpel to that People word of God. Hence they mould come with a
to whom God fends them, and among whom Refolution to do as they make a Pretence of $
they are orderly fixed I am not here concern- J r. 42. S, 6- Then thy /aid to Jeremiah, The
ed to enquire how or in what way fuchCongre- Lord be a true and faithful witnefs between w,
gations are to be determined ; or whatRules are if we do not even according to all things for the
to determine a Man's Duty in his fixing him- which the Lord thy God foal! fend thee to us.
felf in this or that AlTembly, peculiarly in fuch Whether it be good, or whether it be evil, we will
Places where there are more than One : JBut I obey the voice of the Lord our God, to whom we
think it undeniable, That all Chriftians that fend thee ;that it may be well with us, when we
are fetled in their Habitations, ought alio to obey the voice of the Lord our God. A Negligent
adjoyn themfelves to one Society of ProfefTors, Hearer cafts a Neglect and Contempt, both on
and put themfelves under the Difpenfation of him that is J cm, and Him that lends him.
the Ordinances there, for this was the Deflgn 3. THEY Jhould Ponder diligently on the
of particular Churches. Suppofing therefore, Truths which theje declare unto them. Though
that he hath thus difpofed of himfelf, there are they ought to receive the Truths of God from
thefe Duties which naturally flow from fuch a them, as delivered with Authority from God
Relation in this Regard under confederation-, Himfelf 5 yet they are not to build their Faith
1. HE ought Ordinarily to give his Atten- upon their Authority: For tho they Come from
dance upon the Preaching ofjuch a miniftry, as Chrift, and have a Promife of His being with
is there tftablifhed. I fay Ordinarily, for there them in their faithful Endeavours $ yet they
m*y be fuch Occafions offered him in the Pro- are not Infallibly Infpired. And if they were,
vidence of God, which call him to be elfewhere, yet it is no Reflection upon them, but a Credit
and he ought not to neglect theOpportunity in to them, when their Hearers do lay up their
the Place where he may enjoy it. And for this Doctrines in their Hearts, and take care to fa-
Rtalon there is aCommumon of Church* s necef- tisfy themfelves, that this is the Mind of God :
fa ry to be upheld : Nor is there Reafon to be Hence they are foCommended, Acts 17. 11 Thefe
Cenforious of fuch, as may on fpecial Confide- were more noble than thofe in fbcJfalonica,m that
rations, for once and away, Attend upon the they received the word with all readtnefs of
Preaching in another Congregation, especially mind, andfearched thejc.ipture daily, whether
if in the lame Town : But for fuch on the Sab'- tbofe things were Jo.
bath, to goto other Towns for their Curioftty or 4. THEY ought to Blefs God for them, and
Prejudice, when they are at a eonliderable Corroborate their Love to them, when they
Diftance, when they have theWord Preached at are made thelnftruments of Spiritual £? Saving
theirDoors,and in their own Congregation -, this Good to them. They ought not to afcribe unto
is not only a caftmg ^Contempt upon their own them the prime Efficiency of this, as if they did
Minifters, but alfo a Profanation of the Lord's- it by their own Vertue j they defire it not, but
Day : And for fuch to Run this Day, or part utterly renounce it, as he, 1 Cor. 3. 7. So then,
of the Day, to one, and the next to another, neitl.er is he that planteth anything, neither he
meerly to pleafe their Fancy, or itching Ears, that water eth : but God that giveth the increafe.
is contrary to the Mind of Chrift. Paul Wri- Neverthelefs, if God have made ufc of them
ting to a particular Church, giveth that Cauti- for our Saving Benefit, we are not only to
on, Heb. 10.25. Kot forf iking the ajfemblmgof Thank God for the thing, but to Blefs Cod for
your f elves together, as the manner of feme is. them, whom He hath made Iniiiuments ol this
And if many mould drive this Trade, as there Benefit. We mould acknowledge our f elves
are too many that do, it would offer unworthy to be Seals of their Miniftry, and Love them as
Difcouragemcnts to God's Stewards, who have our Spiritual Fathers : And we fhould Cheer
taken Pains to provide their -Spiritual Nou- their Hearts, by letting them know, that their
rifhment. Nor can a Chriftian with a regular Labour is not in vain m the Lord g but thai
Faith, ordinari y promife- himfelf that Bleihng their travailing pains for us, tiUChnji is forced
and Profit from another, that he might from tn us, are not loft, or mifcarry. Paul could
him whom God hath appointed to diipenfe to fay, 1 Cor. 4. 15. For though you have ten tho it"
him. fand'inplr utters in Chrift, yet have ye not many
2. THEY fhould Hearken diligently to the fathers : for in Chrift J> Jus 1 have begotten you
Word of God,that is delivered by them. As they 'through the gofpel. And, 1 Thef. 2. 19,20. And
fhould Attend en their Miniftry, fo they ihould fure we owe as much Eove to our Spiritual
Fathers,
6^.%
LeBures upon the
Quefh 1XIV
Fathers, as to our Natural ones t at lead in
forae Refpects,
5. THEY ought to Practice according to the
t)ollrir,es that they are Inftrutled in by them.
The End of the Miniliry is, as the Converfion
of Sinners, fo the Edification of Saints-, and
this is the prefent Comfort of fuch as are the
true Servants of Chrift : And there is nothing
that more grieves them,than to fee that they
lofe this Defign, 7/0.48.4. The End of all
Evangelical Truths is Prallice* and if all our
Hearing and Enquiring do not lead us to this,
it is loft upon us : All the Airy Commenda-
tions that we may give to their Sermons, are
but Idle Compliments, if mean while we re-
gard them not, but live as we lift 5 nor can
we throw moreScorn upon them : Hence that,
Ezek. 33. 31. And they come unto thee as the
people cometh, and they fit be j ore thee as my peo-
ple* and they hear thy words, but they will not do
them: jor with their mouth they Jl)ew much love,
but their heart goeth after their covetoufnefs.
6. THEY Jhould avoid entertaining Prejudi-
ces againft them. The Perfon that will fuller
fixed Prejudices at his Minifter, doth there-
by hinder his ownProfiting under him : There
are Failings in thefer ( for they are of like In-
firmities,; thefe are to be Covered •* there are
Dubious things, thefe -are to be inteipreted
with the molt Candid GloiTes that they will
admit of; there are Calumnies and jalfe Re-
ports 01 dinarily rais'd againft them, thefe are
not to be eaftly believed &; entertained. There
was good reafon for that Rule in this regard,
I Tim. 5. 19. Againft an elder receive not an
accufation, but before two or three toitnejfes.
7. THEY ought to Confult them in their Spi-
ritual Concerns. There are frequent Occalions
wherein the People of God want Afliftance,
which poflibly they do not meet with in the
Publick Miniftry, but muft enquire for in a
morePrivate way. We formerly obfeived,rhat
God hath made it the Minijfers Duty to be
ready to afford it, and it is the Duty of their
Hearers to Addrefs to them * and if they do
it Cordially, they may Hope to receive Help
from God by them,to enlighten them in their
dark Queftions, to Refolve their Doubts, to
clear their Way for them,to ifrengthen them
againft their Temptations j and to neglect
them in thefe Cafes, is to defpife an Ordi-
nance of God : Hence that in, Mai. 2. 7. For
the priefl lips Jhould keep knowledge, and they
Jhould feeh the law at his mouth : jor he is the
mejfenger of the Lord of hofts.
C2.3 IN Refpeft of their Difcipline. That
there is a Difcipline which Chrift hath ap-
pointed to be upheld in his Churches, is very
evident by the Gofpel ; And that the Admi-
niltration of this Difcipline, belongs to the
Presbytery in the Church, is equally evident :
Peace and purity cannot be preferved in the
Church without it ^ nor will GofpelOrder be
obferved. And here Two things,
I. THEY ought to acknowledge their Autho-
rity over them, which Chrift hath vefted them with-
al. If there be Ruler s* there are Ruled* and
thefe are Correlates • and are for that Reafon
to own the Relation, and the Obligations of
it. True, They are not Lords over God's He*
ritage, are not left to Govern Arbitrarily ,
but they are Ovafeers, Rulers Stewards, which
intimates,That they have aPower fromChrift,
to Exercife in His Church * and unlefs it be
acknowledged by us, we are not like to pay a
due Deference to it .- if we deny their Office
Power over us, we Reje6 the Difcipline of
Chrift j and this do all thofe,whoKun ftomone
to another upon every Diiguft, and fo think to
efcape Government : Such alfo are thofeChur*
ches, whoUfurp upon the Office of the Pref-
bytery.
2. THEY ought to Submit to their Reproofs
and Cenfures, which are Regularly Adminijired
in the Name of Chrift. There is a SubmhLon
required in the Gofpel, by Chrift Himfelf ;
hence that, Heb. 13.7, ij> Remember them
which have the rule over you, who have fpoken
unto you the word of God: whofe faith jollow,
conftdering the end of their converjat ion. Obey
tlem that have the rule over you,and fubmit ycut
J eh-es : for they watch Jor your fouls, as they
that muft give account : that they may do t with
joy* and not zuthgriej • Jor th.it is unj ratable
jor you. I Thef. 5. 12. And we brfeech you*
brethren^ to know them which labour among you
and are over you in the Lord, and admonij}) you.
Thefe have the Authority of binding and
looling, both Dodrinally and Difciplinarily .,
Joh. 20. 23. Whofc foevcr fins ye remit, they
are remitted unto them •* and whrfe f ever fins ye
retain, they are retained. They have a Power
to Reprove Sin in thofe that are under them,
Authoritatively, and that both Privately and
Publickly 7 and to Adminifter Cenfures upon
fuch as are Obftinate and Impenitent •, and
take them oft' from thofe who duly teftify
.their Repentance: And Chrift hath faid,That
He will Approve and Ratify them, if difpen-
fed according to Gofpel Rules : They ought
therefore to receive them as from Him, and
demean themfelves accordingly.
Use. LET us then Think of thefe things *
and when we at any time are ready toDrfpife the
Verfons ofjuch, and count our f elves too good to
be Taught or Rebuked by them •* let us confider,
They are fent to us by Him who is the great bhe-
pard and King oj Bis Church. And let the
Image of His Authority in them, Supprefs all
fuch up-rifings : And let us take heed of grie-
ving them, lelt wc fo grieve the Lord Jefus
Chriftand His Spirit : And this will be the
way to Profit by them in this Life, and to
meet them with Joy in that which is to
come.
[April 4. 1 704. ]
S E R-
I he
Queft* LXIV. *J jjembly's Qtecbtjm. 64.-*
ned as a Judgment, Jfa. 3.7. The child flail
SFRMCTN CLXXXvll. b?™ ^rM **>** ■**$•& «*«*; ««./
WJJ— /X^-LTJl v_^x ^ -jfjg oaj3 ag,nnj\ the honourable. Not but that
fuch may forfeit this Refpeet from Men by
WE have taken a brief Account of the their vile Carriage 5 but the Frowns of l^rovi-
Chief and moft Comprehensive Duties, denceon them, in the Affairs of this Life, do
Relative between blipcriours and Inferiours, not procure it.
both Natural and Political. There are fome II. ANOTHER Inequality, which ihc
other Differences in Providence between Men, Providence of God puts between Men, it thai:
which tho' they do not give a Civil Power to 0/ Riches £f Poverty. And this, in the World's
the one, or require a Civil Subjection from the efteem, is greater than it fhould be, inafmuch
other, yet, as God doth put a Difference, fo as it makes Men neither better nor worfe,being
fhould they acknowledge it, and demean them- an External Thing. Neverthelefs, It is to be
felves each to other accordingly : One of thefe, obfcrved, becaufeit is of the Over-ruling Hand
viz. That of Age and Youth, ( in which the of God : Hence that in Prov, 22. 2. The rich
Light of Nature fpeaks fo much, and about and poor meet together \ the Lord is the maker
which the Word of God fpeaks fomuchjwe took of them alL And here,
fome Account of. There are fome others, which [1. J THE Principal Duties of the R'ch are,
I mail but touch at, and pafs. . 1. T 0 take b?ed that they Defpife not the
I. itiERE is a Difference in Birth, which Poor, becauje they arefo. It is a thing too fre-
GoiTs Providence is pleajjd to put between fome quentfor fuch,efp^' ially if they are raifed from
and others. Tho' all Mankind have one Ori- the Dunghill, to Scorn, Defpife, and look a ith
ginal having one Firft Father, whofe Apoftacy Contempt upon their Poor Neighbours, as if
hath brought Difgrace equally upon all his Pof- they were of another Species ; But this "is to
terity, who do equally bear the blot of his Re- abufe the Favour ofGod,by whofe BleJimg they
bellion in their Efcutcheon, Eph. 2'. 3. —By Na- gained their Wealth. To be Rich and Hum-
ture the children of wrath. Neverthelefs, There ble, is a deferable, but a very rare Combinati-
is a Civil Diftinftion made between Families, on. We are told, Prov. 17. ?. fybojfo mcckeih
which makes fome to be of an higher, others of the poor, reproacheth his maker -.and be that 1;
a lower Degree, Pfal. 62. 9. God s Pleafure Or- glad at calamities, fhall not be unpuniflcd. And
ders it to be fo, and the well-being of Humane fuch are they, who taunt the P001 with their Pc-
Societies requires it : And thefe muft Live to- verty,as if it were their fhame 5 and they mi: ft
gether -, which intimates, That there fhould be not open their Mouths before them : Such mould
a mutual Refpecf and Honour paid each to remember, That their Wealth makes them not
other in this Regard alfo. better Men •, Wealth and Folly do too frequent;
And here, ly dwell under the fame Roof, and a Rich Fool
1. I T is the Duty of thofe that are well- ' is no better than an Afs in Fine Trappings,
defcended, to endeavour to Commend themfelves They mould alfo conjfider, That they Pride
toothers, in a Carriage -worthy their Defcent. themfelves in a thing of nothing, and which
There is a Civility and Courtefy, which thefe may in the Turn of an Hand forfake them j and
owe to the Meanefl, which is the only way for then, their former Pride will expofe them to the
them to retain a Report among Men. Thofe greater Contempt. Hence that, Prov. 23. 5.
that would maintain the RefpecT: paid to their Wtk thou Jet thine eyes upon that which is not ?
,Anceftors,mufr. fee that they imitate the praife- for riches certainly make themfelves wings, they
worthy Vertues, for which they were had in fly away as an eagle towards heaven.
efteem : They ought not to defpife fuch as are 2. TO Relieve £f Succour the Poor, out of
Meaner, but to fet before them an Example of their Abundance. No Man is Lord-Proprietcr of
Good Behaviour ^ which is to exprefs it felf, in his Eftate •, but is made a Steward of it by God,
a Meek, Affable, Humble Converfation 5 and whofe it is.' Wealth is one of thofe Talents
that is the way to purchafe Honour to them- which God beftows upon Men, which they are
felves j and for want of it, they will foon fall to Occupy for Him, whereof they muff give
into Difgrace among Men. It foas the Honour anAccount to Him another Day : And He hath
of Timothy, not that he fprang of G00J Parents, made the Poor to be the Objects of their Cha-
but that he Imitated them in their Vertues, rity \ and hath given thefe Charge concern-
2 Tim. 1.5. 1 ing them, 1 Tim. 6. 17. 18 Charge tbetn thu
2. IT is the Duty of fuch as are of a rrieaner are rich in ibis world, that they be rut high-
Defcent, to acknowledge it by putting a f unable minded, nor trull in uncertain riches, bur in
ReJ "pell upon the other, according to their iirth. the living God, uhogiveih us rich/} all things
There is an Honour derived to them \ and God to enjoy : Jhat they do z'od -} that ihc) be rub In
requires that it be paid to them, Rom. 1 3. 7. good works, ready to dfnbute, willing to' ton: -
Render honour to whom honour is due. And the municate. And if they will lay out all upon
more worthily they carry themfelves of it, the gratifying their own Luffs, and mean while
more care there fhould be to exprefs it. There ihut up their Bowels again ft fuch as are in
is a CivilDefercnce to be paid them, and a Pre- Want, and let them Starve, rather than Deny
ference to be allowed to them •, and that, tho' themfelves of their Superfluities, it will ex-
the Providence of God may bring them into pofe them to an uncomfortable Reckoning ano-
Poverty : The neglect of this is therefore Threat- ther Day,
644 LeBnres *£$* the Queft, LXIV.
■ "> I ml HI ■ 1 — — . '
£2.3 THE Duties oj the Poor on the other Sociable Creature-, and God hath feen meet
band are, principally, that one fhould need the help of another \
1. NOT to Envy, bur to Rejoice in the Vr of When therefore God makes any Ufeful by
penty of their Wealthy Neighbours. It is too thofe Abilities which He confers upon them,
tnnch a Fault amongMen,that they can hard- and difpofing of them to Serve others with
ly bear to fee others Profper, and themfelves them,thcy are not robedefpited or maligned,
in Adveriityi and herein not only fhew their but prized •, doubtiefs herein they really
Difcontent at the Providence of God, as an- Fxceli. We are told, Eccl. 8. 1. Who is as
equal, but alio to bear a Prejudic'd Spirit a- the wife man ? unci who knowcth the interpret
gainft them,8c be always frettingat them, and tation of a thing > a man's wifdom makcib bis
leeking to undermine them : But they ought jace tofhine, and the boldncfs of his jacefhallbe
on the other hand to Rejoyce with them •, changed. And we ought to account thernBlef-
Rom. \i. 15. and to be Thankful to God that fings-, to be willing to Learn of them, and
HeBlefleth them : Envying therefore is reck- take Opportunities of Converfing with them,8c
oned among the Works of the Flefh, Gal. 5. enquiring of them ; for we are told, Prov.2c.
2t. And hence it is forbidden in refpett of 5. Counjel in the heart of man, is like deep via-
another's Profperity, Pfil.^-j.J. What if ter •, but a man of undemanding will draw it
God will giveanother more in theWorld, than out. And fince God hath divided thefe Gifts,
He will give to us, may He not do with His there fhould be a mutual Preference accord-
own, as He fees Good ? And fhall our Eye ingly \ which feems to be the mind of, Phil,
be Evil, becaufe He is Good. 2.3. Let nothing be done through Jinje, or vain-
2. TO pay them a due Acknowledgement for glory, but in lowlinefs oj mind, let each ejieem
all the Kmdnefs they receive jrom them, ether belt, r than themfelves.
There is a fort of Subjection due from the AND this may fuffice to have been fpoken
Poor to the Rich, inafmuch as they have a concerning thofeOrders,between which there
fuboidinate Dependance on them : We are is a Superiority and Inferiority.
therefore told, Prov. 22.7. The rich ruleth over I N the next place , Our Catechifm informs
the poor7 and the borrower isjervant to the leu- us, That the Relation between Equals, doth alfa
dcr. When therefore God inclines their Hearts come under the Comprehenfton oj this Command,
to Improve their Eftates, either for the Pub- That all Mankind do, in fome way or other,
lick Benefir, or for their Private Support and ffand related each to other, is certain \ and
Supply, they ought not only to Blefs God wherefoever there is a Relation, there is an
for iff, but alfo for them •, and acknowledge Obligation which follows from it, and is ac-
them in it, for which they fhould Love and commodated to it.
Commend them, and Cordially Pray for God's NOW there are fome Confiderations upon
BlefTing to be upon them. whichMen Hand upon Even Ground,and there
Ilf. ANOTHER Inequality which God is no Superiority in them : And this Confide-
makes between Men, is in regard oj Gifrs, tdb*- ration may be there, where in other refpetfs
thtr Natural or Acquired. There are Diver- there may be a diltance in Degree, as is evi-
flties of thefe, which God Diftributes among dent.
Men, according to His Pleafure. Some have NOW this Equality may come under a dou-
large Natural Abilities, and thefe alfo ad- ble ConfideiJt\on,v/z.E\thcrCommon orSpecia/ :
vantaged with great Attainments of Skill, J. T H E R E is a Common Equality, wb>cb
Knowledge and Prudence; whereas others are there is between one Neighbour and another^
low in both regards : Thefe Gifts alfo are di- confidered as Neighbours. Neighbour and
verfly diftributed, 1 Cor. n.bcgin. And thefe Neighbour come under the Jame Denomina-
are conferred by God, to render Men Publick- tion, and in that Regard itai d upon one
ly Serviceable, and the better fitted to Pro* Ground ; and fuch efpecially are thofe who
fit others. Now, itai d upon a. Level, and their Degrees are
1. T HO S E that do Excell in Gifts, ought Equal. This alfo comprehends under it, Men
to improve them readily for the Benefit of others, that bear the fame Breadth in thePlacc which
who need the Help oj them. God hath bellowed they are in : And fo are fome Men in Aittho-
them for that end -, and made them the Stew- rtty alike, as well as Men of the Common fort,
ards thereof, 1 P^r.4.10. And if they do not Now there is a Love which thefe owe each to
thus Improve them, they hide their Talent other \ for the Comprehenfion of the Second
inaNapkin. This fhould keep them Hum- Tableis expreft by Chrilt, Matth.22. ?9- Thou
ble, and make them not to defpife thofe that Jhalt love thy Neighbour as thyfclj. And this
are Weaker than themfelves, but acknow- Love hath a Refpcft, not only to the Five
ledge God's Kindnefs, in making this difFe- following Precepts, but alio to this, in Pay-
rence, and thus ufing them to His G'ory by ing Flonour one to another.
being Profitable : And this is to ufe them to AND the more fpecial Duties heie are,
the End for which they wereConferred, 1 Cor. 1. TO maintain aducRefpect each for othcrf
12. 7. And this will be the way to Honour by acknowledging each others Worth i? Excellcn-
themfelves, and do Good in their Generation, cy. And this is fuppofed to be mainly inten-
2. THOSE that are Inferiour in Gifts, ded in the forcited, Phil. 2. ?. There is an
.fhould highly Value the others, and thankfully Emulation which fuch are apt to entertain,
•nikc Improvement oj them, Man was made a by which they feek to depreciate their Neigh-
bour,
Qiieft. LXIVo tJpfdiy's ^atethijm. i
bour,&elevate themfelves above them. Whereas ftjeve himfe.f friendly : and there is africn / thai
this Command requires the contrary. There is fiicketh clojer than a irabcr. And itisaCom-
hardly any Neighbour, but we may fee (if we mendation which David gives to Jorutluir^
\o:>\l with Charitable Eyes) fomething in him 2 Sam 1.26. / am difirejfedjor thee, my brother
for which heisco be Commended, and where- Jonathan : very pleojant Lajt thou been unto me :
in he o'ut-doeth us$ and we ihould readily give thy love to me voas wonderful, pajfirg the love of
him the Preferencein it, and be always ready women. And the reafon of this will further ap-
to Commend him for it .- Hence that in Rom. pear, when we come to conflder the things
12. 10. Be kindly affelhoned one to another wherein this Friendfhip is to be employed.
with brotherly love, in honour preferring one ano- A Man Ihould Love and Honour a 1 Men \ \ Ut
ther. And when we hear them Commended for True Friendfhip is a contracted thing, and (i-
fuch things, weought to be glad of it ;and beib tendibleto but a very few. He who feeks to
far fromDetracting from it,as to give our ready make mmy Friends, doth therein practically
and cheerfulAiTent to it : Yea,if they mould be fay, that he indeed' feeks none at all \ but is
Preferred before us,not to Malign them, but to willing to reft contented in a common Love.
be well-fatisfied in it. TheScripture ufuaily mentions a Friend, in the
2. TO maint 'in a Civil, Courteous and Neigh- fingul.ir Number.
hourly Converfation, one with another-, To 2. EV E RT Prudent Alan ought to be Very
avoid Eftrangednefs, Scorn Sc Morofity : As iii Cautious in the Choice of a Vnend. We ob-
the fore-cited, Rom. 12. 10. Which is to be ferved, That this Relation is purely Elftivc \
expreiTed in their mutual Behaviour. Neigh- and therefore it calls for Deliberation, and is not
bours Ihould Live together as Neighbours, and to be taken up Rafhly, and enter & upon Incon-
notas Enemies-, giving one another good Words, fiderately. Every Man that may be fit for
& not marling & mapping* and ought to be rea- Human,nayChriftian Converfation, is not qua-
' dy to do one another good Turns,when occafion lified for being our ClofeCompanion. It is true,
offers, as well as to receive them : This is the We may be miftaken in Men j and our Friend-
way to uphold the Ends of Civil Society, and fhip may be betrayed by them, whofe hearts
preferve theHappinefs of it •, which, for wantof are falfe, whilft their Words and Carriages
this, will be very much impeded. Yea, They aremoft fmooth and obliging : this David pro-
fhould account it an Honour rather to Serve ved to his forrow in Achitophel, Pfal^S- 13,14.
than beSerVedirather to Give,thanReceive ; ra- But for all this, He that ftrikes up a Friendfhip
ther to pay Reflect to others than receive it from in Haftc, is likely to repent of it at Leijwe *
them : And indeed this is the moft Rational for there are fpecial Qualities to be fought in
way to be Refpected, Honoured and Served by a Pcrfon, whom we may expedt to be able to
our Neighbour, and be well-efteemed by all make ufeof asaFriend on all occafions.And tho'
that we Live among. there is often a fort of Natural Aptitude between
II. THE R E is a Special Equality made fuch & fuch, for this Clofe Combination 5 yet
between fome, which doth not arifefrom Nature, there are thofe things, which are further to be
but Combination •, and this is that which is cal- enquired after,the want whereof will unfit them
led Friendfhip : which is Recommended to us, for it.
not only by Moral Pbilfophy, but alfo by the 3. THERE can be no /r/^Chiiftian Frievi-
Word of God. And the Truth is, The Necefllty fhip, where there is not the Fear of God. It is
of Mankind, for their Well-being, calls for it ; His Glory, that ought to be thelaft End of it ;
8c there is no Living well in this"World without and all other Defigns in it, ought to bear a due
it : He that hath not a Friend to whom he may Subordination to that : fo that tho' this Godli-
open his Secrets, unburden his Griefs, &of whom nefs be not all that is to be fought in it, yet it
he may ask and receive Advice and Help at all ought to be the Bafisof all the reft. A Combi-
Times, is Miferable. And true Friendfhip nation between Perions, ieparate from that, is
Wifely laid, and duely maintained,is the great- not a Friendflnp, buta Conspiracy, and will not
eft outward Felicity that can be here enjoyed : tend to the Good, but the real Hurt of thofe
This therefore the Pfalmift aggravates his Af- that are engaged in it. It was a clofe Repri-
fli&ion by, Pfal. 88. ult. Lover and friend hafl mand given by the Prophet to him, 2 Chron.
thou put jar from me, and mine acquaintance in- 19. 2. And Jehu 1 he fon of Hunan i the fter
todaiknefs. Now whatfoever Difparity there went out to meet him, andjaidtokingjehajha-
may be between Friends, in their Condition phat, bhouldejl thou help the ungodly, and love
here; yet as they are Friends, fo there muft them that hate the Lord? there] ore is nratb
be a Parity. I lhall not here fpeak all that upon thee from before the Lord.
might be, of this Noble Subject : only obferve /\.ThE Special Duties between Friends,
thtSpeciafDuties lying uponMen inthisRelation. are fuch as thefe :
I. T HE Love & Kindnefs between Friends, 1. THEY Muft make great Allowance^ far
ought not to be Common, but Special. They Human Frailties. There are none to be found
miftake, who think that we ought to Love all in this World without them, and if Friendfhip
alike •, for we have obferved, That the Love is be broken on E'cconnt of thefe, it muft be very
to beCalculated according to the Relation: Now fhort-liv'd. Thisis neceffary in all Relations,
this is a peculiar Relation, and calls for the and peculiarly in this, elfe Jealoufles will be
moft intenfe AlfedHon. The Wife Man tells eafily raifed and fomented ; whereas Candour
us, Prov. 18. 24. A man that hath friends, mufl calls for CharitableConftrudticns, and the beft
I i i i Inter-
6^5 leBwes upon the Queft, LXlV-
< "-- ■■ — »!■!. — . I. . ... .1 ■ , „ .... . ._~
Interpretations: And it is the nature of Love Troubles i Hence that in Job 6. 14. Tobim
to cover many Frailties •, and the more in- that is offiitted pity flioukl be f^eued from bis
tenfe it is, the greater -Allowances it will be friend. And how Pathetical is that Expoltu-
willing to make. lation, Chap. 19.21. have pity upon me, have
2. THEY ought to flick by each other, in pity upon me, 0 ye my friends, for tie band if
Times of the greatefi Adverfity. It is the Wile God bath touched me.
Man's Obfervation, Prov. 17. 17. A friend lo- 6. THEY ought to deal Plainly & Faithfully
veib at all times, and a brother is born for ad- one with another. Nor can Friendfhip be tet-
verfny. In Times of Profperity, many will ter Improved, or more kindly Applyed than
feekFiiendlhip with a Man,and pretend to the by this, which is one principal Benefit of ir.
greateft Re f peel, and readinefs to Serve him : A ^lan cannot pofiibly be a Flatterer and a
But he that will keep fall: at all Times, and Friend too ; and he that cannot bear a Rebuke
when the Man is reduced to Dittrefs, and all from a Friend, is altogether unworthy of one :
Men withdraw and forfake him, will be the David reckoned it the greatelt Kindnefs to be
fame that he ever was, this is a Friend in- thus fmitten, Pfal. 141. 7. Let the Righteous
deed 5 and fuch an one was Jonathan to David, fmite me, itfhall be a kindnefs \ and let him re-
The Wife Man obferves, Prov. 19.4. Wealth prove me, itfhall be an excellent oyl, which fiall
ntaketb many friends. But one that will not be not break my head : for yet my prayer alfofhall
amamed of or afraid to ftand by us, in our be in their calamities. And the Wile Man
deepeft Troubles, is more worth than all of hath fuch a Remark, Prov. 27.6. Faithful are
them, though they were as many more. _ the wounds of a friend, but the kiffes of an ene-
3. THEY fhould readily open their Souls into Wy are deceitful. And faith, Ver. 14. he that
each others Bofom. Here is the great Benefit bleffetb bis friend with a loud voice, rifing early
of having a Friend : to him we may freely in the morning, itfhall be counted a curfe to him,
and without fear difclofe our Minds, in things Though we fhould not Betray our Friend to
which it would be our folly to publifh to the pifgrace, yet we ought to give him Warning
World. A Friend is called ajecond Self 5 and 0f hisDanger : And if it be Hatred to a "Neigh*
there are thofe things that are Secret, which four, t0 fuffer Sin upon him, for Want of gi-
we either greatly need Counfel about ; or ving him a feafonable Rebuke, ( Lev. 19.17.)
which opprefs our Hearts, as long as they are much more is it to a Friend, who confides in
kept pent up. And he that is now fhy of his us on this Account.
Friend, doth herein fay, That he counts him 7, THEY fhould Delight in each others frc*
not to be a Friend : Hence that, 2 Sam. 13.4. quent Converfe. There mull be the greateft
And he f aid unto him, Why art thou, being the freedom between Friends 5 and they fhould
kings J 'on ■,. lean from day to day ? wilt thou not be often Refrefhing each other, by familiar
tell me ? and open hearted Communion : hence that,
4. THEY ought to keep each others Secrets Prov. 27. 9. & 17. Ointment and perfume re-
Faithfully. And this neceiTarily follows from j0yce the heart: fo doth tbefwectnefs of a mans
the jormer $ elfe it would be Frenzy to im- fiend by hearty counfel. Iron fkarpnetb iron,
£art our Secrets to another, if we could not joa manflmrpneth the countenance of bis friend.
Confide in him, that they were as fafe, as if jt (s 0f the nature of Love, to feek much Inti*
we had kept themlock'd in theCabinet of our ^acy vvith the Beloved, and accordingly to be
own Bofom. He that cannot keep Counfel, as often as they can together •, and a Neglecl
is uncapable of being a Friend indeed : Hence \n this regard, will both hinder the Ends of
that, Prov. u. 13. A tale-bearer revealetb fe- this Relation, and tend to Diftance and Alie-
crets : but be that is of a faithful fpirit conceal- nation, which will in a little Time break the
etb the matter. A Man lays his Credit and g0nd afunder : They fhould therefore avoid
Safety to Pawn, when he trults another with all that would tend to breed Strangenefs,
his inwardThoughtsj and if he Betrays them, efpecially Wbifpcrers and Tale-bearers, who
he is not fit for Humane Society, much lefs 0ften feparate chief Friends,?rov. 16. 28.
for Intimate Familiarity. 8. THEY fhould maintain each others Repu-
$. THEY ought to bear each others Burdens, tation. He is not worthy the Name of a
and be at all Times ready to Comfort & Counfel Friend, that will not Itand up for his Friend
one the other. A Friend (hould make hisFriends when he hears him Reproached, Reviled,
Condition his own; and Refent it as if he Slandered ; and will not as deeply Refent ir,
were himfelf in the fame. David herein fhews as if done to himfelf It is true, He ought
the Vilenefs of his Adverfaries, by telling n'ot to Lye for his Friend, or do any Sinful
how he carried it to them in their Trouble,in thing in his behalf 5 but when he is wronged
which he fhews the Characler of a Friend in his Name, and expofed by the Malevolent
Pfal. i$. 13, 14, 15. But as for me, when they Tongues of others, he fhould fhew himfelf,
were fie fc, — I bumbled my foul with Fafiing : -*- by taking his parr, defending his Innocence,
J behaved my J elf as though be bad been my and excufing his Imperfections ; fuch was Jo-
Friend or Brother. But in mine Adverfity natban, 1 Sam. 19. 4. & 20. ?2.'
they rejoiced . He is not worthy of the 9. THEY muft Nour/fb this FriendfJjip with
Title of aFriend,thathath not a tender Com- a 'J good Offices. We are advifd, Prov. 18.24.
pailion upon us, & will readily exprefs it when A man that bath friends, mufi few him fe if
he fees us in Diitrefs, and bowed down under friendly. There are the Teftimonials of
fingular
- —
Quefh LXVi vtftmMfs Vatedipn. &$
fingular Kindnefs, which muft be often rcpea- Thine even friend and thy fathers friend for-
ted to Nourifh the Ardours of their Love, and fake not 3 neither go into iby brother' 's boufe in
thefe muft be mutual. There are in the Nature the day oj thy calamity: for better is a neigh-
of Fallen Man, jealoufies too .eafily kindled, hour that is near \ than a brother jar off.
which areas Water caft upon the Fiie ofLoye 3
and every Slight, or fetming Unkindnefs, is T H V § have we briefly considered the Af
apt to foment them : The beii way to prevent firmative part of this Command 3 which well
thef:-, is to take all Advantages, to continue thought of, will ferve to Humble us for our
iNew Tokens of our Conftant and unfhaken Inert-corn ings 3 and drive its to CHRIST for
Friendfhip. And having fuch a Friend, let us His Grace to help, and Righteoulhefs to cover
not be given toChahge3 but endeavour to keep it the Imperfeclion of our own.
firm to the end 3 taking hisAdvice,Prov.27. 10. [May 2 1704.]
.'- 'r+t
SERMON CLXXXVUL
Q_u estion LXV*. fome brief Intimations may fuffice : And we
may take them up in th?. Order wherein we
'4f&§f>S$fr HA T is forbidden in the Fifth confldered them under the former Anfwer.
<$ ttf& Commandment ? Firft, PARENTS are guilty of Tranf-
«&• §^ grening this Command 3
«iWI* Answer. *: ^'HEN they deny the?r Children fuitable
Mamtemnc^accerdirg to their Part and Ability,
THE Fifth Commandment forbiddeth, We,are told; 2 Co/' *£ **' ForL tle, chlldren
.t- xt 1 xi- ^ r j • „ *u ougbt not to lay u^ tor the parent s .but the parents.
the Neglecting of, or doing any thing i*,h u;u-f~ \\tu X r" '*v J *ii
• n 5 t r t ■ , A1 J .. P jot toe children, When therefore they do with-
agamfl-, the Honour and Duty, which hold from them, that which is due, and within
belongeth to every one in their feveral their Power, they certainly difecurage them,
Places and Relations. which ought not to be 3 Col. 3.1 1 And we are
told, 1 Tim. 5. 8 If any provide not jor bis own>
IT is a general Rule, That when Precepts and f pec tally j or thofe oj hh own boufe, he hath
are underftood, the Sins againft them are denied the faith, and is worfe than an infidel.
Rationally inferred: Reitum eft index fui et 2.W HEN they wi to hold from them rfoMeans
Obltqui. And it is counted fufficient, in the of Spiritual <rood. Parents are mainly concerned
laying down the Doctrine of any Science, to for the Souls of theirChildren : When therefore
give the Pofitive Precepts or Canons which be- they not only negledt their Inftrj6Hon,but alfo
long to it : But in the Doctrine of Religion, it reftrain them from the Opportunities and Ad-
is therefore not enough 01 ly to lay down what vantages of Saving Knowledge 3 will. not allow
is Truth, but alfo to difcover trror 3 not barely them Time to Read the Scriptures, to Attend
to tell what is Duty, but alio to point out what upon the Means of Grace to "Wait upon Cate-
is Sin, by reafon of the Pravity and Indifpofi- chifing, which is peculiarly defigned for the
tion of our Corrupt Natures, which are too apt acquainting of 'Young Ones with Saving Truths \
to call Evil Good, and Goou Evil, &c. Ifa.5. 20. they Tranfgrefs this Command.which requires,
Nevertheless, Having more diftinctly laid open that they bring them up in the nurture and
the feveral Duties contained under the Precept, admonition of the Lord, Eph. 6. 4.
I fhall very briefly pafs over the Negative part , 3. WHEN they bring them up with over-fond
of it. Indulgence. There is a Government of Chi i-
WE have alfo formerly confidered, That a dren, which belongs unto Parents by a Natural
Command may be broken in Two regards,!;/^. Right 3 and God requires it of them 3 and if
Either by not doing the things required in it 3 we part with it, and fufFer them to have their
or by doing the things winch are contrary to it : Wills in all things, and they muft not have a;
Accordingly our Anjwcr tells us, That in this Check or Reproof, they finfully Omit their
Command is forbidden, pqth the, Jie^'letitf, and Duty. This was the thing Charged upon Da-
the doing that which is againft, the Honour and vid, in regard of A.lm.j.b, 1 Kings 1.6. his
Duty, which is due to anAfrom Perfons, in father h. d not djfp/'eafed him at any time, in
that Order arid Relation which God hath placed faying, why haft thou done Jo ?
them in : When the .Relation is not acknow- 4. WHEN ( on the other band) they treat
ledged, and the Kefpeet belonging to it, is not them wi h Csuelty. Bitter Carriages to Chil-
paid-, but a contrary Carriage is expEelletL dre:i is" unnatural 3 and mult needs rfter great
I {hall here wave the dijlihii Confideratiou Dilcouragement to them, and provoke them to
of the Sins ^Omijjion, by which this Precept take unhandfeine Courfes contrary to Col 32 r.
is violated 3 inafmuch as the not doi.«\g of the Fsthns, provoke not your Children to ,rgerjefi
things before mentioned as Duties, fully dif- they be dfeourage'd Nay fometimes that which
covers them. And as to lie Sins of Yranf- will not confift with the Difcovery of Parental
griffon, or Violation offered to this Command, Love, is here a Fault.
I i i i 2 > WHEN
•^4-8 Ledum upon the Que ft, LXV*
— • ■ — 1 — . _, —
%. WHEN they 'Command them to do things Law againft fuch 2s thefe j Dcur. 21. iS, 19,
ilut d?vSinfuL Thisjs one way, in which' we 6? onwards.
may be Partakers in other Mens Sins, and 4 WHEN they Rob them of] or Prodigally
Contract the Guilt of them to our felves : Nor Wafle their Eftates. Parents ought to Nou-
can Parents fhew more want of Love to their rilh their Children : But the dif'pofal of this
Children, than to be theirAdvifers & Inftrutt- is in their hand j and Children have not the
ers in fuch things as are Breaches of God's liberty to take and fpend at their Pleafure.
Holy Law, and thereby expofing themfelves And it is not only a real Rpbbery, but alfo a
to God's Holy Anger : Herein Rebeckah was defpiiing of their Parents Authority : Hence
unkind to Jacob, &.c. and he fmarted for it, forbidden, Prov. 19.. 26. He that wafieth his
Gen. ~2~J. j other, and cbafeth away his mother, is a Jon that'
6. WHEN thy Jet them an Evil Example, caujeth Jhame, and bringcth reproach.
Children areapt to Imitate their Parents, and 5. WHEN they Negleft the Care of their
in-nothing more than in things that are Evil, Parents, uhoare brought to Neceffny 1 They
to which their Corrupt Natures incline, harden their Hearts againlt them -, and will
When Parents will Swear, Curfe, keep Evil rather fuffer them toPerifb, than afford them
Company, live Idly, be Drunk, and neglect the neceffary Succours, which their Conditi-
Religious Orders in their Families 3 no thank on calls for ; This alfo directly croffeth the
to them, if their Children do not take after Precept of God, 1 Tim. 5. 16. If any man cr
them, or do worfe. It is Recorded, 1 Kings woman that believeth, have widows, let them re-
22. 52. -And he did evil in the fight of the Lord, lieve them, and let not the church be charged j
and walked in the way of his father, and in the that it may relieve them that are widows indeed.
ivay of bis mother; and in the way of Jeroboam Thirdly, HUSBANDS and Wives may
the fon of ISebat, who made IJraelto fin. And, break this Command.
2 Kings 8. 27. 2 Chron. 62. 3,4. And that,
'7. WHEN they wuh-hold from them feafonable I. IN regard of the Jbynt Duties, that are
IVlarriage : And that either by forbidding in Common between them.
them, or with-holding due Encouragement - j. WHEN they Live in Difcord When
from them. The Laws of all Civiliz'd Nati- they maintain Quarrels one with another -,
ons, have provided a Remedy againlt this 1 and at ail times Provoke each other : This is
and many Tragical things have been the Julr contrary to that Conjugal Love, which is the
Punifiiments of this Unnatural Carriage of Bond of that State, which obligeth rtum
Parents. carefully to pleafe one another, 1 C^r.7.33,34.
Secondly, CHILDREN render them- 2. WHEN they mthftand each other in the
felves guilty of the Breach of this Command- Government of theFamily. Thefe have zjoynt
ment •, when, Care of the Education of their Children, and
1. T HEY Rebel againfl their Parents Law- maintenance of Authority over their Family ^
ful Commands. The Command for this, is and when they Difagree, and what the one
abundantly urged in the Word of God •, and doth, the other undoeth, or withftands ; what
the very Light of Nature difcovers it: So can this tend to, but the fubverting of Fami-
that what their Parents do Lawfully Com- Iy Government j and thwarts the Duty of
mand them, they cannot without Sin refufe upholding each others Authority.
Obedience unto. It was Impudence in the 3. WHhN they are Falfe one to the other.
Son, who, when his Father bad him go to La- When they break the Marriage Bond, and
bourinhis Vineyard, faid, 1 go not, i.e. I will defile the Marriage Bed, and thereby difho-
ttot go \ Matth. 21.18. nour one another. This alio comes under
2. WHEN they Defpife andcarry themjelves the Seventh Command •, but we here obferve
Infolently towards their Parents. This is con- it, as inconfiltent wirh that Conjugal Love
trary to theHonour which God hath required: which is required in /fw Command, againlt
Hence this is Cautioned againft, in Prov. 2?. which God's Law was very fevere.
22. Hearken unto thy father that begat thee, end II. / N rejpell to the Duties proper to Each
Defpje not thy mother when flie is old. And fe- of thefe. Here,
Verely Threatned, Chap. 30. 17. The eye that [1.] HVS B A N D S are Chargeable with
mocketh at his father, and dejpijeth to obey his Sin againft this Command :,
mother, the ravens of the valley fhall pick it out, 1. "WHEN they carry it bitterly to, and in-
and the young eagles fhall cat it. Parents have fultingly over, their Wives. When inftead of
their Infirmities \ and as they grow in Years making them their Companions, they treat
they will Increafe ; and for Children to Scorn them as Slaves -, and make their Condition
them for this, is Brutifh. fordid and very uneafy ^ contrary to the Pre-
3. WHEN they break from Family Govern- cept, Col. 3. 19. Husbands, love your wives,
ment, and keep nb Orders. They come and go and be not bitter againfl them. And 1 Pet,
when they will- keep what Company they 3. 7.
pleafe •, and Abfent themfelves as they pleafe, 2. WHEN infle ad of taking Care for their
at all Hours 'of the Day or Night 5 and will Cmfcrtable Support, they Jpend their Time and
not be retrained by all the fairMeans that can Eft ate in Riotous hiving. It is a general Rule,
Be ufed with them, being Impatient of all 1 Tim. 5. 8. // any provide not for his ovatt, and
5 abjection : God hath appointed a fevere Jptcially for thje of his own boufe, he hath
denied
Que ft IXV* %JfjmUy\ Catethifm* $&p
denied the faith, end is worfe than aninfilel it againft their Wills \ or by refuftng to f ibmit
And the Wife hath a peculiar Intereft in this, themfelves to due Correction for the Faults by
And if the Hufband either Lives Idly,or Waftes which they have deferved it j contrary to the
that v/hich (hould be for her Comfort,in Drink- Command, I Fet. 2. ]8.
ing, Gaming, or any other Leud Courfe, he is 2. WHEN they are Unfaithful to their Maf-
Guilty. ters and do them urong. And that, either in
[i7\ THE Wife is here alfo Guilty ^ their Time, by Idling it away, or Running
1. WHEN ffe ufurps Authority over her away, or by employing it for themfelves, to
Husband ,and tramples upon his Authority. "When their Mailer's lofs and damage \ by Working
fhe defpifeth him in her Heart,and infults over deceitfully, and only with Eye-Jcrvicr^ which is
him in her Carriage, and is never Content forbidden, Col. 3. 22. Or by Filching and Pur-
with any of his Adminiftrations •, but is alvvays loining, wronging them in their hjfotes, either
finding Fault, and Contradicting him : Such a by fpending it upon their Lufts, or taking it to
"Wife was JezabeL themfelves to make an Eftate of ; contrary to
2. WHEN fhe maizes a Slave of him, to main- Tit. 2.10.
tain her Pride & Prodigality. She cannot be Fifthly, THIS Command may be Tranf-
content with his Condition \ but inftead of So* greiTed, both by the Aged and lounger Perfons
briny, (he mult be Equal in things with her as fuch.
Neighbours, or. he mail have no quiet living. T- AGED Perfons are here Guilty, when
- 3. WHEN fns rcfufetb to do her Part, for they fet an Evil Example before the lounger,
the preserving of the Order and Support of the in their Converfation. And this is, When in
Family. She regards not how things are Wafted* any thing they Live contrary to the Character,
and counts herfelf to be too Good, to ufe Care Tit. 2.2 That the aged men be fob er9 grave,
and Induftry in her place •, and matters not temperate, found in faith, in charity, in pati-
what goes to Rackfo fhe may Live in Idlenefs. ence. For Old Perfons to be Intemperate, and
This is contrary to the Character of a Yertuous given to Excels in Drink, ( which is a thing too
Woman, Frov. 31. 11, i$c. frequent,) it is a vile Reproach to them -, to
Fourthly, THIS Command may be broken, fee them Covetous and Scraping, as if they
eitner by Mafiers or Servants. were to Live here forever, or would carry fome-
( 1. ) MASTERS may render themfelves thing away 5 to have them Swear, Curie, take
Guilty in this ; God's Name in vain, is an ill Sight, and a mi-
1. WHEN they carry themfelves Cruelly to ferable Example : Well then might the Wife
their Servants, It is a Command, Eph. 6 9. Man ufe that limitation, Pro v. 16.31. The hoary
And ye mafters, do the fame things unto them, head is a crown of glory, if it be found in the
forbearing threatning. And this Cruelty is ex- way oj right eoufnefs.
ercifed in Words, when they Treat them as 2. TOUNGMR Perfons break this Corn-
Dogs, and give them all fcomful Titles, as if mand, by a Contemptuous Carriage toward
they were Creatures of another Species ; threa- thofethat are A^eJ. When they Defpife them
ten them with all fevere Menaces : And indeed, for their Age, which doth it felf call for a Re-
Partly by with-holding from them, their due fpect •, or carry it Infolently towards them for
Support of Life, allowing neither for Food or the Infirmities, ( whether Natural or Moralr)
Raiment that which is convenient : Partly by which they labour of -, when they defpife that"
exacting Labour of them, beyond their Strength Precept, Levit. 19.32. Thou Jhalt rife up before
and Ability: Partly alfo, by barbarous uling the hoary bead, and honour the face of the old man,
of them with Bl ws All Inhumanity in thefe and fear thy God : I am the Lord. When they
regards, is a woful Ufurpation upon this Rela- think themfelves Wifer than the Ancients, and
tion, contrary to, Col. 4. 1. Mafiers, give unto fo fcorn their Advice j laugh at them for their
your fervants tb .t which is juli and equal,know- Piety, and (hew Contempt to them for their
ing that ye alfo have a m after in heaven V grave Inftructions ; and with Rebofaamjoiialtz
1. WHEN they will not afford them the the Counfel of the O'dMen-, and are fo far
Means, for their fpintual and favtng Good, horn following their Good Example, that they
They will not InftrucT: them at all, nor give make a Mock, or Scoff at it.
them Time to Read, Hear and Learn thofe Sixthly, THIS maybe Considered refpecl>
things, by which they may be Inftrucledin the ing Magtflrates and Subjc&s.
way to Eternal Life : Nay poifibly, keep them ( 1. ) THE Civil Magiftratc may here be
back purpofely from fuch Advantages. This Guilty ;
is contrary to the Practice of Abraham, G?n. j. B T Enacting of Evil Laws. We read,
1 8. 19. Thefe forget the Account they mult Pfal. 94. 2c. Shall the throne of iniquity h.roe
give to God another Day, of their Servants fe'llowfhip with thee, which frameth mf chief by a
Souls. law. And thefe may be Evil, which either
(2.) SERVA NTS will here alfo be found Ratify a Falfc Worifiip, or tend to the Supprej-
Faulty \ fin of that which is Right : As aifo whatfoever
1. WHEN they Refill, and rife up again ft are Unjuff. and contrary to the Civil Happi-
their Majler's Authority: Either refufing to do nefs of a People, or Subverfive of thofe Liber-
what they lawfully require of them, (Tor doubt- ties and Immunities, which by the Law of Na-
lefs, Matters arenot to be Obeyed in any SinJ ture belong unto them,
or by murmuring at their Service, and doing 2. BT
*
1
6 50 LefitiM upn this Que ft* LXV*
2. B 2 Tyranny over their Subjetls : Which Beyefolhwers oj me, even as I alfo am cj Chnjft
is exercifed, when Men in Power, without ?. BY their taking other imployments^
Law, invade the Liberties and Properties of which hinder them from discharging their Duty,
the Subjects \ and thereby Opprefs them; Their Duty is to be in thefe things, to make
When they Uiurp an Arbritary Government, their Miniftry their Calling j if therefore they
and make their own Will their Law, in ]ofe themfelves in other Bufinefs, which una*
whatfoever may gratify their Ambition or voidably takes them off from this; it is their
Covetoufnefs. This isexprefr in that Warn- Sin, i Tun, 2. 4.
ing given to Ifracl, 1 Sam. 8. 11, Vc. 4. BY Vfurping a Power over their Flock,
3. B Twrefting of Judgment. This belongs whi bChrift hath not vetted them withal. There
to the Executive Power : When the Lawsare is a Power which they ought to aiTert 5 but a
cither Superfeded $ or by perverfe Gioffes and Domination is not granted them ; and if they
Mifinterpretations improved to tor org the In- alTume it, they become Guilty. 1 Pet. 5. ?.
nocenr, and favour the Nocent v when Good Neither: as being lords over God's heritage, but
Men fhall be injured, and III Men favoured : being enjamples to the flock.
Hence that, Lam. 3. 36. Tofubvert a man in (2.) CHO RCH- Members may break this
his caufe, the Lord approveth not. Command •
( 2. ) S U BJECTS do notorioufly Sin J. BY affuming to themfelves an Authority
againft'this Command -, which belongs not to them. When they Chal-
1. B t a Contemptuous Carriage towards lenge a Liberty to themfelves, which is Sub-.
their Perfons^Sf Government. When theirAu- verfiveofrhe Authority of the Eldeifhip \
thority is defpifed, and their Laws difregar* and do not Submit to theRegulaiGovemmcnt
ded ; and Men without regard, break their of their Elders, contrary to, Heb. 1.3. 17. Obey
Good and Jult Laws : What is this but to re- them that have the rule over you, and fubmit
proach' the Government, contrary to that your /elves : for they natch for your fouls as
Subjection, Rom. 13. I. they that mufi give account : that they may do it
2. B 2 murmuring againff, or fpeaking Evil with joy, and not with grief : for that is unpro-
of Rulers, even the Bett : Yea, often the Beft fit able for you.
are molt uneafy to a People, and they cannot 2. BY dif orderly Rejecting the 'Relation which
bear them *, and nothing caw pleafe them, but they bear to their own Elders : As if they were
thcfe mult be Reviled as if they were the enrirely at their own Liberty, to rend them-*
Plagues of the Place. This is a thing which felvesaway, without any regard had to thofe
is reproved, Jude ver. 8. And jpealc evil of whom the Holy Ghoft hath m3de their Over-
dignities. feers \ which tends to the Ruin of Church-
3. B T Infurreftion & Rebellion. In what Order.
Cafe a People OpprelTed by their Rulers may 3. BY teith-holdlng from them their Comferta-
with-ftand the Oppreflion, is not a thing I ble i5> Honourable Subfiftence. When thty thus
now Difpute : But for them upon every Dif- Opprefs them and their Families 5 and drive
guft, Tumultuoufly to Rife, and throw ail them from their proper Work, to feek their
intoConfnfion.is a thing no way warrantable j own Support, without which they mult fufTer
but provoking to God. Hunger and Want 5 contrary to, i Cor. 9. 14.
4 BY fraudulent with-holding oj their Juft Even fa hath the Lord ordained, that they which
Tribute, for ihe Upholding of Government : In preach thegofpel, fhould live cj tie go/pel.
what Cafes the Subject may hide from Know- 4. BY maintaining continual Brawls iy Con-
ledge, what the Law exacts, I will not here tenrionsa;//^ their Minifiers. Always finding
Enquire, it being a nice Cafe 5 but God hath Fault with their Admin iltrations, and feeking
made it a Duty, Rom. 13. 7. Cullom to whom to undermine them ; which istoDifcourage
cuffom is due. And Praud here is a Sin. them in their Work 3 and Contradictory ro
Seventhly, M IN ISTERS alio, andC##/vfr- that Honour which they ought to pay rhem.
Members, are here Goncerned. Eighthly, THERE is a Breach in this Com-
(\.) M IN 1ST E R S may notorioufly break mand, between thofe that are Well-Defcended,
this Command ; and fuch as are of a Lower Degree.
1. BY Preaching 67 Infilling of Falfe Doff- 1, WHEN the former carry //unworthy
Tines. Elereby they do what in them lies, to of their Progenitors, and that Honourable Birth
delfroy the Souls that are under theirCharge, they are Owners of : When they are a Difgrace
whole Duty is expreft, Jer. 5. 1 5"- ^nd I will rather than a Credit, to their Birth and Edu-
giv'e you pajlours after vune heart, which fhall cation.
jeed you with knowledge & under/landing. 2. WHEN the latter Defpife, and ca ft Con-
Such Preachers are therefore called the Mi- tempt on the other : This proceeds from a
nif\crs of Satan, 2 Cor. it. 1$. Levelling Spirit; a difowning the Difference,
2. BY an \.\~i\Converfation. They are to which God's Providence hath made.
be Enfamples to their Flock, and Preach by Ninethly, BOlH Rich and Poor may be
their Lives, as well as by rheir Dotlrines : here Guilty.
When therefore they lead ungirt Lives, and 1. THE Rich : When either they Defpifs
contradidr their Preaching by their Pralhce ; the Poor for their Poverty, wherein ihey caft
they do nor fheiv that Love of Souls, which Reproach upon their Maker; or when they
they ought to dc. Paul could fay, 1 Cor.u.i. refufe to Relieve the Poor> out of the Liberal
Portion
■ m i f r~ " • ''■■— njlr-yiw'-* - - 'm i M ' ,., , , , , , , , „ L _L ,im_ . ,
*"-r..« .in n.^,1, .._. — __.._.■ . ■ ,- - . ; »..»■_,. .■■■■ l n,i riiti i iii i i t ^
Qtidh LXVIk vffemM/s CaterhipH. ^
3f I
Portion, whick God hath pat into their hands, Affairs?, and inftead of doing Good, do iSrfTb
whereby thc^ with-hold from God that which each other.
is His due, and He hath required. 2. SPEC I AL friends are Gutty ofTranf-
2. THE Poor : When they either Envy the greffion, when tbey do any thing that is contrary
Profperity of their Neighbours, which contra- to that near Bond of Society >, and tends to hinae'r
-dicls the Love they mould bear to them, or are the Ends and Benefits of it. More peculiarly
Ungrateful for all the KmdneiTes they receive When they Df/m "their Friend,in a Time o£4d*
from them. verfity, which moft of all calls for their fianding
Tenthly, THERE is a Fault here, both m by him * when they Betray each othersSecrets,&
thole that Excel/ in Gifts, and fuch as are In- thereby expofe them to Difgrace and Miichief :
feriour in them. When they do not faithfully and feafonably
1. W H E N the former witb-bold, and will Advife one another-, but on the other hand,
not improve them for the Good of the other h con- give Advice or Encouragement to that which is
trary to 1 Cor. 12. 7- The manifeftatton oj the Sinful, and will expofe them to Gods Anger,
Sprit is given to every man to prok uithal. and Suffering in the World : WThen inftead of
2. WHEN //^latter Scorn to be Inllr tilled by maintaining each other's Reputation, they tin-
the other, but De/pife them : And particularly, dermine and expofe each other, by entertaining
when fuch are not regarded in Election toPlaces Calumnies againft them, or publishing their In-
of Service, but laid afide -, and others that are firmittes to others.
ho way fit, are preferred before them. THESE, and whatfoever elfe of like Nature,
Eleventhly, THIS Command is Tranfgrefled are tne Tranfgreffions of the Fifth Command :
by Equals-^ By which we are taught what need Chriftiana
I. W H E N Neighbours Live together Utf- have to be very Wary to themfelves, left in
neighbourly. When they maintain Eftranged- 0ne Relation or other, they Violate the Ccm-
nefs among themfelves, Live in Quarrels and mand, and procure God's Difpleafure.
Strife, deny one another Neighbourly Kindnef-
fes, feek to Undermine one another in their [May 30. 1 7 o 4. ]
SERMON
Q_ u e s t 1 0 n LXVI. if we, with our Tranflation, take it to be an
Enallage of the Active for the Peffive or Neuter ,
<&l,tv%!^ H AT is the Renfon annexed to this is not infrequent in the Hebrew Language,
^ iy^ ^0e Fifth Commandment $ and then it is, That thou mayfl be Lng- lived *
^<s?«gJ!l anc* *° *^e -Apoftie interprets ir, Eph. 6. %• That
4fe%&w* AnsWer. h may be well with thee, and that thou maytU
live long on the earth. And fo it is directed to
THE Reafon annexed to the Fifth Children, to excite them to their Duty. And
Commandment, is a Promifc of long Life T- are here t0 ta£e " €x'ifVe!y\ -t0, a'1 th,e ,Re'
and Profperity, ( a. far as it (hail fcrvc for ^JfTil , T M<n, which we before
„ ,, *[ J y > , . a- 1 n 11 obierved to come under this Command.
God s Glory and their own Good ) to all Birr for a more full & clear taki up of the
fuch as keep this Commandment. mind of this Reafon, we may confkler the?*-
verals contained in the Anfvoer, and refer them
TH E Words here referred to, are expreft to the Words of the Precept -, which will fhew
in the Command, 7 bat thy Days may be us, of what Importance it is, that all Ranks of
long fee. In the Hebrew Text it is, That tbey Men be very Careful in the olifcharge of the
may Prolong •, and isfuppofed nextly to refer to Duties here required of them.
Father & Mother, for the W^ord is of an Atlive HERE then we mayConfider,
flgnification : For altho' God hath the difpofe I. THE Nature of the Reafon is expreffed.
of Life and Death in His hand j yet that is It is called a Fromife i And fo the Apoftle in-
fometimes referred to the Inftrumental Caufe, terprets it, Eph. 6. 2. Which is the firttcom*
which firftly belongs to the Principal Efficient, mandment with Fromife. The Words them-
Now Parents may be faid to Prolong the Days felvesare properly an Encouragement or Motive,
of their Children, .as Moral Caufes :, and that is That it may be well with thee, &c. But what-
by their Faithful Endeavours to Educate them foever Encouragements God gives unto Men ill
in the Fear of God, which is the way to lay up His Word, they carry the Nature of a Pronnje
a Bleiiing for them : And the way for Children in them ^ for He doth not go about to Deceive
to come by, and Inherit this Bleiiing, is for Men : Nor can any thing he a greater Motive
them carefully to Comply with the Duties re- to a Man, than a ProfpecT of Good, in the Pur-
quired of them in this Command : And in this fuit of the thing that is before him \ the hope
fenfe it ftands to direct Parents, how to exprefs of Enjoying whereof in fuch a way, excites him
their Befr Love to their Children 5 and quicken to Prgfccute it : Nor can a Rational Hope have
them to Care in their Religious Education. But greater Security, than from aWordof Prorniie
made
&i% Lefitt'res upon ifa QueiU LXVI.
made by God Himfelf, who cannot Lye. There beg. ( bildren, Vbey year parents in the Lord'.
feems alfo in the Encouragement to be intima- jcr this is right. Honour thy jatber and mo-
ted a Rationality of the thing it felf •■> for, Or- tber, ( voficb is ibefrji commandment vri'tb pro-
der'5 obferved among all Ranks of Men, hath mife ) That it may be well with thee, and that
a natural Tendency to the upholding and efta- thou mayeji live long on the earth. Nor are we
blifhing of Peace among them-, andPeace is big ( as fome do ) to Limit the Temporal Promife
With manifold Bleiiings. The Apoffle tells us of the Old Teffament, to Spiritual things under
not only that these is a Promife, but- that it is the Gofpel, fo as to exclude thoie that areTem-
the Fir ft Command with Pro wife : And we may poral from them ^ for the Apoftle allures us,
here ConlTder how •, for we know that i Tim. 4.8. Godlmefs is prrfu able to ail things,
there is a. Promife, fubjoyned to the Second having the promife of the lije that how is, and
Command, otfhewwg Mercy, Sec. Some think of that which is to come. Let or applies that in.
that the ApolUe intends, that it is the Ftrft Pjal. 34. 12. 13. to Chriffians for their Encou-
Command with Promife in the Second Table •, ragement, 1 Pet 3.10,11. For be that Kill love
others that it is the Firft Affirmative Precept, l,je,and fee good days, let htm rejrain bii tongue'
that hath a Promife Connected : But it rather jrom evil, and bis lips that they f peak no guile*
intends, That it is the Firft with a Special Pro- Let him efcbew evil, and do good : let him feck
mife, to particularObedience to One Command* peace and enfue it. Now thefe Benefits are here
the former being General, referring to the reduced to Two Heads, vis.
whole Law, and pointing only to Mercy in ge- \. LONG Life it felf. And that this did
neral •, whereas this Intimates a particular Be- nextly intend a Temporal Life, appears, be-
nefit, caufe it is faid to be in the Land -, and the A-
II. THESubje&stff this Promife-, or tbofe poftle interprets it of the Earth, Eph. 6. 3.
who have Right & Title to the Benefit laid up Long Life is in it felf a Blrffmg \ Death, and
in it -, viz. All fucb as do keep this Command, that a Bodily one, being the fruit of the Curfe*
This alfo is implied in the Words 5 for as the and brought into the "World by Sin, Rom. 5. 12.
Precept it felf is Indefinite, and amounts to an It is therefore threatned as a Judgment, to cut
Univerfal 5 fo is the Yromife Co-extenfive with Men off in the midjl oj their Days : For tho*
it * it being offered to All for their Encourage- the Sin of Man, hath put a great deal of Death x
ment to Obey it : Only it is to be obferved, into Lije it felf, which renders it very uneafy
That the Promife is hypothtically Connected to the Man •, yet both a Man naturally defire
with the Command ; Obedience to it being pre- it, and it affords him many Advantages, which
fcribed as the Medium to obtain it * fo that if if he aright improves, will tend to his Felicity.
a Perfon neglect his Obedience, or Tranfgrefs Hence that is declared a Bleiiing, Job $. 26.
this Command,he forfeits allClaim to the Good Ibou jl),ilt come to thy grave in a Jul/ age, like
engaged in it.For theRule/<?/'/»<r/'/y obferved,viz. as a f bock oj corn cometb in, in hisfeofon. Zech.
Toat where the Affirmative or Negative is men- £.4. There fhall yet -old People dwell in the Streets,
tioned, the contrary is implied •, is true of the 2. P R 0 S P E R I TT: Under which are
Reafons of the Command, as well as of the Pre- comprehended all forts of Bleiiings. And that
cepts themfelves : And it is to be obferved, this is included in the Promife, is evident, be-
That the Word of God utters fevere and awful caufe God Himfelf fo Expounds it in Deut.5.16.
Threatnings againft them who Violate this That thy Days may be prolonged, and that it
Command: Deut. 27. 16. Curfed be he that may go well with thee. Philofophers define Life
fettcth light by Father cr Mother. Prov. 20. to bean Acl with Delight ■, intimating, That fo
20. £? 30. 17. So that Difobedie nee to this much of Sorrow as tbeLife is incumbered with-
Command, doth not only cut off the Entail of al, fo much of Death is in it ; and tho' it is
the Blcjfing, but alfo brings the Man under a God's Pleafure, that the btft of Men fhall meet
Curfe of God •, which ought to be well confide- with many Troubles in this Life ; yer this Pro-
red : But everyone that is Faithful to -this mife in it contains fo much ofRelief againft,and
D'lty, is Owner of the Promife, and fhall not comfortable Support under it, as fhall make
fail of the Good of it ; tho' as to the Manner of it become a Bleihng to them.
the Performance of it, we fhall prefently con- NOW under this Prof per ity there are thefe
£der. , things principally included j
III. THEBenefitswbicb are contained in this 1. H E A LI H oj Body. Hence we have
Promife, which are long Life £? Profperity : that Promife, Prov. 3. 8. It fl)all be health to
That thy Days may be long in the Land, Sec. This thy navel, and marrow to thy bones. Sicknefs
Promife, as it was given by God to Ifrael from of Body is one of the Appendages of Death, in
Mount Sinai, had doubtlefs a fpecial refpecl: to that it difturbs the Man's outward quiet, and
that People, and to the Land of Canaan, which takes him off from the Bufl.-efs of his Life-, and
G )d had given to them by Promife, and to tends to haften his DiiTolution : It is therefore
which he was then Conducting of them. But oneof the Bleiiings promifed to the latter E-
that it had a refpecl: to the People of God in all ftate of the Church, and a fru;t of their Recon-
Ages and Nations, whom he mould bring into ciliation to God, lfa.33. 24. And the inhabitant
the Covenant with Him, is very certain : For fhall not fay, lamjick: 1. c. They fhall have
which reafon the Apoftle urgeth not only the nooccafion to fay fo ; and therefore Sickneffes
Precept, but alf j the Promife upon his Ephefi- fent among a People, are annumerated to thefe
ansy who were Originally Gentiles j Eph. 6. Judgments, which proceed from God s Anger.
2. PEaC E
Qiieft. LXV.I. *Jffemb{y$ Catecbifm. £'$$
2. PEACH & Sluiet jrom the Moleftaticn t p>tll dorcn, and to deflroy it. Ij that nation
of bn<m'ics. And this is included in their Li- again]} whom I have pronounced, turnjrom their
ving long in the Land of their Inheritance, evil, / will repent of the evil that I thought to
which calls for Peace, to make it a Bleifing in- do unto them. And that particular Menace
deed. It is therefore a frequent Threatning of may further llluftrate it, i Sam. 2. 3c. Ihcm
Men for their Sins, that God will take away that honour me, I mil honour, and they that de-
feace from them, and let in their Enemies up- fpifeme, (ball be lightly ejicemed. It is true,
on them to lay them Wafte, and to carry them There are fome Abfolute and Inconditionate
into Captivity : When therefore the Pfalmift Promifes and ThreatningS Recorded in the
faith, Pial. 37- 34. ^Vatt on the Lord, and keep Word of God, which are the exprefs Declara-
bis way, and he pall exalt thee to inherit the tions of God's Purpofes, and are therefore like
land. It intends a Living Safely from the In- them Immutable •, of fuch we have that, 1 Sam.
croachments of the Adverfar}^, and enjoying 15. 29. And a if 0 the Hrength oj Jfrael will not
Peace among themfelves -, to keep them from lie, nor repent . jc.tr be is not a man that he fljould
Inward Broils, and Attacks from Abroad. repent. But in others there is a Referve \ and
3. A Flour tjhing State of outward Vrojperity that not only on the Eypothefu of Men's Beha-
/";; all their Affairs : Good Succefs in their Un- viour, but alfo on the Account of God's Sove-
dertakings, according to that Compreheniive reign Wifdom and Fleafure.
Promife made concerning fuch, Pfal. !. 3' And NOW theLimitations here mentioned areTW $
he pall be like a tree planted by the rivers oj 1. 5 0 far as pall be jor God's Glory,
water, that bringeth forth bis fruit in hisfeafon ; -That is His own LaftEnd in all HisWorks,Prov,
his leaf afo (hull not wither, and whatfocver he 16.4. The Lord hath made all things jor himfc'f.
dnctb ■ Jhall prof per. Men therefore that enjoy Sometimes it is moftfuitable to God's HolyEndg,
Profperity, are faid to Live, 1 Sam. 25. 6. that the Godly fhould be exercifed with all
The Comfort of Man's Life hath a .Subordinate forts of Trials and Afflictions, in which this a-
Dependence,on the Supplies of the Good things mong others is included ■, and Pie hath not part-
of the World,which were made for the Support ed with His Prerogative on this Account •, and
of the Outward Man "• Extream and Pinching this more peculiarly when they are called to
Poverty being one of the Evils, which make Suffer in his Caufe, and for the Defence of His
Mans Life a Burden to him , and is therefore Truth, as in Times of great Perfecution.
one of the Penalties inflicted on Man for Sin, 2. S O jar as is for their Good. God in all
4. ET ERNdL Lijeis alfo vnthvut doubt His Promifes, and the Performance of them,
included in it ; And may well here be fuppofed hath a regard ( next to, and in Conjunction
to be Promifed to thofe that dc Sincerely and with His own Glory, ) to the beft Good of
Evangelically Difcharge the Duties here requi- His Children : And as He ever intends them
red : Not but that Men may be acled with Mo- Real Good, by all that He doth to them, fo He
ral Principles, and do things Confcientioufly, refervesthe Judgment of what is beftforthem,
which are theMatter of Duties, (without a Prin- to Himfelf } for He hath Promifed, Rom 8 28.
cmie of Regenerating Grace in them, ) which That all things work together for good ^ to them
yet God may take fo much Notice of in His Pro- that love God.
vidence, as to give them long Life and Prof- HERE therefore for a more Clear and Satis-
perity in this World, which was all they fought factory Account of this Affair, give me leave
after. Neverthelefs, That this Promife grafps to obviate a Doubt or two which ly in the way.
Eternal Blejfednefs in it, will be evident, if [1.] IT is Objected, That there is no Diffe-
we confider that this Promife was Typical, and rence in the Vrovidence oj God on this Account :
nad therefore a defigned Reference ultimately But fujeh as are notorious Breakers of this Core-
to Spiritual and Eternal things : The Land of mand, Live as long, and Profper as much, in
Canaan was therefore a Type of Heaven ; and this World, as thofe who are never fo Careful on
all the Bleilings of it, were a Representation of this Account •- And hence Men are ready to
Spiritual and Eternal Bleilings, trio1 not cxclu- think that it is all one on this Account, and
ding of thofe which are Temporary, fo far as' that God Difpenieth things Promifcuoufiy.
-they had a Subferviency tothefe. And hence Anfw. IT is not to be denied, J)ut that God
the Bleilings Promis'd in that Land, are faid doth fometimes fu^Fer it in His Providence, that
to be forever, becaufe they were, ( tho' in Men notoricufly Wicked do Profper ^ and that
themfelves Temporary, ) yet fhadows of thofe fuch as break all the Bands of Order in the
things that are to come, which are Eternal. World, live Long, and fiourim in Worldly
IV. W E have the Limitation of this Tenure, Profperity •, and this is oftentimes an occafion
in regard of the Difpenfition of Good laid up in of Stumbling to GoodMen : Hence we have fuch
the Promife : Sojar as jhall ferve to the Glory an Enquiry on the Obfervation, Job 21. 7, 8tc.
of God, and their Good, nho are thus Obedient. Wherejore do the wicked live, become old, yea,
This Limitation indeed is not expreft in the are mighty in poner >— But this ought not to
Body of the Precept, but is to be underftood ac- Prejudice us at God's Providence, or make is
cording to the general Rule given by God in to think ever the better,, of Profperous Witkcd-
His Word : That general Interpretation given nefs. Here therefore let us qbferve.
by God himfelf, may here fuffice, Jer. 18. 7,8. 1. THAT God hath Holy Ends infuffcring it
At what infant I Shall Jpeakconcernmg a natwn, to be fo in the World. Thefe are man)' and
and concerning a kingdom, to pluck up, and to myftcrions : He Wilis it to Lefcen, that His
K k k k Love
r. ,,.
654- LeBures upon the Queft, LXVI*
. . ■ 1 f • , ...-. . _ , ,
Love and Hatred are not to be judged of by nighflipt. Furl was enviotis at the foobfl^wlcn
the outward State of Men in this Life, Eccl. Jfaw the profpenty of the wicked. Ver. 1?.
9. beg. No man knniveth cither love or hatred Veri!)', I have eleanfed my heart in vain and
by all that is before them. He hath feen it meet wafhei my hands in innotcncy% ,The Prophets
to makeufe of fuch Men as Tools, by whom Demurred upon it, Jer. 12. 1. Righteous an
to Punifli a Sinful World for their Wicked- thou OLord, when f plead with thee: yet let me
nefs -, who are hereby fitted for fuch a Ser- talk with thee of thy judgments : Wherefore dnb
vice,//j.io.$.He will hereby try the Faith and the way of the wicked proffer ? wherejore are all
Patience of his own, and fometimes Chaften they happy that deal very tre.tcberouflyt — Hab.
their Follys, and put them upon fecuring to 1. 13, 14. But the Word of God gives us
thcmfelves a better Portion than any in this abundant Relief in this Cafe,
Life 3 and make them to Walk more (feadily HERE then Confider,
in a Life of Godlinefs. It is the D3y of His 1. THAT God fometimes Puni/heth the Sin
patience and common Benignity, which he 0/ Superiours, in Ajjiithng ef their Correlates,
will have the Vileft of Men to Tafteof here, It is an awful Menace in the Second Com-
Matth. 5. 4 j. For he maketh'his fun to rife on mand, Exod. 20. 5. — Vifiting the iniquity of
the evil and on the good, andfendeth rain on the the fathers upon the children , unto the third and
jufl and on the unjufl. fourth generation of them that hate me. And how
5. T HERE is a vafl Difference between the often do we fee the Sins of Rulers bring Judg-
Vrofperity uhichGod affords to fuch, and that ments upon their Subjeds : Did not David's
vohicb he hath promi fed to the Godly and Obedi- do fo upon Ifrael, 2 8am. 24. Chap, And did
*nt. There may may be no outwerd oxfenfi- not Acharis Sin bring Detraction on his
lie Difference indeed, but there is a Real one-, whole Family, JofJj. 7. Chap Nor do the molt
the one is a fruit only of His Common Provi- Holy of them efcape, when God fees meet
dence, the other proceeds from His facial thus to Punifh them. Jeroboam bad but one
Love, and is an Fffeft of it >, thefe therefore Pious Son, and he muft Die, for his Father's
hold upon a better Tenure than tbofe : The Punilhment, 1 Kings 14. 13. And the Equity
pialmift therefore hath thatObfervation,Pfal. of this God will make to appear one Day,
37. 16. A little that a righteous man hath, is whatever Prejudices Men may now entertain
bttter than the riches of many wicked. Hence, againft it, becaufe of their Ignorance and
l.THE long Life & Pmfperity of thefe Men, pride.
are under God's Curfbj which is all this while at 2. THAT God many times takes fuch Early
•work for their Ruin. Such Turbulent Men, out of the World in Mercy to them. Though
who break all Order, and difturb the Trail- long Life be in it felf z. Buffing ^ yet, as things
quillity of Humane Society, andProfper in it, may be Circumitanced, it is a Mercy to Die :
are not only under the Threatning, which It may be a Judgment to others, but to the
fhall in due time take Place upon them ef- perfons thewfelves, it is a ilgnal and difiin-
feclually, if they Repent not-, but by the Se- guifhing Favour •, fuch God declared that of
cret Judgment of God, it ripens them for De- the Death of Young Abijah, in the fore-cited,
{fraction, & indue time their foot lhali Hide: 1 Kings 14. 13. When great Miferies and
It is an awful Word, pfal. 92. 7. When the Calamities are coming on a Mife table World 5
wicked fpring as the grafs, and when all the when Storms of Diftrefs and Calamity are
workers of iniquity do flour ijh: it is that they flattening : It is now no little Kindnefs which
fhall be deflroyed forever. God is therefore God affords to fome, to remove them out of
brought in Laughing at them, Pfal. 37. 1$. the reach of Storms and Tempeft -, for we
And it is the Wife Man's Remark, Eccl. $.13. are told, Ifa. 57. 1. That the Righteous ist*ken
There is afore evil which I have feen under the away from the evil to come. And the Grave is
fun f namely , riches kept jor the owners thereof to one ofthofe Chambers, l$c. Ifa. 16. 20. Come,
their hurt. They are but as Beafls fed in a fat my people, enter thou into thy chambers -, andfhut
Palture,referved for the more fearfulPlagues : thy doors about thee: hide thy felf as it were jor ■
Hence that in,PrpV.i.3 2. The prof perity offools a little mom- nt \until the indignation be ovcrpafl.
fhall deftroy them. And we have David's Ob- He calls them as he did Lt out of Sodom.
fervation, Pfal. 37. 35, 36. And it washy a fhort Life, and immarureand
[2.3 IT is further Objected, Bar how often do violent Death, that God brought to pifs that
•we fee that theBeft ef 'Men f? fuch as carried them- Promife which he had made to Godly frfiih,
J "elves mofl Orderly in their Rink and Station, 2 Kin2;s 22. 20.
have the Shortest Lives,and meet with the cnoft 3. THAT God many times calls fuch tofuffer
<?/Adverfity in this World : How then is this for His Truth fake, which is their honour and
Promife accompliihed for them ; or what En- tiappinefs. Notwithffanding the Promife of
couragement cin they gather from it > long Life and Prof perity, God hath warned His
/i/j/co.THlS indeed hath been a great Hum- People to expeft to fuller Tribulation and Per-
bling Block to the Godly in all Ages : For fecwion for His Name-fake and the Gofpel :
this Job's Friends Cenfured him-, and how Chriff thus warned His Difciples, Job. i6.ult.
many Holy Men have we on Scripture Record, In the world ye fl.mll have tribulation : but be of
who were brought to a Lofs about it : The good cheer, I have overcome 'the world. And
Pfalmift Confefleih, Pfal. 73. 2, 3. But as jor Paul tells us, that it is the common Lot of
tnc> myjeet were almoflgone : my fkps had well- the Godly, Atts 14. 22. Now this doth not
Contradict
' ' " . , " I ■■■ ■ «l , I
Quelh LXVX* zJjfembtfs Cattzhtfiti. g5
Contradict the Promile,but cnlyModify it h for them to this, rriuft needs be a part oflheir In-
if God's Glory be concerned, as here it is, He choafe Felicity : And tho' God may tty their
Refer ves a Liberty : And that is fo far from Faith" and Obedience, by a troublefome and
. Hurting them, that it affords them a fpecial jhort Life, yet this alfo mail turn to file Fulfil-
.Advantage to Glorify God, and turns to their ment of the ^reat Promife : And that alio iriall
Comfort and Felicity : Hence that of Chrift, be Verified in them •, lfa. 6?. 20. There fhall be
Matth, 5. 11, 12. BleJJed are ye when men jhall no more thence an infant oj days, nor an old man
revile you, and perfc cute you, and jhall fay all that hatb not filled bis days : for. the child Jhall
manner oj evil agoinjl yon jaljly jor my fake, die an hundred years old, but the fihncr being
Rejoice and be exceeding glad : jor great ts your an bundi el years old (ha! I be accurfed. He hath
reward in heaven. And of the Apoftle Peter, Lived long enough, and happily enough, who
I Pet. 4. 14. If)e be rcproaihcd Jor the name of is here made meet'for Eternal Glory, and fo
Chrifi,happy aicye-, jor thcjpiru of glo>y, and wafted over to Enjoy that Long and BlefTed
of God rejlcth upon you : on their part he is evil Day of Eternal Life, where all Temporary Pro-
fpoken oj, but on your part he is glorified. miles mail be fwallowed up, and compleated
4. THAT God evermore Sanllifies this Jhort with over-Weight
and troublefome Life to them jor their Good. As
He confults His own Glory in it, fo He doth Use. GIVE me leave to fhut up this Dif-
rfot forget to promove their real Benefit by it, courfe on this Command, with ^Lamentation
Rom. 8. 28. The Belt of the jews were firft for thewoful Negteffs andTranfgrrJJi?>ns of this
carried Captive to Babylon, which look'd as if Precept among us- And I am perlwaded that
it had been Severe, but was really for their Ad- it is no fmail ground of God's Controverfy at
vantage : Hence that, fer. 24. 5. God fees this Day, with this Sinful Land. God may fay
that it is needful & belt for them that it mould as, Jer 2. 34. What Order of Men can fay,
be fo, which He hath ever an Eye at •, 1 Pet. We are Innocent ?, Is there not a neglect in
1.7. That the trial oj your faith being much more all forts of S iperiours, in the difcharge of their
precious than oj gold which perifhnh, though it Duties Relative ? And is their not alfo a wo-
be tried mihfirc, might bejouni unto pra fe.and ful Riling up of Inferiours againft their Superi-
honour and glory at the appearing of fefusChri(L ours, whether in Natural,' Civil >v Ecclefiafti-
Sometimes by their Folly they put Him upon cal Subordination ? In fpecial, Do not Parents
it, and by this Means He cures it •, to be fure, neglect the due Education of their Children,
the great End of it is expreft in Deut. 8. 16. fe and Children rife up againft the Go ernment
lfa. 27. 9. Gods great Defignin all His Dif- of their Parents ? Is not tiiere a Spirit of Dif«
pe;>fations to His own, is to make them meet content and riling up againft the Magiftracy
for rhe Inheritance 5 and this Defi^n he fails and Miniftry ? Do not Young Men Defpife
not of carrying on, by fuch Providences asthefe. thofe that are Aged ; and caft Dirt upon them,
And whilft they Experience the Operation of fuppofingthemfelves to be Wifer ? Are there
His Spirit with thefe, they are abundantly fa- not abounding Contentions between Neigh-
tisfied intheCareandFaithfuinefsofGod here- hours \ and the Time come when there is no
in manifefted. Trufting in any Friend ?
J. THAT God hath given eminent Injlances AND as thefe things have a natural Ten»
of his Literally fulfilling oj this Promife tojucb dency to Diflurb the Tranquillity of a People,
in this Life. It is true, the Juft is to Live by fo they are highly Provoking to that God, who
his Faith ; and accordingly to wait for the Ac- is a God of Order. This doubtlefs is an 111
complilhment 0f every good Word of God, in Prefage* and calls us all into the Duft and
His Way and Time : But as He huth given Trembling, to expect a Severe Teftimony in
Notorious Inftances of His Punilhing the hor- Providence againft thefe things,
rid Breaches of this Command, for Men's Warn- ONLY let me offer this Word of F.ncourcge-
iilgi foofHis fignal Fulfilling the Promife ment to fucli as Run not with the Stream of th;e
for fuch as have been Obedient. The very Times-, but do carefully Comply with Gods
Pagans themfelves have obferved, That often a Command on this Account, and Mourn for the
Jhort Life and a miferable,hath been the Lot of Sins which they cannot Reform : ThatGoc1 will
fuch as were Difobedient to their Superiours ; obierve and acknowledge your Fidelity -, and
but a long and happy, to fuch as were Exem- it fhall go well with you and yours in the Evil
plary upon this Account : And many like In- Day ; either you fhall be marked for Delive-
ftances have been Collected by Chriftian Hifto- ranee, or preferved in perfect Inward Peace,
rians* and thefe are Earneftsof the Security of till you are Removed where you fhall Enjoy
the Promile to all fuch, Length of Days, even Life for evermore.
6. THAT Eternal Life Jhall, without fail,
Compleat this Promife for them. This therefore [ J u N E 27. 1704.]
we before obferved, to be comprehended in the
Promife •, and doubtlefs, Life Everlafting hath >\-
in it the whole of BlefTednefs that the Creature
can defire, orbeHappifyed by : And whatfo- K k k k 2 S E R-
ever is made an Effectual Medium of bringing
»~ » — » I I .1 1
h&'nres iipott the
Queft.Txvir-
sermon era
XVu fe s t ion LXVII.
W§i%^HICH is the Sixth Command-
<&$?& ment?
m?* Answer.
THE Sixth Commandment is, Thou
jhalt not Kill.
WE obferved, That the Fifth Command
peculiarly Refpects the Orders which
God hath placed among Men, and the Relative
Duties arifing from thefe Orders. Now as all
the other Commands in the Firfl Table, may
be reduced to the Firji Command, fo may all
that follows in this, be referred to the Fifth.
!fet becaufe there are the Common Concerns
of Men one with another, which refer not fo
much to any Special Relation, as to Mankind
in General, confidered as a Sociable Creature,
and under a neceility of Dwelling together, and
maintaining Communion •, and there are feve-
fal fortsof Good things which they areconcern-
ed in, in every whereof their Love one to ano-
ther, ought to exert it felf in promoting their
Good and Benefit thereby, and avoiding the
doing them Harm : Thefe therefore are laid in
the following Precepts.
THERE are diverfe Diftributions given of
thefe Precepts ; which Difference mainly ari-
feth from various Thoughts about the ipecial
Defign of the Tenth Command •, for, That there
-muft be Something fpecial aimed at in every
Precept, we formerly obferved ; inafmUch as
the Decalogue is an Epitome of the whole Mo-
ral Law •, and yet that the Tenth hath a refpect
to the fame Subject matter, which is laid down
in the Four nextly going before it, is manifefu
hy the Words of it. And there arc two Opi-
nions here, which bid faireft for our Informa-
tion in tftis matter.
SOME would have the Four following Com-
mands to refer to the feveral Kinds of Good
which we ought to feek for our Neighbour -,and
the Lafl to his Profperity in esch Kind.
OTHERS think that the former refpect the
things themfelves, which are Committed againft
our Neighbour in either of thefe ; and the Lafl
the firfl Motions of Original Sin in us, which
have not gained the Con fen t of our Will. But
this may be further Dcliberated,when we come
to the Lafl Command.
AS for thofe who think, That in the former
there is only forbidden the Outward Act, and in
the latter the Inward Deliberations and Conclu-
sions of the Heart ; they are to be rejected ;
for the Law is Spiritual, Rom. 7. 14. And
therefore every Precept of it commands the
Hearty as well as the Life.
NOW the Four following Commands, may
be reduced to Two Heads, f. S ch as refer to
our Neighbours Perfon, in Command Sixth
and Seventh. 2. Such as refer to his outveurd
Concerns, in Command Eighth Zc Kinib. And
under each of thefe, there are alfo Two things
pointed at, [[.] In reflect of his Per/on, i. His
Life. 2. His Cha/liry. [2<] In regard of his
outward Concerns, 1. His Goods. 2. His Credit*
Which muft be diflinttly confidered.
THE proper Subject of the Sixth Command,
is the Life of Man, Thou fhall not Kill. The
Meaning whereof follows to be Enquired.
Question LXVIII.
WHAT is required in the Sixth Com-
mandment t
ANSWER.
THE Sixth Commandment require?,
all lawful Endeavours to Preierveourown
Life, and the Life of others.
fipHE Words in the Precept are General ;
X fome therefore have extended it to all
things that have Life in them, and made the
Precept unlimited: But the Word ufed in the
Hebrew, is obferved by Criticks, to be ufed on-
ly with refpect unto Mankind ; and doubtlefs
the Command hath a principal regard to themt
tho'all regard to the Life of othr Creatures, is
not to be excluded 5 for we read, Prov. 12. ic.
A righteous man re^ardeth the life of his Beail*
Neverthelefs, God hath put the Lives of Bcajis
and Plants under the Difpofal of Alan, for their
life and Benefit.
THE great and main Duty therefore requi-
red in this Command, is nlually called Huma-
nity -, which coniifts in a tender Regard to
andCare of the Life of Alan ■, and that of Beafls,
no further than it prohibits Cruelty to be extr-
cifed towards them.
AND how far the Life rf Man is concerned
in it, will come to be confidered in the ft quel.
HERE then we may obfeive,
/. THE Subjcd about which this Duty is to
be exercifed, viz. Life. And this being the
main and principal thing, teems to challenge
thefirft Place in Order of thefe particular Pre-
cepts ; for Killing of a Perfon properly intends,
the taking away of his Life from hjm \ which
is accomplished by procuring the fcperation of
Soil and Bod v. Now, As Man confifts of Two
EiTential Conitituent Parts, Soul and Body, and
there is a Life of Both to be confidered, the one
a Spiritual, the other a Natur./l; fo we may
look on them both as coming under the Com-
prehcnfion of this Precept : For all the Duties
of Love to Man are reducible to one or other of
the Precepts of the SccottdTublQ '• And to which
of
r. | ■ " —
Queft, LXVIII. *Jpmbly$ tatecbtfm. 657
of them can the Life of tae bouly be better 3. NOR may we Ktiiit lawful Authority,
applied than this > to defend Our, or our i\eig\bou>\ Lije. We
AND under Life is comprehended all the obferved under the/ ifth Command, That God
Convenience and Comfort of Life, or what lb- hath ordained Civil Government, and requires
ever is requifite to the Health, Eafe,Freedom, due Subjection to it from the bubjelf -, nor can
Satisfaction, bv which the Life may be ren- Human Society confilt without it.- Their
dred Delightful. wholfome Laws are therefore to be Complied
II. THE Comprehenfwe Duty of this Com- withal, and not forcibly Rcfiied by us it Cri-
mand, is, the uftng all law] id Endeavours for minal : Much lefs may we Refcue otb. rs from
the Prejervation oj Life. There is an Affirma- it by Force ; for this were to break thcOrdei!i
the, as well as a Negative part in every Pre- eilablifhed byGod : Whereas the ApotUe
cept:So that it is not enough to AMtain from tells us, Rom. 13. $. Wherefore ye mufl needs
doing any thing which directly tends to the befubjell, not only jor wrath, tut alfo jcr con-
fhcrtntng or taking away of the Life ; but fciencefake.
there are the proper Means to be ufed for the 4. NO R ought we to with-hold our Teftt-
cont'muance of it, and maintaining the Health, mony again ft Capital Offenders, when lawfully
Vigour and Comfort of it : And this requires called for. When Men are Arraigned for fuch
not only good Words, but good Deedsy which Crimes as the Law of God, as well as Men>
is plainly intimated by that of the Apoltle, Adjudgeth them to Death, and wearerequi-
Jam. 2. i5r 16. If a brother or Jifter be naked, red to give our Teftimony againft them, we
and defiitute of daily food : And one of you fay are not in Pity to their Lives, to Refufe it ^
unto them, Depart in peace, be you warmed and becaufe hereby we Provoke God, and do what
filled \ notwithftanding ye give them not thofe lies in us, to proonea Publick Guilt. We are
things which are needful to the body, wJjat doth therefore ' advifed, i-rov. 28. 17. A man that
it profit ? It comprehends the Defires of it, doeih violence to the bloud oj any per/on, fhall
and where theDefires are regular,they will be flee to the pit, let no man flay him. Deur. 13.
followed with Endeavours anfwerable; only 6, 9.
thefe Endeavours mult be fuch as are Lawful; III. THE Objeft of this Duty is, Our/elves
for the Precept not only requires the Ute of and Others. The Command is exprtft XJn$*
Means for an End, but fets Bounds to the verjally, and fo it grafps Mankind undei it,
Means, beyondvvhich it is not permirted that according to the forecited Limitation, i. c,
we pafs: For that is a general Rule, which fo far as it may be done Lawfu'ly. The Ob-
hath no Exception, that we may not do Evil je£f. of the Love required in the second Table?"
that Good may come of it. And the principal is our Neighbour, Matth. 22. 39. Ihou fl.alt
Limitations here to be obferved, are fuch as hve thy neighbour as thy jelf. i. e. Mankind,
thefe : And this doth not exclude, but include, a
1. IT is noway lawful for a Man to deny Man's Self; for regular ^elf-Love, is the Rule
his Religion, that he may jave his Life. This of our Loving our Neighbour, which prefunes
hath often been the Cafe of the Godly, in it. But that we miltake not in this Arfair,
Times of Perfecution -, and many of the Mar- let us more particularly Confider, that all
tyrs have been offered their Lives on thefe Killing is not here prohibited. Now there
Terms : But it is a conltant Rule, that one are Cafes in which it is L./wful, tuy a Duty
^Oommand is not to be broken, under pretence to put Men to Death, and be Acceilory to it |
of keeping another, for there is no Claming and it would be a Sin not to do it.
of Duties: But for a Chriltian to Renounce MORE particularly,
his Religion is a Notorious Breach of the Firfl 1. IT is warrantable in ajufl Self-Defence.
Command : And we are told what our Duty is Cafuilts handle this Cafe warily, and with
in this regard, 1 Pet. ?. 14, 1?. // ye fuffer good Reafon \ for out of doubt it ought not to
for righteoufnsfs fake, happy are ye : and be not be, but upon unavoidable Ncccjfity ; for the
afraid of their terrour, neither be troubled ;But Man is in this Cafe, Plane ff, Wiinefs, Judge,
fantlify the Lord in. your hearts: and be ready and Executioner, which is too much, except
always to give an anjvoer to tvery man that ask- there be no avoidance : But when a Man is ft
eth you a reafon of the hope that is in you, zvith upon by fuch as offer forcibly to take his Lite
raeeknefs and fear, from him, and hath no other way to fave his
2. NO R is it lawfulfor any to tell a Lye, own, but by taking the Life of the AggreiTor-,
to preferve bis Life. As little a matter as ma- the Law of SclJ-Prefervatjon obiigeth him to
ny make of fpeakingFallly upon every trifling doit.- And when we fee our Neighbour fct
occafion ; yet he pays too dear to redeem his upon by Murderers, who offer to take away
Life, who will Lye for it • that is a Sin as his Life, and there is no other way to Refcue
m :ch forbidden in the Ninth, as Murder in him ; the Law of Loving our Neighbour as our
the Sixth Command ; and by thus doing, he f elves, warrants it. On;y we mult take heed
alfo hurts the Life of his Soul, which is of that it be not in Revenge, or ftanding meevly
incomparably greater worth, than that of his upon a Spirit of Honour, or barely to Refcue
Body. And if he may not do it for bjmfelf our Goods, taken awav by a Robber •, but foe
furely he ought not todo it for his Neighbour, the Preitrvation of life it ft If ■ when threar-
Nor will the Examples of theGodly in Scrip- ned : Tho' forr.e add, Where a Rape is offered,
ture, juftify this, it being their Sin. and thtCMfiA can be no other ways defended.
If
LXVIII.
If therefore we can Defend ourfelves by Flighty When therefore the Gofrel approves ofC/u/7
or in obir Defence put the Aggreftor to Flight, Rulers, and puts the Sword into their hand,
or dijuble him from accomplilhing of his Pur- certainly, it cloth not together with that, make
pofe upon us, it is not lawful for us to Kill him, it aS/'tf,for them to apply it as theCafe requires,
becauie it belongs to the Order of Civil Ma- 3. THIS Precept doth not mterddl Cbnf-
gijiracy to Avenge Injuries done en us, which tians the Liberty of making War, u/o/i their
we are not to take out of their hands, but upon Opprcjfive Neighbours. It is true, ll ar is an
Extrcam Neceffity $ but then the Light of Na- awful thing in it felf, and the Mif cries atten-
tive teacheth it, and it belongs to the Duty ding it are fuch,as would make Men of Under-
of Prcfervation of the Life, directed to in the ftanding to avoid Rafhnrjs in Undertaking of
Precept : And to this belongs that of the Wife it : Hence that, Prov. 20. 18. With gocdad-
"Man, Prov. 24. 11,12. 1J thou Jorbear to deli- vice make war. It is certain, That in War
ver them that are drawn unto death, and tijofe Bloodjhed cannot be avoided j but it is as fure,
that are ready to be /lain : If thou f.iyeji, Behold, That God approved and appointed His People
we knew it not : doth not he thai pondereth the to make War, under the Law of Mofes, and by
heart confider it .? and he that kecpeth thy foul, the Moral Law s and that this was Abolilhed
doth not he know it ? andjhall net he render to by the Law of Chrift, Socimans in vain attempt
e very man according to his works ? to prove. Chrift came not to Abolifh the Moral
2. THIS Command doth no way Infringe the Law, or the Law of Nature •, nor did he make
Power of the Civil Magiftrate, to Pumfh Capi- void Civil Polity, or Civil Magi/lracy, but con-
tal Crimes- with Death. That Civil Magiflracy firmed it, and appointed that C&far mould have
is an Order, ordained by God $ and that they his Due. The Apoftacy hath Rowled the
have a Sword put into their hands, which they World into Confufion, and Men are become
are to ufe as the Minifters oj God, was taken Wolves to one another : Now Magistrates are
Notice of under the former Command j and is by their Office, to Dejend the Righteous, and
afTerted by the Apoftle, Rom 13 begin. Where Supprefs the Unrighteous -, and that not only
therefore God Commands him to put any to by the Admimftrauon of Juft Laws over their
Death } he by his Office owes Obedience to that Subjetfs, but by Securing their Dominions irom
Command : He doth not Sin by Killlng,but would the Injurious Oppreiuons of their Neighbo. rs :
Sin if he did not Kill. Now that God hath by And that by a Juft Defence of them from the
His Precept ordained Capital Pumjhments for In vafion of Enemies, and Avenging the In ju-
Capital Crimes, is evident in the Holy Scrip- ries that are offered them, by fuch as are in
tures ; And that there are fuch Capital Crime s, Hoftility againft them: They are therefore
which call for fuch \Punijhments, Experience called Jhields of the Eirth, Pial. 47. ult. and
it felf tells us •, and without if, the Publick Avengers, Rom. 13. 4 But I am not here
Tranquillity could not be preferved. And it is to lay forth all the Caufes which refer to the
in vain pretended by fome, That thefe Laws Lawful making of War \ but only ihew,that the
belonged to the Jewifh Polity, and are not of thing it felf doth not Interfere with this Com*
Force to Chriftians, and in the New-Teftament mand : We therefore not only Read in the Old
Times : Doubtlefs it was a Moral Law,Gen-9.<5. Teftament, of the Wars of the Lord, fo called,
Whofo Jheddeth mans bloud, by man flail his becaufe taken up by His Approbation and Ap-
bloud be fhed. And this did not give every Man pointment, and for His Caufe ^ but this alfo is
leave to do it of his own head, but made it a confirmed in the New Teftament: When the
Duty of the Civil MagiQ rate, to take Care Soldiers came to John Bmtift, to enquire their
about it: And that it abides inForce in theGof- Duty,he doth not Cenjure their Calling, (which
pel Times, is evident from that of our Saviour, he would if it was Unlawful, ) but only Regu-
Matth. 26. 52. For all they that take the fword, Utes it, Luke 3. 14. And what elfe can we
fhahperifh oj the J word. Which was not a Pre- gather from thefe Texts, 1 Tim. 2. 3, 4. Rom.
di&ion of what fhould always be,for then it had j 3. 6. Luke 22. 36. lie that bxtbnofword, la
not been True; but a Reference to this Law, him fell his garment, and buy one. Nor is that
to the Penalty whereof, all Murderers were Precept Prophetical, Rev. 1 8. 6. Reward her
liable : And there are notorious Crimes, which even as fhe rewarded you,' and double unto htr
if not Punifhed with Death, by lawful Autho- double, according to her works: in the cup which
tfity, will bring Guilt upon a Land, and ex- fi>e hath filed, fill to her double : to be interpre-
pofe it to the awful Judgments of God. It is ted meerly Spiritually, but alfo Temporally ;
therefore given as one part of the Character of and refers to the Ruin of Antichnjl. In a word, (
a Wife King, by Solomon. Prov. 20. 26. A wife If k be no Breach of this Precept, to Punifli ;
King feat tereth the wicked, and bringeih the Offenders with heath, if the Caufe be Capital,
wheel over them. And in vain do our Adver- it cannot be fo to make War upon the open Hne^\
faries plead that thefe things were warrantable nties of a People, who feek their Hurt and* I
before Chrift, but that the Gofpel requires ano- Ruin.
ther Spirit •, for Chrift did not come to deftroy WE may now proceed to lay forth this Duty
the Order which God fat up among Mankind, in the feveral Parts of it, or Particulars Con-
or lay open the World to all Mi fchiefs. without tained in it ; and that both in refpedt of Our
any Guard againft them ; which could not be, f elves and Others.
unlefs Capital Laws be in force, and a Power of I. IN refpedt of Our fives. There is a Selj-
hxecutlrg them, be in fome Order of Men. Love which is condemned in the Word of God,
which
— MMtNH
Quell. LXVIII. uijjembljs Catechifm.
which is to be avoided ; but there is a Self- The Soul that fin nab, it (hall die. Now this is
Love which is Commanded, and not to exercife not a Condition to be Contented in, but the
it contrary to Nature ; Hence that, Eph. $. 29. difcoverie's of it in the Word of God, are to
For no man ever yet bated bis own jlejh ; but raife him to fee his "VVoful Mifery by reafon of
nounfhetb and cberifhetb it. Here then, It is this \ and put him upon Enq iiry, Whether
every Man's Duty to love his own Life, to de- there be not a Way, by which he may be Deli-
fire the Continuance of it, and to take Pleafure vered from it : This Scnfeput the very Jaylor
in it ;and accordingly to life the proper Means upon fuch an Enquiry, Acts 16'. 30. Wbat mufl
for the Prefervation of it : For the Reafon of I do to be faved }
this Confederation is ufed by the Spirit of God, (2.) h E ought therefore to life the Means,
as a Motive to excite Men to Duty, Pfal.34. 1 2. for obtaining oj this Delivery. God only can by
Wbat man is be that defiretb life, and lovetb his might)'' Power Refcue him -, but He hath
many days, that be may fee good > And God fhewn us the Way in which we are to feek it,
hath put into Human Nature a Principle which and made it our Duty to apply ourfelves there-
craves Life, and avoids Death, and is afraid to, in order to our compaihng of it -, and the
of the Approaches of it : For which reafon it is neglect ofthefe Means will make the Sinner
called the King oj Terrors ^ and therefore we inexcufable, and bring the Blood of his Soul
are allured, that nothing in this World can upon his own head. Tbefe Means are then to-
ftand in Comparifon with it, but can be parted be carefully Attended on;and God is to be fought
with for the fake of it •, this Satan knew and to for His Bleilmg in the Ufe of them,
urged, Job 2. 4. And Satan anfwered the Lord, AND there are Two things which the Sinner.
andfnd, Skin for f kin, ye all th.it a man hutb, is peculiarly to feek in the Ufe of Means :
will be give for bis life. And proportionable to I. HE mufl /^Reconciliation to God, ti>ro*
this Love, if it be real, will be the Endeavour •, Chrift. God's Anger is the SouFs Ruin-, till
for as the Affections are moved, fo will the that be removed,it is under the Power ofcDeath,
whole Man be managed. by reafon of the Condemnation which is paft
NOW the Duties are many and diverfe, ac- upon it. There is a Reconciliation made by
cording to the next Subject wnich is concerned, Chrift, and is offered to Sinners by the Gofpcl,
viz. Soul and Body, Hence, and they are urged to embrace it, 2 Cor. 5.
[1. ] IT is every Man's Duty to ufe all En- 19, 20. To Kit, That God was in Chrift, recon-
deavours, to Preferve the Life of his own Soul, ciling the world unto bimfelf, not imputing their
As there is a Bodily, fo there is a Spiritual trefpajfcs unto them $ and bath committed unto
Death, which infers a contrary Life, whereof us the word cf reconciliation. . Now then we are
this Death is a Privation. Now as a t\atural ambajjadors for Cbrifl, as tho* God did befeecb
Death coniifts in the feparation of the Body and you by us : we pray you in Chrift' s ftead be ye
Soul, fo the Spiritual in the feparation of the reconciled to God. And the way to obtain it,
Sonl from the Favour of God \ hence that,Pfal. is by Faith in Chrift, by which we are Enti-
30.5. In bis favour is life. Now, this. Life is tuled to Pardon, Peace and Glory, Rom. 5. 1.
the Man's firft and moft weighty Concern to Lberef ore being jufl fad by faith, roe have peace
feek the fecuring and advancing of •, as will be with God, thro1 our Lord J ejus Cbrifl. And this
evident from the preferrablenefs of it before Faith is God's Gift, which mufl: be fought of
the other, Matth. 16. 26. For wbat is a man Him thro' Chrift, Eph. 2.8. for by grace are ye
profited, if be Jhall gain the whole world, and lofe faved, thro' f nth ; and that not of your f elves :
bis own foul > or what fh all a man give in ex- it is the gijt oj God.
change for bis foul* A Man may lofe his Bo- 2. HE muft alfofeek for the Renovation of
dily Life and be Happy, but if the Life of his the Image oj God upon him, that fo be m«y Live
Soul be loft, he is Undone for ever, Ver. 27. again to the Glory oj God. A Power to Serve
For the Son ofmanjjjallcome in the glory of bis God in Newnefs of Life, belongs to the Life of
Father, wiibhis angels -, and then be jhall reward the Soul ; by it a Sinner paiTes from Death to
every man according to his works. Life ; and without it, he can no more do Spirt*
NOW there are theMeans appointed by God, tual Actions, than a dead Man can do thofe
and declared in the Gofpel, which it is every that are Vital : Thisalfo muft come from God,
Man s indifpenfible Duty to Ufe, in order to and H© will be fought to do it \ Ezek. 36. 37.
the obtaining the Salvation of his Soul; which Thus faith the Lord God, I will jet fr this be
he cannot Neglect, without incurring the Guilt enquired of by the houfe of Ifrael, to do it jor
of Self- Murder. And here, them. And the Promife is made to Seekers,
(1 ) H E mufl fee kearnejlly the Recovery of Matth. 7. 7. Ask, and it Jhall be given you '.feck,
the Lije of his Soul. It is the woful Infelicity and ye jhall find : knock, and it jhall be opened
cf fallen Man, that he is born under the Effica- unto you. When God laid that Command on
cy of Spiritual Death ; hence that, Eph. 2 f. them, Fzek. 18. ?r. Cafl away from you all your
• Who were dead in trefp.ijfes and fins. And tranfgrcffions, whereby ye have tranfg?rjjed,4ind
there is a double Efficacy which this hath upon 'make you a- new heart, und a new fpirit, jor ixhy
him, it hath left him without any Lije oj Grace, will ye die, 0 houfe of lfr-iel : It doth not fup-
ha.ving ftript him of the Image of God,wherein pole that they can do it of thcmftlves •, but tliat
this Life eonfifted •, and hath laid him under a they fhould reftltily, in a fenfe of the Want of
Curjr nj Death, which holds him faft bound to ir, wait upon God in all the Means for it, as
fufier the Wrath of God in his Soul, Ezek. 18.4. thofe that cannot be fatitfied without it,
(3 0 HE
Lelhres upon tbs
k, LXVIlt.
(%.)''H E ought to ufe utmojt Endeavours
for the Maintaining, Frefervmg and Strength-
ning of this Life in him, ivbcn obtained. He is
riot to think that his Bufinefs is done,when he
hopes that he is by Grace palled from this
woful Death, to Spiritual Life •, the Life of
the Soul needs Maintenance, as well as that
of the Body-, and ought therefore to be as In-
duftrioufly endeavoured.
AND here there are thefe Two Duties in-
cumbent,
1. TO ufe, all proper Helps, for the Main-
tenance and Grovctb of this Life in us. God
liath appointed and provided fuch Helps, and
affords them to us, and unlefs we diligently
Improve them,our Souls will Languifh -, hence
that Direction, i Pet. 2. 2. As ntw-born babes
defire the fin cere milk of the word, that ye may
grow thereby. God hath made it our Duty, to
Endeavour to grow in Grace ; 2 Pet. 3. 18. But
grow in grace, and in the knowledge oj our Lcrd
and Saviour Jefus Chrift. And how is that
done, but by applying ourfeives to that which
is the true Manna, that comes from Heaven ?
The Word, the Ordinances of God's Houfe,
Prayer, Meditation, Sacraments, Converfe
with the Children of God, are Ordained for
this End j and if neglected, or flightily at-
tended, our Life will Hag, our Grace will lan-
guifh.
2. TO avoid all thofe things, which have a-
teal tendency to wound & Weaken our spiritual
Life : There are the things that will of their
own Nature do fo •, and we are in no Utile
Danger of, if we do not ufe the more Care in
avoiding of them : And tho' God will not fuf-
fer this Life to be loft in His R generated,
yet they will bring it very Low. Such is the
Indulgence of the remaining Lufts in us, bv
over-gratifying our Senfitive part •, againft
which we are for that reafon warned, 1 per.
2. 11. Dearly beloved, Ibefeech you as li rangers
and pilgrims, abilain from flefkly lufts, which
war againft the foul. Such is our over-much
Familiarity and Intimacy with vain Perfons,
which will tend to deaden our Grace, and en-
liven Concupifcence in us ; Prov. 13. 20. He
that realketh with wife men, /hi/lbe wife \ but a
companion of fools fhall be dejlroycd. Such is
our over deep engaging of ourfeives in the
Affairs and Incumbrances of this Life, which
tends to Hi tie the fruits of Grace that ,are in
us \ Matth. 13. 22. He alfo that receiuedjeed
among the thorns, is he that hearcth the word :
and the care of this world, and the deceiijulnefs
of riches choke the word, and he become th un-
fruitful. And there are a great many more
things of like Nature •, which, if we would
maintain the Life of our Souls in Health and
Vigour, we ought very watchfully to avoid,
clfe we (hall be Guilty.
Use. iHfS may then ferve to difcover to
lis, the great Folly and Mijery of the mofi of
thefe that Live under the Of pel. Nor is it a
thing only to be feared, but too manileiUy to
beobfetved, that the bigger Number bv far,
oi thole that would be thought Chiiltians,
are little or nothing Sollicitous for their Souls
Life and Health -, but leave all their Spiritual
Concerns at peradventures, and fay they will
tri.lt God with them •, Whillt all their Plots
and Purfuits are for the Body & outward Man,
as if that were to bound all their Care and
Endeavour. How few believe that their Souls
ate Dead & Undone ; or feriouflv feek their
Recovery ; but think all is well > How much
the things of this Life and Time thruft out
and put by the Spiritual Religious Duties,
whereby they may maintain the Life of their
Souls by Communion with God ! Certainly
thefe defpife and wrong their own Souls ; and
how Wile foever they think themfelves for
theprefent, the Time will come when they
fhall Repent of their Folly, and Bemoan it
bitterly, and Wifh they had done as much for
their Immortal Souls, as ever they did for
their Perifhing bodies.
[ J U L Y 2?. I 7 O 4. ^
SERMON CXC1.
f2 ]T T is every ones Duty, to UTo lawful
± Means for the Prefervation of the
Life of his Body. Tho1 this be the leaft part
of the Man's Care, yet it is not to be neg ect-
ed •, the Body being the Sou!"s Oigan, to Glo-
rify God withal, and Redeemed by Cnillr,
and an elTntial Coallituent part of Human"
Nature, and capable of being made a Temple
for the Holy Spirit to dwell in.
AND here more particularly,
1. IT is our Duty to Defend ourfeives a-
gaintt all Vnjutf Violence that may be offtred us,
Doubtlefs Sef-Prefervation is a Principle root-
ed in Nature, and warranted by this Precept.
He thatfuffers his Life to be taken from him,
by one that hath no warrant from Gcd for it,
when he might Preferve it, either by ftanding
on hisGuard,orfaving himfelf by Retirement
will incur the Guilt 0^ Self -Murder -, finceGod
hath Commanded him to feek the Continu-
ance of his Life ; and Nature it felf teacheth
every Creature to Defend it felf when AiTaul-
ted : Why eifedid Chrift give that Precept
to his Difciples I Luk. 22. 18. He that bath
no j word, let him fell his garment and buy pne.
2. TO avoid all ihofe things, by zihich his
Life will be unnecefjari ly Expofed. If God
calls him to it, he mult Expofe himfelf, and
commit it to Him; but neediefly to do ir,
when he hath no Call, but meetly for Orien-
tation, or to gratify fome Lull, is a Breach nf
this Precept ; it is a daring of Providence, and
can never be an Aft of Faith in Gi d, but is
finful Prefumption. When the Devil Tempt-
ed Chrift to throw Himfelf down, 'cc. We
find how our Saviour anfwered him, Matth*
4. 6, 7. And if Men fhould lofe their Lives
in fuch undertakings, their Blood will be
on their own Heads.
2. TO
rr*-.*.^—-*-*.
Queth LXVIII. njfjembiys tatecbifm. 66t
g TO vfe. all the proper Means whicu God Man gocth fi.rib to bis work^ and 10 bis labour
bath appointed jor the Support of our Life. Our "until the evening.
Bodily Life depend? on fuch Media, as are 4. WE ought to make ufe of 'Remedies j 'or the
made fit for the Suftentation of it. without Preventing or Healing oj hod'vy Maladies. God
which it muft needs go to Decay $ theie are hath in His Providence provided us, not only-
called a Stay, and a St off, Ifa. 3. 1 And to be with Food, but alfo with Pbyfick 5 and there are
deprived of them, is reckoned as one cf the things proper for theOrdinary Maladies winch
Judgments of God. We ought therefore to feek we are liable to j and tho' the Succefs depends
a Supply of thefe, and to make ufe of the fame on God's Bleiiing, yet we are not to Tempt
for this End/ which is the Ordinary way in Him by Omitting the Means, which He gives
which God Preferves us; "We ought therefore if us Opportunity of UlTng : Our Saviour hath
God afford it us, to allow our felves Food con- that Remark, Matth 9. 12. They that be whole
venient for the comfortable Relief of our Bo- need not a pbyfician, but they -h.it be fick.
dies j and to deny it to our felves, either thro5 5. WE ought to maintain a £>uict & Cheer-
Parfimony, or on Religious Pretexts which are Jul Temper of Mind, and avoid all thefe une>fy
Superftltious, is a violation of our Duty : Hence Frames which leaven our Spirits. ■ We mould
that, Eccl. 5. 19. Every man a/fo to whom God not nourifh Melancholick and Difcomented
hath given riches and wealth, and hatb given him Frames in our Minds , and that not only be-
povser to eat thereof, and to take his portion,and caufe we Difhonour God hereby, but alfo be-
to re jeyce in bis labour ; this is the gift of God. caufe it tends to the mortni.ig of our Lives,and
4.' TO make uje of things which are for the renders them for the prefent very uneafy :
Prefervation of the Health of the Body, andKe Hence we have that Obfervation of the Wife
covering it when impaired. Sicknefs is a degree Man, Prov. 17. 22, A merry heart doetb good
of Death, and we are many ways expofed to it -, like a medicine : but a broken fptrit drieth the
and are therefore concerned to look after our bones.
Health, and to Guard againft all that hatha II. IN refpedt of Others, pr our Neighbours,
natural tendency to impair it. whole Lives alfo we are enjoyned to leek the
AND here thefe things are to be attended -, Prefervation of And there are Jpecial Duties
1. WE are to Arm our/elves againft tie In- here required of us, if we would not be defective
juries of the beafons with fun able Apparel, in our Duty on this Account. But becaufe
In this refpedt the Confederation of jl/>/><7r<r/, be. Love to our felves, is the Rule of our Love to
longs to the Sixth Command $ and Food and our Neighbour, the lefs needs here to be faid,
Raiment are reckoned the neceffary Supports inafmuch as whatfoever we owe to the Prefer-
-of Life, 1 Tim.6.8. And this is the firft thing vation of our own Lives, the fame we owe to
to Le regarded in our Choice of Apparel, viz. others, in its meaftire and degree.
The Preservation of our Health, which would Briefly then,
on defedt of it be expofed. [1.] IN General This Command requires
2. WE ought to ufe Moderation in Meats Cf the Practice of thefe Two Venues towards others
Drinks. This alfo, as it hath a regard to the in our Converfation, viz.
Prefervation of Life, is to be referred to in this I. M IL DN E S S cr Meeknefs oj Spirit j
Precept, Excefs in this being very pernicious which mainly confifts in the Moderation ofour
to the Health, and a Caufe of fuch Difeafes as Paflion of Ang-r and Malice againft them. It
deftroy the Comfort of Life, and tend to fhort- is an Obfervation ofour Saviour, in His giving
en it, by bringing on the Body fuch Maladies, the true Senfe of the Law, Matth 5 21, 22.
as tend to precipitate our Diffolution : As God Te have beard that it was /aid by them of old time,
hath given us thefe things for our Ufe, fo He Tboufhall not kill : and wbofoever fhall kill.fhall
hath forbidden us all Excefs in them -, and that be in danger of the judgment. But I Jay unto
not only becaufe we fhall hurt our Souls, but you, that whofoevcr is angry wab his bro,hcr
alfo becaufe we fhall damnify our Bociily Life without a caufe, fhall be in danger of the judg-
thereby : Hence that, Eccl. 10. 17. Blejjed art ment . Not as if all Anger were hercfor-
ti)ou, 0 land, when thy king is fan of the nobles, bidden, for this is fet in it's due-bounds by the
and thy princes eat in due feafon, for strength, Apoftle, Eph. 4. 26. Be ye angry and fn nit :
andnot for drunkennefs. neither lei the fun go down upon your w>aih.
3. WE fhould alfo be Moderate in our Bodily Anger is an A faction which was put into Man,
"Labour. God hath made it Man's Duty to be and hath it s Ufe, for God made nothing in
Diligent in his Calling, but He hath not bidden vain, but for fome >ervice 5 not meerlv to try
him to Surfeit his Body, and fo haften his own us, but to be improved for our Benefit : By it we
Death by exceifive Labour, or tiring out of his are to refeni and repel Injuries offered us,which
Spirits, by uninterrupted purfuit or it. Our would otherwife hurt us. We live among
Labour is to be proportioned to our Strength Men who are filled with Sinful Natures, and'
and the Vivacity of our Spirits, which cannot too apt to vent them in abufivt Cann.gi s to
hold out without Refpite : And it would be a us : Neverthelefs our Saviour would i ve us
Vanity for a Man to Kill himielf in his Endea- to Moderate this Afiecuon, and keep it within
yours to provide for the Continuance of his Life : bounds, and if it exceeds them, i: brh.gs us
It is therefore a Duty fometirnes to Divert and within the Verge of this Precept \ and we are
Recruit our tired Bodies and Spirits, with inno- taught by it, that we fhould be armed with a
cent and convenient Recreations, Pfal 104. 23. Spirit of jVkeknefs,& be ready to bear & foibear j
L 1 i 1 and
66 1 LeBnres npvn the Queft, LXVIIf-
and Snftead of railing and threatning Lan- If a man be overtaken in a faulty ye uhkb are
guage, to be gentle, and. follow that Precept Jpiriiual, reflate J neb an one in ibe Jpirit of
laid down in Rom. 12. 21. Be not overcome of meeknefs j confidering thyjelf foil ihu a Jo be
evil, but overcome evil with good. And there- tempted.
fore in private Injuries done us, Chrilt hath 3. BY Jetting tbcm a Good Example. With-
prefcribed to us that excellent Rule, Matth. out this we ihail but fpoil our iniiru&ionsand
5. 44. Love your enemies, blefs them that curfe Reproofs. It is by Exemplary Godlinef* that
you, do good to them that bate you, and pray for we orier the rroft porenr Convictions 10 per-
tbem which dejpitefully uje youp1 perjecute you. fwade them of the tvii of the<r w ys, and
2. BE NIG A lTT; or a readinefs to Com- confirm to them the Truth ol our Co'unkls
municate to theSuppiy of his Wants. Cha- and Warnings It is by the brighfnds of a
ri'y indeed belongs to every Command of the Godly Convention, mat we fhall molt likely-
Second Table, but it hath it's feveral manner win Men to embrace and approve of theWays
of Operation in each of them 5 and that which of God, and rouze up the Graces of God's
refers to this, is a tender regard to the Life Children, whi< h are apt to grow indifpofed :
of our Neighbour, which moves us \.o(,cm- it is therefore the Direction given by oirSa-
pjjfionate him in his Wants, and be willing viour, Matth. 5 16. Let you? 'light Jo Jhme be-
to Supply them, according to his Neceflity fore men, that they may fee your good works,
and our Ability : That is urged, 1 Tim.6.18. und glorify your father which ?s in heaven.
That they do good, that they be rich in good works, (2,) I N' regard oftLeir Bodies, or outward
ready to dijirtbute, willing to communicate. Man. Ai.d here,
And, Eccl. 11 2 Give a portion to feven, and j. BY Relieving them in their Wants. And
alfo to eight; fcr thou knowefl not what evil this not to be done by good Words and
-(hall be upon the earth. This is not fo' robe un- empty Willies, but by opening our hand to
deritood as if we were bound to Nourifh Idle Succour them ; Jam. 2. 16. 1 Job. 3. 18. We
Perfons in their ldlenefs,or encoura^eVagrant ought not to fee any periih, whilft it is in the
Perfons, and tturdy Beggars in their Scanda- power of our hand to preferve them. God
lous way ofLivingjOr fupply theLuftsof Men hath given us a more liberal Portion of His
in Drunkennefs s but that when the Provi- outward Bleiimgs, that we may have where-
dence of God hath brought any intoDiftrefs, with to kelieve the Diftrefs of the Ntedy 5
we ought to Pity their Cafe, and open our and if our Superfluity do not extend to their
Bowels to them for their necelTary Succour, Neceflity, yea, our Convenience to their ex-
and not fufFer them to petifli-, Job 29. 13. tream Want, we Sin againlt this Command :
[2.3 MORE Particularly, we are to exercife Hence that in fob 31. 16, 8cc. If I have uitb-
thefe Vv-rtues in our Carriage to them, both held the poor from their d.'fire, or have caujedthe
in regard of their Souls and Bodies. eyes of the widow to fail :
(1.) IN regard of their Souls 5 the Life 2. b~L Succouring tfJ Helping them in a time
whereof fhouid be very precious to us. of^icknejs. Thar is Recommended as one
AND here more efpecially, Expreflion of the rrue Religion, Jam. i. 27.
1. WE fiould bear them upon our Hearts in Jo yifit the father fejs U wtd„ws in their affliti 1-
our Jolemn Addreffes to God in Prayer. Some on. And what are w; to Vilir them for, but
of our Neighbours are dead inTrefpaiies and to do what is needful and in our power, that
Sins, and God only can reltore them to Life* they may not Perifh in thtir Affi ction, but
we mould therefore earneftly Pray for their be Succoured according as their prefenr Con-
Converfion, that God would mew them dition calls for ? And for this we ihould en-
Mercy, and apply to them His Grace, by quire into their Cafe, and do what we may
which they may pafs from Death to Life: for the reftoring their Lives, and recovering
Others are in a State of Grace, renewed in the their Health, Luk. 10. 30, &c.
Image of their Mind, but they need Preferva- 3. B Y Defending & Rejcuing their Lives
tionand Growth, which alfo mult come from from unjufi Affaults. And doubtlefs, II it be
God •, and by our frequency and importunity our Duty tofave our Neighbour's Beafl if he
in this regard, we teftify our regard for their be in Peril, as the Jews were commanded,
Souls, that they may not Perifli, but obtain much more then himjelf, when his Life is in
Eternal Life, 1 Tim. 2. 1. I exhort therefore prefent Peril ; hence that, Prow 24. 11. If
tbatfirVi of alljupplications, prayers, interceffi- thou forbear to deliver them that are drawn unto
ons, and giving of thanks be made for all men. death, and thoje t!>at ire ready to be fl,nn And
2. BY applying Counjels i$ Reproofs to them th'Salfo is extendible to all other eminent
as there is occajion. When we fee Sinners go hazards in which Men mav be in danger of
ing in the way of Deftru&ion, and undoing Death, when without prelent Relief They
their own Souls, we mult Itep in, and do what muft Die: As if they fall in the way and break
we can to flop them in their Career, and fjve their Bones, or fall into the Water and will
them from going to the Pit -, and nor to do fo elfe b° Drowned, on any other Cafualty • it is
is a note of Hatred, Lev.19. 17. And if we fee our Duty by this Command, to afford our
any, of wnom we have better Hopes, wound- hand, (as far as we mav with our own Prefer-
ing rhemfelves by their Follies, and e::pofmg vation.) to free them from the Mifchief which
their Souls to Hirnr», we ought to apply to they are over-taken withal. Thele and fuch
th;m ourCounfeU and Admonitions, and do like things appertain to the Humanity which
all we can to recover them ; Gal. 6, {.Brethren, is required in this Precept. Q.uest.
Queft. 1XIX«
Ajjmblf% C&techifm*
66
Question LXIX
IF H AT is forbidden in the Sixth Com-
mandment .<?
Answer.
THE Sixth Commandment forbiddeth
the taking away of our own Life, or the
Life of our Neighbour unjuftly, or what-
foever tendeth thereunto.
WE obferved in the Affirmative part of
this Command, That the com pre hen-
live Duty here required is Humanity : The Sin
therefore forbidden is Inhumanity 5 and it com-
prehends under it, whatsoever tends to Hurt
the Life.
WE have before obferved the Subjcfl-matter
about which this Precept is concerned, viz.
hife; under which we took notice of the Life
both of Soul and Body, as included $ as alio the
Health and Comfort of the Life are contained in
it : We likewife considered the Subjetfs who
are comprehended under the Command, viz.
ourf elves and others, which need not be here
again distinctly treated cf.
BUT becaufe the Command is expreiTed
Negatively, it will not be amifs to take Notice
of the more notorious Sins here aimed at ; and
the rather becaufe there are fome Cafes refer-
ring to this Command, which will require a
more diftinct Consideration. And what may
here be offered, fhall be ranked under Three
Heads. AND here,
Firft, SELF-MURDER, or the taking away
of our own Lives, is univerfally forbidden in
this Command. And this feems to be designed-
ly aimed at in the Anfwer $ for the word Un-
juftly is limited to the Lives of others, and is
net to be taken diflributively •, intimating, that
the taking away of our own Lives, is unlawful
on' any account whatfoever,
THIS is a CASE which is handled by Di-
vines, Whether in no Cafe, a Perfon may Kill
bimfelf without incurring the Guilt of Murder ?
It is generally refolved in the Negative by
GJiriftian CafuiSts, tho'-it was too much favour-
ed by the Donatt&s : But we know, that it was
mightily defended by the Stoicks of old, who
counted it to be a folly for a Man to complain
of the Miferies of this Life, when he bad an
- eafy way to rid himfelf of them, by putting an
End to his Life ; and charged it for bafe Pusil-
lanimity for Men to be afraid of doing it. Be*
Sides, we find it is a too frequent Temptation,
which fome are hurried by, when under Dis-
contents ; and apt to hope that there is not fo
" great a Sin in it.
HERE therefore it is to be aSTerted, That it
is an horrid Sin for any to Contrive, Plot and
Execute upon themfelves their own Death ; and
of all Bodily Murders, it is the moft Barbarous
and Inhumane : It is Vile to Deliberate on it,
for we ought to entertain the firft Thoughts
of it with greatest abhorrence j it is yet more
aggravated Sin to Reiblve and Contrive it, to
Purpofe it, and meditate by what Means toAc-
compli'h it 5 and to purfue fuch a Premeditated
thing to the Perpetration of it, adds to thelni-
ouitjr, and makes it moft horrendous. And
the Truth of this will appear if we Cotmder,
1. IT is directly contrary to the 'Principle 0/Self-
Prefervation infufedbyGod into Humane Nature,
Naturallnclinations put into theCreature in it$
Original Constitution, belong to the Law oj AV
tureh& fuch is a love of Life, & a deSIre to main-
tain and preferve it : Yea , there is a Principle
of Self Preservation in every Order of Second
Beings, which they exert according ro their
Capacity 5 much more in reafonable Creatures,
in whom there is a rational ApprehenSIon of
the Value of Life, and the Evil in Death s in
which regard it is called a Kirg of Terrors. It
muft needs therefore be very Un-narural for
any to be Voluntary and Active in procuring
their own DiSfolution.
2. IT is a rifing up againft the Government
of God. God is the Lord of our Lives,and hath
our Times in His hand 5 Pfal. 31. 15. My
times are in thy hands. We are not our own,
nor at our own difpofe •. we are His Servants,
and He hath an abfolute Power over us ; Lie
may difpofe of our Lives' at His Pleafure 5 but
we take upon us His Prerogative, if we ufeo:jj
Liberty to do it : When we think God hath
made it our Duty to preferve our Lives, it muffc
needs be an Act of Rebellion againft Him, for
ns to cut them off. We are His Servants, and
therefore cannot be our own Lords : %tiU
<3$UlXSZ% therefore is an Act of Treafon a-
gainft the Crown of Heaven, and muft be An*
fwered for as fuch.
3. IT is an high Affront put upon the Good-
nefs of God to Man. Life is a Favour to fjch
Beings as enjoy it, and a token of the Bounty
of God who is the Author of it ; for we are
told, Acts 17-25:. He giveth to all life & breath.
Hence, the more Noble fat of Life the Creature
is indulged withal, the more Royal is the Di-
vine Benignity appearing in it ; Such is the
Life of the reafonable Creature -, hence that,
Job 3?. ic, 11. But nime jaith, Where is God
my maker, who giveth fongs in the night > Who
teachcth us more than the beajfs cf the earth*
and maketh us wifer than the fowls of heaven.
And the greater the Goodnefs is, the greater is
the Contempt that is caft upon it.
4. IT is no f mall Injury rffcred to Human
Society, of which he is a Member. Man was
. made a Sociable Creature,and for the Benefit of
the Community % nor doth he Live for himfelf
but for the Pub/ick : And tho' by his folly he
may he a Publick Pff, and forfeit his £ife \
yet God hath put the Power of Life and Death
into the hands of lawful Authority : And he
who takes away his own Life, becomes thereby
Guilty of Felony, and the Common-wealth lo-
feth a Member which might have be Service-
able to it : For which reafon Civil Covenv
ments have appointed an ignvble Funal fa all
fuch,
L 1 1 1 - 5. IT
~66± LSnrei upon the Qusft, LXIX-
5. IT is to deprive b'mfelj rf the Opportunity were altogether needlefs, if this Courfe were
of <ji tijymg G >d, and working out of his own Lawful ; And it mulf needs be an Argument
Salvation; And herein he irreparably Injures of Pride and Impatience, for Men to deferc
himfelf It is ftid concerning them that are the Poft that God hath let thtm in, becaufe
gont, Pfjl. H5- 17. The dead, praij'e not the they diflike it, and think it is too hard for
Lord, ne'ubsr any that are gone down into filence. them.
And it is certain that there is a Work to be 3. THE avoiding of a Dishonourable or
done by Men in this Life, which there wilL Cruel Death. When Men know their Death
be no Advantage for, or Opportunity to at- is defigned, and they expect to be put to Tor-
tend, alter it is ended ;for we are told, 2 Cor. tures, or at leaft to be made Spectacles to the
6. 2. Behold, now is the accepted time ; behold. World, they are apt to think it is better to
now is the dayoffalvation. And, Eccl. 9. 10. prevent this,by being their own Executionets :
IVbatfoevertbyiyandfindetbtodo, doit with thy But this alfo Contradicts the general Rule,
wight ; for there is no zvork, nor device, nor That we ought not to do Evil, that Good may
knowledge, nor wifdom in the grave whither thou come of it : For the Act is forbidden abfojutely,
goefl. And this is indeed the great Benefit of and therefore no pretention of Advantage by
Life, which by fuch an A& is made irrepara- it, can juftify it : If we have done things
ble. Whilft there is Life, there is Hope ; worthy of Leah, tve mult fubmit our Lives
but Death flxeth the Man for ever unchanga- to God's Minilter'sof Juftice,but ought nor to
biy. What an unaccountable Madnefs then be our own Judges and Execution; rs ; and if
rouft ir needs be, for the Man to precipitate we fuffer Wrong and Cruelty, we muft leave it
himfelf into this, with his own Hands ; efpe- to God.
cially if we confider, AND here as to that CASE, Whether it be
6. IT is for the Man to expofe himfelf to the Lawful for a Man to Execute h mjelf, if com-?
hazard of Eternal Death. It may feem too manded by Authority fo to do <? I only fay,
harffi to condemn all, that in Diflratfion do It is barbarous Cruelty tor Civil Judges to ap-
haften their own End, to endlefs Miferies : point fuch a thing, and utterly Uniavful for
But furely, for Men in Dfcontent, deliberate- them; and ifthev fhould do lb, we have no
ly to difpatch themfelves, is too prefumptive Warrant to Obey them in it ; it is enough that
of fuch a thing, the Deed being a notorious we yield our felves up to iufTer the Penalty
Difcovery of an unfubdued Heart to God ; impofed -,and tho' we may not refufe to Die,
and to be fure, if fuch areUnregenerate, and yet we mult refufe to Kill our felves.
fo Dye, theyput themfelves beyond all hope 4. THE putting an End to a Sinful Life'.
ofSalvation for ever; and do but halten them- And this Temptation fome Chriltians have
felves to the blacknefs of Darknefs, to the Pit been exercifed withal 5 either thinking, that
from whence there is no Redemption : The if they Live they (hall increafe their Gu;lt,
Sin is Deadly, and they prevent themfelves or fuppofing that, being in Chriir, by Dying
of -a kindly Repentance. they mall come to Sin no more : But this aifo
7. T HE Pleas which Men make for this are is very Prepofterous ; for if the Man be Un-
vain. There are many ufed, but they are converted,^ thus doth all he can to put him-
infignificant. The principality fuch as thefe, felf beyond Repentance ; and if Converted, he
1. THE Examples thit are on Scripture Re- hinders himfelf of Serving God in his Genera-
cord. But Examples will not juftify a direct tion •, and initead of Glorifying Him, by main-
Tranfgreilion of the Precept ; nor do we find taining the fpiritual Warfare againft Sin, he
any Examples in the Word of God, of any Difmiileth himfelf ( without Warrant) from
that direftly and defignedly put an End to the Poft in which God hath fet him, wh'ch
their own Lives, but fuch as were Evil Men $ is highly Difhonourable to his Lord ; and
fuch was Saul, who fell on his own Sword; leaves ajultNote of Infamy upon his own
fuch was Zimri, who Burnt himfelf in the Name, when he is gone.
King's Palace^ fuch was Judas,who in Defpair IN all thefe regards therefore, it is the
Precipitated himfelf; and thefe are mifera- Chriftian's Duty to Refolve with him, Job
ble Patterns to follow : As to that of&fon, 14. 14. All the days of my appointed time will I
it was not with a next defign to Kill himfelf, wait, till my change come.
but to take juft Revenge on the PhiUfiines ; Use. LET us then Arm cur felves with
befides, he was a Type of Cbriji, and the Act ^reqteftWt^oluuon againft all fuch Temptations*
wis Extraordinary, and had an unimitable If at any time they Ihould Itarr up,or b? fug-
Call from God. gefted to us, Reject them immediately, and
2. THE Intollerablcnefs <>//&* Troubles of entertain not the lea ft Deliberation about
this Life. This the btoicks were wont to pre- them, but rife up againft them with the great-
tend, Th.it Nature bad opened a way for Man eft Deteftation. Let us reckon the Tempta?
$0 riihimflf of Troubles, when they were too tion Vn-natural & Diabolical, and treat it as
hard to bear ; and that it was his own fault, if fo. Remember, God hath given us a Life to
he did not make ufe of it. But this is contrary Serve Him in, and whatlbever Trials we en-
to the Word of God, which requires of us, counter in it, they are of His Ordination, who -
fttieht Continuance in ivell-doing, as a Tcfti- hath made it our Duty to Serve Him inAtiive
naony of our fincere Qbecttenfie to God; which and P<>Jjjve_ Obedience r- And the more Pati-
ently
-1— — - r.— -...j,— • •m^j^r^~-
: ' ^~>>»rr^~*-~~r~z7~
uclh LXIX» ^^emblfs 'Qtetbwv. $.
cnily we fubmit to, and wait upo;i Him, the publuk Duels, when. Wai; is Cc*r Silenced t>y
' more fnall we Honour Him iu our Lives, and %w& Nations}and the (flue is put upon theQ?^b0
the more Comfortably {hall we leave the between two Champions, for pre raiting a EPpje
World, and our latter End {hall be Peace. plentiful Effufion of Blood, and agreed upon,
\ S E P T E M B E R I Q. \ 7 O 4. }
SERMON arc//.
between the adverfeParties3fuch as that between
Duvui and Goaah \ I c]o not here undertake 3
Difpute : Tho* weighty Cafui(ls defend "{hi
Negative j and tell us, That David's Example
is not ordinarily Ircfidential ; and that i{ he
had not been hxtraoxdmarily called by God,
hao" Sinned j telling us, that there is no \Yar-
Secondly, T N this Command alfo is forbidden rant from the. Word of God, to fubmit th&
\ the taking away of the Life of our Liberty of Slavery of a People to theOrdeallof
Neighbour!//*;'*/?/)'. We obferved, That the a flngle Perfon's Combating But the thi'n^
taking away of our own Life, is abfolutel-/ and under consideration is, Whether it be lawful j^.
unexeeptionably forbidden -, but in refpecl of private Per Jons to ifjite their perfonal Quarrels
others, it is expreiled Modally, and under a U- by tbe Sm^ h an& accordingly to challenge each
mit a 1 ion, viz. It is not to be done Vnjufily. other into the Field s and that either wi 'bout y
And this tells us, that there may be a Juft, and or with_ the Permifftm of the Civil Magiftrate f
there may beanur/?juft putting of Men to Death 5 And it is piumply Anfwered by all Judicious
ib that the word Kill, by which the Prohibi- Cafuifts, That it is a thing utterly Unlawful, in
tion in this Precept is expreiled, is not to be an Eftablifhed Government j nor can all thz
taken in it's utnrft Extent 5 and is therefore Pleas ufed in it's defence, Juftify it: And the
better rendred, Tboufhal; not Murder. In what Light of Nature bears witnefs againil it •, and
Cafe it is warrantable, and fometimes a Duty, therefore the mod of Chriftianized Govern-
to take away the Lives of others, was confide- ments, have made fevere Edicts againfc it.
red under the former Queftion, viz. Either And there are mainly thefe Three Reaibns why
for Private Verfons, in Cafe of neceilary Self- it cannot be Lawful,
Defence-, or for Civil Rulers, both in their J- A L L private Revenge is forbidden in
puniihiug of Capital Crimes, and in tbe ma- the Word of God. The very Heather Morallilts
king andpnrfuing of a juft War have declaimed againft it in General, tho' ity
WE may now take -a brief Account of the fome Cafes they have allowed it : But the Word
Relpe&s wherein this may be done Unjuftly, of God univerfally prohibits it, and requires
and that both in Refpecl of private Per/on s, the contrary * particularly and fully, Rom. 12,
and of the Civil Power. 19,20,21. Dearly beloved, avenge not ycur
I. IN refpecl: of private Perfons : Thefe Selves, hut rather give face unto wrath : for \z
may Act Unjuftly in taking away their Neigh- is written, Vengeance is mine 5 I will repays
bour"s Life, more fpecially in three Refpefts, f4A the Lord. Therefore if thine enemy hun-
[i-3 (N refpecr. of Selj- Dsfence. We obfer- ger, feed him ; if he tbirft, give him drink : fo?
vedthe Limit it ion of this under the former -y in fo doing thou fh:ilt heap coa'.s of fire onhis head.
whence we may gather, that this Command is Be not overcome of evil, but overcome evil with
broken, when Men are not put on it by una* good. And it is our Saviour's Precept," Matt h.
voidable Necef/ity, or neglecl: fuch Means as 5- 44* hove your enemies, blefs them that cu/fs.
they- might ufe to prevent it -, either by run- you, do good to them that bite you, and pray for
rring them (elves purpofely into the Danger, them which dfpiiefully ufe you} and per] e cut $
whereof they had a fair warning, and might you.
have efcaped it -, or purfuing the Advantage to 7. IT is a mat? if eft Affront put upon Civil
the Death of the AggrelTor, when he might Authority. It fubverts the Order of Govern-
have faved himfelf on eafier Terms, either by ment, which God hath fet up in the World 5
a fafe Retreat, or by putting his Adverfary to who hath appointed the Magiilrate to be Kis
Flight, or Difabling him from accomplifhing Mihiftcr,to do every Man Right 5 who is there-
his Attempt •, and the Reafon is, becaufe no- fore to be applied to in all matters of Wrong
thing but Neccfjitf, will warrant a Private done us by our Neighbour .• Rom. 1?. 4. For hi
Slaughter, in which the Man Acls the part of is a minifter of .God to thee for good. Bu$ if
Civil Authority, in his own Cafe : And doubts thou do*that which is evil, be afraid-, for he bear-
Jefs there was Moral Equity in that Judicial eth not the fword in vain .- for he is the m.ffifi/fcf
Law, Exod. 22. 2,?. If a thief be found break- of G si J, a revenger to execute wrath upon him
trig up, and he be J mitten that he die, there th,it dceth evil. The very Town-Clerk of E he-
fball no blood be ftjedforhim. If the fun be rifen fas could give fuch Advice to Demetrius and
pport him, there fhall be blood fljed for him : for his Tumultuary -Accomplices, Acls 19. 28. If
he jlottli mike full refit uticn ; if he have no- Demetrius, .and the crafts- men ixhich are tvith
tbrrg, thenbejfballbe fold for his theft. him, h.we a matter arainfl any v;an, the law if
Q2.J IN refpecl of private Revenge. And open, and there are deputies •, let them implead
here comes in theCafe of private Duels j which one another. Nor is it enough to fay, I can not
is a thing too much praclis'd in the Chriftian get my Right at the hand of the Ahgittrate,
World, and defended as a thine^ f\oble and either for want of Legal Proof, or by reafon of
Henical, by the Hellors of the World, As to Profcpolepfic* For in fuch Ca£es we are bonnd
666 Lectures upon the Queth LXlX^
as Chriftians, ro leave it to God, who is tne it is enough that we patiently Suffer, if they
Avenger of all fuch, and to whom Recompenfe vent their Rage againft us for it : And certain-
belongs j and hath appointed an Appeal to him ly, when fuch Commands are given, its enough
by fuch, Pfcil. 94» i, 2. 10. 14. and a Duty to reply upon them, as the A potties
%. IT is no pi oper way to vindicate our own did to trie Jewifh Ccunfel, Adts 4. 19 Whether
Innocency, and convince our ' Advet fury oj bis it be right in the fight of God, to hear ken unto
In juriouf nrfs. God hath not made this to be you more than unto God, judge ye,
an infallible Rule of determining the Queftion, II IN refpedt of Publick Perfns. And here
on whofe fide the Equity of the Caufe is to be we obferved, that the Lives of Men may Juftly
determined, in this World : Might may pre betaken away by fuch in Two refpedts, viz.
vail over Right \ the Innocent may be crufhed, In the Adminijlration oj Civil fujlioe, and in the
and the Wrong-doer be too hard for him : The Profecution of War. Nevertheless, In both
Conqueft Sword is not the Arbiter of the Inno- of thefe regard's, there may be a Violation of
cency of the one, and Guilt of the other : Nor this Command, and an Unjujl taking away of
hath God put His Providence under our Com- Life, or at leaft Injuflice done in the Manner
ttiand $ and for us to make it the Umpire of and Circumftances of the thing : And thefe
Right and Wrong, is daring Arrogance: We may be confidered feverally.
are therefore told in, Eccl. 0. 2. & 8. 14. There [1.] IN the Adminijlration oj Civil Jnjiice.
is a vanity which is done upon the earth, that And this may be done ;
there bejujl men unto whom it happenetb accor* 1. IN the Execution of Unjujl Laws. That
ding to the work of the wicked : again, there be fuch Laws have de fatlo been Enadted, is cer-
wicked men to whom it h/ppencth according to tain: Hence that, Pfal. 94.20. dba/l the throne
Tbeuork of the righteous : / faid, that this alfo oj iniquity have jellowjhip with thee, which jra~
is vanity. . meth mif chief by a law Z For Men then who fit
[3.] I N refpect of the Execution oj the Com- on feats of Judgment, to Arraign, Try and Con-
mand of Superiours. There is a lawful Autho- demn any to Dye on fuch Laws, upon pretence
rity who are to be Obeyed in their lawful Com- that they are Laws, and yet are in their Con-
mands \ but every Subject hath a Judgment of fciences perfwaded that the Law on which they
Confcience, which is immediately fubjedt to proceed, is Unjuft -, they do knowingly fhed In-
God; and it ought not to break any of His Com- nocent Blood, which God hath forbidden them,
imnds. under pretence of Obedience unto Men. nor can any Human Authority in the World
It is true, There are under-Officers who are to Excufe them. God is not to be Dif obeyed, un-
Execute the Sentence of thejudges uponCapital dera pretext of Obeying Men.
Offenders ; nor are they bound always to exa- 2. IN the undue Neglect of the Execution of
mine into the Juftice of the Sentence, or are Juft haws. The doing of Juftice on Capital
capable of Judging it criticall}', it being above Offender?, is a way to prevent the Licentiouf-
them : Neverthelefs, If they are in Confcience nefs of bold TranfgrefTors, which is by Conni-
convinced, that the Sentence is Unjuft, they vance Encouraged. Befides, It is certain, that
ought to wave it, if they would not bring Guilt where fuch Sins are not duely born witnefs a-
on themfelves. Nor was I ever convinced of gainft, Guilt is thereby brought on a Land,
the force of the Diftindtion which fome have which opens a Door to wafting Judgments, by
found out, viz. That a Man may do a thing upon which many fall, whofe Blood will be required
a publick Confcience, when his private Confci- at the hands of thefe.
ence tells him, that it is Sin. I am fure, that 3. W, HEN Life is taken away on the Dcfici-
when iSWpaft an Unjujl Sentence on the Priefts, ency of Juft Proofs. God would have Judges
and commanded his Foot-men to Execute it, they tender of Life, and therefore requires that the
with one Confent refufed it \ nor did God fault thing be certain, and that there be Legal Proof
them for their fo doing, i Sam. 22. 1 7« But be- brought to confirm it. It is not fufficient to be
fides this, There are fbmetimes the private Morally perfwaded of the thing : And fho' a
Commands of Men in Authority,given to their Man be really Guilty before God, yet if he be
Subjects, for the taking away oft heLives of fuch notfo at Man's Tribunal,though there be ftrong
whom they would have cut off, to gratify their Prefumptions, he ought net to Die by the hand
own Wills 5 nor will the Sin terminate in him of Civil Juftice : Deuf. 13. 14. Then jh alt thou
who cloth TJn juftly Command fuch an Adt. enquire and make fear oh, and ask diligently.
Doubtlefs as David was Guilty of the Murder Innocent Blood may elfe be fhed, which will
otUridk, lb was foah too : nor could his Lord's cry to God for Vengeance.
Injunction render him Innocent, any more 4. WHEN it is done on the Revival of an
than Uorgs Murder of the Pricjls upon Saul's Obfolete Law, in a particular Cafe. There are
Commander which he is awfully Condemned, fome Capital Cafes made fo by Circumjlances,
lJfil.')2. Nor did Jonathan Sin againft his Fa- for which a Law is made, which altho' it is
ther's Authority, who bad him to .Kill David, not Repeal d, yet it hath in Courfe been Neg-
when he ufed all endeavours to Preferve him ; lected and commonly TranfgrefTed without any
bit did indeed prove himfelf to be a moft Kind Profecution of the Tranigreflbrs $ but when
Son, and a faithful Subjecl : And the reafon of fome particular Perfon is Profecutcd to Death
this is,becaufe God is to be Obeyed ; and where on, the fame Law, there being no other Ad van-
we cannot Execute the Commands of Men, tage againft: him, and his Life is taken away
without Tranfgreiling a plain Precept of God, on that Account, it muft needs be Partiality,
and
Que ft. LXIX. sJpmtiys tittcchfm, 661
and argue a perfonal Prejudice, which is an un- foundation for more eftabliined u-
juft reipect of Perions, and the Law ititlf is quillity : When therefore it is purified with an
practically Antiquated & and yet there have implacable Spirit, and aded with br.itiih and
b:en too many fuch Inftances among Men. barbarous Anger, laying afide all Pity ; and
5. (I HEN it is done j or the grat:fica< ion of when the Sword is drawn, throwing away the
a private Revenge. It is the Duty of Civil Scabbard, giving no Quarter, but iadiicnrrli-
Tudges, entirely to aim at the ulory of God, nakly fbaring neither Age nor Sex, it muft
and the Publick Good, in all their Adminiftra- neccfiarily turn Men into Tjgcrs and worfe.
tions-, and do nothing to gratify their own than fo: And tho' it be a righteous Judgment of
Lufts : And tho' Juftice be done on fuch as !e- God upon a fmful World, yet it will noi excufe
gaily deferve to Die ; yet if it bepurfued with the Adtors of it from the Guilt of ftupendous
a revenge} ul Spirit, to pleafe their own Malice, Wickeunefs : It was therefore a Charge laid up«
it is Murder before God, who Judgeth of the on thelfraelhes by the Prophet in, 2Chron.28.9.
Heart: Much more, if they would not other- Behold, be'cauje the Lord God of your fathers was
wife have done it,, in real Love* to fujiice : wroth with fudab, be hath delivered them mto
And tho' Men may Commend them for their your bund, and ye have flam them in a rage that
Jujlicc, yet God will call them to an Account reacbetb up un^o heaven. IJa.o.-j,6.
for their Blood-Thirfty Revenge, which he Thirdly, THIS Command alfo forbids, vobgt-
hath forbidden, as before obfrved. /over bath a tendency 10 the jo taking away of
6. IV hhN it is Executed after aCruelman- Life. And this is applicable both in refpect to
mr. True, there are more fevere Executions our/elves and others. And wejormery obfer-
allowed to be done upon the more Enormous ved, that in every Precept,there is a regard had
Offenders, to put a Terror upon others : But to the Means or, Occafipns7 as well as to the
yet there is a Cruelty which may be, and too thing it f elf. As we are not to Murder, fo we
often hath been ufed towards Men, and many are not to do that which hath a rational tenden-
Tortures deviled to put Men to an intolerable cy to the accomplilhing of it.
and lingring Death, which are diredly contrary HERE then we may be Guilt}' -,
to Humanity, and muft come under the Compre- (1.) IN refpecl: to o,ir felues.
henfion of this Command. 1. BY Expefing of our Lives to un-nrceffary
(J2.] IN the Prof edition pf War. We have Hazards. When there is Dngcr in fuch an
before obferved,that tnis Precept doth not deny Attempt, and it will be a wonder if we efcape
the lawfulnefs of a War upon juft Occasions •, it, and we have no Call in the Providence of
yea, the necellity of it, by reafon of the Per- God to run the Rifque, but in vain Orientation
verfenefs of Mankind flnce the Fall : But this and fool-hardineis we undertake it, we dare
alfo may becomeMurder on a double account ; God to leave us to Penfh in it ; we are fo far
1. WHEN the War it felj is Vnjuff. And Guilty of SeJ Murder: Chrift himfelf had been
this can hardly be otherwife, at lean; on one fo, if He had hearkened to the Temptation and
part ; and is fo too frequently 0:1 both. We thrown himfelf down from the Pinnacle of the
readoffome, that delight in War, Pfal 63. 30. Temple. Hence He faith, Matth. 4.7. lt.it
Thefe will be always making Broils, and in- written, Thou jhait not tempt the Lord thy God,
cenfTng one another to Contentions, inftead of 2. W I L P U L or Curelefs Negletf of Food
avoiding the Occasions, and endeavouring to or ibyfick. Man's Life indeed depends upon
remove them, with a Condefcending Spirit. God; but His Mediate Providence istobefer--
Pride, Ambition after Sovereignly, Covet oufnefs ved, in which He hath, ( under Him, ) made
and Envy, do often ftir up the Hearts of Men, our Life dependent on Second Caufes : To re-
to gratify them; by which they fet Nations in fuie therefore thefeMeatis, is to refolve to De-
a Flame, and Sacrifice a multitude of Lives to {troy ourfelves-; and to neglcdt them, is a de-
their unr. ly Lufts -, Jam. 4. 1. From whence gree towards it, fince God hath made it our Du-
come wars andfighiings among you ? come they ty to take Care for our Life.
riot hence, even of your lufts, that war in your 3. EXCESS in Meats or Drinfcs. As
members ? And doubtlefs, War is ever Un- thefe are given us for the Support of our Lives,
juft. on the part of thele who do either Op- which is to be done in a moderate ufe of tl em;
prefs their Neighbours without Caufe, or refufe Excefs or Intemperance is not only an Abufe d f
to comply with fair Terms on which Difre- the Creature, by which we rJifhonour God, who
rences might be compofed, or rafhly run them- is the Donor «f thefe things % but it is dtftr; c-
felves into it, without due Deliberation, con- tive to theHealth,bringsN laladies with it, which
trary to tha*- Precept, Prov. 24. 6. Ly wfe tends to haften Death ; and how many are there
ooufifel thou Jhalt make war. And the Guilt of which fhorten their Days by fuch Means,which
all the Blood that is fried on both fides, will ly might elfe in the ordinary Caurfe of Provide nee
at the door of fuch. have been lengthned out to Old Age. A little
2. W HEN a Juft War is purjued UnjuUly. Wine may be good for the Health, but too much
There are not only the Rules of ranking War, is fubveriive of it, and the lofs of HeaLh is a
but allbof the.prcfecution of it ; which, if neg- degree of Death.
lcfted, Will contradict the Laws of Humanity. 4. BY immoderate Care and Griefs. Thele
It is an Obfervation, that in War Laws ceafe, both take away the Comfort of Life, which is
or are not regarded ; but i is certain, that the the Life of it, and alfo do waft the Spirits, and
Goodnejs of War is. in it's being of 11ft for the fo bring fome confuming Diftempers upon the
bringing of Mankind into Order, and laying a Body
jS LMtires vpon tfo Queft* LXIX.
Body, which make way for a.more hafty Dlf- felF ih, Gen. 27. 46. I am weary <f my life, £<r-
roiation^ the Man is next to Dead whilft he eauje of the daughters vfHetb. Befides, Lonun-
Lives, and in likelihood will Dye the fooner tions area dangerous preliminary of Aiurdcrs,
for it ^ Prov. 17. 22. A broke/? /pint drletb the by exciting of thole finful Defircs to he nd of
■bones. Betides, Thefe Difcontents, have a fuch an Adverfary, as have a tendency to put
Temptation in them, and give bat an Advan- us upon deviling their Ruin: Hence that,Gal.
tage to fill the Man with Black andMurderous 5. i$\ Jj ye bite and devour one anoiler, take
Thoughts, which will precipitate him to def- heed, that ye be not confnmedonc of another.
perate Attempts, if not prevented. 4. BY rejoycingin the Calamity & Dej.ruclion
(2.) iN refpect to others, viz. nhich befalls their Neighbours. This al'o is
1. BY all undue Anger. Our Saviour makes Heart- Murder, and may Convince the Man
this to be a plain Breach of the Sixth Com- what he would be at, if he were not under
mand, Matth. 5. 21, 22. Te have heard that it fome Reftraint : It belongs to Humanity to
was /aid by them of old time, Thou fha 11 not kill : Companionate another in hisMifery which be-
and xvbofo ever fhall kill, fhall be in danger oj the falls him •, contrary to this, is the Joy and
judgment : But I fay unto you, that vobofoever is Triumph which Men are too apt to exprefs on
angry with his brother without a cauje, fhall be fuch an occafion, which flows from a Ciuel
in danger of the \udgmsttt. There is a lawful Spirit,which rejoycith in Evil j and the more
Anger, it being of the Affections, which God JftifcMrf, the more matter of Sport is afforded
hath put into Humane Nature, by which we to him : Herein Men teftify their Approbation
are made capable of a due Refentment of In- of fuch a thing $ and that is diip.eafing to
juries, and bear a due Teftimony againft that God, and He will fome way or other Teftify
which is Evil \ but it ought to have it's Li- againft it : Hence we have that in Prov. 17.5.
m'us, elfe it will render us Criminal: Hence He th.it is glad at calamities, fhall not go un-
we have that Limitation, Fph. 4. 26. be ye punifhed.
angry and fin not : let not the fun go dozen upon 5. BY all manner of Cruelty exercifed to-
yourwrath. Xzz, Attaal Murder hath its rife wards others. If we fall out with others,and
from this Paffion, when it is a&ed beyond do not deflgn to Kill rhem, yet if we treat
it's Bounds -, and the apprehenfion of Wrong them Bur bar-fly, it is Inhumanity • and many
puts us upon taking Revenge : And it is cer- times it becomes a leading Cauie of lLorrning
tain, that this Paflion if not well guarded, their Lives. And here give me leave pecu-
will eafily grow into zPjroxJm, and lead us liarly to teftify againft the too frequent Prac-
todo mf:hief: How much more then, when tice of fome, towards their Servants, both in
it is grown into Malice, and fixeth it felf in with- holding from them their nece/Tary Sup-
Hatred, which makes us to feek Advantage pons ol Life, cruelly pinching both telly and
of Harming our Neighbour*.- A Muthdetous Back-, and in the bruitifh Severity ufed to-
Heart will make us to employ our Hands, in w rdsthem in their haftizements, preund-
the executing of it's Bloody Mufings. ing they are their Money, and claiming a
2. BY flint ting up all Bowels of Compafjion defpotical Power over them ; and that they
from them in their Nvcrjfitles. To refufe them are to be treated as Bcafis : But know it, your
Succour in their Diftrefs $ but fuffering them Servants are of the fame Order of Peafonable
to Perifh, rather than lend them an helping Beings wiih your /elves, have Souls precious,
Hand ; whether it be by not fupplying their and have a liberty of Appeal to God from
Wants, without which they mult needs Fa- yout Cruelty ; and I can aiTu re you, that He
miih 1 or not fuccouring them in their Dan- will Plead their Caufe to your forrow : That
gers, (for want whereof they lofe theirLivesJ made fob fearful, Job 51.13,14, 15. If I did 1
when this is in the power of our Hands, defpife the cauje of my man-fervant, or oj my
He that doth not do his Duty towards prefer- maid-fervant, when they contended with me :
ving of his Neighbour's Life, is therein an ac- what then fhall I do when God rifeth up > and
ceflory to his Death, and is liable to be Ar- wbenbcvijitetb, what fhall I anfwer him} Did
raigned for it before God's Tribunal, being not he th.jt made me in the womb, m ke bim ?
under the Breach of this Precept, Prov. 327. and did not one fafhion us in the womb > Nor
With-hold not good from them to whom it is due, ought a Chriftian to keep fuch a Servant, as is
when it is in the power of thine hand to do it. not to be govern'd by Humanity. And I jm
3. BY maintaining Quarrels & Contentions fure,fuch Inhumanity as fome excrcife towards
with our Neighbours. Man is made a Sociable their Servants, is a biemifh to their Profeflioii j
Creature, and Neceflity requires our Living and they do what in them lies to Ruin fuch
together in this World, and holding Commu- Servants both Body & Soul • and I would not
nion one with another : And it is by Love SC have their Account to give another Day,when
Amity, that our Lives are rendred Comforta- they (hall ftand upon even ground before
ble in this Community. When therefore their Judge.
Neighbours are always in theFire ofContenti- Use. BE we then Exhorted and Excited
on, falling out and Quarrelling upon every to the Pratl ice of this Duty of Humanity, and
occafion, it is deftruclive of the Comfort of to avoid the contrary. There is no Second-
Life,and makes it a Burden : And the Scrip- Table-Duty more urged in the Word of God,
tur-' frequently exprelTeth the Milery ofli- or more fevere Threatnings againft the con-
vjng fuch a Life -, and fhe fo exprefTed her trary. It is a Duty molt Neccffary i without
it
v<,*nwii n"|7 iii^lmi^ /li^ii H |'. 'i'i
mmm ■ ■ ph
Queft. LXX.
■ ■') ' ' "'.■ J,U «■ 1 L. J.'
Uifjemblfs Catithtfm.
-»im !■»-.■ imW
<*<*?
it Human Sr.c'.ety itjuft needs be Miferable $
and the Neglect of this Duty is moil un-naturalj
for even Brutes thcmfclves are tender of their
Kind : This Cruelty is an evidence of the want
of natural Affection, and a very ftrong Argu-
ment to prove that thofe who are under the
Power of it, are ftrangers to the Love of God *
as the Apoftle argues, I Joh. 4. 20. If a man
fay, I love God, and bateth his brother, be is a
liar : for be thai lovcib not bis brother ytbam be
bethfecn, hits can be love G<.><7 whom he bath no?
feenl And if we would preferve our felves from
the greateit Murciers, we mull beware that we
do not allow ourfelves in thofe things which
have a natural tendency thereunto, left we pro-
voke God to give us up to the Coftimiiiion of
thofe Sins, of which if we had before been told
we fhoiild with Indignation have faid, Is thy
fervani a Dog ? that he Jh-w/d do thit Tbjlte,
[October 17* 1704. 3
SERMON CXCUL
Question LXX.
<%<§»$& H ICH is the Seventh Command-
4&U7& mentt
4VTC» ANSWER.
THE Seventh Commandment is, Thou
jhalt not commit Adultery,
WE obferved, That our Love to our
Neighbour is to beconfidered,.y$r/i/}',In
refpect of hi$ Pojon, in two regards, vi%. To
his Tife, in which the greateft Duty required is
Hum<tnitj,which hath been examined under the
Sixth Command ;• The other is in regard of
his Cbaftity, which is comprized under this
Seventh Command. And next to Life, there
can nothing be of greater Concern, for Man to
be foilicitous about than his ihaftiiy ■, which
may be a fu trident Reafon for the Order of this
Precept. This Command is alfo laid down
Negatively t, and one Reafon <-hy the riaoft are
fo, is fuppofed to be, becaufe of the Pro&ivity
in the Hearts of Men, by reafon of Original
Sin in them, to break over the Hedge of the
Precept: Tho1 as we have formerly obferved,
the contrary Affirmative Duty is comprehended
upder it. We may begin wit . the Affirmative,
Questio n LXXI.
WH A T is required in the Seventh Com-
mandment $
Answer,
THE Seventh Commandment requireth
the P.efervaii on of our own, and our Neigh-
bour's Cliaftity, in Heart, Speech and
Behaviour,
TH O' the thing directly forbidden in the
Precept is Adultery, which Word in the
Hebrew, properly fignifys the Doling of ano^-
ther's Bed, or \Jncleannefs between Perfons,
one whereof #t Jeaft, is in a Married State ;
yet it is ufed fometimes for all maqner of Pol*
luti.ns by Lacivioufnels, and is fo to be taken
in this Command, with all the Ctrcumjlances ^
which is a general Rule concerning the Inter-
pretation of every Precept in the Decalogue;
Here then we nbfeivejottr things in the Anjwer,
to which the laying open of the Affirmative rar$
of this Precept may be referred.
Fuji, TdE Comprehnjive Duty here en*
joymd, which is Chafluy-, of which there are
diverfe Defcriptions given by Morallifts 1 all of
which will amount to thus much, viz.
C H AS 1 IT 7 is a Moderation, whereby %ae
are to h ep our felves in due Bounds, in wbaija*
ever bath any refpett to Natural Generation.
Wh n Perfons d& k. ep ihemjclves pure, from the
Lujls of Uncleannfs, and maintain in them due
Coniinency'. Which will be more diftin£Uy
laki open in the ft quel.
HKRE in general, Let me offer thus much,
viz. That God in treat ion fata good to wake
fevtrat Kinds of Beings in then Species, which
were to be multipied in their Individuals, by
Trop'gati <n. And herein is one difference be-
tween Angels and Men • the j or mer were Crea»
tedatond, in all their Individuals \ the fat"
ter were made in one Head, which was to b§
the Root and Fountain, from which the whole
Stock were to dc rive in their fuccrjfive Gene-
rations. For which purpofe He diitingui(he4
them in bex, Creating them Ma'e 8t Female \
putting into them a power and inclination to
Propagate their Kind with a Precept enjoyning
them thereto, Gen. 128. And God blejfedtbemy
and God f aid unto them, Be fruitful, and wnlti*
ply iS> replenfo the *arih,an& fubdue it. Which
Precept He again renewed after the Flood, for
the new Peopling of the I -efolate Earth, Gen,
9. 1. And God biffed Noah and his fons, and
J aid unto ihem^ Bt fruitful and multiply, and
replentfh the earth.
NOW this Cbaflity belongs to the Sanfiifica-
tion of Maif s Nature, or that Image of God
which He toncreated on Him, whereby He was
enabled and difpofed to govern thofe Inclina-
tions, according to the Directions of the Law,
which was engraven on his Heart : But iince
the Apoftacy, In nothing doth the raging Power
of Original Sin more difcover it felf,- than in
the ungoverned Exorbitancy of Fk fitly I ufis in
this regard. Herein therefore is this Cbaflity
to exert it felf, in the rectifying of this Con»
cupifcence, and fub jewing of it to the Divine
Precepr, revealed both by the Tight of A : uvey
and by the Word of God. It is in vain djfpu*
ted by fome, Wbetber Chaftity be a Virtue ?
Mrnrnm becauf;.*
tic Lettwres upon the QuefK LXX.
leciufe they would have it to refer to the 2. W E mutt alfo Endeavour the Ph -fej vaiion
Jlo.iy only, whereas iris certain, that the oj our Neighbour s Cbajiuy. Our beany Love
Original Seat is the -Heart, as will afterwards to them requires it, and we cannot lay we
be confidered. have any cordial Refpe-Ct tor them, if we do
B(JT we may proceed to the things which nor exert it in this regard. And there are
remain in the Anfwer, to make way to a more three things here principally to be regarded
diltinct and particular Confederation of the on this Account ;
things contained under this Precept. 1. WE tnuft mth dt -elation avoid the Cff,r-
Hence, trig of any Attempts up.>n their Lbajiiry. ' Uu-
Second/y, THE Way in which this Duty is chair Love, is a mof. v:ie hatred of the Perfon
to be exercifed, viz. The Prefervation of to whom it is pretended. >\?nncn in vain pre-
Cbitftlty. This was a Duty incumbent on Man tended Lvveio his Si Iter TamHf, when itaim-
in lnnocency\ who, tho' furnifhed with all ed only at Defilitg her\' All manner of SoIIi-
Gr.ices, and no way vitiated with any Carnal citations or Offers, which are uied to draw
Lulls, yet was both Mutable, and liable to another into iuch a fnare, are to be Hated, and
Temptation, by which he might be overcome, utterly abltained from -, nor can wea^iually
as the Event awfully proved >, and was there- Defile another, but we mail withal Defile our
fore under the molt iblemn Obligation to take j'elves.
heed to him (elf, and guard againit all that 2. WE mufl with Refolution mthftand the
might ofTer to draw him off from hislntegrity. Temptations offered us, and JJ?un the Occniions
But iince Man's Fall, ( by venue whereof oj them. And this we ought to do, both for
every vile Luft hath feized him, and depra- out 0 inn fakes, and theirs too, for ^//;muit be
Ved his Nature, and innumerable fnares are concerned in it •, and by our Confent wealhit
laid in his way,tofollicit him to gratify thefe them in finifhing the Sin, and hurting their
exorbitant Inclinations,) great Care had need, own Souls. It was Jofcpb's Commendation
to be ufed for the preferving of thisVirtueAc- when importuned by his lacivious Miitfefs,
tive and Vigorous in him. And for this, all Gen. 39. 9, 10. How then can L do ibis great
Meansaretobeufed,astoget&obtain theGrace loickidrtefs, and/in againttGed> And it came
of Chattily, fo for the nourifhing, encreafing, to pafs asjhe fpake to Jojepb day by day, that
and ellabiifhing of it ; as alio for the fubdu- he hearkned not unto her, to lie by her, or to
ing of the contrary Luft, and avoidance of be with her. And it is the Wife Man's Ad-
fuch things as will be incentives and provo- vice, Prov. 5*. 8. Remove thy way far from her,
catives of it, the principal whereof will be and 'come not nigh the door rf her boufe.
after confidered : For if Perfons will not look 3. WE mufl readily <ff>r them jur Help, to
after, but expofe themfelves, they have no prevent them from running t be mf elves into ibis
realon to expect the Divine Protection, but Sin. And this mould be by careful Advice
provoke God to give them up to vile Affellions. and Warnings, and a fuitable Watchfulnefs
Thirdly, THE Subje&s about whom we are over them, and end avour to Refcue them from-
concerned in this Duty, ourfelves and our fuch Attempts of others, which will endan-
JVetgbbours. It is our own, and our A'eigb- ger thein -, and keeping them as Tar as we
boar's Chaftity, which we are to endeavour may, from fuch Opportunities as will lay
the Prefervation of. Our Saviour gathers up them open to Danger, and not Connive at
the Comprehenfive Dutyof the SecondTable, fuch things, left we be partakers of others
Matth. 22. 39- Thou fhalt love thy Neighbour, Sins. How often therefore have we the Wife'
as thy f elf. And this is to run thro5 every Man offering grave Advice to his Son on this
particular Precept therein contained. So that Score, in the Book of Proverbs?
this Duty herein appears to be of large extent. Fourthly, THE Thing in which this Chafti-
HERE then, ty is to be exercifed, viz. Jn Heart, Speech
1. 0 U R prime Care & Endeavour ought to and Behaviour. Divines do ufuaily d;ilribute
be to Preserve our Own Chaility. Charity be- Humane Actions into three forts, viz. Thoughts,'
gins at Home \ and he that is prodigal of his Words and Deeds ; the Inttrument of thefirlt
ewn, will not be tender or follicitous for ano- is the Heart, of the fecond the Tongue, and of
tber's. Hence we have that direction, 1 Thef. the third the other Bodily Members. And in
4.4 That every one of you fhould know how to all thefe three regards, is this great Duty to
piffejs his vejfel in fanllification and honour, be Convetfant ; for by all thefe .may the
And good Interpreters read the Word Holi- Man, if he take not heed to himfelf, bring
nrjs, Cbajiity, which we obfetved confifts in himfelf under the Guiit of the Breach of this
a keeping ones felf Pure from fuch Lufts, as Command. And under one or other of thefe,.
are contrary to it. And this Prefervation fup- may the feveral Affirmative Duties heie con-
p)f th a danger, ( which the thing fo prefer- cernedbe ranked j and therefore we may take.
Ved is in ) of being Hurt ; and ir confifts in a brief Account of the Principal contained un-
t'ne fhunningof thole things that will expofe der each Head.
it, and pracYiiTng of iuch things as will be I. WE ought to endeavour to pre.f>rve this
i'erviceable to defend it from fuch Temptati- Chaflity in our Hearts. They miitake them-
ons as will alThil it, which may hereafter be felves who think that ffipral Precepjs do only
particulailized. regard the outward Man ; which Miibke our
Saviour
■■■-«■■■■ '••■T*r-i »*r:^..1.11-1.. .■■■
Que ft. LXX. t/Ipmbiys &itecbtjm.
' ; ■.'. ■' ■ " '. .■ .i ., ■ -■■ —
Saviour fo often reprehends in the Pharifaical lights to dwell in a Ouifi SquJ : Think that if
Glofles upon the Law, Mattb. 5. And he af- we are Coniecrated Temples to the bpirjf Q?
fures us that all, even the vileft Abominations God, we ought to keep the Ho .-le Clean, that
Lave their rife from hence, Matth. 15- 19- Out Hebe not provoked to withdiaw from it* what
of the heart proceed evil thoughts, murders, quitt of Conference it will afiord us, and hoy/
adulteries, fornications, theft i,' falje wttnefs, it will maintain our Credit among JMui, and
blafphemies. And here, beildes that we feek fave us from the ruinous Elites which the coil*
infatiably after the Sanctifying Grace of God, trary will expofe us unto,
whereby the Heart is i'unfie a, without which we ANP thus we fhould fortify our loye tQ
are underthe power of Concupifceme, there is a Chaftity, which wili help us in cur whole Care
Duty ot looking after thekHeaxts of ours,to keep riage, and govern oui Life ; in which v\ e lha]I
them Clean, Prov. 4. 23, Keep thy heart w,th all find abundant Confolation : Here then let us
diligence, for nut of it are the ijjues of life. And begin, and it will greatly facilitate all that
that which is here efnecially to be confidered, follows.
is the right ordering of our Thoughts unto II. WE muf\ preferve Chaftity iff <w Speech,
Chajtiy, which are the inward movings of the Words are the Credentiaries of our Thought sf
Hea t. There is an heart Adultery which our and by them we difcover what is lodged with*
Saviour war ,s us of, Matth. 5. 28. I fay unto in j forChrift hath faid, Matth. \? 24. *-C%
you, That whnjoever looketh ort a woman to lufl of the abundance of the heart the mpuib fpeqkcth.
ajter her, hath committed adultery with her at- It is therefore a general Direfhoyi given, tp
ready in his heart. There is zfpeculative Un- Chriftians, Col 4.6. Let ycur Jpee \h be 4 nay?
cleannefs, which is to be avoided by us ; and with grace. And in nothing art we more con?
this is to be done fummarily by thektwo tilings, cerned to take heed to our Speech than in re*
1. W E muft Refift and Supprefs Lacivious fpedt to this Command. Whilft we keep ou*?
Thoughts. We ought to withftand them at Thoughts within, and fupprefs them frorri
their Jirtt jlar ting, and cait them out as ibon as coming abroad, we only do ouife;ves harm \
we difcover them to have gotten into our Minds, but when we difcover them in our Words, we
We mould be able to fay, Pfal. 119. 113. do thereby hurt others alfo. Human Conver*
I hate vain thoughts : but thy law do I fation is peculiarly maintained by Speech^
love, Thefe are the things that are to which is a Privilege that God hath favoured
be mortified, Col. 3. ?. Mortify therefore Man withal,above all other parts of the vifibjej
your members which are upon the earth, jorntca- Creation i which therefore ought to be .rnprq-
tion, uncleannefs, inordinate «ffctHon> &c. The ved by us to His Glory, and our mutual £3ifi~
Corrupt Part will offer to draw us into thefe cation : >nd tho, tha^ our Words may be right,
Mufings, and fill us with Contemplations which we muft firft fee that our Hearts be fo ; ye|
are Unchafi: Thefe are the Conceptions of Luff, there is a Guard to be ftridtly kept overbuy
of the tendency whereof we are warned in, Tngues, which are exorbitant ^embers, a,iigl
Jam. 1. 15 When luft bath conceived, it bring- Hand in need Gf a fevere Government,
eth forth fin \ and fin when it is Jiniftjed bringetb AND here,
forth death. We ought therefore to crufh. them 1. WE muft avoid all m.nner of 'LaH£#*£f,
in the Embrio, throw them out as fall as they tobich hath a tendency tofttr up this Lujt of tyfa
are thrown in, and not fufTer them to lodge in cupifcence. There is an Adulterous Language
us : And if they offer to ravifb our Hearts, we which offends Chaft Ears, and nounihetK the
muft Cry out as thefiezed Virgin, and call in flefhly Inclinations of thofe who are Ur/cbaft,
Help from Heaven, to refcue us from the Rape There are fome things which ex ght not fo mpcii
they offer to us as to be named among Chriftians > and there
2. W B mutt entertain our Minds with Chaff, is a Modefty to be ufed in fuch as muft be fpolceq^
Thoughts and Meditations. And we ought ftu- and when Men love to be talking of fuch things,
dioufly to maintain fuch Pond erings," that with they therein difcover what are thedifpofiticns. qf
them we may exercife the Luftings of tjie Spi~ their Minds : And hereto belongs the telling
rit againft thofe of the Flejh 5 and for this alfo of lacivious Stories^ fet forth wi'h Words whicjj
we muft Pray hard to God for His Grace to ii> are unbecoming •, and the Ringing of rjbfcene
fluence us, as he in Pfal 19 ult. Let the words &>/#*, which tend to nourifh thisLuff in us, ancl
of my mouth, and the meditation of my heart, be whatsoever of like Jfatjjre 5 all of which we
acceptable in thy fight, 0 Lord my ftrengtb, and mould avoid with Abhorrence : Much more,
my redeemer. We ought in our Mufings, to fuch Words as are Tempting, and carry in thern
Corroborate in us the Hatred of this Luft, look- Perfwafion to another to confent totepdqefs;
ing upon it as Vile, Bruitifh, Diihonourable 5 We read of her, Prov. 7. 21. With her much fair
and that which will procure the Wrath of God, fpeechfbe caujed hjm fo yield, with the fiaftfr*
and fhut us out of the Kingdom of Glgry 5 ing of her lips {be forced him.
1 Cor. 6. 9. Be not deceived, neither fornica- 2. WE muft endeavour to accuflom ourfefvett
tors,— nor adulterers, nor effeminate, — Jball to a Clean Language. A nd there muft be Pains
enter into the kingdom of God. And if nourihi- taken in this -8 for we are too apt to foi'get cur-
ed, will expofe us to all manner of Temporal felves, efpecially when we enter on pifcourft*
Mifchiefs, And oji the other hand, Meditate which are occafi ned by fome gubjefls. V»>
on the Excellency of this Virtue of Chaftity •, find the Spirit of God in the Holy Scrip-
how acceptable it is to the Holy God, who de= tares, when there is a ^eceffity of fpea]^
M m m m 2 Jpg
. -i ,,._■■_ , . . — !■..,-, ,L, ;
6yz Lectures upon the Que;}- LXX*
! Sing about things which refer to Natural Gene- Idlencjs is charged as one of the occafic*ns.i
ration, with what Mcdefty of Expreilion he which made the Sodomies io Biuiiilh,
Cloaths His Language •, and doubtiefs herein tzek. 16. 49. Nay, Davit hiinillf when
He lets us a Preiident for our Imitation. It is Idling on the Houfc top, was expofed and ina-
good therefore, inftead of loofe and jocoJeDif- red, 2 &am. 11. 2. Man is an y-tfii>* Creature,
courfes, (yea, tho' lawful, if Civil and Mode- and if he be not Jioneftly Ev.pieycd, he will be
rate, ) to be taking all Opportunities, to enter- Mi/employed, and lome Miici.ief will follow
tain one another withy/?/W/«rf/Communicatioin upon it ; yea., God will be provoked to leave
and fuch things as may tend to Mortify Evil him to the Lufts of his own irk art : Whereas
Concupifcence in us, and raife up our Heart lawful Diligence puts a Perfon under the Blef-
and Affe&ions to Heaven and Heavenly things : ling of God. And >atan is ever watering to
For as it is a Truth, ( 1 Cor. 15. 33.) tvil find us out of Employment, as being then
Communication corrupts good Manners 5 fo Good moil ready to follow his Suga (1 1< ns.
Communication hath a tendency to the promo- 3. IV t mujt very cafffa v yard our Senfes
ving a Sober and Pious Life, and that both in againft Jucb things as .», ati lofhr up ibis
our felves, and in fuch as we have Opportunity Concupifcence in us. Wc obicrvtu, that the
of Converfe withal : A Clean Tongue will help Heart is the Seat of allFlefhly Lufts j but then
to preferve a Clean "Life. the Senfes are the Portals by which thole
III. WE mufl endeavour to preferve Cbafiity things are let into the Heart, whereby thefe
in our Behaviour. And this comprizeth in it Lufts are excited to put themfelves forth into
the whole of our outward Carnage, whether it Alt. I fhall here only touch upon thofe Iwo,
be towards our felves on others. which are peculiarly concerned in this matter,
[_i.y IN refpedt oi ourf elves, we mult avoid viz, the Seeing and hearing.
all things which will become proper incentives AS to Seeing, we know the Vye is very ready
of this Luft in us ; and prallice thofe things to afreet the heart \ we therefore Read of Eyes
which may withdraw the Fuel from it. full of Adultery, 2 Pet. 2. 14. And we are
AND here more efpecially, fure that David's fight trapan'd him into the
1. W E ought to maintain Temperance in fnare -, in the fore died ibam.\ 1.?. This looks
Meats & Drinks. Thefe are lawful and neeef- upon & is furprized with the Ubfclt, which puts
fary things, given us by God for the Support of the Man upon unlaw] ul Defies after the rriri-
ourLife, and Strength, and Comfort \ but then, tionofit, which excites him to ufe as unlaw-
there is a great moderation to be ufed in them, Jul Courfes for the compafling of iJiofe D<fres :
which belongs to that Sobriety which God re- For tins reafon we have that good Man's Vin-
quires of Chriftians to exercife in their Lives; dication of himfelf, Job 31. 1. I made a cove- .
and this is contained in that Prohibition of the nam with mine eyes. We are therefore to turn
Apoftle, Rom. 13. ult. And make not provifion away our Eyes from fuch Objects, wnerc tnere
for the flefh, to julfil the luUs thereof. And is danger of our being envenomed by th< m.
we are told in Hof 4. 11. Whoredom, and wine, AND as to the tar, or Senfe of hearing,
and new wine take away the heart. If the Body that will alfo eaiily Betray us, if we do not
be pampered, the Soul will be infected with it, keep a watch over it. There are ferret Charms
and Flefhly Lufts nourifhed -, this being pro- in the delicate Airs, and bewitching Gnat . ry of
per Fuel to kindle & encreafe the Fire thereof: fomePerfons, which pt t the luxuriant Imagi-
Hence Adulterers are compared to fed Horfes, nation into a Surprize, and raife aParoxifmin
Jer. *>. 8; And as* for Drunkennefs, it expofeth the Carnal Appetites, We ought therefore to
"the Perfon te every Temptation, and makes be very Cautious to our ielves, left by thefe we
him ready for all Wickednefs,and to none more be Betray'd and carryed Captive by our Incon-
than this of Incontinency. How awfully was tinent Aftections.
that good Man Lot, led by it into Incett > Gen. [2.] IN reipect of others, as well as our
19. 33. And this is one Argument that the felves, we are to maintain a becoming Modefiy,
Wife Man ufeth againft it, Prov. 23.33. Thine and avoid all fuel? things as tend to allure them
eyes fhall heboid ftrange women, and thine heart to become Partners with us in Unchajuiy. And
fhall utter perverfe things. It makes a Man here, among many, there are thefe particular
or a Woman more like a Be aft, than one of Duties incumbent on us;
Human race, and leaves them without the guard 1. WQ mufl ufe great Modefty in our
of Reafon, againft the Snares that may be in Apparel. God hath appointed Man to wear
their way. Apparel, and that not-only to hide his fhame,
2. T O be Diligent E? Painful in following^ of ( which is therefore a witntfs of it, which ought
fome lawful Calling. They that would Live to keep him Humble, ) and to keep him from
Chaft'y, muft avoid IdUnefs, and ufe Indufiry, the Injuries of the ieaibns, to which he would
elfe they will lay themfelves open to this Temp- elfe be expofed, but alfo for Ornament and Dif-
tation: Ulenefs was therefore accounted among tinlTwn ; but there is a certain pecsruin to be
the Heathen to be an Occafion offered to Laci- ufed in it, elfe it will be abu%J : And there is
vioufnrfs, as well as other Villanies ; hence the a Mode of Attire, which is adapted to Lacivi-
Poet, Otiafi tellus, Sec God hath appointed otfnrfs, or a Provocative of Lufts ; hence that,
Men and Women a Calling, not only for the Prov. 7. 10. And behold, there met lima vso*
Support of the p relent Life, but alfo for the man with the attire of an harlot. Which doth
keeping them out of the way of Mifchief. not intend that it is an Attire appoiived to
diflihguifb
Quefl. LXX.
zJjJemblys Catechjm.
di'UngiuJ}) fuch from others ; bur rhat it was
iuch aDrefs as was becoming no other bur fuch
an one,& gave good grounds offufpicion. And
there is fuch a Garb as anfwers not the ho-
nti\Ends of Apparel, but is ufed asa fnareto
catch fimple Fools in : Such in particular is
that of laying out the Breaits naked and to
view 5 which, ( as one well notes, ) feems to
be a Sign hung out at a Common Inn, to tell
Travellers where they may have welcome
Entertainment for their Money. And though
we have realon to believe, that the Iniquity
of the Times draws iome Cfrjaft Perfons into
fuch Fafhfons, yet they do herein icandaiize
their Profeflion.
1. W E mull be wary to our J elves that we do
not ufe thofe amorous Carriages towards others,
ubub carry 'Allurement in 'hem, to draw them
to our Luttr. There are Modeji Expreihons
of Love, in order to lawful Carriage, which
are not here prohibited, but allowed in the
Word of God ^ though great Care is here to
fee ufed, thofe be not contrary to the RuLs of
Modejly : But rhere are thofe Behaviours
which are to be avoided by ail that would
preferve their own and their Neighbour's Chaf-
tity. And tho' fuch Perfons may pretend,
they defign not, but abhor the Acts of I 'nctean
nefs, yet hereby they horribly expofe them-
felves,and endanger the Party towards whom
they ufe them •, and if God do noc reltrain
them, they are in the road way to Hurt
themfelves. I fpare to Inftance ihefe things,
which would found harfh in Chafl Ears. J
only fay, whatfoeveron this account exceeos
the true Bafhju/nefs which becomes all s'er
fons, is here very carefully to be aveded ^
and it Perfons once come to lofe the'uSbame,
they will not long maintain their Jionej/y.
3. WE ?mtft avoid all thofe Occasions by
-which we may cxpofe ourf elves or others, 10 the
Temptations of Un clean nefs. 1 h ere a xc many
of thefe,and if wc would keep our felves Pure,
we mult (hun them as we would a S^rpent.
We i-hould bear a fenfe of our own Infirmity,
and that fhoul make us avoid thrufting our
felves into the Company, and fecret Converfe
of thofe whom we may be drawn away by :
Night-walking, and getting alone into fuch Con-
verfe, is a dangerous Trap: It was in the
black and daik Night that the iimp'e Young
Man was fnared, Prov. 7. 9. They that will
take all Opportunities thus to get together,
will run a defperate Rifque of being drawn
into thofe things that are unfeemly, and will
be Tempted to fay as, Prov. 9 17. Stolen wa-
fers are fweet, and bread eaten in fecret is plea-
f int. Publick Balls, and Comical Plays, in
which fuch things are acled, which under
pretence of reprefenting Vice as a thing odi-
ous^ re indeed but xhtTeaclcrs and Fomentors
of it, are with all Caution to be avoided by
all fuch as would maintain their Chaftity,and
tfcape the juft Reputation of being light Per-
fons. In a word then, would we preferve
our own and our Neighbour's Chaftity invio-
late, let us get and maintain in us a Principle
£>73
of Hnr/cliy, a love to Purity, a barred of what-
foeveris contrary ro it : Let us prize our own
Honour, and put a due value on our Neigh-
bour's goad Name, and prize it as we wouid
do ur own : Let us look to rhe further end
oi fuch things, andconfider how jultly God
may deliver usup to our own leaitsLuj,s,\i we
indulge our ielves in that which hath a ten-
dency to that Exit t And if we do not Refill:
the firft Motions, we know not whither they
wiL lead, and where they v ,11 end. * Let us
remember 1 hat the Dead are there, and n at
this Sin leads directly l0 Hell 5 and there is
none which tends more to fix Men in Imperii-
tency, and render their Convtrfion bopelefs, as
is evident from the awful Remark of theWife
Man, prov. 2. 18, 19. For, her bouje mdmetb
unto death, and her paths unto the dead. None
thai go unto her, return again, neither take they
hold of the paths of life.
LET us then Pray hard to God, that He
wiL fubdue thefe Unclean Lull* ;n us; and fall
us with thofe Graces of His Spirit, wnich
mny make us take Delight in keeping our
reives Pure and Up/potted. Let usConfecrate
a Chair Love to t h R I ST, and that will
help to keep us Pure from the Sins of Un-
cleinntfs. And let us with all tolemnity en-*
ter.ain that awful "Warning given us, t-rcv.
5.8,9,1c, if. Remove thy way fr from her,
and come not nigh the door of her boufe : Led
thou give tb>ne honour unto othcis, and thy
ye .r> unto the cruel. Left flrang<rs be filed with
thy wealth, and thy iab 'urs be in the houf, of a
ranger. And thou mourn at the lull, when ihy
flefh and bod\ are tonfumed.
[November 14. 1704.]
SERMON CXCIV.
WE have confidered the Duty enjoyned in
thisCommandjViz. Chaflity, mgencral9
or as it concerns all Mankind:, but it is re-
quifite that we take a more diJliniJ and par-
ticular Account of it.
AND here we may obferve, That though
Chaftity admits not of an/ Diftriburion into
Species, yet Divines obferve an Accidental D\f-
ference in refpeft of the Subjetl in whom it
is required. It is the Duty of all Mankind to
Live Chaflly 5 nor is it reflraincd to this or ,
that Condition of Life, or Function which the ,3
Perfon bears ; But the Manner of exercifing
it is divcrfe, according to the Condition
which the Perfon concerned is in. It is there-
fore ufually diltinguifhed into that wAijsb be-
longs to a Single, or to a Married State : For
thofe that reltrain it to xhejormer, and vote
a Married State to be a State of Impurity] do
Err, not knowing the Scriptures, and call a Re-
proach upon an Oidinance of God, who ap-
pointed Marriage from the beginning, and
hath put great Honour upon if, Hen. 13.4.
Marriage is honourable in all, and the bed undr-
filed.
•"—-—*■*— ——————— — ■- - ' '■■ - ■ "— — ' ^— ^ 1 "^ ' " ■—•**• *■■'■■ ■ ... ■ p t _ ■ - ■ — ,_ r — -m l _ ^
^74. LeSures upon the Queft, LXX.
jile&. And this Condition may well agree with ferved in our Performance of, and mVich are
the Dejtnpf.cn which was given ofChafity un- within our power of doing : Fur to Vow that
der the former Difcourfe. We may therefore to God, which He will not be Glorified by, is
Confider thefe feverally: Profane ; and to bind our felves to that which
Firft, THERE is aCbaflity required of we have neither Command of, nor a Promife
Single Perfons, which they are to excrcfe in that thatGod will give usPower to do it,is -^Tempting
Condition. And there are who diftribute thefe ofGod: But there is noPrecept in theWordofGod
IntoTwo, viz SuCh as never were Married, and for this,norany£.*<2>0/>/<rapproved by God of any
fuch as are reduc'd to a State of Widowhood, be- fuch thing j for as to that of Jeptha s Daughter,
twecn whom there is fome diverfity to be ob- it is not certain that fhe was fo^6'iwrd,andif it
ferved. were fo, there is no Approbation of it iignified
I AS to thofe whomever entred into a State in Holy Writ. [2.] Nor hath God beftowed
of Marriage \ it is their Duty to maintain Mo- upon all a Gift by which they mayChaftly keep
defy, in Thoughts, Words and Actions \ and their Vow, which they have Rafhiy made, and
with great Sobriety to wait the Time when God contrary to the Precept. It is true, that God
fhall call them to Change their Condition j and hath given His Direction to it, as a Prudential
accordingly to apply themfclves to,and Religi- for Perfons in Times of peculiar Troubles upon
oufly follow the Rules before laid down in the the Church, to abide in their Single State, if
opening of this Duty* 1 Thef.4.3,4. For this is they can do it with a good Confcience-, but
the will tf God, even yourfanllif cation, that ye even then to take heed of expofing themfelves
j))0uld abflain from fornication : That every one to be endangered by it, to Sin againfr this very
of you jhould know how to pojfefs hisveffel in Command, 1 Cor.y. lat. end.
fanUificatton and honour. Only here Enquiry II. THERE is a Chaftity to be maintained
may be made. by Perfons that have formerly been Married^
1. WHETHER <? Single Life be Eflential but are now in a Widowed State, And here
• to tlje Chaftity required in this Precept ? This alfo the general Roles forementioned, are to be
fome have defended with a great deal of vehe- obferved by them, during their Continuance in
rnence, but it is altogether Banter and Polly -0 that Condition. Nor are there any particular
for this ncceiTarily condemns all Married Per- Rules to be prefcribed to fuch under this Confi-
fons, which is contrary to the Word of God, deration. Only here is one CaSE which hath
and the very Nature of this Grace, as we before beenControverted by fome, & a very few Words
had it Defribed And too often, there are none may be fiffkient for the Refolution of it, viz,
more JJnchaf], than fuch as boaft themfelves in Whether it be lxwf-i\ for fucb to Marry again, or
Coelabacy, who in the mean while nourifti in they ought to continue in their Widowhood ? Some
them Xjnclean Lufts : Nor would God ever of the Ancients have alfo declaimed againft
have made Marriage an Ordinance^ if it ne- this, and have confidently ranked it among the
eefiarily had involved in it this Sin. plain Breaches of this Command : But it isfuf-
2. WHETHER a Single Life be for it ficient to Confute all that can be faid againft
felf more laudable and pleafing to God, than a it, that it is fo far from being jorbidden in the
Married Lije ? As touching the Merit of it, Word of God, that it is there warranted and ap-
which fome have pleaded hard for, it is purely proved, Rom. 7. begin. 1 Tim. 5. 14 And it is
Antichriflian, and utterly exploded by all certain, that Marriage Relation continues no
knowing Chriftians : But fome of the Ancients longer than Life doth, nor will ir revert again
have thrown out a great deal of Oratory, in at the Rejurrellion, being ordained to ferve the
making Hyperbolical Encomiums of Virginity \ Occafions otTimc,and Comfort of Man during
and carting Dirt and Reproach upon the Mar- his abode here; Matth. 22. 30. It is true, the
ried Eftate, making the one Angelical, and the Apoftle feems to Difcourfe of a fort of Widows,
other Senjual.: But this not only Contradicts which were of Service in theChurches, 1 Tim.
the Apoftle in the fore-cited, heb. 13. 4. But ?.o, &c. Let not a widow be taken into the vum-
it both is againft the great Reafon why God ber, under three/core years old, having been the
put fucii a diflinllion of Sexes among Mankind, wife of one man. About whom there are
which was for the Continuance of the Species various Conjectures, and moft probably they
in it's Individuals, and Peopling of the World were fuch as were Aged and A eceffitovs, and
by them $ and becomes a Temptation to many, were fupported by the Church, and employed
for vainglory, to expofe themfelves to the moft for the tending of the Sick, or what other Ser-
prodigious Sins againft this Command. vice was fit for them \ and the reafon why he
3. W H ETHER it be lawful for any to would not have xheTounger admitted to this
make a Vow of a Single Life ? This alfo is Number, is left they mould be tempted to
much pleaded for, and practiced among the Marry, and fo defeat the Service : But there
Papifls ■, yea, how many are there among them is no mention of the breach of this Command,
who are conflrained to it ? But what horrendous in Cafe they fo do.
Whoredoms, and bloody Murders have been BUT this may fuffice in regard of fuch as are
the Events of it, the World is not ignorant of -, Single Perfons.
which gives reafon to enquire into the Warrant Secondly, THERE is a Chaflity required
for it : And there are Two things which may of Marriecl Perfons, which they are to exercife^
give light to it, viz. [_i.~] A Religious Vow both in order to their Marriage, and after they
Riuft be "of fuch things as God will be really are united in that Jolemn Covenant, To this
Command
,
Quell, LXXI. tJpmblfs titccBffii,
6'
Command thereforeDivihes do ufually refer the
whole Doctrine of Marriage. It is true, Buf-
b^nds nni\Wives, as they do conftitute one Or-
der among Mankind ordained by God, and are
under the Obligation of Relative Duties of Or-
der, fo they belong to the Fifth Command 5
under which we have already confidered them :
But then, as they are to be looked on with re-
fpect to that Madefy and Cbafiity which is re-
quired of them,fo are they to be referred to the
Seventh: And for the laying open of this mat-
ter, let thefe Conclufions be obferved 5
1. THAT Marriage is an Ordinance of
Divine Anointment. Not as if all Perfons
under all Circumltances are bound to it, when
come to Years of Maturity j for there are many
Reafons why Perfons may lawfully and pru-
dently, and fometimes neceftarily, continue in
their Ccelabacy-, as the Apoftle particularly in-
ftanceth in cafe of Persecution, 1 Cor. 7. tho'
with great Caution and Limitation : But as to
Mankind in general, God hath appointed it
from the beginning ; and it is included in the
general Precept laid down, Gen. 1. 27, 28- So
Gcd created man in bis own image ^ in the image
pf God created he bint : male and female created
be tbem. And God bleffed them, and God f aid
unto thctnr be jruitjul and multiply — — . And
Godgii/es this as the Reaibn, why He Created
the Woman^ f Gen. 2. 18. ) his not good that
the man Jhould be alone. And for that Reaibn
Adam declared upon it this Rule of Marriage,
which was grounded on the Light of Nature,
and was to continue in force to the End of the
World, Ver. 24. Therefore fiall a man leave his
father and bis znoth.r, and fhall cleave unto bis
wife: and they fhalt be one flefh. Nor could
the Ends of Human Society have been anfwer'd
but for Marriage, without which Mankind muft
have lived promifcuoufly like Beafis, which!
would have fubverted all Order, and been a
Foundation of Confufion.
2. THAT one great End of God's ordaining
Marriage, was for the prefervation of Chaftity
among Men. As Ccelibacy it felf is not Cbajtity,
but Chaftity is to be maintained in it s fo nei-
ther is Marriage Uncbaftity, but an orderly and
laudable prefervative of Cbattity among Men :
Hence that in 1 Pet. 3.2. While they behold your
cbafi converfation coupled with fear. God ap-
pointed Mankind for Marriage j and when Per-
fons fo united, do keep true and faithful to the
Rules prefcribed by God to fuch, they do there-
in adorn this Virtue. God hath in His Word
fee Bounds to the natural Inclinations of Men,
of which He Himfelf is the Author, who
p ft them into innocent Nature 5 and this is that
foundation of the Conjugal Relation ; and there
are but a few of Mankind, that in their lapfed
Eftate, can live Chaftly without their entring
into this Relation.
3. THAT there is no Order or Degree of
Men exempted from this Liberty. Our Adver-
faries make it a Sin for any Ecclfftaiiical Orders
to enter into a Married Eftate \ but however,
they trifle in pretending to prove it by the
Word of God -z for there is neither Print nor
Footftep for any fl rch thing to be found there .
Nay, It is one of the Characteriftical Notes tot
the Anticbnjiian Apoftacr, i Tim. 4. 3. For-
bidding to many. Not as if it intends that they
Would forbid it altogether, but that they would
prohibit fome Orders of Men from it •, and yet
in the mean while they allow Whoredom, and
make it but a "pecca dillo, one of the haft Venial
Sins in their moft holy Orders \ whereas the
Spirit of God allures us in Heb 1 3.4. Mafri, gc
is honourable in all, and the bed und-fied : but
whoremongers and adulterers God will judge.
i. e. in all forts or Orders of Men : Hew con-
trary then is it for Men to decree it to be L77-
clean ? And we know that the moft Holy Patri-
archs and Apofties, are recorded to be Married
Perfons: Yea, Peter himfelf, of whom our
Antagonists make their Brags $ and fome have
thought Paul too; however he aflerts his Li-
berty fo to be, 1 Cor. 9. 5. Have we not power
to lead about aftfttr a ivijeas we'/ as other apoftles,
and as the brethren of the Lcrd^ and Cephas ?
4. T HER E are diver's things re qui fit e to a
Chart Marriage : And thefe are irfualiy recko-
ned to this Precept, the principal of which
may come under our prefent Coniideration ;
1. .4 Chaff Marriage muft be between One
fflah, and One Woman. That this is not fo to
be underftood, as if it were unlawful to have a
fecond or more, after the D.ath of the former,
hath already been obferved •, but that they can-
not have more than One, whilftthey ftand Re-
lated to that One in the Bond of Matrimony,
and that neither of the Man's fide, nor the Wo-
Wanys : And that this was not only a Law from
the beginning,but agreeable to the Light &Law
of Nature, is evident from the Word of God.
That it was fo from the Beginning, appears
from that of Adam, Gen. 2. 24. — And fhall
clcive unto his wife : and the)1 fhall be one fief.
Which is apparently intended of Monogamy, or
a reftraint of this to One and One, as appears
from the Glois which orr Sa\riourmade on it,
Matth. 19: 5- And J aid, For this caufe fljall a
man leave father and mother, and fall cleave to
bis wife : and they twain fhili be.oncfl,fh. Where-
fore are they no more ttmin, but one fief . And
that it is agreable to the Law of Nature, the
Prophet feems to argue from the Creation,
Mai. 2. 15. And the Nature of the Relation
if felf, and the Covenant in which it is con-
tracted, do further confirm it : Nor can the
mutual Duties required between Perfons in that
Relation be difcharged between more at once,
as will be evident in iome things that follow :
And it is exprefly forbbiden, Lev. 18. 18.
'Neither fh alt ibou take a wife to her ftfter, to
vex her, to uncover her nakedhefs bifides the
other in her life time.
2. / N a Cbafi Marriage it is neceffary that it
be mode, between Perfons that may lawfully corns'
together I God hath not given to Mankind an
Univerfal Liberty, but hath reftrained them to
Bounds. And that it is not Lawful for a Man
to take another Man's Wife, fo neither may a
Woman Marry to a Man who hath another
Wife, for thefe are another's Property, and u
wouU
_ — - - - •- 1 ■—■■■,■ ^—a ■■ --■■». - ■— — "' "■■ — -— -*■ ■ ..,■*«■*— , I - . I .-».- ■ ,| , , "■■■! | , _ -
676 LeBiires upon the Quelh LXX(
would be horrible Adutcry. But befides this, in Men's Conferences that it was Indeunt and
There are leveral degrees- of Relation which L'nl.iujul: And we find that the Ginttle I aws
God hath exempted from coming within this extended further than the duett Line, in Judg-
Liberry, as is evident in the Word of God. ingajid Punifhing Lncejluvus Marriages or Mix-
What thefe are, and to what Degree they are tures. But then, to what Degrees this extends,
ftinted,is not to be determined by Human Arbi- is not agreed by all, but feme contract it neat-
trement, but by the Prefcript of the Word of cr, and others ex! end it further ; but as we be-
God. And it is certain, that fome Duties are fore obferved, this is determinable by the Law
Moral, and yet the Circumftances and Bounds oj God revealed in His Word ; for it is certain
of them depend on the Divine Arbitrement. that all Mankind are of one Blood, and have a
There is no little Difpute whether thefe De- Conf^nguinity -, but of neceihty it muft flop
grees are Natural'ot Pofitive, about which all fomewhere^ and whether or no this wasengia-
Divines are not agreed. The main Objections ven on Man's Mind at Firft,it is loft as to Fal-
againft its belonging to the Law of Nature , are leu Man. God gave a general Precept tolfiacl
partly from the conilderation of the Order oj about this, f.ev.18.6. hone oj ycu flail approach
Nature, which God conltituted in the Creation, 10 any that is near oj kin to him, 10 uncover
in which all Men were to proceed from one their nakednefs : lam the Lord: Which theUgU
Root or Original, for which it was necefTary for of Nature fubferibes : But the Heathen Civi-
the Propagation of Mankind, that Brothers & liz'd Nations feem to have extended it no fur -
Sifters muft Marry together \ and this would rher than to the Brother and Sifter ; whereas
have been had Man flood in his Primitive In- many that call themf Ives Chrijhans, from this
tegrity, and therefore would not have been a general Rule, uke the liberty to {~Qt the Bounds
Sin, or going againft the Light of Nature : As according to their own Fancies ; and the Popifh
aifo becaufe there was a Pofitive Law a- Canons have formed a great many things which
mongthe Jews, That if an Eldeft Son mould never entred into the Mind of God, nor can
Dye without llTue, his Brother fhould take his with Reafon be juftly brought within the corn-
Wife, as in Dcut. 2$. $. Whereas they fup- pafs of Inceft : But this was only a Trick to
pofe thafthere is no Difpenfation with a Natural enfnare Men s Conferences, and to make way
Law ; and hence they take it to be meerly for Papal Difpenfations, thereby to fill their
J ur if pofitive. Whereas on the other hand, it Coffers : For this reafon therefore God hath in
is demurred, tkat when God had fet Bounds to the fore-cited, Levit. 18. pricked the Bounds
thefe Degrees, He urgeth the Precept from the or Limits of this Precept •, and it is not forMen
Conilderation, that thefe were the Abominati- according to their Fancies to jlreighien or en-
ons for which God cut ofFthe Heathen Nati- large them .* And it is a good Rule given by
ons, Lev. 18 24,25. Defile not you your felvcs Divines, That nothing but what is there Prohi-
inany oj thefe things \jor in all thefe the nations bited either exprefly, or what bears a Parallel
are dt filed which lcafl out bejore you. And the thereto, may be judged Inctftuous, and fo Un-
la'nd is d< filed: therefore I do vifit the iniquity lawful: And thefe refer either to Conf a nguinity
thereof upon it, and the land itfelfvomiteth out or affinity, and fo comprehends Father and Mo-
her inhabitants. Whereas thefe are not Char- ther, Son and Daughter $ the Father's Wife, and
ged with and Punifhed for the Tranfgreiiion of the Mother's Husband -, the Brother and Sijur ♦,
Laws meerly Pofittve, or fuch as were not en- the Brother's Wijc, and the Sifter s Hufband -,
graven on Man's Heart at firft, Befides, there theGrand Parents, and the Grandchildren, and
was a Refentment on the Minds of the Pagans their Husbands and Wh es -, the Uncle and Aur.r,
of Horrour on the Account of fome of thefe De- and the Nephew and Niece, and their Husbands
grees j hence fome of their Governments had or Wives ; the Wive\ or Husband's jormer
fevere Laws againft it, and fome of their Poets Daughter: So that any Relation that comes
have writ Tragical things about it \ and we not within thefe Degrees, is not Prohibited,
have f ch an Expreilion of Paul's about it, either by the Law Natural or Vefitive, nor are
I Cor. j. r. U is reported commonly that there is Men's Confciences to be entangled by them.
furnicati n among you, andfuchjornicationasis AS touching the CA^E as to Firft or Gir-
not fo much as named among the Gentiles, that mane Coufins, there have been many Debates
one fhould hive his father's wife. Some there- among Cafuifts, whether it be Lav Jul or nc ;
fore will have only the afcending and defending and much Scandal hath been occafioned by it :
Line forbidden by the Lgw of Nature, and fo All I fhall fay to it is, that whatfoever Reafons
indfperfible •, and that it had been Un natural of Prudence may be raifed againft it, yet it cai -
for Adam or Eve to have been Married to any not come under the Breach of the St v. nib Com-
of their Pofterity, to the very laft Generation ; mand as Incejluous, except it had been exprefly
but they will have the collateral Lines forbid- forb\dden in the Word of God, as it no where
den to be fo, by a Pofitive Law, and accordingly is •, or had come within the Limits prefcribed
difpenfi!>le : But others do not allow this, but in the Word of God •■> but it feems to be a
reduce it to the h«w oj Neccflzty,when God had Degree more Remote than any mentioned :-
made Man in One Head,and Commanded them And tho' it may be prudent to dilfwade from it
to encrrafe and multiply, which they could not on other Reafons, the World being wide 5 yet
do, unlefs they came within thefe Degrees, it fo where it is fo, it is hard to Charge fuch with
became Lawful and a D ity •, but upon the Cef- a Sin, which God hath not Charged in His re-
kiion of thatNece.Iity, Nature it felf dictated vealed Word.
AS
ill ii ii r»
Queft. LXXL
sJ jffembiy s CattthiM.
6fy
A S to a Man's Marrying with his Wife's
Sifter, or a Woman with her husband's Brother,
which fome among us have pleaded for, it is
forbidden, at le^lt in a thing parallel, and
therefore can never be juftified, Lev. 18. 6.
Nor will the fore- cited Law Fe/itive, ( Deur.
25. 5. ) vindicate it •, this being a haw Moral
and Perpetual-, whereas the other was ac-
commodated to the l/raelittfh Pedagogy, and
Reftrictions.
AND in refpect of Ecclejiaflical Relations,
in which Men are forbidden to Marry with
their /pirttual Children, as they call them 5 or
Civil Relations, in prohibiting the Marriage
of an Adopted Child to the Adopter, or his
Daughter, and whatfoever of like Nature is en-
joyned under Popery '-, they are ridiculous, as ha-
ving no Contiguity of Blood produced by them.
Finally, It is here to be obferved, that in Af~
finny this Prohibition terminates in the Perfon,
and extends no further. Tho1 one may not
Marry his Fathers Wife, yet this Command
doth not forbid Marrying with her Daughter •,
and tho' a Perfon may not Marry to his Wife*
Sifter or his Brother's Wife, yet his Brother
may Marry to her Sifter, &c.
3. / N a Cbaft Marriage it is requifite that
there be a Rational and Deliberate Confent be-
tween the parties Jo Contra[ling. This is evi-
dent from the very Nature of the Marriage
Covenant, in which the Parties do mutually
give themfelves each to other, and take one
another into this Relation, which neceffarily
requires rational Spontaneity. Hence we have
that in Gen. 24. 57, 58. And they /aid, we will
call the dam/ I and < nquire at her mouth. And
they c'allex Rebeckab, and /aid unto her, wilt
thou go with this man ? And fhe faid, I -will
go. Nor is it ordinarily to be expected that
fuch Perfons as are Forcibly brought together,
fhould maintain a Chaft Love between each
ot \er. As to the Con/ent of FWtfrx,doubtlefs it
is required by the Law of God that Children
fhould be directed by them ^ it being a part of
the Authority whichGod hath veiled them with-
al, and the Light of Nature directs to it ; and
therefore Clandeftine Marriages, ftolen con-
trary to, or without their Confent is a Breach
of the Fifth Command directly -0 and muft ufu-
ally argue an ungoverned Paiiion in the Per-
fons taemfelves, which is againft the Seventh,
and therefore Civibz'd Governments have pro-
vided feverely againft it -, tho' whether fuch
Marriages are altogether Void, is matter of
Difpute. And if Children are unreafonably
with-held by their Parents from Marriage,
they ought to feek their Redrefs from the Civil
Authority. It is hence alfo to be Inferred, that
no Marriage ought to be made between Perfons
till they come toAge of Maturity 8c Di/cretion :
The Cuftom tifed by fome for Secular ends, to
Marry Children together in their Infancy *
when as they are neither capable of fixing their
Affections, nor of making a Rational Choice,
nor of difcharging the Marriage Duties, is a
great Sin, and contrary to the Nature of this
Precept : Nor is it Rationally pleadable, that
Parents may as well give their Infant Chil-
dren in Marriage, as prefent them to Baptijm,
when they are not able to Covenant for them-
felves •, for the Infants of Chriftians are taken
into the Covenant by God, and are therefore
to receive the Badge of His Covenant* whereas
Marriage is ajree Contrail, in which each Par-
ty is at liberty to make their own Choice j and
are under no tie toalienate themfelves in Mar*
riage to this or that Perfon, any further than
they do it by a free Con/ent. And this alfo
muft needs condemn thofe, who Rajh/y give
themfeves away to Perfons who are Strangers,
and fuch of whom they had no fore-knowledge,
which is a thing too frequently practifed by too
many amongft us, who for the molt part have
occafion to Repent at lei/ure, of what they did
in hafte -, and when by their fo doing, they
have involved themfelves in a Mifery irretrie-
vable. And it muft needs argue an Uncbafi
and Ungovernable Spirit, when others Harms do
not make fuch to beware. A Sober and diode ft
Perfon will certainly be deliberate in a matter
of fuch Concern.
[December 12, 1704.]
SERMON CXCK
4. A Chaft Marriage is for Perpetuity. I
xx do not mean that it is a Bond that
muft laft for ever * for we before obferved,that
it can be but for Life, and Death diflolves the
Bond, and leaves the Survivour at Liberty :
But I intend, that in a lawful Marriage, the
Perfons do give themfelves each to the other,
as long as they do both Live. In other Con-
tracts between Perfons, they may be made for
a fet and limited Time, and when that Time is
expired, they are difcharged from their Obli-
gation i but it is not fo in refpect of this Con-
tract of Marriage : But whether it be exprcft
or no, it is always implied in the very Nature
of the Covenant, that they will be each for the
other, and for none elfe, till Death. Rom. 7. 2.
BUT here a weighty CASE may be ftarted,
viz. Whether there be nothing but Death, that
can Diffolve this Covenant ? And here the
Queftiou about Divorces will come under Ex-
amination, Whether any Divorce be lawful}
And iffo, What maybe judged a ju ft Warrant
for it ? Not only was it a Cuftom among the
Pagan Nations for Men to put away thtirWives
upon any Difguft taken at them, which is not
fomuch to be wonderei at, becaufe the Light
of Nature was obfeured in them, and they were
under the dominion of obfeene Lufts j tut it
was alfo practifed among the Ancient People
of God j and Mo/es by God's Direction gave
them a Law about it, Dcut. 24. begin.
THIS CASE may in general be thus refolved,
viz. That this Relation cannot bediflolved du-
ring Life, without the Fault of one of the Par-
ties at leaft ; and that not every Fault, lut only
fuch as is a Violation of the Marriage Covenanr.
N n n n And
Jf .-»-,
67 8 Leftures- upon tfo Quell. LXXI.
-^— . i — - ■■ ' ' — I ■■ «l^.*... M in. n ■■■ .1 „ , ,|l ij, ■ „ 1— ■■■■—■-■■■■■ ■!■«■■ !■■ ■—— ■■ — I — u, . .. ... - .-...- „ * 1 1 —■■— ■ *m
And here Two things may come Under Con- whatsoever other Miftakes and Deceits may
fideration, viz. The Perfon may be AiUve or have been in the thing, if the Marriage be
Pojfive in the reparation j ihejormer of thefe made between fuch as the Law of Conjangu-
is properly called a Divorce, the /*//*r comes #»//j> or Affinity doth not make Incejluous, and
under the Confederation of a Defertion. It is were $/ȣ/* Perfons, they do in no wife ad-
the fir ft of thefe now tobe enquired into, the mit of a Divorce. If the Party expected a
latter will follow under the next Head. great Portion, and finds little ox none -, if the
HERE then, a Divorce is properly a Vo- Correlate prove contrary to Expectation, of
luntary putting away oj [the Correlate, and. thence- crabbed and perverfe Conditions, and carry it
jorwa/d renouncing of all Conjugal Society there- infolent/y 8c unbecomingly, this is no Warrant*,
wubal. That a Divorce is in fome Cafe km- for tho' this may be a Breach of the Fifth
full, is not to be doubted . our Saviour Chrilt Command, yet not of the Seventh, which can
doth not utterly condemn' it, but only limits only diflolve the Bond : And the Marriage
it. But the Qjieition is, For what Caufe it is . was made with the Perfon^ and not the Eftate,
Lawful? And we need feek no further than the want therefore of that, can in no wile in-
what Chriit himielf hath defined in this Af- fringe it: Nor can any other Moral Evil, or
fair, Ma till. 19. ?. And [fay unto you. Who- any Reproach or Difgrace which the one
foever (hall put away bis wife, except it be for Party may undergo, acquit the other from
fornication, and/hall marry another, committetb this Relation •, but it mult be born as a Re-
ddultery : and wbofo marryeth her which is put buke in Providence. Nor will the Mofaical
awiy, doth commit adultery. Where the Word Law forementioned, help to juftify any fuch
Fornication is a general and comprehenfive things for we are fure, that the Law was /«-
Word, including every Tranfgreflion of the dicial, accommodated to the State of the Peo-
S-eVenth Command, and therefore it here in- pie to whom it was given $ made not to in-
tends Adultery. The Reafon why this admits dulge fuch a Practice, but to put a Reftraint
of it, is becaufe it is an utter violation of the upon that Licentioufnefs which through Cuf-
Marriage-Covenant, and thereby gives the torn they had ufed : Our Saviour therefore
wronged Perfon fufficient ground to renounce Refolves this plumply, Matth. 19. 8. he faith
fuch a Correlate. It is true, if the Law which unto them, M'fes, becaufe oj thehardnefs oj your
punUhed Adultery With Death, were Execu- hearts, fuffertd you to put away your wives '.but
ted, as weighty Divines think that it ought, from the beginning it was riot fo. Nor can that
that Would dilTolve the Covenant, and fet the Law warrant fuch Divorces, any more than
Innocent Party at Liberty •, but there are few the Laws about diverfeWwes to reftrain them,
Places where it is in force. But tho' the Of- may warrant Volygamy^ which we have proved
fender be furFered to Live, it cannot abridge to be forbidden in the Moral Law, and may
the Injured of this Liberty ♦, and this Separa- further Confider hereafter,
tioh is Total and Universal, for fuch is the 5. A Chaji Marriage requires the Cohabita-
Irriport of a Divorce,and the Relation between tion of the Parties Jo Related. The proper
them is altogether cut ofFby it : Not but that Ends ofChattlty in a Married State, cannot
It is lawful for them to be Reconciled, if they otherwife be anfwered,as is evident from the
can Itoop to it whillt they abide Single. And Nature of them .* It is true, there are other
Whether it be Lawful for the Offender to Marry Reafons requiring that fuch fhould dwell to-
vaith another^ is difputed, and a Cafe hard gether, which refer to the common Relative
to Refolve •, yet that the innocent Party may, Duties required by the Ftjth Command : But
is beyond any juft Qjieftion. It therefore looks we before obferved, that one great Defign for
like an Hardlhip to feparate them only a which God Ordained the Married State, was
Menfi etTheora, and reftrain them Marrying to preferve Chaflity among Mankind, which is
agiin, which is a Punifhment of the one as hindred by their Living afunder. This doth,
Well asrhe other, and that without his or in no wife condemn thofe who in following
lier Default. the lawful and needful Employments of this
BUT as to giving a Divorce in any other Life, are neceflitated for fome time to Live
Cafe, it is not warranted but forbidden in the at a diltance of Place one from the other :
Word of God, as by our Saviour in the fore- Neither doth it forbid fuch from Marrying,
cited Text •, and we are there told, that God or neceflitate rhem to abandon fuch Callings
hateth putting away. Cafuifts indeed tell upon their Marrying : If Men ferve God in
us, that there are fome things, which when their Employments, they may truft in Him
known, do make the Marriage Void, from for His Grace to preferve them Cbaft in them 5
the very Nature of the thing, and principal and lam fure, that if they cannot fo Live,
Ends of it. But whether Parents have power they will Difhonour themfelves, and have
to Dijfoi've the Clandestine Marriages of their reafon to ask themfelves whether they are in
Children, made without or again ft their Confent ? their Way ?
may be Debated : And that Rule is ufually AS to that CASE, Whether Married Per-
applied here, Quod fieri non debuit, fattum fons^ who cannot Live together Peaceably, but
valet : And many Tragedies might otherwife are always in Broils fjf Contentions, may not by
enfue. And the Rule of Prudence may di- Confent Live feparately, and be no whit con-
recT Parents to admit of it, tho' they may. in cerned one with another ? I plumply reply,
fome other way teltify their djlikc of it. But That they cannot foffibty do fo without Sin.
And
ii i i r - 1 -■■ — ——-■-■ " ' * ' ■ ■ — — — ■. ».■■—■.— ■■.*■- MM* ■ ■ ■ -" ■ ■ ■■— ' "*
Que ft. LXXI. tJffcmbijs Qtecbijm. 619
And as to that Vulgar Obje&iori, viz. That of are allured by the Apoftle, that there is no
two tvils, the hafl is to be tfofefi •, it may be Obligation on Conference when it is fo, but a
replied, that it is precanoufly fuppofed, Liberty given to the injured Paity, 7 Cor 7.1 5.
that this Evil is lefs than the other 5 but if If the unbelieving depun, let him depart. A
granted, yet that holds good only in Pbyfical brother or fiftr is not under bond. ge in J'ucb
Evils, or Evils of meer Suffering, but hath no cafes: but Ood ha:h cdilrd us to jeace. The
Plea in Moral Evils, to which Head the Cafe Apoftle indeed dire&ly fpeaks of a Deferter
tinder Debate hath a proper Reference ; and who is a Heathen 5 if a Man or Woman
the Pbyfical Evils that accompany it, are only Defert the Correlate who is a Chnjliany
■ the Ccnfequenrs upon the Moral. As long as and becaufe fo. B t we are to remem-
the Marriage Bond abides, there are the Rela- ber that he is fpeaking of a Moral V\tyr
tive Duties lying on them, which cannot now required t>y the Law of Nature : And therefore
be difcharged, and fo they mull: of neceiaty it holds in it a tariff of Reafon in all other
Live in Sin. And feldom, if ever, doth f jch a Cafes-, for it is a Deferticn about which he
thing fall out, but there is Blame on either here prescribes. Nor doth Pau herein Contra-
Hand 5 and they ought to' Humble themfelves did Cbri'>, but very well Harmonizeth with
before God, and feek both His Pardon 8c Grace Him, as will be evident upon a due Confide-
to help them to refift and overcome the Temp- ration : For they fpeak of two Cafes greatly
rations that bear them down. They oug it to difcrepant one from another \ for the Cafe of
ftudy each ottiers, .both Tempers and Diftem- Divorce and Defertwn are different things. The
pers •, and endeavour with Metknefsand Chnf- Qu-eftion which was offered to Chrijl was, Wbe-
trail Patience,to pity, and bear with each others tber a Man migbt at Pleafure give a Bill of Di-
Infiimities We are always to coniider that vorce > to which He fully Anfwers, A'o, unlefs
this Relation is not between Angels, or Jutt it be for Fornication. But the Corinthians En-
Men made perfetl, for thek neither Marry, nor quiry of the Apojlle was, Whether in cafe a
give in Marriage, but iuch as are Frail and Man or Woman forfook or Defer ted. from the
Sinful •, and without Allowances one to the Correlate, and were refolved to have nothing
other as fuch, there is no living as we ought in more 10 do with them, the Deferted were Bound
this World. Such a Confent therefore muft by the Liw of Matrimony} to which he replys,
needs be Unlawful, and confequently not plea- No. And here the Party is not Atlive^ as in
dable for Excufe of fuch a Practice •, and thofe giving a Divorce, but Paffive, in being injufi-
who do foLive, are an horrible Scandal to the oufly forfaken : And the Reaibn is, becaufe
Profeiiion which they make. fuch an one doth herein Violate an Efiential
BUT then, Here is another CASE, which Obligation in the Marriage Covenant,
calls for a farther Enquiry, viz. What is to be AS to the CASE of one Parties having been
done upon the wi If u I Defertion of the one Party, long Abfent and never heard of, Whether it be
who with >ut Confent forfake and abandon the Law) ul for the other to Marry /gam, during the
other ? Whether may the Deferted Pariy be ac- while it abides fo > All that I mail Reply is,
counted to be at Libeity from the Bond of the That tho1 the Civil Laws of Chriftianiz'd Na-
Marriage Covenant, and/) Marry -to another tions hath made Proviflon in this regard, yet it
Perfon ? One principal D-mur up >n this mat- is evermore on a ftrong Prefumption, that the
ter is from the forecited Determination of Party not heard of is really Dead; and the li-
Cbrift, Marth 19. .9. From whence it feems miting of fuch a time is a meer Prudential^
evident, that one Party ca not put away the built upon fuch a Prefumption, which ordinarily-
other on any account but Adultery ; whereas proves fo; but I believe that the Party con-
poiiibly the Deferter cannot be charged with cerned ought to be very Sober and Cautious,elfe
any fuch Crime. Caf lifts do generally Reply tney may bring Confufion on Families : And
with great Caution to this Queftion, and not there is a difference between hearing nothing
without Reafon, leaft they ihouid open a door at all, and fuch Reports as carry in them ftrong
to great Wicked nefs, and indulge the Folly of grounds to think that they are i d/ed Lead:
Perlons on every Difconte.nt, to forfake one And over -bajii nefs in this, muftn e's be Scan-
another ; and fo allow Breaches to be made in dalous, and often gives occafion of Sorrow af-
Families on trivial Occasions, which tends to terwards. And I am afraid, that there hath
the difTolution of the greateft Bonds of Humane been not a little of Sin Committed in this
Society. Neverthelefs they do not doubt of the Place, by our Precipitancy upon this Account.
Lawfulnefs of the thing, but are very Curious 6. I N a Chaft Marriage it is requifite, that
in the Rules which may determine the Party to there be Conjugal Love between the Parties fo
be a Deferter, They therefore tell us, that Related. It is true, Love is the Root-of all Du-
every Paiiionate Threatniog and Practice ty, and the Bond of all the Relations that God
thereupon, will not amount to it : That hath placed among Mankind, Rom. 17.9, lev
therefore there ought to be all prudent En- But there is a diverfe way wherein this Love is
deavours ufed to obtain a Reconciliation, and a to exert it felf , among thefe none is more Cele-
great deal of Patience ufed,\ and much Prayer bratedthan that which is required to be between
to God for Hiccefs of thefe Endeavours ; and Parties bound together by the/Marria^eCovenant.
Prudence may often oblige the Deferted Party There is therefore no Comparif n fo much ufed
to continue in the prefent Condition, rather in the Scriptures, to reprefent the mutual Love
than to take the Advantage offered. But we between Cbrifi and HwUntrib3 as that which is
N 1111 n 2 be.v/ccn
/
-68o
LeBures upon the
Queft, LXXT
between a Man and. his Wife. Now a Con-
jugal L<?i;tf is that which is adapted for Con-
jugal Society, and by it the Perfons are fitted
to a chearlul Difcharge of all the Duties
which belong to them in that Relation: Nor
can they be truly and lincerely difcharged
without it. Now this Love mult terminate
onthePerfon, and requires a fingle Elteem
each for other, in which the Object is prefer-
red before every other Perlbn in the World,
tor fuch Society. And as this Love is that
which only can make the Married Eltate tru-
ly Comfortable and happy, fo in particular it
is the bed prefervative of Chaftity between
fuch :And the want of it is that which makes
fo many Matches fo Unhappy, as is too ob-
vious among Men : Only Care is here to be
hid to'diltinguHh between true Conjugal Love,
•and that inordinate Lufl which fome prefume
unworthily to put tha Term upon 5 fuch was
that of Amnon to his Silter Tamar. True Love
is always built upon Honourable Principles,
and attracted by Honeft and Chair Motives.
AND there are two general Ku.es which
are the Duty of all fuch as offer to engage
ia fuch a Covenanr,if they would Live Cbajily
in a Married Condition, viz.
1. THIS Love ought to have a principal re-
gard in the diretling oj them in their mutual
Choice each oj the other, in order to Marriage.
This ought to be the proper Cement of the
Bond in which they Oblige tbemfelvesone to
the other: Nor can they come together in
the Fear of God, except this be laid in the
Foundation. It is true, the Marriage Cove-
nant is that which bringeth them into this
Relation, and binds tl em to all the Duties
which are involved in it ; but if the Heart be
not rightlr difpofed in it, there is the princi-
pal thing wanting, which cannot be made up
fuly by any thing elfe whatfoever. Nor is
this to be govern'd by Ir.ftincl, or unaccounta-
ble invincible Inclinations, as fome pretend,
for fuch Inclinations are not always Mutual :
But Man is a reafonable Creature, and his
Afle. lions ought to be governed by Judgment,
and not born down by bruit ijh Appetites. Nor
ought any Perfons to Marry together, (if they
would do ir Cheiftly, ) unlefs they can truly
chufe this Perfon, and abandon every inordi-
nate Affection to any other ; and Cordially be
for this Perfon, and for no other •, and for-
fake Father & Mother for their fake, Ho/. 3.3.
And howfoever their Affections have formerly
beeninciined,yet they mail have them weaned
on this arcoiwit,elfe they cannorMarryChaltly.
And this is one Reafbn why Forced Marria-
ges are not to be appioved \ for they whox
cannot Command the AffcUions, ought not to
Compel the Perfon, except they would expofe
them to L'nchaji.iy. And for this reafon, they
who Mrrry jor other Ends, or jrom other
Motives, whether fotfVealth or Honour, or fome
otherlnterelt befides.whilft they have no fuch
love to the Perfon \ or to fuch Perfons, as
they know have none for them, are Guilty
of finful Imprudence, and will expofe them*
feives and their Correlates to horrid Temp-
tations. What need then have all fuch to
feekof God to Guide and Govern their Hearts
in fuch an Undertaking, which is the only
way to enjoy His Blefhng, and Live together
as becomes Cbriltians.
2. TklS Love is tobe nour'Jhed& flrcngtb-
ned by all fuch who are entred into fuch a Re-
latwn. pofhbiy there hath been buc iittle of
it governing in the Piigiuing of it, and it is
too often fo: Sometimes there hath been too
much of Conftraint uied in it by Superiours j
iometimes it hath been made for Politick Ends,
where tho Hands are joyned, yec Hearts are
not fo united, as becomes luch a Relation.
But whatioever Error there may have been
in what went before, it is a great Truth,
that without this Love they cannot difcharge
the Duties in this Relation winch God re-
quires of ihem, and tor their enjoy ing the true
Comfort of ir. And among otner things,there
are many Temptations to Vncoajtny, which
wiii have great Advantage over them, if this
Love be wanting, which is amain Preierva-
uve againlt them : This therefore the
"Wile Man prefcribes as a Preiervative
agaiaft ifrange Lulls, Pro v. 5. j8, ^.
Rejoice with the wrje oj thy youth. Let her
be as the 10 'Ling r.nnd, and pic aj ant roe, ,et her
breujts fatisjy thee at all times, and be thou
rauijlt always with b^r love. And there are
agreat many things that will offer themfelves
many umes to Cool thefe Affections, and
baian will make ufc of tnem to alienate the
Heart : There had need therefore be Endea-
vours always ufed to Corroborate this
Love, and the Avoidance of all that may have
a tendency to create Jealoufies and Sufpicions,
or to create Feuds and Differences, hi\ Satan
mould take Advantage by thefe things to
draw them away from their Mode fly.
Use. TO fhut up the Difcourfe of the
Affirmative part of this Precept, let me offer
thefe Rules to help us, for the Prefervation
of our Chaftity :
1. LABOUR to get the Fear of God in
our Hearts. This is the only way to mortify
all the Carnal Lulls in us : It is by Grace that
the Heart is Purified, and a New Principle is
put into us whereby we are enabled to with-
ifand all theSoilicitations that are offered from
within or without: It was by this that Jrjejb
refitted & overcame the Importunities of his
amorous Lady, Gen. 19.9. This will help-us to
abhor all Uncleannefs, and inata us to delight
in Purity.
2. L LT us be frequent in confdering and
flffeiting^ our feives wiih the Vilencfs j tfhs Sin.
There is enough obvious to our View to ren-
der ittruely Odious to us. It is a Sin which
God is Angty for, and threatens Men with
Exclufion from the Kingdom of God, 1 Cor,
6. 9, 10. Rev. 21. 8. It is a Sin, than which
nothing more Dishonours a Perfon among
rhofe that are Sober} and leaves a Blot upon
fuch as are known to be" addicted ro it;
Prov. 6. 33. A wound and dijh nour /ball be gett
and his reproach fhall not be wiped away. It is
a Sin which is VQty Injurious to Mankind, it
tends
Quell. LXXIL
zAjfemblys Catechifm.
■ '■■
68 x
tends to the difturbing Humane Society, tothe
great Hurt and Injury of all concerned, to the
bringing a Blot and Infamy upon Families,and
leaving Difgrace upon Pofterity : It is a Sin
that hardens Perfons in Sin j and leaves thofe
who addict themfelves to it, next to hopelefs of
Salvation, Prov. 2. 19. None that go unto bcr
return again, neither take they hold of the path
oj life. And if God leaves any to it, it is a
fearful Sign that He hates them ; Prov. 22. 14.
The mouth oj flrange women is a deep pn : he
that is abhorred oj the Lord (hall fall th rein.
3. LET us carefully avoid all the Temptati-
ons which are leading to it : Keep out of the way
of them as much as we can : Let us avoid all
thofe things that are leading or Occafions to
it : Be fure to Refift the firfl Motions that we
find inning to it in us j and apply the Blood
of Christ for the Purging of our Hearts from
them:6top ourEars at alltheCharms that may
be offered to Bewitch us into this Sin •, and fhun
all familiar Society with all fuch as may in all
likelihood tnfnare us^ ana fupprefs every vain
and fooliih Thought that rifeth in us : And in
fenfe of our own Natural Infirmity, and the
Body of Death which we bear about with us,
let us be earneft in Commending otrr felves to
God for His keeping, that fo we may ferve
Him with a Pure Heart and Clean Hands -, and
this is the way to be Prefer ved by Him.
^Januar^ 9. 1704.]
SERMON CXCVI.
QupsTio n LXXIL
«Sf[&4yt» HAT is forbidden in the Seventh
^ Ul/^ Commandment .<?
4k vr &>
«BSW&
Answer.
THE Seventh Commandment fo'rbid-
deth ail Unchaft Thoughts, Words and
AclLns.
E have taken an Account, under the
former, of the Duties to be done under
this Command. We are now to view thofe
things which are to be avoided by the Precept.
And there having been fo much faid to the
former, the leis may here fuifice.
WE formerly obferved, That the Word ufed
in this Command, which we read Adultery,
ftri&ly fignifysthe A&oWndeannefs between
Perfons, one whereof at leaft is in a Married
State : In which fenfe alfo the La ins ufed the
Word Adultery. But it is by a Synecdoche put
for all forts aiUncleanntfs whatfoever, or every
thing that is repugnant to Chajiity, as Murder
\s( in the foregoing Precept ) for every thing
which is againft Humanity. And it is a gene-
ral Rule formerly obferved,that the Command
which forbids the Sin, forbids alfo the Means
which tend of their own Nature tothe drawing
of Perfons into it. Our Anfwer therefore,
tho' brief, is vevyfull and eompreher Jive -. and
opens a large Field for the difcovery of mani-
fold Abominations. I fhall heteJinejly gather
up the Sum of thefe, which may be Collected
from what was before more largely infifted on,
under the Duties of Chaftity.
I. ALL Leud & Unchift Behaviour of Perfons
SingiytSi ' fenar -.itely ■. which they offer to their Own
Bodies 5 which contradicts the Order of Nature,
and the Paid of Creation. Such as that for the
which we read that God Slew Onanfjcn.^.icl
And contrary to the Rule of Remedy appointed
by God, 1 Cor. 7. 9. But if they cannot contain,
let them marry : fer it is better to marry than to
burn.
II. ALL Unlawjul and Prohibited Mixtures.
And thefe may be ranked under two Heads.
" 1. ] i UCH as are Unnatural, and mufi
there/ re needs be condemned by the Light of
Nature, and with refpett to the thing it felf.
And thefe are of two forts, viz- Sodomy, the
Vilenefs whereof the Apoftle fets forth in
Words as Moaeji as the thing can bear, Rom,
1. 26, 27. Which contradicts the End of God's
Creating Mankind in diftintl Sexes. And
Beufliahty, winch God fore-faw to be in the
Corruption of Man's Nature, and therefore pro-
vided a fevere Law againft it, Exod. 22. 19.
But the very mention of thefe things ftrikes
Horrour into the Minds of all Modeft & Chaff.
Perfons ^and therefore though I durft not but
Name them, I fhall pafs them over with the
Apoftle's awfull Remark in, Eph. 5. ir, 12.
And have no jellovefhtp with the unjruitjul
works of darknejs, cut rather reprove them.
Per it is aflame even to J peak of thofe things
which are done of them in fecret.
[2 ] S UCH as are {inJom,Jenfc) more Na-
tural : For tho' the Light of Nature doth alfo
Prohibit them, yet they do come within the
Compafs of the Species and ; exes ; and {0 fln-
ful Men are not fo eafily frightned with the
Horrour of them •, and to this Head belong fe-
veral things, vi$.
1. ADULT £ R Z Which we obferved is
when one of the Parties at leaft is under a Sa-
cred Bond of Marriage \ tho' the Ciime is ag-
gravated when both are fo : And tho the J'o~
faical P<£.lago:y alleviated the Crime on the
Alan's fide, becaufe of the hardnefs of their
Hearts •, yet from the Beginning it was' not fo :
And whatfoerer Reafons may plead it v:orfe
on the Wuman\ fide,(whichyet I fee not thro'J
> 'l-
6% % tenures upon the Que ft. LXXII.
I am fare the Sin is equal'm regard ofthisCom- fpecial regard to the Eyes of his Mind: And
maud, it being equally Adultery, or a defiling indeed, fuch Thoughts attended with inward
of the Marriage-Bed, and an equal abufe offered Motions, are the firft ftirrings of Original sin,
totheCorrtlate: And God peculiarly Chargeth and confequently Sinful •, and the Conviction
it, Mai. 2i 14. Tetyefay, Wherefore ? Becaufe of them ihould keep us Humblejtho* wt fl.ould
the Lord bitb betn wit nefs between thee, end have Grace to Ktiift them - And hitherto bs-
tbe wife of tby youtb, againjl whom thou baft long' the Reading of obicene Books or Pamph-
dealt treachcroufly : yet is fie thy companion, and lets, and the looking upon filch Pictures as are
the wife of thy covenant. accommodated to draw our Thoughts, and fet
2. POLTGAMT. This alfo is contrary our Minds going that way 5 for the £)•<? affects
to the Nature of the Marriage-Covenant ; and the Heart, and nourifheth Speculation.
is not only Unlawful by a Pofitive Law, but W» A L L Luftju, DcfirtF, and longings en-
by the Law of right Reafon : And to this alfo trrtainedfor the bruit ion of uniaujul tlcajurcs.
may Ccncubinacy be referred j for though This alfo belongs to the Conception of Sin, and
there was a difference between a Wife and a natn a natural tendency to the Accom^lifh-
Concubine, in point of Privilege and Servitude, ment of it •, as we are told, Jam. 1. 15;, When
yet they were reputed as the Man's Property: toft bath conceived it bringcih joribjm. And
but this alfo is a Violation of the Duty of Cbaf- this is ufually the Product of Uncb<jt I bought s •,
tity. thefe ifnourifhed,will Influence the AjJeUions,
3. INCEST. When Perfons Marry to- and ftir up theDeJIre of after Fruition : And it
gether, or have Carnal Knowledge one of ano- is certain, that Dcftre cometh under the Regu-
ther, who are too near of Kin. What thefe De- lation and Cenfure of the Holy Law of God :
grees are, whether of Confanguinity or Affinity -And for this we have our Saviour's definite
we before took an Account : And to Marry to Conclufion in the prefent Cafe, Matth. 5. 28.
fuch is a high Crime in the fight of God ; and IJay unto you, [hat whofoever looketb on a th-
ought to be fo in the account of Men : And to man t0 fyi after bcr, hath committed adultery
Approach to thefe, tho' not to Marry with them with her already in his b: art. Not that tnis
is an Iniquity of a deeper Dye than meer For- forbids the lawjul Defirc of enjoying fuch a Per-
nication^ in that there is a double Violation of fbn in an Honeji way, having our Affections
Modefty in it ; becaufe in the other there was a regularly fet upon the Objecl 5 for we former-
Liberty for a lawful Marriage, whereas in this, ly obferved, that this is a thing requiiite in
it is utterly unlawful. order to a Cbafi Marriage : But when thefe De-
4. FORNJCATION. Which is Com- fire* are to gratify a raging Luft, without re-
mitted between Perfons who are Single, and gar^ to Hontjl) or Alodefiy then are they Vn law
•without the prohibited Limits of Kindred : This ful- We are therefore Commanded to Mortify
alfo is a Sin prohibited in the Word of God $ all fuch in ordinate Affections, Col. 3. y.
and Chriftians are warned againft it, 1 Cor. 6. V. ALL Obfcence Words. There is a luft-
10, 18 and elfewhere. This was a Sin which ^ Tongue, and fuch is an Index of the Heart 5
the Gentiles had loftthe fenfeof, and reckoned f°r we are told, Matth. 12. 34. Outoftbeabun-
it among Adiaphorous things, and ufed it with- dance of the heart the mouth fpcaketh^ There
out all Shame or Remorfe : But the Word of are fome whofe Tongues are Jit on Fire of hell^
God condemns it •, and it is a Sign of a very and in nothing doth it more difcover it felf,
great Apoftacy when a Profeiling People reck- than in the Lacivious Language, which fome
on it a thing of no Reproach, and Perfons chufe Defile their Mouths withal : They entertain
rather to Live in it, than to bring themfelves the Company they frequent, with a Language
under the honourable Tie of Marriage, count- that makes Modeft Ears to tingle, and puts
ing it a Yoke intolerable : And we have the every Chair Perfon to the Blufh. And hitherto
Aioftle's Reflection upen it, Heb. 13. 4. Mar- belong the telling wanton Stories, and finging
ruige is honourable in all, and the bed undejiled : °f lacivious Songs, anc1 amorous Ballads .* And
but whoremongers and adulterers God will judge, as by thefe they foment Luft in themjelvcs,
AND here the great Sin of fuchGovernrraents and add Fuel to the Fir<? that is within, fo they
which allow or tollerate common Stews, calls tend to Corrupt the Minds of others, by of-
for a Cenfure • And whatfoever JExcufes are feringthem the proper Incentives of it : Hence
pretended for it, it is certain that it procures a the Apoftle Cautions againft this, as 2 Provoca-
Ptiblick Guilt for fuch Places, and calls for Na- tive to Luft, Epb. j. 4, 5. And this belongs to
tional Judgments. the Filthy Communication againft which we
III. ALL I Incbaft Thoughts. There is a are Warned, Col. 3. 8. But now you alfo put
speculative Uncleannefs,which, though it breaks — all Jilt by communication out oj your mouth.
not out into Ailion, is yet obvious to God's VI. AL L manner of Tempta'ions offered to
All-feeing Eye, who knows our Thoughts afar others jo allure them to Confent to us in the Alls
off, and leave a Guilt benind them. There is oj Unclcannrfs. And this comprehends under
a Contemplative Impurity, when Perfons Nou- it both Words and G flares which arelmmodeff.
rifh in them Thoughts of Unclean nefs, with De- Doubtlefs there is a CivilConverfation between
light and Pleafure : This fob clears himfelf of, Perfons of Both Sexes, which is allowable, and
Job }T. 1 I made a covenant with mine eyes ; a Teltimony of Social Friendfhip, and is Ir-
why then fheuld I think upon a maid ? Look, repnbenftble $ for God made Mankind for Civil
Hebrtw, Confiier or think cf\\ fo that he hath as well as Religious Society : And there is an
innocent
Qneft. 1XX1I. *J ffemty's Catecbtfm. 68 3
innocent Pleafintnefs in it allowable. But when it is improved to nourifh Pride and
there is alio a Lewd Converfation that too Luxury-, and the latter of thefe is under our
many allow themfelves in, which is a notori Confideration. We are allured by the Wile
ous Breach of this Command : There are Man, ( Vrov. 7. 10.) that there is fuch an At-
thofe alluring and enticing Words, which tireibr he was an eye .witnefs ofit : And that
are offered on purpofe to draw the Mind, and this was to be only judged of by the Heart
win the Confent of the Per-fon, to A&s ofUn- and Defign of the Wearer, as fom. preiend,
cleannefs. Such were thofe we read of the is fond and foolifh 5 and Solomon as Wife as
ftrange Woman, of whom it is faid, Prov.7.21. he was, could not fo judge h bur he judged of
With her much fair fpeechjhe amjedbim toyield, the heart by the KAi tire : Now meer y the
with the flattering oj her lips Jhe forced bim. Matter of which it was made, could nor be
There are thofe amorous Looks, which faci- the Rule of judging, (t ho3 if the Cofl out-bids
nate, or like the Bafilick's fcye, calt Poifon the Eftate of the Perfons, it fhews their Piide
and 'become Infectious. Hence we read of and Vanity ») but it was the Mode, either the
fome, 2 Pe-t. 2 14. having eyes full of adultery^ Falnion,or manner of putting it on * and that
and that cannot ceafe from fin ^ beguiling, unfia- is, when it is fuch as contradiefs the main
lie fouls. And ihere are the Jmmoded and In- Ends of Apparel, or fo expofeth the Body
decent Carriages, which too many indulge as to be a Lure to entice Perfons to Unclean-
themfelves in 5 and thofe Offers which are nefs. And when Perfons Drefs tbemfelves
unbecoming.: All which wWboredom'm God's Antickly, fo as to allure Speclarois,it is doubt-
Accounr ^ and tho' the Perfons ihould pro- lefs a Breach of this Precept. And to this
ceed no further, yet this Sin will for thefe Head belong thofe Paintings which fome ufe
things be Charged upon them one Day, by to Adulterate their Faces, which are an Index
God and their own Confidences, as proper of an Adulterous heart
Tranfgre (lions againft the Rules of Cbaftity. IX. ID L EN ESS. This indeed hath a
VII. ALL Excefs or Intemperance in Ale its fpecial refpect to the Eighth Command, (as
snd Drinks. This indeed, is but an Uceafon may be afterwards considered, ) inafmuch.
or Incentive, and may in divers Refpects be as it is a neglecl of the proper Courfe which
applied to divers Precepts: As they are the God hath appointed Men to wait upon Him
Occaiionsofimparing the Health, and ihort- for their Support and Supply 4 the Promife
ning of the Life, fo they refer to the Sixth $. being made to Diligence : But it a'fo contri-
andrs the. are the Prodigal Waiting of Men's butes not a little to the nourifning & inciting
Eltates, and tend to bring them to Poverty, of the Lulls of the Flelh. It is Ofually in
fo they belong to the Eighth : But as Men do Conjunction with the form? r ; and therefore
hereby ma'ke Provifion for the Flefh, and nou- we find that the prodigiousLeudnefs of Sodom
iifh their Incontinency, fo they do belong to was fomented by thefe, according to that in
this •, and therefore all Divines do on this Ezek. 16. 4?. Behold, this was the inquity
He:id refer them hither : And the Spirit of of thy ftfler Sodom, Pride, fulnefs of bread, and
God in the Prophet feems to put them toge- abundance of idlencfs was in her, and in her
th-T, Hof4.11. Whoredom, and wine, and new daughters. Man is an Allive Being, and can-
wine, take away theheart. And on this Ac- not ly Hill, but will be Employed in lome-
count W'- have that Caution, Rom. 13. ult. thing: If therefore he be not bulled in fome
A*d make not provifion for rhe flefh to fulfil the Lawful and lionett Employment, he will take
lufls thereof'. And we have fuch a Remark as to fomething which is Vile and Difljonefl; and
tha: of the Prophet, Jer. 5. 8. They were as there is nothing to which he is more natural-
fed hnrfes in the morning : every one neighed ly addifted, than the Sins which militate a~
afterhi, neighbour's wife. And they thatpam- gainft this Command. And this the very hca-
per then Bodies, do thereby nourifh their then had a Kefenrment of, and therefore gave
Lulls, which the/ ought to Mortify : And in it as a Amoral Precept for the Remedying of
particular by Drunkennefs,or Excefs in 'frong the Exorbitancy of thisLuit, Ona firellus, &c.
Drink, Men enflame themfelves, and lofe the And indeed Idlencfs hath been by Wife Men
Government of their Reafon, and thereby are accounted to be the Devil's Pillow, on which
fearfully expofed, as Lot was. if he can gain Men to ly down, he hath them
VIII. ALL Undecent if? Immodest Attire, his own, to do what he pleafeth with them.
Apparel was at firft allowed to Man for Mo- X. F R E <jjj>V E NT I A ,-G of Lewd Company,
defly, to hide his Shame which he had procu- We have the Wife Mans Obfervation, Prov.
red by his Apoftacy , .and rhen to fhield him 73. 20. he that walLih with wife men
from the Inconvenience of the-Seafon, to the fhall be wife : but a companion of foohfhaU
Injuries whereof he was alio expofed, which be deflroyed. And doubtlefs Familiarity with
would not have been, had he not finned. It Perfons will afTimulare us to their Man-
was alfo given him for a diitinftion of Sexes, ners. It is therefore a Warning given by the
to prevent FUrhinefs -, and to diftinguiih the Snirit of God in refpect 6f every fort ofSn,
Orders of Men, who were to be known by that we avoid FrUndihip with fuch as are ad-
their Garb : They were alfo allowed for Or- dicled to it.ielt weLearn,£?V. and particularly
namenr, tho' they ought ftill to carry with with regard to this Sin, Prov. 5 8. Remove thy
them the Memork: I of their Shame. But then way far from her. income not nigh the doer of her
there is an Abuic of Apparel •, and that is houfe. And it was thatwhich wis the undoing
tenures upon the Queft, LXXIL
of the fimple toung Man, Chap. 7. 7, &c. We $. POLITICK Preventions of Perfons from
null not touch Pitch, except we have a mind Marrying in due Sen/on. And this may be
to be Defiled •, we fhould not Walk upon Coals the Fault either of Parents, or the Perfons
if We Would not be Burnt* And here, not only themfelves; and it often becomes a great fnare,
the feeking of fecret Opportunities of Dalliance and expofeth them to Temptations. Sometimes
With Light Perfons is condemned-, but alfo the out of Covetoujnefs, to prevent the neceJlity of
frequenting of fuch Companies and Exerciles fparing a Portion : Sometimes Poverty, left
Where Lacivioufnefs is taught, militates againft they mould not be able to Support themfelves :
this Command. For which Reafon Divines do Sometimes' Difguji at the Perfons offering,
refer the frequenting of Balls and Stage-Plays,to No doubt Prudence may be ufed by Advice and
the Sins againft this Command, becaufe they CounJ el in thefe things ; but Care is to be had,
are too frequently Abufed to reprefent Lacivt- not to expofe them to Sin, which is not to be
oufnejs with too bare a Face. As to the Law- chofen before outward Inconveniencies ; and
ju'nefs of thefe, under which the Patrons of the Rule is plump, 1 Cor. 7. 9. If they cannot
them do fhroud themfelves, I lhall not here contain, hi them marry : jor it is better to mar*
Difpute •, but will only fay, that iuppofmg the ry than to burn.
things Indfferent in themfelves, yet there is 4. RASH Vows of leading * Single Life.
not lefs, but more Danger of them, becaufe To which Head we may refer the Monatttcal
thought to be fo \ in Licitis perimus omnes : Vows of the Papifts. That it is fometimes a
Chriftians are moft of all txpofed by fuch things. Duty to Bind our felves to God by Vows, to the
It is therefore a good Caution given, Gal. 5.13. performance of Duties, and avoiding of Sins -,
-—Ufe not Liberty jor an occajian to the Pleflj.--- and that it is fometimes lawful and prudent to
And that fuch things have been and are fo A- make Vows about things in themfelves Lawful,
bufed is Notorious s and fuch an Abufe is Cau- and which we have in our Power, is not to be
tion fufficient to Sober Perfons to avoid the denied j but to do fo in thirgs which are not in
things themfelves. If the Brazen Serpent once our Power, is a Tempting of God, and expo-
comes to be Idolized, it is high time to turn it iing our felves toTemptation,& to be juftly left
intoa Pcbujhtan: And when fuch things become of God to Violate them s and thus it is in the
f jandalous to the People of God, all that feek Cafe before us. Hence our Saviour io replied
His Glory ought to avoid them, left they pro- upon His Difciples, Mattb. 19. 9,10. But how
voke God to fay as, Hof 4. i$. Though thou well fuch do Perform, or how profligately they
1/rael play the harlot, yet let not Judab offend. Break them, the World is well acquainted :
XL THERE are alfo divers things wherein And all the Merit they can rationally hope for
this Command may be broken with refpect to by fuch Vows, is to gain themfelves the greater
Marriages. We obferved, that thefe have a Condemnation.
peculiar refpect to this Precept ; one great End ?. ALL Contentions between Married Per*
of the appointing them, being for the Prefer- Jons, which alienate their Conjugal Love from
vation of Chaftity. And I mall here point at each other : Whether it be by living in conti-
fome of the Principal : nual Brawls, or if it amounts to a Separation.
1. THE Prohibition of fome Orders of Men This alfo gives Satan great Advantage to offer
from Marrying. We know that in the Papacy, infinuations to this Intemperance \ and their
there is a total forbidding ©f all in Religious own Corrupt Lutts in them, to fix upon Un*
Orders ; and making Fornication, yea Adultery lawful Objects, and ufe Means to gratify them,
a lefs Sin in fuch, than to Marry : This is one in the Fruition of them. And how doth dole-
of the Iniquities of the lajl Times, and one Note ful Experience make it to appear, that fuch
of their Apoftacy, 1 Tim. 4. 3. Forbidding to as cannot Live at Home with §uiet and Con-
Marry. Now this is dire&ly contrary to the tent, do feek their Satisfaction, Abroad.
Light of Nature, and the exprefs Warrant of THESE, and whatfoever things of like Na-
the Word of God ; and the Apoftle hath at ture, are Sins againft the Seventh Command 5
Once Confuted it, Heb. 13. 4. Marriage is ho- and therefore ought with greateft heedfulnefs to
nourable in All. And how wofully this be avoided by fuch who would preferve their
hath filled the World with Whoredoms, Sodomy, Chajhty, and keep both their Souls and Bodies
and Murders, he is a ftranger to hijlory who pure from Uncleannefs.
knows not : And what fcandal have rifen there- GIVE me leave then, to offer fomething
from to the Chrijiiah Religion, is awful to tell. more, by way of Motive, to urge the neceiiity
2 DISPENSATIONS granted by Authority of Heedfulnefs and great Endeavour to Supprefs
to Unlawful Marriages. What are fuch, we and Mortify this Sin in us •, and the exercife
may gather from what before were obferved to of holy Fear, left you mould run your felves
be Lauful. True, the Papacy have made fuch into the fnaresof it.
Degrees and Relations Unlawful, which the Confider then,
Word of God hath not 1 Nor is it a Sin againft 1. THE Proclivity oj fallen Men to it. There
this Command to Tranfgrefs them, which were is nothing wherein the Lulls of the Flelli are
only made to bring Grid: to the Pope's Mill, more apt to vent themfelves. And if we con-
But for any to difpenfe with that which God fult the Annals of the Scriptures, we fhall find
hath forbidden, is to encourage and uphold that evermore in the Apoftacy of God's pro-
Incefluous Mirriages, which is a great Sin a- felling People, this Sin hath made one Article
gainft Cbattity, in the IndtfimentQftYizm: And furely where
Concupifcence
Queft. LXXIlt
\A ffemhh? % Catscbifm.
685
Concupifcence is raoft forcible, it concerns us to
keep the ftricteft guard upon it, if we would
not be trapand by it.
2. THE too great Prevalency and Common-
nefs ej the Sin. This added to the other, makes
it the more dangerous : When .bins are decried
by Men, and are a Reproach to them who ad-
did themfelves to the perpetration of them,
it ufually puts a Check on Men, and gives
them Reftraint ; but when they become fafhi-
onable, and frequent, and little witnefs born
againft it, it makes Luft daring, and it will
appear bare- faced : It many ways expofeth
perfens, an4 they had need look well to them-
felves, if they would not be drawn into a Com-
pliance with it •, and without good Refolution
they will be overcome.
2. / F you nour;Jl) this Luft in your hearts,
it will eafiy get the Vtllory over you. The
heart is the Womb in which Sin is conceived,
and if it obtain a Conception there, it will want
nothing but an Opportunity to bring it forth
into All : You have an Account of the Defcent
of it, Jam. 1. 15. When luft hath conceived, it
bringeth forth fin : and Jin when it is jwifhed,
bringeth J orth death. You muft kill Concupi-
fcence, if you would prevent actual Enormities j
for the moft flagitious Crimes that were ever
.perpetrated, had their rife from a Thought dart-
ed in and nourifhed, and not ftifled and reject-
ed .* You may think to (top at speculative
Wantonnefs, but you will deceive your felves.
4. IT is a Sin in it J elf truly Abominable.
It is therefore called Abomination, Lev. 18. 26.
It is called Filthinefs it feij, Eph. 5. 4. And
let Men make never fo light a matter of
it, yet in it ft If, it is ajhawcjul thing ; It is
therefore tk- Caution the Wife Man gives to hie
ion on this Account, Prov. 6. 33. AwpAniund
diftjonour Jlall be get, and his reproach Jbull not
be wiped aw^y. God will loath us for it, and
good Men willdtfpife us ; and it will leave a
Note of Infamy upon us, which will Hick, and
hardly in tins Life be obliterated.
5. IT is a Sin of a mo II mifchievous ten-
dency. It makes a very grievous difturbance
in Humane Society j creates great Confuiions
in Families, it produceth Brawls and Conten-
tions, Jealoufies and Rage ; occasions Murders ,
and fometimes brings Ruin on the Places where
it grows prevalent : It procures awful Judg-
ments from God i and itgrievoufly hurts rhff
Soulsof them that are given up to it, as well
as brings Poverty and Mifery upon the out-
ward Man. It is a Sin with whicli God punifli-
eth otherSins $ and it is therefore a fearf. J Judg-
ment to be left up to it, it fights againft the
Soul, 1 Pet. 2. 11. F/rftj/y Lu/1s which wr ql
gainft the Soul. And it awfully hazards Men's
Eternal Ruin ; for we are told, Prov 5. 22,2?.
Jiis own iniquities fhall take the wicked bimJelL
and he foal I be h olden with the cords oj hit fins]
lie fhall die without injhu8wn,and in the great-
nejs of his folly he JhaV go aft ray,
LET us then bring this Luft to the Croft of
Christ, and Mortify it every Day ; and
Pray hard to God, that we may be delivered
from the Guilt and Dominion of this Sin.
[February 6, . 1704. J
SERMON CXCVIL
Q_ y e s t 1 o n LXXIII.
'^J^f^ HI C H is the Eighth Command-
♦|F* merit?
• ** 9^ Answer.
THE Eighth Commandment is, Thou
ft) ah nut Steal.
WE have taken a brief View of thofe
Duties which require Love to our
Neighbour, in refpedt of his Per/on, under
which his Life and Chajtity are considered.
IT follows that we proceed to thofe which
refer to his outward Concerns •, and thefe alfo
are reduced under Two Heads, the one point-
ing to his Eftatey and is directed in the Eighth ;
the other to his Good Name, purfued in the
Ninth. We are now topafs over to the/ or mer
of thefe : Concerning the Order of which, I
(hall only Remark, That altho' a Man's Good
Name be of very great Concern, and highly to
be valued, according to, Eccl.7.1. Agood name
is better than precious ointment. Yet his Livc^
lihood is of more abfolute Necellity 5 and there*
fore this is put before the other.
NOW this Command is, as the former, ej;.
prelled Negatively ; yet it hath an Affirmative
part properly belonging to it, the right Con-
lideration whereof will give light to the other ;
It is therefore moft proper and Methodical that
we begin with that. Hence
Question LXX1V.
W H AT is required in the Eighth Com*
mandment $
Answer.
THE Eighth Commandment requirerli
the lawful procuring and furthering or our
own, and our Neighbours Wealth, Of
outward Eftate.
THE Word u fed in the Command for
Stealing, faftly and propnly fignifys,
a Clrfe or private taking a ib.ng/nm another,
without his Privity : But it is here iTcd 6yne<-
O 0 0 0 dich'u all ■
1 g 6 " Letiutes upon the S Queft. LXXIV.
dochically for all manner or wrong done to a- bimfelf. Rom. n. ult. Tor of him, and thro*
nether in his Eftate •, which may be done ma- bm, and to him, are all things : to whom be glo*
ny ways, as will be hereafter confidered. ryjor ever. Amen, But there isalfoa/»for-
IN general,T/^/r is reckoned to comprehend ctinate End orUfe for which God made, and
all Unlawful Vfurpation of mother's Property, to which He appointed tbem ; and that is it
THE leveral Duties enjoyned under this which is under Coniideration.
Command, are generally referred to the Head NOW there is a doubleLife of Man confide-
of Commutative Juftice. red in the Scriptures, \\z.Natural & spiritual \
JUSTICE is generally diftributed into and it is the former of thefe, for which thefe
Diftributive and Commutative : But whether things were purpofely made. On this Ac-
this be a diltribution of zGenus into Species, count Man was made the Lafl of the Vifible
or of a whole into it's parts, or wherein the Creation, having an Houfe Built, and every
true difference between them confifts, is way furnifhed for his fuitable Entertainment:
matter of Difpute. And he had a Right to, and Dominion over
I (hall not here Commorate, only obferve, them bellow d upon him by God the Creator
that Juftice is fometimes u fed for that U- and great Landlord •, and he was to be God's
nivcrfal Obedience which we p.y to the Tenant, and hold under Him, and for that
whole revealed Will of God, and hath refpecl reafon he was to do Homage for them : We
to the Commands of both Tables -, it being have therefore his Charter that was granted
righteous that we render both to God & Man to him, recorded, Gen. I. 28. And God b/ejjed
that which is due to them, by vertue of the them, and God /aid unto them, Be fruitful, and
Law of Special Government •, Matth. 22. 2r. multiply, and replenifh the earth, andfubdueit :
Render untoCefar, the things which are Cefar's \ and have dominion over the fifoof the fea, and
and unto God, the things that are God's. Some- over the fowl of the air, and over every thing
times it is put diftnbutively with Holinefs, that moveth upon the earth. And hence that
LuA. 1.77. And then, as Holinefs refers to Obfervation, Pfal. 115. 16. The earth hath
the Duties of the Fir ft Table, and Rigbteouf- he given to the children of men. Only it was
nefs to thofe which belong to the Second 5 fo under aReftraint, which is clearly intimated
it is wont to be Defcribed, A Vertue by which in that Sovereign Exception and Prohibition*'
vce are dijpofed to difcharge thofe Offices to our mentioned in, Gen. 9. beg. Hence every thing
Neighbour, which we ewe to him, by Vertue of in this lower World, was fo difpofed, and
the Precept : And fo it grafpetfi all the Du- fitted with fuch a Nature and Operation, as
ries of Love to our Neighbour, comprized in fhould beferviceable to the Comfort and Sup-
each Precept of the Second Table : And this pott of his Natural Life : The Cceleiftal Be*
feems to be the moft genuine Notion of Dif~ dies for their Light and Influence to Succour
tnbutive Juftice, and fo it cannot Hand diftri- him 5 and the Air for his Refpiration -, the
butively with Commutative Juftice, as an op- Meteors to caufe the Earth to Fructify for
polite Species, but rarher as a Genus to it, him ^ the Fruits of the Earth, and the Ani-
which refers properly to rhe Eighth Com- mals in the Land and in the Water to Sup-
mand : But I thali not infill further here, port his Life, and render it Comfortable :
Commutative Juftice, if we fpeak of it as a Hence that in, Pfal. 8. 6, 7,8. Thou madcjl
Vertue, is, A Principle obliging & difpftng of him tohave dominion over the works of 'thy hands -,
ur to give every one his own, in the outward thou haft put all things underhisfeet : Allfheep
Good things of this Life : And the Object and oxen, yea and the beafts of the field : The
which is comprehended in it, is both our fowl of the air, and the fifh of the fea, and uhat-
f elves and others -, for there is a Juftice which f never pafjfetb through the paths of the feas,
a Man owes to bimfelf in this regard, as well Which thV it hath a Typical Reference to
as to his Neighbour : And this hath not oniy Chrill, yet in the Type, it points to the firft
a refpecl to the Civil Laws of Governments, Charter given to Man in his Creation -, tho*
which can hardly be foConftituted, but that the Forfeiture made in theApoftacy was again
fometimes, Summum jus, efi fumma injuria : recovered by Chrift, and is reltored thro'
But it hath a main refpecl: to the Rule of Him to His Redeemed : And hence God hath
Equity ; which tho' Civilians may ditlinguifh promifed that as a New-Covenant Privilege to
from Juftice, and accordingly have their fe- His People Hof. 2. 22.
veral Courts for one and the other, and U. THAT Mans Nature requires theVfe
thefe NecelTary, becaufeof our Imperfellion ', of thefe things for his Support and Comfort,
yet in Divinity aud Corfcience, Juft & Equal and fhitb adependance on them, under God, for
are Synonimical. his Bodily Supply. There go in a Body and a
IN order to a more clear and ditlincl lay- Soul to the Conttitution of Humane Nature j
ing open of the feveral Duties comprized un- and for the prefent Support of the Union be-
der this Precept, I fliall in the firlt plate of- tween thefe, it isrequifite that the Body be
. fer fome general Rules or Conclufions. upheld in Life, for by the Death ofrhat,aSe-
I. THAT God made this lower World, and paration is made : Now the next End and
t*he things of it, for the ufe of Man, and the Ufe of thefe things is for the preferving of
Benefit of his prefent Life. It is true, His this Union, and the affording to the Body the
/aft tnd in all His Works is His own Glory, receil'ary and convenient Relief. Now God
Vtor. 16. 4. The Lord hath made all things for doth not ufuaily do this by Miracles, but by
the
— ~ s - ♦ - ~ ! . " ' 1 r — " T— — — ~ * —
Queft, LXXIV. iJ'ffembiys Cateehifin*
the ordinary Supplies of His Mediate Provi- as S'calmg in the fenie of this Command,, and
dence \ nor are we to meafure our Expectation fo it had been fupc>J/u,.>us.
by what God can do, but by the Cpurfe which A S to the Enquiry, Whether this Appoint-
He hath put Nature into: And tho' thefe as went veere from tke Lriation, or was introduced
Means have an abfolute Dependahce on God's y:on the Apoft^cy } [there being fome who give
Influence and BJeiling to make them reach the this as one difference between the Condition pf
Ends frr which reafon we are told, Matth. 4,4. ]Vta.n in Integrity ^ and now f]nce the Fall $ and
J\U» flail not live by bread alone, but by every thereupon fome have pretended to be he-ye/lcvs,
vford that proceedeth out cj the mouth oj God. on prefumption that it is proper to a State pf
And accordingly we have that Threatning. Ifa. FerjeUion~\ X mall only Reply 1 That tho', \i
3. 1. For behold, the Lord, the Lord oj b-fls ; Man had kept his Upngbtncfs, there would
doth take away from Jiruf aim and from J udab, have been no Wrong and Injury prafrifecj Ivy
the flay arid the Jiaff, the whole jlay oj bread, and one upon another : Nevertheless, this doth, npt
the whole flay cj water. Which Teems rather to infer that they would have held all in Common ^
aim at the Vertue of them, than the things nor doth it make this Command to be brpught
themfelves ; Yet thefe are things ordinately in upon the NeceJity occafioned by the Sit] of
Neceffary for the Continuance of our Lives, the Man, any more than the other Commands of
preferving orreitoring of our Health, and ma* the becond Table, for thefe is th,e fame reafen
Icing our Lives comfortable. Hence that, Job for them all upon this account, If therefore
23. 12- —Aly neceffary Food. And God hath this was a Moral Precept, and fo perpetual, aj)d
For this End, put fuel] a Vertue into thefe things, founded in the Law of Nature, it mud rjeejjg be
Whereby they may anfwer this End ; As, Plal. from the Beginning t and by a juft and necef-
104, 14, 15. He caufeth the grafs togr.,x» jor fary Confequence there mult be 3 diftingijijjiirig
the catfcl,& 'hub jor the fervice oj man • that qe between Meum t!f Tuum, becanfe on this, thj.e
may bring jorthjood ou-toj the earth ; And wine very Reafon of the Command is grounded,
that maketh glad the heart 0} man, and oyl to AS to the Plea which fome make, from
tnafobis face tojhine, and bread which Strength- the Opinion of the Wifeft of Heathen, who
ficth man's heart. And they are accommodated pleaded for a Community of Eftates, as (lata
for all the Ufes which are for the outward Man : did in his Fntopian Common iKicaltb -9 it is a poor
gome things for Food, in both Meat and Drink, Pretence to oppofe to the exprefs Command of
others for Raiment and Ornament, others God: And we know that he urged it, tp have
for Traffick and mutual Commerce, others tp' Wives alio in common, which is certainly Crri-
Warm them, others to ferve for Vtenfils to tradi.frory to right Reafon, and the Refent*
fuppjy their many Occasions, others for Afed't- ment of all Sober Mei> Be/Ides, other of the
cine : And there are none of thefe, but in their Gentile Philofophers oppugned him in jf? ,^n4
Creation, were fome way or other ferviceable gave fojid Arguments to Confute hirnV Atyl as
for the Benefit of the outward Man ; Tho' fjnee to the matter in hand, thp their Argument?
the Fall, many of them are become Noxious have a refpe.fr to the State of Fallen Man, ( for
to Man, by the Curfe which Sin hath brought they were pot acquainted with his. primitive
upon the lower part of the Creation; yet in State, ) yet they ihew the Infonjiflency pf jt
their Primitive Creation they were all Beneji- with the Peaceable and "\Veli-ordered jSopiety of
ciif!, Gen. 1 ult. jVlankind, one with another..
III. THAT God hath not given thefe things AS to the Plea bro't from thp Practice of the
to Men to be held in Common ; but hath ap- Primitive Cnurch in theApoftle'sTimes^mentiq-
pointed that every Man fljoftld have his Share ned,Afrs2. 44,45. All that i> lieied were Togethtr?
in t he w, where in he holds a proper Right in them, t? hud ift things common •, A ndfo d their pojfjfions
(in I they qrc bis own and not another's. lam and goods, and parted th<.m to a I men, 'as every
pot here Difcourfing what Men may do in a >W had need. And the Precept given by our
way of Fartncrjhip, by mutual Confent, tho' Saviour to the Young Man, in Matth. <q. z\>
that doth not in a true fenie Contradifr our Af- If thou tpilt be perfect, go and fell a I that thou
fert.ion 5 nor yet what may .and ought to be hafl, and give to the poor, and thou jba/t have
laid up in a common Stock for thepubJickUfe treafure in heaven : and come and follow pie.
of a Community, who are in that regard one Jt is replyed, that this Precept was Pcrf>nil
Body Politick .- But the meaning is, that God and Probationary ; and yse know that the Pit-
"hath Ordained that Men fhoul.d have a Proper- dples of Chrift upon His Call left their Calr
ty in fuch a Portion of thefe things, which no lings, and tkeir all, to follow Him, as fTr.^j.
other particular Perfon can lawfully Difpofe of $ut this was txirqordinary, and was not Cm?;-
at his Pleafure, without the free Confent of the nun, nor was it Ferfesualxq them } for we fine)
Proprietor, fo long as it abides his ; but he hath what He fa^d tp them, Luke 23. %%+%$. And he
a Dominion over it, as his own proper State: f aid unto them, When IJent you without putjf.
Hence that in Deut. 32.8 When the mofl High and f rip and Jhocs, lacked ye any thing f And
divided to the nations their inherit ajace, when he they fnd, Nothing. Then fuid he unto ib'itjp,
fep.irated the Jons oj Adam, he fet the bounds of But now he thaf hath a purfc, let him take ;;a
the people according to the number of the children and likewtfeh.sfcrip : ai.d he ;b<t b> thnofuorc!^
of Ijrael. And we have that of David ip let him fell his garment, and b}ty one. And a£
1 Chron. 21.5. And were it not for this Ap- to the Jor mer\ it is evident, fiiff, That jt .wa.c
pointment of God, there could be no fuch thing onlyatfcrufalem, and not elft where, an^lthat
P°9 9 z ih
\
88 LeBures upn the Queft, LXXIV-
in a Time of great Diftrefs on the Church * of Canaan, and t3kePoiTefiion for themfelves,
and then, that it was hut Voluntary, and ac- and he is Lord Proprietor * but if they had
cording to what they determined in their own done it of their own Heads, becaufe they
Purpole, according to Alls 5. 4. But this no were Heathen Nations,they had been unjufti-
way Contradicts the Right which the Law of fiable : We therefore find that God forbad
God did from riie beginning confer on Men to them from medling with others, though the/
be Proprietors in that Eftate which they came were likewife Idolaters * and gives that Rea-
by in an Honelt way. fon, becaufe He had given it them, /. e. by
AND whereas fome of the Ancients pre- His over-ruling Providence, Dent. 2. ?, 19,
tended for a Community oj Goods, they only And this difcovers the Error and Vanity of
intended, that no Man ought to count any thofe, who pretend that Dominion is jounded
thing fo his own * but that he ought when in Grace-, and that on this account, all Un-
need required, to beftow it liberally, as a godly Men are liable to be fiezed by xheGodly
Debt which he owed to God. and put out of their PofTeflion * from the
IV. THAT Ungodly Men have a true Civil abufing of fuch Paflages in the Word of God,
Right to the Jh are oj Good things, which God as fpeak of the Saints inheriting the Earth, as,
bejiows upon them in this Life. We mult dif- pfal. 37. 29, Dan. 7. 32. Mstth. ?. ?. and the
tinguilh between a Civil and Spiritual Right, like. Hereupon they think, that every Godly
which Men may have claim to, in the out^ Man may Ufurp the PolTefTion of his Ungod-
ward Benefits of Time. We before obferved, ly Neighbour, and that ChriJHans may make
that God at the firft put Man in PofTeffion of War upon Infidels, and Disinherit them be-
thefe things as His Tenant, and indented with caufe they are fo •, but this wholly contra-
him upon Terms* and thisabode Firm folong diets the Tenour of the Scriptures, and tends
as he ftood to thefe Terms* but when once he to fubvert all Civil Order in the World,
brake them, he made a Forfeiture into God's 5. HENCE God haih given Rules in His
Hands •, for when he forfeited his Life, every Word, to determine what is a right Title to, and
thing elfe went with it, and God might in what Way Man may get a Right in this or
havw immediately Profecuted him, and at that Portion oj thefe things. It is certain, that
once turned him out of all. And though this though God hath given to Mankind in gene-
Right is recovered again by ChrilT, in the ral the Dominion over thefe things, yet there
Purchafe which He made and conferred upon is neceflariiy a Partition to be made, and
His Redeemed in the New Covenant, upon every one is to have his own Share, and not
their Believing on Him, ( R^w.8.t6,i7- i Cor. all to hold in Common. But now the Qjief-
3. 22, 23.) yet fo long as any abide under tion is, By what Law or Right Men ere to ac~
the Firft Covenant, tlie Curfe abides upon count this cr that to be their own > Or, What
them * and whatfoever they enjoy Providen- Rule is prefcribed by God for the determining
ti-i'ly or by Divine PermilTion, yet they ly of each ones Property ? Some refer it to Jus
open to a Writ of Ejellment, whenfoever God Naturale, others to fusGinrium, or thecom-
fhall ferve it on them* and they do but De- mon Li.w and Reafons which all Civilized
lude themfelves, when they allot on a long Nations agree in * others to the Civil Laws of
Pofleflion : Hencethat, Luke 12. 19,20. I will the Places where Men Live: To this I fhali
fay to my foul, Soul, thouhafi much goods laid only fay, that there are necelTarily Civil Laws
up for many years * take thine eafe, eat, drink in the Governments which God hath fet up in
and be merry. But God J "aid unto him, Thou fool, the World, for the determining of Men's
this night thy foul Jf^'ll be required cf thee: then Rights, elfe there would be endlefs Quai-
whofe /ball thofe things be which thou haft provi- rels among Men. And for this end, that Men
ded ? And we, are told, Prov 3. 33. The curje may know what is their own, there mult be
cf the Lord is in the h^ufe oj the nicked. Ne- eftablifhed Laws by which all Difputes on
verthelefs, God hath ieen meet to magnify this account are to be determined. Never-
His Clemency and Mercy towards Men, in thelefs, there is a Rule of Equity, accotding
this Dav of His Forbearance, in which He to which thefe things are to heRegulated, and
beltows his common Favours upon them, as by which all fuch Laws ought to be Calcula-
well Wicked as Godly, Matth. 5. 47. For he ted : And this Equity doth not depend upon
makctb his fun to rife on the evil and on the good, Men's Pleafure, but isfounded intheLaw of
and fendeth rain on the ju/l and on the unjitft. Nature and right Reafon. And whatfoever a
Alts 14. 16, 17. And as His Bounty bellows Man obtain by a pretence of Civil Law, yet it
thefe things upon them, and favours their cannot fuffice his Confcicncc, unlefs he can
lawful Endeavours for them, fo He hath con- reduce his Right to the Law of God. And
firmed a Right upon them, bv His Word : tho' there is no particular Direction in the
And fo long asthey keep within the bounds of Law ofNature, or the Word cf God, about
Civil Righteoufnefs,their Claim, ad Heminrm, this or that way of dividing to every Man his
is as good as that of the Godly: And tho' God (hare, but it is left to Prudence * yet all is
may, yet Men may not, lawfully make a Sie- to be reduced to the general Fj^iles given by
Zire of their Eltates, on the fcore of their be- God, and either writteg upon Men's Confci-
ing Pagans, Idolaters, or Strangers to rhe ences, or in His holy Word ; And the rea-
Gofpel Covenant. God indeed gave a fpecial fon of this is manifelt, becaufe there is a Rule
Order tolfrael todilpollefi the vS.ven Nations of Juftice which is the Standard, and is unal-
terable,
/
Queft. LXXIV.
-
sw.-s?*^?:., , .„ua»'
*J "ffemblfs Catcchifm*
terable, and mull needs flow from God, who
isthe Supream Law-giver ; And this uecef
farily Infers that there mud he forqe way, in
which a Man comes to have an orderly 'Right
to what he calls his own, and by which he pete
feffeth it ; And fo, if he comes to have it in 3-
ny other way he becomes guilty of the Breach
of this Command; For, for God to prohibit
fuch a Sin, and not fet the Bounds to Duty, fo as
that he may know when he keeps within, and
when he Tranigreffeth them, agreeth not to
the Wifdom of the great Law giver. What
thefe particular Rules are, will be considered af-
terwards, when we come to lay open the Parts
of this Duty. Here only obferve, That as
Mankind hath a Right in all Originally, fo by
this he-can only challenge his lhare in particu-
lar -, becaufe his Neighbour hath a Right too.
But this doth not Infer,that every one is to have
an £</#d/Proportion,for there are many grounds
in right Reafbn, and in the Word of God, why
a Difference \s to be made j and there are ma-
ny ways in which a Man may alienate his
Right, and it may righteoufly pafs over from
him. to another -, and he may fometimes in way
of Violence or Injuftice be deprived, and the
Providence of God afford him no prefent Ad-
vantage to Recover it, as Experience makes it
to appear : But ftill if remains a Truth, That
whether by fbrce or Fraud, and perverting of
Judgment, a Man beputout of PofTelfion •, yec
hisTitle in the Court oj Confctence abides, and
no Laws or Cuftoms of Men can alter it. Now
Men may come to have a Title to the things of
this World, either by a jufr Divifion of Inheri-
tances, according tothebeft Rules of Prudence
praftifed by Men, adjufted by a due Propor-
tioning, by Agreement, or by an indifferent
Lot, whMiis Caft without Fraud by thun ^or
by a Right of Inheritance, derived from An-
ceftorsp or by a Gift of Conveyance from one
that is in lawful PofTelfion, and had a Power to
Difpofe of it j or by Exchange, or a lawful
Purchase made, giving in Exchange for it that
whi^h is Valuable betwen Man and Man j or
by taking Poffeiiion of a Vacuum Domictlium,
which was no Man's Pofleilion before, or was
Peferted 5 or by his lawful Induftry, and God's
JUefling of his Labours added to it, whereby he
enjoys it without any Wrong offered to ano-
ther; And all thefe things may come after-
wards to be Considered. Only here obferve,
that God hath given Rules of Righteoufnefs in
all thefe regards, which Honejly requires us to
obferve.
VJ. HENCE the Affirmative fart of this
Command, or the Duties requiijd in it, are,
their clefing with, and praB 'iftng dfjfiefe Rules of
Rizhteoujnefs. That there are fuch Rules, hath
already been obferved \ and the principal of
them may be afterwards confidered in the fe-
veral Parts of this Rijgbreotifncff which apper-
tains to this Precept : for tho' it is not to be de-
nied, that Men may gain an f frate in this
World in a way o(Crnnghteoitfnrfs, and by \J\\^
311ft Practices ; yet, this :$ not becaufe God ap-
proves of it, that He fuffers it to be fo, under
<%
His Government -,but it is in His awful Judg-
ment, and many times fullers them by it, tp
ripen themfelyes for Ruin, Pfal. 92. 7. When
the wicked Jpring as the grafs, and when all th?
workers oj iniquity dojlounjh : ins tba? they
flail be defiroyedjor ever. And for this reafon',
it is no Rule for Men to judge of the Love and
Hatred of God, by their ouccefs or Dif appoint
ments in regard of the things of this Life •, for
we are told in Led. 9. 2. All things come aUke
to all, there is one event to the righteous and
to the wiekel -, to the clean, and to the un*
clean h to hint that faenfeeth, and to him
that faenfeeth not : as ts the good, fo is the
ftnner j and he tb.it/weareth, as he that fear-
eth an oath. But if we would have th^e things
and enjoy a real Bleiimg with them, We jjinJl
fee that we obtain them, and ufe them in a way
of Right eotfnefs : We are therefore aflur-ed,
that tho' an Ungodly Man may have more of
thefe Temporary Qood things ; yet, that whjch
the Godly Man hath, though but a little in
companfonof the others, is incomparably bet-
ter, and far to be preferred in a true Judg-
ment, Pfal. 37. 16. A littl; thac 4 righteous
m m ba(by is better than the riches oj niany
wicked. Proy. 16. 8. Qetter is a little p;ifh
right eoufnefs, thun great revenues withpuf right.
And there is no li; tie part of the Love which
is required by God, to be exercifed towards our
Neighbour, in a great Care to carry itHonpftly
towards them in all our Concerns with them
about theCe things ; and we are told, 1 Joh. 4\
20. If a tnanfiy, J love God, and hat eth his bro-
ther he is a liar : for he that lovah npt his bro-
ther whom he hathfeen, fow can he lov>e Qod
whom he hath not fen. And the more ought
we to obferve it. becaufe God hath made Man*
kind to have a great Dependance one upon ano-
ther m the way of Commerce or Exchange of
one thing for another. So that the Violation
of this Rigbteoufnefs tends to the fruiq of the
Tranquillity of Humane Society. We ou^ht
therefore to Study much to be acquainted with
thefe Rules, for our Regulation in this; becaufe
v/e are every way concerned in it, and can nop
pleafe God in our Dealings, except our De-
meanure be Right, And if Chriftians would
more Study the Rules oj Conference, and lefg
appiy themfelves to find Advantages of Cn>U
Laws, to over-reach one another, Gcd would fcc
more Honoured, and the Civil Happinefs more
promoved.
[March 6. j 7 0 4-;. ]
SERMON CXCVlll
WE have Confidered fome General Rules
for our right undemanding of the J#/>
niatjpe part of this Precept, It follows, that we
proceed to a more particular laying open of the
Principal and Comprehensive Duties that we
areenjoynedin by it,
7N
/"
— — - ' ■ ' " ^ ' - ~ i i i hi i jii iii i i — • . i i r 7
tfpo Igffaw «/><?» tfo Queft. LXXlV.
- '■ ' 1 *
IN the Anfwer before us, we may obferve, And,
I. The Objeft about which this Preeept is t. BY an orderly Siezure oj that which be*
concerned, viz. Wealth or outward k&ate : fore was no Man's part frfttaf Property, but lay
Which comprehends under it, whatfbever in Co.mmon. When I lay no Man's, /intend,
may be ferviceable for the Neceflity, Conve- that it neither belonged to any particular per-
nience or Comfort of the Body, or any way fon, nor to any Community of Men allbciated
l'erve the Advantage of the Temporal Life of in a Civil Onenefs. And the Reafon of this
the Man. 2. The Subjett concerned in this is in the Law of Nature, and is confirmed
Precept, Our /elves and others, i.e. other by pod's firft ConUitution, Gen. j. 28. And
Men •, for it refers to the Love that we owe renewed after the Flood, Gen. 9. 1 God at
to out Neighbour * and we formerly obferved, firlt gave to Adam, as the common Head of
that every Man oweth this Love to Himfelf Mankind, and Coin him to his PolterUy, a
in the firlt place, and is by it to regulate his common Claim to thefe things. : And when
Love to his Neighbour. 3. The Duty it felf, afterwards the World was laid wait by the
comprehenflvely laid down in two things,ujs. Flood, and Noah was the Head of the Renova-
The Lawful Procuring, and Furthering of it : tion of Men, for the new Peopling of the de-
Intimating, that there is an Unlawful doing folate World,He Confirmed it : We aretfiere-
this, which Men are in danger of, if they do fore told, Pfal. 115. 16. —The earth hath he
not take the greater heed to themfelves ^ and given to the children of men. And it is, obfer*
giving us to underlfand, that God hath in the vable, that the Word Subdue, in Gen. 1. 28.
Moral Law, circumfcribed this matter, and properly fignifies, To bring a thing under one's
given Rules about it, which we ought, with Power, i. e. To fiezeit jor Ufe: So that it is
greateft Circumfpeftion to heed, in all our evident, that fuch a Portion of the Earth, as
Management of thefe outward Concerns. is not PofleiTed by any other, is without any
FOR the bettir laying open the Duties particular Lord, and is a Vacuum Uomicjlfum,
here required, we may reduce the whole, to and lies ready for any Man's Service, who
Two Comprehenfive Heads. 1. The righte- fhall fix upon it, and make UTe of it as his
ous Obtaining and PoJJejfing of our thare in own: And the fame Claim lies open for any
thefe things. 2. The righteous Improvement pjace, which, tho' formerly Pofliiled, is utr
that we are to make of them ^ for this alio terly Deferted : ( Hence that in, 1 Cbron. 4.
comes within the Compreheniion of this Pre- 39,40.) And they who thus fie2e and Occupy
cept. Here then, it, have a good Title of Polfeflion, Ratified to
Ftrft, THERE is a Righteoufnefs to be ob- them by theCharter of Heaven. Hither alfo
ferved in the Obtaining and Pojjrffing of our belongs the finding of Treafures, in or on the
flute in thefe things. We formerly took no- Earth, which have no Proprietor j but, Gc&
tice, that Mankind in general are enrituled Providentially leads theie to them, or makes
to thefe things, by an Act of Divine Benefi- a difcovery of them Cafually : Thefe alfo
cence, from Him who is the firlt Proprietor, may lawfully be flexed, and raken Po/Teflion
and Lord Paromount over all things, viz, of by theFinderj for they were before Com-
GOD Himfelf'. But then, there is a Way in tnon, and came within the Privilege of the
which Men come to have their particular former: Only this may not be extended to
(hare in thefe things,prefcribed by God Him- Loll Goods, which have another Owner ; and
felf \ and this is that which we are now con- Jultice requires, that Endeavours be ufed,that
cerned to enquire after •, it being our Di- they may be reftored \ but if no fuch can be
rettorv in our Profecution of thefe things. found, who (hall Ihew a better Cjaim than
AND here in general, Wehavethen a the Finder >
lawful Claim tothefe things, when we Gain 2. BY Spoils lawfully taken in a jufl War.
ihem fo as that we neither violate our own Touching the Lawfulness of War, weconfide-
Confciences, nor ofier any. Wrong toothers, red under the Sixth Command •, wherealfo
either by Violence or Fraud. we took Notice, when a War may be accoun-
BUT this may be more particularly Bcdif- ted Jufl. Now it is certain, that when God
linctly laid open. And here, a Man may come delivers up an Enemy into the hands of thofe
to have Right of Property in an Eltate,either who fought againlt them, in a lawful and ne-
more Immediately by him/elf or more Mcdi- ceiTary Quarrel, not only their Pe.fons, but
ately by others ; which may be conhdered fe- their Eftates do fall into the lawful PoiTeflion
verally. of the Conqueror -, for they have by this made
/, A Man may obtain this Right more />//- a forfeirurd: And as it is Clemency to fpare
mediately by himfelf. And here, there are them, fo if is fufficc that they fufFer, for
Three ways, in which he may lawfully get an their injurious treating their Neighbour?.
Effate. And here I lhall not fp>ak diftin&ly Hence the Word of God Warrants this, Numb.
about the difference between a Real and Per- 3 r, 12. \ Sam. 30. 23. Deut. 20. id, Only
fonal Eltate \ for whatfoever difference Civil obferve, that becaufe War is to be made by
Laws and Cuftoms have made between thefe, lawjul Authority, it therefore follows, that
upon grounds of Prudence or Policy j yec the there is a Divifion to be made according to
Rghteoufnefsin coming by a Property in it, Equity ^ but thePrey is Lanful, and every one
and a Power of Difpofing of ir, is the fame ; hath a (hare in it : And it is allowable that
and that is the propcrr/w/^/><//Confideration the Soujdiers fhould have aLibeny to take
of At. fr^e-
Queft:. LXXIV. sJffemb&s tatechipn. 6y\
fomething for themfeives, befides what is to this L'fe. Now becaufe Mankind are made
come to a juft Dividend : Hence that, Numb, for Society, and they havea mutual Depen-
2i. $%. Though in this Cafe, humanity is to dance one upon another, and there are a great
be ufed, and all unnecefTary Cruelty to be many Employments requisite for this End .
avoided, as was formerly obferved. hence particular Callings are Diverfe, and no
5. BY Labour or Lnduflry in a lawfulCal'ing. one Man can purfue them all : But that every
I call this Immediate ,not in refpecl of the Pro- Man ought to be Employed in fome one or
vidence of God, for it is a Medium appointed other, is the thing under Confideration 5 and
by Him, to be ufed by us, in order to our ob- this both the Light of Nature and the Word
taining- the Conveniencies and Comforts of of God give their evidence unto. My mean-
this Lite •, but with refpect to Men, becaufe ing is, that Man is made for Labour, and not
herein his Immediate Dependance is upon God forldlenefs; and that he is to ufe Diligence
for His Blefling upon his own Diligence in his in this Labour ; and that nothing elfe can Ex-
Employments, cufe him from it, but when the Providence of
" AND here Ifhall take the liberty to Com- God difableth him for it, by fome Infirmity
morafe* becaufeall, both Men, Women and of Body or Mind, which makes him incapa-
Children are concerned in it-, and neither ble of it*, asSicknefs, broken Bones, or Dif-
Rich nor Poor,Noble nor Ignoble are difchar- traction. And many Evidences may be given
ged from it. for this, which I fhall only mention.
HERE then we may Enquire, 1. Wherein 1. THAT God required this of Man in bit
it appears that every one ought to be Occu- State of Integrity. When God made Man at
pied in fome lawful outwardCaUing f 2. What firft, and had given him the Lordihip over
riiay be accounted a lawful Calling < 3. What the Earth and Sea 5 yet we read, Gen. 2. 15.
is required ro the honelt Exercife of a lawful The Lord God took the man^ and put him into
Calling, or the following it Lawfully. the garden of Eden, to drefs it, and to keep /r»
Queft. I. WHEREIN it appears that Every Which faith that He found Bufinefs for him,
one ought to be Occupied in fome Lawful outward to take Care of his Bodily Concerns •, and this
Celling > was agreeable to the Nature and Confiitution
Anfa. THE word Calling is varioufly ufed: of Man, and the Aclive Powers which were
And we know that fometimes it is put for put into him at firft 5 fo that this was not a
the State into which a Perfon is put by Con- fruit of the Curfe, bur a Moral Duty laid up-
verfion, which is Spiritual 5 but that is not on him as he was a Creature put intofuch an
liere intended : I therefore fay an outward Order of Being. It is true we read in, Gen.
Calling, and by it Iunderftand fome honeft 3. 19. In the /meat of thy face fhalt thou eat
Employment, wherein Perfons do Occupy bread. But this doth not intimate that Labour
themfeives for the convenient Support of the and Diligence was of the Curfe, but only the
Affairs of this Life, in the Polt that God's Toil, and Travail, and Wearifomenefs at-
Providence fets them in i And by the Affairs tending it, which had he not Fallen, would
of this Life, I intend, not only his Private have been Pleafant and Delightful, and no
and Perfonal Concerns but alfo the Common way Irkfome.
Benefit of Mankind among whom he lives, 2. THE Word ofGod every where requires
and the Body Politick or EcclefialHcal where- it of Man, as the way to Prosperity •, and for-
of heisa Member: For every Man is bound bids the negleft of it with Threatning. We
to do his (hare for the Support of thefe, as have the Apoftle's Precept, 1 Thef. 4. 11, 12.
well as of himfelf and his Family. Andfludy to be quiet, and to do your own bufi-
"NOW there is a twofold Calling which all nefs, and to work with your own hands, f as we
Men are concerned \n, General and Particular, commanded you) That ye may walk honefily tc~
THE former is called General, becaufe All ward them that are without, and that ye may h<ne
Men are equally bound to it, and it is one and lack of nothing. And his Caution in, 2 Thef
the fame toall-, and that is, the Devoting of 3.10. If any would not uork,neithcr fhouldhe ear.
themfelves to the Service of God, and the And it is given as one part of the Character of
working out of their own Salvation : The a Virtuous Woman, Trov. 31 16, &c. and Vcr.
Bufinefs of it is,toferve to the great End they 24. It is therefore recommended as the way
ivere made for, and in it to obtain Eternal to Profper, Prov 104. 1? 4. 22 29.
Life: Hence that Advice, Phil. 2.12. Work 3. THUS only can a Man be Profitable, in
out your ovonfalvation with fear and trembling, all the Civil Relations that he bears. This
This is never to be neglected-, for everyone is the only way for him to live Honeitiy in the
hath a Soul to five, and hath a Rule give? Place that God hath fet him in : Anl this is
him, how he may attain it. the way for him to Support himfelf, and not
THE Particular Calling is that which next- be a Peft to the Community he lives among :
ly concerns this Life, and the Affairs of that This is neceffary that he may Provide for his
immediately ; tho1 it is to be fubfervient to Family,' and Support them honourable and
the other, becajfe Man is to be ultimately comfortably ^ and prevent his ufing difhoneit
bound for the Glory of God -.But becaufe it is and unlawful Courfesfor it: Thus only can
that wherein theMan is to uphold his prefent he ferve the Publkk, and contribute to the
Subiiftence, and be Beneficial in his Genera- upholding of Church and Srate ^ and prevent
tion to, Mankind, it fo hath a reference to his being a Drone in the Hive: And he owes
not
-±..
6$ i LeSures upon the Quell, LXXiV-
iiot only his Wealth in proportion^ but himfelf .1. IT mufl: be a Calling, in which a Man
alio to the Publick , and we are told, i Tim. may Expect and J ray for God's Blejjing upon />.
5.8. // any nun provide not for his own, and Profperity in any Employment dej ends on
fpeciat y )cr tboje of his own bouje, be bath dent- Gods Bleiiing, ( pfal. 127. begin.) and we are
ed tbt faith, and is worfe than an infidel* to Pray over our Affairs, that God will Succeed.
4. THE Praclice of all Civilized and well Re- us in them 5 and we mufl; Pray in Faith, if we
gulated Governments do ejiablijh this. Among would Speed with Him. Nothing therefore can
the "Grecians, not only did Drag's Laws that be Lawful, but what God hath given a Promife
were written in Blood, puniih Idlenefs with to us about, in our faithful feitfing-Him in:
Death-, but the more mild Laws or Lycurgus If therefore, we cannot ferve Him in our fol-
and S Kon, provide that no Man mould Live lowing of it, we may be fure it is Unlawful for
out of Bufinefs 5 that Children, as foon as ca- us, and to be avoided.
t>able, mould be carefully Educated in fome 2. IT muft be fuch a Calling as is confident
Employment-, and that every Man mould once with our obftrving ibe other Precepts ej God's
in a Year, give a true Account in what way he Law. None of the Commands of God do Claih
had Maintained himfelf, and his Charges ; and one with another, nor lay a neceihty on us to
put a Note of Difgrace on all that could not break one, for the obfervation of another : We
make it appear that it was in a Lawful Cal- are by this Command, bound to Work for our
■ ling. l.iv.lihood,and fupport ofall outwardConcerns j
5. THE Irrational Creatures preach ibis but it is not enough that in this way we fee a
Lellure. All of which in their Kind, by an In- rational Probability of advancing an Eftate 111
ftindt of Nature are diligent for their own Sup- tl is World, but if by fo doing we muft violate
piy : And the Spirit of God fends Slothful Per- any other Precept, that tells us, it is not Law-
ions to School, to Learn of them, Prov. 6.6, ful : If we cannot Worfhip God, and Serve Him
7, 8. A id Experience tells us, that in the Com- in it, and ffiew all that Love to our Neighbour
moi. -wealth otBces, no Drone is fuffered, but which is required in the Second Table, it is not
is driven out of the Hive, as a thing unprofita- Lawful for us to follow it, fam. 2. 10.
Me : Hence that of the Poet, [gnavum for mas, 3. IT muft be fuch a Calling, as is of Be-
t£c. nefit to others. It is not fufficient that we have
6. WITHOUT fome Employment, Mankind aprofpecl of Gain to Our/elves, by it, but we
is expojed 10 all manner of fin ful Temptations, muft have a refpedt to the Common Good of
"We formerly took Notice, what influence [die- Mankind. Such Vocations only are Lawful,
ttefs hath into the Breach of the Seventh Com- wherein we may Advantage our felves without
iriand i and it may be applied to all the reft of real Harm to others, or neceiTary Damage to
the Precepts of the Second Table : So that for the Publick. For we are not to Live for our
Men not to Live in an honeft Employment, is felves only, but for others too \ and that gene-
the Way to all Mifchief. Wrell then did one ral Precept is ever to be attended by us,Matth.
fay, ', Dcubtlefs, the wilfully ufelefs Man, had 22. 39. Tbou fhalt love thy Neighbour as thy
* better to be in the Earth, than upon the Earth, fief. And that Gclden Rule given by our Sa-
But I ilia 11 not here further infill:. viour, Matth. 7. 12. All things whatsoever ye
Que ft. 2. WTHAT may be counted a Lawful would thai nun fhould do to you, do ye even Jo
Calling ? to them.
Anfa\ IT is neceiTary, that we a little Cam- 4. I T muft be a Calling of Good Report',
morate here \ for tho' in ftrictnefs, nothing can It is true, there are fome Callings more Hon our a-
be juftly denominated a Calling, but that which ble, others more Defpicable; but this is not the
Is Lawful; for, by a Calling, Men properly un- thing I here intend j but there is a Moral Re-
derftand, fuch an Employment as God approves fpedt here to be had, and all Chriftians ought
of, and calls Men in His Providence to apply to have a regard to it, for the Honour of God,
themfelves to •, yet there are thofe Employ- and their own Good Name. Some Callings
ments, which too many addicl: themfelves to, have an 111 Report among fober Men, not for
which have no Divine Warrant •, and therefore the meanefs of them, but for the fca ndaloufnefs
we had need to be well informed in this Affair, cleaving to them \ and fuch a Calling no one
AND here let us obferve, that a Calling or that ftar.ds upon the Credit of Religion, or his
Employment, with refpecl to it's Laufulnefs, own Repute, will willingly follow : Hence
may come under a double Consideration, either that, Phil 4. 8. Wbatfocvcr things are of good
as it is considered in it f elf or with refpecT to Report . Eut thefe things may be more
this or that Per/on. particularly Exemplifyed, when we come to
(1 ) WHEN may a Calling be Lawful in the Negative part of this Command.
It/eJJ ? (2.) WE may now Enquire, When a Cal-
A. A Calling is then Lawful in [tfelf when ling may be Lawful for this or that Per/on >
it Anfvvers the Ends ot it, according to the A'nftsf. IT is here to be taken for granted,
Rules prefcribed in the Word of God. God that a Calling in it's own Nature, may be Law-
hath not only commanded Employment to Men, ful and Laudable ; and yet it may be a Sin for
but He hath limited what is Right, and what is this or that Perfon to undertake it, as will ap-
Wrong •, and he cannot Tranfgrefs the Limits pear in the fequel. Here then we may take a
fet, without Sin. ftiort Account of lawfil Vocations. Obferve
AND here obferve thefe Ruks, then, fome are Publick, others are Privite.
1. PUBLICK
■ ■■■
Queft. LXXIVi tJ/femM/s Catecbipn. 6?}
I. tUBLLCK Callings are i'ucn, wneiein 2 ORDINARY: And this is to be known
Men do (erve in a Publick Station, and for the by us Mediately j not by infpiration nut If
common Benefit immediately. And thefe are fearching the mind of God about it; and is gi '
either Civil or Religious : and they unnpre- verned by His Mediate Providence. And here
hend all fuch as are, by vertue ot their ( )ihce, I ihall only offer,
obliged to lay out their Time & Care, iu fn ving ( \ ) /A7 regaid of ¥ Mick Employment sphere
the Publick ; and tor that end, there is a iufrici mu\i be a {.all by Men. I difpuie not here the
ent & honourable Support due to them,from tlie par icular Way or Mode of this Introduction
Publick whom they ib ferve. A d this is ue wnch is a Prudential and is very different a-
next and immediate End of thefe Callings, io mong Men •, and the consideration of that be-
far as they refer to this Command, iuaimuch as bugs to the Fifth Command. But, tho' God
God hath appointed Labour to be trie Medium, hath given to Men Dire&ions, for the Qualifi-
by which we are to maintain our felves Sc ours -, cations of Men s yet the Determination of it
and it is Wage> due to us from you, tor whom upon this or that Perfon, is nextly Humane •
we lay out our Time & Strength. To the tor- Nor can any Fitnefs in the Perfon introduce
mer of thefe belong all Civil & Military Offi- him, unlefs he be io Called, nor can he impofe
cers, who are kept in -dual Service * as allb.all himfelf This therefore was one Maxime ac*
fuch as are employed for the Education of Chil- knowledged, 2 Sam. 1 6. 1 8. Whom the Lord and
dren in good Literature: To the latter,all fuch this people H? all tbe men oj Ijraelcbofe bis will
as are called to ferve at the Altar * and fo lay 1 be, and withbim will I abide.
put themfelves for the good of the Souls of 2. IN. both Pub nk & Private Grflines every
Men i and to thefe alfo there is a Maintenance Man is to bive regard, to bis own Fitnefs to
fuitable due, as the Apoftle proves, both from Dijchargefucb an Employment. There are Gifts
the law of Nature, and the law of God, 1 Cor.9. to be regarded, which if a Man have not, nei-
•2. FRlVATb Callings, or fuch wherein ther a defireof, nor an Invitation by Men to
Men do nextly ferve the Providence of God, for fach a Service, ought to fatisfy him % and the
their particular fupport, & fupply of the things reafon of this is very plain, becanfe they have
of this life. Tho' thefe alio are to lerve uln- no Promife that God will give them Gifts Im-
mately to the Glory of God and the common mediately, upon their daring to undertake in
Benefit ofMankind,ofwhom they are Members* it; and without thefe Girts they can never
and thefe comprehend under them,all the other fei ve God,nor profit Men,nor keep a Rood Con-
Employments, which come within the Rules of icience,in puriuing fuch an Employment And
Lawful, before given us, winch would be end- this is true, not only in regard of > ublick Call-
left here toenumerate. And here we may 111 ings, the Mifery of bringing Perfons ui qualifi-
general obferve, that it would be neither for a ed into which,whether through their Ambitious
Man's own advantage,nor for the common bene- Winding themfelves in, or the Prejudices of
fit of Men for all to follow,one & the fame Call- Men concerned in the affair 5 is too notorioufly
mg;, and for all to afpire after it, becaufe they experienced among Men, to need any other
~-o— - _ _ , _ __ »"**-" " uvi.w«aijr, uiai cuner rne bailing be
God according to Scripture Rules t and there- fUch,as the Man may by a Natural Genins fake
fore to bring it to and try it by them. Now unt0, ( as fome there are ) or hath been in,
God calls Men to this or that Occupation,either ftrucled in, by a laudable ferving to fuch a
Extraordinarily or Ordinarily Trade, and is acquainted with the Rules of it.
, T HER Euan Extraordinary Ca!l,wbtcb Hence that, Prov. 14. 8. Ib, wifdom of tbe pru-
God gives fome Men tojome Employment h and dent is to underfland bis way • but tbe folly of
tbeje more peculiarly rcfpcU tbe Fubhck Employ- f00h is deceit. And if a Man hatha Will to be
tnents of M:n. Thus in former times God honeft, yet if he hath not a Skill in his Calling
called more Immediately : Thus were Mofes be mult needs err, in the occupying himfelf ia
and Aaron called & impowred : Thus was Saul it. And this will ferve to reprove the folly
called to the Kingdom -, and thus were the Pro- of thofe that negledr their Children in their
phets of old to that function. Thus the Pro- Youth h and do not take care to bring them uo
phets, Apoftles & Evangelifts 111 the Primitive to fuch things, as may Qualify them for the
Times of the Gofpel Church, Gal. 1. 1. And it ferving of their Generation, in fuch a Pofr as
is to be obferved, that as God made His mind the Providence of God Ihall fee meet to fet
known to them by Immediate Revelation ,f0 there them in.
was not required Antecedent Fitnefs for it, but
with the Call,God beftowed it on them. Hence [April 3. 1 7 0 ?. V
we read, 1 Sam. 10. 9. 'Jet* I. 9. Luke 24.45.
But thefe are for the prefent in moft patt, if
not wholly ceafed. * p P p S E R-
> fWfr — "|W
leftures upon the QuelK LXXIV.
j^ivxyiwi^ who/^l. laxaclon which God all0WsMen) for rhe mo^
. derate ufe of Recreation, for the Recruitin?
Qjjeft. 3. T7I7 #^r » requifue, to the of his tired Spirits, that with frelh Vigour
V V bone ft Exerafe of a lawful he may attend his Employment 5 which is a
Calling i? Moderation oftheCurfe. But'it intends a
Anfw. WE are here to obferve, That if the careful Attendance on the Work which God
Calling it felf be not Lawful, it is impoffible calls the Man to, in all the proper Seafbns
{or us to follow it Honeftly, but it mult be of it •, and this, as it refers to the Man's fer-
avoided: But on the other hand, the Calling ving to thedefignsof the prefent Life pro-
it felf may be both Lawful in it felf, and perly belong to this Command. ' '
Lawful for us 5 and yet, if we have not a 2. IT requires zprudent Qbjervaiiontf fm-
Care to ourfelves, we follow it Unlawfully, frovemcnt of the proper Seaf oris V? Advantages
and fo Sin, and procure a Blalt of Heaven for bis doing the Work of bis Calling. We read
upon it. For the Word of God hath not only of the good Man, Pfal. m2. 5;. Be will guide
dire&ed us about the Callings themfelves, **» Affairs -with Difcretion. And we are af-
but alfo the manner of out Employing our fured, that God hath appointed to every
felves in them; for thefealfocome under the Work under the Sun, it's Seafon, Eccl. 2. beg
Regulation of the Moral Law, and we are to The Providence of God overrules and orders
ferve God in them. the Affairs of Men 5 and there are fome flared
I [hall not here point at all the Rules which Seafons laid out byrhisProvidence which when
are given by Divines on this Account, but flipt by, are irrecoverable. Hence that
only fuch as properly refer to the Man him- Prov. 20. 4. The flu^gard will not plow by rea-
felf, confidered as he is more immediately Jon of the cold ^ therefore fiall he beg in harveft
concerned to procure an honeft Livelihood 5 and have nothing. And there are other Sea-
for,as to the Honefty to be ufed in his Tranf- fons not Hated, bur are emergent Opportuni-
a£tion with others, it will come under an af- ties, which are to be obferved-from the Cir~
ter Confederation. And there are Four Du- cumftances of things, wherein great Advan~
ties here mainly to be obferved : tage is offered, which if neglefted, may not
- 1. GOD requires of every Man Diligence come anymore: Hence that, Ecd. 8. 6. To
in his Calling. He is to make it his Bufinefs, every purpofe there is time, and judgment. Now
and lay himfelfout in the purfuit of it. The the taking Notice of, and carefully Improving
Word of God every where commends this D/- fuch Sealbns, belongs to that Prudence which
ligence, as that which God both expefts and God hath made our Duty to exercife in our
approves ; Hence thofe PafTages, Prov. 27 23. outward Affairs j and it is a Sin as well as a
Be thou diligent to know the flate of thy flocks, Punimment ro be void of it, and not to prac-
and look well to thy herds. And, 12. 24. The tice it : Hence that, Jfa. 2#. 26. For his God
band of the diligent fhall bear rule: but the flotb* doth infirutt him to difcretion, and doth teaJi
fulfhallbe under tribute. 27. Tbeflotbful man bim.
roaSetb not that wbiebbe took in hunting : but 3. IT mull be followed with a due Defe-
the fubfiance of a diligent nun is precious. And rence on the Governing Providence of Cod as
that is one thing intended in, Gen. 3. 19. in to tbeSucccfs. We are indeed to Labour that
the fueat of thy face/halt thou eat bread. Now we may Live in the World * but this is a fub-
this Diligence is his making of his Calling ordinate End, and mult be Regulated by one
his Bufinefs, and his Improving of his Time that is beyond it, which is the Glory of God -,
about Jt •, and it contains in it, both his Con- 1 Cor. 10.51. Whether therefore ye eat ordnnk '
triving of his Work for the belt Advantage, or whatfoever ye do, do all to the glory of §od.
and his purfuing of it with Sedulity; fo that The great End of all Callings jSj that we
both the Labour of the Head and the Hands may ferve God in them, and therein teltify
is included in it. This is not fo to be under- our Obedience to Him, who calls us to ir.
itood, as if it were Unlawful for a Man to And tho' it is Lawful to hope to fpeed, and a
Divert from his Work, and foiace himfelf
with neceffary Refremment under it. God
hath allowed to Man a Time to Eat and
Drink, elfe his Spirits would be Tired, and 11. 6. In the mot ningfow thy feed, andinths
he incapacitated for his Bufinefs. And He evening withhold not thine • band .• for thou hww-
hath allowed him a Time for his natural Reft eft not whether flail prof per, either this or that,
with Sleep, without which he cannot Subfift, or whether they both JJJall be alike good. The
(Pfal. 104. 25. J And one next end of Man's Scripture every where condetn mCove to ufnefs,
Labour is, to Support his Body, and that im- and that not only intends all Sins which pro-
plys that he muft have a fuitable Time for ceed from original Concupifcence, ( as, lla.
his ordinary Repofe.- Hence that, Eccl. 7. 18. 57- 17. ) but as it is an Inordinate Craving af-
Behold that which I have feen : it is good and ter the good things of this Life; as Luke
comely for one to eat and to drink, and to enjoy 12. 1 ?. And he f aid unto them, Take heed, and
the good of all his labour that he talccth under the beware of covet oufnefs : for a man\ life clnfift-
eih
Queth IXXiV. ^jjemblfs Catecfajnt.
elh n t in the abundance of ibt things which he I. A Man may obtain an h/iare by Patrimony*
pffjjeih. And we have the Nature of ic well or inheritance. That there js an equitable, J)e-
Cuaracterized, together with the Danger of it fcent of.Eiiatcs from the Fredcctjlors to their
in, i Tim. 6. 10. The leve op money is the root Succcjfors, isindifputable} tire Light of Nature*
of all evil : which while fome coveted after, they Dictates it, and the Laws of Civilized Nations
have erred from the faiti\and pier red the tvj "elves Jiave confirmed it, and the Word of God ailures
through with many j err ows. Now that which is us of it : But how or after what manner they
contrary to this, and a due Comportment are to Derive, is matter of Diipute. Jn the
with this Precept, is a Cheerful following of our Judicial Laws of Mofes about this, there was
JBullnefs, and a ready fubmitting of the Succefs ibmething Ceremonial ex Typical, and fame-
of it to the ail-governing Will of God. And thing Moral, which too many, for want of dif-
hence we have fuch a Direction given us in this tinguifhing have confounded. There was a
regard, Jam. 4. 13, *>• Go to now, ye that fay, Law forpreferving Inheritances in their Tribes,
To day or to morrow we will go into fuch a city, and that the Fuji Bom fnould have the double
and continue there a year, and buy, and [ell, and Portion * and that all Real Elates fhouid re-*
get gain. For that ye ought to fay, If the Lord vert to the Firfb Owners, or their proper Heirs,
will, we (hall live, and do this, or that. in the Year of jubilee 5 but thefe things were
4. A due allowance of a fuitable proportion of Foftive, and had a Myftical meaning in them.
Time, for the Duties of our General Gz///>£, is and weretied to that Nation -,, but the Morality
here alfo. required. That every Calling is to or them, is hard to. make evident. The Laws
be followed, flows from the very Nature of a of Nations have alfo provided for the Difpofure
Calling, as it is laid upon the Man. That every of the Eitates of Men Deceafed, who haveiiot
Man hath a General, as well as a Particular provided for it during their ^fcVes, but. left
Calling,hath before been obferved, and is irre- them Undifpofed^ at their Deathr And there is
fragably argued from Man's Frame or Confti- a Necelfity for this, to prevent endiefs Contro-
tution, which coniifts of Soul and Body. As verfles which would otiierwife arife from pre-
there is "Work to be done for the fupplying of tenders to a Title : But the Right eoufnefs or
the Body, fo there is a "Work incumbent on us Equity of thefe, depends upon their, agreeable -
for.the Salvation of our Souls-, hence that,Phil. nefito the Moral Law, which is the Rule of
2. 12. Work out your own falvatton with fear Juftice. That every Man hath apowercfDif-
and trembling. Now all humane Actions or pofing whatfcever Eftate he holds in his own
Works require Time for the doing of them; Right, according to the Rules of Difcretion, is
and a fequeftration of fome Time, for a Work agreeable to that known Maxim, A Man may
of fuch Infinite Importance, as this is : But do with his own, according to his Prudence.
tho' there is noContraditlionbetween thefe two Hence the Difpofure of Men's Eitates, by their
Callings, yet there is a Difference and a Subor- laft Will and Teftament, hath been acknow-
dmatwn. A Man may ferve to his great End, ledged by all Men -,and fuch Teftaments have
in following his outward Employment, whilft been accounted Sacred, and if they did it in
he doth it for God, and according to His Pre- their right Minds Inviolable, according to GaL
cept ; and every gracious Perfon doth fo : Yet ?•_ 15. Only it is hereto be obferved, that the
there are the diftinc~t Duties of this general Cal- Light of Nature teacheth us, that Children have
ing which muft be attended, elfe we cannot a Right in a convenient part of the Eitates of!
truly ferve G-d in following of the other. There their Parents -, and it would be Unnatural for
is a ftated Sabbath in which God hath made it them to give what they have,away to St rangers
our Duty, to fequefter the Time and our felves m to Pub lick Ufes •, for that is a Scripture
in it, to attend Religious Worfhip, and inter- Truth, 1 Tim. "$. 8. If any provide not jor bis
mit Our own Work, or fervile Labour -,as hath own, and fpecially for thefe of his own houfe, he,
been obferved under the fourth Command, hath denied the faith, and is worfc than an in-
And there are the Calls in Providence, which fiiel 2 Cor. 1.2. 14. Children ought not to lay
invite us to fet apart Days for Faffing and up for the Parents, but the Varents for the Chi/-
Prayer j and thefe ought not to be neglected : dren. So that fuch an Eftate fo defending, is
And there are times for our daily Reading the lawfully PofTeifed \ and cannot with Juftice be
Scriptures -, and Prayer, in our Clofets, and our detained from thefe to whom it is fo Conveyed ;
Families, which the Word of God abundantly Only, Reafon and Equity requires, that it be
informs us cf. And it is the Duty of all to freed from Incumbrances ; for no doubt, what-
pay to God this tribute of Time, if they expect foeVer a Man PoiTtiTcth in his own Right, ought
to have Kis Blefhng upon their Worldly Con- to be liable to defray hishoncft Debts,
cerns. 2« 4 Perfon may come by a true Right to an
II. IT now follows that we proceed to the Eflate, by Gift or Donation. We are wont to
other way in which an Eftate is gotten more fay, What is freer than Gift? A Man either
Mediately by Others. Not that the former was in his Life time, or by his laft Teftament, may
abfoluteiy immediate, but purely mediate, as to introduce a Stranger into a lawful Title to a
the Providence of God ; but that it was fo with Portion of thefe things, which .he could other,
refpect unto Men, more than the other. And wife have laid no Claim unto : Hence there is
there are here alfo diverfe ways in which this a Right by Adoption ufual among Men, who
may be compaffed. having no near Kindred to Bequeath their Sub-
As, ftance unto, do make Choice of a Peifcn, whom
P p p p 2 they
6? 6 LeSures u$on the Quell:, LXXIVV
they are pleafed to introduce either by a Deed read- of the Gain ff Opprejfwns, Ifa. i%Af. and
of Gift, or by their laft Will. Thus we find Difhineft Gain, Ezek. 22. 13. whicl/ implys,
that the Queen of Sbeba made a rich Prefent that there is an lioneji Gam * and alfo, that un-
to Solomon, 1 Kings 10.10. And the Wife lefs Men do regulare themfelves by the Rules
Man tells us, Prov.19.6. Every man is a friend of Honefty, they may eafily tranfeend- the
to bim that givetb gifts. Only this Rule is here Bounds, and render themfelves guilty in this
to be obferved, that he who gives, mull give regard. And that thereare fuch Rules, is.hence
of that which is his Own, and what he. hath neceftarily inferred, elfe there would be no dif-
come by honeft/y, elfe he cannot make a juft ference between Honefi and Difboneji.
Conveyance of it over to another : And if the BUT we' may proceed to the Confidcration,
Perfon to whom the Donation is made, be con- of the fevefal ways, in which there may be a
vinced in his own Confcience, that it was Un- Lawful Commerce between Man and Man.
jufi/y gained, he cannot with fafety to himfelf AND here,
receive it, but may expect a Blaft of Heaven (I.) THERE is a Righteoufnrfs required in
upon it \ for doubtlefs, the Curfe of God is out the Commerce between terfens Hiring e7 Hired $
againft all that is- III gotten. or the Labourer, and bim n-bo Employs bim.
3. A Man may come by ajufiTitle to, and There is nothing more common or neceflary,
Voffeffion of an Eflate, in the way of Commerce, than for one Man to Employ another in Bufi-
And under this Title of Commerce, Iunderftand nefs upon Hire - and fometimes Men are Hi-
all fuch lawful ways in which Men Tranfaft red by the Day, Week; Month, Year \ and
one with another, in way of Exchange \ which fometimes they agree to do fuch a piece of
comes under the general name of !><//- Work by the Lump : And there is a Rule of
fick j and the dtifign of it is, that by thisCourfe Juftice to be obferved bythefe on either hand,
Men get honeft Gain, and advance their Eftates in Obedience to this Command, to which Con-
by it. And here the Rules of Commutative fcience is obliged.
Juftice are more peculiarly to be coniidered, (1.) IN refpect of the Labourer, or him
becaufe in the way of Commerce, there is a who is Hired. There are three things which
Contract made between Perfons, in which one peculiarly concern him.
thing {^Exchanged for another, which comes nn- 1. NO Alan ought to undertake any Work,
cier the Regulation of theRules ofRighteoufnefs. but f neb as he is Skilful in. The Reafon of this
NOW there are feveral ways, in which this is manifeft, becaufe he muft needs Wrong the
Commerce between Men may be coniidered, Perfon for whom he doth it,byfpoiling the thing
and we may take a diftinft Account of them ^ which he undertakes, for want 'of iniightii.toitj
in all of which there is a refpect had to the Gtf/ff and by this way, the Man is difappcinted of
of the Perfons concerned, fo far as it hath a re- his juft Expectation : Befides that, we formerly
fpect to this Precept; and is therefore here to obferved, that it properly belongs to a Perfon's
be no further Coniidered. engaging in any Calling,that he beSkilled in it :
AND here in general, let thefe two things And it is certain, that no Man ought to feck
be obferved 5 his 01W Gain, to another 's neceflary Damage,
t .THAT mutualCowmcrcejnfonie way or other, as this Man doth.
betweenMankind,isLawful&Necej}~ary.&x\&h is 2. H E Ought to ufe Confcience in bis De-
thereforeLtfw/#/,becaufe it is Neceffary, & there mands of Hire, for bis Labour. There is doubt-
is no other upholding of human Society: No lefs a proportion between Work and Wage s •,
Man is in himfelf fufficient for his own Com- and it is not left at every Man's Liberty to take
fortable Support, with fuch things as are requi- all Advantages to make his Gain upon another,
fite for his convenient Living in the World $ or to make a Prey of his Neighbour's Neceil-
which it would \sz Superfluous to prove, fince ty 5 which is a thing too much practifed. E-
daily Experience gives ustheProof of it. There very Man ought to endeavour after an Honeft
are fo many things requifite for Food and Rai- Livelihood by his Labour -, but the Poor are
Tnent, and the other Conveniencies of Life, not to turn Oppreffors, to make themfel'ves-i?/ffr-,
that one Man cannot provide them all for or to feek Gain to nourifh their; Lufts, by
himfelf, but muft have fupply from others -, wronging others whom they have to deal with-
and becaufe God hath given every Man a Pro- al, by asking Unconfcionabic Wages' : It is true,
perty in his own, it muft become another's ei- The Labourer is worthy of bis Hire, (Luk.10.7.)
ther by Gift or Exchange : Nor is a Man But then his hire muft bear proportion- to his
hound to give away his own to another, unlefs Labour, elfe it will not bear : And whcnTrades.
there be fpecial Reafjns for it, which will be men, and Day Labourers ferve up their Wages
Coniidered hereafter : We therefore read, that to the heighth, it is not only a Wrong done to
Abraham purcbafed a Field ; ' and Jacob a piece thofe that make ufe of them, but in reality a
of Land to pitch bis Tents -, an&fenr down into Publick Nufance, and ufually ferves only to
Egypt to buy Com 5 fo that the thing it felf is nourifh Pride and Luxury. '
indifputable : Tho what forts of Commerce are 1. T HET are to cxercife F^thrulnefs in
ib, muft be looked into in the fequel. their Labour. They are in a fehfe Servants to
2. THAT there is a Lawful Gam to be aimed them that Employ them ; ; and Fidelity is a
at, and made, in the way of Commerce That neceffary Qualification in fuch as do Service to
there may be Unlawful Gain, if Men do not others. And there are divers re/pefts in which
follow the Rule, is undeniable : We therefore this Fuitbjulmfs is to beufed on this Accent.
1 ~ THEY'
Que ft. LXXIV. fjjfembifs Catechifm. 69J
.. — . - .i...«»~>. . .. 1 1 . , k . 1 i , . — — „ — ,, . , 1 —
THEY ought to be Faithful in Husbanding and the oilier is bound to indent, for greater
of their Time,for the Life and Benefit of iuch Wages than another Ihould have, for the
as Hire them 5 the Time is not their own, fame Labour ; for common Equity faith, thac
but his who Employs them, and they ihould the fame .Labour deierves thzfime Hire ; and
improve it to the beftAdvantage: They mould if the Perfon cannot Support his Charge with
come feafonably to it, and follow it diligent- it, he is the Object of a Publick (.hurny^
iy whillt they are at it 5 and keep to it till And if the Emplqycr give him more, it ihould
it is feafonable to break off. He that receives not be for his Work, but for his Poverty j not
Wages for aDay's Labour, ought to give a as Wages, but asan Alms of Liberality ; lnac
Day's Labour for it 5 and not fpend any part he may be able to fay as Matth. 20 1 5. \\ ?/
of it by Idhnefs, or Diverflons to other mat- not lawful for me to, do what 1 villi wuh mine
ters. own f if thine -eye evil becaifa I am good}
THEY ought alfoto be Faithful in a frugal Nevertheleis, there is. an tquity to be obier-
improvement of the Subftance of him who vtd, and; he who Employs another, qu^ht
Employs them, to the belt Advantge, andnpt not to take Advantage, of him, and beat him
prodigally Walte it ; for want of whichCare, down fo as to enjoy his Labour underfoot, and
too often doth the Owner fuffer more than for that Which is next to nothing : .And when
the Wages of the Perfon comes to : He ought he Indents for Work by. the Woole, he ought
therefore in this, to do as be would be done by, toconfider what is Convenient, and ibas that
and be as Frugal for his Employers he would he may not be a real Lofer by it, but may be
be for bimfeif m the fame Cafe. Encouraged to do ,his Work cheerfully, in ex-
THEY ought alfoto ufe Fidelity in the pectation of his Wages \ and if thr.p'Miftake
Work it felf they do ; they rnuft &o it Well, he hath brought his Neighbour under Obljf
and fo as may anfwer the end and defign of gations, which he is convinced that he harh
it, and not fraudulently : And though this done his Work honeltly, and is an unavoida*
ought to be obferved in all their Labour, yet ble Loier by it 5 tho' he cannot right himfelf
cfpecially inWork taken by the Great, 1% they in a Courfe of" Civil Law, yet ConJYience obli*
call it; when they Bargain to dofuch a piece geth him toConlider him, and make him a
of Work, at fuch a Price; they ought not to Compenfation h and this comes under that ge-
iluber itover, and do it Deceitfully, that Co neral Rule, Deur. 24. 14. Thou flmlt not of-
they may make the greater Gain by it, vyhillt prefs an hired fervanc tpat is poor and needy i
he for whom they do it, is a grear Sufferer whether be be of thy brethren, or oj thy Ur angers
by it : They mult not only Do the Work, but that are in thy land within thy gate$.
they mult do it Well, that it may anfwer the 2. THEY ought to deal Honejily with them
end of 'it, elfe it is a meer Cheat, in the .payment of their Wages. And here great
Finally, THEY mull- be Faithful in their Care is to be u fed ; Hence that Precept, Lev.
Time, and ftawd to their Word on that ac 19- 13. Thou Jh alt not defraud thy neighbour^
count : If they know that they cannot do their neither rob him. And for this end, he is not
Work in the Time agreed upon, they ought only to Pay him, but according to honeli
not to Pro wife 5 and if they Promife, when Agreement; and that in Specie, if the Bar-
they are allured they cannot Perform, they gain be fo made, unlefs he can fatisfy him in
Tranfgrefs the Ninth Command • and if thus that which is as good. He is not to put him
they fail, and fo difappoint the juft Expeiia- off with that, which is no way anfwerable to
tion of the Perfon, they break this Command, his Neceffitya nor will Succour bim in his
doing him Wrong in his Eltate. needful Occafions, for fo is he frullrated of
( 2. ) THERE is alfo Righteoufnefs to be the End of his Labour 1 Nor is he fo to pur,
obferved by fuch as hire and Employ others in him off with that which is Corrupt and will
Labour for them. As the former ought to do him no good -, but give him that/which is
deal jaitly by them, fo ought they to be Juft to Current,and PalTable between Man and Ivian .•
thefe 5 And there is no lefs danger of Injury Nor yet is he to Scrue upon him in the Price
on this hand, than there is on the other. of what he Pays him for his Wages i but he
AND here, there are thefe Rules to be ought to have it as Good, Cheap, as he would
obferved; part with it to another; for, as we {hall af-
1. THEY ought to agree with them upon fair terwards more partiularly Confider, there
and hone ft Stipends. Men'sLabour isfor their ought to be one fixed Price of. ail things which
Livelihood-, and tho' rhere is no reafon to pafs between Man and Man ; an&ifhhe Man
, Comply with them for their Maintenance in is toPay more for what he receives-fo.r Wage$;
Riot and Drunkensefs, and living in as good than he might have for ready: Money, he ig
a Garb and Port as the Rich ; yet, that they Defrauded. Nor can there be any Excufe
may have Food and Raiment, fuitable to the brought that will julfify it, as may in it's
Order which God's Providence hath put them proper Place be weighed.
in. Tho' the levelling Spirit, which the 3. THEY ought to defray the V/ages of the
World prompts Men to,is not to be indulged; Labourer in it's due and proper Sea f on. Not
yet certainly it ought to be fuch as that they that there may not be Agreements for Time,
may with Prugality,bt able to Support them- as is ufually, and may lawfully be practifed;
i'elves withal. Not as tho', becaufe one hath and if the Labourer be fo fore-handed., as tp
a greater Charge to maintain, he may ask. be able to ftav for his Wages till luclra piece
6$ 8
Mures
u
ipon
the
Queft. LXXIV.
of Work be done, an 1 chufeth and agreeth
fo to do, there is no wrong done him in it ^
but it is too frequent that the Labourer hath
daily dependarjce for his Hire j and to be de-
layed in it, is an Injury done to him, and his
Family : Now it is not fufficient, to Pay
him in any time, but it mult be in the pro-
per time : Hence we have that joyned to the
former, lev. 19. 13. < The wages of bim
that is hired Jhall not abide with thee all night
until the morning. As therefore there is a
\Vo againlt them that deay Wages for Work,
( Jet. 22. 13. ) ib to fueh as keep it back by
Fraud, ( Jam. 5. 4- ) So that thefe things are
not a matter of indifFerency, but belong to
that Love which God requires of us one to
another 5 and of what moment it is, we are
told, I Job. 4. 2:.
(II.) THERE is a Rightcoufnefs between Per-
Jons, on the account oj Borrowing £? Lending.
That this belongs to Commerce in the general
Notion of it, is not to be queftioned- for in
it that which is one Man's Right, palTeth to
be for another Man's Ufe; and that cannot
Lawfully be, without theConfent of the pro-
per Owner, either Actual'or Implicite. That
there is NeccJJity of Borrowing and Lending,
for the maintaining of Civil Commerce be-
tween Men, no Man who Converfeth among
Men, can deny, unlefs he will contradict his
own Experience : And tho' forrie Men are fo
forehanded inthe-World, that they rarely
have occafion for it, being furnifhed with
that in hand, by which they may Puf chafe
whatfoever theirOccafions call for 5 yet there
are but a few, who are always in fuch a Con-
dition, but that they do frequently need thus
to be fupplied by their Neighbours *, and that
when their Poverty is not fuch as calls for an
Alms; but their Affairs are fo involved, that
without it they may fiffer greatly, and by
this means they may be advantaged in their
AfF.iirs. Now, tho' there may be, and is,
fuch a Borrowing and Lending, as is meerly
Neighbourly,and common Civility and Cour-
tefy requires it, and without which Men
cannot Live together, as becomes humanity,
much \efs Chrifli an ity ; one being fupplied
with that which another hath not ; and there
being many things, which our Poor Neigh-
bour cannot furnifh himfelf withal, and it
would be Unkind to deny him, and it would
be Cruelty to Exact upon him for the Loan :
Only here it is to be obferved, that as it is
a Duty of Charity to Lend freely in many Ca-
'fes, fo it is Jufiice that the Borrower be Ho-
nett, and Re/lore the thing Borrowed in the
Seafonof it^ and the want of Care in doing,
becomes a Lofs to the Lender, and is many
times a difcouragement to him.
NOW under this Head are to be confidered
whatfoever things are Lent to another, not
only for his prejent and tranfcient Ufe to be
prefently Returned again ; but alio fuch
things as are Lent to another, for his more
conrinuedUte and Improvement : And he hath
a power, by vertue of this Loan, to make ufe
of it, as his Own, for his Occafions ; only
under the Obligation of returning it again in
the fettime either \nSpecie,oT to theSarisfj \ti-
on of theLcnder.Now the grearQueition here
is, Whether the Lender may LaufuUy Contrail
with the Borrower, for Gain by the thing fo
Lent ? But that muft be adjourned for a
more deliberate Confideration.
f M A Y I. I707.] '
~
SERM ON CC
WE are Confidering of the Righteouf-
nefs which is to be obferved in Con/-
mutative Juflice, between the Borrower and the
Lender. That this manner of Commerce be-
tween Men, is ncceifary for the upholding of
humane Society, is beyond all Difpute, to
him that hath any thing to do in this World.
That there mult be a Divine Rule to adjuit
this Affair, is alike evident, b'.-caufe in no-
thing more doth Corrupt Nature take ad-
vantage of Oppreflion ; and Men would foon
devour one another, if God did not let Limits
to their Exotbitancies, and unlimited Cra-
vings. And here it may not be amifs briefly
to Enquire :
Quelt. WHETHER it be Lawful for the
Lender to ContraS with the Borrower, for
a competent Gain,/*? accrue to him from the
Lean ? And, Whether it be Lawful jor a
Man to Borrow upon Jiah a Contrail ?
^ An/to. I take both thefe Queftions to be
Coincident; for \Une of thefe hdJnUwfwl; the
other cannot be Lawful ; for, as I ought not
to Sin, fo neicher may I have Fellowfhip
with another in his Sin, or joyn with him in
it- This Cafe the rather needs to be ponde-
red, becaufe, as it is of conftant Practice, fo
there are many Judicious and Confcientious
Chrilfians, who are perplexed in theirMinds
about it. This marter hath been canvafed
among the greatelt Divines Pro and Con; and
that not without great Heats, and over much
bitternefs of Spirit, and opprobiousLanguage,
efpecially by thofe who defend the Negative,
as is evident by their Writings-, which feem
to favour of an over-heated Zeal, in their
cutting Invectives againlt their Antagonifls.
I (hall not here enter into the Lifts of De-
putation ; but Effay, in a few Words, to lay
down the Rules of the Word of God, and the
Dictates of right Reafon in this Affair : For
which let thefe Conclufions be obferved •
1. IT is fometimes a Duty to lend, without
expelling to receive fo much as the Principal
again: This is aimed at, in that of our Sa-
viour, Luk. 6. 34, 35, And if ye lend to them
of whom ye hope to receive, what thank have ye ?
for finners alfo lend to finners, to receive as
much again. But hve your enemies, and da
good, and lend, hoping for nothing again : and
your reward (hull be great, and ye Jhall be the
children
Querh LXXIV. lAffembfrs Caiechip.
children of the Higbcji : for he is kind unto the ed by our Opponents. It is true, our Profpe-
yntbankjul and to the evil. We are not to rity depends upon God's Favour •, but we are
fuppofe that this Precept is a Rule for All Len- to leek it in the life of M ans, and that is by
ding Univerfally, ( as the oppofite Party pre- Improvement ^ for thefe are perifhable things,
tend, tho' it Contradicts other plain Scriptures, and will, without fuch Care and Endeavour go
and the common Sentiments of all Mankind \ to decay, as common Experience will daily
and they themfelves acknowledge that the teach us. That therefore which I (hall only
Principal may lawfully be demanded : ) Nor here affert in general is, that meeijy to ad*
yet doth it intend plain Giving, for that comes vauce our Eftate by the turning of it, is not ]n
under another after Consideration, as will be it felf a Sin, but a Duty to endeavour it j and
confidered : But the true meaning of it is, that that there is an Honeft way fo to do, and
when a Man is in Necrjjtty, and asks to Borrow this may be in a Lawful Calling which Men
of us -, and neither doth he know how he fhall are Employed in ; provided Men do follow
be able to Pay us, nor do we iee any probabi- thofe Rules, in following of them, which we
lity of it ■, we run this Rifque, and adventure have before taken an account of j for they do
it upon Providence ^ expe<aing,that if God fhall all ferVe to this general Purpofe of .Supporting
make him Able, he will be Honeft ; and yet the outward Affairs of the prefent time,
refolving, that if he never be Able, we will 5. THAT tbi re are div<rs ways m which
not Trouble him for it. And fometimes the Men have Advantage to improve their Bftatts
Providence of God may make it to be our Pu- by Commerce. Man is not bound only to Earn
ty thus to do, when we -can /pare it, and our what he hath by his bodily labour, apd let big
Neighbour's Necetlity requires it. Gains ly by Unoccupied ; but this may and
2. THAT it is fometimes a Duty for us to ought to be done, in a vvay of mutual Commerce
Lend, without any regard to Gaining by it •, but %ud Exchange, where Men have wherewith (0
only to fecure the Principal. And this is, when to do j and this is for the common Benefit and
tho' our Neighbour hath a fufficiency to Pay us Good of Mankind, and trie advancement of tb$
again, yet hath a prefent occasion to Borrow Publick Weal, as all Experience all' res us,
for a while, and will in a little while return rt This may be done by Farming out of L*nds and
again-, and we are like to receive a like Kind* ,S/0^,to fuch as are capable of Improving theft*
rtefs from him •-> and the Obligation of Friend- to their Own and Owners Benefit: By Letting
fhip binds us to fuck mutual Beneficence to one out of H°ufcs in Populous Places, for the Corn*
another. Of the Lawfulnefs of this, none can modify oftboie who are in need of them,for th$
doubt •, and of the Duty, common Court efy be- Convenience of their Employments, by which
fpeaks it •, it being to do as we would be done by they may be Benefited : By Trading or Mer*
in reafon \ Prov. 18.24. A man that bath friends, chandize, in exchanging one thing for another,
muftfljeW htmfelf friendly This alio is req ii- and thereby fupplymg of the Wants of fuch
lite with refpecl to fuch as are Needy •, and it as have a dependance hereupon : And by
is for their prefent Support and Livelihood, Lending of M-"tey to others, either to redeejfo
when our Circumftances will not allow us to Pauned or Mortgaged Eftares,or to fet up their
Give it them out right : And this is the Lend* Callings, for want of which they are not capa-
img cotiamended, Pfaf. 37. 26. ble to Emerge 1 or for the purchasing of Land's,
9. THAT G&d hath given to MentheirEftates, or a good Bargain which offers. Now we have
for their outward Benefits. We have before ob- no Difpute with our Antagonifts about theLaw*-
ferved, that thefe things are for th'Q Support fulnefs of a moderate Gain, in any of the former
and Maintenance of the Bodily Life 5 when ways of Commerce, but they readily concede \t \
therefore God in His Providence beftows thefe but in regard of this taft way of Lending,there
things upon Men, they are to ufe their Difcre- rerrfains the Controversy \ \?e may therefore
twn, in the Ordering-of them, fo as they may proceed,
afford them with His Bleiling, a Revenue for ' 6. THAT the Improvement of an Eftate for
the maintaining of theirComfort: Hence it be- Gain by Loan, is every vphit as Lawful t$ Law
Jongs-tb the Character of one that Fears God ; dable, as any of the oihsr ways of Commerce,
Pfal. 112. 5. A good man Jheweth favour and The Adversaries of Lending Money upon U\e~
tendeth { he will guide his affairs with difcrefion. reft, have fought to ftigmatige it with all man-
And this our Saviour manifeftly intimates, in ner of odious Reflections, as if they would cry
the Parable of the Talent s,t\\at an Eftate ought it down with a Noife and Banter ; but it is but
to be occupied for Advantage, elfe there were a No ije and Ra He ry, without fol id fteafon, Of
no force in the Comparifon which He ufeth ; Cogency of Arguing \ and is only applicable
and we find how He Cenfures him, that hid to the Abufe, and not to the right Vfe
his in a Napkin, Mattb. 25. 27. Nor indeed, of it •, and is eq lally applicable to i]ie other
would Men be capable of /c/^ Improving part ways of Commerce, when 4 bufed, of which
of their Subftance for Charitable Ufes, if they they arealike capable. And this way is found
did not thus do, but always fpend on the Stock, on Experience, to be as neceffaryand profitable
which in time would be expended. for the common Benefit of Mankind, as any
4. THERE is therefore an Honeft Gain to of the other. For the more clear Demonftra'r
be moderately fought in the Improvement of fuch tion of this, we may in General obferve,
Eftates. It is true, it mult be Honefi, elfe that the main Difference between T/;// and the
this Command is broken, and this ajfo isgraftt* Other forts of Commerce lies in that the Ad:
vanc&
yop LeBures u$on the Queft, LXXIV-
vance of the Inter eft upon the Principal, is up- eagernefs defend ; for what is this, but Inter eft
on theConflderation of Time -, as to other things for Time ? Befides, how many Orphans, who
which belong to it, they are common with the have fair Eftates left them, which they cannot
other, and are in them acknowledged to be Improve themfelves 5 and can be no otherwife
Lawful. Here therefore for the full evidencing Improved by their Guardians, but by fuch a
of this matter, let us obferve the following Loan ; which if not Lawful, they mult them-
Concl lflons : felves Starve, or be Impoverifhcd, by being E-
(1.) THAT to lend an Eftate upon the Se- ducated on the Stock, and their Eftates refer-
eunty of the Principal is not denied but acknovo- ved Unprofitable, either to themfelves or the
/edged by tbefe Men. In this Loan, the Stock Common wealth. So that the Light of Nature
is alienated, and becomes entirely in the Pof- condemns not the moderate Improvement, but
fefhon and at the difpofe of the Borrower ; ne- only the OppreJJion of it.
verthelefs by it he Contracts an honeft Debt to (3.) THAT this way of Gain, is no where
the Lender 5 and no Law forbids him to Chal- absolutely forbidden in the Word of God, by any
lenge it, in tlie time and manner Indented for; Law obliging Mankind. This is the great Cla-
and therefore the taking a Pledge and Security mour, ard urged to Confute all other Pleas by,
for it, is Juft and Equal. Tho3 there are Ca- whatsoever of Reafon &Equity there may feem
fes wherein we are to Lend, not expecting any to be in them ; and I confefs, if it be fo indeed
thing again, as was before obferved •, which ail Mouths muft be ftopt •, and it is altogether
doth not take off the Juftice of the thing it felf, in vain tofet our Reafon againft the declared
where no fuch Neceflity requires it: It is there- Will of God in His "Word ; for doubtlefs He is
fore put to the Character of the "Wicked Man, Lord Paramount, and may give Order con-
pfal. 37. 21. The wicked Borrowetb, and pajetb cerning His own, according to His Plea fure ;
not again. and needs to give us no other Reafon, but 1 am
(2.) THAT it is no -way repugnant to, but the Lord. "We do indeed find fuch a Law as is
agreeable with, the Law of Nature, or right Rea- exprefled, given to Ifrael in the Wildernefs,
fori, that a Man fhould make a competent Gain, recorded in, Exod. 22. 25. 1J thou lend money
■by bis Money fo Lent. It contradicts neither to any of my people that is poor by thee, thou
the Law of fuftice nor of Charity, but is every fhalt not be to bim as an ufurer, neither fhalt
w'av agreeable to both. As to the Rule of ibou lay. upon bim ufury. Further enlarged in,
Juftice, we have already made it evident, that Lev. 2$. 35, See. And if thy brother be waxen
Men ought to improve their Eftates, fo as to poor, and fallen in decay with thee ; then thou
make Gain by them, provided it be not to the fhalt relieve bim :ye tbo be be aftrangeror afo-
Wrong or Injury of their Neighbours : And that journer-, that be may live with thee. Take
there is no fuch Wrong necefiarilyarifing from thou no ufury of bim, or increafe : but fear thy
this, will be evident, becaufe there are many God j that thy brother may live with tbee. Thou
way ^ in which he may be really Advantaged by fhalt not give bim thy money upon ufury 9 nor
it 5 and if it be otherwife, it is either the Bor- lend bim thy vi finals for increafe. I am the
rowers fault, or the unavoidable Event of the Lord your God, Sec. Repeated and limited in,
Governing Providence of God, which is equally Deut. 2 3. 1 9, 20. Tbou fhalt not lend upon ufury
concerned, in all other ways of Lawful Com- to thy brother ; ufury of money, ufury of viQu-
merce. And as to the Rule of Charity, a Man's als, ufury of any thing that is lent upon ufury \
Kindnefs may as really appear in this way of Unto aftranger tbou maye/i lend upon ufury, but
Lending, as in Giving : How many Men had unto thy brother tbou fhalt not lend upon ufury -3
never Emerged in the World, but for this -, as that the Lord thy God may blefs thee in all that
is matter of daily Obfervation: Befides, a Man tbou fetteft thine band to, in tbe land whither
owes Charity to tiimfelf, as well as to his tbou goeft to pojfefs it. And to this Law are
'Neighbour, and might with greater Safety keep other Expreflions ufed afterwards to be reduced,
his Eftate by him, than thus expofeit, without Prov. 28. 8. Ezek. 18.8. and elfe where ; con-
rational expectation of fome Profit by it : And cerning which there are diverfe things to be
our Opponents do freely grant, that if another obferved, which I fhall briefly Epitomize, and
Gains by my Eftate, / fhould have a Benefit leave to rational Conlideration.
by it: That fomething fhould go to the Stock, THIS Law was either purely Moral, or Poft-
as well as to the Improvement, which juftifies the, and accommodated to the ij raelitijh Polity,
the Cafe it felf in general. A Man purchafeth between which a great Difference muft be ac-
an Eftate of Jnheritance,with my Eftate, which knowledged. That there was a Moral Equity
brings him in an Annual Revenue, which I on which it was to be grounded, needs not to
might have done for my felf, and many like be denied, viz. That all Opprefjfion was to be
things: Surely here is no fhadowof theViolation avoided ; and that we mould not exact on our
of tlie Rule of Charity in ail this. Thefe alfo Neighbour to his neceflary Damage : But that
ment : And that on Default of keeping Day, their own Nation : Whereas it is certain that
a Man may lawfully Sue, and recover Dama- if the thing it felf had been Moral, it had been
ges for fuch Delay : In which theymanifeftly Univerjally Unlawful, and might no more have
give up the Caufe, which they do with fo much been practifed to a Stranger than an Ifraelite,
An4
•
Queft- L XX I V. *JjJembiy$ Catechifm. jq\
» - — , " ,' " ■■ ' ■ '" ■— — ■■ ■ ■- , — , — ■ — , ■ , —■■■■■■■ W* M .,..., „..—.. ,^_ . j,^^
And it is in vain alledged, that they had a 8. IT is therefore not Unlawful, bnt (iptjri?
Power of the Lives of Stra: gers, and therefore of Prudence, to make Contrails abtft This,
t. .is was a Kinduefs to them, from whom they There are thofe that allow a moderate Allow
might have taken all ; for as this w^s only, (if ance in fbme Cafes, but think it utterly Viy
at all ) with refpeer to the Seven Nations, lawful to agree upon a certain Proportion, bs-
which were Anathemiitizd -,fo neither did it ex- caufe of the Uncertainty of the Advance which
tend tothemafter they had received them into the Borrower will make by the Improvement ^
Cove .an' j ( Hence that, 2 Sam. 21. 1. ) And fo that by this fometimes. the Render muft
jf they let them Live, and. would^ Traffkk wrong himfelf,and fometimes him that Borrow^
with them, they ought to practice Jupue to- of him 5 and that therefore it muft be left to
wards them. Again, If this Law was purely ' theConfciei ceof the borrower : But this is alfq
Mora/, this wonld not have been reftrained to a Nicety, and hath not force in it, as will ap-
only one fort of Men among themfelves, as it pear on due Confederation of the thing. The
was. Moid proportions are not universal, Apofiacy hath made it necefiary that in lawful.
hut limited', now it was for the Poor of their Bargains and Conveyances, things be made
own Nations, as is evidenr in the exprefs Terms Firm, beca fe ofFa'jhepd in Men's Htarts ap4
of the Law. And this is further manifeft by Forget] ulnefs : None therefore can doubt of 3e*
the Exception which God hath made on this curing the Principal-, if therefore the Inter 'ffi
Account ; Deut. 15.4. Save when there Jh alive be as well a due Debt as the other, it comes uji-
tio poor among you. "Which intimates, that it der the fame Prudential. And as to the Ob*
was not made to them unlawful in it felf, but jedtion about thel/ncertainty of the due Vrapor^
only according to their Circumflances. Nor is tion to be demanded, becaufe itdependson pro-
it prohibited in the Gijpel abfolutely ; the vidence, it hath no more foundation here, than;
great Text alledged for it, ( Luke 6. 35. ) in other Contracts ; for in all thefe things,there
only intimates, that there are Cafes, in is Contingency, which God governs ; and it i$
which it may be Duty, ( which none will with Him, whether the Man mall Pnjper, oj
deny : ) And all that can in reafon be fuffer Lojs • or in whofe hands it fhall be*
argued from it, is only that when a Neighbour, There is therefore a rational Confederation to
( whether Friend or Enemy, ) is diftrefled with be had in fuch things to be judged according
Want, and asks to Borrow of us -, our defpair to the Ordinary Couife of God's Providence &
of haviiig either Intereji or Principal, ought fo as there may be no ufual Damage to either
not to ty our hands : And it rather fignifies, Party : And by the fame Reafon that it is pre'
that the thing it f.lf would in Juftice be due, tended Unlawful to do fo in this, all ciher Cori-
were not the Perfon an Object of Charity. tra&s muft be Unlawf 1 ; And for we to put
7. THAT th re is no Exemption of Money that out of my oa-n hand, which God's Provi-?
from this general Rule. There is a mighty dence hath made mine, and put it into the Dif-
Claftiour on this account, as if Money were in pofe of another, and ly at Ms Mercy; is againft
it feif Barren, and therefore ought not to be for- right Reafon, and to make my J elf a Servant
ced to an unnatural Acl: of Generation, as they tohim, who in this is my Servant : P/ov. 22.7.
pretend . But this Argument is infipid ; and a And becaufe the Abatement, on account ofun-
Man' of Reafon and Thought, would be afha forcfeen Providences, belongs properly to the
med fo much as to take it into his Mouth *, head of Charity, it is Reafon that it be at the
much more to leave it on Record. The Law judgment and difcretion of the Render, and not
jt felf prohibiting L'jury or Ehcreaje, isnotli- of the Borrower.
mited to Money \ but extends to whatever .9. ThEK E are Rules by which this is to be
Eftate may be fo improved, Drut. 23. 19. And Lm/ittd, which ought to be obferved and attcn-
where Money is only exprefted, it is by a 8y- ded, the tranjgrtffion whereof will mal e it a Sin.
necioche, it King, inJUr own urn -, it contains And herein it differs from all othir entrails'
vertually in it every thing, which is uf-ful for which are made between Men. Ar d that we
the accommodation of Men's outward Con- may be direded in this Affair., vve are in Ger
cerns j for which reaf>n we are told in. EoT. neral to confider, that all the Duties required
10. 19. M>ney on Jw reih ail things. And in in the Second Table, come under that Love
the Metaphorical fenfe in which it muft needs which we oigbt to pay to pur l\eighlour •. and
be ufed, it is become the moft Fertile thing in therefore are to be Regulated according to ]ry
the World} and moft ferves to promote Civil cf which, Matth. 22. 29. Thou p.alt love thy
Commerce among a People, as Experience a- neighbour, as thy Jeff. And from this our Sa?
bundantly eo;:f rms. Certainly then, this is as viour hath laid down that General RuleJMattb,
really an iu.proveahle Eftateasany other $ and 7. 1 2. Therefore all things nhatjoiver ye i^ou/'4
it is contrary to fenfe, that this was only given ihtti men fhould do to you, do )e even Jo to tfJem.
to Men to ly By, whillf they ought to make the Which is not 0 be calculated by Carnal Selft
jBrfZ of every thing elfe which they have •, fnor Intereji, but by right Keajon : And from the
is our Charity to others reftrained to this specie s, Confideration of this, we it^ gather thefe
but is to be exprefs d in any thing, by which necefiary Rul s for our direction in this I -.flair.
we are beft accommodated to Benefit them ; ) 1. 14 E nnifi corjnier tic Condition of tbp
and if another can be better profited hythis, P rfons to wh m iv,e Lend. There are the petit
than by any other thing which /can lendhim, who areKfceu.tated to Borrow, that they may
why he muft have it (jra/ is, no Man caiitejl, not Perilh and Starve, Mid it ismterly foj ,th«
Q. 9 q q Support
jo r LeBttres upon the Quelh LXXIV.
_ — __ — _ _ _ , — . — j
Support of their Bodies : Now, not only the caufe this is only for Time, whilft we take
Law of Mofes, but the Light of Nature for- • good Security for the Principal h whereas the
bids all manner of Exatfion of Intereft upon other is not only for Time, but alfo we our
thofe on this account : Such was the State of felves do run the Rifque of the Principal:
many Jews, after their return from Captivi- And doubtlefs we ought to feek the Frcfpe-
ty : Hence Nehemiab treated fo fevere with rity of our Neighbour as well as our Own -,and
the Ufurers of that Time, Neh. 5. Such Per- that if he run the hazaid, he may fliare luf-
fons are ObjeCts of our Charity, and we ought ficiently in the Ptofir, that fo Men may Live
according to our Ability, to Give to them tor one by another. \
their Succour ^ and much more to Lend to 4- &$ ought a /fo to take great Care, that
them without expectation of Gain -5 yea, we be not over Exacl: in our Demands, when the
fometimes, as was before obferved, tho" we fupream Providence of God, blatts our Neigh-
fee no fair probability of receiving our Prin- hour's Prudent $3 Diligent Improutment, and
cipal again : We ought not therefore to refufe he comes off with notable Lofs. It is true, a
to doa free Kmdnefs for fuch, becaufewe re- Man may in the firtr Adventure Gain beyond
ferve what we have for the making of Gain ordinary Expectation, and at another fall be-
by it -, which is an Effect of fordid Covetouf- hind and fuffer Lofs, but not fo, but that in
nejs,a.n& a cruel hardning of our hearts againft the whole he is Benefited 5 now this comes
our Foor Brethren ; whereas our Ettates were under the prefent Confideration, and as we
given us to do Good withal, and to Communi- are not Hurt by his Gains, fo neither are we
cate, when God prefents us with fuch as are to be Hindred by fuch a L<fs : But when by
the proper Objects of it. Storm, Fire, Enemies, or any unforefeen and
2. CASUISTS do univerfally make it Un- unavoidable Cafualty, he is brought to Pover-
lavojuljor any to make Ufury a Calling : Or, ty, and defeated of his rational and probable
That when God hath put an Eltate into Men's Expectations, the Rule of Humanity obligeth
hands, and Ability to employ themfelves a- us to confider him 3 and not to thruft him
bout the Improvement of it, they lay afide all down, but to Support him, & endeavour in our
other Bufinefs, and devote themfelves to this : Sphere, that he may Emerge -, and for that
But if they are either called to fuch Employ- Reaibn, to be fo far from demanding our la-
ments, as take up their Time about them, tereft, as to Contribute to his Support, ac-
and that for the Publick Benefit, and they cording to our meafure,either by Forbearance,
have Eltates that may be Improved for the or by putting our hand, to put him again in a
Benefit of Mankind, it is verjr proper ; and way to Recover his LofTes, and to be able to
for lnf.mts, Impotent Perfons, Widows, who Live in the World : And not to do fo in this
cannot manage fuch an Eftate,or fuch as have Cafe, is, not 10 do as vie would be done by, but
more than they cm themfelves Improve ; grievous Opprcjjion.
becaufe it is better that fuch Eftates be Em- AND if thefe Rules be Carefully 8C Con-
phyed, than ly by Unoccupied. And this I am fcientioufly attended, we fhall be fo far from
fatisfied in, that for Perfons to Jy in wait to being Guilty of Sin by our rhus Lending to
catch Perfons, and by degrees to fcrew into our Neighbour, that we fhall in Truth not
their Eftates, not regarding their Neighbours only do him J u (lice, but alfo extend a due
Benefit, but only their Own Gain, comes under and Neighbourly Charity to him.
The Character of thofe againlt whom that C M a y 29. 1 7 o 5. 3
Wo is denounced, Hab. 2.9. Wo to him that ■
coveteth an evil covetouf nefs to his houfe, that
he nuyfet his neftonhigh, that he may be deli' Q 17 R 'TVf C^% 'XT C^C 1
veredfremth^ power of evil. O JJ/ IV 1YX \J ±M VjK^iI.
3. THAT in fuch Contracts we ought always (III.) '"INHERE is a Righteoufnefs to be fol-
io have a regard, to our Neighbour's Gain, as J_ lowed, in the Farming of Houfes
well as our Own. And this requires that we and Lands. That fuch a Contract as this is
ufe Moderation in the Quantity of the Inte- Lawful, is abundantly proveable from the
reft, in which we are to take meafures by the Word of God ; and the Neceifity of n for the
ordinary Advantage which another may Good of Mankind, is a potent Confirmation
make : Men ufually meafure this by Cuflom •, of it : For, tho' every Man ought to Employ
and I think it will be hard to exact More, by himfeif in fome Calling, yet that is not the
leafon of Men's NeceiTity -, anditwill fome- only way in which he may Rightfully advance
times be a Duty to ask Lefs, when Reafon his Eltate. Some Men are able to Labour,
tells us, that Cuftom labours of Opprejfion. but they have nothing to beftow their La-
And becaufe the grafping Minds of finful hour upon 5 others have an Eltate of ' Poffejfion
Men, too often carries them beyond Bounds in which either their Calling allows them not to
Self-feeking, it is One thing which all well Occupy by themfeIves,or they have more than
ordered Governments have taken particular they can foOccupy : Some Men have an Eftate
Care about, to fet Limits to this matter, with inHouftng, which they have no occafion for their
fevere Penalties ordained for the Tranfgref- own Ufe to Improve ; others have None, and
fo>. In this kind therefore, we may not de- want one for the Convenience of their Occu-
mand the fame Quantity, nor near it, thatwe pation •, fo that by fuch a Contract, Both the
would do for Rents of Hmfes or Landst be- Parties may be Accommodated and Benefited,
and
Queft. LXXIV cJfembi/sCatedipn. *jb^
Mid humane Society comfortably maintained. Eflate, that itfuffers not, as much as if it were
But here alio Justice \s to be obferved, andC/w- bis oven. And this belongs to the Rule of #0-
,v/v to be maintained •, and there are Duties nefly ; for as the Landlord ought not toOppre(3
here on either hand that ought to be obferved. his Tenant, fo is the other obliged to fee that
• AND here in General obferve, that there is the Landlord be not Diminifhed by his Default :
a great Difference between This, and that of For the defign of fuch Contracts, is that Each
Loan- for in This the Principal remains in the may be Benefited hereby 5 and without fuch
hand of the Proprietor, and he runs the Rifque Care, he may Lqfe more by fuch 'Wafte, than
of all Cafualties, as of Fire, Innundations, &c. hi* Gains are by the Rents, which is contrary
whereas in the Other, the Principal becomes x^J/ift ice ox. Equity. . A Man may better Give
his who Borrows it, and he is Relponiible for the Hire of his Houfe to'one, than make aconfi-
\\ to \\\s Creditor. And right Reafon tells us, derable Rent for it of another, who makes the
that on this account,, a greater Profit ought to Reparation which he hath occasioned, but more
redound to the Owner by Farmwg^ than by Chargable than the Rent is worth. A Man
Intereftioi Time, in ordinary Cafes. But the may by Strip and Wafte, and Negle&, fo fpoii
JSijral Law hath here alfo let Limits, which a Living, as the Owner had better! to .have let
every one that would follow Righteoufuefs it ly ftill Unimproved* But this is not accor*
ought to confine himfelf unto. ding to a good Conscience.
(\.) IN refpedt of him who Lets cut his h- 2. HE ought to bsF/itbfulin ' dif charging his
Hate t< Farm, there are theie Rules to be at- honeji Obligation to his Landlord., And herein
tended • ^e ls to De True to the Quantity,. Quality and
1. HE ought to cenfider his Neighbour sp^o- -Time agreed upon $ in every whereof hisRigh-
bable Benefit as vfli as h.s 0*n, in the Rate teoufntfs is concerned. It muft be done with-
wbich he f ts upan his hcujes ana Lands. It is out all Fraud or Deceit, or putting his Landlord.
a, general Ruk in all contracts, that we are to upon the neceliity cfLoJs, or being at Charges
feek our Neigh1 our's Good, as well as our Own for the Recovery of his Oven: And doubt lefs
in it. Hence there can be no ftated Value fet all Law-Juits commenced on this account, are
in this Cafe -, there may be the fame Cof]: laid occafioned by the Unrjghteonfnefs-.of One of the
out bv the Proprietor, on one and another Te- Parties at lcaft. -Not but that if God's Provi-
aementfOB Faim \ but there may be a great .dence puts the Man Behind-hand unavoidably,
.difference in the Commodioufnefs of the one he niay honeftly Ask, and his Creditor ought
and the other : We ought therefore to Confult, in Charity to Ufe Patience till he may be able 5
whether he that Occupies or Improves it, may but to ufe Pretences'on this account which are
be a Gainer, and not a neceffary Lojer by the Falla'cjo^s^s too many dp,will not ejeufe theiu
Improvement, if it be not his own Fault ♦, fo from -Sin-.; as if a JVIan pretends that he cannot
that the Owner may in this regard Righteoufly Pay. his Rem, when :hV falls behind by his
enhaunce the Rent : But any thing that exceeds Idlenejs, Prodigality, Drinking, fine Apparel,
this, comes under the Sin of QpprrJJion h nor &c.
ought the Neceihtyof the Perfon that Hires,be (IV.) THERE is a Righteoufnefs to be oh-
improved toFxacl: of him, beyond this general fervedintbe Contrails oj '-Buying 6?" Selling, or
Rule : For this doth not vary the thing it felf, in Merchandize. Merchandize, in the com"
rior is it to follow the Golden Rule, to-do to a- ptejienfive Notion- of it,, .includes all manner of
nother, as we would rationally have him to do -Contracts between Mqn and Man, in which one
by Us. , thing is given in Exchange fqi another -, whereby
2; THAT he ought to be Merciful to his the Right and Poffeflion paiTeth from the jor-
Tenant, vSjfn mecr Cafualtycutts off from him mer Pojjeffor, to the Purcbafer ^ and fo it in-
the Fruits of his Labour. If the Man by Idle- eludes in it the Purchasing of Lands & Houfes,
72<fs, or foolilli Negligence lofeth his Benefit, and all the Sales that are made between Man
it is his Fault,and a like Pity is not Command- and. Man : Of the Lawfulnefs and Necfjity of
ed to be u fed when it is fo •, but ifan unjore- which, there needs no diftinct Difeourfe, All
f-en hire takes away all the Man's Subftance, which is confiderable under it, will fall in with
and Impoverifheth him to an Inability to de- what is to be faid in that which follows 5 only
fray his Arrears -, or Drought, Rain, Cater- one CASE may be briefly considered, viz.
pillars (weep away the Fruit of his Labours., Queft. W HET H E R it be Lawful for a
a d he Lofeth.all his honeft Induftry,the utmofc Per/on to fell an Inheritance which befalls
Rigour of the Contract ought not to be profecu- him by Right of .Heirfhip ?
ted, but fame fair proportionable Abatement THE ground of this Enquiry is that Mofai*
ought to he made ^efpecially if the Perfon be cal Law, which.forhad the doing it Outright \
Foor, and brought into Diftrefc by it : And this and provided that all fuch Inheritances, as had
belongs to the charity, which the Word of God fallen into the PoiTeilion cf others,fhould revert
calk Righteoufnefs •, and equally is required in to the Perfon, or his Heirs, in the Year of Jh*
this Command, as will afterwards be Conii- bilee.
dered. An/. THIS Law was notMoral,but JuJiclal,an&
(2.) IN refpect of him who Tales fuch an accommodated to the CVnftitution of the Ifraeli*
'Eftate to Farm : And here alfo two Rules are vfh Polity^ & doubtlefs,hadfomethingT7^/Va/in
principally to be regarded ; jt,& referred to the Spiritual Kingdom of Chri/t j
I. HE ought to take Care of bis Landlord's and was of the fame order with the Prefer vation
- . Q qq q 2 a
704 LeBum upon the Quell, LXXIV.
of Genealogies, and the keeping Inheritances qu.res it ; and the Apoitle fottns tacitly to
to the Tribe * and probably had a refpect to approve it, Jam. 4. 19,14. And not only doth
the more clear Proving of the Defcent of one Neighbour depend on another, but one
Christ Hirnfelf, according to the Predict i- Countrey is beholden to another for things
ons of Him : As alio to intimate that the Hea- needful and convenient 5 and Mdns Comntodi-
venly Inheritance is referved fafe for every true ty requires, that there be fuch of whom they
///•^/tfe,notwithftanding his Follies and Frail- may Purchafe the things which they have oc-
ties in this Lite. And we find that a Living cafion for : There mult therefore be fuch who
in a mailed City, might be ioldfor ever, and make it their Bufinefs •, which is the proper
not go forth in the Jubilee, Lev. 25. 29, 31. Notion of Merchandize, And we have alrea-
Ic is true, a Man hath a Privilege to difpofe dy obferved, that every Calling is to get an
of his free Eft ne by Tcftament, and that is Honefi Living by ; and for that fome Gam is
amongMenaccountedSacred&Inviolable: And necelTary •, nor ought Men to lofe their Time,
by this fometimea Men do Entail Inheritances and Travail, and Hazards for nought, but may
upon Posterity, whereby they deprive their jultly expect to have a moderate Profit by it.
Heirsof a Liberty of Alienating the Property \ If then it be Lawful to Buy and Sell, it mult
which, thd' it feems to be a great hardlhip, be fo to make a convenien' Projit by it.
yet ties their hands, and cuts them oft from BUT the great Lifficulty htreis, for fuch
a Power of Difpofing them. But when Men to know how to Rcguiute\\ktvr,[ ives in th;s,
ate Poffeft of luch Inheritances, either by a according, to the mind of God, a d fo as to
Purchafe made by themfelves, or by a Free exercife exact Rigbtcoujnejs in it ; which is
Alienation of it to them by Progenitors jN'xih- therefore now tobeconfiieied - And there are
out any fuch Embaralsment ; they are at as fome general Heads, to which the Gonhdera-
muchLiberty of Conscience to Alienate thefe, tion of this may be red ced h
as any other part of their Eftate .» And we are (i.) THfcRE is a Rig leoufnefs to b ufd in
allured, the Jews themfelves Were allowed to the Jetting a due Value upon C mmoJinn to be
do f> by any Lands, without the Confines of bold and. Bought. And -this feerrs to be the
Qm.ian, Alls 4. 36,37. And it is certain, that molt intricate C/fe in the whole myitery of
the Diitinction between Real and Perfonal, is Merchandize ; and in which there are great
meerly Civil, and hath no Foundation in Di- Lucres before Men of Trade and Dealing.
vinitySo as in it felf to oblige theConfcience. There is indeed a general Rule which it Con-
BUT I proceed to the Confideration of fcicntioufly followed, would be a good Di-
that which is more reftricYively called Mer- re&ory in this Affair, v'z. That voe Jhouldfeek
ehandize \ which is, When Perfons do Sell our Own Gain, fo as withal to coifult our
and Exchange one thing for another, with a Neighbours benefit. That there maybe a
defign to get Gain by it, and make an Eflate DifhoneflGahi.we are well a flu red by theWord
in the World out of it •, and accordingly do ofGod -, and that as well in the HighPrtzcs of
make it a.Trade or Calling, in which they do things, as any other way \ and Men may do
Emp oy themfelves. And here I diltinguifh themfelves Wrong by it ; for we are told,
nor between fuch asSell things by Whole /ale, 1 Tim. 6. 10. The love of money is the root of
or fuch as Retail any Goods to others ; for all evil : uhtch vcbilefme have coveted after,
in Divinity they come under a like Confide- they have erred from the jaith, and pierced
ration, as to the general Rules given about it themfelves throuzhw tb tiny fir rows*
"in the Wovd of God. BUT the Enquiry is,
1&.ND here before I proceed to a particular Queft. WHETHER there be any pted
DifC'^urfe of the Righteoufnefs required in if, Rule for this, by attending robercto Men may
*here is a general CASE calls for fome Con- keep a good Confcience in their Dealings ?
fideration, viz. Anfv. TO wh'ch I reply, there doubtlefs
Quel*. W H ET H E R fuch a Calling as this is ; elfe the S-ripture would in vain find
beLavojul? Not, Whether Men may Buy & fault with, and threaten Men for their Ext,r-
Seli > for NeceJJity calls for that\ But, Whe- tion, Ezek. 22 i>. Thou I. aji greedily gamed of
iher Men ma) nrnke it a Calling to Buy & Sell thy neighbours by extortion. 1 Cor. $. 1 1.
for Gain, and advancing a Living in the World Or an extortioner, with fuch an one, ro not to
by it ? cat. But if is eafier to tell what is AW the
Anfm SOME of the Ancients have altoge- Rule, than what it Is 5 but yet by -this Ae-
ther Denied the Lawfulnefs of This, except tive, we rruy be helped in our right under-
the Perfon hath been at the Coft of Time and Handing of the Ajfirmatroe. Here then we
Charge of obtaining the Property of the thing •, may for our help in this Affair take a few
as altering Iron into Pots, or other Ufes, by general Rules, which will carry fureDirecli-
Wor1 ' " ; or turning Cloth into Gar- on in thefe :
; it, &c. But the main Argument for this, i.THATitisnoRuleofRightroufn^fs,to
isCurilfs Whipping of the Buyers and Ex- Buy as 'Cheap, and Sell as Lear as ne can.
changers out of the Temple \ the weaknefs of This indeed is that which Men do too gene-
which is very obvious: For tho' it might be rally follow, and ftand to juftify • but con-
Trfinefs to do it there, yet it might be Lava- trary to Scripture and right Reafon. If it
fid elfewhere. The Scriptures no where Con- were fo, the Word of God in vain condemns
detrm it, and the Convenience of Mankind re- Vpprrjjwn, it being a thing Impracticable;
and
Queft. JLXXlV. ijjjembl/s Catechifm.
and to talk of btfh'ox*ft Gam in the Prizes of becaufe thcfe things do ftand theOwner in more
things, would be non-jlnje, and a meer Banter, Coft to procure, in a Time of S'c drtfty j Only"
Nor would there be any room for the ufing of here alio there is danger of Injujiue, viz. when
Confcurrce in this Ariair j for where there is no particular Perfbns do by Agreen "Snt make a
ether Rule but this, Conicience mult needs be Scarcity, by Hording up their trends, and not
unbounded 5 and the common Good of Man- expoimg them to Sale, on pur.pofe for private
kind altogether difregardeJ : And this is mani- Gain i Hence that, Prov. n. 26. Hetb.it with-
feftly condemned, fer. 22. 17. And it would holdetb corn the people fl.uill curfe him : but blef-
be ridiculous for Men to fay, It is fo much ftng fhallbe' upon the head ef bun that fclletb it,
"Worth •, when their meaning is, it is worth as 5. IT is Lawful to take a moderate Advance
much as they can (Set for it : Doubtlefs there upon Forbearance. There is a rational DifFe*
was another Intention in that, Gen. 23. 15. rence between ready E.xdangr,zvA Credit :
Aly Lord, hearken unio me, the Land, is worth And there is not 'only Time, which We form cr*
four hundred fhekets oj Jilv r. \y obfer-ved,may be confidercd;but alfo hazard $
2. IT is noi t>e meer IntriniTcal Value of and the Creditor is fo long out of his Stock,
the thing khich is here to detirmme the Cafe, which he might elfe have probably t rned to
Many talk of this, but there is a great Fallacy his" Advantage i and the Debtor hath 'his A 6-
in it, for indeed tnere is no fuch thing as a ?o- vantage alfo by it V ahri otherwife, Men are
finvc fixed Intrinfuk Worth in Trading \ for like to lofe their lawful Ga-ns, for which there
" tho'it is certain, there is a real dij}< r\ nt Worth is no Reafon to be given : Only this is not Un~
in things Comparatively •, as fome things are limited, _ but muir keep w?fhin the bounds of
more N cejfiry for Man's Livelihood • and Mod rati 77, and Rules of Equity,
tbejt things are really Brtier than fuch as are 6. THAT there ough 'to be the Jame Trice
meeriy bupi rflui ic* : And things 'of the fame in the Jam k Circumflances. My meaning is,
kind may Airier in Quality, one bting^Wand 'that Perfohs ought not to ask More of one tkan
found, the other bad and decayed, and not fo another^ from any Advantages which are before
fcrvtceub'e •, ( but IbVt will be confidered after- them. Mot but that if they have a mind to
wards; ) but every thing hafh its Changes ; it pleafur.e a Friend, they may lawfully make
is Worth fo much at fuch a Time, or in fach a Abatements, becaufethey may Give it. if they
Place v at another Time, and in another Place, fee meet, and it will be no Wrong to others if
it is 'Worth M're or L<fs .- And there are they fo do : But they. ought not to ask more of
Cirxurnffances in Providence that .vary this, an Ignorant Perion, than a bkHJui one 5 or Ad-
as will be obferved : Hence that, Gen. 23. 1.6. vance upon any, beyond what they ordinarily
And Abr dim beatkned unto Epbron, and A- Sell for, by reafon of A'ecrjjiry, or their Jgno-
brabam weighed to Epbron the ftlver which be bad ranee of the Market ; and to Sel^ according las
named in. the audience of the Jons oftieth, four thty find Fools, as fome boaft •, for this is con-
hundred fuekels of fiver, currant money with trary to the Rule,biddingus beEyes to tie Blind,
the merchant. and to canjiier the Poor in their Straits.
3. T110' the common Market-price be a 7. T li E greater Risk that Men run in
general Govern ng Rule, yet it is not without procuring their Wares, the greater Gain they
it's Exceptions. In things neceifary for the Life m my lawfully J cek. There is indeed fome Risk
of Mai', it is Cuftomary araong well-govem'd which all run, otunjorefcen Cafualties \ which
People, for the Magistrates to State the Prizes, is one Reafon why they may lawfully Gain by
according to their beft Dilcretion, and in a due their Trading : But fome run a greater than
Proportion •, and Men ought not to exceed others, viz. the Hazards of the Sea, tlie dan-
this : But it is too often a Practice" between ger of Piratesr the uncertainty of the Market y
Men of the fame Employment, to meet toge- and more peculiarly in Times of War, where
ther, and by Agreement fet what Price they alfo the Charges are encreafed : Not as if Men
pleafe upon theirWareSi which oftentimes be- were for this Reafon to refolve to makeup
comtsOpprejJive and tends to the Publick Da- their LoiTes which they fuftain by Shipwreck,
mage ^ wnen they do this meerly "to make an cTV. out of their Returns 5 but that fuch things
Exce<hve G/in by things, which they, have no allow a greater fizm, than is to be fought by
Reafon for, but their. own Covetoujnefs -, and fuch as only Buy k Sell without -fuch Hazards
this is a Self feeking Spirit, without any regard and Charge: Tho' np}l the common Market
to the Good of our Neighbour, which is con- Price will ,over-ru'e in this Affair, unlefc the
trary to Love. Wares are fuch as are not elfe- where to be Pur-
4/ T ti ER E arejuft cT warrantable Grounds chafed.
on which the Frizes of things may vary. That 8. THERE is a Difference between things of
which is worth but fo much at one Time, may rea/Vfe, and things that are meerly of Fancy.
be of greater Value at another s and that for There are fome things that Men cannot be
. good and juft Reafons. The Scarcity of things without, fuch as are for Food and Raiment •
neceifary, brought by the over' ruling Provi- and for fhefe things to Screw Men up to the
dence of God,doth and will enhaunce the Worthy height, is real OppreJJion \ becaufethey ir.uft
as when God fends War, Bladings, Murrain, have them, whatever it Oft them, elfe th<y
and the like, which make Neceifaries hard muft be great Sufferers : Whereas other things
. . to procure •, whereas when there is Plenty, it .are only topleafe.Men"s#«w^ 'jK\\ & they will
makes them Cheap •, and there is Reafon for it, mewihemleTves 'tools, if to gratify their Brhic
and
o6
Lectures upon the
Quell. LXXIV.
/ _ .
and Curiofuy they will be at UnreafonableEx- and at the fame Rate; to fay, it ftccd me in fo
pence for thtm. And tho Men may be Uncon- much at the Firft Colt ; and pretend that he
fcionable., in letting fuch things at cxceiiive makes but fuch a moderate Cain by it, when it
Rates b yet the buyer alio is guilty, if he will is not fo ; to allure him, that he will not get
Purchafe the gratification of his humour to his • better Cheap any where elfe, when he knows
own Damage. tnat ne Q>eaks Fulje \ and all this to draw in a
o. THAT in J'ucb Contrails Men are to con- Cujlomer ; is n t.only a Breach of the Ninth
fitter their Neighbours, as well as themfelves. Command, but alfo of th~ Higbtb, in that it is
The Word of God indeed hath not fixed the to in pofe upon hls.Ignoranee and Credulity.
ftated Value cf things, becaufe thefe things are 2. THE f-uyer ought i 01 to Depreciate and
to vary according to Circumftances : But this unduely Urd, lvalue t\\e ommoe.ir which he of-
peneral Rule hath fufficient Direction to tender feis to Buy. To detect notorious and appa-
Confciences ; and if Men do keep within thefe rent D jejs in the thing, is not only Lawful,
Bounds, they will maintain Rigbteoufnefs on but Prudent; and belongs to humane Difcreti-
this account. on '•> f°r it is fitting that every Man fhould
(2.) THERE is a Rigbteoufnefs to be obfer- know and Ja isfy himfelf in the thing that he
ved in Men's ufwg oj plain Dealing one with Purchafct',, fo far as he can diicern : But to
another, with rejpett to the tbings Bought and Depreciate, find Vault without Reafons \ to
Said, And this alfo is necefTary for the right beat the thing >ioran. when in his Confcience \?e
Regulating of the Value which they fet upon knows that it is not fo ; is not j air Dealing, but
the Commodities, which they offer to Sale to the contrary ; and is that which the Wife Man
their Neighbours ; or elfe they cannot keep obferves to be a common Fraud among Men,
clofe to the Rules ofRighteoufnefs. Prov. 20. 14. It is naught, it is njughc, faitb
NOW this Hone fly is to beufed, the buyer: but when be is gone bis way, then be
1. IN regard of Agreement for the Price of boajietb,
things to be Bought and Sold. 3- A Man ought not to Sell one tbing, far ano-
f i.l THE Seller $oufd be Mode ft &. Con- tber. i.e. under theTitle of avoiber. There are
fcientious in his Demands. There is indeed a many Counterfeit Wares in the WTorlJ, which
Latitude, and a Perfon may without Sin, ask pafs under another Name, and are of a far low-
- fo much for a Commodity, as he may take for er Value ; which are therefore made and ven-
it wiihin the com-pafs of lawful Gain, tho' he ded for a Cheat ; and a Cujlomer may ask for
had rather Abate fomething of it, ' than forego one ihmg, but becaufe he knows it not, he may
his Cujlomer ; becaufe if he give him fomuch, be linpofe^i on by ancth-r : liut this will no
there is no Extortion in the thing : But to 'Hone ft Man do, unlefs he alfo have been De-
Demand that which is Extravagant, f ippofeth ceived,-<ii\& remains lg;.;yant 3 for if he know it,
that he would take fo much, if the Buyer will he ought no. toDrceive, becaufe he hath been
give it him: Or he furely lays himfelf open Deceived $ but muft. fuffri the Lfs himfelf,
' to Temptation, in cafe he makes no Scruple, unlefs he can Right himfelf of the Perfon that
but thinks it is the Worth, when it is not. . Injured him.
f2.] THE Buyer fhould be Moderate in bis 4. AM4nough; not to ben a known Bad
Beating down the Seller m bis Commodity. It is thing, j r a Good thing ':'■ And he doth fo, when
every Man's Duty to be willing that his Neigh- he asks the fa we Pure for it, which he would
bour fhould hive by his Calling, and have thofe if it were Good and Merchant <ble. It was one
reafonable Gains, which all Men allow ; and thing Cenfured by the Prophet, Amos Z. 6. The
therefore to beat bim down, and when he asks felling ibe Re) ufe of the Wheat. Jshtw there
that which is Honeft between Man and Man, is a Difference in the known Goodntfs of a
not to be fatisfied with that, but Hackle in it, thing, there ou^htto bea pr ponionable DifFe-
is Dilhonejly : And this more efpecialty, when renceinthe Pricey for in this regard, there is
one Commodity is offered in Exchange for a- an Intrinfical Value, as we before obferved.
nother, and the Man hath Need, and no other AND here that CASE comes in, viz.
Exchange to offer ; to beat him down to his ma- Queft. W H ETHER it be nor Lawjui for a
nifeft Lofs, not only in the thing it felf, but Perfon to Conceal ibe known Dejelts oj bit
in the Value it commonly pafleth at, is far wf"J_ >*■, ' '
from Fair Dealing; whilft He ft ill holds up AnflO whichitmaybereplied,that iftheDe-
Bis Wares at the jull Price without Abatement, fed be fuch, as doth really Depreciate the thing,
2. THERE is H 'nejiy alfo to be pra&ifed and render it Vnferviceable to the Ufe and End
with regard to the Things themfelves whichare of it ; and the Perfon Buying it, will certainly
Sold. And here, fuller Injury thereby ; and the Defect be fuch,
1.' THE Seller ought not to over-commend as he cannot well difcover, either by reafon
bis Ware ; to fet it forth with Fallacious Enco- that it is not obvious to common View, or it be
rniums put upon it, and thereby feek to impofe fgch as he hath no Skill in ; Honefiy requires
upon him, and draw the Perfon in. And that he be told of it, and if he will count it
there are feveral Impostures here to be avoided, None, he is dealt fairly withal. And there are
if Men would deal fairly on this account. To many fuch Cafes : ACoramodity may look J air,
Commend a thing for the Bcfty when he either and feem as Good as any ; and yet be rotten
^cnows not that it is fo, or knows that it is not and unjerviceable, and" I know it to be fo ; there
• to but that there is far Better u be procured, may be a Counter] en Coin, which is of'dbofer
' Metal ;
SERMON ecu.
Quell. LXXIV. sJjfemblfs Catcdifm. 707
Metal ; and tho' others know it, the Perfon all wings. By which we are not only to un*
doth not i but I took it, and therefore will /><_/> derftand, that it is of fuch Credit, that he who
it j at leaft it may look fair, but have that hath it may procure any other things with it \
imperfellion that makes it unferviceab-e, and but alfo it is a Standard for the Settlement of
the like : In this Cafe I am to Di/cover it _-, the Value of every thing elfe, as to it's Curren-
and tho' I muft be a Lfer in fo doing, yet it cy among Men : And tho3 the Iriquity of the
is fit that I do not by Fraud and Deceit tmpofe World, hath made no little Dif order in the way
on an Innocent Perfon, to fave my felf. of Trading by reafon of this Difference 5 yet he
AND if we follow thefe Rules in this Affair, that will keep a good Conference in his Deal-
it is the way to keep a good Confcience, which ings ought to have a ftritt regard to This; that
is better than Gain by Deceit. fo he may not overreach his Brother in any
matter.
[June '26. 1 7 o $. 3 ( 4. ) JUSTICE 'f* alfo to be obferved in
' "Weights C? Meafures 5 for which the Word of
God is very full and frequent j and that not
only in the Law of Mofes, but elfewhere in the
holy Scriptures. Exaclnefs therein is Commen-
ded, Prov. 16. 1 1. A juft weight £?' balance are
(3-) 'HpHERE oag&f to be one Standard to the Lord's : all the weights of the bag are his
regulate the prices of things by, work. And Falfhood in it Condemned, Chap.
if Men would cbferr.e Right eoufnefs in a way of 11. 1. A jalfe balance is abomination to theLord :
Commerce. This is but little thought of, or but a juft weight is his delight. And this Law
pra&ifed among Men, which occafions a great was not Judicial, but purely Moral & Natural -0
deal ofinjaflue in their Dealings one with ano- and Equity between Man and Man, cannot in
ther. a^ points be preferved without it. It is true,
WE before obferved, That there is a Righ- all things that belong to Commerce, is not to be
teoufnefs to be obferved, in the fetting of a calculated by thefe 5 and the fore-going Rules
due Value upon things : Now tho3 this Value are fufficiently Directive about them. Br.t
may alter, according to the Circumftances of the main part of the things which belongs to
God's Governing Providence ; yea, tho* the ftated Merth*»lfr&e comes under this Rule.
Prizes of things may rife and fall, ftill the And by the fame Rules, we are to take our
Price ought to be One in all Contracts, and Wares, at fo much, in fuch Weight or Meafurej
everything b-j valued by one Standard, other- tho' there is a lawful Difference to be made be-
vrife it is impollible that Honefty fhould be tween the Value of a fmall Pared, and of a
maintained in Iraffick. It is true, a thing greater, for good Reafons-, yet it is Honeft that
may be worth fo much atone Time, and more the Perfon fhould have the full Quantity of
or It- ft at another Time •, and it is Lawful for what he agrees for •, and to diminiflihim of if,
Men to ask moderate Gain for Credit, and gi- is a Cheat put on him : _ for the Perfon agrees
ving a Day for Payment : But how fhall thefe for fo much, which he is Defrauded in, which
things be adjufted, fo as to bear a due Propor- mutt needs be a violation of Right eoufnefs.
t'wn, except the Value it felf be Stated ? Now, There muft therefore be one Rule for thefe,and
becaufe Money hath gotten the Command in all are to be brought to that ; which therefore
Merchandize, as being beft accommodated to well-Ordered Governments take a fpecial Care
advance Trafnck among Men, it is therefore of. And as Men ought to Buy and Sell by the
become the Standard, and all other Wares are to fame, ( and therefore we are told, Prov. 20. 1 o,
be reduced to. and Regulated by it •, and every 23. Divers weights, and divers meafures, b'otb
thing in Exchange is to be reckoned juft fo of them are alike abomination to the Lord. Di-
much Worth, as it may pafs for Money, and vers weights are an abomination untd-the Lord:
neither more or lefs. Not that Money is na- and a falje balance is not good. For fometimes
totally fo, more than any ether thing \ but be- there may be the fame Weights, but a Cheat
caufe there is no other thing, ( according to in the Ballance ; ) fo they ought to be careful
the State of humane Affairs,; which is better that they be Juft and alike, elfe there m y 1 e
fitted to over-rule this Affair. It is a frequent Wrong done both to ou>f elves and Gibers : For
talk, which is of Two Prizes, according to every thing that is Bought and Sold, is not of
which Men do order their Bargains, one for the fame Value ^ and I may Buy of one, and
J\ I oney, another for Pay, as it is uiually termed ; Sell to another. And this Rule is to be oMer-
but it is certain that this Diftindtion lays a ved in Money, as well as in other Commodities -y
foundation for Cheating and Oppreffton, as wo- for as there is a different Confideration between
ful Experience will confirm. It is true, Men Bullion Sc Coins, the one whereof always pallet h
may lawfully Contract for Payment to be made by Weight, whereas the other paffetb upon the
fast fuch a Species-, but if it be not to be had, Credit of the Publick Authcritj', whofe >uper-
but they muft indent for other things, they fcripfion it bears \ yet there is a Rule given by
ought to take it at the Price Current, as it will fuch Authority, that all fuch Coin fhall be made
pafs for Money \ or at leaft Proportion their of fuch a Weight-, and if by long ufe and wear-
Gains by it to this Standard, elfe they cannot ing, it comes to fall fhort confiderable of that,
be faidtogive the Worth for it. The Wife they . rghteoufly take Order for the new iV int-
Man tells us, Eccl. 10. 10. Money anjwereth fflg'.ofit: go, for Men to Clip asd dimirii/h
fuch
, , i ■ «i to. -..,. .1 .i .. ii ,»i ' ' !■ ■ ' ' — i. ii ■ ■ ■ ■■ i , — - ..
708 LeBtires upon the Queft, LXXIV.
fuch coin, ana ft'ell topafs it away as Coin, and NOW before I proceed to thediftindt Con*'
upon the Credit of the Stamp, is notorious federation of this Head, give me leave to ob-
Tbcji, and introduceth unknown Mifchief to ferve, That Divines do generally bring the
the Commonwealth •, and it is a Righteous Confederation of Poverty and Riches under this
thing, that fevere Penalties be Enacted againft Command j and fo they may be here taken a
it, and Rigoroufly Profecuted. Such Moneys brief Account of -, tho' it might alfo have been
m^y be lawfully paft away as Bullion by obferved under the jormer Head, as bearing a
Weight, but not on the Publick Credit. refpect to both. The Providence of God bellows
AND let fuch as are Guilty in this, keiow, on foene Men a great Eftate in this World,
that however they may hide theirVillany from which they are either Born to, or they are fmi-
Civil Cognizance,it will one Day prove afting led upon in their Endeavours pothers are either
to their own Confciences. Born to Poverty, or their Prudence and Pains
THUS we have Confidered the more Ne- is frowned on, and they are brought very low,
ceiTary Duties to be obferved for the Righteous Now there is an Improvement of thele to be
Obtaining and Pojjeffing our {hare in the good made accordingly ; and there are the Duties
things of this Life. incumbent on the One, which are not expected
IT follows that we proceed to Confeder, from the Other in their prefent Condition : But
the moft of thefe things well fall in, in thefe*
Secondly, THE Rules given for the Righte- quel. Ifhall therefore here only Remark :
ous Impiovenrent of theie things, which we 1. THAT it is the Duty of thnfe that are
have gaie.ed by Right. It is certain, that the Rich, to acknowledge God in their Riches, and
good things of this Life are given to Men by feek to Ufe them to His Honour. They ought
God for Improvement, and that with a i\ext re- not therefore to be lifted up with them, to truft
fpect to the Concerns of this Life, becaufe they and rely on them, to nouriih and gratify their
are Temporary things. Tho' it is ever to be re* Lufts with them, to defpife their topr Neigh-
metnbred, that this muft be with an Ultimate bours becaufe they have not a like Portion of
DefeVn for the Glory oj God, which is that them ^ but to be Humble and Kind, and en*
which brings theen under the Regulation of deavour to lay up a better Portion for them-
Divinuy, with regard to which they have a felves: Hence that Advice, Prov, 3. 9. Honour
proper Reference to this Command. the Lord with thy fulftance, arid with the firft-
HERE let us obferve, That tho' every Man fruits 0] all thine wcreafc. 1 Tim. 6. 17, 18.
hath a proper Right to fuch an Eftate as he Charge them that are rich in this world, that they
comes to PolTefs in a Lawful and Honeft way -, be not higb-minded^nor truft in uncertain riches,
yet he is not the abfolute Lord of it, to do with but in the living God, who giveth us richly all
it what he fees meet; but is put into it as a things to enjoy. That they do good, that they be
Steward under God, and to follow His Directi- ready to distribute, willing to communicate. "
on in the Improvement that he makes of it. 2. IT is the Duty oj the Poor to adore God's
GOD is the fupream Lord of all ; weOurfelves Providence in it, andjludy how they mayfubmlt
are His, and then furely what we have muft to Hun Patiently under it. They ought not to
be io : And it is He who hath depoiTted this Murmur at God's Providence, as if He Injured
Tort ion into our hands, be it more or left ; fo them, nor feek by any Indirect Means to eafe
that by whatever Media we come by it, He Go themfelves of it y but to Truft in God who cares
verned it, and ordered theSuccefs of it -, and for fuch -, and be the more follicitous to fecure
we muft run it up thro' all Second Caufes to for themfelves,the ito/^x which cannot betaken
Him, elfe we derogate from His Glory : Hence away -, remembring, that as Riches are not E-
that, 1 Chron. 29. 11, 13, 16. Pfal. 127. 3, videeices of God's Love, fo neither is Poverty of
He hath to this End given us thofe Rules in His Anger or Hatred -, being fuch things as in
His Wordv in which He exprelTeth His Plea- themfelves make Men neither better nor
fure, what Ufe He would have us to make of veorjc -, and are equally improvable for Eter-
them 5 and we cannot Tranlgrefs them with- nal Salvation.
out manifeft DiJ obedience. And it concerns BUT we may pafs to the Confederation of
us to Study and Practice thefe Rules with Care, the Rules, according to which we ought to lm+
becaufe all that we have is in His Difpofure, prove the outward good things of this Life,
- and He can either continue theire to ees, or take fo as to ferve God therewithal. Now the
them fro n us, according to His holy Pleafure ; right and lawful Ufing of thefe things may be
1 Sam. 2. 7. The 1 ord makethpoor, and make th referred to Two Heads, viz. the Preservation
rich: be bringetb !ojv, and lift eib up, And it of them, and the Expence of them 5 both of
is certain that He will ere long call every one which the Word of God gives us Direction
of us to give an Account of our Stenardftrip a6 about.
is intimated in, Luke \6.beg. And thefe things L THE Trefervation of an Eftate. It is a
belong to the Talents, which our Lord hath be- favour of God that He beftows upon us a com-
trufted us withal \ and He will come, and f rtable bub/iftence'm this World 5 and tho' it
ftrictly enquire of us, how we have Occupied be a common Kindnefs, yet it is not to be defpi-
them. This Improvement therefore properly fed or neglected : And the Vertue which is
belongs to Commutative Juftice, according to here required to he exercifed, is commonly
the received Notion of it, and fo belongs to called Frugality -, which confefts in a Prudent
this Precept. Management of our outward Affairs :, and is
that
»>■>"> I
Queft. LXXIV, iJjfmbbs Qkcbi/m ~fty
that which is Commended in the Word of God, Worll, but ft me enjoy .More, others Left of
and that which belongs to one that Fears God, them, which isalfo included, Pjal. 1125. -And
Pfal.li 2. 5. And there are two things to which here the Providence of God is to be eyed, and
this may be reduced * the Cafes to be compare^, and we are to regu-
1. A diligent leaking after our Eft ate, to late our felves accordingly , and great Prudence
keep it together, that it be not, thro1 our neg* is here to be ufed. It is true that God gives
letl,expojedtoWajle. The things of this Life us thefe things for our Ufe and Comfort; and
are'iiable to Corruption and Decay, there is we ought to Ufe them and take the Comfort of
Moth, Ruji and Tbief that ate ready to fieze them : Hence that, EccJ. 2. 24. There is no*
them': And tho' except God Prefervethem for thing bestir for a man, thin thithefhould eat
us, all our Watchfulnefs and Induftry cannot and drink, and that be fhould make bis foul en*
Secure them •, yet He requires of us to look after joy good in bis labour. This alfo tjaw, that if
them, which is the ordinary way to enjoy His w.is from the band of God. But it i 1 1 it fhould
Bleihng upon them. It is therefore the Wife be our Own, elfe we do not ferve God's Provi-
Man's Counfel, Prov. 27. 23. Be tbou diligent dence as this Command requires. Now there
to know the flate of thy flocks, and look well to are twoCafes in which this is to be Confidered,
tby herds. We ought not to Wafte them our and accordingly Improved * the one is Ordwa-
felves unprohtably, nor fuffer them to beftroy- ry, the ether Extraordinary
ed by our Negligence. Tho: Cbrift could work 1. Ia\ Ordinary Cfes j our laying out ought t$
a Miracle to feed the Multitude, yet He gave bear a duePropyrtion so <w coming \Ti,& rather
thatCommand to HisDifciples on this Account, to come fljort, than to exceed that. And right
Toh. 6.12. Gather up the fragments that remain^ R^afon as well as Religion rcq lires that there
that nothing be loft. And it is certain, that be a Difference here made between one Man,
there will be a continual going Out, and he that and another, according as God hath ordered his
doth not take care to prelerve his income, hi? Eftate, and his Charge. Hence that may b$
Expence will in a little time bring himfelf to Covctoufnefs in one Man, which would be Pro*
Toverty •, and if he be not Careful to uphold digality in another: And therefore for ail Men
his Eftate, he will not be long before he will to maintain the fame Port in Diet, Appjrelmd
have nothing to Expend, neither upon himfelf, Entertainments, is contrary to the Parftmony
his Family, or the Publick Arrears, or the due that is required of us ; and whatfoevcr Com*
Charity to the Needy. Whereas this is the mendation they may have from Men, they
way to live Honeftly, Honourably and Con> will neither pleafe God, nor keep a good Con*
foitablf. fcience: We ought therefore to acquaint our
2. PRUD E NT Endeavour to Advance our felves with our Affairs, and way of Supply •, and
Eftate. It is not futhcient to take heed that confider then, how many ways there are to Ex^
nothing be Waded, but we mull hufband our pend, and Compare tnem together, and fo Pro*
Eftates to Advantage : It is not enough to get portion our Port in the World •, otherwife, we
an Eftate, but there is a Duty to endeavour {hall mifs in our Arithmatick. Thefe things
that it may prof per by good Hufbandry of it, are indeed for our Ufe and Comfort, and ough$
in the bell way. Vrojperity is a Bleihng to be to be fo ufed ; b it God diftributes to fome onjy
defired, ( tho' not infatiably to be grafped af- for Nectjfity, to others, for Convenience, and to
ter, which is a Temptation to Sin ; ) this others for Delight. And tho' thofe that have
frofperity is one of the Promifes of the Cove- wore of the World's Goids ought to be very
nant, and we may Pray for it •, fo did he, Sober in their Expence, and take heed that
1 Chr on. 4. 10. And Jabez ailed on the Go I they nourilji noc their Lufts with it j yet they
af IJrael j ' ying, Oh that tbou wouldeft blefs me that have mjre, may lawfully yfp it for their
tndeed, and enlarge my coaft, and that thine Comfort moteiiberal/y -.Whereas yet.they who
band might be mth me, end that tbcv voouldeft have Lefs, mud live more fparingly, and Cut
keep mcjrom evil, that it miy not grieve me, their Qoat according to their Chtb ~, and to do
And God granted him that which be requefted. according to what we have, and not what we
We may then lawfully Endeavour it. Riches have not, 2 Cor. 8. 12. Ard tho' Perfons of
are confident with Godlinefs -, and the more a Publick Station fhould Live in a more Nobis
Man hath, the more Advantage he hath to do F^Jhion, yet the Publick which they ferve
Good with it, if God give him an Heart to it : ought to maintain it ; and Men are not caljed
Pfal 112. 3. Wealth and riches Jhill be in bis to Ruin themfelves and Families for this.
bonfe, and bis rigbteoufnefs enduretb for ever. 2- IN Extraordinary Cafes, Men are to
Prov. 3 1 16. She conjidereth afield, and buyetb take other measures. If Qod fees meet tq De-
it: with the fruit oj her hands Jbe plantetb a ny His Ordinary Bleiiing upon Men's lawful
vineyard. Endeavours, and bring them to Poverty and
II. THERE is a Righieoufnefs to be follow- Straits, they ought to make Ufe of what they
cd in the txpence of thefe things. And here haveat Prefent, and trull God's, Providence for
there are two Vertue.s, Parjlmony and Libe* the future-, and not to Fam</h themill* es fp
rainy. Day, for fear lead they fhould have nothing for
( 1. ) PAR SI MO NT-, which confiftsin a to Morrow, And here our Saviours Frulemnft
prudent reftraining our Expences to a due mea- take Place, Matth. 6. 34. Take therefore no
iure. God doth not fee it meet to meafure a thought for the morrow ; jor the morrow jhall
like Portion of thefe things to every one in this HU thought for the things of itfejf) fujficifjif
R r r r *r/p
* jm — , . - ■ " '■■ ■ " " ■* r"r"T - ■ ■ . _ ,._.r-
710 Lettures upon the Queft. LXXIV.
unto the day is the evil thereof. Only Care is the want of Natural Affection. Our Parents
to be had, that we comply with God's Pro- alfo claim this of us, when Aged and fhiftlefsj
vidence in this regard, fo faF as may be, and hence that, Matth. 15.4, 5,6. Ivr God ccm-
not profufelypleafe our felves with the Vulgar maided, faying, Honour thy father and mother. :
proverb, Spend, and God toil/ fend. There are a*d be that curjeth father or mother, la him die
alfo the Times, when God brings Publick the death. But ye fay, whofoever frail fay to
DiitrefTes upon a People, and all lies at Stake, his jather, or his mother, It is a gift by whatfo-
Times of War or Famine ; and He may now ever thou might eft be profited by me, And honour
call for a Man's All, and he ought to Comport tot his father, or his mother, he /ball be free
with the prefent Diftrefs j and not by his for- Tfo/j have ye made the commandment of God of
did Parffnrry, think to fave his own Cabbin, none effdl by your tradition. Nor can we ever
and let the VefTel fink. Time was when Chri- Compenfate their tender Care of us. The Com-
ftians Sold their PofTeilions, and devoted them mon-wealtb alfo is to be fupported in the necef-
tn the Relief of others j and they looked upon fary Chargssofit, by fuch as are Members of
themfelves as called by God to do it j and God it, and have their Protection from it -, accord-
accepted it, and they are Commended for it, ingtothat, Rom. 13 6, 7. For, for this caufe
A$s 4. 34, 3 f. Which would at another time p*y you tribute afo, for they are God's mini/hrs,
have been folly and diftradrion. attending continually upon this very thing. Ren-
(2.) LIBERAL ITT; which is a Vertue der therefore to al their dues : tribute to whom
to be exercifed in a cheerful Diftribution of the tribute is due, cuftom to whom cufiom, fear to
good things we have, according to God's Com- whom fear, honour to whom honour. The Main-
mand. And this istogovern and moderateojr te.iance of the Mtntjlry alfo challenged a mare
Pirfi-nwy, that it degenerate not into bafe and in our Expence, who fpend their Time and
ignominous lovctoufnefs, which is condemned Strength for the Service of the Souls of their
by God. It is our Duty to do Good with, and Flock, whereof they have the Charge. Gal.
Diirib ite of our G)od things, as th're is occa- 6. 6. Ln him that ts taught in the word, c>m-
fi m offered to us, as there ever will be. Here municate unto htm that tvacheih, in all good.
we are to obferve, that the Be -lefit of thofe thing!. 1 Cor. 9. 13, 14. Do ye not know that
things is for this Life, 8c will do us noKindnefs they whicij mimfier about holy things, live of the
in anoib.r, any fur'her than as we have ufed things of the temple ? and they which wait at the
them to God's Glory in this ; for we are told, altar, are partakers with the altar ? Even fo
1 Tim. 6. 7. For we brought nothing into this hath the Lord ordained, that they which freacb
ivy hi, and it is cert an we can carry nothing the gofpel, fhould live of the gfpel. The JPor
OA-. This Benefit is actually enjoyed by us, in alfo have an Intereft in our Expences, and
the laying of them out Co, as may (erve to the ought to fhare of it, and to be taken Care of
En is of t hem, for the outward Man ; Co that by us, as we are God's Depofiraries : Hence
as we cannot preferve them without Frug a lity, that Encouragement, Pfal. 41. beg. Blejfed is
n>r long enjoy them without Parfimony, fonei- be that confidercth the poor >, the Lord will pre-
ther can we have the Comfort of them with- fervehim, and keep him alive, and he fhall be
out Liberality. The Wife Man therefore com- blejfed upon the earth -, and thou wilt not deliver
plains of that as a great "Vanity, Eccl. 1. 3. him into the will of bis enemies. The Lord will
What profit hath a man of all bis labour which be flrengtben him upon the bed of languiflnng : thou
taketh under the fun ? Now the Word of God wilt make alibis- bed in his ficknefs. And here,
hath here alfo given us plentiful Direction, how the Godly Poor, or Chrifluins, are fiiftly
we are to Order our felves in this regard. And to be confidered by us, Gal. 6. 10. As we
we are not here to diftinguifh Liberality from have therefore opportunity, let us do good
Juflice, and reduce it to meer Charity; but it unto all men, efpecially unto them who are
contains in it a willing Diftribution, to all the of the boufhold of faith. But yet fo, as o-
Ufes for Which it is to be employed. And here thers that are Men, and in Nerelfity, (tho' Lnr
two things may come under our Confideration. godly, nay tho' our Perfonal Enemies, ) be con-
1. THE Subjelis of our Liberality ; and iidered 5 and Humanity calls for it s and Chrift
they are all fuch to whom we are by Precept hath taught us the Lelfon of it, Matth. 9. 44.
required to impart of our Subftance ;and thefe I fay unto you, Love your enemies, biffs them
have their Order. In the firft place it belongs that curfeyou, do good to them that hate you%
to Our felves and Families 5 we muft provide and pray for them which defpitefully uje you,
for our particular Charge, and allow them fui- and perfecwe you. Rom. 1 2*. 20. If thine* ene-
tabiyfor Meat, Drink, Raiment and Educa- my hunger,; feed hm: if be tbtril, give •him
tion, and a Portion ; as we are told, 1 Tim. drink. Hitherto belong alfo Stranpers and Tra-
5. 8. If any provide not for his own, andfpeci- vellers, for whom we ought to have a Referve,
ally for thfe of his own houfe, be bath denied that we may be Hoipitable to them, and give
the faith, and ir zvorfe than an infidel. And it them fuitable Entertainment 5 Rom. 12. 13.
is the Commendation of the Vertuous Woman, Diftributing to thenectffity of faints : given to
Prov. 31. i5, 20. She rfetb alfo while it is yet bofpitality. 1 Pet. 4. 9. Ufe b> f pita/it j- one to
nipht, and giveib meat to her boufhold, and a another without grudging. Heb. I?. 2. Be not
portion to her maidens, blhe ftretcbeib out Ihr forgetful to entertain fir angers: for thereby feme
bin I to the poor h yea, f}je reachetb forth her have entertained angels unawares,
bands to the needy. And not to do this, argues ' 2. FOR
Queft* LXXIV. nJfrehMfs Gitechfm, fn
2. FOR the Manner of it, a Few Rules may Refrain it : Wo mould do it. as often as there is
be given ; Opportunity, Gal. 6. 10. We mould do it to
i. IT muft be with a ready and cheer) ul many, When there is need of it : Eccl. n. 2
Jllind. Without this it cannot be called Li- Give a portion tofi ven, and off 0 to eighty for
beraliiy. God regards the Heart, and if it be thou knowefl not what evil, fhall be upon the earth,
but Tw> Mites, or a Cup of cold Water, it is And we fhould not be weary of it, Gal. 6. 9.
accepted, fo that it be Right, 2 Cor. 8. 12. For And let us not be weary in welldoing; for irt
if there be firfi a willing mind, it is accepted due feafon we fall reapy if wj faint not. We
according to that a man hath, and not according fhould indeed Commiserate, and be forry for
to that he hath not. On this account a Liberal fuch as are reduced to Diftrefs \ but this Corn-
Man is compared to the Clouds, which freely miferation is to ftir up our Bowels for th ;rrj,
diilolve?themfelves for the Relief of the Earth, and not to Quarrel with God'sProvidence, which
Eccl. 11. 3. We are therefore told, 2 Cor.9.7. provides fuch Objects for us, thereby to prove
Every man according as he purpofeih in his heart, ouj Sincerity, Jam. 2. 1$, 16. If a brother or
fo let him give ; not grudgingly, nor of necef- fifter be na/c^d, and destitute of daily food ,dnd
fity : for God lovetb a cheerful giver. And, one of you fay unto them, Depart in peace, be
Prov. 11. 2?. The liberal foul fhall be made fat : you warmed and filled: notwithstanding ye give
and he that water eth, fhall be watered aljo him- them not thofe things which are needful to the
felf. body ; what doth it pr fit >
2. IT muft be of that which is our Own, and 5.WE mould do it in the proper Seafon of it,
according to our Ability, 2 Cor. 8. 12. There and not ufe^ Delays. Bis dat qui Cito dat. A
are thofe whom God makes the Obje&s ofCba- LiberalSpirit will prompt 11s to ufe'no Delays,
r/'/v, who have nothing to give, but are Sub- but take the hint of Providence, and do the
jects ready to receive an Alms of another. And thing w'^en it w:ll be moft fuitable,. Prov.3. *8,
tho5 thefe ought to have an heart ready difpo- Say not unto thy neighbour, Go, and come again,
fed, yet it is not required of them that they and to morrow I mil give 5 when thou haji it by
ihould give - away that which is not their thee.
own proper Goods, but another's : And this is 6. WE muft do it for God: We are there-
Robbery for Burnt Offering, which God will fore commanded, Prov. 3. 9. Honour the Lord,
rot accept, butCharge to them asSin. Not but with thyfubftance, and with the fir Ji fruits of all
that a Man may lawfully borrow of another thine increafe. And David calls it the Kind-
on occalion, when he is able to make it Good nefs of God, 1 Sam. 9. 3. And we are aflured
again : And it muft be according to his Abi^t* in Prov. 19. 17. He that hath pity upon the poor \
ty, and another's Neceffity : Hence that, Acts lendetb unto the Lord 5 and that which he bath
20. 3S. / have fawed you all things, how that given, will he pay him again. And this is that
fo labouring ye ought tofupport the weak \ and which puts a Theological Tincture upon our
to remember the words of the Lord Jcfus, how Acts of Liberality,
he f aid, his more bleffed to give than to receive. LET us then be excited to the Exercife of
3. WE ought toftudy and obferve the voice this Vertue, confidering that we owe it to God,
of Providence, which calls us to Diftribute. We who is our Land-lord 5 and it is part of the
ought not to (hut our Eyes, and hide our felves Quit-Rent which he expects of us ; and that in
from the Knowledge of our Duty on this Ac- this way we mall be under the Bleiling, Prov.
count, but watch for the Opportunity, and not 3.9, 10. Honour the Lord with thy f ub fiance ,
frame Excufes to avoid it. We are therefore and with the fir jl- fruits of all thine increafe. So
acquainted with that as the Character of a Li- fhall thy barns be filled with plenty, and thy prof
£<?><*/ Man, Ifai. 32. 8. The liberal devifeth li- fes (hull burft out with new wine. We hereby
beral things,- and by liberal things fhall he ftand. engage God to be our Pay-Mafter ; and have
We mould inftead of being forry that we know good Security that we fhall not be Lofers, but
of fuch a Duty, enquire after it* and not do it great Gainers in the foot of the Account ', Eccl.
fparinglyy but with regular Freedom, and open- 1 1. 1. Ca/l thy bread upon the waters • for thou
handednefs. fhaltfindtt after many days.
4. WE mould do it Frequently Of Unwea-
riedly. We ought not to be Tired with it, or [ J ir 1 y 24, 1 7 0 J. ]
SERMON CClll.
QU ES T I O N LXXV.
Answer.
THE Eighth Commandment forbiddeth
4l$£# H AT is forbidden in the Eighth whatfoever doth, or may unjuftly hinder
^fP^ Commandment .<? our own 0r our Neighbour's Wealth or
S^vflt outward Efttae.
■ * *& R r r r 2 We
„; ... -
7 1 % tenures upon the Queft% LXX VV
WE may from the Duties required, infer 3. BY Clandcflinely Purloining, by fecret F;7-
t he Sins forbidden : But becaufe there ch'wg from another, fo as if it maybe, be may
were fome things referved to be here more not know how it went away ; picking Men's
diltinftly fpokento, we may briefly Confider pockets,taking their Goods wheatheir Backs
thefe. are turned, and conveying them away private-
THE Anfwer is Comprehenfive, every thing ly to make them their own. And this is that
that is any way repugnant to Commutative which is more ftri&ly called Stealing, and is
Juftice, comes within the Comprehenfion of forbidden : And this Sin is committed not
it : So many ways therefore as this Command only by taking away of things of a confidera-
may be kept, fo many ways it is capable of ble Value, ( tho' the more worth it is, the
being broken, and that either by Omjfion or greater Injury is done, ) but a Man's Right
Commiffion. We may therefore reduce the is as much concerned in one thing as another,
Unrigbteoufnefs here forbidden, to the fame and the leaft is equally a Breach of the Corn-
Heads to which we before referred the Rigb- mand as the greaieft. And the raoft injuri-
teoufnefs required in the Affirmative part •> ousof this Nature is Alan-Stealing -, and it is
viz. the Gaining an Eftate, and the Improve- not leffened, much lefs excufed, where it is
mem of it. on pretence of thrufting them into Monajle-
I. THERE is Unrighteoufnefs to which ries.
Men are liable in the Gaining of the things 4. BY an Unjuft Siezureof, and. keeping
of this Life. It were endlefs to enumerate backfrom, the Owner, that which is failen
all the particulars that belong to this Head-, into our hands. And under this, there are
fome of them, and the more Comprehenfive many things or Cafes that do fall, Ifhall
may be pointed at. but name fome of the principal. Trultees of
(1,) THlS! Command is broken by down- the Eftates of Minors may be guilty Jrere, if
right Stealing-. For this is the thing exprefly they alienate to their own Ufe, and fo em-
forbidden in the Precept $ for tho the word bezzle the Eftates of thofe over whom they
ufed, doth properly fignify a fecret Filching have the Guardianfhip, and do not improve
from another without his Privity, yet it is it to the belt Advantage for them : Hence that
ufed Syntcbdoibuilly, as was before obferved. in Ezek. 22.7. In the have they vexed the Fa-
Stcali>g in the true Notion of it, is the taking therlefs and Widow. Mai. 3. 5 And God is
of another Man s Right from him, and Ufur- the Avenger of ail fuch. Such as Borrow
ping it as our own, without or againft his things of their Neighbour for their Ufe, and
Confent. This prefumes that there is a Pro- detain them as xhdtovjn ; fuch Borrowing de-
perty, that Men have in their Goods or E- generates into Theft * and it is a Character of
ftates, without which there could be no a Wicked Man, Plal. 37. 2 1. The uicked bor-
Stealth \ and that hath been fufficiently made rowetb, and payttb not again. Such as Keep
evident under the former. And Men become things left with them to keep, and when re-
Guilty of this divers ways. quired 'Deny the thing, -which addeth a Sin
MORE particularly, againft the Ninth Command. Such as Findt
1. BY Unjuft War, where one People make and take uploft Goods, and keep them, with-
War upon another, who have not given them out ufing proper Means that the true Owner
juft Provocation to it, and make a Prey of may be Re-pofleiTed, or Difowning of them
them. That there may be a Righteous War when enquired after. Such as find their
hath been proved under the Sixth Command; Neighbour's Bcatt gone aftray, and fieze it for
but when it ismeerly for Ambition or Cove- themfelves, or Sell it to others, and feek that
toufnefs,an& Quarrels are made for nothing; he may never come by the Knowledge of it.
all that is gotten in this way is wrongful, and Such as faveGW^caft on (hore in Ship-wreck,
forbidden by this Precept: That therefore is and take them as their proper Goods, and
threatned 'againft the Chaldeans for fuch De- keep them from the Perfons whofe they are :
predations, Bab. 2. 8, 9, 10. Or preferve Goods in a time of Fire, and Alie-
2. BY Robbery, either upon the High-way, nate them to their own private Ufe, as if they
or breaking open Houfes, and forcibly taking had come by them juftly, which is not only
away from the Owner that; which he is Pof Theft, but barbarous Cruelty, and diredly con-
fefied of. This is high-handed Tbeft,and is too trary to the Rule of Charity, and Oppreiling
often attended with Murder, whereby the of the OpprelTed ; and there was a Moral E-
iixtb Command is alio broken -, and is a quity in the Judicial Laws of Mofcs, which
Wickednefs moft pernicious and intollerable, provided againft thefe things.
being deftruclive to the Publick Safety, and 5. BY Receiving of Goods, known to be Sto-
Weal of a Place ; and all Goods fo gotten len away, from the Thief. It is a Proverbial
bring a Curfe with them : This therefore is Speech, That the Receiver is as bad as the-
a thing that we are warned againft in the Thief : And it is a general Exhortation,
Word, Pfal. 62. 10. Become not vain in Rob- 1 Tim. $. 22. Neither be partakers of other
bery. And is threatned, Prov. 21. 7. The mens fins. Eph. 5. 11. And have no jellowflnp
Robbery oj the wicked /hall dejlroy tbem : be- voitb the unfruitful works of darknefs, but ra-
caitfe they refujc to do judgment. God hates thcr reprove tbem. Now toReceive of another
that any fuch thing be Offered to him, Ifa. Stolen Goods, if we know them to befo, is to
61, 2.' I bate Robbery for Burnt-Offering, partake with him, and Encourage him in his
Couife.
~*'T" ■■
Queft. LXXV. . lAjfemblfs Catecbifw. 71
Courf\ And if we have good reafon to fuf- Anfw. HERE let us obfeiVp, 'iiiat the*
^riJ fuch a thing, it ought to make us very every Sin as it refpefts the Object againlt.
Cautious about it -, it being our Duty to en- whom it is Committed, as Sin, is Capital^
deavour the Supprejjion of, and to bear a due ( Ezek. 18.4. ) Yet as it is ngainit Man, there
JejUmony againlt iuch Wrongs. ■ are Degrees of Penalty different for diveyfe
BUT here it may be Enquired, Crimes, to be inflicted by Men, to which the
Queit. W H ET hi h R in no Cafe it be Lara- Judicial Law of Mofes was accommodated, a-»
fid to take away, orkeepjrom a Perfon that greeably to the State of the 1/raelitifh Polity,
which ts bis own , without or again® bis Confent} and not abfoluteiy binding all other States,
Anfw. SOVIE have thought, that Iuch as But ft ill Thele, fo far as they had a Moral
are extreamly Poor, are exempted from this, Confideration in them, had matter of Direftt-
and that it is Lawful for them to take for on in them, and have their Uie in the making
Necrffity, tho' the Owner beio Bruitifh as to the particular Sanctions of humane Laws.
Deny them^ and that becaufe all Mankind AND here it may in general be obferved,
have a common Right to Live in the World, that a Crime may become Capita/, either from
and therefore muft have their neceiiary Sup- the Nature of it -, or from the Circumltances
port : But this would be to open a door to attending it ; and there may be thofe- Aggra-
hicentioufnefs; and who, would not olead JVe- vations attending that which in it felf would
crjjity for their jutt rxcufe when detecled > be meerly Criminal, which may render it Ca-
And the Argument of Agur would be Super- pital: And it is a Rule ordinarily given, and
fluous, Prov. 90. 8. in that his poverty would feemsConfonant to the Light of Nature, thai
acquit himfr m the Gui r of Stealing, And the End of humane Laws is Salus Popi</iy and
in all well-Ordered Governments, there is therefore they ought to be Calculated for the
Provifion made that the Poor may notPerifh, Publick Good and Safety,
but they mu- apply themfelves to fuch as are SOME Sins are fo Horrible in themfelves,
Deputed for this. And though as to Men-, it that the Light or Nature tells Us no Punifh?
is a Dury not to over-firein upon fuch as are mentcan be too Great for them •, as all Un>-
driven by extream Indigence to take a prefent natural Lufts. Some Sins are fo Injurious as
Relief for it ; (' hence that, Prov. 6. 30. Men there can be no Compenfation for them but
do not dej pife a Thiej, ij be 'steal to fatisfy bis Death; fuch is Murder ^hence that, Geq. 9.6.
foul when he is hungry, ) yet he is a Thief, and Wbofofbeddetb man's blood, by man /> hall bis blood
the Law of God obiigeth all forts to Obedi- be (bed Numb. 3 J; 31. Tefnalltake no fafis*
ence. fa 11 ion jor the hje of a murderer, pjbich is guilty
NEVERTHELESS, there are Cafes in which of death : but be (hall be furely put to death,
it is Lawful for Men to Take and Detain that OtherCrimes may be fo committed as to make
which is his Own in PolTefhon, againft his the TranfgrelTor infufferable among Men, and
Will \ and that either in a Courfe of Juftice, therefore to deferve to be put out of the way.
for the Defrayment of his proper Dues to the Now concerning Theft ^doubtlefs The} fingly
Publick Support, which he refufeth to Pif- considered, and by it felf, as it is a Wrong
charge ; or in a Mulff which is laid upon him done to another in his outward Eitate, is not
by jult Panal Laws, for fome Crime which is of fuch a Character as to require the Death of
fo Punifhed ; or for the .fatisfying of juft the Offender, inafmuch as the Trefpafs or
Debts proved upon him, and adjudged to him Injury done by him, may be Compensated by
by the Judges, which he refufeth to defray, a cheaper Penalty, and therefore to put Thieves
and fo neceihtates their being taken by Dtf- to Death, indifcriminafely, feems to be In-
traint : \s alfo in Cafe of a Perfon's being humane L and fo the Law of Mofes provided
DtttraHed, or enraged by unbounded Paliions, Reftitution to the highelt, Five-fold, and the
to take from him, that wherewith he would Sale of the Thief, on failure of Ability to
Milchief, either himfelf or others, it may Recompence. Neverthelefs,there werethree
and ought to be forced from him, and detain- Aggravations of Theft, that, by God's Law
ed till he be bet'er Compoied $ only not expofed Men to Death 5 Plagganijm or Man-
with aCeiignto deptivehim of his Right and Stealing^ Exod. 21 16. He that fiealeth a man
Ufurp it for his Own. and felleth him, or if he be found in his hand,
AS for fome other Cafes mentioned by be fhall furely be put to death. And the Laws
Cafuilts, they are either dark and dubious, of Civilized Gentile Nations agreed in .this,
or aliene from the prefent purpofe, which I as being according to Reafon, becaufe it was
, therefore wave. little better than Murder. Sacriledge was al-
AS to that other CASE which is hereufu- fo puniftied with Death, by God's Authority,
ally handled by Cafuilts, viz. as Achan, Jojh. 7. Robbery alfo, which is
Quell, WHETHER Theft may Lawfully Thejt committed by Violence, as in Burglary
be Pun ifhed with Death ? committed in the Night, if the Perfon was
THE Ground of theDoubtis,becaufetheLaw Slain in the Act, the Slayer was acquitted,
of Mofes no where makes meer Theft Capital, Exod. 22.2. If a thief be found breaking upy
but hath affigned milder Penalties for it ; and and he be f mitten that bedie, there fhall no blood
becaufe there is no Proportion between a be fbed for him. And doubtlefs, when Mert
Man's Life, and another's outward £ltate : turn High-Way Robbers, in which Men s Lives
Mattb.')>2%. Job 2. 4. a§ well as their Ettaies^ are hazarded, 1$
piakes,
yiij. Letiares upon the Quell. LXXV.
makes Men become Intollerable, and Death Life which they take up and purfue, as a Me-
is little enough Punifhment for them, as Ene- dium by which to Gain an Eftate or Supp rt
mies toMankmd : And f ich alfo are Pirates by in this World. And we are here to Remark,
Sea i for thefe have Bloody Intentions, and will that there are fuch Employments, as fome
not fcruple to take away the Owners Lives, ra- take upon them, which are dif allowed by God,
ther than mifs of their Prey. But as to fimple and therefore Unlawful. Nor is it a fufficient
Tbeft\ there feems to be neither Warrant from Warrant for a Man, that his Employment is
the Word of God, nor Equity in the thing it Morally Good,becaufe to carnalReafon it feems
felf, Indifcriminately to take away the Life of to have a fair probability of bringing in Gain ;
the Offender. It feems therefore fafeft to find for if it bring a Curfe with it, the Man muft
out fome other Media to fupprefs this Sin, un- needs be an egregious Lofer in the foot of the
lefs it be Aggravated to fuch an heighth, as Account. Now there are too many of fuch
renders it neceffary for the common Intereft Practiced in the World ; and among thofe who
to rid the Worid of them. ■ are called Chrijlians, too many to be enume-
(2.) THIS Command is violated by Men's rated: Some of them may be indigitated.
Living out cj a Lawful Casing. That every i. IN General we may obferve, that an
Man ought to have a Calling, and Live in it, Employment may be Lawful, either in It felf,
we before obferved, and that it ought to be a or by Accident. And here this Rule will
Lawful one ; and hence Men may become ftand Good, That whatever Employment is
guilty of Tranfgreilion on this Account, more either Repugnant to the Life of Godlineis, and
ways than one. This might be reduced to two a Reproach to the true Religion, in it's own
Heads: Nature, or is Pernicious to the Publick Wel-
i. BY Idlenefs, or Living without any Em- fare, or tendsto the Ruin of others, muft needs
ployment at all. Some bring under Idlenefs, be Unlawful; and can on no pretence be jufti-
all Unlawful ways which Men take to Gain a fied. For every one is bound in Confcienceto
Living ; but Idlenefs and Mtf employment are prefer the Glory of God,before all his Interefts
two diftinft things, and to be ranked under fe- in this World, iCcr.io 31. And no Man
veral Heads. There is the Labour of the head, can Lawfully feek his Private Benefit to the
and of the hands, either of which is contrary Hurt of the^ Yublkk, whereof he is a Member ;
to Idlenefs. Idleneji is properly a Living in or the undoing of his Neighbour either in Soul
the disorderly Negledt of Bufinefs, and fpend- or tody, Matth. 22 39.
ing a Man's.Time Unprofitably. Not but that 2. MORE Particularly by the right Appii-
God hath Indulged Men with moderate Recre- cation of this Rule, we may indubitally Judge
ation, to Refreih their weary Bodies, and Re- among others,that the following Employments
cruit their exhaled Spirits. But for Perfons ate Unlawful for Men.
able of Body and Mind, to have no Bufinefs, or [1.] IN Then/elves or their ou. n Nature.
to Negleft, and fpend their Time in Sleep, in AND here more efpecially,
Paftimes in vain Company and Play, in fool- 1. BY* open Stews, or more Private Whor-
iih Chat ' in Gaming, is the Idlenefs here Cen- dom. There are fome Places where Bawdy-
fured. A Man may take a great deal of Pains lioufes are Licenfed, and Pay Hire for it to
in Idlenefs, if it be in that which hath no ten- the Government ; and in other Places they are
dency to Profit ; fo that it comprehends under too much Connived at, and Pleaded for, as
it both the Slugga d, and him that takes Pains things though Evil, yet Neceffary. And how
about Toys and Trifles : Hence that Expoftu- many Women are there who drive a Trade of
lation Ifa. ?$. 2. Wherefore do ye fpend your it, to proftitute their Bodies to the Luftsof all
money for that which is not bread > and your la- that will give them Hire to Maintain them ?
hour for that which fat nfieth not ? This is a This indeed among the Heathen was commonly
Sin not only Reproved and Threatned in the reckoned no Sin ; but they \>uX fimple Whordom
Word of God •, but alfo born witnefs againft by among things Adiaphorus : And if fo, no won-
the Heathen Morales ; and therefore Punifh- der if they allowed Whoredom to be one Em-
ed by their Civil Governments. ployment. But there are few Chrnlians that
IT contradicts the End of Man's Creation *, will openly defend the honefly or Lawfulnefs
it makes the Perfon a Burden to the World •, it of the thing it felf, but they Plead Nee jfity to
Buries the Man Alive ; it lays him open to tolerate, and Prudence to make Publick Profit
Satan's Temptation, and makes him a Prey to by Farming in it >, Neceffary to avoid greater
every vile Luft : Every Slothful Perfon is a Evil, by taking away the Hazard of otherwife
Wicked Perfff, ( Matth. 25.26.) It brings Po- Debauching of Married Women ; and therefore
verty and Rags; and renders Men utterly Un- Prudent to make it ferve to Support the Pub-
fit to give up their Account to God, for the lick Charges, which would not be, except Li-
Time and Strength He lent them. And fuch cenfed by Authority : But the Word of God
are by the Precept {hut out from Man's Cba- teacheth us better things ; we are there allured,
r'tty, 2 Thef. 3. 10. that Evil is not to be dune, that Good may come
1. BY taking up an Unlawful Calling to Sup- of it ; nor is one Sin a proper Preventive of
port themfelves withal. Thefe indeed are another ^ that to prevent an Affliction by a Sin,
Catachrftically called Callings •, for they have is no good Policy ; And furely it will afford
not a Call from God to attend them, but are no Satisfaction to an enlightned Conlcience, to
interdicted them. But it intends a Courfe of think to keep one Command by the Breach of
another •,
irjvfjiJULminM.H'ji'i ■'»**.. ■ ■»»
Queft. LXXV. Uffemblfs Gttechifnt. 715
another-, for we are told, Jam. 2.1c. Tcr ixho- himfelf, he inwardly Vexeth himfelf at it*
Joeverjhali keep the whole law, and yet cfend One muft needs Lofe : .And it is well faid by
in one point, be is guilty oj all. Whoredom is one, " He that Lojab his Eftate by Gunfng
every where condemned in the Scriptures :, and ''is a fW 5 and he that Gains one is ViJ~
the frequenting of U bore boujes isoneArticlein " bonejl, and brings a Ruft and Moth into his,
God s Indictment of His ProfeJling People, Jer. " Eftate : And doubtlefs the Wife Man hath 3
5. 7. When Ibadjedthemtoibejuli, they tljen proper refpect to this, Prov. j3.1i. Wcalthgou
commuted adultery, and ajjembled the mf elves by ten by vanity, flail be di minified: but be f has
troops in the harlots houjes. And the prdftitu- ■ gather cth by labour jhallincr cafe.
ting of their Children to Whoredom, ( whieh 3. BY making aTrade oj Begging. Not that
muft be iuppoftd to be tor Gain, ) was plainly Beggirg is in all Cafes a thing Unlawful ; For
forbidden God's People, Lev. 19. 29. Do not a Perfon reduced to Extremity, and who hath
proflitute thy Daughterly caufe her to be a whore-, no way to Relieve himfelf, to ask an Alms of
It fl ibe land jail to whoredom, and the land be- Charity of another, is not to beabfolutely Con*
come full <f voicktdnef*. And fo Odious was it demned. We find in that, whether Parable or
to God, that He forbad them to receive fuch Hi jlor y, Luk. 1 6. that Lazarus was a Beggar ',
an Hire to the Service of His Houfe, Deut. 23. being Impotent, and Neglected •, and yet one
ift.TbouJhdlt nn bring the hire oj a whore, or Dear to God, and an Heir of Glory. But in
the price of a dog into toe houfe oj the Lord well Regulated Places, Care ought to he ufed,
thy Godjr any vow : for even ooth thefe are that fuch Objects of Charity as are Pifenabjed,
abomination unto the Lord tiy God. Surely and have no Friends to Support them, fhoul4
then, fuch an Employment is Unlawful and be Provided for, and not driven to feek a Sup-
Pernicious both to the Perfons and the Publick, ply from Door to Door. Tho'for Captives, and
&c. And there is a better way for the Sup- fuch as are Empoverifhed by forne awful Pro*
prelfion of thisSin,and the Publick Advantage, vidence, as fire, a Briej for a free Contribution,
to make fevere Penalties for it-, and put them is proper and laudable : But for fturdy Beggars,
in Execution ftrenuoufly, upon all thofe that or Perfons that are able to Work, to go up an4
do in this kind offend, down Begging inftead of Labouring, and make
2. BY Gaming or Plays, Whether there be this their Employment, is a great Sin, and nof
any fort of Play or Game that is in it felf Un* to be allowed in any Place, They that can
lawful, belongs not to this Command to Dif- Work, and will Beg, ought to be conftrained to
pure-, botj Whether there be any at all, that is Labour t and it is a Sin for any to Supply them
Lawjul to make an Employment of, and to ad- in iiicii aTrade: And to fee fo many Able
vance an Eftate by ? The Negative whereof Perfons and Children capable of bejng Employ-
is to be aflerted, and will eafily be defended, ed, to fpend their Time in Begging, is a gre^t
That God hath allowed to His People moderate Shame ; for this is to be an unprofitable Burden
and fesfonaMe Recreations is not to be queftio- to Mankind, and properly refers to the Head
ned t, ( thbl I believe they fhouid avoid whatfo- of Id/enejs, and fuch wjII not Labour jbem-?
ever Games are of Evil Report among fober /elves, but would Live upon <?f for Men's L4-
JVten j )but to turn a Recreation into.^ntmp!oy- bours.
went, and to advance an Eftate by fuch a 2. BY Accident. Employments may be Un=
Courle, to the Damage of another, is ftark lawful, when they are taken and abufed to
Naugh% and will fooner or later leave a fling others Harm. I 'mail here only Inftance iri
on. the Confcience. Sober Cafuifts indeed do one which is very Notorious. Not only the
not difallow, that Friends do in their Recrea- Lawfulncjs, but Expedience of Publick Houfes.
tions, expend fo much as properly ferves to the of Entertainment for Travellers, is a thing Co
End of the Recreation, and is not Detrimental evident, that it cannot be deny'd with a fhadow
to their Perfons and their Families j and that of Reafon : Neverthelefs, to Multiply Licences
they may with thefe Limitations, determine for fuch Houfes, whpn there is no need of them,
the Charge by the Plays to this or that Party : and to have them in every Corner $ or for Per*
But this is a vaftly different thing,from Staking fons of their own accord, to take up fuch 3
Money to Gain an Eftate by, to the Lofs of Trade, privately to Sell Drink to all Comecs,
another-, nor will the common Maxim here fo to maintain themfelves and their Families, is
Hand, Volenti non ft Injuria -, for without a marnTeft Violation of this Precept, in that it
doubt, a Man may Wrong himfelf by his own is a blamable Occafion of drawing in Perfons
Confent, and yet Sin in fo doing : Now to to fpend their Money, and their precious Time,
make an Eftate by Play, is contrary to the end to their own Impoverishing, and the great Suf,
pf Recreation, and an unwarranted expofing of fering of their Families : Bcfides, Thefe Lat-
that which God hath in Elis Providence beftow- ter are an inlet to a World of Mifchief, in the
ed on a Man, to be loft at a Throw, when he Places where it is pra£tifed •■> it occafions Drun-
hath no Call for it, nor any promife of a Blef- kennefs to abound, brings all manner of De*
fing in fuch a way. The very Light of Nature baucheries, Families are Difordered, Children
doth Teftify againft it, and all Sober and Ci- and Servants are drawn into Leud Cour(es,and
.,vil Men do abhor it .- And it is not indeed a provoked to Filch from their Parents orMafterf,
thing Voluntary ; no Man would Expofe his and many Whoredoms are Committed,
own EftVe thus, if he did not'fecretly Hope to NOR can Either of thefe be defended,
Cain, and when he Lcfiib and Empoverifheth either by pleading Poverty an4 Necjjity, for
this
Lectures upon the
-=-
Quett. LXXV-
this is the way to Maintain one, with the
Ruin of a great many, which is contrary to
the Rules of Honefly. Nor that the Publick
Stock is encreafed by it, for neither ought the
Publick any more than the Private be main-
tained in a way of Di(boneJiy,as this certainly
is. And certainly, the more fuch are permit-
ted, or tolerated, the greater Temptation is
laid before them, to allow unbounded Licen-
tioufnefs and Diforder to gain Cuftom : Aud
there is more Prudence in maintaining a few
Poor, than to give them liberty to make a
great many more fo : And it is fach a Publick
Nufance,that all fober Divines have, as they
had Opportunity, born a fevere Teltimony
againft it ; and ferious Chriftians do groan
under the lamentable EfFefts of it, and fed
the doleful Fruits of ic in their Families,
which they know not how to Remedy. And
let orhers think as they fee good, yet I am
verily perfwaded that the great Immorali-
ties which abound among us, of which there
is fo general a Complaint, will never be re-
duced, till effectual Care be taken, to Re-
trench the one% and Supprefs the other •, for
whillt fuch Seminaries of Wickednefs are
fullered, it muft be expected that the mif-
chievous Efforts of them will Encreafe and
grow upon us.
[August 21. 170?.]
SERMON CCIK
WE are Confidering wherein we may
be guilty of Un right eoufnefs in the
Gaining of the things of this Life. Two
things have been here obferved, viz. By
down-right Stealing •, and by living out of a
Lawful Calling. 1. In Idlenefs. 2. In an
Unlawful Calling.
( 3.) BY an Irregular following of a Lawful
Calling. It is not fufficient that the thing be
Lawful, but it muft be done Lawfully -, and if
this be not regarded the Command is broken.
AND here are forbidden,
£1.3 A N over greedy or Covetous craving
after the things of this Life. This indeed is
the Root of many Exorbitancies s and where
it influenceth an Employment, it will put it
out of Order •, and every Command is bro-
ken in the Heart, as well as in the Life, and
it begins there j we are therefore told,i Tim.
6. 10. The love of money is the root of all evil.
There is a Covetoufth-fs forbidden in the
Tenth Command, whkh is another things but
there is one proper to this Precept -, and
wherein that differs from this, may be en-
quired when we come to Difcourfe of that.
That which is here concerned, is an Heart
immoderately fet upon thefe things ^ which
is charged upon him, Jer. 22. 17. Thin'- eyes
and thine heart are not but jor thy covetoufnefs.
And it confiiTs in an over-valuing of the
Creature, and Idolizing of it in our Thot s
and Elteemj whence it is called Idolatry, Col.
3. 5. And this Covetoujnefs difcovers ic felf
both in the Gaining of thefe things, and the
Improvement which Men make of them^ and
the former of thefe is the Subject of our pre-
fent Contemplation ; and it is to be difcove-
red when the World is fet intheMan's Heart,
and he muft have it by Right or Wrong, and
thereupon all his Projects and Contrivances
are how to Compafs it ; and can never be fa-
tisried, or fet any Bounds to his Infinite Cra-
vings, but the more he grafps in, the more
doth he grafp after, Eccl. 4. %. Hdb. 2. ?. li-
very Man hath in him a natural iniatiable
Defire after Happinef, ; he finds that he hath
it not in himfelf, but mult go abroad for it -,
he accordingly fixeth upon fome ObjecT:,from
which he promifethto himfelf Satisfaction in
the Fruition of it, which carries himreftieily
after it -, and having unhappily fix'd his
thoughts upon the World as fuch an Object,
he Profecutes it with thegreateltEarnettnefsj
and becaufe it cannot anfwer his Expectation,
he therefore is bounllejs in his Purfuit, fup-
pofing, that by accumulating more of it, he
fhall compafs his Defire ; and mean while is
further off from it, than he was when he fir It
fat our.
C2.J A Breaking of the Rules prescribed in
the following of his Employment. God hath
not only fet Bounds to Employments them-
felves, but alfo to the Manner of the Prole-
cution of them ; and Men may Tranfgrefs in
this, as well as in the other : Hence that,
I Tim. I. 8. But we know that the law is good,
if a man ufe it lawfully. A Man may have fo
much of a natural O nfcience itirringin him,
as to be afraid of taking up a wickedTrade of
Life, and yet he may follow that which in
itfelf is Gojd, fo as to render it£y//to him -,
and this is done more ways than one.
Efpecially,
1. BY ufing of Fraud in their Employment.
Every Man in his Calling ought to do his
Work fubjiantially, that it may be ferviceable
for the End for which it is : When therefore
Men flubber over their Work, and do it to
the halves, to that end, that they may make
the greater Gain to themfelves, this is De-
ceitful, and a meer Cheats and Men are dis-
appointed in their juft Expectations * and
this is the too general Complaint againft
Tradefmen, which is doubtlefs a great Sin
and Provocation : Whereas if Men would be
content with bone (I Giin, there would be no
need of this 5 and no Man of fenfe but would
be willing to be at rational Charge to have
their Work well done.
2 WHEN Perfons that give Entertainment,
will allow Diforders in their Houfes, to draw
Cujlom and get Gain. That fuch an Employ-
ment is Lawful, we have before obferved,but
there is a great Snare and Temptation in it •
and if Men take not great heed to themfelves,
they will ufe it Unlawfully. Such is the Cor-
ruption in Men's Hearts, that the moft will
go there,where they may ufe the greateft Li-
centioufnefs,
»•—».,.
jQuelL LXXV* sdfjmblys Catechijm. *ny
centioufaefs, and therefore fuch Places where own Time loft, which is taken up in At-
there is the rnoll unbounded Toleration, ihall dance opon them •, we Hob God of Hfs due,aud.
be moft frequented i and for luchm Profpedt of hurt our Souls, while we. indulge our outward
Gain, to allow Men to Drink to Excefs, to fpend Man.
away their preciousTime jnldlenefsfcExpence, (4.) THIS Command maybe violated by
to make Riots, to fet up unieafonably, and to Injurious Treatments cf one another in ibe ;wy
the Diftnrbance of others, and to give '.Enter- ofTraffickor mutual Commerce. That fuch
tainment to Childicn and Servants, is a thing Commerce is necefijuy. for the ■ Support of
Vile, and to pervert the End and life of fuch Mankind in this World, hath been before taken
an Employment, and turn it into an Abufe. an Account of : But thereare the Ruks of ti<.-
3. BY purjuing iheir Bujmefs fo as to nefly by which this is to be regulated and boun-
Deny tuemf elves the neceffary Relaxation ded i and every defect in, or mort coming of
which Gvd imb allowed them. When they are thefe, will render us Guilty in this regard.
fo eager in plotting and puriuing their Affairs, AND we may here take an Account bi icily
that thej give their very Bodies no Eafe, and of the moft Comprehensive of thefe.
their Cares will not fuiter them to Sleep. in their 1. THIS is done by Fraudulent Dealing :
Beds j fo that thy utterly bereave themfelves When Men feek to over-reach one another in
of all prefent Comfort, except what they ex- their Commutations, contrary to the Er-ecepr,
tract from their expected Gain: Thus the Wife 1 Thef. 4. 6. That no man go beyond, a ,d de-
Man defcribes thtmiu, Feci. 2. 23. For alibis fraud bis brother in any matter: becaufe that
days are forr^ws, and bis (ravel, griej •, yea, the Lord is ibe avenger of allfucb. For tho*
his heart takeib not refl in the night. This is this is applied nextly tothe seventh Command,
alfo vanny. And what is this but to prtfume yet it is a Precept or Prohibition taken from a
to make themfelves Happy, by rendring of general Rule in all Calls ; it comprehencs un-
themfrlves, remarkably M'iftrable. der it all forts of Deceits, which are uf d by
4. B Y encroaching upon Holy Time, in fob Men to overreach one ano'her, in Buying,
lowing our §ecu ar Employments. Every thing Selling, or Exchangings, which are very many,
is Beautiful in it's Seafon : God hath appointed and not eafily enumerated \ but fome of them
Time for outward Buiinefs-, and He hath fepa- may be juft inftanced. Here comes in rfie
rated and fan&ified, a fet part of Time for Re- Fraud that is ufed ab >\ii Weights and Meajures
Jigious Worfhip ■-> in which He hath forbidden which the Scripture declares to be abominable
our doing our own Work, as wa&.obferved un- to God, Prov. 20. 10, 23. When Men Buy by
der the Fou'rih CommancJ 5 and for this we one and Sell by another, make them fo as by a
have that, Ifa. 58 13. If thou turn away thy turn they may be more or lefs, whereby Men
foot from the faubatbjrom doing thy pleafur eon are impofed on, which contradicts Equity .
my holy day, and call the fabbath a delight, the When Men take Advantage of others \gn rai.ee %
holy cf the 'Lord, honourable, and fljalt honour and put off one thing for another, or put oft a
him, n#t doing tbine own waves, nor finding thine Bad thing for aGood: When thejr Commend
own pleafure, nor f peaking thine own words, that which they know is Naught, or Depreti-
When therefore Men cannot contain themfelves ate tnat which they know \sGsod\ endeavour
within their 0wtf, but will be trefpalling upon to cover the Defers of their Wares, bv fetting
CWs Time, it makes that Buiinefs Vnlawful, a fair Glofs unon that which is Defective : To
which elfe would have been Lawful : And it put off Bid Money for Good 3 and whatfoever
alfo belongs hither, that Men do begrudge God of like Nature, which are Deceitful.
His Time ; are weary of the Length of it, be- 2. BY Extortion pt Opprejjion. There may
caufe it is an Impediment to their Worldly Bu- be fome critical Difference between thefe two,
iinefs, and they count it a tedious Parenibcfis, but they may well be put together : Extortion
and fo much time loft : Hence fuch a repri- is in Law, a ftraining by a Civil Officer, more
marid, Amos 8. *>. Saying, When will the new than is the Due according to Law, for his own
moon be gone, that we may fell corn ? and the private Gain-, or a Man taking of an Advan-
fabbatb, that me may Jet 'forth wheat. tage of his Neighbour, upon his failing either
5- WHEN the Bufinefs of their Particular in Day orSpecie,to unreafonable Gain : where-
Calling thrufts out the Duty oj v their General as Opprejjion peculiarly is in taking the Ad-
Caliings. He that purfues the Concerns of this vantage of a Neighbour's Neceffity, to make
Life to the hurt of his better part, doth not fol- him Pay for a thing more than the Value that
low it Lawfully y becaufe this is a Concern that we would otherwife have flood for, but that we
calls for our prime Care, as directed, Matth. know that he mttji have it, and can have it no
6.93. Seek jirjl the kingdom 0} God, and bis where elfe : And thefe are Sins which come un-
right eoufnefs, and all thefe things Jhall be added der the Difhonefl Gain forbidden in the Word
unt» you. There are the Duties of Reading of God, Ezek. 22. 29. 8c V.r 12. And to
the Word, Meditation and Prayer, both Secret this Head belongs excefhve Vfury.
and with our Families,for which it is our Con- 3. BY Unfaithfulnejs in the performing rf
cern to fet apart fome part ofTime everyDay: lawful Contrails according to the hone'?. Agra-
If then we encumber ourfelves fo with thefe ment. It is the Principle and Prp£tice cf too
things, that we leave no room for the other j many, that all their Care is to get into Debt
and thereupon either totally Neglect them, or toothers-, and for that end they will Promife
flightily Attend them, or think it enough to fair what they will do, and tc be true to
.Attend thefe on the Sabbath, a';d count all our a Day, when in the mean while they neirhev
S s-s s '- intend
7 1 8 Lectures upon the -Quelt. LXXV.
intend irj- nor yet Have any fair Profpect of a rity, he keeps it back, in whole, or in part,
riuonil probability of their being able to he therein notorioufly breaKs ttns Command;
luliii their Word ; bur mult needs fail, ei- Nor is the unjultSteward commended tor his
ther in kind, or in time, or both •, whereas Honetty, tho' his carnal Policy is noced irf
every honelt Man's Care is to fee a fair way the Parahle,when he made up Falfe Accounts
how to gee out of Debt, before he will run with his Lord's Debtors, for hi? o.vn Advan-
intoic jj and yet how common a thing is it tage, huk. 16.
for Men to violate their Promife, and make 6. BY vexatious Law-fuits. Doubtlefs Ci-
no bones ofit, and frame all Excufes for it, vil Laws are Good and NeceiTary-, and Men
fo to wrong their Creditors. And I mult con- are fometimes forced to recover their own by
fefs that I am afharritd to hear Religion fo Law, or elfe they would wrong themfeives
refleSled on, by faying fuch and fuch a Man, and Families: And this arifeth from the I-
as high a Profeiiion as he makes, yet he takes niquty of Mankind, whereas if all Men were
no care at all to pay his honelt Debts: And Honcft, itmight be prevented: This For-
that the ready way to be undone by fuch, is wardnefs to bring every thing to Civil Courts,
\ to Pay them before hand ; and atho' they which might be ended in a more Charirable
Promife from rime to time, yet there is no way, is what the Apoftle lharply reproves
Performance, but they muft be Profecuted at in them, 1 Cor. 6. begin. For Men to take the?
Law, or you muft lofeyourown. Surely this Advantage of the Law againlt their' Ne'gh-
is a forfeiture of Moral Honefty, and that bours, when their Caufe in Honefty. and Con-
prefumes a foregoing of Confcience> and that fcience is Juft and Good, is Opprejficn and
Man's Religion is vain. I confefs, if a Perfon Robbery under a pretext of Juftice : For Men
be caft behind by Providence, and there are to draw out Suits,by unrealbnable Non-fuits,
thofe that are able and willing to fet him up and any other Tricks of a like Nature, to itn-
again, and run the adventure of it, it is ano poverifh their Neighbours, is of the fame
ther Cafe ^ but then heought todeal plainly, -tramp : For Attorneys to ufe Tricks to per-
and not impofe on Men,and notfeek his help fwade their Clients to Con.ention and pro-
of thofe that are not able to do it, and there- tract, and blind, or entangle Caufes for their
by to Ruin others as well as himfelf, for the own Advantage, is a Scandal, which fuch as
Wife Man hath an Obfervarion, Prov. 28. 3. fo do, can never wipe off: For Perfons, by
A \oor man that opprejjetb the poor, is like a Bribes and Friends, to draw fuch as are con-*
fweeprtz rain which leaveth no food. cemed in Judgment, to have Refpect of Per-
4. BY Engrffing of neceffary Wares, thereby fons,fo to favour theirCaufe, whk h in Equity
to Advance the Price at their own pleafure. would go againlt them, is alfo a plain vio-
How far Monopolies may be Warrantable, I lation of this Precept. Thus may 'Men Sin
fhall not difputej only without queftion it is agaihft this Precept in their Getung of the
Lawful thar he who hath found out any things of this Life.
thing, which is for cooimon Benefit, ought to 77. THERE are alfo thofe Sins here For-
Jiave fome Advantage by it, for his own Pro- bidden, which have a refpeel to the Improve-
fit : But for Men who live in a way of Traf- mem of an Eltate gotten. Men may come by
tick, to make a Scarcity of things by keeping thefe things Lawfully, and yet Improve them
them up, that fo they may raife the Price, is Unlawfully ; and that alfo comes under this
Injurious and Oppreflive, and an Attempt to Prohibition ; and that in regard of both thofe
govern Providence, when we ought to be go- things, wherein we obferved, in the Affirma-
x'ern^d by it: And if this be in things Ne'cef- the part of the Precept, this Improvement is
iary for the Comfort and Convenience of concerned. And the reafon is, becaufe if we
Man's Life, it is aggravated-, becaufe thefe do not ufe thefe things ferviceably to the End
things Men mult have, whatsoever it Colts for which they are bellowed upon us, we do
them: Whereas in other things meerly to not anfwer the defign of the Precept.
pleafe the Fancy, none but Fools will fufFer AND this may be confidered,
themfeives to be Cheated by them. We there- . (i.J IN the way & manner of Fr,ferving an
fore have that Obfervation, Prov. 1.1. 26. He Eflate well gotteri,and keeping it in a thriving
that with-holdetb corn, the pe pie fhall curjc him : way.The need of this we have before obferved :
but biffing fhall be upon the head oj him that fel- We are therefore told of a Righteous Man,
Ictb //•'. Pfal. 112. 5. He will guide Lis Affairs witbdif*
5. BY 'J ' ;%ood in the d''j charge of 'aTruft com- cretion. Tho' it be true, that all our Care
muted, to ihnn. It is true, Civil Governments and Conduct in thisAffair will nothing avail,
hive provided good Laws, to prevent fuch except God afford us his Providential Care
Abuies, by written Bonds, Receipts, and do- over what we have. And there are unac-
ing things before fuiri . ient Witneffes. But countable & unpreventable Cafualties, which
thefe are nor the next Ru'e ofConfcience,nor all w ■■ have here are liable to, and therefore
will the want of thefe things acquit rhe Man itisa Difgrace pur upon them, Matth. 6. 19.
from his Obligation, becau e it cannot le- hay not up for your Selves treafures upon earth,
galU be Proved upon him. If a Man doLend where moth andrujf doth corrupt, and where
to his Neighbour any thing upon his Word, thieves break thro" and JleaL All thefe things
if" he Depofit any thing in;o his hand to have wings, and we cannot fo clip them, as
ikeep ^ and becaufe it cannot be legally wholly to prevent their flight, Prov. 23. ?.
Ticv'td' againlt him, before Civil" Aa tho- Riches certainly make 'themfeives wings, they fly
away.
■'■'"' 1— "*•- — ' ' ■!...—, .1 .1,11. Ill-* I III. IIP .' ■
Queft. LXXVJ zJjfewbiys - fatechifm. 719
away as an eagle towards heaven. But lltll th.'eje able fax this, we ought to be careful in [bu%
are Duties. lying on us, in. order to this, and The{$: firings are given for the life ai.-jl.Gbw
the TrantgreflBng of them, is Sin. . fort, of the prtientLtfe 5 and there, mult h: a
AND the more efpecial of thefe are, laying, our, as well as a laying up> elie the
1. ]3Y Foohfh Surtujhip. It may fometimes, end islolt, #nd they are an unprofitable £ui>
be a Duty, to be Surety for aFrisnUv.j. but den ^, and we are told, .1 iim 6.7 (fa we
raffly and readily to bind .ourfelves for an,o- brought: nothing iQU this world, and ttas,ccr-
ther,is that wiych is Cautioned againft in the tain we can carry notbihg out. p(al< 4?;. j 7.
Word of God j fee Prov. 6. begin. My Jon r if Jbr.wbcrJxe dictb he frail carry nothiyig "-amy i
thou be Jurety for thy friend, if thou baft j.r'ickcn. bis glaryi J]?all not defend [, after b:m, gut
thy hand with a firanger. Thou art Jnared witb . there- may be Errors eomjiutted in boijh thefts
the. words. of thy mouth. And, 1 1. 15. He that if refpeftS; 1 .
Jurety for, ^ firarger^flx'iU f mart for it: and _ .,Cifl WHEN Tarfunony or Frugality, ..4ege--,
he that Jiatetb furetiflnp is Jure. How^ many- nerates into Covetoujnejs. .As there is axCo»
are thus Ruined ? The greateft Compaihon , moufnefs which appears- in fcraping by right
they find^is to be branded for. Fools : We are, or wrongs fo alfo in pinching Penury h or an.
therefore ad vi fed, Chapf 20. 16., Jaks his over, great fparingneis, When Mgn Jive be.
garment that is Jurety for a firanger ; and tak^ neath their hitates, and cannot find in rbeic
a pledge of him for a grange wman. k*.3ttfo to ufe them feftt&ftftjLfcrj of God, and
2. fcY unwary Crediting of Men. Lending the [Benefit of, Mankind. 01 - And this/
iS a Duty, and in fome Cafes without ex- 1. WHEN they Deny tothemjclvcs and their*
petting to be reimburfed ; but to Lsnd to 0- Fimdies, /hat -uAricbif profierfor their Support,
thers without Caution, fuch a pare of our, IfGo4 bring Men -toPovercy and Straits, it is
Eltate as we. have n> good Security for, and a Duty-for them .patiently to endure it $ but
t}ie Lofs will tend to Impoverish us, is afinfui to deny jt' to themselves and theirs, when God
Imprudence: To Lend to Riotous Perrons,, allows it to them, is .ford id Covetoufnefs : We
and to Perfons who are in no likely way to have-the.Wife,Man!$ Remark, Ecc). \%Tbere
Reltore to, us again, wh.at we Credit them lsone^alone, and there is nvt a fecond -, yea, ha-
withal,, is -to tempt Piovidence, and forfeit hath mitlwfbild nor bro.hcr -. yet is there no
that Discretion which is required of Men in end of -ail bis labour ; neither is h;s eye Jatificd
their Temporal Affairs. ; witb .riches, neither Ja'nh he, for -u bom do ] lam
3. BY. Letting our improveable Ejlatejo ly bouryand bereave my Joul of good i Tbisjs a Jo
file >, or fuffering it to go to Ruin for want vanity, yea, it 1$ ajorc travel When they
of feafonable Reparation. If thefe things be can neither allow to themfelves. nor theirs
not Improved, they will of themfelves go to, fui table, Maintenance, nor afford their Chil-
Ru'mti if they ly (till they will not I^creafe : dren a Credible Education, but begrudge every
If Fie;ds be not manured, they will grow over thing that is thus expended, it faith that the
with Thorns : All manner of Negligence and World is their God.
difregard of this Nature, is Folly and Sin to 2. WHEN .they withhold doing their Pro-
Men,:., We are therefore commanded in, Prov- portion to Fublick Supports. Either they doit
27. 23,24. Be thou diligent to know the ft ate cf not at all, if they canavoid it, or do it grutch-
tby flocks , and look well to thy herds. For rich- ingly, , when they are contained to it 5, and
es are nut for ever : and doth the crown endure all that goes out that way, is as fo much
to every generation ? Blood from their Hearts. There is jaMatn-
4. BY Jinful Thought taking. This is a Sin tenance which God requires for fuch as do
l)ere in Expefs, and Cautioned againd: by our Service i,n Church or Common-wealth $ and
Saviour, Matth. 6. 31. Take- no thought, Jay ing, none hue Beggars and. Impotent perfons are
What fljallue eat > or what foall toe drink? or difcharged from it .• Hence that, .Rom. i?.7»
wherewithal fhall we be cloathed ? "V7}ien our Render therefore to all their dues: tribute to
ibllicitude of keeping, and fear of Ivfing thefe whom tribute is due, cftftom to v.h.m cuftom,
things, perplexeth our Minds, fills us with fear to whom fear, honour -to wbosn honour. G3I.
difquietments, and hinders us from that fe- 6. 6. Let him that is taught in the word, com-
date Commending all ourConcerns to the Pro- municateunto him that teacbetb, in all good
viderice of God in the way of Duty, it is a things. And when Men ufe all means ro
Breach upon the Rales of Morality, and a dif- avoid /^;j,and think all that is thus held back
credit totheProfeiiion ofChriltianity : hence is fo much laved, the-y put a greatCheatup-
thar, Prov. 16. 3. Commit thy works unto the on themfelves.
Lord-, and thy thoughts fhall be eflablifbed. And 3. WHEN they can allow nothing for Cba*
to fink in our Spirits, when we fuffer LolTes ritabUUfe when called to ir. The Hebrew*
in our Concerns, is an Argument that our call Jujlice and Ahns by one Word, to let us
hearts are too much fet on thefe things, which understand that deeds of Charity are not &r~
is an Indication of Covetoufnefs, which is here b'itrdry,-hm belong toRi^hteoufnefs, and can-
ibrbidden. not be neglected without Sin. God will hai'3
(v.) THERE may be Unrighteoufnefs fuch Objects to be among Men always. Mar.
practifed in the way of Expending of thefe 26. 11. For ye have- the poor always with you,
things. There is an Improvement in this way, And hath made it the Duty of fuch as are
as well as the former * and that we may be able to Relieve them. When therefote fuch
S s 5 s 3 carry
7 ao LeBures upon the Queft. LXXV*
carry it foChurliihly, harden their Bowels is Riot to Excefs, which is forbidden * and
agiintt th- m, Rail at hem inltead ofRelie- iuch do not Honour butD.lhonour God with
\>ing them 5 fend tnem away and bid them their Subitance, who indulge it with thefe
come to iVoirow h when it is in the power things: Hence that, Rom. 13. 13. 14. Let us
of their hands, fee them ftarve rather than walk honefty as in the day ; na in rioting and
fuccour them * and ,f they do any thing for dr unhnnefs, net in chambering and wuntonnefs9
them, it is ipanngly : Thefe break this Com- not in fir if e and envying. Bui put ye on the
rrund, refufe to Lend to the Lord, or p.,y Lord frfus Cbrijt, and Make not provifwn for the
Him His Quit Rent, which He hath required fiejb, to fufilthe lufts thereof . And a Wo is
of them 1 thele hurt rhemfelves, put them- denounced upon fuch, Amos 6. ^ 5, £ That
felves from under the Blefling promifed to he upon beds oj ivory, and jtreuh them/elves
fuch, Ffil. 42.11. And are Enemies to their upon their couches, and eat the lambs out of the
ow n Prosperity, Eccfi 1. begin. Frov.l 1.24,25. flock, and the calves out of the mtdft of thejiall s
2 l or. 9 6. That chant to the found of the viol, and invent to
X_ .]WHEN Liberality degenerates intoPro* the mfe Ives inflruments of mufick, like David-,
diga iy. Men are too apt to put wrong That drink wine tn bow's, and anoint the mf elves
Names upon things,and to reckon their Vices w>th the chief ointmenis t but ihey are not gric-
for Vrrt-ues -. rnd thereby to put a Cheat on vedfor the affliiiion nf fofeph. Jr was laid to
them elves, and baffle their own Confidences, the Charge of that Rich Man, whofe incomes
Thus they are apt to write good Husbandry could bear it weil enough, Luke 16. 19. He
upon fordid Covetoufnefs, and to give the no- was clothed in purple, anafine linncn, and fared.
ble Title of a Generous Spirit to Profanefs : fumptuou/Jy every day. When Men will watte
But they will not ib cover them from the their Incomes in pampering their Bodies,and
fight of God, or be abie to make them to pafs leeding themielves up for the Day of Slaugh-
under fuch a Difguife 9 and thefe things are ter * when they will expend it to nouri/h
repugnant to this Precept. Pride and Profufenefs, in Gaming, Com-
1. BY living Ah veihetr Eflate. God hath pany-keeping and Drunkennels, and thereby
not feen meet to give every one a likePorti- nourilh themielves in carnal ecurity, Scorn
on of thefe things, and by that He hath told and Contempt of God, and Defpifing of their
u?, that every one is not to afpire to Live in Neighbours, who will nor, or cannot do as
the famefcxpence. Ordinarily, for Men to they do-, and their ufual Dirge is that of the
make their rxpence hxceed or Equal their Epicurean, 1 Cor. 15 32. Let us eat anddrlnky
Income, is Prohifenefs, and argues them Dif- fir to morrow we die. And fo they put away
conten: with God's Allowance. When all the evil Day from them. And it is anufu il
are Ambitious in their coltly Building, rich Obfervation, That fuch Perfons as are thug
Furniture, fine and coltly Apparel, and ex- Profufe in thefe irregular Courfes, areas for-
penfive Houfe keeping ; and think it a Dif- did and bafe in thole things wherein they
grace to come behind theBeft in thefe things, might glorify God, and do good in their Ge-
tho' by it they bring themielves to Poverty, neration -, are as backward to Publick Service,
and run themfelves behind in the World, they and as hard-hearted againlt the Poor, as they
certainly are guilty of Profufenefs * and A- are Profufe in their Irregular Exp nces : And
bufe inlfead of Ufingtbe Favours of God,and it cannot well be expected to be otherwife,
prove foolish Stewards of the Good things ilnce they,to gratify their Lulls, do cut them-
which He bellows upon them : When alfo felves fhort, of doing that which is their Du-
Men are over-laviih in their Entertainments, ty in other things. Thus many Families are
and Charitable Deeds ^ for in thefe alfothere almoit ilarved, when the Heads fpend all in
is Moderation to be ufed, and a Rule of Pro- Drunkennefs and Lewdnefs-, thusareChil-
portion to be attended, otherwife it will not dren Beggared, and 1. ft to the wide World,
be Hofpitality and Cb.iritablenefs, but Profufe- whillt their Parents fpend all to maintain 3
tiffs •, and an honeft plain Dinner will fhew vain and foolith Port in this World : And ma-
as much of true Liberality, in one, as a rich ny other mifchiefs enfue.
Feait in another ^ and two Mites are a greater Use. LET us then be advi fed to ufe Dif-
Qharity in one, than fo many Pounds in ano- cretion and Piety in a voiding thefe Sins, and
ther. -It was a clofe Sorc-ifm in the Philofo- conftant pratfifing of the contrary Luties.
pher, when asked, What made him fo Prodigal Let us therefore confider,that we are Acc^un-
as to Beg a Talent at once of fuch a Perfon ? table to God for thefe things, they are of the
He anfwered, That it was becaufe he expelled Talents which He hath betrulled us withal,
not another Opportunity , but niufl take it while and will reckon with us about them. If we
it was Going. have gotten thefe things Difbonelily, they
2. BY exceeding the bounds of Sobriety, to will be a Worm attke Root that will corrode
gr itify forne inordinate Lult It is a common us one Day, and leave a Bblt on all our Dif-
Plea offome to jultity their Prodigality, that honed Gains, liab. 2. 10. And if we Abufe
it is their Own, and they can Allow ic, and them infiead of rightly improvingof them, it
therefore they will rake the Corafort of it .- will be Bitternefs in the latter End.
But a Man may Abufe the Good things of CONSIDER, There is a way to make
G"d, and make the GoodneCs of God to be thefe things ferviceablc to God s Glory, and
Fuel to his exorbitant Concupifcence. There our true Comfort hereafter,to make ourfclves
Friends
Queft. LXXVl
■ ■ m i^pi.h'i <u>n», Li .m ..'v.J'J'rt w, ii'agiwwwhi
." '. ,'l>.i.iWii
»*«>
zJt jjembl/s Catecbijm*
in
«— ■■ ■ ^— — 1^^^— »»— "— '^" i |i ■ ■ llWH^W—Wp—WPWifDI II Mill ■■■ 1
friends of this Unrighteous Mammon, and
prevent therifing up ot thefe things agajnft
us, in the Day o Judgment ; wnicn is a gra
cious Conrencation in the Providence of God,
and a careful Endeavour to Improve thefe
things fo as not to hinder us, but further us
in the great and m ft neceffaryWorv that lies
upon our hands ; When we ufe the World,
not abufing it, whether u-a have In le "or
much of thefe things, we (hall have the true
Comfort of the;j; lure, and the Commend^
tion of our Lord another Day, Well done, thou
good andjaUbjuljtrventi thou baft fan jaiih-
julover a jew things, I mil wake thee rul r over
many tb-.ttgs : en er thou into tbejoy cf ?bv ford,
[SfipTEMSEg j8, l)o^]
-
■-—-i'. K „. '.■ -•
■ ■ .■■■-■■ i'n-.!3Mu»
S E R M O N CCV.
Qu estios LXXVL
Ik&iM* HI C H is the Ninth Command-
*§ U/ f ment i
<*krr W
N S W E B,
THE Ninth CbmiTiAndment j?, Thou
fbah not bear falfe Witnefs againjt thy
Neighbour.
BY the former Precept we were taught
what is the Duty or Love which we owe
to our Neighbour, wi< h regard to his out-ward
Eftate-, we jre now to pals over to the C >nCi-
dc ration of this Love, as it is to be exerciled
in regard of his ^Jjd Nnmei The words of
theCommand eern to have a fpocial reference
to a Pu dick Teftimony that is born agiinlt
another, before Judges that have Pow^r to
enquire into a Cafe ; but it is not to be re-
trained to that, but hath a refp?ct to all the
Reports tnat we mike concerning another un-
to othen. 1 he word rranflited Bear, fitftly
fignifies to Anfwer, becaufe Judges are woic
to ask the WitnelTs what they cm Teftify in
fuch a Cafe $ but it alfo fignifys to tiearwhzt
another fiith, intimating that we are not to
receive a Report to another's Infamy ^ and it
is extended to all m inner of f peaking, whe^
thet asked or no. The word Fa'fe fignif/s
both that which is Lying and Perfiiious, and
fo engroffeth not only things Ftlfe, but
things fp >k.n to Defame another, tho True
in themfelves. The word wtnfs, doth not
fignify the Thing after ted, but the Perfon af-
ferring: it doth not fi^nify Teflimmium, but
Teftis\ and is, q. d. Thou jhalt not fp?akasa
fa/fevoitn'fs. And by Neighbour, tho* the word
firttly fignifys an AJfociate or Compmion, yet
it is ufed in Scripture for any other Pcrfin
whatfoever.
AND we may here obferve, That this
Command doth not aim at the Confirmation
of a Teltimony by an Oath, for wj formerly
obferved That to hive a proper reference to
the T/j/ri Command, where we took an Re-
count of it. And there is a great difference
between a plain Tcjlimony, and an 0///&, which
is fometirnes added for the confirmation of it
But the true co m y rehc nfion of 'the direft mem-
ning of this Precept will be difcovered in the
Corlfideration of *he things that follow,.
QU est ip * IXXYll
WH AT is required in the Ninth Com*
triandment ?
Answer,
THE Ninth Commandment require!}*
the maintaining and promoting ot Tryth
-between Mm and Man, and of our
Own and our Neighbors Good Name8
efpccially in Witnefs bearing*
UNDER ttiW-$njWe'ri we have the Com*
prebenfion of the Affirmative Puties
which properly refer to the Ninth Command,
which are generally afiign'd to Man's Credit t
or Qjoi Name % becaufe a Man's own Credit
is greatly concerned in his fpeaking of the
JV*f&,nothing being a greater Reproach than
to be branded for a Liar -, and another's Good
Nimc is expo fed by Falfe and Infamous Re-
ports againft him.
BUT the Command it felf, is of a larger
extent, and grafps in it whatfoever belongs
to a Teftimony'i which is born by ^concern-
ing another, or concerning bint felf •, for the
word Neighbour comprehends un^er it both
the Man bimfelf and every other Man ; and a
Perfon rrj.iy Break this Command, as well bjr
a wrong Tefiitn >ny concerning bimfelf, as con-
cerning another. ,And frme think that this
Precept, as well as the ne$r, hath a refpe®
to the Pour thic go before in the SeccnJJzble 5
And rhe tfeart or inwirdMan is as truly con-
cerned in this Coramand, as the Tongue or
ourwird Mm j we may think, as well us /peak
Falfely concerning our felves or others.
THE general Vertue which is require*
with refped to this Command isVerjfity, 2%
it refers to 3 Teltimony : Tho' there be other
Vermes alfo required to be exercifed in a
right obferving ihe Duties here required, as
will be afterwards obferved. Truth then is
the great thing that we are here concerned
about with refpea to a Witncjs, which h
born by us, either to and in cgr /elves, or q*
pealy to other's. We may therefore begin
with confidering the Nature ofVeraaty, end
of a Tejlimony, which will open a way to a
moredidind- Confi ieration of the feveral £)u«-
lies comprized under this Precept.
' I FI?RACITI\
7zi Ledum upon the QuefU. LXXVII.
I. V 't R AC ITT \ if we" fpeak of it as an yet be no Friend to it : Whereas tl is Principle
'liiint or Venue, is, a Difpfriion m the Man is required to be in every one that would Obey
' tomnmain and promote the irutb. This there- this Precept •, it therefore is a'Difpoiition of
vfore is put into the Character of a Godly Man, one that is' Gracious, Pfal. 1 19. 104. / bate
''Pfal. !?. 2, he fpeaketb the truth tnhts heart, every falfe ,w.iy. Hence: that, fcpjj.-. 4. 25.
AND here we may obferve, • Where] or* putting away-, lying, J peak every man
[1. THE Subjett about which this Vertue is truth with -his neighbour.- .And tho'- there be
employed, 'i. re. Truth. Ndw Truth may come <fome<in whom the Moral Principle., of. right
lu^cr a Threefold Consideration, viz. As it is_ Reafon hath fuch influence, that rheyabhor
in the Thing it felf, as it is in the Underfland- Falfbood, and glory \\\Trufh, ana nrnpKcify of
in?, and as it is communicated to others \ and Carriage ^ yet without the tyntt if cation of the
all of thefe are here to* be considered', tho' Spirit, wntch puts Truth ixito the inward parts,
the two latter are nextly intended in this Com- every Natural Man hath a Natural prevalent
mand. ;; Difpofition to Falfhaod in rum \ for, which rea-
1 TRUTH in the Thing is, a Relative AJ- fon the Pfalmift fo earneftly Prayed that it
,fertion >] it, whereby it is fuited for tbe-Un- might-be removed from him, Pfal 110,29. Re-
derflan dug to dif cover it, "in its Nature, Caw move from me the way of Lying.
fes and Effetfs. It is founded in the Thing it II. CONCERNING a Teftimony, we may
felf, and it is fo whether the Underftanding do obferve, that the Word in ftriclnefs of fpeech,
rightly refent it or 90. TKis is ufually cal- is, an Evidence given iv to lawful Authority, to
led Aleta^hyfical Truth, an 1 belongs infepara- confirm the Truth of fome matter of tail, the
rably to every thing that hath a Being jit con- Truth whereof is under Enquiry. Some there-
fifts in the reality of the thing v if the thing fore havejreftrained this Precept to be a Di-
be, ic is True, and all that wherein it difco- rection about the Righteoufnefs required in Le-
vers it felf to be-, and to be fuch a thing, and gal ProcelTes -, but tho' this be comprized in it,
no other, is from the Truth of it. And this yet it hath a larger extent -, and accordingly,
is the Foundation on which the other Notions' of the Word Teftimony will admit of a more Lax
J-riith are built, and to which they mull- he Interpretation -, and it may be applied to both
reduced. the inward Witnefs of the Man's practical Un-
2. TRUTH as it is in the Underftanding, derftanding in him, and to the Difcovery that
is, the right Conception which the Mind en- the Man makes of his Mind, by. Words or A c-
tertains concerning the Thing. When the Mind tions. In the former of thefe regards, it is the
takes up a right Conception of the thing as it is, witnefs which theManYJudgment bears in him,
and is not miftaken about it \ when it hath a to the Truth of the thing which he givesCredit;
true Idea of the thing,that is Truth as it is fea- to,or isConfcious of : hence that,Rom.9 r. I Jay
ted in this Faculty •, and this is ufually called the truth in Chrtji, I lie not, my confctcnce alfo
Logical Truth, or Axiomatical, when the Un- bearing me witnefs in the holy Ghofl. In the
-tlerftanding ■ palTeth a true Judgment on the latter Senfe, it is the Confirmation of a thing,
thing, and takes up therewithal^ and a mif- that is faid, or done, upon the Credit ofthe
take here is properly Error which contains a Perfon himfelf, who faith or doth it •> and that,
Ealfhevd in it, which is contrary to the Truth, whether it be in a folemn manner, before law-
and proceeds from a deceived Judgment j and ful Authority, or in ordinary Converfe among
this effentialiy belongs to the Veracity under Men. And here are two things to be confi-
<confideration, for if the Mind be impofed on, dered, viz. The Thing that is fpoken or done,
and entertains wrong Conceptions of things, it which is the Matter of the Teftimony j and the
lays a foundation for a Falfe Teftimony. Affirmation or Negation of it, by the Perfon,
3. TRUTH in Communication, is, when we which is the Form of it. A Man may men-
exprefs the thing as it is, according to a Right tion a thing which is either True or Falfe, but
n tion which we have taken up of it. Andthere he neither Affirms nor Denies it, and this is
are two things which muft here go in Con- no Testimony ^ but when he adds one of thefe
junction, to render it Truth, according- to the two to it, it then amounts to a Ttftmmy. And
mind of this Precept, viz. both a Conformity there is this difference between an Oath, and a
Jo the Reality of the Thing, and to our Concept plain Teftimony -, In an Oath, the Man calls in
.tion which we have taken up about it : If we the God of Truth to be a witnefs of the Truth
^declare not the thing as it f/,,it isFalfe •, and if of what he fpeaks : Whereas in the other he
.we fay the Truth of the thing, yet if we fpeak only pawns his own Credit for the Coniirma-
it contrary to our own Underftanding of it, it tion of it-, and for that reafon, the Credit gi-
is a Falfhaod to us ; and this is that which is ven to it by Men is, according to the Efteem
called Ethical a? Moral Truth, and is elTential he hath among Men for his Veracity : If there-'
to Veraiiiy, as it is rooted in the Will, which fore the Man hath a Reputation of a common
inclines the Man to chufe and love the Truth, Liar, his Teftimony is delpifed and rejected by
and to renounce and hate all Fallh ed, which in- all that know him } but if he hath obtained an
fluenceth both the Words and A£tions. Opinion of being a Man of Truth, his Autho-
Hcnce, rity will go a great way with fuch as have fuch
[2. J 1 1' is a D;fp«fition in the Man to Main- an Efteem for him. Now ^Teftimony may
tain and Promote the Truth. A Man may come under a double Confideration, or is of
J: now the Truth, and fbnetim.es fpeak it, and two forts.
""• ■ * I. ASSERTORY:
■ ■»—MWi II HIP m» ifc I J ~l\ ■»-
Queft. LXXVIL «Jlpmhly\ Qtedtfm. 725
VT ip4 ijj^O^j When ' a perlon bears will tend to the Publick hurt \ efpedal]y,when
Witnefs to a thing that already is, or hath been. '' 'Notorious Cri flits' cannot be legally detected
-And this is that which is c f the gre&fcft ufe in without onr Teflimony,\vt then owe it as a D'-1-
matters of Judgmenr,or trialsof Cafes between if totheGioiy of God, and the welfare of
Man 8c Man j and hath alfo its.neceilary ufe People we liye among, to offer our Witncfs a-
in die common Converfe between' Men, and .gainft it. But when we are not put upon it,
humane Society cannot be jprefeiyed in quiet 'and 'the Tranigreliioh be an Infirmity, Chant/
and fafety without Veracity in it."', TMhYis con- "may require, that we do not orfer'a complaint
cerned in matters of Fa£f,and inajl Hiftorical 'againft othc I Love covers a Multitude of
lfcouries, concerning. Ferfons and Fhir.gs 3 in Sfh& . J
all olf which, regard is to be had fctrie1 inW&j ;' (2 ) TO 'defer:! cur own fir dur' "-Kc'^hlwurs
and all FalJ.cboud is to be carefully avoided. Innocence, when expofed, ana'this" both in tub-
Hence that,Zech.8.i6.5^r-/^^f evciy man truth 7/;^Jndicatbri'esyand Pntaie OccViions/'U Bjffc
f* fc/i neighbour. ' any are openly accufed of Scandalous Crime*;,
2. P R 0 M I S S 0 R T- When a pei Ton gives and tike to fuller Ignominy ® PPnaM[ and vrie
his T.dtimohy to fomething that is Future^ to are able to Relieve .them by burhoneft 7>|7.
which he obligeth himfelf : on this alio he : ny, both Juirice and Charity re quires it," F
pawns his Credit, which Hands for the perfor- 24.11, 1 '-h v ihcuforbesr to deliver thim that
mance of it, and his Veracity is the bond which are drawn nfiio death, and 'thofe that are redely
he gives, and another accepts of, and depends ' to.be flam : If thou J aye i?, Behold, we knew it
on him for the performance of which he fo-gives not ; doth not he 'that }.o,,dereth the heart cor.fi.l r
they
THESE things thus premifed, we may de~ like to fuifer in their Eflate,-and we "can afford
fcehd' to take a ;more particular account con- them relief, there is a likereafon that we hold
cerningthe Duties which have a proper refe- not our Peace 5 v/e ought alio to be ready to
fence to this Command. defend them againft the reviling Reproaches
HERE let us obferve this General Rule, viz. of Malevolent Tongues, and take their part $,
That This Precept belongs to the Second Table and.we ought to fpeak alfo in our own defence,
of the Moral Law, and therefore refers to the when like Injuries arc oiFered' us : So did
Love which is required of Mankind one to ano- Faul, At'is 24. le.
ther, and which every one owes both to Him- 2. THET ought to Teflify Nothing but the
felf\ and to his Neighbour ^nd therefore what- Truth, and that upont>.eir <Mn Knowledge. We
foever properly belongs to that Love, in regard before obferved a difference between a meer
of the Tefimony that the Man giveth, is hi- Report , and aTeslimony : the former be'irg on*
therto to be referved ■■> which will open to us a ]y a Declaration of a thing, neither the fijfir
Fir ft. :IN reft el of an AlTertory Tcfltrhony, 0us how they fprcadt&wr/dw Repot ts,left ihty
whether in the Courts of Judicature, or out of be made the -Authors of them; but it is vet
them. There is a Duty incumbent both upon ' more important, that Men be exceeding careful,
thofe who give their Teftimony, and thofe who how they lay. their Credit to the flake for any
receive \t thing which they fay : and for that reafon it
/. IN regard of thofe that Give their Tefti- is^requifite, that they are not miftaken in the
monr. There are' feveral weighty Duties in- :thihg, but that it is certainly ih. For if the
ry cautious when they involve us in guilt : and tho5 the thing it fejf
do Give their Teflimony concerning any matter, fftould eventually prove True,fQt if v/e did wt
and that whether before Authority, or in then Or- Know it to be To, v/e break this Command. For
dinary Difcourfes. They ought therefore duly if a Man -give a True Teftimony, it is not
to ponder in their Minds, whether they have a enough, that there be Truth in the thing, but
Call of God to declare what they know upon this Truth mull be imprinted on our Lender-
the Account. The wife Man obferves, Eccl.3. -ftandings. When therefore God fpeaks of Him-
7, 1 1. There is a Time to /peak, and a Time to fel£ as a Witnefs, He thus exprefieth it, jcr ■ 2^.
keepftlence : every thing is beautiful in its fea- 23. / know and an a zrir nifs, faith the Lord,
fon. And here two things are mainly to be Now a Wlim's-Confcience may be a fufficient Al-
obferved, furance to him, in refpecr to himfelf \(Rcm.$. 1.)
(1.) TO Teflify againft Sin, when we are cat- becaufe it is privy to what is within him * but
led to it. We may have a call from Authority, m refpe£t of another, it muil be by the Senitg,
when cited to give evidence in a cafe, where- either hearing, or Seeing, AU'ibus bis, ££c. -Now
in. wickednefs is to be detected, and that is a there is a Moral certainty, as feme rail it,whcn
call from God, and we cannot righteoufly with- though Men did not See, or Hear the thing,
hold it : and when the Sins are fuch, as the not yet they have ftrong reafbns to Credit it ;
bringing them foxthjz v/i tneiling againft them, either from notorious Circumfxances, or credible
Reports §
p % ^ LeSnres upon the Que ft* LXX VIL
Reports s but this is but prcjumptivc, and finful Infirmity •„ and tho' God BleiTtd thern
'may be Fallacious. A Man may teftify that en account ol their Faith, yet He did not by-
he Beard ftjch Reports, but to affert plumply, it Commend their Sin, tho' He Pardoned it*
.that the thing it JelJ is fo^ is too much -, and 5. THE 1 ought to keep their Ouri and their
he that fetsa due Value upon Truth, will be Neighbour's Secrets. A thing is thereforecii-
careful to lumfe.-f in this regaid. led a Secret, becaule it ought not to be Di-
3 T HET ought to give their Teflimony, in vulged to all, or made Tuhlick 5 and there is
plain intelligible IVorJs, and without a mental no Man of though r, but hath thole Sect ets
■ R,f rvation A Tefli>nony is to give Credit to which he cannot comforrably kup fo clofe,
the thing Tftifyed, and to inform others of but that he mult have leme Confident, to
the Truth of things, and therefore mould be whom he may unbolcm himfell 5 and in no-
adapred thereunto: It ought therefore to thing more is a Ynend neceflary than in this-,
be rrnde Plain, and not be delivered Falla- and he mult needs be unhappy that hath
do fly, either in Words which are of Ambi- none, becaule he dares to trult none. But
gwju ienfe, or may be underftood otherwife then, he is Falfc to himlelf, who betrays
than Vulgarly, and in the common fenfe of his own Secrets, and he MVntrue to his
Men they are ufed : [ It is true, Tropical and Friend that divulgeth his. Paithjuin Js is tiete
Figurative Words, may be ufed, when they required, and it is an evil time, when that
are as well underftood as Plain ones, but all of the WilexVlanis verified, Prcv. 20. 6.- -A
Ambiguities are to be avoided, elfe Men will faithjul man who can find. .And that,Mic.y. $.
be impofed on, and made to Credit ah Un- Truji ye not in ajnend,put ye not confidence in
truth .*] And Men ought to (I un all Rejerves a gu.de : keep the doors of thy mouth jrom her
in the Mind, which if uttered, would make that luth m thy bofom. It is therefore advi-
the matter quite contrary -.{But of thefe, more fed, Frov. 25 9. Debate thy caufe wuh thy
under the next ghtifliun.) But this is certain, neighbour himjtlj ■, and dijeover not ajecret 10
For a Man to aflert a thing, fo aspurpofely another, i lure is always an implicit, and for
to Deceive, or hnpofe on the Credit of ano- the molt part an explicit Obligation of Sccre-
ther, is a Breach of this Command: And cy in fuch a Truft, which cannot be Broken
that is included in, Pfal. 15. 2. He Jpeaketb without Falfhood.
the Tru.h in his Heart, 6. T H ET ought to be careful to maintain
4. T H ET ought to fpeak the Whole Truth, each qj\ <rs Creau in ihe w rid. There is a
when called to it. A Man may fay the thing Good Kame which is better than precious Qint-
which isTrue, and yet by fuppreilng Part, went, Ecci. 7 1. And fuch an elieem we
maybe guilty of Wroiig, Injury, Slander, ought to have both of our Own and our Neigh'
and it is many times pernicious ; and there bours. And there aie /toothings, which ate
have been many fuch Tejnmqnies,zs have colt our Duty on this account $
Men their Lives, when if related in the Full, One is, THAT we mould take all proper
would have jultified them. To take Part of Advantages to fpeak Well of our Neighbour.
a Man's Words, and omit the reft, may im- It is true, 6r//Applaufe is not hereencoura-
pute Blafphemy to a Man, as if he repeats, ged ; and for Men to Trumpet their Own
Pfal. 14. r. The Fool hath /aid in his heart, Praife, is not Good 5 and it is a fign, that ei-
There is no God, 8tc. And if we examine ther a Man lives by Bad Neighbours, or hath
D^'j-Teftimony, 1 ■&». 2 2.9,10. there feems little Commendable in him, that he mult
to be no Faljhood in it h but he told not the needs be his own Herald; tho3 it is a Duty in-
Whole Story, and it colts the Prieit's Lives * cumbent on every Man, to endeavour that in
and for it he hath the brand of a Falje Tongue all things his Life may Commend him \ as,
put upurt him. Not as if a Man were bou^nd Matth.5.i6- Let your light Jo Jbine be j ore men,
at all times, to any that ask him, iotellii/V, that they may fee your good works, and glorijy
or any Part, of the Truth of what is enquired your Father which is in heaven. But for our
of him, when he is not obliged in Duty to Neighbours, it is our Duty toobferve what is
it ; and there is no wrong done by the Con- Commendable in them, and be ready on all
cealment, efpecially when Hurt is like to be proper occaiions to give it to them freely.
done by the telling of it, either to his own Prov. 31.31. Give her the fruit of her bandsman!
. damage, or the harm of another : And tho5 kt her own works praife be r in the gate <. Only
We may not tell a Ly to fupprefs the Truth, Care is here to be had, that we do not do
yet we may either plumply refufe, or put wrong to the Truth on the o'her hand, by gi-
Men off with other Difcourfe, or only tell ving. to any the Commendation of Vcrtucs
them one part, and conceal the other. It was which they are ftrangers to,orpractifing them
no breach of this Command in Saul, 1 Sam. for that which is indred their (name •, which
10. \6. And Saul faid unto his uncle, Pic wld would be to impofe upon others, &: encourage
us plainly that the ajfes were- found. But oj the them in things which are indeed their flume.
mittcr oj the kingdom, whereof -Samuel f pake , he TH E other is, To Hide their Infirmities,
to'd them not.. Nor in Jeremiah, Jer. 38.27, the difcovery whereof would tend to their
&c. Tho' as to the reply of Rabat', in regard Reproach. There is a great diiierence be-
of the Spies, Jofl). 2. • An.l that of Egyptian tween Frailty and Wickcdncfs The Bell of
Midlives, b.xod.1.19. tho' fome Juftify them, M.n, in this Life, do labour of much finful
I rather think, it is to be imputed to their Infirmity, and are too frequently overtaken
with
Queft. LXXVII.
nA jjemblfs Catecbtjm^
with that which would be their Reproach a-
mong Men, if publifhed on the houfe-tcp : But
we ought to be veryCautious of wounding their
Reputation, by Re flections upon them in this
regard. We mould therefore beware of De-
fir aft ion, as weii as Flattery, both being contrary
to the Duty required in this Command. It be-
longs to the Love required of us,to have a Man-
tle to call over fuch things as thefe, i Pet.4.8.
And above all things have fervent charity among
your J elves : j r cb.nity fhall cover the multitude
of fins As therefore it is a fin & folly for a
Man to publifh his own Dif grace, fo it is Un-
charitable to lay open another s weakneffes.
7. T HET ought to u/e great Candor in In-
terprettng the Words fj Atiions of their Neigh-
bours. It is true, Charity is not to put out its
Eyes, there may be things very plain & noto-
rious ; but it ought not to look thro5 the per-
fpective of Prejudice, and Sufpicion, but to be
always ready to make the moft Favourable Con-
ftrucfcion, and as far as may be, to take things
in the better part. The Philofopher was wont
to fay, That every thing hath Two Hand es, and
wefhou'J beware, by which of them we take hold
of it. We may Hear the words that are fpoken,
or See the things that are done, but they may
be capable of a Double construction, and this
Command enjoyns us to put the Beft on them,
which they may fairly bear. Rafh Judgment
is to be fhunned, and we fhall need our Neigh-
tours Charity in this regard, and therefore
fhould allow him ours, elfe we may meet with
our own meafure : Mat.7. 1,2. fudge not, that
ye be not judged. For with what judgment ye
judge, ye fhall be judged : and with what meafure
ye mete, it fhall be meafured to you again. It is
one of the remarks which the Apoftle makes
upon Charity, and it is here applicable, 1 Cor.
1 y.%. Charity thinketh no evil. Every Man of
Candour is willing to Think the Beft of his
Neighbour, as well as to fufpect the worji by
himfelf. It is eafier to know what is done %
then to judge of, and determine what are the
Intents and Purpofes of him that doth it. To
fky,fobefaid, and/0 he did, meaning fo, which
feme put unto their TeJiimony,\$ ordinarily too
much, and makes it a Falfe witnefs \ to refolve
that this was of prepenfe Malice ,vj\izx\. it might
as well be of 'Ignorance & Inadvertency, is too
hard a Cenfure. Not to allow another to give
his own Meaning, in things Ambiguous, but to
make one for him, is over hard. If Reafon be
on the Beft fide, we mould take up with it,and
refolutely fupprefs all Jealoufies on the other
hand, as injurious. If arguments Fro & Confio
feem to be of equal weight, we are to put in
our Charity to turn the Scale. If it feem more
to incline to the worft Interpretation, tho' we
may prudently TV/^tf, yet not rafhly to Deter,
mine : And we fhould always be ready to em-
brace that which may rationally remove the
Jealoufies, and reftore our perfect Chanty.
IT is too remarkable, that profeffing Chrifti*
ans are very defective in this duty \ Jealoufies
andSufpicions do readily dart into us, and our
Corrupt Nature over eagerly entertains them \
and there is nothing which maketh more dif-
7^5
quiet and troublefbme diflar.ee in Affection bo
tween Men \ for which reafon we ought to be
very Watchful over our felves, to ufe all En-
deavours to nourifh this Candour, wherein
God would be more Glorified, and mutual
Cbriftian Love and Edification be advanced,
[November 13, 170?.]
SERMON CCVh
II, TNrefpect ofthofethat Receive a Tefti-
J[ mony. Here alfo great heed is to be ta->
ken, if we would not incur the Guilt of brea»
king this Command, There is a great deal of
Sin and Mifchief may arife from our Believing
of a Ly,' efpecially when the Belief is Pratt ical,
and not meerly Hiftorical. There are fome
Reports in which we are no further concerned,
than to be acquainted with them, whether they
are fo or no \ as, Whether this was a Cuftom
in Rome, whether there are Lions in Ajrica $
and whether fo or no, it is of no great Concern
to us ; and it is enough here, that we do not
believe Incredible and Contradiffory things, left
we make our felves ridiculous. But there are
other things, in which Men's Eftates, Credit,
and fbmetimes their Lives are concerned -9 and
in thefe there ought to be a critical Care about
our Receiving a Tefiimony about them $ becaufe
otherwife a wrong Judgment may pafs, by
which Innocent Perfons may be Sufferers, ancj
thereby be greatly Injured -, and we our fejves
impofed on, to our no little Damages, by pre*
judice on the one hand or other. And this may
be confidered either with refpect to Private Re-
ports, or fuch things as come under the Cogni-
zance of Publick Judicatories.
( 1.) WITH regard to Private Report s9 or
Stories that pafs between Man and Man with
regard to their Neighbours, which are of a ffio*
ral Confideration. And here in General, we
are to maintain a Value for our Neighbour's
Credit and Safety : And for that reafon, as not
to undermine it by our own injurious Delati-
ons, fo to preferve it, as far as we may, from
thofe of others : And here more efpecially there
are thefe Four things concerned in this Duty ;
1 W E ought to be very (low in our giving
Credit to fuch Reports. We fhould not be of
an eafy Belief,to take up whatfoever is brought
to us againft our Neighbour, but be very back*
ward of Believing it, till fuch time as we have
good grounds of theMoral certainty of it ; This
therefore is one of the Notes of a good Man?
Pfal. 15.5. Nor taketh up a reproach a gain ft his
neighbour. If the matter be of moment, we
ought to fearch into it, that we may come at
the bottom of the Truth 5 if otherwife, we
ought to flight and dif regard k. To believe
every thing againft our Neighbour, becaufe
it is Reported, is contrary to Believing with
Difcretion, which is a Property of every dis-
creet Man : And ic is a Si£n that a Perfcn is
naught himfelf, when he Believes an}?- thing
that is faid againft another, and is defective
in that Charity which he ought to maintain.
Tttt 2< V'B
yi6 LeBures upon the . Quell. LXXVII.
2. W E ought 10 be very backward in Re- there is a proportionable Care in the Credit
porting Jud. i things again. We may fome- given to Accufitions and Tcftimonies entred
times near things* which may bring our Be- againit a Perfon. And heie in General ob-
lief into a bujpenfe,and put us upon Caution, ierve, Thaibefidesa ./H^/certainty, which
which yet will not be fufficicnt to deteimine every Man ought to be perfwaded of in his
our firm Credit of them •, or if it do, we may Rational judgirg of a thing, there ought to
be under Duty to fupprefs it, and not for be a Legal certainty of the thirg, in order
every fuch thing to itageour Neighbour, and to the finding of a Perfon Guilty, andpalhng
make him a Town-Talk : We may have ground a Sentence upon him. I (hall not here pre-
enough to debate the Matter with him alone, tend to fearch mto all the Niceties of Civil
and yet a Call to fupprefs it ; much lefsthen, Judicatures, but only lay down fome Rules
may we, either in Prudence or Hontlty, to in this Cafe wherein the Confciencesoi Men
turn Speaking-Trumpets, to Publifh the Ca- are concerned.
lumnies of others, and be glad when we can [r.] THAT a free, plump and ingenious
hear any thing of another to Reproach him Ccnfeffion of the matter of Fait, is Jujficient for
for, whether right or wrong, as the Pro- Convitlion. It is to be prefumed, that the
phet complains of his Neighbours, Jer. 20.10. Man can ordinarily better tell the thing as
For I beard, the defaming of many, jear on every it is, than any others can :, only this is as
fide\ Report, Jay they, and voe will npen it', to the thing it f elf : The Judgment of the
all my familiars uatched for my halUngJaying, Relation which it bears to the Law belongs
Peradventure he will be enticed, and we jhall to another Confideration : But the Fall it felf
prevail againft him, and ive (hall take our rC" is the firft thing to be cleared, and lays the
venge on him. Foundation for the following Procefs.
3. IF we think our felves concerned to TEE Light of Reafon tells us, That if the
make fuch Reports, voe mufi be ready to pro- Man Accule himfcli' fremeditateiy, and before
duce cur Authors Sometimes both our Cha- a Tribunal, it is fupcrfluous and unnecefjary,
rity toothers, and our own Safety obligeth us to fearch after further Proof : Hence that, if
to difcover what hath been brought to us ; if it had been rightly grounded, was a good
we tell it him alone, it may be only a Cau- Reafon, Luk.22.71. And they f aid, What need
tion to him, but if we tell it toothers, and we any further witnefs ? for voe our /elves
it is to his Damage, we ought to tell uhence have beard of his own mouth. And fo we have
we had it-, and it is not enough to fay, I pro- David declaring, 2 Sam. 1. 16. Iby blood be
mis^d not to produce my Author, for that is upon thy head: for thy mouth Laih tejhfied a~
Caution enough to any Man not to Publifh ga in f\ tbee, Joying, J have/lain the Lord's anoin-
the thing, for mjufiice and Equity he will be ted. Only Caution is here to be ufed, elfe
made the Author •, and it prevents the accu- great Wrong and Injury may be done -, I
fed Party of one Advantage to vindicate his therefore fay, that it mult be Free, Plurqp,
own Innocency. When therefore Paul tells and Ingenious : And here two things are
his Corinthians of a Report, he acquaints necefTary to be confidered,
them from whom he had it, 1 Cor. 1. 1 1. 1. THAT the Confeffion be Free & Volun-
4. WE ohght to Di/countenance the Broach- tary, and not Forced. It is doubtlefs Lawful
ersofjuch Reports. We mould be fo far from for a Judge to examine the Perfon accufed,
Encouraging them, that we mould difcover upon Interrogatories, for the finding out of
our Anger at them, and let them know, that the Truth ; but he ought fo to do it, that the
we have a vile Elteem of them. We mould Perfon be not Frighted into a Confeffion of
not be of itching bars, hearkning to every that which polTibly he may not be Guilty of*,
thing that is faid or done, but Ihun the very but carry it Candidly, and manifelling as
Company of fuch as go about as Tale-Bearers ; great willingnefs that he fhould defend his
and be fo far from thinking they do us a ownlnnocency,as become his ownAccuJer-, for
Kindnefs, as to look upon them as the com- the Party is not Guilty in Law, till he be Le-
mon Pelf.of Mankind, and therefore to turn gaily Convicted; fo thar the Examining him
a-vay from them. Pro v. 20. 19. lie that goeth by Threatnings and Frights to make him con-
about as a tale-bearer \revealeth Jecrets : therefore fefs, is an invaliditating of the Credit of his
meddle not with him that flattereth with his lips. Confeffion. Tho' God had discovered Acban,
And, 25.23. The north-wind driveth away rain : yet how tenderly doih fofjjua put him onCon-
fo doth an a rgry countenance a backbiting tongue, fefllon, Jofh. 7.1 9. And Jojhua faid unto Achany
He that hearkens to Talebearers, will never My Jon , give , I pray thee, glory fo the Lord
maintain that Charitable Peifwafion concern- God of TJrael, and make confeffion unto him h
ing his Neighbour, which the Rule requires, and tell me now what thou had done, hide it not
(2.) WITH regard to fuch things as come from me. Much Lefs then, ought any to be
under the Cognizance of Public k Judicatories, put to Tortures, to Extort a Confefiion from
My meaning is, Such as are Examined, Tried them-, or any Force to be ufed, to make them
andCenfured by lawful Authority, and that to difcover the Truth of any thing, whereof
whether? Qv\l or Eccleftaflical -, which are they are accufed ; which doth certainly take
wont to be tranfacled openly, in which Men away from the Validity of the Confefiion.
are to Hand or fall, according to the deter- 2. THAT the Perjonbe in bis Right Mind
initiation which is there made. Here ftill when be confejfeth, And here there are two
thing,
******r+mnmmvi.*fm* '**>■«*> ■>i»nwr
Queft. LXXVII, *Jjfembly\ Catecbifm. f%f
things which, when they are, ought to invali- em Witnejfes. As to the fufficiency of rherh,
date a Confeiiion : viz. DifiraQion, and raging it will be confidered under the next j bin for
Melancbiliy^x Difcoment. The Teflimony of the Number of them, Fewer than Two in the
a perfon tie fides bun J elf, may not be taken a- cafe iuppofed will not do ^ and the RtftricHonS
gaiuft another, and then furely not againft ww which fomeput to it, are Miftakes : fome re-
felf, for he is not able to judge between Truth ftrain it to matters Capital, but will not have it
and Fa fe boo J. And as to Perfons under the binding in leffer Crimes \ others will allow it
power of Mclancholly and Difcontent, Expert- only in Matters between Man 8c Man, and tell
ence hath proved, that luch are often prei'ailed us, One Witnefs is enough for the Thing, but
on,by their difquiet Minds toaccufethemfelves thefe are repugnant one to the other. Some,
of things, which' either their deluded Imagina- and the rnoft will have it to do, when there are
tionshave perfwaded them of, or which Defpa- no other Circumftances, and then think One
ration hath put them upon, hoping thereby to fufficient to determine a Caufe. But we obfer-
rid themfelves of life. ved the Miftake of thefe latter, in that the/
£2] THAT if the proof entirely depend on confound the Evidence with the judgment".
Humane Teftimony, there mu(i be at least Two WitneiTes are not Judges of the Law, but Evi-
f efficient Witnejjes to one individual Fati. Here dences of Matter of Fad, and every fuch fvlat-
two things are f ppefed •, ter is to be proved, in order to a Judgment on
1. THAT the- perfon upon Trial doth not the Perfon. Now the word of God requires
make a free Conftfftm before the fudges. If he that there fhall be Two at leaft,in this refpe£t,
-have made it trivately, and will not ftand to it Numb. 3 5. ?o Wtofo killetb any \erfon, the mw-
on hisTrial, proof muft be openly produced that derer fhall be put to death by the mouth of wit*
he did fo, and then no more than a due weight nejfes : but one tpitmfi fhall not teflifie ag<tm$
is to be put upon it -, which, what that is, I -de- any perfon, to caufe htm to die. f)eut. 19, if,
termine not-, only, if upon Trial he deny it, I One vctt n^fs fhall not rife up aga nU a man for
think it will. not amount to a full Convidion \ any iniquity, or for any fin r, in my fin that be
whereas, if he ftand to it, it is to be fuppofed finnctb : at the mouth of two vottneff\s,or at the
•that he hath done it deliberately, except there mouth of three witnejfes (ball the matter be efta-
be reafons to judge that he isnotCompos Mentis, bhfhed. And hence our Saviours remark, Joh.
2. THAT the proof entirely depend upon Hu- 8.17. It is alfo written in your law, that ~lh$
mine Teflimony. This I infert,becaufeit is ge- teflimony of two men is true. And it is con-
jierally Iuppofed, that there may be other Ar- firmed under the Gofpd, 2 Cor. 15. 1. In the
tiflcial Evidences to prove the matter : Tho' I mouth of two or three wuneff^s fhall every word
think that it is a Vulgar Error, unlefs it intend be efiablilJjed. So that it is Moral, and denies
that there may be luch things alledged againft the fufficiency of One, aiid becaufe it is Moral,
the perfon, as do not directly prove the thing, therefore the former Limitation, in refpe£t of
for which he is indicted, but only by rational Perfon, or Cafes, is trivial : for this Precept
Gonfequence, which amounts to a Demonftrati- hath no regard to Perfons, or Cafes, but to de»
01), of wnich we may consider afterwards. But termine what is a Legal Truth. There may
thele are the things from which this Demon- be a difference of Penalties, but the Truth of
ftration muft have its foundation of Teftimony. the Evidence is the fame, and can have but
For if the thing it felf be not proved,theDemon- one Rule in all cafes, leffer, or greater, and this
ftration cannot be applied to the Perfon,to ren- feems. to be built on common Reafon $ for
der him Guilty 5 for ftill the matter remains doubtlefsoneMan's denial is as good as another^
Hypothericall. Now all Teftimony of Credit, affirmation -,and Charity binds us to maintain
is either Divine or Humane : As to Diabolical every Mans Credit, till there be fomething
Teftimony, there is no fuch Credit to be allow- more forcible to overthrow it ; which cannot
ed it, as to determine a Judgment upon one ac- be, unlefs it be over-weighed by Two at the
cufed $ and I believe, that the over Credit gi- leaft, to fuch Matter of Fact $ from whence it
vento it, efpecially in matters of Witchcraft, may be judged, whether the perfon be Guilty
hath taken away the Lives of the Innocent, or not Guilty,whether direc~Hy,or by nectiTary
and left a Publick Guilt 8c Blot behind it, which Confequence 1 befides that the Veracity of the
not Time, but only Repentance will wipe off, Teftimony will better the difcovered, when
Now as to Divine Teftimony, it is extraordina- there are Two,as will be confidered in the next.
iy j and ufually, when God fo bears Witnefs 2. THA V it mu/l be to One Individual Fall.
againft Perfons,He Teftifies in His Providence, -Here I know that diverfe weighty Divines diC*
and that by ftrange Punifhments which He in- fent, and think, that if it be to Facets of the
flictsonMen j or if He fo difcovers Men, to fame Nature, tho' at diverfe Times, it may
be brought to Punifhment by Men, the Proof fuffice, in that it ferves to prove an habitual
is to be made according to Civil Judicature, as Cuftom \ and they exemplify -it.fuppofing thai
was done in the cafe of Acban^ofh.'j. Humane one reports that he faw Lions in Africa at one
Teftimonies then only, remains as to the mat- Time, and another that he had feen feme, tho'
ters of Fact, by Bearing Witnefs to the thing at another Time, and not the fame Lions, it is
fpoken, or done,but are not Judges of the Merit fufficient proofof the thing. But I think with
of the Caufe, that being the Province of fuch fubmilfion, that the Inftance is neither True
as are lawfully empowered. Now in this re- nor Probable, to the cafe under Consideration,
gard,there are two things ailerred in ourPofition. That it is not True, i. e, doth not infallibly
1. lH AT there muft be at leaft, Twofuffici- Prove the thmg,tho' it makes it very Probable,
T t t t % and
f i 8 LeBures upon the Quell. LXXVII.
and tho t may Believe it with a common Caufe,or any known Malice entertained ygainft
Faith, yet it doth not give me a full Certain- the Perfon, or Threarnings uttered againlt
ty •, and fiich Reports ibmetimes proves him, or receiving a bribe to Teftify in luch a
Faife \ And let us allow what Evidence we Cafe.' Any of thefe wili fay, that his Word
will to it, yet the thing is different -, for in the is to be little Valued — . Thefe things there-
formcr, the greateft danger is in being Decei- fore ought to be enquired into, in order to
ved whereas in //;/., the Name, Eitate, or the receiving fuch as offer Witnefs in any
Life of the Perfon is concerned, which is of Cafe.
greatelt Moment- Only here obferve, that C4-D THE Matter tejlified, ought to be rdu-
it is not neceiiary, that it be at vhe lame In- ced tarejully to tie true Mind ar.d Meaning of
ftant • the fame Fad may take Time for the the Law. In Judicatures, Witneis is taken,
perpetration of it -, and Two Perfons may for the end that Jujiice may be Adminiltjed,
fucceihvely look thro' a Hole, and fee the and no Man may fufler Injury. Nowlorthis
fame Perlbn doing the fame Acl ot Murder, end, there are two things to be done;
Adutery, Theft, which cannot in the lealt i. THETrurh oj the Witnefs is to be fea?ch-
inviiidate the 'lefiimony. ed. There are form Men, who t ho' not Wick-
f 3. ] T HERE ought to be a due regard ed, may be Weak, and Mijiake in what they
b id to the Quality oj the Witnejjer. We obfer- do affirm ; and others are Falfe, and ready to
ved before, that they mult be fufficient Wit- be Knigbts oj the Fuji : If therefore there be
neiTes •, and if great Care be not ufed by fuch any jult grounds of fufpirion, utmoft Means
as are to judge and determine Cafes, in this are to be ufed to find out the Firoror FaJlfe-
regard, great Wrongmay be done. Aijd here hood^ bydiltintF Interrogatories propounded
we are to obferve, that the Force of aTejii- to them, andfometimes examining the Wit-
rnony to gain Credit, depends upon the <gua~ neiTes apart, to fee how they agree; and tihis
lification of the Perfon that gives it •, for we feems to have been done by Chrift s Enemies,
obferved, that the Witnefs pawns his Credit Mark 14. 56. Many bear falfe witnejs agaixjt
for the Truth of what he aiTerts : If therefore him, but their uitncjs agreed not together.
He defer ves none, neither can his Teflimony, 2. DUE Enquiry is to be made, How far it
and fo it ought not in Confcience to eftablifh Agrees vcitb the Cafe that is brought in tocleiir.
any thing for a Truth. It is one thing, to be fatisfied that what is
NOW there are Three Qualifications requi- Teftified is True -, and another, to find cut
led by right Reafon in zTeJtimony, to render whether it be to the Furpcfe for which it is
it Valid among Men, and the want of any one pretended. If the matter of Fact be in it 1 elf
of them renders it infufficienr. a direct Tranfgreflion of the Letter of the
1. FRUD E NC E or Difcretion. A Man Law, it is a Legal Conviction ; and dettrr-
tnuft know what he bearsWitnefs to,and have mines the Cafe ; but if it be only a fecondary
fo muchDiicretion as to be able to put things or preemptive Proof of the thing,it requires
together, and rightly difcern the mind and a greater Care : The Man may pofiibly have
meaning of what it is which he Teftifys. For done the thing, and yet no way Broken the
want of this diftinttnefs, he will confound Law, or not to fuch an height : Thefe Two
things, and labour of unavoidable Miftakes : ought therefore to be brought together, and
Hence Fools or Naturals are not admitted for well compared -, and meer Frefumptions or
WitnelTes -, or Men that are Diflratted: Chil- probabilities are not enough -, but there muii
dren alfo, who are not arrived at Years of be that which needfully infers the Conclufion,
Difcretion, are not admitted to be WitnelTes elfe the Man is judged without due Proof,
againlt others, nor can their Evidence Con- contrary to the Divine Precepts. The Man
firm a Matter. is Innocent till proved Guilty -, and we are
2. VERTUE or Confcience. He ought to told, Prov. 17. 15. He that jujiifieth the wicked^
be a Perfon of approved Morality-, and here and he that condemneth thejuji, even they both
peculiarly, that he be a Perfon of approved are abomination to the Lord.
Truth and Fidelity-, for Truth is an efTential {_%7\ EVERY one that is concerned in the
Qualification in a Witnefs : Hence we have Frocefs oj ' Judgment, ought to maintain andexer*-
thofe Epithets, Rev. 3. 14. The jaithful and cife a due refpetf to the Truth. God expecls
true Witnefs. And for this Reafon Debauched Righteous Judgment, which cannot be, unlefs
Perfons are not eafily to be Credited, peculi- it be Built on the Bafisof Truth. Now there
arly fuch as drive a Trade of Lying, and can- are feveral forts of Men which are concerned
not be Believed among their Neighbours in in this, and each, in his Capacity, is bound
any thing they fay .- For a common Lyar to be to promote it, viz Judges, Jurors, Advocates :
admitted as a Witnefs, to turn a Cafe in which And there are the feveral Duties which this
a Man's Concerns are interefted, is contrary Command requires of them, if they will ap-
to the common Reafon of Mankind. ptove themfelves Men of Veracity And we
3. R E A EVO L EN C E, or a Free and may take a brief View of each of thefe in a
Candid Spirit, and every way difengaged by 'Iheological refpecl^
Prejudice. And there are divers things which (I.) IN ref pedt of Judges : Here letmepre-
may be reckoned as fuch Prejudices and wea- mife concerning this and thofe that jollovo,
Icen fuch an Evidence -, as the near Bonds of that I only defign to mention fuch Duties as
Relation -, or a being concerned in the fame refer to this CoBnmand3u/.z. The maintenance
• of
j ' <■ !■-"••
Qiieit. LXXVII. tjffemblfs Catecbijm. 719
ofT/utb, and the Good Name ofthofethey fliall be Preferred for his Wealth, and a
are concerned withal. This therefore is one Poor Man defpifed for his Poverty : A Man
of the neceflary Chuacteriltical Notes of a in Power and Place ihall be Feared, and the
Good Judge p refer i bed by fetbro to Mfes, Mouth of the Judge Itopt becaufe he is fo t,
Exod. 18. 21. T'iou (hat provide out oj all the and a mean MauOpprefTed, becaufe he hath
people, able men, fuel* asjearGod, men of Truth, one in Power for hisAdverfary jwhen Friends
And without this Prutb, they can never are preferred for Friendihip, or the like.
cxecure Rigiiteoafneis in Judgment, which If Judges imitate God, who is the fupream
is the great End of heir 6 jfice ; and if they Judge, they fhould remember, Rom. 2. 1 r.
fail in Tois, they are rarher Plagues than Be- There is no refpett oj perfons with God, eife
liefits to 1 People : Hence that complaint, they cannot Judge in Truth.
Pfal. 82.5. All the foundations of the earth are 3. THEY Jbouid examine the Cafes that come
out of courfe. Mdw rhere are- two things t» their Enquiry to the Bottom : Not take up
which Judges are concerned in, aa fuch, in with an ealy Scrutiny, or be impofed on by a
both whereof they ought to maintain the fair Delation, but make a diligent Search t
Truth to their utmult. for a foul Caufe, may have a fair Varnifti put
I. IN the Trial of Perfons. It belongs to upon it, and therefore mull be fought into*
thefe to fit inCntef in th s, and there is re- This was one of fob's Vindications Job 29. 16.
quifite to be a fair Trial made, in order to a The caufe which I knew not, I fearched out.
Righteous Sentence ^ and the proper defign of And we find how great weight God puts up-
this is to find out the Truth of the Caufe, on this, as neceflary to be attended, to pre-
thereby to prevent an Error in Judgment. vent a precipitate Sentence palling upon any
AND here, thefe things are mainly confi Perfon, Deut. 13. ] 4. Then /halt thou enquire
derable, and make fearch, and ask diligent !y : and behold
1. THEY ought to bring a mind no way pre- ij it be truth, and the thing certain. Truth in-
poffejjed with Prejudice. They fhould not Pre- deed may pofTibly be miffed after the molt
judge the Caufe before they Hear it \ nor careful Scrutiny, but then the blame will
refolve before-hand, which way they will not be on the Judges, and fo leave a publick
Determine it-, and hence Private and Prepa- Guilt, but upon the WitnelTes, whom God
ritory Examinations of Perfons, is more pro- will call to an Account. A juft Judge will
per for others in Authority, than for thofe be Deliberate in his proceeding to Judgment,
who are to fit in Judgment upon them •, left tho' he will be Refolute in the Execution of
they fhould thus 'bePre-pofiefTed in their it* and theReafon is, becaufe the Truth is
Refolves. It is alfo very improper for ttum not always eafily dif covered^ but when found
to Hear either Party before hand in private, cut, it is then directive,
who will endeavour to make their Cafe fair, 4. THEY ought iofufpend their Judgment,
and too eafily pie-occupy their Judgments till both Parties have had j Efficient Liberty gi-
and become a Bias to them : Much lefscught ven thtm to lay open their Caufe. It is the
they to receive Bribes, or Gifts before-hand, Wife Alan's ObferVation, Prov.18. \J. He that
which have a dangerous tendency 10 engage is fi fl in his own cauje^ feemeih juji9 but hit
the Affections and preponderate the Judg- neighbour comeih and Jearcheth him. And it
menr. This therefore is forbidden, Deut. was the "Woid of a Heathen Judge, Audi al»
j6. 19. Ihou jhalt not wreji judgment, thou teram partem 5 and our Proverb is. One Mans
jh all not ref pell perfons, neither take a gift ; Cafe is Good, till another s be heard. There5
for a gift doth blind the eyes of the wife, and ought therefore to be Freedom given irr this
perven the words of the righteous. And it is regard, elfe the Judgment will be Precipitant,
given as a Note of one who fliall be fecure in and in all likelihood Falfe. And this ought
the Day of God's Gontroverfy with a People, to be not only in Cafes commenced between
Ifa. 33. 15. He that waiketh nghteoufly, and Man and Man, but alfo in fuch matters as
fpeaketb uprightly, he ihat-defpifeth the gain of are Criminal or Capital. He that is Accufed
epprejjions, that fhaketh his hands from holding muft have asfullFreedom as he that Impleads
oj bribes. him 5 and the Judge ought not to Fright or
2. THEY ought to put eff all Refpett of Per- Terrify him, but be ready to receive his De-
fons. Jhis alfo is one thing mentioned in the fence, and allow it it's due weight. This
iore-cited,*Dr«r. 16. 19. The Ancients were the Light of Nature teacheth Men, 3nd was
wont to Paint fujlice, as a fpotlefs Virgin, well exemplified in that Heathen Judge in
Hopping her Ears, and fhuttii.g her Eyes, in- Paul's Cafe^ At\s 24. 10. Thegovcrncu^btck-
timating, that as fuch fhould not receive any tied unto him to fpe ale. 26. j. Then Agrivva
Private Information, fo they fhould not look faid unto Paul, thou art permitted to (peek for
upon theQuality or Condition of the Perfon, thyfelf. 25. 16. I anfweredji is not the man-
but refer ve an entire refpect to the Caufe. ncr of the Romans to deliver any man to die
Reffetl of Perfons is frequently mentioned in before that he which is aaufd, buv? the actufejs
the Scriptures, and it hath no Confederation face to face, and have licence to an f we r for
inGratuitis, but only in the Mminiftration himflf concerning the crime laid egamfrhim.
of Jultice; and it is then a Sin, when any And Saul therein fhewed his Injullice and
Quality or outwardConfideration, puts weight Falmood.when he would Titifofct'Abimilccb
into the Scale to turn it h when a Rich Man to vindicate himfelf from Deeg% Accusation,
but
7 30
Leftures upon the
Queft. LXXVII.
but j,aft aSentence of Death upon him unheard,
1 .*>arn 22. 16. And the king fad, Iboujhatt
die Ah melecb, thou, and all thy j other's boufe.
$- THEY ought to admit of no unnecejj^iy
Delays in bring, ng the Cajc upon it's Trial. It
is true, there fhould be due Allowance on both
fides to prepare tor a Procefs, and Precipitan-
cy on this account is Injurious ; but to allow
frivolous Non-Juits, to encreafe Men's Charges ;
or to lay Men up, aid keep them in Prifon
beyond the pr< per Seafon of the Trial, is an
Argument of bat(hood, and not a little ferves to
Vindicate the Innocence of the Accufed, and
puts him upon unnecelTaryCharge, which if he
mould be found Innoc* nt afterwards, is an ir-
reparable wrong ; for the Publick will never
repair either his Name or Damage fuffered on
this Account. And this alfo is provided againft
by the juft Laws of Civilized Governments -,
and the Light of Nature directed even an Hea-
then Judge in this matter, Ails 25;. 17. There-
fore voben they were come hither, without any
delay on the morrow I fat on the judgment feat,
and I commanded the man to be brought j rib.
And it would be a fhame to Chriftians to do
otherwife.
[January 8. 1705.]
SERMON CCVIL
II. T N the Paffing of the Sentence after Trial.
A The Trial was to make way for this,
and therefore this muft be the upfhot of it ;
and that is either Abfoiution or Condemnation.
AND here,
1. THEY ought to befatified in the Righ-
teoufnefs oj the Law, according to which they
pafs the Sentence. I know there are hot Dif-
putes in this Cafe ; and many think, that
Judges are not concerned to enquire whether the
Law be Juft or no •, it being the Province of
the Law- maker to enquire after that, and if
the Laws be Unjuft,they muft anfwer for that ;
and that if the Judge were alfo concerned in the
Making of the Law, he ought to have with-
stood that which his Confcience told him is
Unj -ft 5 but it being his work as Judge, to ex-
ecute the EitabliHied Laws, he hath nothing
to do to Queftion the Juftice of them, but is
bound by his Oath, and confequently his Con-
fcience, to execute them according to the mind
and meaning of them. But I think there is
juft Exception againft this AfTrtion, tho' Cau-
teoufly to be' guarded. Here then, it is to be
granted, that a private Perfon ought not to
make open Difturbance againft the Laws of the
Place, and the Law-maker for Injuftice -, but
rather to Suffer, than to difquiet the Publick
Peace : Nor is every private Perfon a fuffi( knt
Arbiter, to Judge of the Equity of every Law
that is Enacted. There are fome Laws which
are General, and are but the Ratification of
the Laws of Nature, with Civil Sanctions •, and
in thefe there is a double Confederation, viz.
The Juftice of the Law it felf, and the Equita-
bleneis of the Quality of the Sanctions There
are other Laws which are purely Pofifive, and
are Vulgarly called Prudential, and that either
as to the Laws themfelves, when the thing it
felf is Indifterent, but made neceflary by Cir-
cumftances, and for the Publick Benefit j or
in regard of the Sanctions, when nothing is de-
termined by theWord of God, but is in the Dis-
cretion of the Law-givers, who are to confult
the Good of the Subject. But we are to obferve.
that every Perfon,who fits in Judgment upon o-
thers,is to be active in palling theSentence, and
byConfcience bound to Fear God and keep His
Commands. He is therefore bound by God's
Command, who is the fupream Law-giver, to
do Juftice to all, which he carnot do, unlefs
he do that which is Right 5 and God hath fe-
verely threatned, Prov. 17. 15. Br tb.it jufti-
fictb the wicked, and he that condemn ttb the
jbfl^ even they both are abomination to the Lord,
Now God's Law is the Rule of Juftice, and that
which is diredtly contrary to that, muft needs
be Injuftice •, and no Law of Man can make
that Juft, which He hath immutably dttei mi-
ned to be Unjuft : And He hath faid, Pfal.
94. 20. biaUibe throne of iniqutt) have jellow-
jhip -with thee, woich jramttb mij chief by a law >
He therefore that condemns a Man for doing
his Duty, and he would have finned againlt
God if he had not done it, doth Injuftice, and
ft himfelf againft the Truth : The Jews pre-
tended they had a Law, J >h. j 9. 7. We have a
/aw, and by our Law be ought to die. And yet
fee, Acts 2.23. tiimye havetaken^ and by wick-
el hands have crucified and flain. And it is a
vain Plea which fome pretend, that a Judge
hath a Publick and a Private Confcience, and
that by One he may Condemn a Perfon becaufe
he is Sworn,andyet by the Other Acquit him,
as knowing the Law to be Unjuft : Nor will
this be a Plea another Day, when he muft Ac-
count to God howhedifcharged his Truft; nor
can an Oath to Man bind, when in perform-
ing of it, the Perfon breaks his Allegiance to
Heaven ; and tho' Men may Applaud him,
yet God will Condemn him. In fuch a Cafe
therefore, a Man is bound, rather to lay off
his Office, than wrong his Cosfcience : Tho*
as to Prudentials a Man may Judge, tho' he
may think that the Sanctions feem too hard, if
the thing it felf be allowable for the common
Good.
2. THEY ought alfo to befatisjied, that the
Per j on Is Rigbtcoufly Convilhd. And here ob-
ferve, that there is aRighteoufnefsin theCourts
of Civil Juftice, and in the Court of a Man's
own Confcience.
AND here a CASE isftated, viz.
Queft. W H ETHER a Judge may always
Pronounce a Sentence, Secundum allegata et
probata, provided the Lawitfelfbe a Juji Law >
Anjw. THAT it ought to be thus ordinarily,
is as I fuppofe indifputable j but that it fhould
alvcays be fo, will admit of a Debate. It is
certain, that a Judge is Sworn to go according
to Law * and this beyond queftion includes this
Negative,
Queft. XXXV 1 1. tAffemblfs (Mdipn. yft
Negative ,th*t he hath not Liberty to determine Stifpicion, and let the Cafe go as it Will, after-
any Cafe contrary to Law, tho' he mould have wards, yet it Fixeth this Blot upon the Perfon,
never fo great a Moral certainty of the Truth that he was Once judged by wife Men to be
of the thing •, becaufe nothing is to be counted juftly fufpedted of Inch a Crime, and this will
True in Civil Judicature, but that which is abide to his Scandal*
Legally fo, which muft therefore be fufficient- 2. T ti ET fhould enquire into the Accufation
\y Proved' And becaufe He is under the Law, that is given in. Men are many times clamo-
as well as the Perfon upon Trial,he can do no- roufly Accufed, when the thing it felf upon de-
thing warrantably, but what the Law empow- liberation, will be found no TranfgreJlion of
ers him to. Nor will it be fufficient for him the Law 5 and if fo, it gives no ground of In-
to Condemn a Perfon, becaufe he thinks him 'dieting of the perfon : It is Nonfenfe to deny-
really Guilty, unlefs he is Proved fo { nor yet Grand Jurors a right of comparing the Thing
to Acquit him that is Legally proved Guilty, he- alledged with the Law ; for if there be no Law
caufe he hath a ' harity for him, that he is ei- broken,there is no foundation for bringing the
ther Falfelyaccii fed Defigned/y, or upon aMiflake •, Man upon his Trial : S'o that if it hath no rela-
altho' thefe furmizes may and ought to put him tion to a Law, it will command an ignoramus
upon the more curious & inquifice Inquifition, , in all equity. Enquiry therefore is neceifary,
to find out the Truth of the Cafe, left there and it belongs to that Precept,Deut.i3.i4. Tbott
fhould be an Error that might with Care have fhalt enquire and make fearcb, and ask diligently.
been prevented. But, thoJ this be fufficient ;. T H ET are to coi?fidcr the Quality of the
reafon for him to pafs a Sentence of Condem- Wit neffes, that offer to Terrify to the Matter of
nation, becaufe his Oath obligeth him to it ; Fact. It is not fufficient tnat there is fucb a
yet in cafe he is Certain,that either the Law is Number of Witneffes that offer themfelves.but
Unjuft \ or if it were never fo Righteous, that they muft enquire of what Validity their Tefti-
the Perfon is Innocent, and that if he condemn mony is, they may polfibly be proved to be
him, he fh.ill affuredly condemn an Innocent Sons ot Belial, Knights of the Pofl ; they may
Perfon, the Cafe with him is altered i tho5 he be found out that there is an Impcifibility of
cannot acquit him, becaufe the Law allows it their Witneiling in fuch a Cafe of their own
not, yet he ought toexcuie himfelf from doing "Knowledge, by convincing Arguments; there
the thing, becaufe herein he fhould wrong his are manyReafons to invalidate their Evidence,
own Confcience ; and this comes under that and this Command requiresthat they be lockd
fore-cited, Prov. 17. 1$. into, as far as may be.
(II.) IN refpedt of furors. Thefe are next- 4. T tiET ought to weigh the Evidence gi-
ly concerned in matters of Judicature,to fearch ven, with the Law fujpefed to beTranjgrrjjed.
out the Truth of Things, and give in their Judg- There are often impertinent Teftimonics given,
ment upon it^ the Truth therefore is the bufi- which are nothing ro the purpofe which they
nefs which is incumbent on them to ufeutmoft are Prefented for, and certainly thefe can have
ufually called Grand Jurors, and Jurors of proved him Guilty of a Confpiracy, for which
Trials ; We may confider them apart : he died, tho' it might probably bring him into
(\.) GRAND furors, or fuch as are to Sufpicion. And doubtlefs fuch Evidence as no
make Enquiry into a Cafe, in order to the Pre- way toucheth the Cafe, is to be rejected by
paring of it for Trial • and their bufinefs is, thefe as Idle & Impertinent, there being no
cither to bring it Forward, or to put a ftop to Logical Argumentation capable of being built
it j and there is Truth & Fidelity required in upon it.
them, in order to the right procedure of Juftice •, (2.) f "O R 0 R S oj Trials ^ are fuch as are,
and their Truft in this regard is very great,and in fome Governments ailigned to Try perfonsat
of great Confequence : and there are thefe Four the Bar,in order to their being found Guilty,c$
Duties peculiarly incumbent on them. Not Guilty • and it is counted a great Privilege
1. T tiET ought to be exceeding Tender of of the Subject', that he may thus be Tried by
Expofing Perfons. Every Man's Name,Eftate, fuch as are his Peers. Now it is a Matter of
Limbs, Life ought to be precious to them : So great Importance, that Thef\, proceed accor-
that they ought not to expofethem without juft ding to Truth, fo far as they are capable of
reafon for it. They are to judge of a Report, finding it out, and therefore, they ought in or-
Sc ought not to Confirm it upon flighty grounds, der to the Verdict to fhew themfelves lc
Pfal.15.3. He that backbiteth not with his tongue^ of Truth. .As to that Cafe,
nor doeth evil to his neighbour, nor taketh up a Queft. W tiET ti E R fuch Jurors are con-
reproach againfl his neighbour. An eafy Credit, cerned wtth the Law, or the Merit of the Omfe,
will hazard an Unjuft Calumny. It is a thing or only with the Matter of Esil >
too much pleaded, that fuch a Jury need not be Arif. THERE are great difputes Pro Sc (en \
Curious, becaufe the perfon will be brought up- and it feems to me, rather a Queftion of L«i<\.
on an after Trial, which will determine the than Divinity •, and it depends en the P
Cafe •, but this is a great Fault. If thefe bring which is devolved on each order of Men,accor-
a Perfon to the Bar, it faith that there is a juft ding to the Fundamentals of trfc-'Coveinment':
only
7^i Leftures upon the Queft. LXXVII.
only \n G neral, there can no True and Equal our Confederation. As it is necefTary that
Judgment pafs upon any, unlefs the Fact be a they he well skilled in the Law, both Natural
iuiiiCient evidence of the violation of the and Civil, elfe they cannot anfwer the End of
Law-, for the Breach whereof the perfon is their Employment, tho' they delire it ♦, fo
put upon his Trial : and if this belong to the they ought to be Men of Integrity,and a good
Conftitution of thefe Jurors, they cannot be Confcience, elfe the more Skilful, the more
True to their Truft, except they thus do. Dangerous. Now the duties lying on fuch
And it feems to belong to them according to are more principally,
Law, otherwife they are very improperly I. TO enquire into the Nature cf the Caufe
asked bv the Judges, Whether they find the offered them, bejore they undertake it, and be
perfon Guilty, or Not Guilty. For every Man fully fatisfyed in their Confciences that it is
offenfe kno^s,that the bare finding of a Fact, Juft. The proper End of Advocates is to en-
doth not declare the Man Guilty, for that ne- deavour that Juftice & Equity may take Place
cetfarily refers to the Law, from the Breach in Civil Judicature •, and to that they are to
whereof Guilt properly arifeth. Neverthe- bend their whole endeavour-, and that whe-
lefs in regard to the Enquiry after the Fact, ther they are concerned for the Publick or;
there are thefe Two Duties come under this for Private Perfons : for it is fuppoled that
Command ; all Men are not fully verled in Law 8c Equi-
i. THAT they bring with them an Unpre- ty, and fo may ftand in need of better inlor-
judic'd, Unbyasd Spirit. The Laws allowing mation. They labour of an Error who think,
of the Party at the Bar to make Exception a- that fuch an one is obliged to Defend the
gainlt the Jurors,\s grounded on right Reafon, Caufe he is concern d in, whether Rght or
and is a Privilege which tke Law of Nature Wrong, as far as his Wit can reach, and Inva-
ailows Men. He who hath Judged a Caufe lidate the contrary, ly all Tricks he can de-
before he hath Heard it, is Prepoitelt, and his vife. He ought therefore firft to Know the
Judgment is Preoccupied. He that bears a Caufe throughly, and be aiTured that there is
Crutch againlt a perfon, cannot be thought a Juftice on his tide. No Man is fit for a Plea-
comperent Perfon to offer his Verdict againlt der or Counfellor,but one that is able to fay,
him. He who is under fpecial Obligations as Paul, 2 Cor. 13. S. tor we can do nothing a-
to one Party, cannot be thought to hold the gain ft the truib, buffer the truth. His duty
Balhnce Equally in his giving hisVoice. Such therefore is, if he Knows the Cafe to be Badf
an one ought to lay afide all refpect of Per- to Rej ufe toundertake it, and give hisfolemn
fons,and tie himfeif entirely to the thing it Advice to the laying of it afide -, and tho' he
felf, as if both perfons were utter Strangers have Fees offered him, to Refolve that his
to him. It is the excellent Commendation Tongue mall never be made Mercenary, to
of the Tribe of Levi, Deut. 33.9. Who /aid un- Profecute any Falfely, or to Defend a Caule
to his father and to his mother, I have not feen that is Unjuft, and he knows it to be fo, left
him, neither did he acknowledge his brethren, nor he bring himfeif under that Malediction,
know his own children \ for they have obferved Deut. 27. 25. Curfed is he that taketh reward
thy word, and kept thy covenant. to flay an innocent perfon: and all the people
2. T H AT they curioufly endeavour to fatis- Jhall fay, Amen,
fy the mf elves in the Matter of Fall. This is 2. I N his Pleading, to avoid all Tricks,e\thet
the Firft thing necefTary in the Inveftigarion to Blind the Truth, or Defer the Execution
of theTruth,aad that which indifputably be- of Juftice. If he pleads againlt any perfon,
longs to this order ofMen. Either the Fact he ought to be Impartial in laying open the
was done, or no ; that therefore mult needs Cafe as it is. If it be for the Publick againft
be Proved, elfe the Law is not concerned in a Criminal, he mufttake heed, that henei-
this Matter. We have therefore already ther put a Wrong Face on the thing, to Aggra-
proved, that every one, who is concerned to vate the Matter beyond what it is really, nor
Search & Try a Caufe, muft be curious in this to fupprefs the Truth, in Favour to the Dc-
bufinefs, becaufe an Error in this, cannot be fendent, which he knows would Detect and
rectified afterwards. And here often falls Convince him, either in Affection to the Per-
out to be great Doubts 8c Difficulties in this, fon, or for the fake of an Underhand Bribe *,
which therefore calls for the more diligent and he ought to avoid all Infolent & Virulent
and deliberate Enquiry,according to the fore- Reflections, for it belongs not to his Poff, ei-
ctted, Deut. 15.14. and Hafle here many times ther to Prejudge the Perfon, or to Letermine
prevents Juftice. his Caufe -, but only to lay Open the Matter,
(III.) ADVOCATES. Thefe alfo are an to Prepare it for the Judgment of Others :
order of Men, whom neceflity calls for ; and, his Bufinefs is not to contend for Victory, but
if they are true to their Truft, are of great to manifelt the Truth,and plead the Caufe of
Ufe 8c Service to a People ; but if they dege- the Innocent, but not the Nocent $ fo that if
nerate, they are a Peft to the Places where he,before,was perfwaded the Caufe was good,
they live in. I fhall not here enquire into yet when he finds himfeif miftaken,he ought
the Divifions of them, into the feveral Orders, to be filent, and let his Client know, that he
or Services allowed them ; inafmuch,as with is his Friend no further than the Altars ; and
reference to this Precept, it is only their Truth that he will not wrong his own Confcience,
and Fidelity in their Function that is under whatever he may Gain by it. The Precept
for
hieit. LXXVIf. zJffembly's.Catechijnn 7^
— -«■■■—- ■•■'i
for this is plain, IixxL 2?. 2, '6. Neither jhalt Secondly, KVivtoitfary Teftimonv 5 which
thoujpeakinacaujc, to decline ajtcr miny, to hath reipecf to iomething that is Future, to
a;r// judgmtnt Ti'ou jhalt not wrejl the judg- which the Man obligeth himfelf.
w^/.'f of thy poor in bis eaufe. Nor yet qught A Promife is properly, an Obligation, whe re-
he to ufe endeavours to Delay a righteous Fro- in one Bindcth himfelf to another, to the 1
cefs,by endeavouring needIeisAiV^-7////j-,\rliich and Faithful ' Fcrjormance of any thing, ja
will tend to the Injury of the Righteous Party : which he flakes Ins Truth for Security of his'
Nor to mitigate any. Per ions to maintain Liti- doing it ; and therefore ought very carefully
giotts Suits, when he knows the Cafe is Bud, in to endeavour, that he may herein fhew
hopes thereby to advance his own private In- great Value which he hath for the Truth. •>:
tereft j it being every Man's Duty, as a Chri- concerning Promijes, it is to be obferved, that-
ftian, to endeavour in his place, to be a Peace- fome are made to- God, others to Men h i
Maker it he hope to enjoy a title Claim to former are ufnally called F^m • andtbePrc-
Bleilednefs ■, Matth 5.9. Bhjjed are the Peace- mifes which Men oLligethemfelv.es in, are
makers : jcr they JhiU be cal.cd the children of either Hypothetical or inconditienate, xvhich I
(3^. ihall not confider feverally ■; only obferving,
[6.] WHEN Ctf/l-x offered to Civil Judg- that a Conduionate Pruv'ifc cloth no further
ment, do after all remain Dubious, they ought Hind the Conference to Performance, than up-
to be left to the Judgment oj God. It is goad on the Performance of the Condition by the
for every Man to maintain a Zeal for the Truth, Party to whom it is made : And the Duties re-
and in his place to ufe regular Endeavours for ferrmg to this Command, may be reduced to
the maintaining of it } but this Zeal ought to Two Heads j
be managed by Knowledge, and aSubmiaion /.WE ought to have regard to the Truth,
. to the All-governing Providence of God. It is in our Making of them. Tijo' a Pcrfui might
a great Truth,that there is a great deal of wrong poi'iibly be Free before, yet wlun once hisUh.rd
done, and Sin committed in the World, which is. pad, he is become Bound, and therefore his
God doth not bring to light fo as to convince love to the Trutby ought to make him very
thePerpetrators of it,as that they may be born Cautious how he enters into fuch a Band.
Witnefs againft for it, by Civil or Ecclefiaftical AND here are Two things,
Cenfures. Many times things may be fo far . (j .) WE ought to Make no P s, but
detected, as there may be reafon enough to fuf- fuch as we can Per form. He who Promifes
pect Perfons, and be Morally pcrfwaded that beyond or befides tins, dothnotoriouny betray
they are Injurious to their Neighbours, or have his Faljhood in the very Act of Promiilng -, and
broken the Rules of the Moral Law -, and yet that either R ijhly without DeIiberation,or Fa,fe-
thereis.no legal Proof to be brought to Con- ly without any Intention of Performance, if
vince them,, agreable to the Rules of the Word when he Promijltb, he knows it is out oV his
of God, We are to'.he humbled, when it is in Power. And here is a double Ability to be
things of, an heinous nature, and ought to ufe considered,
Endeavours .to detec\ them i but it is iufneient 1 . A Moral Power : which faith that it mull
to take Care that no publick Guilt be contract- be a thing that is Lawful for him. That which
ed by it, which will not be, unlefs the Rule be would be Sin for the Man to Perform, becaufe
neglected. AVe are acquainted with the Diredti-. in it he will Tranfgrefs fome Moral Precept, is
on God gave about the Cafe of a Private Mur- to be judged Morally impotable ; nor can he
tier, Dent. 21. For Men to make Laws for the be True to Men in it, but he muft at the fame
Puniiliment of Sin, upon flighter Evidence than time be Falfe to God, to whom lie hath promi-
the Word of God hath prefcribed and limited, fed Allegiance ; and. for that rcafon when lie
will not be to prevent Guilt, but to occafion Promifetb, he is at that time under a Bond- of
ir. We are afmr'ed, that fome Sinners are here Obedience not to Perjorm 5 for God hath for-
bronght to Light, but others are fuffered to bidden it, who hath the power to break pM his
fcape ; fome Perfons are Wronged by their Bonds by His Difallowance 3 and therefore he
Neighbours, and have no Means in their hands is Guilty of Sin in fo Fromifing, and would.
Juftly to Right themfelves in this World: We encreale his Glint if he ffijould Perform And
ought to Adore God in this, and reft fa'tjsticd fuch a Promife was J<:ym/s Vow, if he bound
that He is Judge of all ; and though things may himfelf without Limitation. Thev are there-
ly Hid for the prefent, yet that' is a Truth, fore out of 1 he way, who think, tnat tho1 they
Ec'cl. 1 2.-) 4« For God JJiall bring every w^rkm- are convinced, 'that their Promife cannot be
to judgment, with every jeeret thing, whether it accompli Hied without fon, do yet think, that
bj good, or whether it be evil. And the Tho't h their Word '■ . ho it :
and Belief of this, ought to quiet our Minds, wiifeVeas Go :n to Repent of their
and make us to refolve to Commit it to Him ■, Rijhriefj and Inkier ra Flr-
aimring our felves, that tho' we muft tarry a givenrfs for their Sin ai . ,r.
while, yet it will not Repent us at lafL 2. 'I HERE is a Ratio >:.;' jfjWr.: When ac
WE ha
and the fe
in we are
in regard thevfo.^. It now follows that we pro- it \ but tho5 it may be a," thn{g Lawful in it
ceed to the Coniideration of, fclf, yet it may not be tawjul for.him, For
V v v v tho'
734
Lectures upon the
Queft. LXXVII.
tho' there is a governing Providence of God
over all humane AfFairs,ib that a Man ought
always to fubordinate his Prornifes to him-
ielf, or others to it, (Jam. 4. 15.) yet the
Ordinary Cour-feof this Providence mult be
considered, and nothing is to be Promised in
Contradiction to that. We ought not there-
lore to Promife any thing, but whar we have
a rational alturance, that we have it in our
Power to Perform. We ought not to Promife
that which is not within our Compafs ; we
neither have it in our own hands, nor is there
any rational likelihood that wefhould : or to
Warrant a thing, that we can give no good
Warrant for j or to Promife to do fuch a Bufi-
nefs in fuch a Time, when we are fure, or
have reafon to judge, that we have already
promifed as much as we are capable of com-
paring.
(2.) WE ought to make no Prornifes, but
with a firm Vurpofe to Perform. We mutt
have this Refolution in our hearts, when we
give our Word, elfe we are Falfe in it, and
diffcmble in our ExpreiTions. Here therefore
was their Fault, which the Prophet Charged
them withal, Jer. 42. 5. Then they /aid to Je-
remiah, The Lord be a true and faithful wit nefs
between us, if toe do not even according to all
things for the which the Lord thy Godftjalljend
thee to us. With, ver. 20. Foryedijfembledin
your hearts, when yefent me unto the Lord your
God, faying, Pray j or us unto the Lord our God,
and according unto all that the Lord our God
fhallfay, Jo declare unto us, and we will do it.
These mult be no Refcrve, but what is under
the ifivine Government, tor that is an ALqui-
vocation -, much lefs a contrary Purpofe, for
that is a down rightLv : And tho' we may Ira-
pofe on Men by fuch Tricks, yet God is not
Mocked, but will Charge Faffehood upon us,
when he enters into Judgment with us.
[February J, 170 J. ]
SERMON CCVllL
II. TTT E ought to maintain the Truth, by
VV a. Faithful Performance of our Pro-
rnifes. In outVows toGod,we mult carefully/^
them} Eccl. J- 4. When thou vowefl a vow unto
God, defer not to pay it : for he hath no plea-
fur e in fools -, pay that which thou hafl vowed.
And when we Bind our felves to Men, by our
Word, we muft profecute it, and be very
punctual in the doing the thing, according
to Promife : and this is that which isufually
called Fidelity, and is a thing of indifpenfi-
ble Neceihty for the upholding of human So-
ciety : And there ate three things in which it
is mainly concerned :
1. IN Keeping of Secrets. We formerly ob-
served, that there is a Neceflity for Man's
comfortable Living in this World, that there
he a Communication between Men, of things
that are not to be made Fuklick, but kept 6>-
cret, between Men ^ and this is to be main-
tained, either between fuch as are intimate
Friends, or fuch as are concerned in the con*
fulting of Publick Affairs, in which matters
are to be kept in the Breads of the Pcrfons
concerned, and not divulged. Now in thefe
there is eitler an exprrfs or a mental pro-
mife of Secrefy *, and we are advifed, Prov.
2*). 9. Dif cover net a fecret to another. 13 .3.
He that keepeth bis mouth keepetb bis lije : but
be that opencth wide his lips, foall have deflate
tion. And nothing can argue Men of greater
Falfhood.
2. IN preferring of Leagues. This is of a
mote Vublick concernment, and it is necefFary
for the preferving of the Tranquillity of Na-
tions, that there be Combinations between
them •, and thisCommand requires that they
be Faithfully kept, elfe there can be no Safe-
ty, nor Civil. Commerce maintained •, but
Men muft ever live in Hojlility, and ttand up-
on their Guard : Nor are Advantages to be
taken to violate thefe, which cannot be done
without Falfehood : We therefore find how
Zedekiah is animadverted upon, on this Ac-
count, 2 Kings 24. 20. 2 Cbren. 36. I?.
3. IN mutual Dealings between Alan & Man.
Such indeed is the Faljebood in Men's Hearts,
that Neceihty hath, in matters of Moment,
put Men upon drawing of Inftruments, iign-
ingand feaiing of Bargains, and taking of
WitneiTes, thus compelling them to beEoneft,
if they would not expofe themfelves to fuf-
fering Damage by their Default : But there
is an higher Principle, put into the Confci-
ences of Men, to which they ought to give
heed, if they would not fall under the Re*
motces of it another Day ; and it hath great-
er Obligation in it, than all the Inftruments-
and Witneffes in the World. And that Man
that will not make Confcience of his Bare
Wordw'ill no further regard his flrongefl Obli-
gations, than Neceflity compels him. And
there are thefe Four things efpecially con-
tained in it,
1. WE muft look upon our Word, when once
paft, to be Sacred. Before we Promifed we
were at Liberty, but now our own Tongue
hath brought us into a Bond, which we can-
not Break, without doing Violence to the
Truth; which is to offer an Affront to the
God of Truth, in whofe Prefence we uttered
it. And that Man who doth not elteeni hirri-
felf as really Bound by his Word, as if he had
paft all the Proteflations and Oaths conceiva-
ble, hath a Falfe Heart in him : He that lit-
tle regards his Word, forfeits his Reputation
juftly among Sober and Moral Men -, hence
how doth Paul plead his Veracity in his Word,
tho' hindred byGodsProvidence,2G?r.i.i7,i8.
2. WE muft not Repent of it. It is true, a
Man may rojhly Promife to do a rhing,which
on Deliberation he finds is to his Disadvan-
tage, and may therefore fo far Repent, as to
wifh that he had not done it 5 and accordingly
to Debate it with his Neighbour, who ought
to conlider hitn in it, if it be ofmomenr;
but
Queft. -LXXV1II, tJflemblfs Cateckijm. y.-
but he cught not fb to Repent as to Fly off 7. THERE are fome things which may/" \
from it, and Refufe to do it, which is a Breach to be a breach of this Command, but do only
ofPromiie, and contradicts the Character of a jcem, and are not fuch in reality. And thefc
good Man, Pfal. i$. ?. And his Word in this may be reduced to thefe heads,
Cafe, is as really Binding as his Oatb\ in re- • 1. ALL Supprrfjicn c) v the Truth, is toot to he
gard of Truth*. accounted Fti/Jebood. If a Man' fupprefs it,whe#
3. WE mufl ufc no Tricks to Evade it. he is called of God to Declare it, he thereby
We Promife,and our Neighbour takes us at our renders hirnfelf Guilty : whereas at another
Word, and depends upon it, confiding in our Time, not to fupprefs it will be Sin. We be-
Jdonefly, cfteeming the common Maxim to be fore obferved, that there are Secrets to be kept,
a Catholick Truth, that an Honcfi Man will be which others will enquire after •, btit we cught
as good as his Word. We ought therefore not to put them off, tho' not with Faljchocd, And
to Dijivn it, and put him on the Proof of it ; tho5 a Man ought to fpeak True, yet neither
for tho' the Civil Law may acquit us, yet God Confcience nor Prudence obligeth him Xofteafc
and our own Hearts will condemn us. Nor All that he knows. Chrift himfelf did fo,rVlat.
ought we to Delay it,beyond the Affixed Time, 26. 62, 63. And the high krujl arofe, and j aid
but to be Punctual. And it is a great Truth, untohim, Anjmrc.il ibou nothing > nhat is it
that a Chriftian pretending to Godlinefs,brings which tbrje witnefs againjt thee .? But J ejus
a great deal of Reproach upon his Perfon and held his peace. Sometimes 2 Man may lawful-
Profellion,by ufmgFvaficns to Break his Word, ly tell part of the Truth and fupprefs part,
Nor may we feek to put it off upon the Provi- when there is no Obligation on him tote I if,
dence of God, when it is indeed the Effect of and he might do hurt by divulgirg it. That
our own Carelefsnefs, and difregard of our Ob- inftance of the Prophet is imitable,/*-/-. 38.26,27.
ligation i this is a piece of Profanefs,and God's A Man may lawfully put off a buiy Enquirer,
Name is taken in Vain by it, and it can in no with telling him another Story, to divert him
wife excufe us from Falsehood •, and it many from hislmpertinency : or he may flatly Deny
times is occafion of no little damage to fuch as to tell him. Nor is a Man chargable with
we are engaged to. Palfcbocd,tor pleading JVo/ Guilty at an humane
4. WE mutt uje no Deceit in the Performance Bar, tho' he be Conicious of the Fact. Nor can
of it. For this a! To is contrary to the Fidelity, I fee the realon of their Judgment who think
which we ought to ufe in our Promifes 5 and that a Man is bound to Reveal the Truth againft-
indeed, it is a perfect Cheat, and plainly de- himfelf, which cannot otherwife be proved :
clares, that we are ftrangers to the Principle of nor is this a denial, but only a putting himfelf
common Honefty required of all. But as to upon a Legal Trial; tho', if the Man fees an
the thing Itfelf, is was confidered under the Innocent Perfon like to fuffer for the Fact, it
Former Precept,only as it refers to Truth, it fo alters the Cafe.
comes under //;/\r,and it adds to the Force of it, , 2. ALL Tropical or Figurative hxprtjficns.
and we had better furFer in our Eftates, than There are many Oratorical words, which we
Forfeit our Veracity, And this may fuffice for ufe to exprefs our Minds in, which are not in
the Affirmative part of the Command. the bare Letter of them True, yet Cuftom hath
made them common, and they are fervicable to
Question LXXVIII. Mankind both for need, and fo move the Af-
fections, and are to be understood according to
IV HAT is Forbidden In the Finch Com- the defign of them. The word of God there-
mandment .<? f°r€? makes frequent ufe of them, both for Or-
nament, and lllujlration. Such are Akt.pbori-
a » e ,r» *. © cal words, which are but contracted Compari-
fons, than which nothing is more common.
THE Ninth Commandment Forbid- Thus Chrift calls himfelf a Vme Job ,71.
, , , _ - r, ,- • 1 t- fu A Shepherd, Lbap. 10. and many the like. J bus
deth,whatfoevens Prejudicial to Truth, He cafl8 ^r^/a-Fw . and y^ff calls the Pha>
or Injurious to our own and our Neigli- rifees> a Generation of Vipers : fuch are not to
bours good Name. be counted Falfe, for they are ufed by way of
Similitude, to reprefent the nature of the thing,
HpHE Affirmative of a Duty, being well for which they are tranflated to it. JWctony-
I laid open and eftablifhed, carries in it a mical Expreilions alfo, are not to be cenfurcd as
difcovery of the Negative, or what is a falling Falfefoi the word of God warrants them •, how
fhort,or violation of fuch a Duty. But fuch is often is the Type put for the thing Typified ?
our dullnefs to learn, that we need to be parti- Tims is Chrift called,the Lamb of G^, and our
cnlarly told, What is Sin, as well as what is pafsovcr -, thus is the SacramentalBxead Called,
Duty : and there are fome Sins in refpect of His Body -, and thus He calls JobW, EJiot. II)-
this Command, which will call for a more perbolical words alfo are not to be counted Palfe,
diftincr. Confederation. And here,becaufe there Arid tho' there be fome who deny thefe to be
are fome things which fcrupulous Confciences ufed by 'the Spirit of God in Scrinture.yet th y
are at a lofs about, I {hall Firft take notice of manifestly miftake : What other feme can be
fome things which are not any breach of this put on Judg.20.16. 2 Sam.1.2%. Dent. 84. Job.
Precept, and then of what are notorioufly fo. 21.25. Jocl^. 18. and a great many more.
V v v v 2 Ironical
*
y]6 Lettures upon the Que ft. LXX VI II.
ironical Words are alfo ro be allowed, when to draw the Enemy into them, was approved
one thing is expreffed, and the contrary inten- by God's own Direction, fejk 8. And was
ded-, only it is ro be noted, thatfuch Words praciiied afterwards by //><?*/ againft the ten-
are fo to be ufed, that it may appear that a jamites, Judg. 20. Provided there be no Ly
Mock or infulting is defigned in them. Thus told, nor breach of Truce made: Ir is beyond
we have the Prophet brought in fpeaking to quettion that it is Lawful to Conceal Coun-
BiaTs Prophets, 1 Kings 18. 27. MkaUb to fels againft them, to endeavour to furprize
Ahab, Chap. 22. 1$. thus, fob 12. 2. thus them unawares, to make a fhew of attacking
Paul, 1 Cor. 4. 8, 10. Hither alfo are ro be on this fide,witha delignto do it on xht other,
referred Feigned Stories, ufed to reprefent and many fuch things •, for here is no breach
things, tho' in themfelves they be Fictions \ of a Moral Obligation, nor violation of any
and to this all Parabolical Speeches are to be Contract, or any thing but what an Advcrfa-
ieferred,many whereof the Word of God fur- ry ought in prudence to ex peel, and guard
niOieth us withal 5 which do not intend that againft. And for a Man fometimes to pre-
fuch things ever were, but are to fet forth tend to do a thing, which he Intends not, ex-
Trutb under fuchafhadow^fuch was fotham'% cepthe declares pofitively thar he will doit,
Parable, Judg.^. And our Saviour made fre- is nor to be argued of Fti/Jebood •, as that of
quent ufe of them • for we are told, Matth. our Saviour, Luk. 24. 28. A Man may thus
13. 54. All tbefe things [pake fefus unto the conceal the Truth of his Purpofe, and yet
multitude in parables, and without a parable not be under the Imputation of Falfe Deal-
jpake be not unto them. Such things therefore ing. But,
as thefe are, ought not to be charged as if II. WE may pafs to the Confederation of
they were Breaches of this Command, be- thofe things which area notorious Breach of
caufe all Men do or may underftand the de- this Command ; fome of the principal where-
fign of them. of may be a little f'poken to/
3. ALL falling (hort in the performance 1. ALL Lying is here to be condemned.
of Prom if 'es. If it be thro' the Man's own The Word of God every where teftifiesagainft
Default, it tnuft needs be a guilty Faljtfymg a Ly ; we are are told, Rev. 21. 8. All Liars
his Word, and he cannot excufe himfelf from Jhall have their part in the lake which burnetb
Sin : But we before obferved, that there is a with fire and brimftone \ which is the feconi
governing Providence,which fuperintends the death. We may here firft enquire into the
Affairs of Men, which oftentimes fruftrates Nature of zLy, and then obferve wherein
Men's moft probable Defigns, and unexpected- Men may become Guilty of it.
ly difables them from accomplifhing their 1. A Ly according to the Words of this
Honeft Intentions, for which they had laid Command, is a F<*fe Teftimony ; hue then it
in with the greateft Prudence : And all Men is ro be confidered, What is a Falfe Testimony}
that are not Atheifts,uo fuppofed to acknow- And here there are different thoughts • foxht
ledge themfelves to be under this Govern- think that a Ly, properly fo.called, only in-
ment •, and to make no Promife but under tends, the telling of a Known Falfehood, with
this Hypotbejis. And when it isfo, it may be a purpofe'to Deceive • and doubtlefs this is
the Man's Grief, but cannot be imputed to a notorious Lying, both for Matter and Verm,
him as his Sin, that he cannot perform his and wholly inexcufabie : But I fuppofe this
Engagement. Sicknefs, Fire, Shipwreck, is not a fufficient Characterizing of a Ly, but
Robbers, may be an inevitable Hindrance to it ought to come under a more diftinft and
Men of performing their Word 5 and God is deliberate Confideration 5 and as to a purpofe
to be Adored in this, and the Man himfelf of Deceiving, tho' it is a ufual Concomitant
not to be Faulted any furrher than hisNeg- of a Ly, and is defigned for the moft part by
ligence, Imprudence, or going beyond a Call him that tells it, yet it is not of iheEJfence of
in Providence, may be charged upoa him -, a Ly. But a Ly may be more fully defcribed,
but God is to be Adored in all thefe things. ATejfimony therein a Man ajjerts a tbjttg,
4. ALL Simulation is not here condemned, which he either knows to be Faff e, or doth not
Some have difputed whether Military Stra- know to be True. Some think that the Latin
tagems to Deceive an Enemy and draw them word Mentiri, is as much as, Contra Mentem
into a fnare -, or the making a fiiewas if one ire : Some diftinguifh a Ly into that which
Intended one thing, when he Defigns the is only Materially fo, or which is lo alfo For-
contrary, be not a pra6lical Breach of this tnally -, and thus they exprefs ir, The thing
Command: Some havefo Cenfuted it ; but Teftified is the Matter of the Teftimony, the
there needs a Diltindiion. There are Strata- Averting or Denying it, is the Form -,fo that
gems which are finful, and betrdy Falfehood, whenfoever a Perfon Affirms a>alfcbood,ox T)q-
and are utterly Unlawful, as when by fair nies n7>////,,tho' he thinks that hefpeaksT/-^,
Treating and Promifes, they are brought in- yet the Aflertion If: materially a Ly : but if he
to our hand, and we violate fuch Promifes. knows that the thing lie fpeaks is Fa'fe, then
gut to ufe fach Shews as an Enemy may be not only is the AfTertio-n a Ly, but the Perfon
eluded withal, and fo drawn into an Ambufb, aliening it Lyes. But this will be a little
or drawn away from IiisPoft, is allowed both more diffinclly laid our, in confidering the
by rhe Lighr of Nature arad the Law of God. Defcription given, which fhews us,
To lay Ambufb men t-.\o Feign a Flight', thereby 2'. W HEN Men become Guilty.
HERE
C^iieit. LXXVIII. otffemblj's Catecbi/m. 737
HERE then obferve a few things, and fuch Affertfuch things, but he Cannot, on
1. THAT Truth h rooted in the Thirds that, ground his Certainty, that the thing
themf elves, and cannot be altered by the Perfon mull therefore needs be fo j for it is only on
offer ting. The Man's Tejiitnotiy doth not make humane Credit, which is Fallacious, Some
the thing True or Falfe, by the Authority of Reports may Challenge more human Credit
hrm that Teftifies 5 but his Teftimony is either than others do, but nothing of a Teftimony
True or Fa/fe according as the thing is in it but what is Diu/>*,can eftablifh a Certainty of
^ .r .xr .1 .i- *i riri nr „_ 1 — , r.M. . T1!,-' :~ ~ -f T..j:l, u • L
fes. Christ who was the T/-*/fr,yetplumply then it mull be by Wirneffes that TOlify t'eir
lays down fuch aHypothefis concern in gHimfelf, ownKnowledge 5 and if they do it upon Report,
Toh 8.55. Iflfhouldfay, I know him not ,1 Jhall they have no Validity ill them.
be a liar like untoyou. And the Reafon is, be- 5. F OR a Man plumply to Deny a known
caufe Truth is in the thing it felf,and therefore Truth, is a notorious Ly. It is one thi g to
it mull needs be the Meafure of the Truth of put the Truth of a thing upon Phof, and ano-
the feftimony. If the thing be/o, it is True, ther to A fie rt that the thing is not fo, when it
and if it be not fo, it mull needs be Fa /ft. really is : The former may be no Breach upon
2. IF a Man Ajjert s a thing contrary to his Truth, but the latter always is ; and all Men's
own Pcrfwafion about it, it is to him a'hy. A pretences will never excufe it from a ly, as
Thing it felf may beTrutb, and may after- will afterwards be confide red The Man knows
wards be proved to be fo^ but if heis fully per- in his heart, that he fpeaks Fa'fe ; and if this
■fwaded in his own mind that it is a Falfehood, be not every way a Ly, Mankind mull be at
and yet affirms it for True, it is Formally a an utter lofs to know what is.
Ly, as it proceeds from him * and the Reafon 6. EVERT vbhthlarf B, e ch of a lauful
is, becaufe he thinks one thing, and fpeaks the Pro??:ife, mufl needs be a prattled Ly. hjj&
contrary, which carries the Formality of a Ly Uty is added by thus doing to Fatfiy, If a
in it 5 and herein he defignedly Divulgeth a Man, who, when he ?rcn.ifeth, doth it with*
Falfhood, contrary to the Dictates of his own out a purpofe to Perform, much more if he
Conference : And tho' he mould be able after- purpofe not to Perform, Lyes unto God, and
wards to Prove the thing fo afierted to be True, to his Neighbour ^ for his Torgue and his Heart
yet he cannot Anfwer his own Confcience be- Contradict one the other. And if after he hath
fore God, howfoever he may Evade the Cen- fo Promifed, he fo Repents of it, as to alter
fure of Men. There is not only in it a purpofe his Purpofe, and refolve not to perform it, he
to Deceive, but a defign to Pawn his Credit to fo turns it into a Ly. And in all thtfe ways
eitabltfh a Falfehood 5 and there needs nothing a Man brings G';ilt upon himfelf unavoidably.
more to make a Man a Liar before GqlVs Tri- BUT here the perverfe Minds ofM n, hath
bunal. For in every Teftimony, to render it made it necellary to Enquire,
Tr**,there is required, not only that the Tefli- Quell. WHETHER it be Lawful for a
mony be conformable to the Thing, but alfo to Veifon, on any f cere, to Ly ?
the Mind and Judg?ncnt of him who gives AND though one would think that th6
it, which here it is not. Words of the Command, and the great depen-
3. IF d Man AJfert a thing for Truth, on his dence of the Well-being of human Society upon
own Knowledge, which is not Jo in it felf, it is the Truth, were enough to fa'isfy all fober
a Breach nj this Command. For the thing it Men in the Negative -,yet the World hath been.
felf is Falfe, and therefore he cannot polhbly perplexed with Difputes on this Account ; and
jcnoi'o itto be True : And if the Man would have it is too much practifed among Men, to Excufd
Confulted and duly enquired, he .might have themfelves from Guilt under a pretext of Ne-
d fcovered the Falfehood of it. It is certain, ceifity and Duty : It may be a little enquired
that he was Mifiakcn -, and tho' he may have into.
ftrong Prefumptions, and his Senfes may be -dw/.SOME therefore have coined a Diflrib:
Impofedupoo -, yet to do fuch a thing Rafhly, tionof a Ly intoThrce forts, viz.O^/^T,^-,:/^
and take it up Precipitantly, and without due 8c Pernicious -, which cannot be a Diftribution
Deliberation, difcovers a want of a due regard of nGenus into Specie.', or of a Whole into it's
to Truth. A Man may Miftake another's Paris \ but is only a DijiinJion put upon them
Words, and put a wrong meaning on them, with refpecl to the Chcumftauces, or the De«
thro' Prejudice and Mifinterpretation \ or he fign on which the Ly is told,
may heMillakenin the Per/on, and take one AN Ojficious Ly is, When a Man Lyes to
for another ■, and upon a due Enquiry he might do himfelf or his Neighbour a Kindnels, or
be Convicted of his Error •, the neglect of which prevent fome Damage which he might other-
makes him inevitably Guilty of a Ly. wife be expofed- unto.- A focrJcL}' is, When
4. HE that gives a plump Tefiimony to a aM'an meeily to make Spurt, tells ralfe and
f
■ ■ ofhis-own Knowledge to be True. A Man chievom defign to hurt himfelf, or his Neigh-
may be called to Testify, that he Heard fuch bour, in his Name, Eflateor Life, and affirfs
the
7 3 8'. LeBures upon the Que ft. LXX VIII-
the Truth of them upon his own Knowledge, When a Perfon tells a Ly with a defign for his
or is aWitnefs to them. Own, or his Neighbours Benefit, to lavehirr.-
i. AS to a Pernicious Ly, very few are feiffrom Harm, or 10 obtain it me great Ad-
Found to appear in the Defence of it -, but it vantage, or to preferve his Neighbour or
is generally confeiTed that it is Wicked, and Friend from Suffering, or obtaining for him
a very fin fill Breach of this Command. Tho' fome Good •, and for this they produce feveral
too frequently vlen practically allow it, ei- Scripture Inltances, fuch as that of Abraham's
ther to vent theirMalice againft their Neigh- DtVfixg his Wife, and calling her his Siflcr -,
bours ; or for Lucre of Money offered them, of Rebec/cjffs impofing upon, and Jacob's Lying
to be Knights of the Poll -, or fometimes in to blind Ifaac, and lo obtaining the Bleihng;
Trouble of Mind, Accufe themfelves Falfely, the Egyptian Mid wives putting off Lbaroab,
that fo they may rid themfelves of a burden- and faving the Male Children of If rati alive,
fomeLife •, but the very clearLight of Reafon when commanded to flay them •, Rabab\ de-
and common Senfe declares the horrible Ini- nying the Spies, when asked of about them,
qtiityof'/fe/Xiit will therefore befuperfluous to and yet this faving them, is aligned to her
Differt about this Point, it being taken for Faith. But tho' feme have endeavoured by
granted. nice Diltincfions to prove, that thefe were
2. AS to a Jocofe Ly .* This hath it's Pa- not Lyes, yet 'tis needlefs to fpend time in
trons, who deny it to be any Sin 5 and plead vindicating them ; for all theExamples of the
that it ferves to the Ends of honelf Recrea- Children of God, are not for Imitation, wfjo
tion •, and their Defence is grounded on two had their failings even in thofe things where-
Pretences, viz. That it ffands in the fame in they exerciled their Grace ; there being a
rank with Metaphors, hyperboles, Ironies and mixture of Sin in their Biff -? and our Duty is
Tables, which are allowed, and are yet Falf- to Itick clofe to the Lave &: leflimony, and in-
hoods ; and that fuch Jocofe Tales are ufed, terpret and improve Examples according as
not with a defign to Deceive, but only to they agree to, or differ from the Rule. Now
make innocent Sport : But here is a great it is an unexceptionable Rule, that Evil is not
Miltake, for as toTn^/Va/Exprefiions, there to be done, that Good may come of it \ Paulcan-
cannot truly be fo much as the Matter of a not mention the imputation of this in Chrtf-
Ly charged to them^ they only exprefs the tians without abhorrence, Rom. 3. 8. And not
Truth in a figurative Enunciation, and are to rather, as we beflanderoujly reported, and as
be interpreted according to the meaning of fome affirm that we fay, Let us do evil, that
the thing they are brought to fignify, and the good may come} whoje damnation is jufi. A
common Ufage & Cuftom of a People, which good End cannot fancf ify an evil A'dion, This
puts the Senfe upon there. And as to Fables, Command forbids all Lying -, and a pretence
they are alfo ufed to fet forth a thing, by a that we did it not Mabaoufiy, but in Kind-
Jxefcmblance and Similitude, and by way of//- nefs, will not make it ceafe to be a Ly, which
lujlration •, and in themfelves they make it is ever a Moral Evil. Nor did God ever
evident, that there is no other Defign in nfing Command or Commend, any Tranfgreffion of
of them 5 fo that they are but one Mode of any Moral Precept j tho' He hath fometimes
expreffing_ aComparifon, and therefore are by His Sovereign Command, made that not
far from coming into the Definition of a Ly. to be a Tranfgreffion, which othenvifewwAZ
And then it is a Miftake, that a Ly fhould be have been one. Let there never fo much of
told, without either a purpofe to Deceive, or outward Good acrue from our Lying, yet It
at lealt without a pawning the Credit of the Itill remains a Ly, and that is a Tranfgreffion
Teller of it, for the Truth of it ; elfe it can- of the Law-, which is the very Definition of
not be a Teflimony, which is elTential to a Ly. Sin : 1 Joh.3.4. Wbofoever committctb fm,tranf-
A Man may tell manyStories which aremeer greffeth the law. for fin is the tranfgreffion of the
Inventions, but he may tell themfo as to fig- law And it is a worthy faying oiAugutline^
nify, that he is no Voucher of the Truth of and very agreable to the Word of God, 'That
them, but meerly as Tales ; and this is not to * if by thy Ly thou couldelt fave a Man's Life,
Ly at all, and therefore it amounts not to a ' yea fave his Soul, nay fave all the Souls
■Jocofe Ly -, tho' pollibly it may be vain and * that ever were in the whole World, and
foolilh, and thereupon muft be finful. But ' bring as much Glory to God, as all the holy
if a Man tells a thing affertorily, either of ' Prophets and Apoftles ever did •, yet owthy
himfelfj or of another, as a thing really faid 'parr all were Itark naught •, and except the
or done, which never was, this mult needs ' Sin o^ this Ly be Pardoned to thee, thro' the
be a Ly •, and tho' his defign be to make the ' Blood of Chrift, thou mud be Damned for it
Company Merry, it no way falves it •, becaufe ' for ever.' How deeply then doth this Con-
whether he expects to be Believed or no, yet, demn fuch, as to fave a Penny, or to falve
he both hurts his own Soul, and lays matter their Reputation among Men, or to Advance
of Prejudice before others i and every one any little inconfiderable Worldly Intereff,
that hears him, may not know that he is a make no bones of a Ly ? Surely thefe will
reputed Lyar. have a doleful Account to give in another
3. BUT that which here mainly comes un- Day, before theGod of Truth,
der Debate, is concerning an Officious Ly : LET
Queft. LXXVIIL ^/fembl/s Cateckifm. jl9
LET us then be afraid of I7;/'x,as a thing that I A TefUmony isjor the giving Evidence ta
will not Profit us, but be pernicious to us j and the Truth 4 a Matter -, and therefore when it
carry always in mind that caution of our Divine is offered for the confirmation or a L>,U plainly
Herbert • anQl directly contradicts the defigned End of it i
Dare to be True, there's nothing needs a Ly, and.it is ufed to confirm a thing to others, as a
A Fault that needs it mo/l, grows Two thereby. Truth,the cpntrary to which is both the defjgu
and nature of an Equivocation.
[March ;. 1706.] -t *M M&&.S .re only concerned mtb ,be
u Words of ale/nmony,z> u.nat the Man Refervts
— " in his Mind, is on purpofe that it may not be
^>^ known. If therefore the Perfon had faid the
ST? f? A/f () ^T Q C IX <3uite contrary, and that had been a Truth,then
XZ/ XV LVX v_y x ^ . thjs muft neceffarily be a Falfehood j and ber
caufe it is fpoken contrary to his Knowledge,
II. JESUITICAL Equivocations. Thefe it muft be a Ly •, and aggravated, in that it is
T indeed are but a Ly in a painted drefs, ufed on purpofe to Deceive.
and do not look fo naked as a down 3. I F this be not to Ly, any ? erf on may clear
right Ly, but are nothing the better for that : hi mf elf from the Scandal of Lying, or being Pu-
Thefe are called Jefuitical, not becaufe Jefuits nifbedasa FaKelVitnefs •, and it makes it of no
only ufe them,for they are too much in practice Service for the Benefit of Mankind, that Tefti-
cvery where, but becaufe they have appeared monies be taken, if a thing Falfe may be Jufti-
asChampions to defend theLawfulnefsofthem, fyed as Tr**,with fuch a mental Referve.Thus
and the Duty of fometimes ufing them : thefe alf0 may Jujltce be made Injuflice, and all hu-
Men being the principal EmifTaries of the Ro- mane Society held under a perpetual Cheat.
man See ; and finding that often they have no For a Man to fay, yea to Swear, that be is not
other way to fave their Necks from an Halter, fach a Perfon, nor did fuch a Thiag ; only mean-
have found it neceffary for the CatholickCaufe > ingthat he hath no Mind to Tell it to another j
all whofe fupport in this World, is built upon is to fay, that Truth is not in theThing, but in
Lies. In defence of which,many Volumnshave the Man's Will -, than which nothing" can be
been written,the Vanity feFalfity whereof hath moreabfurd, the thing then is a Ly : and the
been detected by the Orthodox : A few words Cafes in which the Patrons of it allow it, are
may here fuffhe. , only a Plea, that it is Lawful for a Man to Ly
A N Equivocation, is an AiTerting of a thing, in fame Cafes -, which hath been anfwered.
which in it felf, according to the Vulgar accep-
tation, is a Falfehood, under the cloak of a Men- \\\% PREACHING or Publi[J:ing of Falfc
tal Refervation. There are indeed Equivocal Dotirines Every Error about Gofpel Truths,
Words, many whereof are in ufe, which have is Falfehood, and fuch as embrace it are faid to
adiverfe fignification: and incommon difcourfe, Believe a ly, 2 Thrfo. j 1. Thofe then that Vend
a Perfon may intend them in onefenfe.and the them, muft needs be Guilty of putting off Lies
Hearer may take them up in another •, thefe to Men, for Truth; which muft be Repugnant
may be ufed for Diverfion & Recreation with- to this Ninth Command : Nor can there be any
out blame,and cannot be charged as Falfehood. more Pernicious fort of Lying, that offers more
But there are two ways in which a finful Equi- Damage to Men, whofe Corruption em lines
vocation may be uttered. them too readily to embrace Error, -and tenaci-
1. WHEN a thing is Uttered for a Truth, oufly hold to it j inafmuch as. Men's Souls,and
which is in it f elf Falfe, and cannot be any way their Salvation are nearly concerned in it,they
True, without a Limitation, which is Rejerved being Lies, the belief whereof is Damnable, as
in the Mind, but no way Uttered. As, when a is evident from the fore-cited Text And how
Perfon be asked, Whether he be fuch an One, many Erroneous and. Heretical Doctrines, are
or, of fuch an Occupation ? And he plumply de- there at this day preached, publifhed, and ftre-
xiies Jf> meaning, that he is not fo to tell it to nuoufiy Maintained in the Chriftian World ?
the Enquirer : or, when he is demanded, Wbe- And all that appear for them,or ftand up in the
ther he was at fuch a Place at fuch a Time ? and Defence of them, are truly the Patrons of
he directly faith, No, with the fame referve. FMJebwds. Nor is itfufficient for Men to plead,
1. W HEN a Perfon Afferts a thing, which that they verily Believe them to be True, and
h Falfe according to the Univtrfal Acceptation that it is their Duty to Maintain them as fuch,
of it, though in anXJnufualfenfe it may be True, and fo to excufe themfelves from Guilt •, for as
If I demand ofOne,Wereyou not at fitch a Place, we formerly obferved, Truth is not firftiy mot-
or in fuch Company > Or,Did you not fpeak fuch ed in the Underftanding, but in the thing It
Words, at fuch a Time ? and he Anfwers, // / _/>//-, and is the fame, whatfoever different Sen-
fhouldfayfo, Ifhould be guilty of a Ly -, only timents Men may entertain about ir. A thing
meaning that he had promifed not to fpeak of is not True,becaufe I Believe it to be fo,but my
it : The Former of thefe- is the mod Heinous, Faith is right, when I Believe the thing as it v.
but the Latter cannot be Excufed -, it being to And befides this pretence will not excufe ur,
all Men's apprehenfion, to be underftood for a that we confeientioufly Believe it, for Error m
manifeft Denial of the thing. Now, that fuch the Corf cte nee, is a Sin, and is rooted in Ongi-
E'nnvocations are notorious Breaches of this nal Sin -9 and it is one of the fc-nrfiillc-ft Judg-
Command will appear, ments cf God in tins World, to be given up m
LeBures upon tfa Quel ..XVI;
believe a Ly h for rho3 we know hut in part, upon ram Judgrner>t,andreiolving time
and hrr in many things, yetwhilit we are of is feme*// defign or other in ir, & accord In
a Teachable. Spirit,, and. wait h-umhly fenfible they conftrue a«l -, and lecanie theyaFC^
or ourneed, upon God for-His Spirit,fie knows p&fom, the oth,er muff needs be Criming
bow to pity our Mi-ftakes j yet to Maintain which is a ve veafbki h ie' In fe rente • aVtd
Falfe .Doctrines, and Teach them Men, will it Mows from atnau^hrvhe^rt. Forhowfc.-
prove Fatal to us,, unlefs God gives us Repen- ver the Natural Conltitution may encline
tance. . And our Saviour allures us,that many fome toit'mojrethanotfeefs.y^tit-iS'noujrilhed
grievous Perfecutors of his Church will do it by Original Sin : and there is too much rea-
confcieiuioufly, Joh. 16. %. The time cometh, fon to fuppofe, that fuch Meafures others ny
that whofocver killeth you, will think that he themfelves, which is a Fallacious Rule* J4qw£
doth God fervice. It is alfo againit this Pre- often do we put zfekfeh pen Words, wl
cept, for Men to Receive & readily Imbibe they can in no tolerable fenfe bear ? IIo /
Falfe Doctrines^ and a Note of God's anger a- often do we niifiakc'SN oils to be fpoken which.
gainft a People, when he leaves theai to a never were > How often do we put a Bad In-
giddy Spirit,and to run after the Teachers of terpretation on Words or Anions, which are
Lies. as capable of bearing a Good one, and pofljbly
IV. RAISING, Receiving, and Spreading more probable > How frequently do we make
of Evil Reports to the Infamy of our Neighbours, Beams of Motes, and look thro' a Microfcopc
or not appearing in their Defence when we are ofSufpicion, and blow tip an Infirmity into a
called to it. To Invent Calumnies to take a- Crime, and an inadvertency into a piece'of TUd-
way Mens Reputation, is flandering them,and ike ^ and emblazon every Folly and Frailly, as
a Slander is a Ly ; and Slanderers are the In- rf it were the rhoft prodigious Villany ? Hence
ventors of Lies: and Backbiters will come Anger, Hatred, Quarrelling with our ..Neigh-
under the fame Cenfure, for this is to Defame bours for things 'which a; e Innocent, and were
Men Unjuftly, and contrary to the Rule of far from any evil defign ; this would not be,
Charity \ contrary to, Tit. ?. 2. And here alfo if we valued Truth, accordiug to its worth,
is forbidden a Facility to Take up an Evil Re-
port^ give an eafy Credit to the Reproaches VI. THIS Command may be many, ways
which are raifed upon our Neighbour.Doubt- broken in 'the Management cf Civil judicature.
lefs that was a great Sin in thofe,of whom he, That this Command hath a fpecial regard in.
Jer. 20.10. Report, Jay -they, and we will Report, it, to direct to a right Management of iuch
.And it mult needs proceed from a Malicious Affairs, hath been alreadjr obferved •, and
Spirit, to receive & believe fuch Reports up- caufe the Duties referring to wis have been
on flighty grounds, and that we rejoyce in particularly laid forth, I fhall only. touch an
evil Seanothers harm { whereas we are told, the more notorious Breaches which may here
1 Cor i?. 5. Charity thinketb no evil. When be committed.
every Whifperer fhall prejudice us againft one, 1. I N refpecl of Judges. It is a Violation
whole Life is other wife Regular &: becoming, of thjs Command for fuch, to; receive Bribes
is very lingular, and a readinefsto believe an to blind their Eye:-, and engage them to Fa;-
Untruth : And this is further aggravated votir ones Caufe, whether right or wrong; to
when we Divulge fuch Reports, and fpread Daunt the perfon on Trial uitliThreatnings,
them abroad on fuch flighty grounds, as the and Menacing Words 5 to Deny him. the free
IVbifpcrs of Tale-bearers, who themfelves Liberty to plead his Caufe, and clear up his
mean while are not willing to be known 5 Innocence as far as he may.- to have any
whereas we ought to Reprove them, and (hew Refpcfi of Pcrfons in Judgment.and pronounce
our real Difpleafure at them, according to, theSentence accordingly • to put a wra . lie
Prov.2T.23. The north-wind dnveth away rain: upon the Law to clear the Gut!ty,oi ccm^emri
fodoth an angry countenance a backbiting tongue, the Innocent \ to condemn' a perfon without.
Yea, and not to appear in the Vindication of clear Legal Testimony, f.eh as the Word <
our Neighbour, when we Know him to be In- God approves for fuch { to put a. , Wrong
lured, and are able to clear up hislnnocence, Name and Title upon a Crime, either to Mo-v
is to fupprefs the Truth, when we are called derate,or Aggravate the. Penalty • to condemn
to appeaT for it •, and argues too much, that any by an Unjuji Law : for in all thefe is the
we are Glad of his Reproach, or Envy his Truth injured, and the God of Truth difho-
Good Name. Thefe things the very Moral noured by fuch as do .bear, an Image ofliis
Heithen have declaimed againlt,as being con"- Authority upon them,
trary to the very light of Nature. 2 IN refpecl of Jurors j who are either
V. UNDU E Sufpicions,EvilInjerprctations, to Enquire after a Caufe presented to them.!
and Overflraining Aggravations of the Faiths of putting "per (00s upon Trial ^ or to Julac oj,
Others. Thefe alfo tend to unjult Infamy, and and give in their Verdict about the Matter of
tend to Mi (chiefs/ and not a little hurt the Fact in order to the determination of the
Tranquillity of humane Society. There is in Caufe, or finding the perfon Cui/ty, or other-
feme more than ih others,a jealous Spirit, that wife. The former of thefe do break this P re-
is apt to furmi'zc Evil without good reaforf, ccpt,if they Expofe pcrfons to be eltagex) up-
in all their Neighbours Word's/. "Looks and on Trivial accufation and without a fair pro-
Geilures-, and that too readily puts them babilitv of their being found legally Guilt/ ;
if
Queft, LXXVIII. tJiffemtf-ly's Gtccbijm.
if they do not make a due Enquiry into the
Quality of the Crime alledged, and candidly
compare it with the Law j if they do not ufe
proper endeavours to know,.not only the Num-
ber, but alfo the Qualities of the Witneifeb,and
the Agreement of their Evidence : And the
Latter are alike Guilty, if they agree to a Ver-
dict, when in their Conferences .they are per-
fwaded that it is not right, or are born down
with private Prejudices, or are not fatisfyed in
the Validity of the Thing Teftifyed, to prove the
Matter of Fact, but are Determined by meer
Prefumptive Probabilities.
3. I N refpect of Alvocates. They may fe-
veral ways be Guilty of offering Injury to the
Truth, more efpecially, when they undertake
the Defence of aCaufe which is apparentlyCfo-
juft,a\\A tends to the wrong of the Innocent, ^nd
clearing of the Naccnt ; when they ufe endea-
vours to Blind a g^iCaufe, or put a Fair Face
upon one that is bid,by tricks 8c quillets ; whm
they ufe endeavours to ftop theCourfe of J uhVce,
and Delay the bringing of Matters to an IfTue,
to the hurt & vexation of thofe who are Righ-
teous in their Caufe ; whei they for filthy Lu-
cre fake prompt Men to Litigio is Sutes, and
over-skip the Honed 8C Religious Courfes of
preventing troublefome and chargable Contro-
verfies j when they deal Deceitfully, in draw-
ing up Writs for theirClieuts,purpofely leaving
Flaws in them, to leave room for Non-fates, or
altering the true ftate of the Caufe. Iu a word,
when they do not carefully S'udy and Purfue
the Glory of God, and the good of Men con-
cerned in the Caufe rhey ingage in.
. 4. IN refpect ofWitmffes, which are made
ufe of, to clear up Matters of Fact, which are
under a Civil Trial. Thefe alfo maybe fin-
fully Guilty of the Breach oUhis Precept, when
they give Teilimony to a thing which they
know not ;by their own kn:>wle Ige, but upon
Report from Others, or their own mser furmi-
zes i when they TeftiFy but to Part of the
Truth, fappreifing that which is neceffary to rhe
Cafe for which, it is given,and will give a Mif-
reprefentation of it -, when they hold their
Peace, and withdraw their Teftirmny, when
either the Glory of Go', or the concern of their
Neighbour requires it of. them •, by which
means, either Sin is not detected for a due pu-
niihment, or a Righteous Man in his Caufe is
OppreflVd, for want of his. declaring what he
knows. Thefe, and other things of like Nature
are Sins of no fmall Guilt, and tend not only
to private wrong, but pufcllick Mifchief, in the
Places where fuch Men live.
VII. THIS Command is broken by Mens
flattering of the mj "elves or Others, in their fin-
ful Ways or Courfes. A Flatterer is always a
Liar, becaufe he Commends that which ought
to be Reproved, and fuftfics that which de-
ferves to be Condemned, and it is certain that
Deceit is in the bottom of all thefe things, and
that is quite .contrary to Tru(') in the inward
Farts, which all Men ought to maintain, Pfial.
51. 6. And a Mm ma/ Flatter Himfelf, and
that either in refpect of his State or Actions 5
if a Man judgeth himfelf to be in a State of
-—_ ___Jlr
Grace when he is inTsiaTe of A^^bat is
Y'Mt Judgment and there is a ly in his
Rigbc hand 5 he judgeth -not of himfelf accor-
uiug to Irutb, but Fa/fchood, and perverts the
Rule according to which height to judge
him elt : and it we judge that our Actions *%
pleaiing to God, whGn they are Falfe & Hypo-
critical and done with a dihembW heart fie
are falfe to Our felves, when we Pretend one
thing and Intend another : We compaR God
with Lies much more then, wherr we juftify
our hnml Adions, and bear our felves up with
vain and trivial Ekcufes, promifing our felves
that God will accept them, and not lav Sin to
our charge. Again, when we -flatter Others in
their bin, Encourage them mthjalfe hopes
Commend them for inch things as we mould V-
bulie them for, ^w Pillows under their Arms
call their Vices, Vertices, and footh them up ift
an high opinion ofthemfelves,and thereby en-
courage them to live in their Natural State
and purfue thofe Courfes which tend to de-
Irruction : We cannot offer them a greater In-
jury, becaufe hereby we expofe them, as far as
we can, to fufter Eternal Vengeance.
VIII. 3T Revealing and Fublifhmg of thofe
things which ought to be kept Secret. There are.
iume tilings which we Promife Secre/y in and
the Kcv^img of thefe belongs to promife-
breaking , and there are other things which
Duty and the Command of God, bind us not
to divulge to anothers Reproach j and tho5 this
doth not directly contradictor^//)/, yet it doth
Fidelity, wni.h belongs to this Command. It
alio is a Violation of the Duty which is gene-
rally reduced nither, viz. a regard to our Own
and our Neighbours Good Name, which by this
is difregarded. It is true, we ought together
with our Charitable Allowances for each others
Infirmities, to Rebuke one another for more
hold Tranfgreilions h and of what weight this is,
appears from, Lev. 19. 17. Thoufhalt net hate
thy brother in thine heart : thoufhalt in- any uife
rebuke thy neighbour, and not fuffer fin Jon
him. Ba in ail this. we are- bound to f^ek our
Neighbours Good, and not Hurt, his Recovery
and. not hisReproacb ; and for that regfon to keep
fuch things Fivate, till the Rule requires us to
make them Fublick. Hence our Saviours di-
rection is, Mat.iSUi?. Moreover, if thy bn the?
fiail trrfpafs again ft thee, go and tell him bis
fault hi ween thee & him alone : if hefhdll hear
thee, thou ball gained thy brother. And we are
acquainted that it belongs to the Nature of true
Qoarity,.. 1 Pet. 4.. .8. charity fhall cover the mul*
tit nde oj fins, This Rule therefore is broken
when in Head of feeking to falve a Man'sR* pu-
tation, by his Rcc very, we proclaim his Dif-
grace by telling all we know of him abroad j
inftead of telling him,to his Face, of his Faults,
with meeknefs,we vilify him Behind his Back,
which is a difcovery of his hatred : how much -
more then, when in Difirefs of Mind, and un-
der, a burdened Confcience, he Unbofoms hirm-
felf to us, for our pity,and counfel,and prayers,
we Blab that to others,which we ought to have
kept in perpetual filence : and what Tragedies
X X X £ flj£j
74* LeBures upon the Queft. LXXVIII.
— -. ... _ i — ■ ' "^ * * *™— ■'■— ■ -*■"■■-"■--■ _.
fuch Teachery hath occafioned in the World, mer Queftion : Here only, there is a CASE
is hard to tell. which our Adverfaries have made it needful
IX. BY Dijfembling our Religion in Times of tor us a little to deliberate, viz.
Persecution, or for fear oj Suffering. It is Queft. W H ET H E R Cbrifiians are obliged
true, a Man is not always called to come in to keep their Promifes with Hereticks *
Puhlick, and declare his Religion, to expofe Art/a. THIS fome Paptjis do ftrenuoufly
himfelf to the Cruelties of Men •, and thole Deny, and Itrongly Plead, that it is Lawful
Zealous Chriltians who are recorded 10 have to break fuch Covenants and Obligations,and-
donelbin the Primitive Perfecutions, either that God is not provoked, but pleafed by our
did it by an extraordinary Spirit, or elfe fo doing. Some indeed exprefs their Tho'ts
were adted by a mifguided Zeal: And we more clofely, and feek to cov-r it under a
are allured, that it is fometimes Lawful and Difiinttion, and limit it to fuch things as thty
a Duty for the People of God, tofavethem- ought not to Promife to them^ but if we
felvts by Flight or Alfconding, as thofe did, confider withal, that they allow no Civil
H*b. ii. 37, 38. But when Men are called Converfe Lawful with fuch, it will amount
in Queftion for their Religion, and appear to the fame ; and therefore, if fometimes
before Judges for their Profeilion, for them they are conftrained to do it in Fear, the
now to Dff:mble, and fipprefs their Faith ; Promife binds not, it amounts to the fame
and Deny, or not plumply to Confefs it, thing. I fhall not here difpute, that thty
whacfoever they are menaced withal, in wnom they call Hereticks, are the faithful
cife they Itand by it, it is Fa fehood ; it is Servants of Chrift, and arefalfely thus bran-
Falfehood to God, and Be Covenant whteh d?d by them j but if we will obferve, that
they have pliglred withHm > and Fxlfehood tho1 we acknowledge that unlawful Promi-
to their own Cnfciences, which give hem the fes, to do things Wicked ought to be broken;
Lv in the very Faft : And we know what our yet we alfo aflett, that they are not to be
Saviour C'^rilt hath denounced agj.nft fuch, made, and ifmade, repented of, and avoided
Mirk 8. 38. Whof)soer therefore fhillbe ijba- for the future ; and fo to make Promifes to
med of rm, an I f <ny w>rts. in this adulterous Men, and give Oath to Perform, meerly to
afidfwful generation, of him a.- fo fhall the Son enfnare them, and with a purpofe to trapan
ofrnmbpafhamed when be cometh in the g'ory them, and to boaft of fuch Practices and de-
ef hit Father, with the holy angels. And there- fend them, is diredtly contrary to both the
fore we hive tb&s Exhortation given, when Veracity and Fidelity required in this Precept,
Cbriflian.ty was Perfecuted with the greateft DOUBTLESS This Command was given
Virulence, 1 Per. 3. iS. Be ready always to in the Moral Law, in which Mankind are
give an arifwcr to every man that asketh you a concerned ; and it is necefTary for the up-
reafon of the hr,pe that is inyout with meeknrfs holding of Humane Society as fuch. If there-
and fear. For tho' the Church may fome- fore Men are not made out-Laws from Man-
times be Latent, and the open Profeffion of kind, and thereby fecluded from all Con-
the Truth be fupprelt. yet every true Chriltian tracts or Covenants being made with them,
ought to maintain Heart Integrity, and not ( which if they be, there are no Promifes to
forego it whaifoever befalls him, but commit be made to them, ) they ought to be treated
himfelf to the all-governing Providence of according to the common Rules laid down
God, and count it his glory to fuffer for Him, for Men -, which cannot be, unlefs Promifes
when called to it : Hence that, 1 Cor. 15*. 58. befincerely made, and inviolably preferved.
Therefore my beloved brethren, be ye fledfaf}, Nor are Men allowed to do Evil, thatG^W
unmoveable, always abounding in the work of may come of it, as all Lying and Vromife-
lhe Lord, f or aj much as ye know that your la- breaking is. And tho' Chrift ians ought to
hour is not in vain in the Lord. ufe laudable Endeavours to win Pagans and
X. THIS Command is alfo violated, By Hereticks to the acknowledgment of the
Men's Breaking their Promifes. God indeed Truth, yet Treachery and Falfehood is no law-
referves a Power in His hands, and Rules fill nor probable Medium for the Advance-
over ail our Concerns by His Providence ; mentof this Defign ; butts indeed an horri-
and if He pieafeth can evacuate our Promi- ble Reproach and Scandal to thofe that
fes, without ourBlame ; and HisSovereignty make this to be an Article in their Faith.
is here to be adored. But there are ways, Inaword, to allow and applaud the making
wherein we may make our felves Guilty in Covenants with a fort of Men with whom
this regard, by our offering Indignity to the they declare it Unlawful to keep thtm, meerly
Ttuth in regard of them : And tho5 there are to be a fnare to entangle them in Mifchief, is
fome Promifes that are better broken, than an unparalel'd piece of horrible Vilfony, and
kept •, and as it is a Sin to make them, fo it renders the Defenders juftly hateful to Man-
would be a greater Sin to perform them : yet, kind.
if we make them Lawfully, and it would be Use. LET the Confideration of what hath
no Moral Evil to accomplim. them, tho' it been faid to this Precept, call us all, Young
may be to our outward Lois, all Fallaciouf- and Old, to make it our great Endeavour to
nets and Falfenefs in thefe, is an Evil, and Maintain & Promove the Truth, in our whole
will bring us under the Guilt of Lying -, but Converfition. Let us turn the Rules laid
this is furriciently laid down under the for- down, intofo many Directions for our conftant
Fratlicr. AND
Queft. LXXIX.
zJjfmMys QtecUfm,
AND to in#igate us to this, ConjGder,
1. THIS is the way to be like God, and to
fleafe Him. 'It is God's Glory which He af-
fumes to HimC'lf, that He is a God of Truth,
and that He cannot JLv : Hence we are told,
'Jit- 1-2. I*1 bipc of eternal life, which God that
fan not lie, promifed before the world began,
$lcb. 6. iB. It was impojfible for -God to lie.
And God hath declared His Approbation of
this in Men: We are told, Pfal. ft 6. Behold,
thou defirc'fl truth in the inward parti. Thefe
{hall dwell in his Tabernacle, Pfal. 1$. 2. This
makes Men fit for Publick Scrvice,Exod. 18.21.
And we are told, Prov. 12. 19. The lips of
truth /hull be tftabllfhed jor ever', but Q tyi^i
tongue is but for a moment.
2. 0 V ft fin f u I Natures prompt us to Falfe-
hood. Lying is rooted in the Corrupt Nature
cfMan, as he derives from iinful Adam, and
it is Umverfsl, Rom. ;. 4 And there are the
Remains of this in the Reft, whilft they carry
about with them tills Body of Death -, and
therefore David fr^js to have it Cured in him,
Pfal. 1 1 9 29. Remove fr-om me the way of lying -p
and grant me thy law graci ufly. And how of-
ten d© we find the Beft of Men on Scripture Re-
cord to have been overtaken with this, in an
Hour of Temptation ? And this tells us, that
•we have the more need to ufe great Caution
and CircumfpecTiion about it.
3. T HE vo mt of this, is the mifery and bine
of humane Society. Truth is the Cement and
Bond of Converfe between Men •, and without
it Men cannot Live together in any Safety,
■but muffc always ftand upon their Guard. Men
mud always live in Suspicions and Jealofies,
and not know how to put a Difference between
Friends and Enemies ; and to truft one ano-
ther would be an Argument of Diftra&ion, as
being always in hazard of being betrayed ;
which would be to turn the World into a Wil-
dernefsj and a falfe Friend^ isworfethan an
■open Enemy.
&, OUR Credit among Men principal' y de-
pends on this Truth,, Jf once a Man lorfti-t his
£fteem for Truth, he is a Loft Man Jo
the World ; if he gains the Reputation of ,ft
$Jar, he is the fcorn of all Men, and evexy
one frauds off from him as a common Pcfli And
let him make never fuch pretence of P,iety, it
gives him the more Difgrace, and leaves a
ftain upon his highef t Profejhon ; And if he is
Falfe to his Word, his Oath and moil folema
Proteftations are not regarded.
5. THE mo ft fearful Judgments of Go.d are
denounced agam/l Liars. All Miferie§ wait
trpon them in this World, Pfal. j2o, 3,4. What
fh&ll be given pnto thee > or what jh all be dotn,t
unto t'hee, thou falfe tongue} Sharp arrows of
the mighty, with coals of juniper. And, 52.3,^
Thou loveft evil more than good, and lying ra-
ther tb^n to f peak right eoujn.efs, Selab. QotjL
/hall like wife defiroy thee for ever, befhall ,take
thee away, and pluck thee out of thy dwelling-
place, and root thee out of the land of the living.
Selab. And Everlafting PJaguep are refrrved
for them in the World to come, Rev. 2'. 8.
All liars, fligll have their part in the lake which
burneth with fire and brimjtone \ which is the
fecond death. Pfal. <$.6. Thou fhalt destroy them
that f peak leafing -.the Lord will abhor the .blopJ}
and deceitful man*
LET us then he v,ery Watchful oyer our
felves \ labour we to Mortify this J^uft inl-
and fet a Guard upon our Hearts and our L/ps0
Let us get and maintain a Love for the lrutk9
aud preferve k as the moft choice Jewel Jhujs
may ive preferve theFavour of God, have great
inward Tranquillity in our Confciences, up-
hold our Credit among Good Men, and appear
with Comfort before the great Judge, who :lo-
veth Truth, and abhorreth Lying, and will
Reward Men accordingly.
[Apr i l 2. 1 7 o 6,
1 U ' '
SERMON CCX,
<^:U ESTIOS LXXIX.
&&>&%> HICH is the Tenth Command-
% W^ went *
A » S W E R.
THE Tenth Commandment is, Thou
fhalt not Covet thy Neighbours Houfe9 thou
fhalt not Covet thy Neighbours Wife, nor
Ms Man-Servant, nor his Maid-Servant,
nor his Ox, vor his Afs, nor any .thing that
,is thy Neighbours,,
' T was formerly obferved in thzTntrodufthn
A to the opening of the Commands of the
-Bec4ogue,That every one of thefe Commands
hath a diflinft Subjedt about which our<Qbe*>
dience is required. And -this may be agoqd
general Rule to direct us in our Enquiry after
the fpecial mind and meaning of Jbif >Com»
rmand.
BEFORE I proceed to a difiM .handling
of it, there are Two things that mnft be a lit-
tle enquired into ,; viz. Whether it bejbx\Q
Command, cr Two ? And, What h the Sub.-*
jeft particularly defigned in it? Becaufe in both
]thefe joints there are Difpntes,
1. THE Papi/ls who have -for aWiffoi
pefign, made but One Command of the tirft
andi^o^,to.keep up the number of Ten, have
made Two of .this Lafl ; and their ;main X)e-
jfence of this ^Partition, is the,mentionii]g of
the Prohibition Twice, which v/ould not be, ,as
•they fuppofe, unlelsthey were Two, But this
is of no force » The thing It f elf forbidden, is
& z * x 9- <zhf
-~^ ' ' ~ » — "" ■ — ■""—" "■ — — — — — - ' -— —
yj4 LSures upon the Que ft. LXXIX.
_ — - -■■ - - ----- , f . i
the fame, as to the Nature of it, andisonly fore-going Commands refpetfivel}', but that
diltinguilhed by the feveral Obje&Sj which Original Sin, which is the Root from which
DiitiacVion dot!? not alter the Nature of the they all proceed, is forbidden in this : And
Precept it felf j for if they did,we mult make that, in this regard, it comprehends all the
fo many Precepts of it, as there are particular feveral Objects, about which the other are
forts of things offered $ & how many mult be feverally concerned $ and they infer it fom
contained in the laft Words ? Befides, If we thatof Paul, Rom. 7.7. What'fhall we fay then }
ihould make Two of them, then the Order Is the law/in ? God forbid. Nay, i had not known
Will be inverted ;for what in £*W.2o.ismade fin, but by the low : jcr 1 had not known luftt
the Ninth, is theTenthia Deut. $. making the except the law had f aid, Thou /bait not covet*
Virft and Second but One : And Concupifcence As if he Juftified his AcYions, fo far as they
is the fame for Kind, whether it be let upon referred to the particular Precepts, only by
a Delegable, or a Profitable Object, which is this Tenth he found them iinful. But this
their Diftinction. alfo is a miftake$ for the whole Law in every
2. BUT then there is a matter of greater Precept, requires perfect Santtification in the
weight, to confider what is directly intended Man, without which he cannot Obey any
in the Covetoufnefs, which is the Subject of Command, according to the Perfection requi-
the Command. The Word here ufed for red ink; it fuppofeth that the Man bad.
Coveting, properly fignifies, vehemently to De- and chargeth him with Guilt, becaufe he now
fire a thing, and is ufed in Scripture JEqui- hath not, that Integrity, which was once put
vocally, fometimes in a Good, fometinaes in a into him •, thro' the Lofs whereof he Sins in
Bad Senfe. Defi're it felf is an Affetlion, all that he doth, and cannot Hand the Trial
which is put into the Creature, and was for of the Law in any Duty • So that Original
Ufe, and is therefore in it felf Good, as all Sin in fallen Man, Itands Arraigned for eve-
the Powers which God did put into His Crea- ty Defeat, in every thing which he naedleth
tures are. And in Man thefe Affections are withal: Hence that, Rom. 7. 20. Now if I
necelTary for the Will to execute it's Imperate do that I would not, it is no more I that do it,
Actions by. but fin that duelled) in ir.e. Whereas there
BUT thefe Affections being in Men, put is fomething in this Command, which is Di-
under the Government of the Underltanding verfe from what is in the other, which makes
and Will, are fubjected to the Rule of Special it a Diftintt Precept.
Government, and are either Good or Evil Mo- OTHERS there be, who refer it to the
rally,according as they are Subject to, or Re- frft flirtings of Concupifcence in us, with re-
belling againlt the Moral Law -,and that not fpect to a forbidden Object •, and in this a
only in reflect of the AU'wns, but the Dif- great many Judicious Divines do determin it.
fofiiic 1 h>o of thefe Affections, which is lodg- THERE are three fleps obferved in the Pro-
ed in them, whether they be exercifed or no* duttion of&fwfulARwn, there are the Firfl
So that this Command doth not forbid allDe- ftirrings in the Mind, wherein a Motion is
fires, but only fuch as are Irregular, and con- offered to draw the Will to comply with it ;
trary to the Rules which God hath prefcri- there is an Inclination in the Mind towards it,
bed to the<n, in His holy Law. For Drfire which puts the Man upon Deliberation ; and
at felf is Natural to Man, as heisMan, tho' there is the Choice of the Will, by which it
in finfulMan there is a depravation on them, embraceth the Motion, or Contents to the do-
as in all the other Powers in him. ; ingofit: And when this/*/? Act is paft, the
BUT then it remains a Qiieftion, In what Conception of the Sin is ready for the Birth,
refpetl thefe do peculiarly belong to this Cent- and waits but for an Opportunity. As to the
mand, diftintfly from any other Command in the Two laft of thefe, they are generally acknow-
Veca'ogue ? And there are different thoughts ledged to be Sin by our Adverfaries ; but the
about ir. former they Deny to be Sin at ail $ fuppofing
SOME think, that the Other Commands thefe Motions to arife from the Inferiour
of the Second fable forbid the External ASli- Powers of the Flefh, which tht-y fay were in
6nr, which are prohibited in them •, but This, Adam at Firft. But all the Orthodox do fay,
the Inward Motiens and ftirrings of theHeart and prove, that thefe Fuji Motions tho' re-
aboufthem, before ihey are perpetrated ; and fitted as foon as Itarted, cannot be without
the Pbarifees thought, that if they ablhined Sin : which it would be too great a Digreifion
from the outward Act, they were blamelefs ; here ro Iniilt upon, except it were to the
aga nit which Chrilt fays, Matth. 7. 28. But prefent Purpofe, which I think it is not.
1 fay unto you, That whnfoever hoketh on a wo- BUT feveral are of Opinion, That thefe
mm to luft after her, hath committed adultery are the very things which this Command
with her already in bis heart. Bat this cannot immediately intends } and that the other re-
be the thing intended, for the Law is fpnitu- fer to the feveral Commands, to which the
ai, Rom. 7. 14. And every particular Pre- things themfelves do refer.
cept forbids the Sin in the Heart, as well as BUT the Anfwer given to the former, may
the Life : He that Lulls after another Man's here fuffice, viz. That if thefe Motions are the
Wife, breaks the Seventh Command directly, firft born of Original Sin, and are the. Ebulliii-
OTHERS reduce it to Original Win, fup- ons of it, then the fame Command thatjorbids
pofing th it all the Afts of Sin, with refpect Ori gin alVtn, forbids thw too ; And mult there-
to out Neighbour, are prohibited in the Five - fore
Quad* LXXIX. Ufjemblys Catecbtfm. 74.5
fore needs refer to the J ame Command, which Love or our Hatred to our Neighbour, for one
the Overt Ads docome undec the Cognizance ofthefe belongs to every Command of the Se-
of ; andfo cannot be the diftinguiming Note of cond Table, the former attaining to the Affir-
this Command from the reft. native, the other to the Negative part of the
THAT therefore we may EfTay to come at Precept. Now the Apoftle hath plumply af-
the thing defigned, I fhall offer the following fured us of this in, Rom, 15. 9. For this, Thou
Conclusions, which will at leaft amount to a /bait not commit adultery, Thou Jhalt not kill,
fair probability of the meaning of the Com- Thou Jhalt not flea!, Thou Jhalt not bear jalje
mand ; witnefs, Thou Jhalt not covet ; and ij there be
1. THAT this Precept belongs- to the Se- any other commandment, it is briefly compre-
cond Table of the Moral Law, and is to here- bended in this faying, namely, Thou Jhalt love
(trained to That. All the things mentioned in ' thy neighbour as thy f elf. And hath given us
the Body of the Command, are terminated on this reafon for the Confirmation of it, in Ver.
our Neighbour, and are therefore proper to the I0. Love xoorkethno ill to his neighbour : there-
Second great Command, which our Saviour fore Love is the fulfilling of the law. And this
faith is like to the Fir fl, mMitth. 22.39. And he doubrlefs gathers from our Saviour's laying
it is apparent that Chrift divides thefe Two 0pen 0f the Law, in the fore-cited, Mattb.
with regard to the Next and Imme 7/7/fObjed, 22.37, &c. So that in the breaking of this
about which thefe are to be exercifed; God Command, that Low which God requires of
being the Object of the one,and our Neighbour us to Men, is directly tranfgreffed againft,and
of the other; altho1 it is certain, that God is thereby comes under the Definition of 6in,
the Ultimate Objed of both, for both Obedi- x Job, 3. 4. Whofoevcr comm<tteib fin tranf-
ence and Sin, have their Denomination, as grejjeth alfo the law : for finis the tranjgrtjjioa
fuch, with refped to Him who is our Lord and &f the law.
Lawgiver. Pfal. ? 1.4. Ag^inft thee, thee only 5, THAT though this Command be delivered
have I finned, and done this evil in thy fight. wjtb refpetl to the Inward Motions oj the
And whois to be understood by our Neighbour, Heart, yet it hath its External Attions which
we formerly confidered, and may again glance refer to it. There is this Difference in the
at in the fequel. ^ Mode of Expreifing of This, from that of the
2 THAT This Command comprehends under other, that it nextlv fpeaks of Coveting, which
it all the Ob j efts pointed at in each of the fore- vve obferved intends the ftirrings of Con*
going Pr cepts of this Table. What thefe are, cupifcence within, and doth not mention
we have taken an Account feverally, in the any outward Deed ; whereas the other do>
handling of them, and wherein they differ one directly fpeak of the Allion it felf, and not
from the other. And that they are here re- 0f the framing of the Mind and Affcdions *
ferred to,is evident from the very Words ufed : but, as under Thefe the other is Comprehended,
Some of them are mentioned, as Houje, Wife, as hath formerly been Proved, fo hiThis axe
Servants, and all the reft are comprized in the thefe contained ; and this may be the Apoftle's
General, Any thing that ts his: q. d If there meaning in the fore-cited Rom.-j.j. Becaufe
is any thing elfe, which is to be thought of, }n his Pharifaical State he was deluded with
in which thy Neighbour is concerned, this Co- the Vulgar Error, that if he performed the
veting about it,is here Prohibited, as if it were Matter of Duty, and abftained from the Overt
diftindly named. And we before obferved, Acts of Sin, he was Blamelefs •, and this is the
That the Words of every Command in the De- meaning of that, Ads 23.1. And Paulearnefily
calogue are Synechdochical, inafmuch as they beholding thecouncel, faid, Men and brethren, I
comprehend the whole MoralLaw under them; have lived in all good confidence beforeGod, un-
for it was that whole Law which was revived til this day. But when he better Meditated on
at Mount Sinai, Exod. 20. this Precept, he found himfelf Deceived, be-
3, THAT hence, It mu[t have f owe diSIinfi caufe he was now Convinced, that the Law,
Refpeci to thefe Objetfs, from what was prpper m all it's Precepts, required the Heart, and
to thofe Commands. The reafon of this feems the having of a Sandify'd Principle in it ;and
to be Cogent, becaufe otherwife this Command that every Command was broken, as well by
Would be Superfluous •, for tho' it be true, that the Inward ftirrings of the Heart, as by the
the fame Duty may in diverfe refpeds, be en- breaking out of fuch Motions in the Life : And
joyned in feveral Precepts, yet they are not not, as fome have thought, that every fuch
to be conceived to belong to more than One, in Motion belonged peculiarly to this Command,
the fame refpeci: ; for fo one Command would and were not a Breach of any other : For as
be confounded with another, which is not a- he afcribes Spirituality to the whole Lavv,Ffr.
greeable to the Infinite Wifdom of God in gi- 14. fo he applies the R.efiftance of Sin in
ving the Law. So that it is not enough to him, as the Obftrudion of his aright per-
fay fuch a thing is Commanded or Forbidden forming every Duty which is Good, Ver. 21,
by this and that Precept ; but if we would be Nor is this Command reftrained to Inward ftir-
diftindly acquainted with the Mind ot God, rings, but it alfo requires the fhitabie Atlions^
We muft enquire after what manner it refers and forbids fuch ss are contrary; which, what
to this, and how to the other. they are will be confidered in the fequeL
4. HENCE it follows, That the thing aimed
at, isfoitiething wherein we either exprefs our 6. HENCE
- ■ n I —nil 'ii ■ ii i in i ii .
tSuwes ufm th Quefh LXXX%
-M.i. ...■ .1 ■■ ■ ... ,„.. ..,■„ — .— .■■■ — i. ■ I .i i ■.■■- ■ || MM .,_, . . ^ r r_r
6. HtNCE it feems that the thing here HERE then obferve, That there is a double
aimed at, is f'omeihing thai ts a Rejultancyjrom Condition of this Life, in which Men are con-
all the reft, and yet dijitnft from them. It is cerned, which comes under the General Deno*
not a thing inconfiftant,that out of a great ma- initiation of Frofperity and Adverfuy, the one
ny Duties laid together,there maybe one great whereof bears the Consideration of \iood, the
Duty gathered, which is fomething Different eiherofEvil. Now thefe may be confidered
•from tnem, and that not only in the Degree of either as they are ordered by the governing
it, as Tome would make it here, and therefore Providence of God, who is the Supream Dii-
tell us that this Precept requires the moft In- pofer of all the Affairs of Men, and under that
tenfe Degrees of that Love which is required refpeft the Duty incumbent on us, refers to the
in every of the reft ; but, whether the Maxim Firfi Table, and the FirSt Command in it • or
be univerfally true, that Degrees do not vary elfe as we Our/elves and our Neighbours are
tlie Kind, which fome Difpute in point of nextly coiK-jerned in them, and fo they belong
Morals •, yet this muft be acknowledged, that to This Command in the Second Table. Now
every Command requires Ferjeftion in regard we are here acquainted with ^.double Duty, the
of theDuties enjoyned by it -, and lo there needs one in regard to Our f elves, the other referring
not a fpecial Command to oblige us to this In- to our Neighbour.
tenfenefs, becaufe it is included in the Com- /. WITH refpe&to Our [elves •, it requires
snand it felf : The fame Command that binds of us, full Contentment with our own Condition:
us to Love God, binds us to do it with All our And that when we compare Ours with that
Heart, and that which requires us to Love our of Others, the State wherein we are, or the
Neighbour, direcls us lo Love him as ourf elves. Lot which befals us in this World, fatisfks
7. FROM the Preraifes it follows, that the us, whatfoever the Lot of other Men may be;
thing here required is,afui table Framed? Deport- So that the great Vertue here prefcribed is
vient in ref pell tj our felves^S other s, with refpe ft Content ation, which is a thing to be learned
to foe Providence of God, in both regards. That from Above 3 and therefore the Motives to it,
the Man himfelf is an Object referred to, in muft be fetch'd from Gcd, and learnt of Him :
all the Commands of the Second Table,yeaand Hence that, Phil. 4. ji. For I have learned in
primarily fo, hath been formerly lufficiently whatfoever Hate 1 am. therewith to be content.
proved •, the thing therefore intended, muft Nor ought the contrary Condition of our Nfigh-
refer to the Man Himfelf, as well as to his bour move us to any exorbitant Thoughts, of
Neighbour, elfe how fhall he make his Love Carriages, with refpeel: to our Own 5 tut we
of Him felf ', the Pattern of his Love to another? ought to reft fatisfied hi if, as that which is
Now if we fequtfter what is pointed at in the Befl for us. Now this fomentation hath a re-
other, there feems nothing elfe to Remain for fpect both to Frofperity and Adverfuy •, for in
this, but a Confederation of the Providence of both of thefe there is required a due exercife
CJod, fo far as it concerns the Affairs of this of it; and itconfifts in the fetting fuch Bounds
Love-, and that as both we our f elves and our to the Deiires of our Hearts after thefe things
Neighbours are concerned in it, and are the foas that we can Acquiefe in them, whether it
Subjects on whom it terminates : It therefore he More or Lefs of them, which falls to our
directs to our fuitable Deportment thereto, ac- Ihare : If we have Much of this World, it doth
cording as the Over-ruling Providence of God not lift us up, and if we have but a Little, it
determines it ; which, what it is, will come doth not fink us down, but we Contentedly
fee confidered in the laying open of the A fir ma- take all things as they come ; not placing our
five and Negative part of the Precept. . Happinefs in the Fruition, nor reckoning our
felves Miferable in the Abfence of them.
Question LXXX. NOW this Contentment may be Confidered,
[l.] Negatively, in Three particulars,
WH AT is required in the Tenth Com- i* IT doth not forbid us to entertain all
mandment i Providences with fuitable Refentments. It is
the Wife Man's Advice, Eccl. 7. 14. In the
Answer.' ^ ofprojperity be joyful, but in the day of'
adverfuy conjider. Vrofperous Providences are
THE Tenth Commandment required* Juited to our Cravings, and we count them
full Contentment with our own Condition, %Z> W™?f a*™ ' ^T^ 1S 8
. , . . , , ,, . ~ . . thing lrkiorne to us, and rs wont to Grieve .us:
with a right and charitable frame of fpmt Nay God ufeth thefe, either to Encourage or
towards our Neighbour, and all that is his. Chafien His People ; and not to lay thefe things
to Heart, is an Argument of Stupidity. Reli-
WE before obferved, That this Com- gion doth not require Men to be Stoicks, and
mand, in the manner of Wording it, to make no Difference between -the Smiles and
nextly {hikes at the Inward Motions of the Frowns of Providence : He therefore Com-
Heart, tho' not excluding, but fuppofing the plains of them, Jfa. .42. 2.5. Therefore he hath
•Outward Alliens in which the thing is difco- poured upon him the fury.of his anger, and the
vered: We may therefore Confider it with a fir ength of battel 3 and ithathfet him on fire
pecultar refped to the former, m which -we round about, yet he &new .not ; and it burned
snay oh&rve the rife of the latter, him, yet he. laid it not to heari.
2.NPM
(--* -«^»*- .-. .. *.^-v *
Queft. LXXX, tJfjfemblfs Catechifm. 74.7
. , „ . i ' ' ~ — — ■*■ M ■■■■■-■■ —.■ -, . — . .
2. NOR doth it make it Unlawful for us, the pra&ifmgof it : Nor can there be any true
to Apprccate Favour, and Deprecate Afftdlion. Satisfaction in the Providence, except we enter-
God hath made Prayer to be a great Medium tain fuch an Apprehenfion of it 5 for Nature it
of Communion between Him and His People, felf relucts againft Evtly and it cannot be o ra-
in which they are to prefent their Petitions to pofed, but by an Apprehenfion, that Good will
Him, for all that they ftand in need of \ in come out of it : God therefore thus encoi.rageth
which they are to lay theirRefentments before them, Jer. 24. 6. For I will Jet mine eyes upon
Him,and therein to teftify their entire Depen- them for good. "We ought therefore to Believe,
dance on Him for all Good : He therefore bids that there is Good in the bottom ; and that
us to Ask of Him the Good things that we tho3 for the Prefent it be Grievous, and we
Need, Zecb. 10 I. And to call upon Him lawfully feek a Riddance of it, in Gods time,
for help when we are in Trouble, Pfal. %o. 1^. that yet it mail be Profitable for us, and it
We cannot but Defire thefe things \ and we mall do us Good and not Hurt in the ifTue ; tho"
ought to Acknowledge that He only can An- it is Bitter,yet it fhall prove Wholefome : Thus
fwer them, and accordingly to Supplicate Him therefore he encourageth them in,Heb 1 2. 9, 1 o.
for them. Furthermore, we have had fathers oj ow ficfh,
3. NOR doth it prohibit us, The ufmg of which corrected us, and we gave them reverence:
proper Means jor Obtaining the one, or Avoi- /ball we not much rather be in fubjeltwn unto
din^ the other. As He hath made it our Djty the father effpirits and live > For they verily
to Pray, becaufe nil our Succefs depends upon jor a few days chaftened us after their own plea*
Him, f> he hath appointed the Means, which Jure •, but he jor our , profit, that we might be
He would have us to Attend, in order to partakers of his holtnrfs.
fpeeding ; in which according to the ordinary 3 THAT we do entirely fubmit all our Af*
Courie of His Providence, He is wont to Com- fairs to the Divine Difpofal. We are to Be-
municate the BlelTing. To ufe Means with- lieve chat God Orders all the Affairs of this
out Prayer, argues Atheifm, and a Contempt World, and of every particular Perfon in it \
of God i and to Pray and neglect Duty in ufe and that there is His holy Hand in all that
of thefe Means, is a token of Prefumption : comes to pafs : and that nothing can befall us
Hence that Exhortation, Pfal. 37. 3. Truji in without Him : He therefore expects of us an
the Lord, and do good, fo /halt thou dwell in entire Refignation to Him, of our Perfons and
the land, and verily thou fhah be jed. all our Concerns, and freely to leave every
C20 Affirmatively, IT comprehends thefe thing in His hand. It is He who difpofeth our
things in it, Condition, and the Condition of others, as He
1. A Chearful Acquiefcence in the Condition fees meet •, and all is of Him, and this ought
which G >d Jifp'ijethjor us. It is a Duty lying topleafe us : Thus we find him to refign under
on the Children of God, 1 Thef. 5. 16. Rejoyce a fevere Commination, 1 Sam. 3. 18. He/aid,
evermore. And therefore all Godly Ones are It 1S the Lord : let him do what feemeth him
fo Commanded, Pfal. 3;. 1. Rejoyce in the L&rd, good. Tho* we mould be glad if it might be
Oye righteous, for prafe is comely for the up- otherwife, and we fee Anger in the Difpenfa-
right. And we find this to be a Duty lying tion, yet we are to give Him this Glory, to
upon us in the worft and moft difmal Times leave it with Him : Hence that, Pfal. 10. 74.
that pafs over us, as the Prophet emphatically Thou hajl feen it, for thou beholdeft m if chef
Exprefleth himfelf, Hab 3. 17, 18. Although and/pit e to requite it with thy hand : the poor
the fig-tree fhall not bloffm, neither fljall fruit committeth himfelf unto thee, thou art the help-
be in the vines, the labour cj the olive fhall fail, cr of the father lefs. What if I am in Advcrfity,
and the fields fhall yield no meat, the flock fhall when my Neighbour flows in Profpcrny, it is
be cut of from the fold, and there fhall be no God's Pleafure that itfhould be ib, and I am
herd in the flails. Tet I will rejoyce in the Content.
Lord, I will joy in the Godofmyfalvition. Our 4- THAT we duely Moderate our Affctticns
Condition may be Troublefome to the Flefh, 00th °J J°y a"d Sorrow. That there is a law~
and our Carnal Refentments may difturb our ful Exercife of thefe, according to the face of
Tranquillity, and put us into Difquietment -, Providence, we have already obferved ♦, and
but we ought to refill: fuch Motions in us, and thefe Affections were put into us for fuch an
endeavour to entertain all with a.fedateMind, Ufe, and not to be eradicated •, but ftill there
and chide down all fuch moleftful Regrets \ is a Moderation of them required, and necef-
Pfal. 42. 5 Why art thou caft down, 0 my foul} fary to be ufed,if we would maintain Chriftian
and why art thou difquieted within me ? hope Contentment. There is an over Rejoycing
thou in God, jor I (hill yet praife him, who is which unfits us for the Entertainment of Ad*
the health oj my countenance, and my God It verfe Providences, that we have no Security a-
therefore is given as one of theCharacteriltical gainft •, which will therefore furprize us at un«
Notes- of a Godly Man. Pfal. 112. 7, 8. He awares,and unfit us for entertaining them with
fhall not be afrjid of evil tidings, his heart is a due compofed frame of Spiiit •, ss he confef-
fixed, trufling in the Lor I. Uis heart is eft a- &th> Pfal. 30.6,7. And in my prcfterity Ijaid,
blifhel, he (hall not be afraid. I fhall never be moved. Lord, bv thy favour
2. A refolving that our prefent Condition is thou haft made my mountain to fland ftrong -.thou
novo Baftfor us. And this is a natural Reful- didff hide thy face, and I was troubled. And
tance ft >m the former, and the proper Help to there is zfiulkn Sorrow when Evil diftreffetb
SERMON CCXL
4.78 IStttes upon the Queft. LXXX.
us, that we cannot fee when Good comes, and geth us in working out our own Salvation,
thereupon we are not fit to entertain it with helps us to more Diligence in layiNg up Trea-
fliitable Gratitude : We are therefore advifed to fures in a better World, is certainly matter of
•carry it in refpect of thefe Chequered Provi- Joy and Satisfaction : Hence that, 2 Cor 4.17.
dences, with an Even Frame of Spirit, and For our light ajfiittion, which is butjor a mo-
;due Temper of Mind ; that tho' we do, we mem, werketh for us a far more exceeding and
may not over-do, in any ofthefe regards, 1 Cor. eternal might of glory.
I.29, 30. 4. LET us therefore always Value our
NOW to help us to, and in the Exercife of felves upon our Interett in another Life. If we
true Contentatton9 let me offer thefe Directions, count our felves Happy or Miferable according
as our Temporary Affairs go, we can never en-
1. LET us make Jure that G 'oil sour Father joy any folid and unfhaken Contentment:
by a gracious Adoption. There is no true Con- But if we look upon our felves herein to be
tent men t without Godlinefs : It is therefore truly Happy, that the Lord is our God, that
put as an infeparable Concomitant of that, our Names are written in Heaven, that we
1 Tim. 6. 6. But godlinefs with contentment is are Heirs of the Kingdom, and look for a con-
great gain. As long as we have God for our tinuing City to come, and are only Pilgrims
Enemy, we have no Quiet in our Minds, be- and Strangers here : This will be the way to
caafe His Curfe is upon our Profperity,and our poffefs our Souls', and be full of Inward Tran-
AdverfityhathHisWrath written upon it:Hence quillity in the moft boifterous Temp efts ; as
that, Ifa.??. 20, 21 The wicked are tike the t row knowing that our Life is hid with Christ in
bledfea,when it cannot refl.whofe w.iterscaftup GOD •, and that whatfoever we encounter in
mire and dirt. .There is no peace, faith my God, our PafTage, mail moft certainly turn to our
to the wicked. But if we have this God for our Beft Advantage.
God, we have therein good Security, for the n
Advantageous liTue of all things which befalls C A p R 1 l 30. 1706. j
us in the prefeut Life, Rom. 8. 28. And, we _
know that all things work together for good, to
them that love God, to them who are the called
according to his purpife. And certainly there
cannot be a greater or more folid ground of
Contentment afforded us, than this is ; it faith, / /. T "K T I T H refpe£r to Others ^ This Pre-
that we can be no lefs than Hippy, let our Con- V V cept requires a Right and Charttd-
dition be what it will. ble Frame of Spirit. &c. The Sum of this is,
2. L ET us firmly Belisve, that all which He That we ought to Delight in our Neighbour's
doth to us, is the RroduU of His Wifdom and Profperity, and by all fuitable Eipreifions,
Love. God would have His Children to Be- Teftify this Delight, as if it were our Own:
lieve, that when He affli&s them, it is becaufe And this is to be teftified with refpedt to All
He Loves them •, Heb.12. 6. For whom the L;>rd his outward Concerns in this World, when we
loveth, he chafleneth, and fcourgeth every fon fee the Bleiiing of God following him therein;
•whom be receiveth. And furely what is done and this ought to be, tho' we fee that his Con-
in Love, ought not to difguft us, butfatisfy us. dition is Better than ours, tho5 he hath a greater
Much nnre then, when there is no Error or Affluence of thefe things than v/e have -, tho'
Miftake in the Application ; becaufe He who he is Rich and we Poor 5 . tho5 he is filled with
Loves us is infinitely Wife, and manageth all outward Blelungs,and we are in want of them ;
our Affairs according to the moft mature Coun- he dwells in a fair Houfe, and we in a poor
fel, which cannot poTibly miftake ; this com- Cottage >, he hath his Wife, and Children, and
pofed the 'Pfalmifts difturbed Mind, and bro't Servants about him, and we are Bereaved,
him to a chearfui Acquiefcence. ; Pfal. 73. 24. HERE,
Thou jh.ilt guile me with thy counfel. And with 1. WE Jhould for Thankful to God for it,
this God offers to quiet His People in the dark and acknowledge His Kindntfs and Benignity
times of the Captivity, Jer. 29. u. For I know therein, and teftify our Joy in that regard. This
the thoughts that I think towards you , faith the is the right Frame of a Godly Man •• Hence
Lord, thoughts of peace, and not of evil, to give the Pfalmift prefumes of this, Pfal. 119 74.
you an expected end. They that fear thee will be glad when tbey fee
3 L ET us diligently obferve, how Thefe me : becaufe I have hoped in thy word. And it
things work to the furtherance oj our Bcft Inte- is enjoyned on all Chriftians as Duty, Rom.
reft. Our Difcontents often flows from our 12.15. Refoyce with them thac do Refoyce. And
Falfe reckoning \ we efteem of things accord- if our Spirits be Right, we mall efteem that
ingtoSenfe, and the prefent Temporary Con- God is Kind to us, when we are fo to others $
cerns before us, whence a Falfe Judgment ne- if we do, as we ought, Love them as our felves.
ceflarily follows. We are made for an Eternal And if we are Glad with and for them, it i«
Eftate, and whatfoever is made ferviceable to the way for us to reap the Good and Benefit of
Advance that, is truly Good> and fo is to be their Profperity j for whatfoever we can true-
Valued 5 the Profperity that hinders it, is Evil, \y Rejoice in, we are really Advantaged by.
the Advcrfiiy that gives a lift to it, is Good •, Paul could fay, 2 Cor. 19. 9. For we are glad
that which weans us from the Creature, enga- when we are weak, andye are ftropg : and this
' afo
Queft. JLXXXL ^Jjfemblfs Catedifm* jA.ty
a/fo we wi/h, even your perfefficn. And this in Oppofition to the Pharifaical glofs, in v Xr
will hold as well in their Temporal, as Spiritual le have beard that it bath I been f id, Tbou 'fia%
Good. love thy ne ghb our, andb ate thine enemy. Final-
2. WEfiouId Willi # Pray for their Prof- ly,as to the Enemies, of God & Godlinefs, who
ferity. This alfo is one thing, in which our opprefs the Church of God, and fet themfelves
Love to them is to be expreft ^ we ought not with violence to fupprefs His Intereft in the
only to Pray for their Salvation, but their Wei- World: Doubtlefs we ought to pray God to
fare in this Life, and a Bleffing from Heaven Appear, and Plead His own Caufc, and Check
upon them,and all their Concerns : fuch a wifh their Profperity, or Succefs in their Underta-
we find the Apoftle ufing concerning Gaiusy kings, and be glad when God breaks their De-
3 Job. 2. And it was a Salutation approved of figns, and brings to nought their wicked' purpo-
by God, with which His People mould enter- fes s and fuch Imprecations are warranted hi
tain one another, not in. Airy Complement,but the Word of .God.' Neverthelefs, as to their
with hearty, willies, Peace be toyouythich com- Perfons,we ought, as long as there is any hope,
prehends all Temporal as well as Spiritual Blef- to referve fuch a Love for them,as to Pray that
lings undef it. Hence that oire&ion given* tjaey may beConverted,and fomade toproiper.
Numb '6/23, U-, Speak unto Aaron, and unto bis And we know that Paul whilft a Pharifee was
fons, faying, Oil 'this wife ye full blefs the cbil- fuch an one^ and how glad were the People of
dren of Ifrael, faying unto them, The Lord blefs God when he became another Man, Gal. i. ult.
thee, and keep tbee. , , . . i And they glorified God in me. But as to others,
3. WEjhaald alfo be Grieved for them, uben we ought to Acquiefce in the Providence of
they are brougbt into Adverftty. When they (jpcU and Le well fatisfied, as in His difpenfa-
meet with Frowns in God's Providence,CroiTes, tions to us, fo to them, tho5 they abound whui
LoiTes, Bereavements, we ought tofhewthqm we are, under the Hatches j tho' they have
our Companion and Mourn with and for. them, greater Gifts, Abilities, Favour among Men,
Hence that, Rom. 12.' 1$. Weep with them that Advancements to Offices , or whatever elfe of
weep. And in this regard the Pfalmifl Vindi- like nature, it fhould pkaie us well, becaufe the
cateth himfelf, and aggravates the Guilt of his Sovereign, Wife, and Hrly God, who hath all
wicked Neighbours, Pfal'. 35.13,14. But asjor things at His dlijjpcfe, hath feen it meet that it
me, when tbey were fick, my clothing wasfatk- frould be fo j and btcaufeit pleafeth Him, we
cloth : 1 bumbled my Joul with j a fling, and my fhould be well fatisfied with it.
prayer returned into mine own i'bofom.' 1 behaved
myfeifasiho'bebud been rmy jnend,or brother: Q_u e s t i o n LXXXI.
1 bowed down heavily, as one that mo.u.rnelb for
his mother. WHAT is forbidden in the Tenth Qom+
BUT it may herd, be objefled 5 are thefe mandment <?
Duties Univerfal J1
m Qv&.MAY-»enotWiJbfrayfo^ . Answer.
in the Adverftty of wteked Men and tbofe that
Plate m, and the Caufe of thrift in the World > TH£ Temh Commandment forbiddeth,
73 t« 'It T!!*^ J 1! } all Difconrentmenr. with our own Mate,
Anf THAT benpture imprecations are for .... . ■*
themoft-part-fV^^Vand are therefore envying* or grieving at the good of our
nerally uttered in the Future Tenfe,as Predidi- Neighbour,and all inordinate mctuns and
ons : and ■fometirries we find them ufed fin fully, affe&ibhs to any thing that is his.
and therefore not for Imitation but Avoidance. . ,
And as to the matter it felf, it is obtervable, TXTEobferve'd In the Affirmative part of
that Wicked Men are to be looked upon, either yv this Precept, that the Duties come Un-
as being yet in aState ofNature,but carrying it! der Tivo Comprehensive Heads, viz. With re-
Civilly among Men y or as they are our per- ference fobuf Selves,, or to our' Neighbours 5
fonal Enemies, and treat us fpitefully and un- accordingly the Sins Forbidden, are red) ced in
worthily \ or as the open Enemies, and Perfe- this Anfwer,and may be fo taken up. Hence, .
cutors of the Caufe and Church of God in the 1 THE Sin with- regard to Our Selves, is,
World : and there is a diverfe refpect to be- had all Difcontentmenr with our oz< n Cutd'tn'on. By
ttf thefe. As to Un regenerate Men in general, ktfr Condition inreare to underftarid, .that Out-
we are to Pray for them, and Long for their ward State which we are in with regard to the
Converfion, and Rejoyce when we have hopes concerns of the Outward M'411 : and it is all
of it 5 and accordingly we mould be glad in manner of Difcontent whatf6eyef,whieh under-
their Welfare. As to our Perfonal Enemies, mines our Satisfaction in the wife difpofurc of
the Word of God is ftrlfy' clear, that we mould God •, or makes ourNeighbours better Condition
reward them Good for Evil,and if they rejoyce an eye-fore to us, that is Forbidden, as it ear-
in our hurt, we mould, rejoyce in their good, ries a reflection on the Governing Providence
Our Saviour hath given us a full clearirlg up' of of God, in the difpofal of Humane Affairs/Now
this Cafe, •Matth.j. 44. But 1 fay unto you,Love we reduced the Outward Cow ition to Two
your enemies, blefs them that curjeyou, do good Heads, viz. Prcfperity and Advcfty, and in
to them that hate you, and pray for them which dc* both regards this Difcontent may be exprefTed.-
ffitefullyufc yoit^ and jperft rcutt ryuu : And this i: THERE is a thTconteht in Projpirity :
" ~ '-""' ~~ ~ IT y y y viz.
750 Lectures upon the Queft. LXXXL
viz. W hen tho' our Condition be Profperous, Prcfperity -, or their Enjoyment of any of the
yet we cannot be fatisfied with it, but are Good things of this Life ; and that, whether
Hill in difreft about it. There is not only a Abfolutely, if they enjoy them at all • oiCom-
Craving after more, which refers to the paritively, if they have them with a' greater
Eighth Command, but we are Di flat isfied and Affluence than we have j they have more or
vexed at our Condition, as that which is not better than we. Envy and Grief ate here put:
Good eno' for us, 8t find fault with it,as if we together, as being the fteps or degrees of the
were Injured by it 5 either we think that we fame Sin -, or they may be considered as mu-r
Deferve better,and therefore cannot be thank- tual Caufes and EfTecls. If we Envy another
ful to God for what we have 5 or we fee 0- his Condition, it will caufe Grief in us at the
thers in an higher Orb than we are, and we Obfervation of it : and this Grief will natu-
think we deferve it as well as they do, and rally nourifh Envy, and fet it on Work to do
look on our felves asdealc Partially by 5 and fome Evil thing in the venting of ir. Envy
thus God is tacitly impeached, as if He were therefore is forbidden in the "Word of* God as
aRefpeder ofPerfons-, and we inftead of a mifchievous Evil, and that which is perni-
Rejoycing in God's Goodnefs, are Leavened cious to Mankind 5 and we are told that it
in our Minds, and lofe all the Good of what arifeth from the Concupifcence that is in the
we do enjoy. hearts of finful Men by Nature ; Jam 4 $
2. THfcRE is aDifcontent in Adverfiry: Thefpirit that dwelleth in us luftetb to envy
When, If we fuffer any Crofs in outward Of it we may take this Defcription j E NVT
Concerns, or are Low in the World, it fo Dif- is, a Man's repining at his Neighbour's Trof-
quiets our Minds,as puts usbefides ourfelves, pcrtty, looking upon himfelf to be Hurt by it,
and from our Patience : We cannot bear our And here we may obferve
State, nor ferve God with Chearfulnefs in it5 1. THE Objett of this Envy is another's
but it difturbs us in our Work, and we feek Good or Prosperity : Men are not wont to En-
all irregular Courfes to get rid of it. Hence vy themfelves, nor yet the Mifery or Infeli-
when we are in a Low Poll, and we mult and city of their Neighbours \ but it is fomeGW
will Live Above it, and break any of the 0- thing which theyEnjoy ; either theirWealth
therCommands of God, rather than comply or Health, or Honour, or any Gifts 8c Orna-
with God's Will manifefted to us in His merits which God in His Providence betto ws
Providence, this is doubtlefs influenced with upon them. Thus fofhua Envied that Ebad
this Difcontent : And indeed a want of Sub- and Medad fhould prophefy, Numb. 11. 29.
million to this Command, and a Rebellion in Thus Korah and his Company Envye'd Mcfe's
our Minds againft ir, is that which hath a and Aaron the Preferment which God had
powerful influence into our Tranfgrelling of advanced them to, Pf*l. ic6. 16. And the
the other. And he that cannot refolve, ra- Pfalmift confefTeth, Pfal.^. '?. For I was en-
ther to fuffer the greateft Penury in the vious at the fooijh, when Ifa'w the prof per ity of
World, than Tranfgrels any one of the Com- the wicked. r /
mandsofGod, is under the powerful influ- 2. IT is fuch a Good of another that doth
ence of this finful Difcontent. He that cannot not really Damnify us. We indeed think it
fay with Paul, Phil. 4.12. Iknowbotb how to be doth, but it is Envy that makes fuch a Re-
abafed, and I know how to abound ; everywhere, prefentation of it ro us. We are never the
and in all things / am inflrulled, both to be full worfe in our felves, becaufe another enjoys a
and to be hungry, both to abound and to fuffer Profperous Condition • it is of God that his
need : hath not yet learned the LefTon of State is fuch, and it no way makes ours other
Chriftian Contentation. If we think, that than it is, but it is the fame which God hath
if our Condition were otherwife, we could laid out to us, who is the Sovereign Difpofer
ferve God cheerfully, but cannot do it in the of all His Gifts and Benefits. Nay polfibiy
prefent, we Cheat our felves. It was a fay- we are really Benefited by it, we receive a
ing of Epicurus himfelf, "He that thinks not great deal of Kindnefs and Charity from
" his own Eftate, though fmall, fufficient for him ; neverthelefs we Envy him becaufe he
" him* tho' he mould be made Lord of the is able to do for us,and we muft'be beholden
•< whole World, would ftill be Miferable. " to him.
And becaufe this Difcontent as it refers to 3. HENCE, This Envy is, a Repining at bis
this Command, arifeth from our comparing Profperity. If he is Fat, it makes us Lean
our own Condition with others, tho5 it leads our Spirits are corroded by it we are vexed
us to Quarrel and Murmur againft God's Go- by it, and our Minds are filfd with inward
vernment : It is therefore the Root of the Difquietment, and cannot take reft s and
Sins which refer to our Neighbour, and there- this produceth Grief in us, at the fight and
fore is peculiarly to be regarded in our pre- obfervation of it. The Word Envy (ignifies
fent Confideration. a Looking into a thing, and it fuppofeth an
Hence, Evil Eye, Hence that, Matth. 20. 1$. h thine
II. THE Sins againft this Command with eye evil, becaufe I am good. He is always po-
refpecl: to Others, arc ranked under Two ring upon, and prying into his Neighbour's
Heads, viz. Comforts; and thereby he feeds his Malice
C 1. ) E NVT ING or Grieving at their againft him, till he is ready to burft with it.
Good. By Good we are to underitand theii If our Neighbour Profpers it makes us fad '
if
Queft. LXXXt tJjfembiy^ Catecbifm. 75 <
if he be Commended, we are Enraged -, if he more intenfe, and virulent Herefv. Thus a!
enjoys any thing Better than we do, we Hate fo Cain difcovered his Malice againft his Bro-
him for it* if he do any worthy A&ion, we ther, in plotting his Death, and taking the Op-
Malign him, as the wife Man obferves, Eccl. 4. portunity to profecute it, Gen. 4. 8.
4. Again I considered all traveled every right 3. HE purfues btm with Deflrutlion. Poffi-i
tverk that for this a man is envied «fbis neigh- bly, he hath nothing elfe to revile him for, but
lour! This is aljo vanity, and vexation of ffirit, his Profperity •, he therefore takes all Oppor-
4. THE Root of this Envy is, We think our tunities to undervalue it to others, by {hewing
[elves hurt by this Profperity of our Neighbour, jealoufies & fufpicions, which may tend to his
Mot that we are fo, but we entertain fuch an reproach $ and if he can find any thing, which
Idea of it in our Minds,and thereupon think he he may fallen upon^that carries a difcoVery of
{lands in our way •, and that we cannot bear, an appearance of Evil, hehulbands it to all ad-*
There is a Carnal Emulation in finful Men, vantage, and fets it forth with the blackefl co-
which moves them to Malign others.any thing lours that he can put upon it. If he cannot
which they have not,becaufe they fuppofe that deny his Neighbour sExcellency, he will put in
it Leflens them, and they ftand in their way : fomething to allay it •, if he commends him,
This was the ground of Jofhua\ Envy, Numb, 'tis always with an Exception, which mall take
11. 29. This was the Reafon of their Malice a- away all the Commendation •, if another com-
gainft Dtfff/i?/,Dan.6.3,4. And this arifeth from mends him, he hath fomething to throw in,
an Ambition 'of vain glory, which the proud which mail be a dead Fiy in the Oyntment,
hearts of finful Men are pofTefTed withal 5 he Yea, he will for ever have fome Fault to find
thinks therefore, that if any Good happen to with him, and after he hears any evil report of
another, there is a real Evil befallen him, and him, he fpreads it,and if there be none,he will
he Repines at it. Now the things wherein this Forge it 5 and if he do not afjert it, he will in-
Envy difcovers it felf , either in the Man, or to finuate fufpicions, to undermine him withal ;
the World, are efpecially, and if he be obferved, you lhall hardly ever
1. HE inwardly Hates him for bis Profperity, hear.him fpeak anything well of his Neigh'
and wiflutb him a 11 Mif chiefs. Envy & Malice bour, without a fling in the Tail : And the too
are infeparable •, and when a Man is Hated for common practice of this among Men, is a clear
any excellency he enjoys,either in the World's difcovery, how much this cancred Venome of
Goods and Preferments, or mining Gifts, Na- Envy, lies wrankling in the breads of Men.
tural or Acquired^that is properly Envy, or the 4- HE Rejoycetb in his hurt : And thisfol-
firft born of it. This was Cain's hatred of his lows by the Rule of Contraries For he that
Brother, Envy at him, as, 1 Joh. 3. 12. Not as Grieves at his Neighbours Welfare, he mull
Ciin, uho was of that wicked one, and flew bis needs be Glad at his faring 111 -, he takes more
brother : And wherefore flew he him ? Becaufe Content in feeing Mifchief befall another,than
bis o-$n works were evil, and his brothers righ- if he himfelf fhould profper ; nor can he take
teous. When that which is Good in another, fatisfadtion in any thing, as long as he fees the
makes him to be Maligned by us, it can pro- other in Profperity : His thoughts are as Ha-
ceed from nothing but Envy, which fucks Poy- man's words declared, Efth.5- 1 1, 1 3. And Ha-
ha out of the beft Flowers : and that which is man told them of the glory of bis riches, and the
the firft indication of this in the Man is,that he multitude of bis children, and all the things
wifheth him 111 for this $ inflead of wifhing his wherein the king had promoted him, and bow be
Profperity,he longs for his Ruine -,and nothing bad advanced him above the princes & fervants
can better pleafe him, than if he were out of of the king. Tet all this availetb me nothing, fo
the way : he cannot look upon him without long as I fee Mordecai the Jew fitting at the
Vexation offpirit, and often his very counte- kings gate. If a lofs befall him in his Eftate,
nance betrays a Murderous heart •, fo did Cain, if he is eroded in any of his Comforts ; if any
Gen. 4. 5. And if he mould proceed no fur- Reproach befalls him, and he loofeth the Fa-
ther, yet herein is he guilty of Tranigr effing vour of Men, and fall under any Obloquy, this
this'cdmmand. is fport for him, and he can make himfelf Mer-
2. H E Meditates bis Mifchief : And this ry with it, as if he had fonnd great Spoils. Of
23 a genuine Effe£t of the former. Where Ha- fuch as thefe the Pfalmift complains, Pfal 41.
tred is entertained, it naturally and fpontane- 8. An evil difeaje, fay they f cleavethfaft unto
euflv ftudieth Revenge-, and becaufe the Envi- him : and now that be lietb, be /ball rife up no
ous Man thinks his Neighbour wrongs him, by more. And, 3 5. 1 ? . But in mine adverfity they
being in a better Condition than he, he counts rejoyced, and gathered them [elves together : yec,
him to be a proper object of his Revenge : his the abjecls gathered them/elves together againft
mward workings on his heart are, how he may me, and I knew it not >, they did tear viey end
find out fome way to Undermine his Profperity, ce a fed not. Job therefore purgeth himfelf of
and bring him into a more obfeure Condition, this, in Vindication of himfelf, Job %i. 19 If
that he may no longer {land in his light. And / rejoyced at the dcfiruUion of him that bated met
in this he lays a foundation for Tragedies, and or lift up my felf when evil found him. Now
vented , and his Envy is acerbated, and made there is not a more deteflable Vice to be found
Y y y y % m
f 5 i Leflnres upon the Que ft. LXXX I.
■ - ■■ --'-■ '' * ■- ■ * .— — - — .- .
ia the World,and more carefully to be avoided in it, and it cannot become ours without a free
& detefted by us,being every way mifchievous: Confent of the Owner of it : And that there
Ic is a thing moft unreafonable ; to Envy Men are fuch things, we before obferved, under the
the Profperity which God beftows upon them, Eighth Command.
is to Hate them without a Caufe *, or when 2. WE look upon it as a Thing Defireable,
they have offered us no real Affront or Provo- and thereupon we are moved with an Excrbi-
cation. It is an Affront offered to the Divine tant Defue of obtaining it. Poifibly, we think
Sovereignty ; it is God who lifts Men up, and it is more fit for us, than them \ and fo it is
puts them down •, He is the Supream dilpofer attended with Envy h however we muff have it
of all the Affairs of the Children of Men. It ifpollible, andare carried forth with fuch long-
implies a fault found with His Government of ing after it, that we cannot poffibly be Con-
the World, as if He dealt UnjuftLy, and did tent, except we have it lrom him, and become
not diftribute His Favours, either in WTifdom the Pofleffors of it. We think it is more Con-
or Righteoufnefs. it Envys God His Glory in venient for us, than for him, and would do us
the World, in that it is Angry if He be Glori- a greater Kindnefs, and this ftimulates us to-
fled by another 5 becaufe he thinks that in wards it ; and this was the incentive of Ahab,
fo doing he out-mines him, and darkens his to Covet Nabotb's Vineyard, becaufe it was
Light. It delpifeth and reflects upon the Gifts Convenient for him * 1 Kings 21. 1, 1.
and Favours of God, as if they were Loft, be- 3. Poffibly, WE may to gratify our Deffres,
caufe they are not Concentred in him. It en- be willing to do that which is JuftJ 'or the obtain-
deavours to hinder Men from being Serviceable ing oj it. We would have it, but we would
in their Capacities, who otherwife might do come by it in an Hondt way, and Pay more
much Good in their Generation. It is far for it, than it's real Worth, rather than go
worfe and more harmful than Wrath or Anger, without it -, for if we feek to Cheat him of it,
as, Prov. 27. 4. Wrath is cruel, and anger is and gain it by Oppreihon, and his real Da-
outragious j but who is able to ft and. before envy, mage,this is a Breach of the Eighth Command -,
An Angry Man will let his Anger be feen, and but we are very fair in this, only we muff
fo it may be avoided -, but an Envious Man is have it : We therefore find that Ahab made the
like thje Adder in the Path : An Angry Man faireft Offers to Naboth that could be, in Ver.
will be appeafed by a juft Vindication-, but 2. And Ahab [pake unto Naboth, fayir.g, Give
the more Innocent the Party is, the more me thy vineyard, that I may have n jor a garden
embittered is Envy. In a Word, Envy lays of herbs, becaufe it is near unto my houje, and
a foundation for all the Mifchiefs that are per- I will give thee for it a better vineyard than it :
petrated in the World, and undermines the or if it feem good to thee, I will give thee the
Peace and Tranquillity of Mankind. And let worth of it in money. But ftill he was guilty
a Man ft and in fome Eminent Place, or do of the Breach of This Command, becauie he
any thing to oblige Men to do him Honour, could not be fatnfyed without it.
and teftify their due Refpects to him, Envy 4. NO R is it a Sin to Offer and Ask fuch a
prefently is ftirred by it $ and it is the com- thing in way of Barter or Exchange. Such
mon Reward which Ungrateful Men do repay Bargains are very Lawful, provided there be
the greateft Deferts of Men withal. Surely a free Confent between the Parties, and there
then, it muft be hateful to God, and ought to may be an Advantage both to the one, and the
be fo to all Good Men. other in it. Neverthelefs, to Urge, and Prefs,
(2.) THE other Sin here obferved is, All and purfue the Perfon with unwearied Urgen-
inordinate Motions or Affections, to any thing cy, when he hath told us once and again, that
that is our Neighbours. And this feems to be he will not forego it, but keep it for his own
the meft exprefs in the letter of the Command, Ufe and Benefit ; this fhews the Inordinacy of
intimated in the Word Covet ^ which we ob- the Affection towards it •, and that is the Cove-
ferved, intimates an eager and unfatiable De- toufnefs which is here forbidden •, becaufe we
fire after a thing. But tho' this be rooted in can never be Quiet fo long as it is in his hands,
him, and is chargable upon the Man by his or till we have gotten it into ours.
ownConfcience,tho' there be no Overt Ads, by 5. THIS Covetoufnefs manifefts it felf, in
which he difcovers it to others \ yet it alfo hath the Vexation and Dif quiet of Mind, which we
its Outward Acts, which are the product of it, entertain, and fometimes difcover in our Car-
anddo oftentimes break out as there is Oppor- riages, at the Refufal we meet withal. If we
tunity offered for them-, and this alfo doth fo* are fatisfied, and well content, that our Neigh-
ment and nouiifh fuch Sins as in the perpe- bour ftiall Ufe his own, which he is unwilling
tration of them, do prove to be the Tranfgref- to part withal, there is no Harm done -, but if
Hon of other Commands in the Law of God. we Pine and Fret, and are put out of good forts
AND there are thefe things to be obferved upon it, we therein ihew that we are Inordi-
in this Sin-, nately carried forth after it in our Deffres .*
1. THE ObjeU of it is fome Good Thing And this alfo Ahab difcovered in his Entertain -
which another hath in his Poffelfion, and we ment ofNaborb's Refufal ; Ver. 4. And Ahab
have not. He is the true and proper Owner cameintohts houfe, heavy and difple.fed, becaufe
of it, by the wife Providence of God, in which of the word which Naboth the Jezreclite badfpo-
He diftributes to Men according to His holy ken to him: jor he had faid, I will not give the 0
Pleafure, and hath given to them a Property the inheritance of my fathers', and be laid him
down
Queit. LXXXII. Oi jjemblfs Qtechtjm. 753
down upon his bed, and turned away his face, and felves^on this account, becaufe of the Atheifm*
would eat no Oread. Tho5 he had given him a and Formality,which we are all of us too much
good reafon, It was bis Inheritance from bis Fa- addicted ro. Let us therefore not content our
tbers \ and not only fo, but it had been a Law felves, with an Out-fide performance of Duty,
ot God, that Inheritances in Ifrael were not to but fee that our Hearts be right in it •, Conft~
be Sold, and hehad finned if he had fo foregon dering, that as we have to do with a Cod who
if, yet this contented him not. requires the Heart, foHef archeth it and isin-
6 THIS lay a foundation for the Vfing ef timately acquainted with all the framings of ir,
Unjuft & Injurious Courfes for the Obtaining of and is not to be impofed on. And be we h. nee
the thing. If he could have corne by it in a quickned, to watch againft the Fii ft Motions,
right way, he would have been content ^ but if and Stirrings of Concupifcence within us, and
that cannot be, his ungovern'd cravings expofe not to nourdh inordinate Defires and Li flings,
him to contrive and practice, fuch as are moft and dally with them ucurery ; for as we can-
injurious •, and rather than mifs of gratifying nor hide them from Gods Alleeing Eye, and
his Luft, he will comply with the moft JSlefan- curious Oi fervation. who will call our 1 noughts,
dous Crime in Profecution of it : he will wait- as well as our Words, and Actions, to account
for an Advantage to Hurt his Neighbour, in another day, and charge thefe Sms upon us
Revenge, or to Force him to a Confcmt againft which we pkaiing our TehTes withal in xpecu-
his Will, or toRuine him, rather than be put lation, tho' ihey never appear on the Stage of
by of his Defires. This alfo was Notorious in Action ; ( Exl 1 1. 14. ) So it is an awful Truth,
Ahob \ for tho' he did not immediately Act in that if we do not ffciflc Luft in the Conception,,
that horrid Murder of Nabotb,yet he Contented it willRipen for theBirth -,and this little fpaik,
to it j and as foon as it was done, he cheerfully as we accounted it, will break forth into a
went to take PolTeliion of the Vineyard : and FLme if not prevented. And from this Conv-
therefore the Prophet is bidden to lay iuch a mand in fpecial,as from every One of the other,
Charge againft him, Ver. 19. And tbou Jhalt if duly confrdered, and rightly undt; flood m
fpeak unto bim,fiying,TbusJaub the Lerdyttafl the extent thereof, we may and- blight tu learn
tbou killed.and alfo taken pojj.jjion'* And there this LelTon; That we ran never be Juftified
are many befldes Ahab, who are guilty of this by the Deeds of the I aw$ but may in it, as a
Covetoufnefs, tho' pofLbly they have not rifen glafs, fee our Miferable State,and abf lute eed
unto fuch an height as he did, in the profecu- of Sajvation by C h r is T,who only can ftand
tion of it. between us and the Sentence of the Law. which
Use. FROM theConfideration of theManner condemns every the leaft Failure or Defect
of the laying down of this Commandment, we withDeath ; that fo we may be the more power-
maybe inftructedin the Spiritual Nature of the fully awakened, top rf <e that which the po-
LawofGod ; in that it not only governs ourEx- ftle tells us was the main rhing which he was
ternal .ctions,but our Inward Motions. For tho' in Profecuiiou of, Phil. 2, 9 jx/id fa found in
this,as hath been obferved,is included in every him, not having mine own nghieoufnefr, w i h
Precept, it is here peculiarly Pointed at, and is 0} the law, but that which is b>ouJ) ihefaitb
it mult needs be for our Admonition. And of Cbrift, the right eoufnefj vbtch u of\jod by
probably God (huts up the Decalogue, with a fnth. And thus fhall we find the Lav/ to be a
Precept delivered in this Form, to .Seal up all good Preparatory to our embracing of the Gof-
the Commands; and give us toUnderftand,that pel-Grace, which is the thing we are next to,
He requires the Heart, as well as the Life, in pafs over unto,
our fincere Obedience to each of them: and
the rather had we need to be careful to our [May 28 1706.]
SERMON CCXII.
(Question LXXXII. the Duty which God required of Man at tho
firft, and which He revived again to his Peo-
jy&£U& S avy man able perfectly to keep pie on Mount Sinai. But it n ay here beEn-
«8§ J & the Commandments of God ? quired, To what pur p of e it is recited in the
*U§ L P* botlrtne of FaiUn Man's Religion ; or, to what
*WWW& , A N s w E R. en& are the Rules 'f it taught us in the C of pel >
Or, what is the ufe of it to Chriltians who are
NO meer man (ince the Fall, is able in called to live by Faith, which the Apoftlefets
this Life perfectly to keep the Command- hi Oppofition to theL^w •, and tells us in Rom.
ments of God, but daily doth break them 4r »* *> the promife that bejhould be the heir
in Thought, Word, and Deed. °{the ™rld> was, n«J° A\rah^ f t0 hflsM
0 ' through the law, but through the righteoufnejs of
WE have taken an accent of the Moral /*£ And donbtlcfs a right Undemanding
Law, as it is fummarily comprized in ^^CAves^h&YhebZst^Z^i
the Dccalogu, ; in wh:ch we are told what was or New.Covenanti And that we may foriif;
Letlures upon the
Queft. LXXXII.
our felves' a^atnft the Pelagian and Popifh
Errors on iheone hand,which fome Protejlants
have tco deeply imbibed, and the Antinomi-
ah zr\&' Libertine Frenzies on the other,wh[ch
too fadly prevail in this Licentious Age, let
thefe things beobferved h
[i.] THAT the Moral Law, as it was
civinto Man at firjl, comes under a double Con-
sideration. And without a right Confideration
of this,we fhall never be able to pafs a right
Judgment on this Affair.
i. IT is Confidered as a Rule of Obedience,
Jutted to the Nature of Man for bis Direllion,
how to Live and Glorify God. God made all
things for Himfelf and. His own Glory, which
is the Laft End of all Second Beings ; and as
He put feveral Natures into the Creatures, fo
He defined His Glory by them, fuitabiy to
thofe Natures, or according as they were a-
rlapted. Man therefore being a reafonable
Creature, was fitted for active Obedience, in
paying a reafonable Service unto God. And
there was a way in which God was to be
Glorified by him, which muft be made knowrA
to him, or in him 5 and this is that which is
comprized in the Law of Nature, or the Mo-
r.rf Law. It was therefore at firft engraven
firmly on his Confcience, which is therefore
called the Law of Nature, becaufe his natural
Confcience, from the Nature of God, and his
own Nature, and the Relation between*God
and him, told him, that This was Holy, 8c Juft
and Good. And becaufe the Fall had blotted
the Original, God pleafed to tranferibe it in
Tables oj Stone for Perpetuity •, Obedience
whereto is declared to be Man's Wifdom,
J0K28. 28. And unto man be /aid, Behold, the
fear of the Lord, that is wifdom, and to depart
from evil is under/landing. Now this Law,
as a Ru'e, is of perpetual Force •, it is an E-
verialting Rule, becaufe it ceafeth not to be
agreeable to Man's N.iture, confidered asun-
der the Special Government of God : So that
rho' the Gofpal Administration removes and
maketh Void the Law of Ordinances, or Cere-
monial and Typical Law, becaufe it pointed to
a Christ to come, in whom all that is pre-
figured is accomplifhed -, yet the Law Moral
abides, becaufe the Reafon of it can never
eeafe, whilft God is God, and Man is Man.
And todifcharge Men from this Obligation,
as the Libertines do, is to his Hurt and not
Benefit.
2. IT may be Confidered as perfeft Obedi-
ence to it, was made the Condition on which
Man was to enjoy Life and Happinefs. When
God had made Man,and every way furnifhed
Him for this Obedience, He treated with
him about it in a Covenant Way, in which He
required it of him under the molt folemn
Sanctions 5 the Subltance of which is, Do
this, and Live, Rom. 10. ?• Ezek. 18. 4. Now
altho1 this as a Condition is removed by the
New Covenant, which hath brought in that of
Faith in the room of it ; and therefore we
are told in, Gal. 2. 16. A Man is not juftifed
by the works of the law, bat by the faith rffefus
Chrift. Yet there are thefe Three things
which abide a Tiuth under the Gofpel Dif-
penfation, viz,
1. THAT all Mankind abide under the
Covenant of Works, till they are ejfellually
brought under the Covenant of Grace. There
is a Neve-Covenant of Grace opened ui)to Man
lince the Apoftacy, in which Life and Immor-
tality are brought to Light, 2 Tim. 1. jo. This
is offered to Men upon Terms by the Gofpel,
upon the cordial Compliance therewithal :
But this Offer finds Men under the FirflCc- '
venant \ and it is by their entertaining thefe
Terms, that they pafs from under it, and
are no longer under the Law,hut under Grace;
till when their former State remains, accor-
ding to Joh. 3. 18, 56. He that believeth on
him, is not condemned : but he that believeth
not, is condemned already, becaufe he hath nor
believed in the name oj the only begotten Son of
God. Which plainly infers it. And this was
intimated by the Renovation of the Law at
Mount Sinai, on God's Covenanting with If-
rael\ Exod. 20.
2. THAT Alan was toftattd or jail by that
Covenant, on the trial of his Obedience. It was
a Perfect Perfonal Obedience which was Ex-
acted of Man by it? in Cafe whereof he was
fecured by an inviolable Promife of a con-
ftant Life of BlefTednefs : But on the other
hand, he was allured of fuffering Death, in
the Compieatnefs.of it, on the leaf! Default
in it. And on thefe Terms every one that a-
bides under that Covenant, doth itand with
God, till he is delivered from if5 fo the
Threatning runs, Gen. 2. 17. But of the tree
oj the knowledge of good and evil, thou fh alt not
eat of it : for in the day that thou eatejl thereof.,
thou jh alt fur ely die. And fo the Apoftle tells
us concerning every one who (lands under the
Relation to that Covenant ; Gal 5. 10. For
at many as are of the works oj the law, are
under the curfe : for it is written, Curfed is eve-
ry one that contmueth not in all things which are
written in the book of the law to do them. So
that the Law Hands not only as a Rule of Obe-
dience,but alfoa Covenant, (by which he mutt
be tried,) to every Unregenerate Man, what-
foever outward Relation he bears to the Gof-
pel Covenant.
3-. THAT there is no hope for Man to be
Jujlified before God, but by a SatisjaBory Obe-
dience offered to that Law or Covenant, x$btcb
may be accounted His, and accepted on his Ac-
count. This is too little regarded amongMen,
and is the occaflon of fo many hurtful Mif.
takes taken up about the NewCovenant t Some
think that the New Covenant only abates the
Rigour of the Old one, and fo difcovers an
eafier way to obtain BleHednefs. But it is
certain that the Terms of the Law-Covenant
muft be fully anfwered for us, elfe we can
never be Juftify'd, and confequently not
Saved. Hence that plump AiTertion of our
Saviour, Matth. 5. 17, 18. Think not that I
am come to deflroy the law er the prophets : lam
not come todojhoy, but to fulfil. For verily I
Queft. LXXXII. vJffemblfs Ccttecbtjm. _ 755
fay unto you, Till heaven and earth pafs, one Hand firmly eng*ged to profecute the Sinner
jot or one tittle Jhall in no wife pajs from the for his Sin, and fo confirms to him theTruth of
law, till all be fulfilled. The New Covenant, that, Heb. 10. 31. his a j earful thing to jail
is built upon the Old One, and provides a re- into the bands of the living God, It alfo layeth
medy againft the Mifery contracted by the open to him the Tcrriblenefs of thefe Penalties,
breach of it. If fallen Man obtain Life & Sal- and how intollerably Miferable he mull: needs
vation, it muft be by a Righteoufnefs which be, if he falls under the ftroak of Divfne Re-
gives compleat Satisfaction to the Law ; for venge -, and befpeaks him from God, as Ezek.
though it brings in Mercy, yet it Ratifies the .22.14. Oan t^ine heart endure,or can thine hands
Juftice of God, Pfal.85.10. Mercy tf Truth are be jlrotig in the days that I Jhall deal with thee >
met together : Righteoufnefs V Peace have kif- I the Lord havefpoken it, and will do it. And
fed each other. Rom. 3. 26. To declare, I fay, at what more Potent Argument can there be to
this time his righteoufnefs : that he might bejuft, roufe a fecure Sinner to make folemn enquiry,
and the juftfier of him which believethin Jefus. whether there be no way to obtain a deliver
Only there is this difference, that demanded a ranee.
Perfotiai Righteoufnefs, but this hath made way (2.) IN regard of his own utter \mpotency7
for the Acceptance of a Relative one, by which by himfelf,tofatisfy the Cemmds if Juftice, and
our whole Obligation to the Law muft be Anf- efcape the Execution of the Sentence which is out
wered, all our Debts difcharged, and the hand- againU him. And this is done by the Precept
writing that was againft us be cancelled : So it felf, as it Hands in the Covenant j and at-
that 'till we have a good claim tofucha Righ- fures the Man what is Neceflary in order to
teoufnefs, we abide under the Law. his Salvation, if ever he obtains it. It lays
C 2 ] HENCE the Law is revived, ftnee the out the Law to him in it's Breadth, and a right
iifcovery of the New- Covenant,) for gracious Ends. Confideration of it will potently Convince him
The Law is to be Preached under the Gofpel, that he is altogether without Strength : It tells
and that both as a Covenant, and a Rule of Obe- him, thus the Law faith, and it will make no
dience \ and therefore we find it fo inculcated, Abatement ; but if in the leaft Point he fails,
not only in the Old Teftament, which yet was he is gone : and his own natural Conference
a difpenfation of Grace, but in the New Te8a- tells him, that if the Matter be fo, there is no-
ment too, both by Chrift himfelf, and his Apo- thing but Defpair that lies before him, nothing
ftles. And there are more especially thefe but a fearful expeliation of r fiery Indignation to
Three things aimed at in it,all of which do carry devour him : Hence he cries cut, Pfal. 130. 3.
in them a difcovery of the Grace of God 5 for If thou, Lord,fhouldfi mark iniquities : 0 Lord,
which reafon the Apoftle tells us, Gal 3.19. who Jhall ftand ? And, 143. 2. And enter not
Wherefore then ferveth the law? it was added into judgment with thy fervant : for in thy fight
becauj e of tranfgreffio ns,t ill the feed fhould come, Jhall no man living be jujlified. And till the
to whom the promife was made. Sinner comes to this, he refts fecure, and no
1. TO convince fallen Man 0} his prefent ways concerned for himfelf 5 but now he is
Miferable State. Confederation is the firft ftep put in Fear : Hence that, Rom. 7. 9. For I
to Conversion, Ezek: 18. 28. He confidereth^and was alive without the law once : but when the
turneth — — . Without which Converfion there commandment came, fin revived, and 1 died.
is no Salvation to be expected byHim,according 2. T6 make way for his ready entertainment
toMatth. 18. 3. Except ye be converted, and be- 0f the Gofpel Offer of^ CHRIST, and Salvation
corneas little children, ye fall not enter into the by Him. And this is a proper, and rational
kingdom of Heaven. And the Law as a Cove- Refultancy from the former -, for Man hath a
nant, is a proper help to this, becaufe it is a Natural craving after Happinefs,and relu&ancy
Glafs in which the Man may fee his own Na- againft Mifery. When therefore the Man is
tural Face, and read his prefent Condition, under fuch a Refentment, the News of Sw>
Hence we are told what is the proper ufe of the. cour offered him, is a Cordial to him -, it puts
Law, in re?pe& of all Mankind lince the A- Hope into him, and fets him on enquiring afc
poftafy, Rom. 3.20. For by the law is the know- ter it : It is a Rock riling out of the Ocean to
ledge of fin. Now there is a double refpect in one ready to be Engulphed. Hence we read jn,
which the Law offers to fallen Man this Con- £ech. £ u. As for the e alfo, by the blood of
virion ; thy covenant J have fent forth thy pr if oners out if
(1.) IN regard of the Curfe that is upon him. the pit, wherein is no water. The Gcfpelis^
And this it doth by vertueofthe SanHions in it felf the Glad Tidings of great Joy •, but
put td it as a Covenant •, which difcovers to the it is fo accounted by none but f jch as are dif-
Sinuer his true State. It tells him that he is a treft with the Apprehenfion of the Mifery ly-
Man of Death, held under the Sentence of it -, ing upon them. Our Saviour tells us in,
and that if he fo abides he cannot efcape the Matth. 9. 12. They that be whole need not a
Vengeance of Hell. It lays open before him pbyfiaan, but they that are fie k. Audit is by
all thofe fearful Qurfer, that are written in the this means that Sinners are made Sick unto
Book of God j and allures him, that they muft Death, w^o before were Well in their own Q>-
all fall upon him in their Weight, if no deli- pinion, and ftood in need of nothing.
verance be afforded him. It declares to him 3. TO diretl lhe People of God in the 'Mat-
the Holinefs, and the Juftice of Gad, which ter of their New-Obedience. .And this refers to
■■ • 1,-1 .
756 LeSures upon the Quell. LXXXIL
lOTe Lao as it is a Rule of Lining. The Law highprieft which cannot be touched with the feel-
mdeed doth not tell Fallen Man how he may ing of our infirmities -7 but was in all points
ibObey it, as to Pleafe God, and promote his tempted like as we are, yet without fin. That
Salvation thereby, that being proper to the the Guilt of Sin was fo far Charged upon him,
Gofp el : But the Matter of Moral Duty is that He was made to fuffer the Penalty due to
contained in the Law, which tells us what is it by the Law, is certain. Hence that, 2 Cor.
Duty, and what is Sin ; and accordingly what 5. 21. For he hath made him to befinjtr us,
is required of us, if we would Live and Pleafe who knew no fin ; that we might be made the
God : And tho' we muft have Qiacefrom, and right eoufnefs of God in him. But this was by
Acceptance thro* Chrift ; yet the things by Imputation, and not by Communication of Sin
which we are to teftify our Obedience, are to Him, from which He was pure $ elfe He
pointed to in this -, and therefore David could not have made His Soul an Offering for
declares, Pfal 119. 105. tby word is a lamp our Sin. Hence we are told, Heb. 7. 26. For
unto my feet, and a light unto my path. And juch an high priefl became w, who is holy, harm-
to Neglecl: thefe things, or to do contrary to lefs, undefiled, feparate from finners. And
them, is Sin in a Believer, as well as in an His fpot) els Integrity is e\rery where aflerted
XJnregenrate Man } tho' the Law requires them in the Holy Writ *, for which reafon He is en-
to be Perfect and without Flaw, whereas the tituled the holy One of J/rael. And (aid to be,
Gofpel accepts of Sincerity, and covers Impcr- a Lamb without Blemiffj. He had neither the
felhons under the Robe of Christ's Right e- ftain of Original Sin cleaving to Him 5 nor
oufnefs. was He ever contaminated with any aSual
THES£ things thus premifed we may now Breach of God's Holy Law. It was therefore
proceed to confider the CAir't it felf,' as it is meet that He fhould.be thus excepted j but as
here laid down * in which Man's hope on the for the Virgin Alary 9 or any other of the moft
Account of Legal Obedience is utterly Cafhier- Holy of the, Saints, they had not this Privi-
ed, and found wofully fiiort cf Happinefs, by lege ; and the afcribing it to them, is not tin-
reaion of this Infufficiency of his. To mew that \y Precarious, but tlajphemous.
he cannot, and the reafon why he cannot be (2.) SINCE the Fall: And herein our Firfi
Saved by the Law, but muft look fomewhere Parents in their Primitive State of Integrity are
elfe for it, if he hopes to obtain it , . exempted. And there was alio need of inferting
THIS Anfwcr contains one fundamental this,thatfo we maybe led to the Contemplation
Article in the Chriftian Religion, neceffary to of the proper blameable Caufe of the lmpoten-
be Believed by all thofe that would have a good ey that Fallen Man labours under \ that it was
Hope to obtain Salvation by Jefus Chrift. not the Condition of Man's Nature, as he came
THE thing under Confideration, is, Man's firft out of God's hand, but that it was brought
taoful want of Ability to comport with the Terms upon him by the Apojlacy : and therefore it not
of the Fnfi Covenant, by reafon of his Moral only points us to the Time when it began, viz,
Impotency. And we may take a diftincl Ac- on the Apoftafy *, but alfo the procuring, Caufe
count of the fever als contained in it, which ofit,which was Man's Fall. Our Firft Parents
may ferve to humble us out of our own Self Suf- therefore had at Firft a Power lodged in. them,
fciency, and make us to put a high Value upon by which they might have perfectly Obeyed
the Redemption purchafed for us by Chrift. ~ the Law of God .• We are therefore allured in*
/. WE may 'obferve, the Li mitation which Eccl 7.29. God hath made man upright, but
is here put to the AJJertion, in thefe words, they have fought out many invenuns. God
No meer Man fince tbe Fall in this Life. And therefore Created Man after His. Image,
there are thefe Diftinctions contained in thefe which was a ftamp of Original Sanctity -on all
Words, which muft be warily obferved, elfe His Powers,fumiftiing them for the Obedience
we fhall labour of Miftakes: which He demanded of them : And it muft
(1 ) NO mecr Alan : This is put in to ex- needs be fo, becaufe in the Firft Covenant, the
empt our Lord Jefus Chrift from this Charge. Rule of Relative Juftice between Godandfal-
He was a Man, for fo He is called 5 and we len Man was eftabljfhed, and Man by it was
are told hovv He came to be . fo j and that if given to underftand what he was to expecl from
He had not fo been, He could not have ftood a Righteous God. Now it is indifp^table that
as our Surety, and anlivered the Demands of when a Creature is brought under fuch Terms, -
the Law for us : And therefore thefe two are it is Equity that the Creature have in it apow-
pi't together, Gal 4.4. hutvehcnthefulnejsof er to Comport with them \ how elfe mall he
the time whs come, God fent forth his Son made deferve Blame and Penalty upon his falling
rf a woman, made tinder the Law. But then fhort in his Conformity to the Rule that was fo
He was not a nicer Man * He had another Na- prefcribed to him ? It cannot be fuppofed the
ture which was Divine, and in His Perfon He Creature's Fault, and expofe it to Puhiftiment,
was the Son cj God • into an Union with which if it would fain do it's Duty, but is necetlitated
Perfon of His, He aiTumed our' Uuvun Nature, to come behind it, becaufe it never had the
which was fwallowed up in it. Now though Power bellowed upon it to enable it thereunto.
Chrift in our Nature was under the Law, yet So that it is very certain, that whatlbever In-
He was no Law breaker 5 and tho' He took on fufficiency fallen Man now Labours of, yet it
Him all our other Infirmities, yet that of Sin was not fo from the Beginning ■, but is come
tfas excepted, Heb. 4. 1 $. For we have not an in fince that, and he is himfelf become Guilty
of
Quett. LXXXII. (dffemblfs Gteebi/m. 757
of it, which expofeth him to fufTer juftly. And not be thus always; but there is a tims
this arifeth from the Apofiafy, in and by which coming when all Sin fhall be deftroyed in tier,
Man put away this power from himfelf, and ib and they fhall glorify God foreytr v/itJiQUj: any
loft that Image that was concreated on him ; ib the leaft reluctancy or default,
that tho he is now withoutStrengtbjtX. this can- //. WE may in the next place obferve^
not excufe him fromGuilt,or difcharge him from The Comprehenfion, or the Extent of this After-
Punifhment, becaufe once he had this power, tion ; and that extends to all the rcjt oj Man*
but loft it by his own default, heel. 7. 29. And kind, without any further exception. \\ is the
it is a great Truth, that as the whole Species of defign of all genuine Limitation, f 0 engrofs all
Mankind, was contained in our firft Parents,who elfe of the kind under them, elfe they cannot
were the root of that kind ; fo when they loft be true •, and that it is fo here, the Word oj Qo$
this power, they loft it not only to themfelves, will plentifully aiTure us, and that both with
but fo all their Pofterity,who derive from them refpect to Per/on s &Times. And we may a
by Natural Generation, as hath been already little confider the Evidence of this, before we
proved in the proper place. But ftill, the Law come to clear up the thing it felf which is afr
hath dominion over them, and it is their Sin, as ferted : And for that end I (hall only ofaxfome
well as their Mifery, that they cannot ferve general Scripture Truths, which will make it
God, with Univerfal and perfect Obedience. evident, that all Mankind, befides thofe ex-
(3.) IT is in this Life : And this exempts cepted, are included, and make way for the Pe-
the Glorified Saints. It is a Title put upon the monftration of the Truth it felf. Here then,
bouls of the Godly, when they are gotten free 1. THAT all Mankind have their in- Being in
from their Mortal Bodies, Heb. 12. 29. — The Adam Originally. If we would take a right
fpnits of juft men made perfell. And it is the fcantiing of this Affair, we muft follow if up
Privilege of all fuch as are arrived to the ftate hither. God faw meet to make all Men of
of Glory, that they fhall Sin no mure, but be one blood, and therefore he did not, as he di4
perfected in Holinefs. Hence it is faid concer- by the Angels, make them all at once7 and pi^t
ijing all fuch, Eph. 4. 13. Till we all come in the them individually under the trial of their Ober
unity of the jaitb, and of the knowledge of the dience. But as he made Mam to be the firfl
$9/1 of Qod, unto aperjell man — . And it; is Father of all, fo he conftituted him their ffead
certain, that a ftate of. perfect Glory is incon- in the Covenant-tranfadtion. And hence the
iiftent with any of the remains of Sin in thofe Promife and Threatning equally included frffp9
who are made to partake therein : for without andbts PojUrity with him ; fo that they were
perfect Holinefs, there can be no perfect Blef- to ftand or fall in him : and this is fufficiently
fednefs ; and as long as they carry about with evident from the Word of God, winch will ap^
them the relicts of Sin, they will have occafion pear if we confider,
tp cry out of their wretchednefs, Rom, 7. 24. 2. HENCE <?// that were to derive from him f;y
O wretched man that 1 am, who fiall deliver me Natural Generation, did upon the fir tt coming, of
from the body of this death I Tho1 there is a Sin into the World by bim, derive it -from hjm.
freedom from Sin innpoint of Guilt & Condern- And becaufe all Men, Chrift only excepted,are
nation, afforded to all thofe who are gotten in- born in this way, they muft needs be ^ncludejd,
to the New Covenant,accordingto that in,Rom. becaufe they were in his Covenant* If there
8. 1. There is therefore now no condemnation to were any that could except themfelves from:
tljem which are in Chrift Jefus. On which ac- this way.they could not be concerned in it 5 but
count it is given to encourage true Believers becaufe there are none,this muft needs be their
here, Rom.. 6. 14. For fin fhall not have domj- condition •■> hence if this be the condition of all
nion over you : for ye are not under the law, but fuch, it faith that all were thus in him -, zi}£
under grace. And we have that wonderful & this we have full proof for : Nor can there be
precious word declared of fuch, Numb 23. 21. a more full 8£ clear evidence of this, than y/bat
He hath not beheld iniquity in Jacob,neither bath the Apo&le Jays down with the fulleft compre-
he feen pcrverfenejs in [frael. yet as to the henfion under ;t, Rom. >, 12. Wherefore as />y
prefence and inbeing of Sin, it is certain that one man fin entred into the world, and death py
that remains in all, whilft they are in their Mi- fin $ andfio deathpaffed upon all men, for that fd
litant State \ and the Beft muft needs confefs have finned. And for that reafonheelfe-whef#
themfelves to be ilnful men : And it isnofmall faith, 1 Cor. i£. 22. In Ad*1*?1 ?U die, even Jo
part of the Exercife they are under, to be in Chrift fhall all be made alive. Whatfoever
maintaining a warfare againft it : For all this therefore is comprehended in thethreatning of
while, that is a Truth, Gal. ?. 17. For tbefiefh the firft Covenant, in cafe of tranigjceffioii, fpgf
Ipfietb againft the Spirit, and the Spirit againft brought upon them by .tjiat tramgreifionpf his,
tbefiefh: and thefe are contrary the one to the and equally belongs to them, as to him. 1?his
other -^fo that ye cannot do the things that ye indeed belongs only to that firft Sin of hif»
would, But Jerufalem above is jr^e, the glo wherein he acted as a publick Perfon, and as
rious Inheritance admits not the Jeaft Defile- ail Mankind did tran&ct in him, for it was by
ment into it, Rev. 2$. 27. And doubtlefs this, that Sin of his, that the trial of AlansObedi-
{lands as a great encouragement to the faith- ence was determined, and the thr-eatningoj ih$
ful Servants of Chrift: that tho' for the pre- Covenant tock place, and laid hold on them,
fent they are exercifed with the law in their and bound them under Condemnation. As to the
Members, which too often is fo hard upon them, Juftice and Equity of this,we formerly took an
that it leads them into Captivity § that it (ball Z z z 7 acjcpu/ij:
75 8 LeSures upon the Queft. LXXXlI*
account of that, when we coniidered of Man's quently they are Servants of Unrighteoufnefs,
Anoftacy :. but that the thing isfo, we are and fo are altogether free from Rightecufnrfs,
fure from the Word of Truth. as the Apoftle intimates, in Ram. 6.20. The
3. THAT this Sin loft to Man the Image of meaning whereof is, that they had no Prin-
God, and therewithal his power of Obedience, ciple ofHolinefs in them -, and is Expounded
It is true, the Death threatned, contained in in Chap. 7. 18. For 1 know that in me, (that is
it the Condemnation under which Man Fell -, in my flefi ) dwelleth no good thing. Which
by which we are aflured, Rom. 3. 19. That mult be true of them that are nothing but
every mouth may be flopped, and all the world tlefo j which is the State of everyMan before
become guiby before God. But it alfo ioclu- Converfion : And when we come to confidet
ded in it the lofs of the SanOifcation of his what is the Efficacy of indwelling and reign-
Nature, which confided in the Image of God -, ing Sin in theChildren of Men, it will give
which we are allured comprehended in it, us a full Demonftration of this Truth. Well
both Righteoufnefs and true holinefs> Eph. might Jofhua fay when he treated with them,
4, 22, 24. And this Lofs came inasaPe* Joflh. 24. 19- 1e cannot ferve the Lord. And
nalty of the Firft Tranfgreffion, and is not it is a plump Aflertion concerning fuch,Rom.
the leaft part of that Mifery which befell 8. 8. They thatare in thefiejh cannot pleaje God.
Man upon his Fall j and if All by that Sin, 2. AS to the Regenerate •, It is not to be de-
become Guilty, it clears God's Righteouf- nied, but that they have a New Principle of
nefs in inflating it upon All -, and it is in vain Sanclifyirg Grace in them, whereby they are
to pefter oar Minds about the enquiry, How, wrought to a Conformity to theWill of God :
or after what manner it deriveth unto us ? And Sin is dethroned, and their Enmity and Re-
that he hereby loft his Rower of Obedience is bellion is fubdued, and they have a Party in
certain, as will come to be prov.d in the them which fincerely Serves God : But it ill
Vindication of the AlTertion : 1 here only af- there are in them the w'ofui Remains of Ori~
fert, that this is is the Condition of All Man- ginal Sin -, being renewed but in parr, Sanfti-
kind, and fo is Univerfal fication being for the preient Progrejfive in
4. THIS Sin alfo fubjefted him to be filled them : and what influence this hath into the
with c ur fed & crooked Principles of Rebellion debafingand allaying their Belt Services, will
againftG d and Us holy haw. That this alfo be made very Convict ive in the fequel j and
was a proper fruit of theTranfgre(fton, and this is that we are next to pafs over to: Only
came in as a Penalty, is no lefs evident than for the prefent, Let us entertain This as an
the former: H>w or after what manner this awful Truth 1 And let it ferve to humble us
was put into.him > is to be as foberly enquired out of our Self Efficiency, and drive us to feek
into, as the former, left we reflect Difhonour and fecure a Righteoufnefs which will ftand
u pon God -, but that there are fuch Princi pies us in ftead in tha t Day, when we muft appear
in all Men by Nature fince the Fall, is fully before the Judgment Seat of Christ.
aiTerted in the Word of God : Hence that,
Gen. 6. S. Every imagination of the thoughts of [June 25;. 170^.]
his heart wjs only evil continually. And that _ ; L
it was not fo at Firlt is equally true ; and
alfo it is verified by Experience •, and there Cf?R A/ff^^T C^C^VI 1 J
arenoneofthe Children of Men, who do OJD J-VlY.lV7J.il Kj\u/YLL1.
not difcover this to be fo, as foon as they
come to have the ufe of their Moral Powers. ///. T7C7E may now proceed to trie Affertion
5. THAT 'no Man during this Life, is freed yV it f elf, which fummarily afTures
from this finful Eflate, fo as to be able perfeSly us of Marts Incapacity of perjeU Legal Obedi-
i&°Qbey the Liw of God. Why it is fo, will ence : And this is a Truth which we had
come to be coniidered afterwards ', but that need toStudy, becaufe without a firmBelief of
it is fo, is hefe to be obferved, and well ap- it, we fhall never comply with the Gofpel
plied in our Thoughts. Here then let us ob- way of Salvation : And our Natural Pride is
ferve, that there axeTwo forts of Men, to one . very loth to give it Entertainment,
whereof every one in this Life doth belong, NOW this is in the Anfwer laid down
viz. the Unregeneriite, and the Regenerate-, both Negatively and Affirmatively, which ren-
thofe that are under the Law, and thofe that dersit very Emphatical •, we may therefore
are under Grace: And the AlTertion in our confider themjcverally.
CatecbiftH er.grolTeth both of them -, as we Firft. THEY arc not able Perfellly to keep
'hall in the next place take a particular Ac the Commands of God. There is no need here
count of. to revive theDiftineYion between the Law con-
*i. AS totheVnregcncrate, they are under fidered as a Rule of Obedience, and as a Cove-
the Curfe, Gal 3. 10. For as many as are of nam of Works ; fince the Difference confifts
the works of the law, are under the curfe : for meerly with refpeft to the Santfions : And it
it is written, Curfcdis every one that continu- is certain, that the Gofpel Precept prefcribes
eth not in all things which are written in the perfect Conformity to the Moral Law, as a
book of the law to do them. And this is one Rule for Chriftians to aim at, and renTenV
moft difmal fruit of the Curfe, that they to purfue -, Mat. ?. ult. Be ye therefore perfect,
are ander the Dominion of Sin ; and conie- even as your Father which is in heaven is pcrfctt.
And
II'.-.,,
Que ft. LXXXII. aJffembl/s Catecbijm. 759
m — " — ■ " ' - X" — —
And it direds him in fenfe of his own Imper- 1. NO Natural Man can plead ibis PerfeU ion ?
fection, to renounce his own, and place his fole in that they have loll ibis Image oj G d, andcnn-
reliance upon the Righteoufnefs of Christ 5 trailed a contrary Image which abides on them.
Phil. 3. 9. And be found inhim,not having mine Thelofs of Original Righteoufnefs & Holinefs,
own righteoufnefs, which is of the law, but that and coming in ofUnrighteoufhefs & Impurity,
which is through the faith oj Chrijl, the right e- is every where celebrated in the Word of God 5
eufnefs which is of God by faith. and this depravation in a\\ the Faculties and
BUT for the more diftinct taking up the Powers is every where aflerted ; and that Uni-
Truth before us, we muft obferve, that the verfally without Exceptions particular account
Word of God points us to a double Perfection, whereof is given, Rom. 3. i0. Uc. And whatfo-
viz. Legal & Evangelical. Touching th? latter ever diftinction fome ufe, to prove that there
ofthefe, viz. Evangelical, we often find the are fome remains of this Image on fallen Man, j
Scriptures to attribute Perjetlion to fome Man* which if granted^ is yet far from proving Per-
and that fince the Fall, and in this Life. Thus fection, in that it pleads only for fome Relicts,
we read concerning Job, Job 1.1. And of them, acknowledging that for the Subftance it is gone %
Luk. 1.6. Thus of Noah, Gen 6. 9. But this is yet it is certain, if by the Image of God, we
to be unierftood according to the Tenour of the underftand the Sanctifkation of Alan's Nature,
New-Covenant, in which God hath provided a which they call the M)ral Image, it is evident,
Cover for the Imperfections of Believers, by that this is not only crazed, but ruined ; not
calling over them the Robe of Chr ist's Righ- only wofally impared, but utterly loft. Hence
teoufnefs * and in Him accept of their Sinceri- that in, Rom.7, 18. In me {that zs, in my fltjl) )
ty, according to that wonderful declaration, dwelieth no good thing. And Gen 6.1 And we
Numb 23. 21. Neverthelefs, theBeft ofthefe are affured, that there is a Principle of Rebelli-
have been charged with their Sinjul Defefis * on in the whole Man, and a Curfed Impotency
as is evident in the hiflory, concerning every and Enmity in it to that Obedience which is
one of them. But as to the former, v z. Legal required in it, Rom. 8. 7. The carnil mind is
Perfeflionfiiconfifts in an inttretf in iefiient enmity sgainft God : for it is notfubjctl to the
conformity to the whole revealed Will of GoJ,and law of God, neither indeed can be. Two Things
the whole duty which is therein prefcribed unto muft be acknowleged concerning an Unrege-
man. And this is the Perfection which is here nerate Man wa.
denied, and now remains to be made evident (I ) THAT he hath in him a Natural Con-
from the AVord of God. Now that no room fcience, which in many things, tells him, This it
may be left for any exception here, but the U- Duty, and that is Sin •, and is made more or lefs
niverfility of this Truth may appear,!*^ things to prompt him to Duty, and give him warning
may be obferved, agatnft Sin. And of thefe we are told, Rom.
r. THAT there is a Twofold Subjeli to which 2. »4> *$• ^or nhen l^c Genties which have not
this may be applied, viz. The Unregenerate,and the law, do by nature the things contained in the
the Regenerate. law, tbefe having not the law, are a law unto
2. THAT there is a Twofold Perfection, viz. themf elves : Which jhew the work of the liw
ftabitual 8c Atfual. Each whereof may be con- written in their hearts, their confe'unce alfo
fidered, with refpedt to each of thefe Subjects bearing witn/s, and their thoughts the mean
feverally. Here then, while ace u fin i, »r elf e excufing one another. But
[ 1. ] THERE an is Habitual Perfection re- tho' God referves this Dominion over the Con-
quired in the Law, and is necjfary to bejouni fciences of Men, and ufeth it for the common
in the Man, who miy be fuppofed able perfectly to good of Mankind, in reftraining Men s exorbi-
keep the Commands of God. Habitual Perfects tant Lulls, without which there would be no
on is an Inherent Principle, or Native Power in living : Yet the Confciences of Men are defiled)
the Man, fitting him to keep the Law of God Tit. 1 \%. And they are but fome things in
in the breadth of it, and difpofing him entirely which they have refentments of the Law^whilft
there-unto. Now,not only is this neceffary to ia others they bear no witnefs at all \ and in
the enabling of the Man actually to keep the thefe very things wherein they do bear witnefs,
Law, as will after be confidered ; but doth it they take falfe meafures, and the fight that is
felf properly belong to the Man's conformity in them is darknefs^
thereto : for this is the Perfctli? Upright State ( 2 ) THAT be hath a power in him, to do
in which Man was created at the firft, Eccl. 7. the Material Part of m i»y Duties. This alfo is
29. And it was Man's Duty to maintain and evident by Experience 5 and we are acquainted
preferve it in him \ and he could not lofe it that many Hypocrites do conform in feveral
without his own default, it being a Depofitum things $ yea, fo far as to ohtain a Charitable
which God committed to him : And this con- Opinion of Men : And we have diverfe inftan-
lifted in the Moral Image of God, which con- ces of this, in feba, Amaziah, Herod, and ma-
fitted intheSanctification of Man's Nature, and ny others $ of whom it is yetfaid, That their
was his Furniture for his Obedience. And Hearts was not right. Yea,ReaJon in the Man
therefore, unlefs he never loft it, or hath total- and ObferVat'wn, pat a fair face on fnany Ver-
lyrecovered it again, he cannot anfwer theRule, rues, and fuch an ug'y Vifjge on fome Vices\
but is habitually defective in it : and that nei- that they are in love with thofe, and conceive
ther the one nor the other can thus anfwer the an indignation at thefe, which prompts them to
Rule, or plead this Perfection, may be confl- practice accordingly. But as this proc§eds,riot
dered in refpecl of both* Z z z z % frorri
76o Lectures upon the Queft. LXXXIL
from Sanctification, and therefore both their [2.] THERE is aljo an Actual tetjtdron
Flowing is Sin, and their Fraying is an Abomi- ubicb the Law requires of us, the want whereof
tt-ition ; fo this cannot amount to FerfeUion, in declares us to be fhort- coming & imperfect. The
cafe it were fincere, which it is not -, nor is there Law requires, not only a pure Heart , but alfo
any true Aim at God's Glory in all this ; for clean hands, Pfal 24. 4. And without the for-
we are afT.ired,Rom. 3. 2^. All have finned,and mer, the latter cannot pofhbly be, becaufe the
come foort of the glory oj God. In a word, they Heart mud needs influence the Life. Now
can neither know,nor love, nor chufe the whole this Perfection confifts, In a Compleat, Fraltical
Will of God, having a rooted and reigning En conformity ef the whole Man to the Precept re-
may in them •, from which that follows, Rom. vealitig God's Fleafure in the Duty of Man.
8.8. bo then $ bey that are in the fit fi, cannot Now this requires not only a conformity to
pkafe God. everyCommand of the Law, ( which we are told
2. NO Regenerate Man can challenge it, in is exceeding broad, Pfal 119. 96 ) but that the
that, aliho" thefe are renewed in the Image of whole Heart, Soul, and Mind be in it,as Matth.
God, yet it is but in part. The Apoftle faith, 22. 37. Jcfus /aid unto him, Thou /halt love the
1 Cor. 13. 9. For we know in part, and -we pro- Lord thy God with all thy heart, and with all
fhcftJ in part. And this is applicable to all foul, and with all thy mind. So that the leaft
the Foaers in them : There is indeed a vaft gradual Deficiency in this regard, will declare
difference between thefe 8c thofe ^ they have the Action to be imperfect:, and the Man to
no good thing in them, but thefe have •, they fall under the Cenfure of the Law. And that
are wholly dead, but thefe are reftoredfrom neither the Regenerate nor LTnregenerate are
Death to Life ; Eph. 2.1. And you hath he quick- in this Life herein Perfect, will be evident by
ned who were dead in trefpajfes and fins. Thefe the former-, for if the Fower it felf for Obedi-
have a principle of fincerity in them, from ence be deficient, all the Atlions which derive
which their Obedience is influenced, they are from this Power muft needs be fo. Hence the
under the law of Grace,but ftill there is another direction given by our Saviour on this account
law in the w,Rom 7. 23. And the influence of in, Matth. 12. 33. Make the tree good , and his
it we are told of v. 21. I find then a law, that fruit good. And this is a Truth,
when I would do good, evil is prefent with me. \. WITH refpect to the Unregenerate : If
And this is an Habitual Impcrfetlion which there be any Perfection in their Actions, it is
cleaves to them >, this defect is not in their perfect difobedience or tranfgreffion, becaufe
Aiions, tho' it influenceth them, but it is root- they have no Seeds of Sanctification in them,
ed in their Fowers. It is certain that their from which every Theologically good Action
Hearts are impure by the taint of Original Sin, muft proceed : We are therefore told by Chrilt,
which hath made them an unclean thing * and what it is that only proceeds from the Hearts
tho' they are wafhed & fanctified, yet impuri- of all Men in their Natural State, Matth. 15.19.
ty remains on them, and they are not rid of all For out of the heart proceed evil thoughts, v,ur-
this Unclean nefs at once. Hence that chal- ders, adulteries, fornications, thefts, fa/fe wit-
lenge, Pro v. 20. 9. Who can fay, I have made my nefs, blafphemies. So that- their Actions are
bra/ 1 clean, lam pure from my fin * As every not only Sinful, (for that is alfo true of the
Grace is Created and infufed into them, fo Godly, as will anon appear J but they are truly
every Luft of Concupifcence remains in them, Sins : and this is declared not only of their
and thefe do allay one the other. Gal. 5- 17. grofs Abominations, but alfo of their Civil and
For the flip.* lufteth againfi the Spirit, and the Religious Duties, Prov. 21.4. 28. 9. 15. 8. For
Spin: agaiujl the flefh : and thefe are contrary altho' there may be the Matter of Duty in
the one to the other ; fo that ye cannot do the , what they do, yet the Principle from which
things that ye would. Thele have in them a they proceed, and the End for which they are
fanctified Underftanding-, Matth. 13. 16. But done, are Carnal and Corrupt; and this fpcils
I) 'rjjfd are your eyes, for they fee •, and your ears, all, in regard of the Holinefs of the Law, by
for they hear. Yet there be Scales on their which they are to be meafured.
Eyes •, they do truly &flncerely Love God,and 2. WITH refpect to the Regenerate. For
can appeal to Him for the confirmation of this, tho they have that which is gracious and good
as he, Joh. 21. 17. He faith unto him the third in them, yet they have an Allay in them, and
time, Simon Jon ofjbnas, loveft thou me ? Peter a mixture of the contrary, which aifords fuffici-
was grieved, becaufe he /aid unto him the third ent and indifputable Conviction of their Im-
t'une, Lovefi thou me ? And he /aid unto him, perfection,which will be more particularly laid
Lord, thou knowe\\ all things ; thou knowefl that forth in the next thing. Hence,
I love thee. But there are remaining pre- Secondly, THEY daily break thefe Commands
jadices in them : And this is that which eve- in Thought, Word and Deed. This is the Ajfir-
ry gracious Soul muft needs fubferibe to the native part of the Anfwer, and affords us fur-
T:uth of, on his own forrowful Experience, ther matter of Confideration : It intimates,that
which maketh him tocry out as he, Rom.7.24. there is not only Imperjcftion, but alfo that
0 wretched man that I am, who fhall deliver me there is Exorbitancy in their whole Conduct
from the body oj this death \ And this is one of themfelves *, and this is a proper and necef-
principal reafon of the Spiritual Warfare which fary Confequent upon their Impotency :^and
every Child of God is engaged in,as long as he this may be confidered with refpect to the God-
abides in this World. . ty theinfelvet \ for as to all others, the Cafe hath
been
*—- — ■"-— - r,„ IM_,_t
Queft. LXXXIL tJjfembl/s Caiedifm. 76i
been already fufficiently laid forth under the the things done in bis body, according to that he
former. And we may take up a right State of hath done, whether it be good or bad.
this Affair in the following Lonclufions. 3. HFKCE it follows, That any Deficiency,
1. THAT the Law as it is a Rule, is pre- in any cne of thefe i is to be accounted a Breach
fcribed unto the whole Man. Man confifts of upon this holy Law. It was the Vanity of the
Two Conltituent Parts, a Soul and a Body, Scribes and Fharifees in their glofTes upon the
both of which go in to the Conltitution of Law of God, that they only broke the Law,
Man,as to that kind or order of Being which when they praclifed according to their inward
he is of. It was not to this or that Tower in Thoughts 5 which our Saviour Corrects in
the Man, but to the Man him/elf, that the Matth. 5. They fuppofed, that if a Man
Command was given : Hence that, in Job dallied in his Heart with fmful ObjeSs,
28. 28. And unto wan be f aid, Behold, the fear of yet if they did not do the A& with their out-
t be Lord , that is wifdom, and to depart jrom ward Man, they did not make themfelves
evil is under fanding. It is the whole Man Obnoxious to the Law, but kept it well eno'-,
which is purchafed by the Redemption of But herein they grofly miltook themfelves.
Chrift, which ftands as a potent Obligation If a Man have but a Thought of Sin, altho' ic
to him to devote the whole to His Service, end in the Thought, and he Do not the thing
1 Cor. 6. 20. Tor yc are bought with a price: which he Thought of, yet in this very Thot
therefore glorify God in your body, and in your he violates the Law which xsSftritual: Hence
fpirit, which are God's. The Sanclification of that, Matth. 5. 28. I fay unto you, That wbo-
theSpirit,by which we are furnifhed for New- foeverlosAeth on a woman to lujt ajter her, hath
Obedience, is of the whole Man, 1 Thef. 5". 23. committed adultery with her already in his heart.
And we find that the glorious Reward which And it is the Wife Man's Obfervarion, Prov.
God hathpromifed to beftow upon thofe who 24. 9 The thought 0] fooliflmefs is Sin. Words
are found Obedient to His Precept,is engaged alfo, tho5 Men count them but Wind, and
to the whole Man : Soul and Body are made little to be regarded by them^ yet they will
the Subjects of Glory. be found Tranfgreflions, and will be charged
2. HENCE this Rule comprehend the Tho^ts, another Day with Severity, Jude 15. To ex-
Words, and External Atf ions under it's Govern- ecute judgment upon all, and to cohvince all
ment. The Thoughts properly refer to the that are ungodly among them, of all their w god-
Soul, and are elicited by it, as its Internal ly deeds which they have ungodly committed, and
AEtions •, whereas the Wodste. Deeds are ex- of all their hard fpceches, which ungodly fin-
erted by the Body, or outward Man, which is tiers have f poke n again/1 bim. Hence that,
the Inftrument by which the Soul performs Mattb. $. 22. For this reafon the Pfalmift
it's Imperate AStons. This is the Prerogative prays to God for a right Regulation both of
of the Divine Law, that it not only governs his Words and Thoughts, Pfal. 19 14. Let the
the outwardAc1ions,(wV\ch. is the furtheltthat words of my mouth, and the meditation of my
Human Laws can reach to, ) but it prefcribes heart, be acceptable in thy fight, 0 Lord my
the very motions ZLftirrings oi : the Heart with- firengih and my redeemer. And it Was a fo-
in it. This is therefore attributed to theWord lemn Advice given him by the Apoftle, Acts
of God, as it contains Man's Rule under which 8, 22. Repent therefore of this thy wickednefs,
he is, Heb. 4. 12. The word of God isadiferner and pray God, if perhaps the thought of thine
of the thoughts and intents oj the heart. And heart may be forgiven thee. And as to Deeds,
thisis comprehended under thofefecrettbings^ there is no Queftion about thefe, for every
Ecci. \i.ult. God is therefore faid to take Man's Natural Confcience will Charge thefe
Cognizance of the Thoughts^ Pfal. 94. 11. The' upon him, as Sins which are not only coned-
Lord knoweth the thoughts of man, that they are ved, but finifhed: Hence that, Rom. 1. 32.
vanity. And for this reafon Expoftulates Who knowing the judgmtnt of God, that thty
with them, Jer. 4. 14. How long (ball thy vain who do fitch things are worthy of death. And
thoughts lodge within thee > And of Men's herein are wfe acquainted with the vaft Lati-
Words we are allured, that they are to be ac- tudeofthe Law of God, and how many ways
counted for, every one of them in the Day it may be broken.
of Reckoning, Matth. 12. 36, 37. 1 fay unto 4. THAT this Law requires Conftancy, or
you, That every idle word that men fhallfpeak, indefeltible Perfeverance, in all thefe things.
they foal! give account thereof in the day ofjudg- It is not enough that the Man doth this or
ment. For by thy words thou fl)alt be jujtified* that particular Aft in conformity to the Pie-
and by thy words thou fhalt be condemned. And cept \ I ut the Man is ever under the Govern-
it is noted as a Mark of horrid Impudence ment of the Law, and owes the Regulation of
for Men to challenge an Immunity of their his whole Life to ir, in every A&ion that he
Words from the Divine Government, Pfal. doth.
12.4. Who have faid, With our tongue we will AND there are Two things here to be re-
prevail, our lips are our own : who is lord over marked ^
us J1 And as to Men's Works, we are aiTured. (1.) HE muf be Con {rant in this-, he muft
that they fhall receive according to all of purjue it to the end. Hence that, Rev 2. to.
them, when Chrift fhall come to Judgment -% Be thou faithful untodeath, and I will give the*
2 Cor. 510. ~ — That every one may receive a crown of Life, It is not enough to Begin,
but
j6z LeBures upon the Quelh LXXXil*
but he muft Hold on without fainting ; it is the doth too frequent lyccmefhort Actually, in regard
Apoftle's Objurgation of thofe, Gal. 5.7. Te did of each of tuefe Two, as to the Matter. In the
run welly who did binder you, that ye jhould not confideration of the Rule of Obedience, there
obey the truth ? If in his whole courfe, from are Two things to be obferved, if we would
the beginning to the end, he takes but one wry judge of Men's Perfection or Imperfection with
ftep j if he entertains but one vain and foolifh regard to the Law : There is the Matter, ot
thought as long as helives,he is therein a Law- the thing it f elf which is required of us by the
breaker, and expofed : And we are told, Jam. Precept -, and there is the Manner which is
2. 10. For whofoever fhall keep the whole law,and prefcribed to us in the doing of it. Now if the
yet offend in one point, he is guilty of all. One Man fall fhort in the Firft. of thefe, he muft
Paihonate "Word lays the Man under guilt ; and needs do fo in the Latter -, for tho5 he may do
if he do not continue in all that is required, the thing, yet notio doit as is requifite. But
he is expofed to the Curfe of the Law, if he as to the Matter itfelf, it is undeniable, that
be under it as a Covenant, Gal. 3. 10. For the Beft of Men upon Record, have had their
as many as are of the works of the law, are manifold Defects in this regard, of which we
under the curfe: for it is written Surfed is eve- have manifold Injiance in the "Word of God, in
ry one that continue th not in all things which are refpedt of thofe that are there moft Celebrated
written in the book of the law to do them. And for their Holinefs : A Sinlefs Ferfethon is
that faith, that the thing it lelf is a Sin, and there denied to all of Adam's natural Progeny :
that nothing but the Blood of Christ can It is therefore alTerted, Ecd. 7. 20. There is
walh away the guilt of it. ttot ajuft man upon earth that doeth good, and
(2.) HE muft be Indefectible in this Perfe- finneibnot. And for a Man to prefume and
verance of his. He muft not only do the thing, brag of his being without bin, is there declared
but he muft fo do it, as that no failing in it tobeafure Note of one that is void of true
may be charged upon him •, he may do the Grace, 1 Joh.1.8. If we fay that we have nofin9
Duty fincerely, and fo be accepted according we deceive our fe Ives, and the truth is not in in.
to the Grace of the New-Covenant $ but if he A Quaker cannot be a Chriftian. It is an Af-
dbth it not entirely, it will not bear the tryal fertion laid down by the Apoftle in, Jam. 3. 2.
of the Law : One wandring Thought in a Duty, In many things we offend all. And the Ffalmifl
the leaft ihort coming as to the intenfenefs of declares it as an Univerfal Truth, that none
the Soul in the Duty, renders it maimed, and can ftand a Legal Trial, Pfal. 130. 3. If thou
claims a Sacrifice to Atone God on account of Lordfbouldjl mark iniquities : 0 Lord, whofhall
it \ and if there be any fuch defect in any one fiand ? And for that reafon he deprecates it,
Duty that ever he doth, the Man is imperfect ; Pfal. 14.l-2.Ar1d enter not into judgment with thy
and tho' his Duty is not reckoned a Sin, yet fervant : for in thy fight /half no man living be
muft be confeffed Sinful,as is intimated in the fuftified. How many obfervableO^///z0tfJ muft
fore- cited, Gal. 3. 10. we needs be acquainted with in our (elves, if we
5. THAT this Law is broken, either by 0- lay ourfelvesby theRule in our Recognition of
mijfion or Commfjjion. "We formerly obferved our Lives. Sometimes thro' Fear,fometimes by
that there is an Affirmative and Negative in reafon of the Reluctances of fo me Luft in us,we
every Precept -, fomething Commanded, and break the Command -, and this and that is )eft
fomething Forbidden, and the Law hath an e- undone, and we muft be excufed. How do
qual refpedt to both ; fo that if the Man do not Worldly encumbrances fhut out Duties of Wor-
the thing Forbidden, yet if he neglects to do fhip, and Pleas of Inability make us excufe our
the thing Commanded, he is ftill a tranfgref- felves from that which we know is required ?
four, and fo comes under the righteous imputa- . And as to Tranfgrcjfions •, how many foolifh
tion of Sin. And indeed, Active Obedience to Thoughts, vain Words, impertinent Actions ?
the Law, is the great thing required of us. Nay, how ofren are we drawn into bold Sins ?
And tho* in a Theological fenfe, avoiding the For what reafon are Noah's Drunkennefs, Abra-
things Prohibited, belongs to Active Obedi- ham's Denying his Wife, Lot's Inceft, Elies
ence ■, yet the doing of the things Commanded, fond Indulgence, David's Murder & Adultery,
is more peculiarly fo, in that it refers to the Solomon's Idolatry, and many other left upon
Affirmative part of Duty, tho' that cannot be Record? but to let us know that a pretence of
done without a due regard to the Negative, finful FerfeUion is a vain Brag. And if good
And we find that the Fbarijee's Religion is Men difcover fo much to the World, what then
fet forth in his Negatives, Luk 18. ir. And may we fuppofe there is within their Thoughts,
it is certain, that there can be no Omifjion, but which are equally obvious to the All-feeing
there muft alfo be a.Commijfi)n \ for if the Man God, with thofe that are done in the cleareft
do abftain from fuch Actions forbidden, yet if Light?
he do alfo withdraw from the doing of fuch as 7. THAT there is no one AUiondone by the
are required, he therein refufeth the Obedience moft Holy Man here, that can bear the txag
demanded of him *. Happinefs therefore is pro- Scrutiny of this Rule. If there were but now
mi fed to the doing, Joh. 18. 17. And there- and then an Error, a Failure in them, yetthat
fore our Saviour gives a reafon of the Condem- were enough to eftablifh the Truth in hand \
nation of the great Day, becaafeof the Omfji- but this gives abundance more of Light to it,
ens of Duty, Matth. 27. 4? viz. That there is not one Duty that can be
6. THAT (here is n» baini on Earth, but who called out among all which the Believer ever
• —- did
Queft. LXXXII, tJ{femblys Catechipiu 76 3
did from his Converfion till bis Diflolution, Apoftacy of the Times. The falfehood where-
that will bear the tryal of the Rule, fo as to of is herein detected • for, the Juitice of God
be found without defed : and fure, if he ne- requires that there be a Perjefi Rigbteoif-
ver did one thing Perfect, it mult be a con- nefs, every way adequate to the Law, which,
tradictioh to fuppofe that he can perfectly was given as a Rule of Relative Juitice. For
keep ail the Commands : and this more pecu- thefe two muft go together, Rom. 3. 26. 1o
liarly refpe&s zheManner of the doing it,tho' declare, I fay, at this time bis righteoufnefs :
it doth not exclude the Matter about which that he might be \ufl,and the juflifier of him which
he may in fomething be miftaken. The believeth in Jefus. Mow if fallen Man had
Aclion may in the fubltance be right, as to been capable of offering fuch a Righteoufnefs;
tbeMatter,andyet fail in fome Circumltance of his own,Perfonal, that of Christ had been
of it pandas to thelvlannerjf it be not exac7> fuperfluous : but the Truth before us makes
ly fquared ro the time otfeajon, the entirenefs it evident,that there is no fuch to be found
of the Grace in exercife, the degree ofintcnfe- among meer Men in this Life 3 whereas the
nefs, the fin^ienejs of the end, or aim in it, in Trial is to pafs according to what is done here,
each of thefe there is a fauh : his heart may 2 Ccr. 5. ic. This being the Time of Proba-
be right wirh God, astofincerit/, aud he do tion, and afterwards is the Time of Recom-
jt by the influence of Grace receiv'd, and the pence. For tho' Christ's Righteoufnefs be
Afiitlance of the Holy Spirit and with a real imputed to us of meer Grace, yet fuch an one
aim at the Glory ot God : and this will ren- there mult be, elfe the Law muft not be Jul-
der it acceptable to Godjthro'Chrit^according filled, but annulled •, contrary to, AUtth.5. 18.
to the Covenant of Grace. But we muft re- Well therefore did theApoftle reach after
member, that as long as we are in the Body, the obtaining of this as his Sheet-Anchor,Phi'i,
we carry in us a Body of Death, which will not 3 9. And be found in him, not having mine oven
be wholly put off,tiil this Corruptible, Jhall put righteoufnefs^ which is of the law, but that which
on Incorruptibility : and this remaining Con- is through the faith oj Chritt , the rightscujnrfs
cupifcence in us, will put in to (top, impede, which is of God by faith.
and defile the moft holy Aclion, that we do;
and the effect of it will be, that we cannot do Use, II. THIS then may direB us how to
the things that we tvculd, Gal. ?. 17. And this make a right iS> proper ufe of the Law. That it
is the very thing which Paul makes fuch a is revived to us under the'Gofpel, we are af-
Moan about, Row. 7. Not as if he led a wicked fured •, but we muft beware how we apply
Life,but that he could not do what he afpired and improve it, leatt we get hurt inftead of
after, fo as he afpired to;fo that he is fain in benefit by ir. It is true, it Itands as a Rule
the up-fhot, to reduce his beft to that Con- according to which we ought to level our
clufion, v. 2?. So then with the mind I my J elf thoughts, words, and aftions : but one maim
ferve the law oj God-, but with thefiefJube law ufe that we fhould make of it is to convince
cf fin. Let the beft Chriftian refolve his beft us of our Imperfection, and fo to drive us out
Duty, and he will find it muft come to this of all our proud expectation of obtaining Hap-
in the refult. In fuch a Prayer, he was car- pinefs by our exacfeft conformity to it ;and
ried forth with a holy fervour,bur how many tolhew us the worth of a Saviour,and drive
wandring thoughts,how much unbelief, what Us to fee after the fecuring of a true intereft
finifter aimSj what ignorance, what miltakes, in Him • To make us utterly to defpair of
what flatnefs of mind,£5V. muft his own heart obtaining BlelTednefs in any other way, but
condemn him of? How much more may God, by a faving Faith in Him, who alone muft be
whofe AlfeeingEye penetrates much further, our Wifdom, Righteoufnefs, &c. if ever we be
1 Joh. 3. 20. For if our heart condemn us, God faved. Let us then be much in fludying the
is greater than our heart, and knoweth all things. Law,znd. fearching after the Spiritual Nature,
Let him examine his Hearing ; he found his and the vaft Latitude of it; and withal impar-
heart raifed, and carried forth abundantly to- tially comparing 0} our f elves with it as to out
wards God; but how many aiiene thoughts thoughts, words, and deeds, and that as to
darted in, what unbelief,what prejudices,^, the Matter, Manner, End of our performing
And if it be fowith the Beft, what then mutt them ; that fo we may find that our help is
it be, when he was indifpofed, as very often not in our own hands, but that we are to find
he finds and complains of: Certainly he is it in Him: And let this make Him precious
but little acquainted at home, who doth not to us, and the difcoveries which are made to
readily fubferibe upon his lorxowful Expert- us in and by tbeGofpel, of aCiuisT, and
ence to the truth of this. the way of Salvation by Him, to le Faithful
Use, /. THIS pews us how impoffible it is, fafings, and worthy of all Acceptation ; thatfo,
that our own Perfonal Obedience, fhould be the waiting upon Him alone for, we ta^y fee bif.
Matter of our Juflificaticn before God. How Salvation.
much this Opinion is defended at this day, is
well known, and is nofmalldifcovery of the Ju l v, 2g. 17c 6.
SEE:
■ Nmmiff— ^"
764. LeBuresupon the Queft. LXXXIII.
SERMON CCZ/K
(Question, LXXXIII. the former is initfelfthe more pungent, and
the Spirit of God is wont to apply it home to
&&.&& R E all the Tranfgreffions of the the Souls of Sinners in the great work of Con-
«$ A &» Law equally heinous ? verfion. This therefore may be accounted for
«&i §*> in our pre/cm Contemplation.
%*% %"#' Answer. NOW that we may take a more diftincT: ac-
count of this Matter, it will be proper to intro-
SOME Sin? in themfelves, and by rea- duce the things contained in the Anfixer h and
fon of feveral aggravations, are more TwoTbings may he Pre mi fed^s worthy of cux
, • • ,1 cnul„$r^.A *u ~ *u Connderation, and to prevent our eafy & ilight
heinous in the fight oi God than others. Conceptions of any gj? . and the rath£r beca^fe
~ —^ttt- j r e ., j-o r • r we are told,Prov. 14. 9. Fools make a mock at
rpHE great delign of the difpenfation of fm vjz
1 the Covenant to fallen Man is to direcl \ thAT therc % no Si„ tlm can y on a
him how to obtain Salvation by C h r i s t, fntt account call(d Uttle. Tho1 fpeaking com-
fc fc perfwdedof his iXec^oftbus repairing therefore coun(ed felfe Divinitr, \0 call any
r*Gfcrtf in order, obn obtaining bternal Life. gin ,-„, fi j and without comparifor/:
2. That be be I^rucied in the way of the New-Co- flnd for Men ^ in'dul themfelves in *ny Sin
^*V« Malonebe may come to belntituledto undef a nce ^ fe ft g ^ w'm be
Chnft and all Hufavivg Benefits. The former foUnd , when God Ihall enter into
of thefe may be reduced to I tow ^/« judgment with them. But this will further
I MANS Impotcncy contraQed by the Fall, ' * Undef the next tM ^
rendring htm utterly unable of bimfelf to *.£ THAT ^^ are dwerfe fcj - tis in whhh
An fever the demands of the Law, that fo be may aU Sins agree and in that regJd are jw
be driven from bis own Rtgbteoufnefs. Of And the „■ ht confideration of this will iuffici-
which i we considered under the former en([y confirm the foregoing Conclufion : for
2. THE Hcinoufnefs ofSininitsAggrava- the Sin tQ which thefe ^ * cannot be
tions : By -Conrithan whereof the Man may truly voted rmalL The &toicks indeed ac_
be roufed from his carnal Security and put up- counted al] sins t0 be , but becaufe th
on feeking deliverance from it j and this is that diftinguifhed not, but laid down their Doftrine
whio.mow lies before us. Univerfally, they therein mill it : But in thefe
?. THE;^D^r/^/^5 by theperfwa- things they are truly alike, viz.
lion whereof, the Sinner may be difrefted in his B IN r^rff o/ the Ultimate ObjeX againfl
prefent Natural State, by the fight of his dole- whom they an Committed. That which proper-
ful Mifery, and give himfelf no reft till he is j defincs gi ■ that k is m G0D j and
gotten into Chnft • which follows in the next. hence the p^^ hath that Expreilion, Pfal.
JTne Matcerthenof our prefent difquiiTuon, is, H(al foul for lhave finned agatrJR
to confide r -:Sin in its Aggravations , that b;y ; the thee% Which^ iooks upon as chiefly to be
vilenefs of it, we may be awakened to get from taken notice of fn it . and more emphatically
under its Dominion, and be led to the more j pfal ^ Againfitbee, thee only have I fin-
kiiKllyRepentance A bare Convidtion of Sin, mi and done this evil in thy fight : that thou
as it is a Tranfgreinon of the holy Law of God, mibfefi bg .ftifiei w/jen fbou f k(lh and u
thp it be enough to (hew us the evil and dan- deaf ^ JthJ0U ]udge^ David knCvV that by
ger of it yet it ts pot enough for Sinners who that sin of h; ^he Had ed his own Soul
Naturally entertain low thoughts of it,and look j ured BathJh)ba and ofFcre| wrong t0 Unah %
upon it as no great Matter ? and are apt rather but g furallowing up al, that it was ^;^
to be prejudiced at the Law which denounceth GQn We thereforel have the word of Sin <et
fofevere threatmngs agamft it and at God forlhb7 the Apoftle, Rom. 3. 2^. For all have
HimfcU, who is the Author of the Uw : but ftnned and CQ£e jhort oj the glory 0j God. And
the more of evil that we difcover m ir,the more thgt ^ forth ^ vUcnefi cn* ^ Man,? Jaft
enncerneunefs will it raife :in us to efcape t he £nd tQ wMch he was bound ^ thg Rule of
erncacy of it and to make the Lord Jefus Chnft, f fal GovernmentiWas t0 Glorify God a£ti ve-
theonly Deliverer the more precious to us. }y and this would have been his happinefs.
Now there are Two Topicksio which this may ^ ^ Man cannQt fe sin t0ueh the tfJe^
be reduced, viz The vilenefs or finfutnefs cf Sin ^ j of God Jn ^ hfi fe(s hjmfelf ^
it f elf. And ;&. temblenefsof it w its fear- .^ fe7 ^^^ G1 . And there is this
/*/ Confequents : And tho the Awr of thefe ^ j ^ £ gi e^n that whkh ma
is more apt to move upon the Atfedhons of fin- be ac^ou^ted the leaft . and the reafon of this
tul Men and God is pleafed to make ufe of it m bp eyid ff confid
to flaake Men out of their carnal Security -9jzt > 2> jj^
Queft. LXXXIII. %A Jembly's Gatecbifm.
c. IN rcfpeti of the Rule which is violated the Man, holds him faft bound to mffer fcter-
thereby. Herein the fpe.cial Nature of Sin con- nal Vengeance * and except it be forgiven to
lids, that it is Anom;\ it is therefore fo defi- him, he muft unavoidably Dye for it : Hence
ned,1 i Joh. ?. 4. Whofoever commit t cth fm that Advice given to him, Acts !3. 11. Repent
tranfgrcjfth afo the raw, f for fin is the tranf- therefore of this thymic kednefs, and pray God,
griffon of the law. tin doth not properly con- if perhaps the thought of thine heart m iy be
Hftin any A&ion '**/»*&, but it comes purely forgiven thee. And furely that Sin muft be
under a Moral Confederation 5 and that which great, that hath fuch a deadly Malignity in it,
denominates $/«, arife'th from the Relation the that nothing lefs than the Life of the Soul can
Man bears to the Law of God, which requires fatisfy the demands of Juftice upon the Sinner :
his Conformity to the Commanding Will of for the holy Law or God is Righteous,and there
God. Man owes Obedience to God *, and God can be no Unrighteoufnefs in it.
hath declared to him what is the Obedience 5* NOTHING lefs than the Blood of Chr iff,
that He requires of him •, and therein tells him could be Sufficient to expiate, the Guilt of the Icaji
both what He will have him to Do, and what hin. The* Juftice of the Law demands Satis-
to Avoid : If therefore he neglects to do the faction for Sin, in order to the Sinners efcaping
thing commanded, or perpetrates the thing the Wrath, of God, and Vengence of Hell • We
forbidden, he isin both of thefe. regards char- are therefore affured in, Heb. .9. 22. Without
gable with Sin ; becaufe he either comes fhort fhedding of blood there is no remiffion. And tho'
of, or tranfgrefleth the Law, both of which are the Blood of Chrift hath a fufficiency in it, to
included in the word Anomy ; fo that if he remove the Guilt of the greateft Sin, and to
were not under a Law, he were incapable of appeafe the Wrath of God againft the mofr: pro-
being charged with oin.j for, Rom.4. 15. Where fligate Sinner ; as 1 Joh, i. 7. The blood cj Jc-
there is no law, there is no tranjgrejfion. Now fusChrift his f on clean] cth us from all' fin. Yet, if
it is the fame Law which is violated, by the He had not Died for us, there is no Sin fo little,
leaft&nd the great eft Sin ; for which reafon the tut it would have deftroyed us forever : Hence
/<^&is a Rebellion againft God, a rifmg up a- that,Gal. 3.1 0. For as many as fire of the works
gainft His Government, and that cannot be 0f the law, are under the curfe : for it if wrft-
little, for He is a great King. And to break ten, Curfed is every one that eontinueth not in
God's Law, muft needs carry tmphafis in it all things which are written in the book of the
from the Author of it, who is by every kch Sill law to do them. And, Jam. 2. 10. The Popijh
defpifed, and His Authority trampled upon. Diftinclion of Sin into Venial and Mortal, as
3. IN that they do all proceed from one and tnev apply it, is ameer Deluiion ; for God
the fame fountain of Corruption in the Man. ftands upon every Apex of His Law, Matth.
All Sin is Original or Actual : Original Sin is 5, j8. And if it be fo, it is in vain for any to
the root or fpring from which all that is Allual pUt any dimunitive Epithets upon Sin, there-
derives -, of which it is faid, Jer. 6. 7. As a by to indulge our felves in it. There is no
fountain cafteth out her waters, fo flic cafteth out tetter Glafs for us to make a true Proipect of*
ber wickednefs. And what elfeis&^/WSin, any Sin by, than that which reprefents to us
but that Depravation which hath Poifoned the what it Coft the Son of God for us, when He
whole Man, and thereby rendredliis Actions, flood fa our room to Anfwer the demands of
as they flow from fuch a Principle, to be Juftice for us. And furely,if the leafi Sin would!
Poifonous and Mortiferous. All Aclual Sins Crucify the Son of God, it is a madnefs to call
are the fpawn or progeny of Original Sin upon it little.
which Stock they do grow, and muft there- THESE things being thus premifed, We may-
fore be of it s Nature. So that every Sin, of now proceed to a more diftintl Consideration of
what fize or degree foe ver,comes out of the fame the things that ly before us in the Anjvcer. And
Womb ; and to this our Saviour refers both here, that we may have a clear Difcovery of
t\\ef mailer and greater, Matth. 15. 1.9. And this matter, let us obferve ;
therefore one and the fame Name belongs to 1. T&E Thln^ in general afTerted is, That
them ail, i. e. <ibttl< Nor is Murder or Adul- there are Degrees of finning; or that there are1
tery any more a 57a, than an idle Word, or a ihofe Ref peels in which fome Sins are to be a&-
vain Thought'. Pro v. 24 9. The thought of fool- counted greater than others ^ and that in God's
ifhnefs is fin. fight, who Judgeth righteous Judgment. The
4. THE fame Vunifh went for Kind, is de- Truth of this will be more fully cleared, when
nounced in the Law of God againft every Sin. A- we come to take anAccount of the things where*
mong Men indeed there is a difference between in this Difference confifts. But that it is fo^
Criminals and Capitals, from which there are may be gathered from the Word of God ; and
diverfe Kinds of Penalties allotted toOffenders. J fhall only mention Two Evidences of it :
But in God's Law of fpecial Government, there ( \. ) GOD Himjelf puts fuch a Note of Dif-
is one Statute for All Sin whatfoever, Ezek. ftinBion in His Word; and for this many Scrip-
jg. 4. The foul that finneih it fijall die. And ture Teftimonies might be aliedged : Some-
thus it was Enacted from the Beginning, Gen. times the Epithet Great, is iingly mentioned -,
2. 17. But of the tree of the knowledge of good whjch tho' it doth not intimate that any Sin is
and evil, thm fijjlt not eat of it ; for in the day Pofitively Little, the contrary to which is al-
that thou eat eft thereof \ thou fid It furely die. ready proved ; yet it ferves to put an Empkajts
TheGuilt oizfinful Thought, if it cleaves to upon that Sin to which it is joyned ? And thus
A a a a a w*
j66 LeBures Upon the Queft. LXXXIII-
we have Mtfes glofiing upon the Sin of the things themfelves, in which this Obedience
Golden Calf, Exod. 32. 31. This people hdvefin- is to he performed, and to which it is nextly
ned a great fin, and have made them gods of gold, and immediately directed : And in this re-
And thus David reflects upon his Sin, when gard Sins will admit of Aggravation from the
he requefts Forgtvenefs for It -, Pfal. 2?. it. confideration that there is a difference be-
For thy names Jake, 0 Lord, pardon mine ini- tween thefe. And here a few things may be
quity, for it is great. Sometimes this is fee obferved for our help in aright A pprehenfion
torch by the Rule ofCowparifon, which di- of this :
re&ly & plumply alTerts the thing .• Among 1. ThOy the Law is one, yet the things
others, we have fuch Remarks,! Kings 16 35. Commanded or Forbidden in the Law are dive rje.
1 Cbron. 33. 9. Jer. 7. 26. They did worfetban The Law bears a refpecl: to the whole Con-
fer Fatbt-fs. Joh. 19. 11. he tbdt delivered cerns of Man, as he was made for the Ser*
me unto thee bath the greater fin. 2 Tim. 3. 13. Vice of God, to whom he is to confecrate his
Evil men and feducers JJjall wax rcorfe V worfe. whole Life : and hath, for that end Precepts
(2.) THE Word of God alfo threatens forer given referring to the whole and every part
Judgments again (I fome, than others, on the Ac- of it, in every Station, Relation, Occafion ;
count of their Sms, And that, not only tern- and therefore we have that Rule given ust
poral, but fpiritual and eternal Plagues. 1 Cor.10.31. Whether there) ore ye eat or drink,
And this mult needs bear a refpecl: to the or what/never ye do, do all to the glory of God.
greatnefs of the Sins for which they are Nor is there fo much asa Thought, Word or
fo threamed : For though God ufeth much Deed, but comes under the Regulation of the
of His Sovereignty, in His difpenfing of His Command, and ought to be fquared accor-
Judgments in this World, it being a place ding to it. All thefe therefore are to be~ac-
v/herein His Mercy moderates His Wrath, in counted for, to God, as He is our fudge :
the Executions of it ; yet,in the Life to come, Hence that, Heb. 4. 12. The word oj God is a
He diftributes to every one according to their difcerner of the thought sand intents of the heart.
Works, 2 Cor. ^. 10. And tho' the leafi Sin And, Matth.12.36. I fay unto you, That every
deferves as much of Wrath as the Creature is idle word that men fhall fpeak,they fhall give ac<*
capable of fultaining, yet? whete the greater count thereof in the day of judgment. For which
meafures of Wrath are inflicted in the Day teafon the Pfalmift hath that requeft, Pfal.
of Recompence, it faith that the Sins of fuch 19. 14. Let the words of my mouth, and the tne-
were Aggravated here : Nor need we look any ditation of my heart be acceptable in thy fight, 0
further to clear up, this, than with what our Lcrd my flrength and my redeemer.
Saviour once and again expreiTed in thisCafe, 2. THAT the Law it f elf is reduced toTvto
Matth. 10. 1 $. Verily I fay unto you, It fhall Heads, with refpecl to the next Immediate Ob-
be mire tolerable for. the land of Sodom and Go- jeSi which voe are pointed to. We may obferve
morrba, in the day of judgment, than for that city, that God, when He revived the Law on
And, 1 1. 21. Wherein this difference in Pu- Mount Sinai, wrote the feverai Precepts of it
nifhment confilts, doth not come under our upon Two Tables, which carries Matter of ln-
prefent DifquiiItion,and may probably be too flruftion in it. And tho' we are not told in
Carious an enquiry to be made. the Hiftory, how it was divided in them 5
2. BUT as to the Aggravations of Sin, by yet our Saviour Chrift gives us a fufneient in-
which they become more heinous and provo- timation about it, in that He reduceth ail to
king unto God •, we have conhdered it Nega- Two compreheniive Commands -, the one re-
lively under the Preliminaries ; and we are to fpecling Goethe other in regard of cur Keigb-
proceed to the Pofuive part of it : And this bour, Matth. 22. 37, 38, 39. And on this
our Caiechijm reduced to Two heads, which Account Paul when heaiTerts hisUprightnefs,
?nay be fpoken to apart. reduceth it to thefe Two Heads ; AftS 24. 16.
I. 5 G M E-Sins- are in themfelves greater and And herein do I exercife my f elf to have always a
mjre heinous than others. This is to be wari- confeience void of offence toward God,and toward
ly confiiered, eife we fhall Contradict what men. Intimating that he had Confcientiouf-
hath been already faid. When therefore it ly done his Duty towards Both.
is faid that they are fo in themfelves, we are 3. THAT in refpetl of Both thefe, there are
not to undcrltand it, as they are Sins, for fo the Degrees of Sinning, in regard of the Matter
they are Equal; for Sin as to it's general which they are nextly applied unto. My mean-
Kirure is, a Tranfgrejjion of the Law -, which ing is, that the thing it f elf puts a difference
Lefininon equally belongs to every Sin, of in the Atrocioufnefs of the Sin, with refpecl
iat Denomination foever.-And here we are to the things Commanded, aotwithltanding
to obfervc, that tho' all the Precepts of God the Obligation of the Law is the fame. For
;;re of Equal Authority, as they proceed from tho' God gives us, no Difpenfation to allow
■ie Lawgiver, who requires Obedience to ourfelves in any Sin; yet fome Sins are more
them \ yet there are fome Rcfpells in which Vile than others, becaufe they are in things
they doMorally differ ; and that with refpecl which in their own Nature are greater and
ro the Matter eujoynedin them, or rhe Ob- more abominable: And the reafon is, becnufe
jfS to which they nextly direct our Service, there are the great things of the Law, Which
It is true, all our Obedience is to be directed infers that there are leffer, as is evident from
to God Ultimately •, but then .there are the that of our Saviour in, Matth, 23. 23. Md
have
Queft. LXXXIII, *Jlffembly\ Qtechijm.
h jve omitted the weightier matters of the law , mod precious tiling to him in this World, is
judgment, mercy and jaitb. Hence God fo hereby cut off ; and all Opportunities of glo-
greatens the Sins of His People in that, Hcf rifying God in this World, are put to an end.
8. 12 Ibuve written to btm the great things of 3. THERE are fome Sins again Si the Second
my law. And on this account we have that to Table, ixbicO may be more heinous than feme Sin*
the Prophet, Ezek 8. 6. The great abominations againft the Firft. ' For tho* in general, it is a
that the houfe of \frae I commit tetb. 13. Turn Truth with refpect to the Object, that Love
thee yet again, and thou fbalt fee greater abomi- to Gcd, required in the Fii It Table, is the
nations that tbey do. great Command, and Love to oar Neigb-
HERE then we may more particularly ob- bour is like to it, but is required feconda-
ferve thefe things 5 rily ; yet as God hath required us to teftify
1. SINS againft the Firft Table are more bet- our Love to Him> by our Love to our
nous thanjucb as are againft the Second. And Neighbour, according to, 1 Joh '4. 2a. lor he
the reafon of this is, becaufe they are more di- that lovetb not his brother whom be barb fcent
redly Committed againft GOD, whereas the bow can be love God whom be bath notjeen. So
next Object of the other is our Neighbour 5 and he counts it a Sin in us, to omit the necefTary
as God is greater than Man,ib the Affront that Duties of the Second, under a pretence of the
is offered to Him, muff needs be more daring, Firft ; and for this reafon we have that Re-
and more unreafonable : This is intimated in mark, Hof6 6. lor I df fired mercy and net fa-
that, 1 Sam. 2. 25. If one man fin againft ano- crifice, and the knowlege of God, more than burnt
tber, the judge Jhatl judge bim : but if a man fin efferings. God therefore re q ires that we omit
againft the Lord, who fhall intreat for bim ? In for the Seafon, thofe Religious Duties of Wor-
this regard it is more horrid for Men to Deny fhip which are required in the Firft Table, when
God, to Worfbip Idols, to Blafpbame God's Name, there is a preihng Neceihty to attend thofe of
and to trample upon His Honour, than to Wrong the Second And indeed, God needs not our
or Injure a Man like our felves. And altho Service, to do Him any Benefit, whereas our
there are more fevere Puniihments inflicted Neighbours need it, and We ftive God in do-
upon Men for fome Breaches of the Second Ta- ing it .• And doi;btlefs, where one Duty muff:
ble, than Affronts offered to fome of the firft : give place to another, the Ne^Ldt of this muft
This is not becaufe thefe are greater in them- be a greater S n in it felf.
felves •, but becaufe either Men are more con- 4 THE more of the Loveof God that appears
cerned for themfelves than for the Glory ofGodj in the Command, the more heinous muft be the
or becaufe human Laws do nextly refpect the Tranf^rejfijn if it. Love, carries the greatefi:
Good of human Society, which cannot confift Obligation in it 5 and the Contempt of it comes
without a more fevere Ttftimony born againft under the brand of Ingratitude, which is as
them -, and yet the Neglect of the other, brings black a Mark as can be fct upon a Sin : The
more awful Judgments upon Men ; and ifMen more that God hath done for Men toe'g^ge
will not, God will vindicate His own Glory, them, is an Aggravation of the Fault ; but that
But in this thing it felf we find that to be ufed will come to be confidered afterwards. That
as an Aggravation of their Guilt : Hence that, which is now before us, is the Confideration
1 Thef 4. 8. He therefore that defpifctb, dejpi- of that Love that appears in the Command it
fetb not man, but God. 1 Sam. 8. 7. But this felf; when the very Defign of it is to direct us
muft be confidered with fome Diftinctions. to that, in our Compliance wherewithal, we
Hence, fhall be rendered Happy ; and if He had not
2. THERE are the Degrees of Guilt with given us fuch a Command, we muft needs have
refpell to the feveral Commands of each Table: been Miferable forever. On this account Sins
For.we obferved, that we muft confider not againft the Gojpel muft needs be more Heinous
only the Objetl againft which, but alfo the than Sins agiinft the Law, becaufe in it the
Matter about which the Sin is concerned. And great Love and good Will of God to Men,' is
here there is an obfervable Difference to be made to appear. Now the great Comma;,
made between one Sin and another. And that, where the Gofpel comes, is to Believe in Cbrifi
(i.JIN refpect of Sins againft theF/r/rTable : for Salvation, 1 Joh. 3. 23 This is bis command-
Thefe are all of them directly againft GOD -,but ment, that we fbould believe en the name of bis
in fome there is a greater Diihonour caft upon Son Jefus Cbritt. And for this reafon we fhall
Him, than in others : Doubtlefs, Atbeifm, [do- find the moft fearful Menaces out againft Vn-
latry, Blafpbemy, do carry a more horrid Af- belief; Chrift therefore tells us in Joh. 3. 1 b.//^
pect on them, than Superflition ; and it is a that bcfnvctb noi, is condemned already. And
greater Sin,in refpect of the Sin it felf, to Curfe when He would fet forth the moft dreadful Pu-
God, than to Omit a Duty of Pofitive Worfbip, nifhments that ian be intiidfed on Men, He
becaufe it carrieth higher open Contempt in it. expreffeth it by that which fnall befall thefe,
(2.) IN rffpect of Sins againft the Second Luk. 12.46. And will 'appoint him bis portion nitb
Table. Tho' every Command of it be alike unbelievers. And it is on this account, that the
Authorized by God ; yet Reafon it felf tells greater intollerablenefs of the Penalty of fuch is
us, that it is a greater Injury that is done to denounced : Hence that in, Heb. ic. 28, 10.
our Neighbour by Murder and Adultery, than lie that dejpijed Alojes law, died without mere),
by Theft and Obloquy ; yea and by Murder than under two or three witntfjes : Of how much f oyer
Adultery, becaufe the Man's Lfe, which is the punfhment, Juppfe ye, fhall he be thought vox?
A a a a a 2 tb\\
7<58 Letfures upon the Queft. LXXXIII.
thy, who hath trodden under foot the Son of God, 2. HENCE it follows, That a tin /rjj<r in
and bath counted the blood of (be covenant where- it felf, may by the Circumftances accompanying
iaith be was fanfrified, an unholy thing, and hath it, be greatly Aggravated ; and a $in greater
'done defpite unto the Spirit of grace 9 in it ft if r may be leflened by them. Men are
5. THE more of bins there are compreben- apt to Judge of things by the Consideration of
dedinOne Sin, the more heinous it mufi be. the things themfehesj and therefore if they
And the reafon of this is manifeft and indifpu- can pleafe thtmfelves, that the Matter is but
table, inafmuch as every Sin carries heinouf- fmall,the\i Coniciences have little or no touch-
nefs in it •, and therefore when many do meet es with Regret at them* they can the eafier ad-
in one, there is a Compound of Man's Malig- mit of the Temptation, and filenre all Remor-
nant Ingredients, which muft needs intend the fes on the Re-flexion, judging the Matter to
Virulency of it : And in this regard, as well as be but a Trifle, and not to be regarded. But
others the FtrfiSin of our Firjt Parents, was the Word of God gives us fufficient difcovery of
very great, and is called the Tranfgrejfion 5 for, their grand Miftake on this Account •, and the
as Divines have well obferved, there was in it very Itttlenefs of the thing, may be an aggra-
a dirett Violation of all the Commands of the voting Circumflance of the Fault, as will after-
Moral Law, in both the Firft and Second Ta- wards be Confidered: And we find that God
He 5 tho' it was alfo Aggravated by many o- many times is pleafed to Try Men with fhch
ther Circumftances -, there was the greater! things in His Pofitive Precepts, thereby todif-
Dijhonour done to GOD, and all manner of cover either their Sincerity, or the JVaughtwefs
Injury done to Men in it. Thus alfo was Da- of their Hearts. It is certain, that theJirJiTn-
vid's Sin in the matter of Uriah, a very great al which God gave to Man, in his State of In-
Sin, in that it had notonlygreateft /^m///*^, tegrity, was a thing in it klffmall : The Eat-
but was a multiplied Accumulation of many ingoj the Fruit of the Tree of Knowledge was
grievous Sins. And on this account Original therefore a Sin, becaufe God referved it by a
Sin, which is the depravation of our Nature, is Pojittve Precept from Man's ufing it as Food,
called that Sin, and ftnful Sin 5 and the Notes which had otherwife been as lawful as any 0-
of peculiar Infamy are put upon it, becaufe it ther. And yet how heinous this Sin was, and
is the Womb in which all Sins are bred, which how much God was Provoked by it, is abun-
arebut the Spawn of it} being contained in it. dantly manifeft, in that it brought, not only
There is no one Sin that we can poillbly name, on our Firft Parents, but all their Pofterity, that
out what hath it s in-being in this Sin of Na- Curfe, which involved in it all the Miferies of
aure : And hence every particular Sin that Men Time and Eternity. But thefe things may be
Contract the Guilt of to themfelves? isbut/;>- farther purfued, in the particular Contempla-
tle to what this is, that contains all m it. And tion of them,
if one of thefe be fo horribly Vile, what mull
the Source and Fountain of Sin be > Well then [September 17. 170 6. 2
anight he cry out, Rom. 7. 24. O wretched man
that I am, who fhall deliver me f rem the body of
this death ?
II. THE fame Sins for Kind, may be greater
or lejjcr, by the Circumftances attending them.
"VVe are therefore told, that they may be made T 1C7 E are upon the Enquiry into the G>-
more Heinous, by feveral Aggravations * and V V cumflances by which Sin may be Ag-
for this alfo there is fufficient footing in the gravated, and the Guilt thereof encreafed And
Word of God,as may be taken account of when it would be endlefs to go about to enumerate all
we come to the particulars 5 and for this reafon, the feveral particulars wherein this might be
when God would lay Men under humbling Ap- inftanced from the Word of God. Neverthelefs,
prehenfions of the Vilenefs of their Sin, he lays becaufe it is needful,that we be acquainted with
before them fuch amplifying Confiderations3as this Matter, that we may be helped the more
may render them moft Vile j an Emphatical to loath our felves for our Sins, by the Conll-
Inftance whereof we have in, 2 Sam. 12. beg. deration of the Heinouf nefs of them, we may
AND here in general, we may take thefe take an Account of the more Conjiderable and
Two Rules ; Comprehenfive of them. And there are feveral
r. THE rnore of the Malignity of the Heart Heads that Divines reduce thefe unto, which I
appears in the Commijjion of a Sin, the greater is fhall endeavour to gather up in thefe that fol-
rbe Guilt that is contratfed thereby. For as Sin low, viz.
is rooted in the Heart, and God both knows I. SINS are to be counted greater or leffer
and judgeth of the Heart , fo, the more enga- from the Degree or Progrefs, that Men have
ged the Heart is in it, the more violently doth made in the Commiflion of them. A Sin may
the Malignity of it break forth •, and fo much grow worfe and worfe by Degrees \ and every
the more doth the Man difplay the eagernefs fte,p that is taken in it Augments it.
that is in him in the Profecution of it. And HERE thefe things n^ be confidered,
indeed herein the heighth of Contempt of God's 1. THERE are the firft Motions or Startings
Holy Law is exprefled, and thereby the Man of Sin in the Mind, Antecedaneous to the Con-
is rendred the more inexcufable. And how fent, or Deliberation. Thefe are by fome de-
many ways this is done, may b.e more particu- uied to be Sins \ but without reafon - for tho'
larly glanced at in the feguei, the
SERMON CCXV,
Queft. LXXXIII. vJjJembly's Catechijm. -j6p
the bare Knowledge of Sin, is not Sin 5 yet the grefs, the worfe it is: and the Man is then ar-
Motions oiit in theHeart,tho refilled by Grace, rived to a great height of Iniquity, .-when he
are from a contrary Principle,which is nothing proceeds from Deliberation to Execution,^ from
?\febutOriginalConcupifcence ^ and whatfoever the Alt to the P raclice \ and this is the way
derives from that, is Sin : And the truth is,the wherein Sinners do gradually arrive to the top
Temptation of Sin begins here, and it defiles of Wicked nefs, and do thereby ripen apace for
the Soul,and calls us to be humbled : It belongs Ruin,
to the luiungs of the flcfb, Gal. 5. 17. II. SINS are aggravated by the Scandal that
2. THERE are the Inward Deliberations up- arifeth from them. The more fcandal is given
on the Motion thus made. Thefe alfo may be by them, the more mifchievous are they -, and;
fuppofedto preoccupy the Refolution^ and the there is a Twofold Scandalheie to be considered 1
Man is as yet in fufpenfe, and undetermined ; vfz. The Reproach which is cafl upon kcligvn
but yet he ponders whether he fhall or no, and by it, and, The hurt that is done to the Souls
fo is offand on,this alfo isSfris for it is our dut]^, of Men thereby. It was a brand, put upon the
to reject the firft Movings with abhorrence, as, fall tf David, that he had given ocafionfor
fob 2. 10. Alls 8. 20. Gods Name to fuffer, 2 Sam. 12. 14. And it is
3- THERE is the Confent that is gained to a reflection made u\}on?eterysDiffimuLition,Ga\„
the Motion, with a purpofe to comply with it. 2. 13. Now that which I peculiarly aim at
And when this is arrived at, now bin hath con- here,is the Confideration of the Per/on by whom
ceived : there is a perfect Embrio of it in the the Sin is cmmittcd ; when he is one, from
heart, and it waits but for a fit Opportunity whom, for fpecial reafon, Better was juftly ez-
for the production of it : And this isinGod'sAc- peeled \ and for that reafon his Sin is more in-*
count as if the Man had already committed the fiuential, and others are thereupon more apt to
Sin, for it hath gotten a rooting in his Superi- reflect upon Gcd, or to take Example from, to
our Faculties \ this is the thought offoolifonefs indulge themfelves in their wickednefs, and
which is faid to be Sin, Prov. 24. 9. Hence we juftify themfelves in it ; and this refers to,
have ourSaviour's remark upon this very thing, 1. PERSON^ of Eminent Place 8c Authority 1
Matth. 5. 28. But I fay unto you, Th.it wbofo- Such as are in a Pubick Fofl, who ftand as
ever looketb on a woman to lufl after her, hath Lights upon an hill,whofe duty it is to be Lead-
committed adultery with her already in bis heart, ers, in that which is holy, juft & good. Thus
4. THERE follow the Confultations or Con- a Sin is aggravated when done by a A\agiflratei
trivancts how to Commit the Sin thus confen- whoought to bear witnels againft, and punifh
ted to and propofed. The Man waits for a fit Sin in others \ if he commit the fame, he pulls
feafon, makes all things ready for the Executi- down with one hand, what he pretends to build
on of his purpofe, and is in travail till he can with the other. Hence we have that remark,
bring it forth. Hence that injob 15 i$.Tbey 2 Sam. u ult. Thus a Sin in a Minister^ more
conceive mi/chief and bring forth vanity, and Scandalous than in Ordinary-Chriftians,becaufe
their belly prepareth deceit. Pfal 7.1 1. And how it is his Duty to Preach in his Life,as well as in
reftlefs they are in it, we are told, Prov. 4. 16. his Doctrine. Hence that, Matth. $, 16. Let
For they fttep not except they hive done mif- your light foflnne before men, that they may fee
chief: and their fie ep is taken away, unlefs they your good workman J glorify your Father which is
caufe fome to fall. They make every thing in heaven. And that reprimand, Rom. 2. 21.
ready, and endeavour to put every thing out of Thou therefore which teachefi another, t cache fl thou
the way, which might offer to prevent them-, ftot thy f elf ? thou that preachcfl a man fioulJ
and if difappointed,itputs them to a great deal not Ileal, do/lthou fleal> And it was John's com-
of pain and forrow^ and like Amnon, they are mendation, Joh. 5. 351. He was a burning and a
lean from day to day. fhining light. And this may be applied" to Pa-
5. THERE is the Altual Commiffion of the rents, and Famdy-Governours, Sec.
Sin. This is the bringing forth of it, and the 2. PERSONS of great Influence & Reputation
Sin is accomplifhed j before this, it was but in- for Godlinefs. Such as make an Eminent Pro-
compleat as to the finifhing of it,altho' in every feifion, and the Eyes of many are upon them,
of thefe fteps, there was fin really committed : they are elteemed Men of Wifdom. Difcretion*
and altbeje fteps may be taken notice of in and Men are apt to put Confidence in them 3
the Tranfgrejfion of our Jirft Parents^ as ap- their Sayings are Oracles, and their Examples
pears from the Hiflory ; and are implyed in are taken for a Commentary on the Rule : for
every Actual Sin, tho' in fome they proceed thefe to indulge themfelves in any Sin, and fo
with more Precipitancy than in others. draw others to imitate them-, God's Name
6. THIS often proceeds from the AB, to the greatly fuffers hereby, and Apoftafy grows a-
Cuftom, in practice of it. Sometimes the Con- pace upon a People. When ihejumus Men in
fcience is fmitten upon the All, and the Man the Congregation rofe againft Mofes 8t Aaron,
Repents-, but fometimes he is fo well pleafed what aMiichief followed upon it ? ]\umb \S.beg.
with it, that he falls into a Courfe of it, and it 3. PERSONS that have been very Zealous
grows to a rooted Habit, and he drives a Trade and Forward in bearing Witnefs sgainft fuch
of it, and it becomes his way. Hence we Sins in others. They condemn their Neigh-
read of the wiy of Sinners, Prov. 12.26. 15.15. bours, and declaim againft thefe & thefe things
The way of tranfgreffors h hard. Now tho' there as vile, and brand fuch as do them, with Notes
he fin in every of thefe, the more is the pro- of Infamy ; if thefe fall into the like Sins, it
open*
770 LeBures upon the Queft. LXXXflK
opens all Mens Mouths, and ungodly Men are and the afs bis maflerscrib : but Ifrael doth net
apt to fay.. Sure y Religion is but a Cheat,and know, my people doth not cinftder. And the
Zeal in it is nothing but Hypocrify. Hence very light of Nature condemns this as a
Wui fpeaks heavily to fuch, Rom. 2. 1. There- thiog molt unreafonable.
fore thou art inexcufable, 0 man,wlofcever thou 2. WITH refptct to the more peculiar dif-
aft that judge ft : for whtrein thou judgeft a- plays of His Grace & Favour to them. To
noihcr, thou cendernneft thy J elf \ for thou that fome He only affords his common Goodnefs,
judgeft, doetb the fame things. Thofe things but to others He makes the dilc^very of his
would -but little be taken notice of in others, fpecialKindneis : It was that which rendred
but in thefe they make a great noife. the Gentiles inexcufable, that they had the
III. SINS are aggravated from the Ingra- former, A&s 14. 17. Kevsrthelefs, he left not
titiM which they difcover in the Commilfion h'wfelj without witnefs,in that he did good, and
of them. The greater Obligations of Kind- gave us rain from heaven, and fruit) ulfeafons,
nefs, that God hath laid upon Men to ferve filling our hearts with food iff gladncfs How
Him faithfully, and avoid provoking Him by much more then are they guilty to whom He
their Iniquities,the more unworthily do they afFords his Gofpel, and the difplays of his
carry themfelves hereby :The more God hath Grace to them herein ? David puts that re-
done for Men, the ftronger Bonds hath He mark upon it, Pfal. 147. 19, 20. Hefhewedhis
laid upon them to glorify Him -, for this is word unto Jacob, his flatutes iff his judgments
the Defign, and He expects it, Pfal. 105. uit. unto Ifrael. He hath not dealt Jo with any na-
Tbat they might objerve his flatutes, and keep tion : and as jor his judgments, they have not
his laws. And therefore this was one Article known them. Praife ye the Lord. And God.
that He brought againlt them, Hof n. 4. Himfelf makes that improvement of it,Amos
1 drew them with the cords of a man, with bands 3. 2. Tou only have I known of all the families
of love, and I was to them as they that take off 0} the earth : therefore I will punt/h you for all
the yoke on their jaws, and I laid meat unto them, your iniquities. And it ftill rifeth higher,
And it is all that we can do, to teftify our when He hath bellowed his Saving Grace up-
ac'r.nowledgement of His Beneficence, to do on Men, and hath thereby put the greateft
the things that Pleafe Him, and avoid thofe difference between them and others, in that
that do Offend Him ^ and the more of this he hath thereby freed them from the Wratb
Kindnefs He hath fhewn to us, the more un- to come, and entituled them to btcrnal Glory,
reafonable is our Sinningagainft Him :Could Sins therefore that are committed by fuch,
D^vid make that complaint againft Achitophel mutt needs carry a peculiar aggravation upon
inPfaf. 5>. 22, iffc'. much more may God a- them, and call for the molt ioakingRepen-
gainlt Sinners that have lived upon His Boun- tance : There is therefore an Emphafis in »hit
ty. Hence we have fuch an Expoltulation, Expreflion, Deut. 32. 29. 0 that they were wife ,
Dcut 1'2. 6. Do ye thus requite the Lord, O that they under flood this, that they would confii-.
foolifh people iff unwifet Is not he thy father der their latter end ! 1 King. 1 1. 9. And the
that hath bought thee ? hath he not made thee, iff Lord was angry with Solomon, becanje his heart
efiabbfhed thee > And this may beconfidered, was turned from the Lord God of Ifrael, which
I. WITH refpeft to the common Goodnefs had appeared unto him twice.
of God, in which He makes Men to partake. IV. SIN is aggravated by the confederation
The Apoftle hath that, Rom. 2. 4. Or defpi- of the Seafen wherein it is Committed. It is
fefl thou the richeft if his goodnefs, and forbear- not only to be obferved what the Sin is, but
ance, and Img-juffering, not knowing that the alfo when it was done : and that, whether in
goodnefs of God leadeih thee to repentance > Not regard of the Time it f elf. or fomething in Pro-
to ImproveTemporaryMercies to Repentance, vidence, which makes the Time more remar-
but harden our felves in Sm by them, is to kable : And therefore we (hall find that the
Dcfpfe'w, and God Himfelf, who is the Au- Word of God takes a particular Notice of the
thor of it. They therefore that have the Time when fuch a thing was done, and puts
greatefr 'ihare in this Benevolence, rundeepelt an Afterifm up it. And here,
into Arrears with God, if they indulge them- 1. IT is more heinous to commit the fame
felves in Sin thereby, inttead of routing them- Sin on the Sabbath, than upon another day.
felves up toHolinefs : We therefore find that There is an holy Sabbath which God hath
this is urged by the Prophet upon David, to Sanctified, and required us to keep it holy -,
fet forth the fouliiefs of his Sin, 2 Sam. 12.7. and as He hath made it a Sin on that Day to
Thus faith the Lord God of IfraelJ anointed thee do the things, which are lawful in Common
king over Ifrael, and I delivered thee out of the Time,fo it puts a Aote of Impudence upon the
band of Saul. And thus God complains of His Sins which are then perpetrated. Hence that,
Vineyard, Ifa. 5 4. What could have been done Ez,ek. 22.8. Thou haft defpfed mine holy things,
more to my vineyard, that lhave not done in it> t and ha/t profaned my fabbaths. And 23.38.
wherefore when I looked that it fihould bring Moreover, this they have done unto me, they have
forth gripes, brought it frth wi/d grapes > And defiled my JanQuary in the fame day, and have
Chap. 1. 2, 3 Hear, 0 heavens, and give ear, profaned my fabbaths. And it muft needs be
0 earth, for the Lord hathfpoken, \h*vc now fo, becaufe to the Sin it felf, which carries
rlfh'ed and brought up children, and they have re- guilt with it, there is added a defpiilng and
belled againft me. The ox knoweth his owner, profaning the Sabbath it felf, which accumu-.
lates the guilt. 2. IT
Queit. LXXXIIL ^iffemUfs Catecbijnt. ff\
— r — : ' '-■ - -~ '- . m M , , — . ... — ■—-- - — , B |
2. IT magnifies the Tranfgreilion, when it bate,, and to f mite with the fi'tf of wickednefs*
is done after ibme Signal Mercies, that v/e have And doubtlefs, the dijorders & revels that are
received at the hands of God. We before ob- fo frequent in the Night following the babbaih,
ferved, that to Sin againftGoodnefs is moft un- are grievous to an holy God, and a Scandal to
reafonable -, but fometimes there are peculiar the holy Religion that Men profefs.
and eminent Favours which God beftows upon V, IT adds to the "Vilenefs of Sin, when it is
Men 5 and for Men prefently upon theReceipt againft the Obligations which a Man hath
of them to fall into Sin, puts a Note of reproach brought himfelf under to the contrary. Some-
upon it. and argues jorgetfulnefs & contempt, times Men, under con viclion, do voluntarily do
Sometimes there are wonderful deliverances fomething, by which of their own accord, they
out of trouble, which God affords Men, beyond bind themfelves fome way, to avoid fuch things
their expectation -, and Tor them prefently, for the future : And by the violation of thefe,
pradtically to fay as t'iey, Jer. 7. 10. We are and returning to their Sins again,they do much
delivered to do all tl efe abominations ? is an greaten it, and make themfelves more vile by
horrible thing. For this reafon we have that it. And this is done, vJden it is after,
good Man making fuch a reflection, Ezra 9.13, 1. PENITENT Confrffions made of it toGoa*,
14. After all that is come upon us — fhould toe andpoilibly to Men. They have been alhamed,
again break thy Commandments > &c. "What is of, and forry for, what they have done -, and
this but to imitate wicked Pbaraob,unon whom have with much feeming affedtion, taken the
that brand is fet, to denote his moft egregious Blame to themfelves, laid themfelves low, ac-
Impiety, Ixod. 8. 1$. But when Pharaoh J aw knowledged their Guilt 8c Demerit, and fought
that there was re/pit, be hardened bis heart, and for forgivenefs, and yet they Sin again : They
hearkened not unto them ; as the Lord badfaid. Sin fM Confefs, and Sin again,and Confefs •, and
And how frequent remarks are made upon they go in a round. Thus did Pharaoh, as the
Jfrael in this regard,in the Book of the fudges ? Hi/lory acquaints us.
3. IT is alfo augmented, when it is under the ?. PROMISES made of Reformation. And
grievous Judgments of God. The defign of thefe are frequently the concomitants of Con-
Judgments is to call Men to Repentance, and feffions, and ulher in their Petitions for forgive-
make them afraid to fin : when therefore in- nefs: They engage, and poihbly make Vows,
ftead of that, they become irritatious to it, it that they will do fo no more 5 if God wil.fpare
difcovers the great power that Corruption hath them but this once, they will amend their ways,
in them. To dare to fin under the threatnings and be more heedful to themfelves, for the time
and tokens of Anger, is very grievous ; but to to come ; and now God fpares them, and puts
perfift & grow more refolute when the rod is them upon a further Trial 5 but as loon as His
upon us, and we feel the fmart of it, is fuperla- Hand is off them, they forget their Vows and
tive Wickednefs. Hence we have that brand Engagements, and to it again : Thus alfo did
fet upon him, 2 Chron. 28. 22. And in the time Fharaob. And this increafeth their Guilt by the
of bis dijlrefs did he trefpafs yet more againft addition of the Breach of Promife, which mull:
the Ltrd: this is that king Abaz. And this alfo needs be very provoking to God, becaufe nere-
is laid to the charge of that People,Ifai 42. 21. in they Lye to him.
Therefore be hath poured upon him the fury of his 3. FIRM Covenants which they have entred
anger, and the fire ngth of battel : and it hath fet into to forfake fuch Courfes. And this isfome-
him on fire round about, yet he knew not •, and it thing more than a bare Promife : . They bind
burned him, yet he laid it not to heart. God themfelves after a moft. folemn manner, poih-
therefore looks upon it as a token that fuch are bly Write & Subfcribe,and Seal a Covenant be-
beyond Ordinary hopes of Reformation, Ifai.i. tween God and them 5 and yet when they are
5. Why fhould ye be ftricken any more ? ye will eafedcf their trouble,they break all fuchBonds,
revolt more and more. God expects that his and return again to their Sins, with as much
Judgments upon others fhould be Inftru&ive •, eagernefs as if there had been no fuch thing,
how much more then, when they themfelves This was the Sin of thofe Jews, againft whom
feel the fmart of them. Hence that, lfah26.9. for their fo doing, God denounceth fuch a fear-
Zeph. 3. 7. I f aid, Surely thou wilt fear me : thou ful threatning, Jer. 34. 17, &c.
milt receive inUruciwn. 4. REPENTANCES. They not only thus
4. IT is aggravated, when it is committed engage themfelves to do^ but they Practice up-
after an 0>dinmee which Men have been Wait- on it : They turn from their evil ways, and take
ing upon. When Men go to the Houfe of God, up a Reformation, very femblable, and make a
and there pretend the Worfhip of God, and are fair fhew as if they were in good earned: •, but
counfelled from his Word, and told of Sin and they foon grow weary of their Repemance, and
Duty, to ran away from thence to their lewd repent of it,fc now they break over all bounds,
practices, herein they cafl contempt upon the and grow worfe than ever : This alfo is charged
word of GoJ,and put an-afeont upon theCoun- upon them, Jer. 34. And we have all this ez-
fels ofGod-,this renders them like the impudent emplifyed in them, Judg. 10. 15, 16. And yet
Woman, Prov. 7. 14. 1 bave peace-offerings with we find, Chap. 13. 1.
pie \ this day have I payed my vows. And when VI. SIN is aggravated, by the Consideration
Men after a Faft folemniz'd, run prefently to of the Means of Prevention, which they bin a-
their former Courfes, as if they Failed on pur- gainft. All are not alike advantaged on this
pofe •, Ifai. 58. 4. Behold, yejajlforfhifeUde- account and therefore do not Sm at fo high a
Kat«
7 t Leftures upon the Queft. LXXXIII.
..-, , — -— ■»■-, „ ,._, ■ -.--..—-— . .-..- ... ... I,- - ^-^— .
Rate as thefe do. And here there are dive.rfe they hear them all : This therefore is noted as
things that come underObfervation >Efpecially, a daring Wickednefs, Ifa. 26. lc.Jnthe land
1. WHEN it is againft the light offordedMen of upright nefs will he deal unjufily. And is
by the Word <f God. All do not enjoy this, and laid to the Charge of that ungodly Prince, Jer
ib they labour of unavoidable Ignorance in 22. 1?, &c. Shalt thou reign ^becaufe thou clofefl
many things : We therefore have that Remark, thy felf .in cedar > did not thy father eat and
A.cts 17.30. And the times of this Ignorance God drink, and do judgment and juftice, and then it
winked at \ but novo commandeth ail men every was. well with him ? Me judged the cauje oj the
where to repent. And we have that obfervable poor and needy, then it was well with him ; was
Speech of our Saviour, Joh. 15. 22. If I had not not this to know me, faith the Lord, but thine
come, and . fpoken unto them, they had not had eyes and thine heart are not, but for thy covcto-
fin\but now rhey have no cloke for their fin. And ufnefs, &c.
if Men are Ignorant underGofpel Light, it will VII MN is aggravated, by the Manner of
Hot Excufe tdaasi \ it being rheir own Default, Men s Committing of them. Men may Commit
wiio ihut their Eyes againft the Light that the fame Sins, and yet difcover a great diffe-
flione before them : This therefore our Savi- rence in the Mode of them 5 and this alfo the
our allures is a main Ar iclc againft fuch as word of God takes notice of, and Animadverts
thefe, joh. 3* 19. And u)is is the condemnation, upon : and here alfo feveral things may be ta-
tb 1 tigfa is. come into the world, and men loved ken notice of,
darktiej's rather than light, becaufe their deeds 1. SINS committed on Deliberation^re wo rfe
were evii than fuch as are done on afudden Temptation.
2. WHEN it is againft the Light (S> Conyitti* For, tho' Circumfpe&ion is a Duty, and Rajh-
on of Confcience. There are the Remains of nefs is it felf a Sin, yet there is more of.Malig-
■■Naturai Light in Men's Confciences, and they nity difeovered by premeditated Sinning, than,
maybeenlightnedbythe Word of God : And by doing it on a furprize. Hence, Mat. 2. 1.
there may be the Activity or Confcience telling And good Men too often do that in their haft,
them this is a Sin, and ou^ht not to be d©ne ; which had they not been fuddenly furprizedabufc
and if for all this, Men will adventure to do it, took time to reflect, they would have rejected
it fhews a great degree of Wickednefs : Hence with deteftation.
that, Rom. 2. 14, 1$. For when the Gentiles 2. SINS committed with Greedinefs, are
which have not the law, do by nature the things worle than if they were done with ReluUancy
contained in the law, thefe having not the lawi or negret. This latter argues Infirmity and that
are a law unto themfelves: Which jhew the work the Temptation is too hard for them, out that
of the law written in their hearts, their confei- there is a better Principle ftirring in the Man ;
encc alio bearing witnefs, and their thoughts whereas the former intimates that his wicked*
the mean while, accufing, or elfe excufing one a- nefs is impetuous, and that he hath fold him-
nother. And this is fuppofed to be included in felf to do wickedly. This therefore is another
that Job 24. 13 They are of thoje that rebel a- Obfervation made jn the .word of Godconcer-
gainfi the light, they know not the ways thereof, ning fome perfons, Eph. 4 ,19. Who being pafl
nor abide in the paths thereof, viz. Either the feeling, have given themfelves over unto lafci-
Light of Confcience, or the Light of Revelation : vioufnefs, to work all uncleannejs with greedi*
And this is a Rule of very great Contumacy, nefs. It argues a brawny Confcience, that is
becaufe Confcience is put into Man to Check overgrown with a Callus, or one that is Seared^
him. 1. Tim. 4. 2.
3. WHEN it is againft the Promifes and 3. SINS committed with Delight &: Pleafure,
'ihreatningi of the Word of God, which are laid are worfe than fuch as are done in fear. Men
before them. When God's MelTengers give are fometimes frighted into a Sin by threats,
them Warning, tell them that if they do fuch and apprehended danger, if they do it not; but
things they will certainly ftir up His Anger, they do not approve of the thing that they do -,
and pull His Wrath on their Heads : We there- this ought not to be : But when he k highly gra-
fore have. that Aggravation intimatedjer.444. tifyed, and takes content in his Villany, this is
How'oeit, lfent unto you ail my fervants the a fign that his heart is in it. This therefore is
prophets, r.ifing early and fending them, faying, taken notice of, Prov. 2. 14* Who xe Joyce to do
Ob do nor this abominable thing that I hate. And evil,and delight in the frowardnefs of the wicked.
Exemplified in thofe, Ver. 16. As for the word
that thouhaft fpoken unto us in the name of the 4. SHAMELESSNESS or Impudence in Sin-
i.nrd, we wilt 'not hearken unto thee. They alfo ning, is an aggravating Circumftance of it.
offei -gracious invitations to forfake their Sin, When Men are alhamed and blufh upon the
and turn to God with all their Hearts t, but Commiijion of Sin, it argues that they are un-
they will not be perfwaded, but purfue their der fome check upon their Minds ; but when
way of Unholinefs, Jonah 2. 8. they, have nofhame left inthem,butdo it with
4. WHEN they have the Holy Examples of a brafen Face, and audaceous Countenance, as
Pious Men fet before them, and they will not if there were no blame at all in wfiat they
imitate them ; but follow the Lewd Examples have done, it befpeaks them hardned in Iniqui-
of Wicked Men. Tho' they fee their Rulers, ty. We have therefore fuch a remark made,
their Minifler j, their Parents, and good Neigh- Jer. 6. 15. Were they aft am cd when they bad
hours fet them a Pattern of good Convetfation, committed abomination ? nay they were not at
all
Que ft. LXXXIV. utffembly's Catethtfm. 773
all afljjtncd neither could they blufh. Ana1 we done fomething Excellent, and Wofthy of a
have thatObfervation made of the Harlot,Prov. Monument ; Of fuch the Apoftle fpeaks, Phil,
30. 20. She eatetb, and wipctb her mouthy and 3. 19. Whofe glory is their foame. And this is
faith, I have done no wickednefs. that which the Pfalmift upbraids Doeg for, Pfkl.
5. THE fame Sin Committed Openly, is 52. 1. Why boafiefl thou thy f elf in mifchief^ O
worfe than if it were Committed Secretly. In- mighty man > And how much more then, when
deed for Men to dare to Sin in Secr'it in hope Men love to Romance on their Exploits, and
that it fhallnot be known, argues horrid Atbe- Charge themfelves with things they never did#
ifm •,• of which they are Charged, Ezek. 8. 12. as if it were their Glory to have done them.
Then /aid be unto mi, Son of man, baft tbaufeen Thefe are the Prodigies of Vilenefs, and Perfons
what the ancients of the houfe of Ifrael do in juftly Odious both to God and Man.
the dark, every man in the chambers of his ima~ THESE are fome of the Aggravations* and
gery > for they fay, The Ltrdfeetb us not, the whatfoever elfe might be named, will fall un-
Lord batbforfifon the earth. But it faith that der one or other of thefe Heads.
Men are grown paft hope of Recovery, when Use. BE we then advifed, to make ufe of
once they fhew that they are not afraid to let thefe Confiderations, to render our /elves Vile
the World fee them,but do their Abominations Mj our own Eyes, in our reflec~Hons upon the
in the fight of the Sun : And in nothing more Sins that we are at any time convinced of.
do Men difcover their Impudence, than when God expects it of us, and He will certainly
they feek no Corners to perpetrate their Wick- Charge thefe upon us another Day, if we ftand
ednefs in : Befides, Open Wickednefs carries Guilty before His Tribunal : This is the befr
in it great Scandal, and becomes a fhame to Courfe to help us to a kindly and foaking Re-
others, and renders Men Examples to others, pentance •, to make Sin loathfome to us, and
"this therefore is brought in as an Aggravation caufe us to fee and acknowledge it to be Evil
againft them, Ifa. 3. 9. They declare their fin and Bitter. This will ferve to fhew us our In-
*s Sodom, they bide it not. finite need of a Christ to Redeem us, and
6. IT adds to the grievoufnefs of Sin, when fo make Him exceeding Precious, and caufe US'
Men remain Impenitent under it. Sometimes to ufe our utmoft Diligence to fecure an Inte-
upon the Commiflion ofa Sin which carries A- reft in His Salvation : And the Worfe we find
trocioufnefs in it, Men's Hearts finite them, our Sins to be, the more will it ferve to make
and they are forry for it, and wifh they had us wonder at the rich Grace of God, that mould
not done it 3 and thereupon they Repent, and provide and offer Salvation to fuch wretched
turn from it, and do not add to it •, but when Creatures as we are. We naturally entertain
inftead of this, they are inconvincible, unper- dimunitive thoughts of Sin, and that makes
fwadable, are not difturbed in their Minds, but us fecure in it, and regardlefs of feeking after
remain fecure ; yea, if Reproved for it, they a Deliverance from it 5 whereas a right fight
fcorn to receive it, yea are enraged at their Re- of Sin, in it's true Colours, would make our
provers, this is a black Mark fet upon it. This prefent State too hot for us. This alfois the
therefore is in the Word of God, obferved as a way to be made to juftify God in all His Judg-
great Aggravation, that Men not only Sin, but ments which we undergo \ and make us fo far
after it theyRepent not, but go on in their way : from Murmuring at His Severity, as to put us
Hence that of our Saviour, Mat. 1 i.io.Tben began upon wondering at His Lenity 5 and ConfefTing
be to upbraid the cities wherein mojl of his mighty that He hath vifited us lefs than our Iniquities
works were done, becaufe they repented not. deferve. And let us rsmember, that there are
And God Himfelf takes Notice of fuch, Jer. but few Places in the World, where there are
8. 6. / hearkened and beard, but they f pake not fo many aggravating Charges to be laid upon
aright : no man repented him of bis wickednefs, the Sins of Men, as in this Land, where there
faying, What have I done ? Every one turned to bath been fo much Light, and fo many Obli*
bis courfe, as the borfe rufhetb into the battle, gations laid upon Men to Repent, and turn
7. FOR Men to Boaft of their Wickednefs, from their Sins. If therefore we do not fuita-
is an horrid aggravation. And this alfo isano- bly Improve it to Repentance, our Condemna-
ther Note of Impudence, and a Sign that Men tion will be the greater ; and for our Admoni-
are carried away in the virulent Stream of their tion, let us well confider what is faid, Prov.29 1.
Lufts : When Men love to be telling of their He that being often reproved, bardeneth bis
lewd Pranks, as if they were their Commen- neck, fhallfuddenly be deJ}royedt and that with"
dation, and they were things for which they out remedy.
deferve Praife and Applaufe j as if they had [November 12, 17063
SERMON CCXVl.
OU ESTION LXXXIV. ~ r tJ JL •»'*.--'* ., •. 1 1 • r •
^ Cutfe, both in this Life, and that which is
&&&&HAT doth every Sin defirve? to come.
fZr<$> Answer. YX7E are nowcome to the T7?,W& laft great
*fcnvr. , r , ^ ,, „T , , VV ^i»» of Con vidion,whereby Sinners
EVERY Sin deferveth God's Wrath and Tf Bbbbb may
jy^ Lectures upon the Quelh LXXXIV;
may be perfwaded to entertain the Gofpel of ning will be fo far from melting the Heart
Salvation by Christ,^. The Alifery which into a kindly Sorrow, that it will but irritate
fallen Man is expofed to by his Sin, and the Corruption that is in Man, and enflams
whereof he goes in danger, during his abode the Heart with Indignation at the holy and
in his Natural State, and that by a juft De- righteous Law, by which he is bound over
merit. And this hath a peculiar refpett to the toDy
Pumfhment deriving to Man for Sin : For tho' THERE are Three things contained in the
it is a Truth, that Sin it f elf is a great Mifery Anfwer, i. The thing that Merits, viz. Eve-
and a Penalty, in that it renders the Man im- ry Sin. 2. The thii.g Merited, God's Wratb
potent to that which is Good, and eagerly and Curfe, Sec. 3. The thing ajferted concem-
endined t.o that which is Evil ; whereby he ing this, viz. That it doth Merit all this. A
comes Ihorc of his great End of glorifying iew words will fuffice to be fpoken to the/at?
God, (Rom. 3. I2\ ) and confequently is former, and fomething more will be requifite
running into New Arrears wiifi Go 3, .very to clear up the latter. Here then,
Day, many ways aggravates his Guilt, and / THE thing that Merits $ this is, Every
treajureth up Wrath againfl himlelf ; yet the Sin. And there are Two Aflertions contained
Funijhment it j elf comes uoder a dittintt Con- in this, viz
federation, and carries with it, matter of A- 1. THAT One Sin deferves it. The Sin-
wakening 5 and by putting the Sinner in Fear, ner doth not arrive at this Defert, or make his
may ftimulate him the more eatneftly to en- Guilt to grow up to fuch Demerit, by fuch a
quire after a Recovery •, and fo make the of- Courfe and Progrefs in Sinning ; as if to Sin
fers of a Christ, and Salvation by Himfea- once and. away, had no fuch danger in it $ but
fonable and welcome, inafmuch as he hath a as loon as ever thePerfon Commits any Sin,
natural averfenefs to Mifery, and infatiable he is immediately brought by it under this
craving after Bleffednejs. Guilt, and the Threatning falls upon htm \
THE Cafe before us comes very feafona- Thus therefore the Sanction was dated, Gen.
bly to be offered, after the enquiry into the 2. 17. In the day that thou eateft thereof, thou
Aggravations of Sin : for when we hear that Jhah furely die. And it is interpreted fo.Ezek.
all Sins are not equally Heinous in God's acj 18. 4. The Coul that finnetb it fhalldie. Itdoth.
count, but that fome do far Exceed others in not fay, that if he lives and lies in fin, but
regard to Guilt : Vain Men, who are natural- if he Sin ^ fo that if a Man dobut<v7f<?Tranf-
ly in love with their Sins, and think there is grefs the Command, he thereby brings him-
no great matter of hurt in them, will be apt felf under the Guilt of breaking the Law, Jam.
to grow fecure, and make a Mock of Sin, and 2.10. And no fooner had our Firft Parents
pleafe themfelves with anOpinion that theirs eaten the forbidden Fruity but they were
are of the fmalleft fize, and next to none -, fiezed with Horror of Confcience, and fought
and accordingly to be the lefs follicitous in to hide themfelves, Gen. 3. 7, 8.
feeking to make their Peace with God, and 2. THAT the leatt Sin hath this deferving
obtain a difcharge from the Condemnation in it. Every Sin contains it under it, every
which they are under, till fet at Liberty by individual, every fort, every degree whatfo-
Christ, the great Deliverer. ever. We have been told, that all Sins are
THE greatnefs of the Mifery to which fal- not alike in refpett,of Heinoufnefs ; and leaft
len Man is fubjeclcd by reafon of Sin, under we deceive our felves, and think that fome
the Imputation whereof he ftands, as he de- may be Venial, or may procure only a tern-
rives from Apoftate Adam, we have long fince poral Evil, and fome eafier Penalty, we are
taken a diftinct Account of, when we confide- here given to underftand, that there is but
red the Nature and Extent of that Death, one kind of Punifhment afligned by the Lam
which was contained in the Threatning of to Sin, ofwhatfoever colour or fize it be :
the Firft Covenant -, and it needs not to be God faw good in the Conltitutionof the Firlt
here called over again. Covenant, to make every sin Capita/, and that
THAT therefore which here properly lies is enough to terrify the Sinner : And if at
before us for our prefent Enquiry, is, to offer any time he thinks his Guilt is not fo great as
matter of Conviction of the Righttoufnefs others Guilt is, yet this is enough to make
of the Sentence, and the due Demerit of him afraid, that let it be ho more than a
Sin-, that not only doth Man ly open to this Vain Thought, he mult Dye for it, and that
by vertue of the Sanction ot the Law,butthat with fuch a Death in every part of it, as m
the Law by which he fo ftands Condemned is contained in the Sanction. Papifls talk of
holy, Juft and Good * and that there is no fome Sins Venial, and other Sins Mortal 5 but
fault to be found with it, in regard of the as it is certain, that there is no Sin, ('one only
feeming Severity of it, but that Sin doth real- excepted, ) but is Venial, under the Difpenfa-
ly deferve ail this: And by this it will ap- tion of the G oj pel-Cove nanr.fo there are none
peas, that there is no Sin which is really but are Mortal, by the Sentence of the Lan-
little, when we are given to underftand, that Covenant. Men may think, that an Idle, tri-
this Penalty is no other, but the due ftipend fling Word is little •, hut we aretold, Matth.
ofit, as we are told in, Rom. 6. 23. The wa- 12.36. That every idle #o>d that men Jliallf peak,
ges of fin is death. And till this be fet home they fball give account thereof in the day ofjudg-
on the Confcience with power, the Threats ment. J\n<i that a Vain Thought is lefs * but
we
Qiieft. LXXXlV. tAjftmbiys Catedtpn. fft
we are told,Gen.6.5. ^"d God Jaw that the wick- rily I fay unto thee, tbou flail by no means come
ednrfscj man was great on the eartbp that every out thence, till tbou baji paid the uttermost Jar-
imagination of the thoughts of bis bean was on- thing: But a finite Creature, cannot iuffer i/rfi-
Jy evil continually. And if one and the lead mte Wratb in a (horrer fpace. Thefe things
fin hath Co-much Guilt in it, what then muft have been more diftinctly Comrnorated on for-
be 'in the uncountable and Jcarlet Sins, which merly \ I here only recite them, to Hate the
Men are Chargable withal ? > Cafe between God and the Sinner, on account
/ I. THE thing Merited, viz. God'r Wrath of the leap Sin, to make it appear what is the
andCurfe, both in this Life and tbat -which is to thing which now follows to be demonftrated,
come. And here we may obferve, viz.
I i'.] THE Kind or Quality of this Punifh- ///. THAT every Sin d.frves this penalty,
ment -, it is God's Wratb t> Curfe. By the When our Divines Cay, that it dejerves it, this
Wrath of God we are to underftand His holy is warily tobeunderftood^ and it doth not on-
Difpleafure at the Sinner, whereby He is be- ly intend, that it is worthy of it, which is true,
come his Enemy, on account of his Sin : God Rom. i. 32. They which commit fuch things are
and Man were before Friends, tin Sin made worthy of death. And this is enough to Juftify
the Breach •, but Sin arms revenging Juftice the Threatning, and clear up the Righteoufntfs
againft the Sinner : for we are aiTured concern- of God, when He executes it upon the Sinner.
ing God, Hab. i. 13. Tbou art 0) purer eyes But that there are thefe things fuppofed in this
than to behold evil, and canfl not look on imqui- manner of Speech :
ty. And by His Curfe we are to underftand 1. THAT there is a prjfibilityj or the Sinner
all that Evil which is contained iii the Threat- to efcape it. It is not fo determined in the
ning •, all thofe Arrows which are bound up in Counfel of God, that he muft needs fuffer it in
the ®uivtr of the Law \ all thofe Mifchiefs his own Perfott -, it doth not fay that God can
which Death is big of: A Man is then faid to Pardon it without Satisfaction, and be Juft, as
be a Curfe, when he is devoted to fuffer all matters now ftand •, but yet He may confift-
Miferies-, and therefore the Curfe ofGod is that ent with His Righteonfnefs, accept of a vua-
Threatning which is out againft the Sinner,and rious Satisfatlion, and fo Pardon the Sinnet
binds him over to fuffer the things therein himfelf : But ftill it abides a Truth forever,
menaced. that for Sin, hedeferved to Dy j and that it is
{ji^T^E^uantity of thisPunifhment,com- an Aft ofundeferved Grace to him, that he
prized in thofe words, both in this Lije, & that Dies not for it : Hence his Confeifion, Dan 98.
which is to come. And here are three things, To us belongs confufion of j ace, becdufc we have
1. THE Kinds of it, viz. Temporal & Spi- finned agairtft thee.
ritual Miferies -, thofe of the Body Sc Soul; the 2. THAT the Sinner is doomed by the Lav:
ubole Man is made liable to thefe Sufferings : of God to Dy. That there is fuch a Sentence
Hence we have that Diftri button j Matth. io. paft upon him, and ftands out upon Record
28. Which is able to deflroy both f ml attd body againft hiin,it not only intimates that it would
in hell. As both of thefe are concerned in the be fo if he had his defert,but that he is Judged
Sin,fo they are both doomed to undergo the Pe- and Condemned, and that the Veracity of God
nalty which is comprehended in theThreatning. ftands engaged to deal with him accord iug to
2. THE Degrees of the Punifhment -, which this Sentence, except there be Atonement made
are either inchoate or Confummate. There are and applied to him : It is therefore plumply
the Beginnings of thefe Sorrows in ibis Life, in afTerted in, Joh. 3. 18. he that believeth nor,
which there is a mixture of Mercy, and all is condemned already.
God's Wrath is not poured out upon the Sinner, 3. THAT this Sentence is Juft and Rigb-
but he partakes in a great deal of Gods Pati- teous i and that there is all Equity in it, and
ence and Goodnefs ; but in the other Life, the that God will forever ftand clear from any
Flood-gates of God's Indignation are pulled up* juft imputation of Ctuelty, if He makes it to
and whole Cateradts of His Anger are poured take place upon the Sinner, to the full extent
out upon Him, and Wrath without Mercy be- of it. This is a Truth which Men in their Ka-
comes his Portion : Hence that in, Ifa. 27. 11. tural State are ready to call an bard fay ing, and
He tbat made them will not have mercy on them, caft all manner of bitter Reflections upon it,
and he tbat formed them, willjhew them no fa- but without any good reafon. David was of
vour. Jam. 2.10. For bejhallbave judgment another Mind, when he faid, Pfal. 51. 4. A-
witbout mercy, tbat bathjhewed no mercy. gainfl thee, thee only have I finned, and dons
3. THE Duration of the Punifhment. It this evil in thy fiiht : that thou might eft be jufli-
contains in it both the Continuance and the fied when thou f pea keft, and be clear when thou
Endlefslefs of thofe Sufferings* Hence that Ex- judgett.
preifion, Matth. 12. 32. It Jhall not bejorgiven GIVE me leave then to offer at the clearing
him, neither in this world, neither in the world up of this Cafe, and vindicate the Honour of
jo come \ fignifies Never. It is true, this Pe- God's Juftice in this regard. Now that Sin,
nalty becomes Eternal not of it's own Nature, every Sin, deferves all this Penalty, may be
but by reafon of the Deficiency of the Creature argued from Two Topich.
undergoing it, to make Satisfaction for his Of- £1.3 FROM the Covenant which God made
fence, in a fhorter Duration *, for our Saviour with Man upon his Creation. That there was
Chr'tft hath an Expreiiion, in Matth, 5. 26. Ve- fuch a Covenant, we have a Warrant from the
B b b b b 2 Woid
77 6 LeSures upon the Quelh LXXXIV*
Word of God to believe. There was a Law And hence we have that Univerfal AlTertion,
given to Man, and Obedience to it. required Pfal. 145. 17. The Lcrd is righteous in alibis
of him, and Terms offered to him on which ways,and holy in alibis works, Fie cannot hue
he was to itand^and which were to be fulfil- aim at bis ownGlory in all that He doth, which
led on him, according as he demeaned him- is His Holinefs h & His Juftice is one of thefe
ielf :and thatMan confented to this is not to Perfections of His, the glory whereof He is
be doubted, £c was confefled by het,Gen.^.2,^. concerned for, in His tranfa&ions with all
From hence we may infer the truth in hand, Caufes by Counfel : It is therefore impofiible
as will appear, if we conildcr, that any unjuft thing fhould proceed from
t. THAT God is the Author of the Law given fuch a God •, 8c to aflett fuch a thing of Him,
to Man at fir ft. It is therefore every where istodeny Him tobeGod,and to remove Him
called, The Law of the Lord : And as He had from His Throne -, fo he,Gen. 16.25. Shall not
a Sovereign Right to prefcribe a Rule of Go- the Judge oj all the earth do right ? And this
vernment \o the reafonable Creature, whicfh is aliened of Him as a manifeftTruth,Pfal.92.
He gave being to, and made for His own Glo- 1 5. TvftetP that the Lord is up right ; he is my
ry, fo He adapted that Law to the Nature of Turk, and there is no unrigbteoufnefs inhim.
the Creature, in which He difplayed both His %. HENCE the righteeujnefs of this Santfidn,
Holinefs, and Goodnefs, and Wifdom. Hence is put altogether beyond dijpute. If God an-
we have that great Encomium put upon ir, ntxed it to the Command, it mult be right ^
Rom. 7. 12. Wherefore the law is holy -, and the and it would be injurious to his glory, fo
commahdment holy, and juji, and good. Nor in- much as to doubt of it in the leaft. Suppofe
deed can any thing but what is good proceed that we are notable to give a diitinft ac-
from that God who is Goodnefs it felj ; be fides count of this affair, yet this isfufficient to
that, His holy Willis the Meafure of all Cre- convince us that it muft needs be right, he-
ated Goodnefs ; and therefore this is deda- caufe it is enacted by that God, who cannot
red concerning the whole Law, Pfal. 19. 9. poflibly do any thing amifs : This therefore
The judgments of the Lord are true, and rigbte- every gracious Soul willfubfcribe, Pfal. u 9.
ous altogether. 1 28. I efteem all thy precepts concerning all
2. THAT it was God who made tbi$ to be one things to be right. God knows the Merit of
Sjjillien oj the Covenant. That Santtiom were Sin better than we do ; and if He faith, That
added to the Law, by which it paft into a Co- he who commits any Sin (hall dye for it, it
venant, is evident, for as He required Obedi- muft needs deferve it.
ence, and prohibited Difobedience, fo He ad- [2.] FROM the Nature of Sin, compared
ded a Promife of Life to that of Obedience, with the Nature oj the Punifhment denounced
Rom. io.-j. For Mofes defcribeththe righteouf- againft it. This confederation will not only
tiefs which is oj the law, That the man which do- prove that it mult be lo, but alfo give the
eth thife things, fhall live by them. And a evidence, whereby it will appear convincing-
Threatning of Death to Difobedience, Gen.2. \j to be fo. Here then let thefe things be
17. And oj ihe tree of the knowledge oj good and obferved,
evil, tboujlhilt not cut of it : for in the day that 1. THAT it is a known Rule,that if the Pun-
thou eatejl tlercoj, thou (halt furely die. Now iflment do not exceed the Merit of the work, it
under this threatning was comprehended all can be no wrong to the fufferer. Punifhment
that is contained in the Wrath U Curfe, of belongs to diftributive Juftice, and the Equity
which we have taken the account : And this of it confiftsin the Proportioning the Penalty of
He had a right to do,asHe was theSovereign it to tbeOffenee : It is therefore compared to
of the whole Creation. work 8c wages, Rom. 6. 1%. The wages of fin is
3. THAT He put into Man a power of pay- death. If therefore this doth not exceed that,
trig this Obedience to Him. This power was it cannot be charged of Cruelty, but muft be
contained in that Image which was Concrea- acknowledged Righteous. A great Punifh-
red in Man,G>tf. r.26. confuting of Knowledge, mentfor a fmall fault, is among Men reputed
Col.?. 10. And have put on the new man, barbarous ; but when the fault is heinous, if
which is renewed in knowledge, after the image the Penalty be heavy, no man of Reafon will
oj him that created him. And Righteoufneis impute wrong doing for it -, and every degree
and true Holinefs, Eph. 4. 24. And that ye put wherein it comes fhort of this Severity, is to
on the new man, which ajter God is created in be confeiTed to be fomuch Mercy : For whidi
right eoufnefs, and true holinefs. Man had a caufe the Jews made that bumble declaration,
perfect knowledge of his whole Duty, St did in regard of all the terrible Calamities which
fully approve of it as that which was good had befallen their Nation, tzra 9. 13, Thou
for him, and of his Obligation to conform to our God bafl punifhed us lefsthan our iniquities
it, Rom. 7. 16. / confent unto the law, that it is deferve. So that there can be no true Judg-
good. And the Sandtification of his Nature, ment paft upon the furTering in point of
enclined & enabled him to pay a perfect O- Righteoufnefs, till we weigh the caufe for
bedience to it-, and this is comprehended in which it is inflicled,& that will determine it.
that, Feci. 7. 29. Godhatb made man upright. 2. THAT there is more oj Evil in the leaft
4. THAT this God who did all this, is znHim- Sin, than there is in the greateft Punifomcnr.
ftlf li>ly i? fttft, andcenfequently all His Dif- Both of thefe are wont to be ranked under
pcnfations to the Creature, muft needs be fo. the confederation of Evil, becaufe they are the
Objefls
-»-—
Qiieft. LXXXIV. ^ffemblfs Catecbi/m. 777
Qbjefls of the Separating Affellions \ whereas Reafon it felf tells the Man, that if there be a
that which is Good refers to the cbfing 5 but God, and he owes his Being to Him, his Au*
then they differ fpccifical/y, and come under thority is a fufticient Obligation ; and there-
two feveral Kinds, the one is denominated the tore for him, notwithstanding the Command,
evil 0? Fault, the other the evil of Suffering or to neglect his Duty, and break His Law, is a
-penalty. The one comes under the Title of a trampling upon the Divine Sovereignty: God
Moral, the other of a Pby/ic a I Evil ♦, between in Commanding, faith, lam the Lord ; the Sin-
which there is hardly any Comparifcn to be ner by every Sin faith, / will not Obey him, as
made. Now the leaft Sin belongs to the for- effellually, tho' not as prefumptuoufly as they
titer ofthefe, whereas all Punifhment, asitis did, Jer. 44. 16. Asjortbe word that thou baft
Puniihment, comes under the latttr ; and by fpoken unto us in the name of the Lordy we will
this Rule are the meafures to be taken. not hearken unto thee. Saul's very Act there-
HERE then obferve, fore, notwithftanding his Excufe, hath that
1. THAT all Sin is againft God Uimfelf, brand fet upon ir, 1 Sam. 15.23. Rebellion &
whereas the Penalty terminates on XhzCreature. Stubbornnefs. And can it be thought a light
And this muft needs make an unconceivable matter to Dcfpifc the great God ?
Difference, there being no Proportion between 5. EVERY Sin is a trampling on God's Love,
God and a Creature. It is true, there are Sins and a/corning of His Anger. There are potent
againft the Firfi Tabic, which are dire&ly and Obligations laid upon Men to Fear God ; He
immediately againft God, and againft the Se- gave them their Being, He furnifhed them with
cond Table, which nextly terminate upon the their noble Faculties and Powers, He promifed
Creature «, but ftill they ultimately, and as they them a conftant Life of Happinefs upon their
are Sin, are againft God •, and this David in his Obedience, He threatned them with Death, in
Confeffion takes a peculiar Notice of,Pfal. $ 1.4. cafe of Difobedience ^ and all this laid potest
A^ainii thee, thee only have I finned. And re- Obligations on them j thefe were the Cords of
markableis that of him, 1 Sam. 2. 25. If one a Alan, andbands of Love: But now the lan-
tnanfin againft another, the judge foall judge him: guage of every Sin is, that we regard not His
but if a man fin againft the Lord, ivbofiiall in- Love and good Will, and that we Fear not
treat for him ? His Difpleafure, nor are concerned about it.
2. THAT every Sin is a Violation of the Sin therefore is fa id to be a running upon all
holy Lata of God. This we obferved belongs to the Divine Attributes or Per fell ions of God,
the Definition of Sin, 1 Job. 3. 4. And there- Job 1$. 26. He runneth upon him, even on his
fore the Apoftle hath that Obfervation, Rom. neck, upon the thick boffes of bis bucklers.
4. 15. For where no law is, there is no tranf- 6. iT's natural tendency is, to feck to de~
grejfinn. The Law is that which gives the throne Gcd, and defiroy his Being. It is true,
meafures both to Sin and Duty •, except there- The Sinner cannot come at it-, God is out of
fore that be broken,there is no Sin can be Char- his reach, and will fit King jor ever, after all
ged. Now a Vain Thought is as much a Viol a- the \Tain Attempts of the Sinner, Job 35. 6, 8.
tion of God's Law, as .Murder or BJafpbemy •, Ij iboufinncft, what doeff thou againft him $ or
for that Law which forbids the one, forbids the ;/ thy tranfgrejfions be multiplied, what doe ft
other, both proceed from God.; Jam. 2. w.For thou unto him. Jby wickedncjs way hurt a man
he that f aid, Do not commit adultery, f aid alfo, asthouart, and thy right eoufnefs may profit the
Do not kill. There is therefore the Authority fon of man. Neverthelefs, this is the daring
of the Law-giver delpifed by one,as well as by Fffay^ of the Sinner,and every Sin gives a ftroke
the other. to this \ it faith, that he will not have God to
3. THAT every Sin is committed by a Crea- reign over him : It is a rifing up, and rebelling
ture which owes it felf entirely to the Fear and againft His Government-, and could he have
Service of God. This follows from it's being a his defire, there Jhould be no God ; and that is
Creature, and having it's Original from Him : included in Pfal. 14. 1. The fool bath faid in
And therefore that is an Argument, which the his heart, There is no God. He doth but ut-
natural Conference cannot deny the force of, terhisWifh, and he would fain Believe it to
Pfal. 100. 2, 3. Serve the Lord with gladnefs : be true.
come before his prefence with finging. Know ye 7. HENCE the Punifhment allotted to Sin,
that the Lord he is God, it is he that made us, viz. Death,is but a Retaliation : When he hath
und not vec our felves. And ufed by the Pro- fuffered the full of the Mifery contained in the
phet to convince that proud Rogation of the Threatning, God hath done no more to him,
Righteoufnefs of the Menace, Dan. $. 23. The than if he had been able, he would have done
God in wbofe hand thy breath is, and whofe are to G.id : And there is a mixture of this Malig-
all thy ways, haft thou not glorified. God made nity in every the leaft Sin that is Committed,
all tilings for Himfelf, and every Creature to becaufe it is againft God ^ it is an Undermi-
ferve Him init s Order ; in every Sin therefore ning of His declarative Glory, and that faith,
it contradicts the end of it's Being, whichmuft that if he could come at Him, He mould ceafe
needs carry a defperate Malignity in it 5 and to be God : The Sinner by Sin offers the
he is Condemned by all other inferiour Beings, higheft Affront to God that he is capable of do-
which in their order do glorify God. ing ; certainly then, it is but Juft, that he
4. EVERY Sin carries in it, a manifest Con- fhould fuffer from the hand of God, the fore ft
tempt of God's Authority over the Creature. Vl.l//>rv that his Nature is capable of fuftaining.
And
778 Lettures upon the Quel}. JLXXXI V.
And there is no other wjy for God to recover 3. THAT Man lojt bis power by his own Ue-
idis Glory upon Impenitent Sinners. fault. That we all Hood in our Fiift Father,
B. EVERY Sin is an Implicite chufing this and accordingly fell with him, we have for-
Mifc>y. It is true, Humane Nature relucts a- merly obferved, and the Equity of it hath been
gHinft the evil of Suffering, and leeks to avoid vindicated. Now Man's Natural Confidence
it : but when God fets Life and Death before mud witnefs to the juftice of this, That //
Men, and puts it to their Ele£tion,and lays out fin fid Man bath difab ltd himfelf, he cannot
the way before them, and thegreatcft afluran- thereby make God tolofe his Right, and eeafe
ces both of thePromife & Threatning ; & after to be Glorified by fuch a Creature ; this is an
all this thei'do fpontaneoufly/tfr/tf^ the way of Unreaionable way to acquit a Man from Guilt,
Life, and chuje tbofe things to which Death is and difcharge him from Punifhment : It mould
annexed \ the}'' therein in a true account chufie put him upon it to feek the Remedy •, but to
Z>a;/;,and foGod accounts of it,Prov. 1. 29,30,3 1. excufe himfelf from Punifhment on this Score,
For that they bated knowledge, and did not cboofe is ridiculous, Mattb. 25. 26, &c.
the fear of the Lord. They would none of my 4. THAT the Natural Man Sins upon Choice,
couhfei: they dejpifed all my reproof. Therefore If he were forced to it by an irrefiftible Power,
fha'l they eat of the fruit of their own way, and entirely againfl his Will, there would be fome
be filled with their own devices. Pretence-, the raviflxd Virgin was acquitted by
THE main Objellion that is urged againfl: the the Law : But Sinners A£t fipontaneoufly-, their
Truth in hand, is taken from Metis impotency own Lufts do hurry them, Jam- 1. 14. Every
to keep the Command perfectly : And hereupon man is tempted, when he is drawn away of bis
the World is filled with clamours on this ac- own tuft, and enticed. But neither Satan, nor
count j and this Doctrine is attacked with bor- Men,nor theObjedts of Senfe can compel] them;
rible Churges. as if it rendred God barbarous, and that they do Confent, is their own Blame;
cruel, and horribly injurious. And we find and they are juftly Charged for it, Acts 5,. 3.
that the flothful Servant thought to have ac- Peter /aid, Ananias, -why bath Satan filled thine
quitted himfelf by fuch an impeachment, Mat. heart to lie to the holy Ghojl ? Yea, How fre-
2$. 24. Then he which had received the one ta- quentlydo Sinners refift the Spirit of God, and
lent , came and f aid, Lord, I knew thee that thou quench His Motions, and ftifle their own Con-
art an bard man, reaping where thou hafl not { ciences ? So that they are Inexcufable.
fown, and gathered where thou hafl not fir awed.
But alas all this noife is but a noife, Sc all thefe Use i. LET this be a folemn "Watch.
clamours will be filenced one day. I (hall here word to us againfl the Temptations of Sin. It
only make thefe Four Remarks on this Objedti- is none of the leaft Pleas urged upon us, Is it
on, which will fhew the Unreafonablenefs of it. not a Little One ? But reflect upon the Truth
r. IT it certain God made Man Upright. Eccl. in hand, and now fay, How Little is it ? It will
7.29. Iconfefsto have made a Creature for; expofe you to the Wrath & Curfe of Gcd in
and enjoyned on it a Service whereof it was Time and thro' Eternity ^ and if you can for
not capable, would have reflected on both the all count that Little, certainly you are Crazed
Wifdom & Juftice of God ;and to have puhifh- in your Minds, and madnefs is in your Hearts :
ed it in a forinfecal way for fuch defect, would Ask then your Souls, Ezek. 22. 14. Can thine
have been unrighteous ; but there was no fuch heart endure, or can thine bands befirong in the
thing, nor was it agreeable to the holy Nature days that Ifkalldcal witbtbec ?
of God . It is therefore evident by the Renew-
al of it, that the Image of God which was con- Use. 2. LET then the Guilt of the leafl
ferred on Man at Firft, had in it all that is Sitt drive you to Christ, to take away the
requifite to furnifh him for his Obedience. Curfe from us. "We may think we are not
It was therefore very Juft to require it of him fuch Sinners as others, and pleafe our felves
under Sanctions. with that : But did we never Sin in a Thought >
2. THAT God laid Man under the mofi po- Have we never omitted a Duty, or tranfgrelTed
tent Moral Obligations to Maintain bis Upright- a Command ? Let it tell us, That the leaft Sin
tteft. He gave him a good Law, it was fuited gives us a deadly Wound, and nonebut Christ
to God's Glory, and Man's own Nature •, it was the great Phyfician can heal us of it. Let it
that which is by fanctified Reafon approved ^ then make us account Him Precious, and make
he fecured to him entire and endlefs BlefTed- haft to Him, and Cry as he, Pfal. 41. 4 Lord,
nefs upon his Obedience, and acquainted him be merciful unto me, heal my foul, for I have
with the danger of Difobeying, and the dread- finned againfl thee. And relt not till we have
fulMifery which would enfue ; and what could his Sanative Balm poured into our Wound.
poiftbly have greater Force in it upon a rea-
sonable Creature, that had the refentments of [Decembeiic. 1706]
Happincfs and Mifery on it ?
SER-
Queft. LXXX V. tJfem&fr's Qtecbifm. ?7£
SERMON CCXVll
(Question LXXXV. Neceflity,who will thereupon entertain the Of-
fer with Scorn and Contempt : Hence that of
&.&>&>$> HAT doth God require of us, our Saviour, Matth. 9. 12, 13* They that be
«$ TTf& that we may eft ape his Wrath and whole need not aphyfician, but they that are Jick.
S *r g* Curfe due unto us for Sin ? ■ I <*m not come to call the righteous, but finners-
^f?^^ 10 repentance. But we are to remember, that
Answer. m tne Difpenfation of God to Man in the New
Covenant > the Law is given in the hand of a
T O efcape the Wrath 6C Curfe of God Mediator j and tho1 it be revived to drive Men
due to us for Sin, God requireth of us utterly to Drfpair in themfelvesand their own
r? • u : T~r.,„ r*hi.ia p™«#. * „^^ Rigbteoufnefs, and fo bring them to an utter
raith m elus Lnrilt, Repentance unto r 9. . ., . *_a, A „A4. *uQ j0^„„ „c :*. :„ *n
~ ._ . .J , ,.,. ' r r, ,t^ , Lois in that regard 5 yet the delign or it is to
Life, with the diligent ufe of alrOutward humble them out of Self Sufficiency , that they
Means whereby Chrilt coramunicateth to nlay io0k to thefullnefs of fufficiency inChrift,
us the benefits of Redemption. and not to precipitate them into utter Defpera-
tion, but to fet an Hope before them that {hall
WE have taken a brief account of the not deceive or make them afhamed: And here-
rightilf proper ufe of the Law, confide- in mainly confifts the difference between a
red as ^Covenant of Works, with regard to fal- Legal and Evangelical Preaching of the Law.
len Man $ and wherein it is made ferviceable HAVING therefore fhewn Man what he is
to the Qojfpel Deftgn, which is to advance the in his Natural State, our Catecbifm proceeds to
Rich anp! free Grace of God in the Salvation of mew him that there is Hope in Ifracl concerning
Sinners j and fo to make the Moral Law with this thing • and difcover where Salvation is to
it's Sanctions, become a proper School-mailer be had, and in what way it is to be obtained,
to lead us to Christ ^ which is, 1. To fhew and that by the difplay of another and better
to Man his utter Incapacity of being made Hap- Covenant, in which there is made known a
m by it •, and that by reafon of his Impotence fuitableand fufficient Remedy againft all this
to Obey it, through the Depravation of his Mo« Mifery.
ral Powers. And for this reaion the Law is to IN this Anfvoer there are thefe things to be
be Preached in it's full Latitude, and the ftri£t- obferved,
nefs of it's Demands ; thereby to beat the Man I. THAT there is a Way found out by Godr
off from all his fond Conceits of a remaining ajiddif covered, to Man, by which the Sinner may
Power in him, and make him utterly defpair efcape the Suffering of this Wrath U Curje.
of being Saved in this way ♦, and bring him to And this is iuppofed in the^ueftion propounded;
fubfcribe that in Rom. 3. 20. Therefore by the for it would be in vain to enquire how a thing
deeds of the law there fhall noflefb be justified in may be done, till we are firft fatisfied that the
his fight. For till he is brought to this, he will thing it felf is fiezable : And this is further
never go out of himfelf, to feek his Relief any evident by the AnSwcr that acquaints us how
where elfe, by reafon of the remaining Vride that may be done •, which prefumes a polliblity
that is in him. 2. Toihew him the Aggrava* of it : And it is very neceffary that this be re-
tions of his Sins, in the Kinds and Circumflan- vealed and believed, inafmuch as a legal Con-
ces of them, thereby to convince him of his vidion of Sin and Mifery, doth of its own
own Viknefs by reafon of it \ and this to make Nature lead the Sinner to refolve that his Cale
Sin to appear exceeding finful, to fill him with is defperate ; in that the Law Covenant deter-
Hatred of it, and felf-loathing by reafon of it: mines him a Man of Death, and affords not
This therefore is noted to be one ufe of the one glimmering beam of Hope -, and there muff
Law, Rom. 7. 13. But fin that it might appear be a difcovery of this made to him, by God -,
fin, working death in me by that which is good ; it being a thing Arbitrary with Him,and could
that fin by the commandment might become ex- never have been known but by Revelation :
ceedingjinful, 3. To fet before him his dan- Hence that, 2 Tim. 1. Jo. But is iuw made
gerous &C miSerable E/late, by reafon of the De- manifefl by the appearing of cur Saviour Jefus
merit of his Sin, which renders him Obnoxious Chrifl, who hath abolifhed death, andhath brought
to Gods Wrath & Curfe, which is out againft life and immortality to light thro' the goSpel. It
him iu the i'hreatning * which hath the Holi- is a great Queftion, How the Juflice of the Firft
nefs, Juflice and Veracity of God engaged to Covenant may confift with the Grace oj the New-
the Execution of it upon him, except there Covenant ? Which Ghteflion all the Angels of
be fome way difcovered to him, by which he Light could never have refolved, if it had been
may efcape it •, which may make his prefent offered them-, and the fallen Angels doubtlefs
State too hot for him, and make him reftlefs concluded, that they had made Man's Ruin
in his earneft enquiry, What he fhall do to be irrepcrable ; elfe they would never have ad ven-
S&ved ? And to Preach Christ to Sinners be- tured their own Deftruclion for the com Railing
fore they are acquainted with this, is to offer a of it. Now that God bath devifed and made
Remedy t-'one who knows not his Malady or known fucha way, is evident if we Co- flder,
1. JH£Re
780 LeBures upon the Queft. LXXXV«
■ — — ! ■ ,
1. THERE are Multitudes that have efca- but to obtain falvat ion by our Lord fefus Chriff.
ped this Mifery. and have obtained true Blef- And tho' God's Glory be the /aft bad of \t,y el
jednefs. This the Word of. God is full for 5 the Reftauration of Mat) from Mifery to Fell*
and it is certain that all Adam's Natural Pro- city, was the Medium of n : God would ne-
eeny were involved in this Guilt and Curie : ver have done this, only to render Man's lo-
We are allured of this, Rom. ?. 12. Where- felicity \h.Q greater, tho' it eventually- proves
jore as by one man fin entred tnto the world, and fo to many, not without God's fore-fight and
death by fin 5 andfo death paffed upon all men, purpofe, (1 Cor. 2.15, 16) but the duett End
for that all have finned. And the Apoftle puts of it was, that His Chofen might be brought
himfelfwith the relt, in that general After- back to Him, and be made meet to partake of
tion, bpb. 3. 2, 3. And yet he had a good Af- the Inheritance of the Saints in Light. And
furance of his own fafe Eftate, 2 Cor. 5. 1. hence this is the great Foundation that is ufed
For we know, that if our earthly houfe of this in the Evangelical Difpenfation, to perfwade
tabernacle voeredijjohed, we have a building of Men to dole in with the Neva Covenant, viz.
God, an houfe not maete with hands, eternal in That they may be Saved. And were it not for
the heavens. And we are told of ^general this, Sinnrs would Defpond, as looking uf>-
Ajfrmbly of thefe, Heb. 12. 23. And an innu- on all tote Unprofitable to them, if after
merable Company, Rev. 7. 9. And it is cer- all they muft unavoidably Perifh.
tain, that if there had not been a way made 4. ALL the Invitations, Promifes, Threat-
fox their Efcape, they had all likewife Per- nings ufed in the Go/pel, give a clear Demon-
ifhed. ftration of this. That the Gofpel Difpenfa-
2. HEREBY God's fujfering Man to Fall, tion is propofed in the Treaty of z Covenant,
$vas fubordi noted to His great Defign, of the is very evident toall thofe that Read it with
Mamfejlation of His fpecial Grace. That Man's Underftanding : Tho' in it is alfo declared the
Apoltacy was by God's purpofed PermiiTion,is holy Purpofe of God to confer this Grace up-
manifett, inalmuch as He both forefaw it,and on thofe whom He hath Chofen in Chrift : Ne-
could have prevented it •, He muft therefore verthelefs, He treats with Men after their
have fome worthy Reafon ofHisfo doing, own Nature 8c Manner, by exhibiting thefe
which could be no other than the gaining of things to them in a rdtional Way. Hence, in
Glory to Himf elf hereby. And onethingthat it there is an Offer made to Sinners-, and
He refoived in this, was the manifeftation of they are with great eameftnefs invited to Ac-
his Grace to fome, as we are told in, Eph.1.6. cept of it ; and what is this but that they
To the praife of the glory of his grace, wherein Would be reconciled; as in 2 Cor. $. 20. AW
he hath m/de us accepted in the beloved. And then we are ambajfadors for Cbriff, as tho God
He made choice of Mankind to be the Monu- did befeechyou by us : we pray you in Chrift's
thents in Which this Grace fhould berendred ftead, be ye reconciled to God. And to what
IUuftrious, whilft He palled by the fallen An- other purpofes are the Promifes annexed to
gels-, Heb. 2. 16. For verily he took not onhim the Invitations, but to give us AiTurancethat
the nature of angels -, but he took on him the feed if we do cordially embrace thefe Offers, we
of Abraham. And this was by fubftituting His fhall partake in thefe Advantages thereby?
own Son to be a Mediating Surety, that by fa- And tho' the Promifes, as generally propofed,
tisfying the Juftice of the Law, He might do not declare God's fpecial Purpofe concern-
open a way for the Salvation of Sinners, and ing thefe or thofe Individuals, yet they give
fo became a Second Adam for the Reparation us to be aflured that God hath a purpofe to
of the Ruin brought in by the Firft, 1 Cor. Save fome, and accordingly that there is a
if. 22. For as in Adam all die, even fo in way in which they may obtain it, elfe the
Chrift fhall all be made alive. And what was Promifes Would be in Vain. The Threat nings
this for, but to refcue Sinners from Mifery, alfo in the Gofpel confirm this: Why are
and bring them to Glory, which was the Pro- thofe that receive not the Offers but refufe
v'mce laid upon Him,and He was to go thro'j them, menaced with Damnation and aggrava-
Heb. 2. 10. For it becamt him, for whom are ted Mifery for that very reafon, but that
all things, and by whom are all things jn bring- there was a Salvation which they put away
wg many f on s unto glory, to make the captain of from them? Why elfe doth our Saviour de-
theirfalvathn perfect thro* fufferings. If there- nounce, as, Matth.11.10, &c. & Mark 16. 16.
fore none of this unhappy Race fhould be He that believcth and is baptized fhall be Javed -,
eventually Delivered, this whole Purpofe of but he that believeth not,fhall be damned. And
Grace muft have fallen to the ground. the Apoftle, 2 Thef. 1. 8, 9. In flaming fire
3. THIS is the Foundation on which the Gof- taking vengeance on them that know not God^nd
pel Religion is built, and the great Encourage- that obey not the gofpel of our Lord fefus Chrift :
ment of finful Men to embrace it. The Gofpel Who fhall be punifl^ed with everlafting deftrullion
is called, the Gofpel of Salvation, Eph. 1. 13. from the prefence oj the Lord,andfrom the glory
Doubtlefs the opening of the Gofpel to Sin- of his power.
ners was to fet a. good Hope before them, by 5. THE great Defign of Chrift? s coming into
giving them AfTurance that they might ob- the World, and going throy His great Work, had
tain Salvation by Jefus Chrift, whom it re- otherwife been loft. We are told in, 1 Tim.
veals to us for that end : Hence that, 1 Thef 1. 15. This is a faithful faying, and worthy of
5. '9. For God hatb not appointed us to wrath, all acceptation, That Chrift fefus came into the
world
Queft, LXXXV. vJjJemblfs Gatetkifm% 78i
world to J jvc firmer s. For this was the Son of peculiarly to the holy Spirit in the CEconcmy
God Incji note, jfoi this He was made a Man, & of the Sacred Perfcns, is oLfervable : and that
under the Lw •, for this He ju filled all Right e- it is a work beyond our wnPower to do for our
oujnejs, and underwent all the Penalties that felves, as well as the fatisfa&ion to the Jultice
were due to iinners by thefirft Covenant \ for of the Law, we are allured, Eph. 2. 8. For by
this He aroje, and ajcended to heaven, and fet grace areye Javed, through jaith 5 and that not
dozen on the right hand cj the Majefly on high • of your f elves : // is the gift oj God. We are
all of which the word of God fully confirms, therefore told, joh. 1. 1 3. Which were born, not
Surely then, He hath opened a New and Living cj blood, nor oj the will of theflefh,nor cj the will
way, by which Men may be brought up from of man, but of God, But it is certain, that in
the pit of Mifery,and made to poflefsa Throne order to this work, He treats us as Caufes by
of endlefs Glory. If therefore there were not Ccunfel • He doth not deal with us as mecrMa-
fuch a way, muft we not fay, That Christ died chines, which have no conception of things,but
in vain > So that herein it appears that there as fuch who can cor.jider and deliberate, and
is fuch a thing. Here then let miferable Sin- chufe or rejuje. For, t ho5 in the fhft injufwn
ners take encouragement, conlldering, thattho' of Converting Grace into us, we are meerly
your condition be dreadful, yet it is not hope- Paffive, which work is for that reafon called a
lefs : But alas, why do no more feek after this New-Creation, 2 Cor. J. 17. Therefore tj any man
way, and fet themfelves to get a title to this be in Christ", he is a new creature : old things are
Salvation, whilft they are under the Merciful P*ft away, behold, all things are become new. And
Treaty,that is opened with them about it ? quickncd, Eph. 2 1. And you hath he quickned
II. THE next thing intimated, is, That there vtho were dead in trefpafjes and fins. Yet in
is fomeibing to be done by us in order to our ob- Active Conversion, we are not meerly Pafhve
taming of this Deliverance. The Inquiry there- but Active,and are drawn with the Cords of a
fore is, What God requires of us that we may thus Man. Hence that, Joh.6.44. No man can come
ejeape $ And this prefumes that there is Jome- to me, except the lather which hathjent vie, draw
thing, elfe the Queftion were frivolous, as we him : and Iwillraijehim up at the laftday. And
obferved concerning the former : but it is ne- that of the Pfalmift, Pfal. 119. 59. / thought on
cellary that this be rightly ftated, elfe we mail my mays, and turned my feet unto thy teflimonies.
be milled into pernicious error, which will ha- And on this account it is that the Grfpel Mini-
zard our milling of the great Salvation : and jlers are fent to Men to open or purfue this
truly the miftakes in this are great and many, treaty with them.
and arc the occafions of the greareft part of 3. THAT hence the Spirit in the Go/pel, pro-
the Controverts among profefled Chriflians at pofeth the Benefits cj Redemption, to be made ours
this day. I fhall therefore tender a brief ac- on gracious Terms.. They who would make this
count of tiiis matter in a jew Conclufions. one difference between the Covenant oj w<rks, Sc
1. THAT in the Jiving oj Sinners there are that oj Grace,that the former was Conditvnatc
Tuo things to be confidered, viz. A Redemption or upon terms, but this is lncondition.ite, or
to be wrought, and this Redemption to be ap- without terms, labour of a great miftake • and
plied. Of the Nature & Neceility of both thefe, do indeedmakethe opening of the Gofpel need-
we have formerly taken a diftinct account, lefs,. in which the way is laid open to us to
which need not here to be again infilled on : perfwade and direct us in it,that fo we may be
The purchafewas to be made by another, even won to a compliance : but they differ in the
the Son of God, in our Nature, Handing in the terms themfelves ; the former required Works
place- of our Surety & Surrogate ; and tho' this of us as the condition on which we were to be
purchafe was made by Him for us, whom He made happy -, whereas this latter only rffers
reprefented in that Affair, yet there muft be a to us the terms on which the already purchafed
zoiy of Conveyance, by which it may become Salvation maybe made oms,upon cur accepting
ours ; and we be able to plead it, as fully as if of them. In the former we were to do C? live
we our felves had paid the price : for the Righ- Rom. 10. 5. but in this we are to receive at
teoufnefs by which we are delivered from the God's hand, that which He hathgracioufly pro-
Curfe of the law, is not ours Perjonally, being vided for us ; in which there is no derogation
performed by another, even Christ, but muft to the free Grace of God, but on ths contrary,
be ours Relatively •, and therefore there muft a practical acknowledgement of it 5 and a put-
be a way in which we come to be thus related to ting away of thefe Impediments in us, which
it : we are Strangers to it in our own Natural would otherwife unavoidably hinder our fore-
State, it muft therefore be made over to us by ceiving of it. Hence that, Joh. 1.12. But as
Him who hath power & authority to make fuch many as received him, to them gave he power to
an exchange. Hence that, 2 Cor. $. 21. For he become the Jons oj God ; even to them that be-
hath made him to beftnjor us, who knew no fin *, lieveen his name. And that it is fo propofed to
that we might be made the righteoujnejs oj God us in the Gofpel, is therein evident, becaufe the
in him. Gal. 3. 13. Chrijl hath redeemed us Promifesof it are exhibited to us Uypothetically,
jrem the curfe oj the Uw,bei»g made a curfe for us. as is every where evident.
2. THAT in the application of this Redcmp- 4.THAT thefe terms areJoStated in the effer,
tton, the Spirit, who is the author of it, treats that our Uappinejs or Mijery turns upon their be-
with us as Reafonable Creatures. That the work ing or not being wrought in us. Tins is not only
of Application is a Divine work, and is afcribed included in the Hypothetical proposing of them,
C c c c c intimating
-j%z L^iures upon the Queft. LXXXV.
— ** i 1 ■ _^
i it imating that we can in no other way claim There are Three things mentioned, but they
a Perfonal right m them * but alfo in that may be reduced to Two Heads 5 of' which v.c
there is not only a Btamife made to us, in Cafe have adiftinct Account given us in the re-
thefe Conditions be found in us * but a Threat- maining part of the Catechifm > We therefore
ning of Lofs and Suffering in cafe of the failure here only take a brief and luminary Account
ofthefe: Hence we find ilich ExpreUTions as of them.
thofe recorded in theGofyJel, Joh, %. 16. For (1.) WE have account giv«h us,of the Terms
G >d Jo loved the world, that be gave his only or Conditions themfelves,that are required of all
begotten So*, that xohojoever believe tb in him, thole that would obtain this great Benefit, and
Jhould not perifl),but have ever tailing life. 1 Joh. thefe are Two,Faitb infeJusCbrift, ^.Repentance
%. 12. tie that hath the Son hath life -, and he to Life. There are fome who altogether de-
that hash not the Son of God, hath not life. And Uy all Conditions in the Gofpel Covenant, but
many inore of a like Import : And hence it it arifeth from a miftaken Conception of the
foilovVS,that whatfoever [ntereft we may have meaning of the word Condition • and thofe that
in thefe things by vertue of God's Purpofe, and are Sober among thefe, acknowledge the thing
Chrift's Purchafe, yet we are actual Strangers it felf, that God, according to His Purpofe,
to thefe Promifes,and in a State of Wrath and doth work Faith and Repentance in all thofe
Condemnation, till fuch time as this Reno- whom He brings to Salvation -, and fo we only
vation paileth upon us : Hence that,Eph. 2.3. differ in Terms -, for we alio Confefs, that God
And were by nature children of wrath. And, alone is the Author of this great Work in us -,
Ver. 12. At that time ye were without Cbrift, only we confider the Manner of Gods treating
being aliens j rom the common-wealth of Ifrael,iS> with us in order to this, or the manner of His
Jirangers from the covenants of promt] e, having propoflng the Covenant to us in the Gofpel.
no hope, and mtbtut God in the world. And Others there be* who will yield only taitb to
we are allured, Rom. 8. 29, 3cu For whom he be the Condition of the Gofpel Covenant, and
did foreknow, he alfo did predefiinatc to be con. bring Repentance within the Grafp of the fro-
formed to the Image of his Son, that be might be mife made to Believers ; but here alfo is or.ly
the firll-born among many brethren. Moreover, ^Logomachy, and the want of a diftinct forn-i-
whomhe did predefiinatc, them he a/Jo called -, ing their Conceptions of things, whilft they
and whom he called, them he alfo juftificd; and yield the Neceifity of Repentance 2 And be-
wbombe ju/Hficd, tbemhe alfo glorified. caufe Faith alone is tlie Condition oijuft'iftca-
5. THAT tbo* help 13 lirengtb to perform tion, they fuppofe that the whole Covenant is
them, mttjl Come from the Spirit of God, yet the reduced to it -, whereas it is evident, as will
ibtngs tbetnf elves mufi be performed by us. It afterwards be made to appear, that Faith .md
is true, that we know not the Manner of the Repentance are infeparably connected ; and
Divine Operation in Infants St Naturals^ who thattho' Faith alone embraceth a Title to Juftin
is able to p it the feeds ani habits of laving fication, yet Repentance and NewObedience are
Grace into them-, and fo we have grounds of indifpenflbly requiflte to Salvation -, fo that it
a good Hope concerning them •, yet in the Or- hath fuch a Title put upon it, Acts 11. 18. Rc-
dinary way of Difpenfttion towards Men un- pentance unto Life. NoW the Neceiiity of both
der the Gofpel Treaty, we are allured, that as ofthefe, may be a little glanced at :
the Spirit is Wont to come in together with the 1. FAITH in J ejus Cbrift. The Neceili-
Treaty offered, and produce the great inward ty of this is evident from the Confederation cf
Change, by which we pafs from Death to Life-, the State of fallen Man * and may be inferred
and therefore we are told in, Rom. 10. 17. So from what hath been already difcourfed under
then faith cometh by hearing, and hearing by the foregoing Heads -, and it amounts to thus
the word of God. So in the actual Turning of much, viz.Tha.X. Sin hath brought all Mankind
us, and the drawing out of the Graces required under a Curfe of Death, which hath taken fair,
into Exerciie, there is fuch an Impreillon made hold of them, and fhuts them up in Guilt, as
upon the Soul, as caufethus to turn, and put in a Prifon : The Juftice of God reve;iled in
forth the Acts of Faith and Repentance, and the Firft Covenant, itands bound to execute
New-Obedience -, 8c thefe are done by us,or our thtsSentence, and fo to purfue the Sinner lo
renewed Powers, tho' He be the fupream Effi. Death, except there be an acceptable Satis-
cient of them. Hence that, Cant. 1. 4. Draw faction offered, by which the Sanction of the
me, xce will run after thee. And for this reafon Law may be lawfully anfwered -, fo that it
it is that the Gofpel Command requires thefe hence neceflarily follows, that till fuch a Corn-
things of us,tho' we cannot do them without this penfation be^made for the Sinner, it is impoifi-
Co-operation : Hence that in, 1 Joh. 5.2?. And ble that God fhould be Jujl, and yet fufiify the
this is bis commandment, that we'jljould believe on Sinner, for there is nothing upon which fuch a
the name of bis Son JefusCbrift. And this tells Sentence can Righteoufly proceed. New there
us that they do in vain expect Salvation from is fuch a Satisfaction made by Jefus Chrifc nt\
God, who neglect to comply with the Duties this account, and for this very end, that He
required of them in order thereunto. might bring ; in fuch a Righteoufnejs as may
III. WE have an Account given us of the falve this Difficulty, and God hath accepted it
things that are to be done by us, if we would of Him for this very purpofe -, which Righteouf-
ej 'cape tbisCurfe&x\& obtain the contraryBleffing, nefs muff become Ours, if ever we have the
And thefe arc, Faith in Jefus CWift, Stc. Benefit of it to otir Juftification : And the
only
Quell LXXX V, ' Uffmblfc Gmchifin, ^
only conjiiiuted-way for us to have this Title, is themfelves of a ftron§f Faith on which they re
by Believtng on him -, for this Faith is the ne- ly,whil-ftin tha meantime, they hold on then
c Itary Preceptive -Medium of our being Jufti- qIcI Courle, and are therefore certainly going,
fed': :,fo that the matter ftands on this foot, in the way to Deftruction. '•' "'■■'
That except we be Jujtified, we cannot l>e 6a- (2.) THE Courfe that we are to take in or •
ved ; That it is only by the Rigbteoufnefs of der to our getting of thefe, viz. A diligent Uje
Cbrtji imputed to us, that we can be Jujtified ; of all the outward' Means, Sec! The Neceihty
and that it is impodible that we mould have any of this Attendance will appear, from that they
Claim to HisRighteoufnef$,but by Faith- Hence are Means appointed by God for this end,
we have that in Heb. n.6. Without fat til it is HERE particularly obferve,
impvffible to pleafe him. V. THAT Man in his Natural Efute is at-
2.'KlLPMNlANCti unto Life, It is not any together a Stranger to Faith and faving Repem-
flighty, formal L ^/Repentance will do, bu.t it tance. Itisfaid, Rom. 3.11,12. There if -none
muft be Evangelical ; the Nature whereof will that underflandeth, there is none that fcehetbaf-
be considered in it's Place. And by If'fe we ter God. They are all gone out of the- way, iley
are. here principally to underftand, the Life of are together become unprofitable, there is none.
Salification here, and the Life of Glory here- that docth good, no not 'one. Faith in thrift,
after -, including alio the inchoations of it here, and Repentance to Life, were njot difcovered
Now we can have no Communion with God in the Firfi Covenant * nor was there any roeni
here without it •, for tho' God can, thro'Chrift, for them during Man's Integrity ; nor could
have Eellowfriip with, imful Men, yet none fallen Man ever have known it, but \y Reve-
with Sin -, Hab. \. 1 3 Thou art of purer eyes fat ion ; for the Light of Nature had no fuch
thin to behold evil, and canfl not look on iniquity. Principles in it, from whence it could be edu-
And we are allured that Chrift did not only ced.
come to fave us from Hell, hut alfo from Sin, 2- THAT the, Revelation of thefe things
from which we are turned by Repentance -, belonged to God alone'.' As it was He whp
Matth. 1. 21. He (hall five his people from their opened, the Terms of the Firft Covenant,' fo it
fins. The way of Sin is the way of Death, is His Prerogative to make and appoint 'the
Rom. 3. \6. Deftrutfion & Mifery are in their Terms of the New Covenant : He was the Gf-
ways. And it i,s by Repentance that we turn fended Party-, it was at His Pleafure whether
away from Sin to Holinefs, j it is that by which He would be reconciled, and muft therefore be
we forf^e our £vil ways, loath Sin and our Abitrary in Signifying how, or in what way He
felves for it, devote our felves to Newnefs of would ib. be.
Life : it is comprized in that, 2 Car. 7. 1. Re- 3. THAT the faving Application of thefe to
pentance therefcre is the foundation that is laid Men, depends on Him alfo. There muft be an
in us, to render us capable of enjoying Eterna.1 Illumination of the Mind, and a fubdujng of
BlefTednefs •, for we are told, Heb. 12 14. With- the Heart to thefe Terms, which requires a
out h)hnefs no man fh. ill fee the Lord. The Divine Operation ; Hence we are told of the
Heavenly Inheritance cannot admit of a ppllu- mighty Power that appears in this, Hpb. \. \9.
ted Creature •, we are on this account alfured The opening of the Underftanding, and chang-
in Rev. 21.27. There Jball in no wife enter into ing of the Heart, are above the Power, of alt
it any thing that d, fiJah, neither what fever work- Means and Inftruments, 1 Cor. 3. 6. 1 have
cth abomination or maketb a lie. Yea, It is planted, Apo'Aos wa,tert4: but God gave, the in-
impoihble fqr us to be actually Happy with- creafe.
out it 5 the State of BlefTednefs requires it •, and 4. THESE are the Means which He hath
all the things wherein {he Gloryiied State of appointed to be waited on, for the Communication,
God's Children is described, fuppofe a Subject of his Grace to Sinners in and by. If all
that is delivered from Sin: The Glories of that Means depend on His Bleiling of them, t\\tn
BlefTcd Place will never gratify an Impenitent cejrtainly we have no reafon to expedt it in, any
Sinner •, they would beirkfqme to him,andhe other way, but what is of His Appointment.
would reckon them to be his Mifery, and not Now His Word & Ordinances are the Conftitu-
his Felicity, becaufe he would be out of his E'e- ted way j and to a Diligent and right Atten-
tnsnt. Finally, without Repentance, there dance upon thefe, He hath annexed a Promife
can be no Faith, and confequently no Rcmif- of the Bleiling: He hath not only defigned to
fion. Faith is agoing out of our felves to work His Grace in Men, in the Concomitancy
Chrift for Life^ and it is finfui Self that muft of thefe, but He hath encouraged Men to At-
be fo forfaken -, fqr no Man can chufe his Sins tend upon them, by engaging His Erefence
and Chrift too i nor js there any Pardon to be with them, Exod. 20, 24. in all places where 1
expected without this -.There is therefore a Con- record my name, I will cotHe unto thee, and, I
nexion made between thefe, Acts 5.31. To give will blefs thee. Prov. 8. 34. BleJJed is the men
repentance untoffrael, and forgive nefs of /ins. that heareth me, watching daily at my gates,
Surely then, It is not a thing ind>fferent, whe- waiting at the pofts cf my doors. And hath told
ther we Repent or no ; for opr Saviour Chrift us, that there is no Faith to be expected with;
hath laid it down as an unexceptionable Rule out them, Rom.io. 14. Hozo then fiall they call
in Luk. 15 3, Except ye Repent, ye fhall all on him in whom they have not believed tandhow
likewfe perifb. And this difcovers the foolifh fhall they believe in him of whom they have not
Prefumption of Impenitent Sinners, who boaft heard $ and bew fhall they bear without a preacher ?
C c c c c 2 Yea,
7% LeBwes npn the Queft. LXXXVI.
Yea, the Mifery of the Gentiles is declared on there is no vifioit, the people perijh. Nor is the
account of their being without them, tph. bare Enjoyment of thefe Efficient for the ob-
2.12. And it is declared to be the diftin- taining the End,but it isby a diligent Improve-
guifhing Favour (hewn to Jfrael, in rhat they w^rofthem. Surely then,As they that have
were favoured with them, Pfal. 147. i9y 2o, them not, are verv Miferabie 5 fo thole who
Mejheweth his word unto Jacob, his jiatutes and have, or may have them, and defpife them,
hts judgments unto IJrael. he hath not dealt fo and neglect the great Salvation off-red in
mth any nation. them? do fureIy haU tj)eir 0K„ Souls.
U s e. WE may here learn, That all fuch LET us then be Thankful for them,and ap-
a s put a flight on the Means of Grace, are tne- ply 0ur felves to them as Means with Care, 8C
mtes t» their own Salvation. Without Faith app]y our felves to God the Author of them,
and Repentance there is nothing but Mifery for the BlefTing of His Spirit to make them
to be expected by tallen Man 5 and without powerful to Salvation in us.
the outward Means appointed by God, they
are not to be hoped for h Prov. 29. 18.' Where [January;. 17063
x3fi eE& -
SERMON CCXVUL
Q, u E s t 1 o n LXXXVI. floiv,8c that mud be a vital Principle 5 where-
as it is faid of all fuch, Eph. 2. 1. They are
%& HAT is Faith in Jejus Chrift ? dead in trefpajfes and fins. The Equity of this
*? fjf^ on God's part, hath been formerly proved,and
SfcmwJ?!. Answer. may further appear in the fequel prefently :
* '*' *-* And that God doth not illude Men by offer-
FAITH in Jefus Chrift is a faving Grace, ing them Terms,which they cannot of them-
wharcby we receive and reft upon Him felves come up to, willalfo be difcovered to
alone for Salvation, as He is offered to us us indifputably. They are therefore greatly
in the Gofpel. miltaken, who think the Grace of the New-
^ " Covenant confifts in God's offering Men7>r/flr,
UXT_^„ - n . . which they have a naturaiPower of perform-
NDER the former we have taken an ing by t it muft be reduced t0 another Head,
Account of the things that areprefen- asfawin D~ confidered
bed in the Gofpel, as the Media for our ob- 2< THAT hence ' Qod ^oth not requ-ire or
taining of Deliverance from Mifery, and ob- a that Men fhould exert thefe, by the
taining of Salvation :Ir 1 which we confidered, F/mr remahin jn their Corrupt Nature. If
;. The Terms of the New Covenant 5 (hew- We meafure Q^ CoaceptionS 0>f the Covenant
ing us what is necefTary on our part, in order of Grace b m Rul ^we g0 clear off from
toour being inverted with a Right to this the Foundation of the Gofpel •, in which we
great Benefit* and thefe are Faith & Repen- are acquainted that God hath provided help
tance 2. What is required of us m order to for us in amth and made difcoveries to us
our obtaining of this, viz. A diligent life of all whwe it is tQ be had> When God Commands
outward Means appointed to this end. us t0 make tQ our fdves a Nm hgart t0 Be,
■ NOW before I come to treat of thefe par- lhve inUl5 Son Jefus Chrift, to be renewed in
ticularly, it may not be amifs to offer fome tbe { ofour m'ind an(^ ^ the like Pre.
general Rules for our better undemanding of ts iven in His Wofd He knows that it
this Affair, and preventing of the Miftakes tranfeendsany remaining Powers in us ; and
Which too many labour of in thefe refpeas if we mould £ffer at ir?5andoffer t0 Him any
rrJ^/ &ffTareru f ^eh thing, He would not accept it of us :
of God and do exceed the Powers of the Na- When the5refore Fau/ commanded his Philip-
turalMan. This is one difference between lan^ Ch t Work out your own/aha-
the Covenant of ^Mj and of Or^, that the ^^tb fear and trembling. He tells them
former -required no more of Man than he was prefentlv upon it in Ver> I?< For lt ls God
furnifhed with a Power of performing,where- vMch w^b • bf)th t0 ail/ and t0 do of
as in the. to, the things required are more })h oodpleafurf7 And tho> th}s may feem a
than he hath Ability t0> do of himfelf • for R./dle (Q 0^r Carnal Reafoning> yec it is cx-
this the Word of God is clear. Man hath ceedingIy accommodatcd to His great Defign
not only loft the Pofver of Legal Obedience, of fav> ' Sinners b Christ for wc are
but is equally unable to that which 1 is Eva*- tM If> ; He give th povcr to the faint ,
gehcal : Hence it is faid of Faith, Eph. 2 8. a„d j0 tbgm j}/dt have no n]] he itlcre(1jeth
for by grace are ye faved thro jaith \ and that ftrenpt]j
not of jour felves lit is the gift of God And ^ TjIAT neverthelefs thefe are propofed
or Repentance, Acls 11 18. Then hath God t0 us in the Gof { Tfeat as jhe Jerms on
alfo to the Gentiles granted Repentance u*to life. ^ ^ CJ, tQ ohai„ the VromiJes, That
The ^/xoFFaith and Repentance require a they are thus propofed isevident, for that
Vnnaple in the Man, from whence they muft the Prornife \% connecled with thefe, ^d
made
'■■II I >
Queft. LXXXVI. *Jj[emblj'$ Catetbtjm. f$j
made on this Hypothefis, Mark 16. j6. He 4. THAT the Succeis oj the outward Means
that belicvetb and is baptized, fhall be faved ; depends upon God's Arbitrary Plcafure. We
but be that believctb not, fhall be damned. Luke are not to fuppofe, that becaufe we give our
19.3. Except ya repent, ye [hall all like wife Attendance on the Ordinances,that this brings
fcnfh. And if it be demanded, for what God under an Obligation to give us th< fe Gra-
reafon is it thus exhibited, if we cannot per- ces, and mould wrong us if He with-held
form it of our felves ? It may be anfwered, them from us: He hath indeed appointed
That God doth it, thefe, and made it our Duty to Attend on
1. TO alTuje us, That tbefemuftbe wrought them • but the Succefs of them is in His dif-
in us, if ever we be faved. It gives to under- pofe : That therefore may be applied hither,
itand' that Faiib Sc Repentance are made ne- Eccl. 11. 6. In the morning Jow thy feed, and in
celTary Media, by which we may obtain the the evening withhold not thine hand : for thou
Piomife ; and except they be wrought in us, knoweft not whether flmll prof per, either this or
we mutt needs abide under the Wrath of God, that, or whether they both hall be alike good. And
Joh.}. l6.He tbatbelievetbon the Sonjbaib ever- we are given to underftand that fuch a Plea
lafling life : and be that b'elieveth not the bon, as this, will not Hand Men in any Head in
/hall not Jee lijc-, but the wrath of God abidetb the Day of Accounts, Luke 13. 26,27. Then
on him. That if ever God deliver us from fiallye begin to fay, We have eaten and drunk
Wrath to come, and exalt us to the King- in thy prefence,and thou baft taught in ourjireets,
dom of Life, He will give both of thefe but be Jhall Jay, I tell you, I know you not whence
Graces to us ; Pial. 84. 1 t. The Lord will give you are ; depart from me all ye workers oj ini-
grace andglory. And hereby we are given to quity.
underftand, that fo long as we remain in our 5. THAT the Neglett of Diligent ufing of
Unbelief and Impenitence, we remain ftran- thefe, expojetb us to mfs 0] this Ben eft. Tho'
gers to the Covenant of Promife. So that here- the Succeis of thefe depends entirely on God,
by we have a fure Rule of Trial, by which and He can work thefe Graces in us irnme-
we may prove our prefent State: Hence, diatelyj yet becaufe He hath put the Honour
2 Cor. 13. 5. Examine your felves, whether ye upon them to make them the Ordinary way in
be in the faith. 2 Pet. 1. 10. which He will communicate Hirofelf to us,
2. TO convince us, That our Deliverance He hath put a Preceptive Neceffity on our
is beyond our Power to procure. God will have giving this diligent Attendance upon them,
Sinners to go out of themfelves, in order to and hath accordingly threatned the Neglect
their coming toChrift 1 which that they may of fo doing >, and indeed this Negiett calls a
do, they muft be made to find that they can Contempt on the Divine Precept. And if it
do nothing of themfelves, that can lift them beaMifery to be without Means, (Prov. 29. 18.
out of the Pit into which they are fallen. Wherethere is no vifion the people -per i/h.) it muft
There is a Pride in every Natural Man,which needs be a ruining thing to difregard them ;
makes him to think, he can comply with the and if this be the way which God hath cho-
Command : When therefore he is apprehen- fen for the Conveyance of the Blefling, fuch
five of his own infufficiency to this, this do put themfelves out of the way, and may;
helps to Humble him out ofhimfelf, and well expect to mifsof it.
convinceth him that he can do nothing ; and BUT we may now pafs over to a particular*
that therefore without His help,wemuftftill Confideration of thefe things -, and the Firft
ly and perifh : And that our Salvation en- of thefe that is offered in our Catecbifm, is
tirely depends on His Grace, Eph. 2. 8. FAITH in JESUS CHRIST, whereof
3. TO excite us to feck to God and wait on we have here a Defcription given us. I am
Him for His Grace to enable us to Anfwer the not ignorant, that there have been hot Dif1
Covenant Condition. It is not to drive us to putes about the Order of thefe Two Graces $
Defpondency, and bid us to call: offall Hope ; fome giving the Priority to Faith, and others
but to make us fee where our Help is,thatfo, to Repentance : To which a few words may
defpairing in our felves, we may be perfwaded be here fpoken. And here we may obferve,
to accept of His Offers of Salvation ; and no ThatDivines do very well dittinguifh between
longer either negleft it, or feek to obtain it the Order of Nature, and the Order of Time.
in arty way wherein we fhall lofe our Labour, As to the Order of Time wherein thefe Gra-
and mifs of it in the end. God therefore, to- ces are ingenerated in us, it muft be acknow-
gether with this Conviclion holds forth to us ledged that there is no diftance, but they
this great Truth, Hot 13.9. 0 Ifrael, thou are both wrought in the fame Inflant. In
baft dejlroyed thy felf, but in me is thine help. Paflive Converfion or Regeneration, the vchole
And puts us upon making of his requelt,Pfal. Body of fan&ifying Graces is infufed at once,
61. 2. From the end oj the earth will I cry unto which is therefore called the New Creature, or
tbee, when my heart is overwhelmed : lead me the New Man: Hence that, Eph- 4. 24. And
to the rock that is higher than I. And hereby that ye put on the new man, which ajter God if
God takes the Opportunity to flgnalize His created in rigbteouf nef sand true hohr.cfs. Aadr
glorious Grace to miferable Sinners,andmake 2 Cor. 5. 17. lj any man be in Chrifi he is a new
Chrilt more precious to us, when we Confi- creature. But if we fpeak of the Order of
der, Pfal. 72. 12. For be flmll deliver the needy Nature, Faith may challenge the Precedency,
wlenbc crietb: the poor a fo, and him that bath as being the principal and leading Grace.
no helper, 1 here
y%6 L&um upoik the Queft. LXXXVJ.
There is iaJeed a Repentance which is before difpute ad idem : We deny not a Faith ot Ajjent>
Faitb • but it is Legal, and cannot be enume- butare alfo fatisfied that the Word Faitu is of
rated to tue Graces of the Spirit, but is found a, farther Extent, according to the Gofpel, in-
in Unregenerate Men •■> but this is not the Re- eluding in it Recumbency or Affiance :, and
pentance that we are now in the Contempla- muft needs be implied, in the Believing iri or
tion of * it being a common Work of the Spi- upon an Objtcl, by all that underhand the
ii.r, and doth of it feif fecure salvation to, us. Import of the Phrafe, according to, the fenfe of
Nor can any Repentance be acceptable to God, Mankind ; and that it is thus intended here,is
or carry in ltaa Evidence of our Salvation, but rnanifeft by the Title 01 Denomination given
only that which is influenced with Faith, Heb, to it in Queftion, Faith in Jefus Cbrtit. This
II. 6. Without fattb it is. impoffible topleafe him. therefore is that which Hands to difhnguiih it
itis further to be obferved, that in the Neva Co- from every other Faith, and direct us to the
vtnant Faith is the only Condition of Juttijicati- right and proper notion of it.
on, that hath any fort of Cajualty in it \ it be- WHEN therefore it is called faith in Jefiu
ing an Inftrument, tho' it is ever accompanyed Chrijl, it points us \o,Him as the Obje6t to whom
with Repentance : And alfo it is by Fdttpt vye are carried by it, and on whom we Center,
that we fetch from Chriftall that help, where- BU I for our better and more diftincl tar
by we may exercife aright all the Graces of king up this matter3there are Two things here
the Spirit that are in us ; arid for that reafon to be considered,
it may well have the Precedency afforded to it. [i.]THAT the Objett of Faith may be confl-
BUT I proceed to enquire into the Defcrip- dered,either as tht Immediate or Ultimate .-And
tion it felf, that is here given us of Faith in we have footing for this diftindtion given in
Chrift. And here obferve, Joh. 14. i. Te believe in God, believe a'fo m mc\
I. TEE thingit f elf defer ibed j it is called, t. THE Ultimate Object of our Faith can
Faith in Jefus Cbrifl. As to the Word Faith, be no other than God alone. This will fur-
there are hot difputes about 'the meaning of it, ther appear in the Profecution of the Defcrin-
in the ti)ly Script ures; and it is not to be de- tion ; Here only obferve, that nothing can be
nied, that it hath diverfefenfes, in which it is a fatisfying Object of a Divine Faith, but that
there tiled •, and therefore we muft fix it in the which can arioid compieat Salvation to him that
prefentDefign : It is eno' here to mention, that fo Believes in it \ and that can be no other but
it is fometimes ufed for the Credit that is given GOO : He only can Save us from all Mifery"
to a Teftimony, on the Word of him who gives and confer upon us compieat Felicity, To truft
it : fometimes for the DoUrines of the Gofpel, theretore on any other, is to rely on Lying
by a Metonymy, becaufe they are to be Belie- Vanities, i and we are told of all fuch, Jonah
Vil.bym on the Authority of God, who is the 2. 8. [bey that obferve lying vanities,' j 'ot fake
Author of them: fometimes for the external their own mercy . Our Believing on' Christ
Frofeffion which Men make of the Chriftian arifeth from the AlTurance we have that He is
Religion, becaufe this ProfeiTion is grounded on GO Dh and as H? is conn* Jered as a Subfiftence
the Belief of the Truth contained in the Arti in the Undivided God-head, fo He is the Cy-
cles of it : fometimes it is taken for a. bare Af- timate Ob fell : And the Truth is, that Man's
Cent to the Truth of a thing : fometimes for a Mifery began here, that he reiinquifhed God
Reliance 0* Recumbency^ on the Object, fo Affcn- as the alone Object of his Reliance, and placed
ted to : fometimes it is ufed for an Hiftorical, it upon other things in His room -, and that is
fometimes a Temporary, and fometimes a Faith the Comprehenfion of the Nature of Sin as it
of Miracles •, and fometimes for that which is fummarily Charged upon them in, Jer. 2. 1 5.
we call afuflifymg pr Saving Faith : All of For my people hav. committed two evils : they
which Senfes might have been inftanced in the have forfaken me the fountain of living -waters,
feveral Texts of the Word of God, where they and hewed them out citterns, broken cillerns that
are fo ufed. Now it is the latt of thele Senfes can bold no water.
that we are hereto underftand it, inafmuch as it 2. THE Immediate Object of our Faith, is
is here brought in as one of tho feMedia, where- that which we nextly rely 011 • which may alfo
by finful Man may come to obtain a delivery be called our Mediate Obj-d, becauie our
from tlie Wrath and Curfeof God, and Inhe- Faith doth not finally determine here, but by
rit Eternal Life, which includes in it both Juf- it comes to God h and this is Jesus'christ
vficat'nn and Salvation. There is alfo an ufu- God- Man- Medial or. It is certain rhat no fin-
al Diil'mttion of Faith obferved* fometimes it ful Man can come to God in any other way
intends Files qu£ Creditur h fometimes, Fides but by Him: Hence He tells us, Joh. 14. 6.
qut Creditur : the Jormer pointing to the 0 br JeJ us faith unto him, I am the way, and ihe
jctl, the other to the Sub jell of Faith j the truth, and the life : no man cometh unto the Fa-
Firft hath been jormcrly confidercd in the for- ther but by me. And we have fuch an Expref-
jner part of the Catecbifm7 and latter falls un- fion in Heb. 7. 25. He is able alfo tofavc them
der our prefent Conflderation. As to the great to the uttcrmofl, that come untj God by bim.
'Difpute among many, whether Faith be appro- GOD out of Christ is a confuming Fire * out
priated to the Uitlerj.anamg, or is rooted alfoin of Christ He is Armed with Vengeance rea-
the Will, for thofe who will have it in the Will, dy to fall upon the Sinner : It is Christ
do not exclude the tfnderftancling \ the diffe- who flands between an Holy GOD and Impure
rence between thefe, Is becaufe they do not Sinners, to take up the Controversy and make
' the
—
Quefh LXXXVL ^ipmh^s M&Bjm ;
the Peace, which Sin had broken \ therefore free favour ■, and therefore v/hatfoever is Freely
all the Promifes which are given for our En- given is fo called •, and this fornetimeis a^pliid
couragement to Believe in God, are laid up and to bim that give s, and is fometimes to the ibift$.
ratified in Him, 2 Cor. 1. 20. For all the pro- given, Mctonymically, becaufe it cohizzjrtety
nr'csofGodin bit* are yea, and in bim amen, from the Author of it : In the former irefj&eift
unto the glory of God. This therefore it is afcribed to God, and is reckoned to be one
is the Command that is given to all fuch of His glorious Fcrfcttions -, and is, God ikcli-
come under the Gofpel Treaty; 1 Joh. ned to fbewFa-0our to the Creature, oj his own good
2 23. l And this is bis commandment, that we Will, without any Merit or deferving intbtt
fhou'd believe on the name oj his Son J ej usCbrif}. And this is fometimes ufed in a more fkty>e
And without this Faith in Him, our pretended fenfe, for all the Benefits which He beifowa
Believing in God, will be a daring Prefump- upon the Creature •, fometimes in a more h-
tion,and far from thatFaith Which will faveus. (irained, for the fpecial and peculiar Favours
f 2.1 THAT Faith always fuppofeth thefe that He confers on His Chofen. In the latter
Two things j . refpeft it is applied to the Subject recipient,
i. a' Difcovery of 'that in the Ob jell, which and comprehends the Benefit it lelf whatsoever
renders it ft to be Believed on. We do not e±- it be ; and that becaufe, as it is a thing Behe-
clude the Undemanding from being necefTarily ficial to Him, fo he received it freely : And if
concerned in the acting of a right & regularFaith God had not beftowed it upon him of His Bonn-
on Chrift *, and the firft thing that it is con- ty, he could never have laid Claim to it by
cernedim' is ail apprehenfion of the Object, any Merit of his. JftoW it is to the latter '0?
as it is recomrriended to be fuitable for us to thefe, that the notion of Grace is here applied
Believe : Faith is a Confidence grounded upon to Faith: it being a Favour which the Mali
'Knowledge •, arid to this Knowledge it is requi- partakes in by the Gift of God : It is fomething
ifte that as we know what our Wants are, fo that He hath received; and been made Owner
we have that reprefented to us in the Object, and Poffeffor of * but this may be more illuf-
which rendefs it as able to fupply thefe Wants, trated in that which follows. Hence,
otherwife we rriuft Ad blindly and unreafona- 2. IT is zfaving Grace. And this fepithet
blv \ whereas one gre2t Motive urged upon is put to it, to diftinguifh it from all other ,Be-
us'in the Gofpel, is the Confideration of the nefits WhatfoeVer that Men partake of thro5
fuitable nefs undfujfciency of the Object : And the Benignity of God towards them ! And here
this is that which affords us matter of Delibe we may obferve,that if we take theWordG/ -tie
ration, to guide us in our Election •, and with- in the moft extended fenfe of iti it extends to
out this we cannot Believe as Men, much Jefs all the Good which the Creature participates in $
as Cbndians ; who ought to be able to fay as and may therefore be diftinguiffied into G??&-
he 2 Tim. 1. 12. I know who ml have believed, mon or Special. And here,
2.~j1 firm Belief 0 $ this Dijcovery. And 1. THE cine of thefe is called Common, be-
this is that which we call the Faith of Affent •, caufe it is beftoWed indifferently on the Good
which tho' it is net alone fufficierit to denomi- ana" Evil : An Ungodly Man may have ^5 large
nate afavmg Faith, yet is a neceffary Ingre- a {hare in it, as one who is truely Godly :Tkis/
dient of ic without which fuch a Faith cannot refers to the Head of God's Goodnefs, of whom
be exerted. And this alfo properly belongs to it is faid, Pfal. 145. 9. The Lord is good to dll :
xhzUnderftanding ♦, we muft believe thefe things and bis tender mercies are over all his works,
to be true, in order to cur Affiance: Now the And in this refpect we are told in Acts 14. £7*
Mature of' this Affent, is that it is given to the he did good, and gave us rain f ram heaven, ahd
Tefiimony which God hath given us in His^ord fruitfulfeafons, filing our hearts with food and
concerning them ; which is called our receiv- gladnefs. Hither are to be referred the outward
ing HisTeftimony *, Joh. 3. 33. he that bath Favours of this Life which are beftowed upon
received his teftimony, batbfet tobis foal, that Men : So, 2 Cor 9.8. And God is able to make
God is true. And is therefore a Divine Faith, all grace abound towards you •, that ye always ba-
becaufe it is not built ontheTeftimonyofMcn, ving all fufficiency in all things, may abound in
who are Liars, but of God Who is Truth it eveiy good work. The Gifts which are beftoiv-
felf: However this Belief is but 3 flep towards ed upon Men, whereby they are moreemi- =
the compleating of the Act of Faith $ our Be- nently fitted for Service in their Generation,
lievmg of Hi m muft be followed with our Be- Eph. 4. 7. But unto every one of us is given
lie ving tn Him, unto Which it is a proper Me- grace according to the meafure of the gift of Chrift.
dium : But thefe things Will be more fully ex- And any Priviledge or Advantage which one
emplifled in that which follows. hath above another for Service : Thus the Apo-
II. NOW follows the Defcription it felf that ftle calls his Commijfion to Preach to the Gen-
is given of this Faith, in the reft of the Anfwer\ tiles, Grace, Eph. 3. 8.
where obferve, _ \ 2. THE other is called Special Grace, be-
f i.l Tf(E general Mature of it •, it is a fa- caufe it is peculiarly beftowed on God s E/eff7
■j ing Grace. And in this it agrees with all and no other. It is true, God offers this Grace
the other fanctifying Habits which are beftow- in the Gofpel, to all who come under the found
ed on Men in Regeneration •, mentioned, Gal. 0f it: Hence that, Tit. 2. 11. For the grace of
<?., 22. Here two things, God that bringcth falvat ion, hath appeared to all
1, IT is a Grace : The word Grace fignifies a men, But it is not conferred upon allbut only
788 LeBures upon the Quell LXXXVI-
fuchas are ordained to eternal Life. Hence NOW there are twof.rts of Graces thus be-
we have that remark, Act. 13. 48. As many as flowed upon us by the Spirit of God,who is the
were ordained to eternal life, believed. And on Author of allGrace in us,and is therefore cailcd,
this account Grace is contra-diftinguifhed from Faith of the Operation of God,and He hath that
Gijts, and from the Temporary favours which Title, 1 Pet. 5. 10. The God of all Grace.
God bellows upon other men : and to this head 1. THERE are thofe Graces which He confers
is Faith in Chrijl truely & properly referred, for upon us Relatively-, which of themfdves work
we are alTuredthat all have not faith ; now this no change real in our Nature, tho' they are al-
ls called Javing Faith, wayS accompanied with a real change : but
1. TO diftinguijh it from that common Faith they work a change in our State, from what it
which many pretend to. There are many that was before thefe paft upon us •> and thefe are
do in a fenfe believe the Truths of the Gofpel, our Juflification and Adoption >, which' do not
and make profeflion of the Faith of it, and per- only derive to us from the free Grace of God,
fwade themfelves that they are true Believers -, but confer on us a rich & unconceivable favour,
but it is not the right Faith which is proper to in that we are conftituted by the one righteous
Gods Elect, or Called, Tit.i. 1. The faith oj Gods in the light of God, and by the other are put a-
Flett. And the difference between one and the mong Gods Children j who before were guilty
other, will be evident, when we come to confi- Sinners & Enemies : and by both of them we
der the fpeciai Nature of this. come to have a title to the glorious Inheritance,
2. BECAUSE Salvation is by pro mi fe fecured f0 that thefe may well have the Name of Grace
to all who have this jaiih. This is one of the put upon them.
terms of the New Covenant, or the Media by 2. THERE are ihofe Graces He works in us
which Sinners come to obtain Salvation thro5 Effeclually ; and by vertue whereof there is a
Jefus Cbrift p and none that have this Faith real change wrought in our Natures •, and thefe
really wrought in them, fhall ever mifs of it. are Sanftification and Glorification ; by the one
Hence the Gofpel is full of fuch Promifes as whereof we are made Neiv Creatures, and have
give us the Aflurance, That as none fhall be fa- all the Graces of Sanctification produced in us;
ved without it, fo none fhall mifs of Salvation, by the other there are all the Imperfelhons of
who are made owners of it. Hence that in, Soul & Body finally done away, and we are made
Joh. 3.16. For God Jo loved the world, that he perfect. Now the Grace of Faith belong to this
gave his only begotten Son, that wbofoever be- head, and particularly to our San[lification, as it
lieveth in him, jl)ould not perifl), but have ever- hath a refpect to the change of cur Nature that
lafling life. And on this account we have fuch is wrought in Regeneration. Now the Faith we
an exprellion, Heb. ic.39. Of them that believe, are fpeaking of, is not a tranfeient acl, tho'
Nor did ever any true believer fail of this, but there is the fir ft adr. ofit,and repeated exercifes
was made to receive the end of his Faith, the as long as we live ^ but it is fomething abiding,
Salvation of his Soul, according to, 1 Pet. 1. 9. which whether we will call an Habit, or a Fr in-
Receiving the end of your faith, even the J "aha- ciple, or a Power, I difpute not j and I believe
t ion oj your fouls. that thofe who call it one or other of thefe, in-
3. BECAUSE it is the Inftrument/^y which tend the fame thing, viz. Something in the nun
we lay hold on Salvation. It is true, it is Chrift, from which he is enabled to exert thofe ails of
whom Faith nextly embraceth,it is therefore a faith which are required, which no Sinner can do
believing in Him, as the next Object, as we until this power, is reftored or bellowed upon
have obferved ^ but it is a laying hold of Him him. And let us obferve, that there is a dou-
in the Fromife, in which He is offered to us as a ble Confideration of Faith, viz. Of the Nature
Saviour, and the Author of eternal life : So that of it, which is called, Fides quae Juflificat, and
in and by believing on Him, we embrace this of the way & manner in which it influenceth
life and accept of it with Him. Hence, Belie- our Juftification j or qui fuflifat : of this lat-
ving is exprefs'd by this, 1 Tim.6. 19. That they ter we have taken an account formerly, when
way lay hold on eternal life. And therefore by we confidered the Dotlrine of Juflification. K\\d
our thus believing we come to have the evi that which now lies before us,is what that Faith
dence in us, that we fhall be faved : it is there- is, which is of ufe in our juftification, and is
fore one of thofe things which the Apollle faith alfo fervicable to other purpoles in the Life and
do accompany falvation, Heb. 6. 9. Courfeof a Chriftian : and it is of great Mo-
4. BECAUSE in the Exercife of it, we ad- ment that we be rightly informed in this mat-
vance our own Salvation. There is a work re- ter, becaufea miftake in it may prove undoing
quired of us to do, which, tho1 it Merits not,yet to us -, for noFaith but that which is of the right
is of the way to Salvation : We are therefore ftamp will ever prove faving. Here then in
Commanded, Phil. 2. 12. Work out your own general, it is to be accounted to be a work of
falvation with j ear £7 trembling. Now to ren- the Spirit,or a Grace that is planted in the Sotjl,
der thefe works fervicable to this end,that they and hath its genuine Operations in the Man
may be acceptable to God, and crowned with a who is owner of it j and is therefore to be num-
gracious reward, it is requifite that they be done, bred to that body of Saving Grkfs,whicji go in
in faith -, for we are told, Heb. 11. 6. Without to the Conftitntion of the New-Creature, which
faith it is impoffiblc to pleafe him. And where- is produced in Converfion,and hath its working '
f Jever thisFaith is found, God will accept us in in us, fuitable to the Nature of it \ and it is 'no,
Chrift, and cover the frailty which attends the o{her but God alone can produce it in the Man
be£ we do, by
SERMON CCXIX.
Queft, LXXXVI, zJ/fembt/s Camhifm, 789
by His Almighty Powers no Man hath it in i. A Djfcovery or Manifeflatwn of Him
Him Naturally, -nor is any Man able to ob- made to us. And this is by Revelation h fey
tain it by his own Induftry, or earn it of God, except we hear of Chrift, we cannot accept of
•by his own Endeavours; but it is a Creating Him : Hence that in, Rom. 10. 14. Howjhall
Work,and fo a faper- natural Grace wnich comes they believe in bim oj whom they have not beard ?
from above, and is given freely to us •, and by And we are told in, Ver. 17 Faith comctb by
the confederation of this general Nature of it, hearing.^ Nor is this difcovery onlr a general
we may be helped in the more diftincl: Difqui- Intimation that there is one ib called ; but a
fition of the fpeaal Nature of it, which will difcovery of Him in His Per/on, Natures and
follow next to be enquired into. Only, Here Offices, and therein reprefenting Him to us as
let us rememba-,that if we have true Faith,we an Object fuitable for us to put our Truft in :
muft not afcribe it to our felves, but acknow- for there is fomethingthat we receive Him for
ledge it entirely to the Grace cj God, and let as will be confidered anon ; and we are to re-
Him have the Praife of it. ceive Him, as we are Caujcs by Counfel h He
(^February 4. 1706.] muft therefore be fo recommended to us for our
rational Confent.
2. A free AJJent to the Reports that are
made of Him unto us. For if we do not Believe
Him to be the fame, as tie is revealed to be,
we are far from embracing Him as fuch an one:
TK7E have confidered the general Nature This is frequently called a Knowing of Him -,
V V of Faith. anc* we are to^ m* Pfel- 9- J°- They that foww
|"2.Jw"E are now to pafs over to take an Account thy name will put their truft in thee. And in
of thejpecial Nature of it,expreft in thofe Words, Joh. 17.5. And this is life eternal, that they
Whereby we receive,and reft upon Him alone jor might know thee the only true God, and Jcjus
Salvation, as He is offered to us in the Go/pel. Chrift whom thou haft Jem. And Paul could
TOUCHING the Objeti of this Faith, viz. fay of Him, 2 Tim. 1. 12. I know whom I have
Christ, enough hath been already faid, in believed. Chrift therefore plumply tells them,
laying open the Terms of the gueftion h where Joh. 8.24. If ye believe not that lam be, yefhall
we confidered, how, or in what refpect He is die in your fins. i. e. He who isfent of the
to be look'd upon as theObjed of a favingFaith. Father, and came to work out the Redemption
The things therefore that now remain parti- of finful Men.
cularly to be fpoken to, are reduced to Three _ 3- AN Offer of Chrift made. This is that
Heads, I. The Acts, wherein the Nature of it is gives the Encouragement to the Sinner to Ac-
dtf covered. 2. The End<?r Defign which it aims cept Him : And were there not fuch an Offer
at. 5. The infeparable Qualities 0///". And made, the convinced Sinner would not dare to
under thefe Three we may be acquainted with lay hold on Him : And tho' there is Encourage-
the diftinguifhing Notes of a true Faith, by nient to hear that He is able, yet this will not
which it is differenced from that which is falje. remove Doubts & Fears. Now tho' the Invitati-
J. THE Alts wherein the Nature of it is on given in the Gofpel is general, Ifa. 55. 1. Ho,
discovered •, and thefe are Two-, It Receives, every one that thtrjhth,come ye to the waters, &c.
and Re (is upon Chrift : Our way of reafoning Matth. 11. 28. Come unto me all ye that labour ,
ufually leads us to judge of the Nature of Prin- and are heavy laden, ^ and I will give you reft.
ciples by the genuine Ads of them, becaufe Yet the Spirit of God is wont to apply this par-
we know the Alls cannot exceed the Principle ticularly with the Offer -, and he apprehends
they derive from -, for the Principle is an in- that he hears Him calling him in particular,and
herent Power in the Subject, empowering and faying as, Rev. 3. 20. Behold, Iftand at the
difpoiing it to fuch Afts. Now thofe which door and knock : If any man hear my voice, and
difcover the true Nature of Faith to us, are open the door, I will come in to him, and will
principally, /up with him, and he with me.
(1) OUR Receiving of Chrift. Hence Faith 4. THE Heart is hereupon opened to Enter-
is expreft by fuch a word, Joh. \. is. As many tain and Embrace Him in the Promife. He
as received bim. It is true, there are other takes Chrift upon His word, opens his Heart
Acts in which Faith exerts it felf,andthat thro' to receive Him -, he offers himfelf to be His,
the whole Life of a Chriftian ; for it exerts it &he takes Him to be fo : Hence that,Pfal.27.8.
felfin all their Duties of New-Obedience, all When thou faidft, Seek ye my face ; my heart
which are done by the Infiuence.of Faith, which faid unto thee, Thy face, Lord, will IJeek. It
renders them Evangelical : Hence that, Gal. is true, the Spirit of God firft imprints the
5. 6. Faith which worketh by love. But thefe Power on him, which is the Grace of Faith 5
are the firft and moft proper Acls of it, as it and then draws forth this Power into A£t, cau-
brings us under the Promife of the New-Cove- fing him to clofe with Him ; and now this is
nant -, and by it we do embrace the Promife, an All of Faith.
and Chrift in it. Now we are then truely and (2. ) HENCE the other Aft is, Ke Eefls
properly faid to receive a thing, when it is of- upon Uim. This alfo is a Metaphorical Expref-
fered to us, and we do not reject it, but embrace fion,and ufed in the Word of God to exprefs the
it : So that in this receiving of Chrift, there are Nature of Faith. And thefe Two do not fo pro-
fuppofed, perly denote Two A3 s of Faith, but are both
D d d d i of
790 Letiures upon the Quell, LXXXVL
»— ■ < ' 'i ■ — ■ - — . .
of them comprehended in 0//?, only this lat- 4 THIS Cboife 8£ Refgnation is Immutable.
ter difcovers the way & manner of receiving A Man is then laid to i<rtf,«when he hath ob-
Him 5 and hath thefe things more fpeciaily tained the Object ofhisdefire, and \s fully fa-
belonging to it, tisfied in it. Faith fo carries the Man to, and
i. AN apprehenfion of the abfolute Need builds him upon Him, as an Unmoveable
that vvc Itand in of Him. The Natural Man Foundation, as an Everlalting Rock. God in
is carnally fecure, and doth not know his Ne- Cbrift is called a Refiing Place -,and Faith takes
ccility; but the SpiritofGod convinced? him Him as fuch,and faith of Him as the Church,
of his wofui undone Eftate, his utter infuffici- Pfal. 48. ult. For this God is our God for ever
ency to relieve himfelf, the impoifibility of and ever -, be will be our guide even unto death.
all other Objects of truft to help him, & that And as Chrilt is called a fme Foundation, fo
without a Christ he mult needs periih,with- the Soul that is built upon Hinys built fure-
outhope j and perfwading him of the fulnefs ly, and cannot be moved, Pfal. 127. 1. Ibey
c] Sufficiency there is in Him, and the great that trujl in the Lord fhall be <w mount Zion,
readme/ V there is in Him to do that for him which cannot be removed, but abidetb for ever.
which he needs ; He creates in him an infati- And it is certain, that this Faith being a li-
able defire afrer Him -, nor can he take up any ving Benefit, is abiding, 8c when once wrought
where fliort of Him -,and cries as, PfaI.73.2T. in the Man, can never be loft ; and that be
Whom have I in heaven but thee ? and there is caufe it is under His Care •, and therefore it is
none upon earth that I defire befides thee. And faid, 1 Pet. 1. !>. Who are kept by the power of
in thefe longing deflres are the rlrft buddings God thro1 faith unto falvation.
of this new Principle of Faith in the Soul. //. THE next thing to be confidered, is,
2. A free and abfolute Choice that is made The End or Defign for which this Faith re-
ofHim. Faith tho5 it be grounded on the- ceives and refts upon Chrift ; and that is our
difcovery made of the fulnefs of Chrilt, and Salvation. It is true, our Faith goes to, and is
compleat ability He hath to anfwer our de- afted upon Chrift, for every thing we ask of
fires, and fuppiy all our wants -, yet it termi- him -, nor can any Prayer be acceptable with-
nates on the Will, and iiTues in a free Elctlion out it, Jam. 1. 6. But let him ask injaith, no~
of him. Hence the Scripture fo frequently thing wavering. So that if we ask our daily
expreffeth it by Cbujing, which determines Bread, or Pray for a Blefiingupon,andSuccels
the Man to this Object. There are maBy in our Temporal Affairs, Faith is to be em-
things that offer themfeives to Him, and fay, ployed in it ; and in a large & comprehenfive
Torn into me ? but he turns away from them fenfe, Salvation engrolTeth all freedom from
all, and refufeth them all for Him, and Chu- evil, and participation in good : but in a more
feth Him without any referve. Hence that, reftrained fenfe, Salvation & Damnation are
Pfal. 20. 7. Some trull in chariots, and fome in put in Oppofition, Mark j6. 16. And this is
horfes : but we will remember the name of she that which is nextly & peculiarly aimed at in
Lerdour God. Ifai.26. 13. 0 Lord our God,mher this place,and is the great thing about which
lords befides thee bavebad dominion over us •, but Faith is employed. This is fometimes called
by thee oncly will we make mention nf thy name. Life, Joh. $. 40. And ye mil not co?ne tome^
Pfal. 142. S. I cried unto thee, 0 Lord, I faid, that ye might have life. 1 Joh. 5. 12. He that
Thou art my refuge, and my portion in the land hath the Sen, hath life-, and be that bath not the
cf the living. And this alfo is produced in Son of God, hath not life. And that is by a
him by the Operation of the Spirit, which de- Synecbdocbe,fot there is fomething more coun-
termines him to this. prehended in Salvation than Life : Life was
3. AN Adventuring of our felves uponHim, the thing promifed in thefirtt Covenant 3 Sal-
for all that which He hath made offer to us vation in the Name Life, defigned a Itate of
of in the Promife. This is the recumbence happinefs, in which Man was to have conti-
ofFaith,when the Soul cafts its whole burden, nued upon his Obedience, and never to have
and leans all its weight upon Him : We are knownMifery ; but Salvation iuppofethMen to
told what God makes Him to us, 1 Cor. t. 30. be fallen into Mifery,^ & held fait by it ^ and
Who of God is made unto us xcifdom, rigbteouf- Salvation contains in it, a relieving him from
nefs, and /nullification, and redemption. Now that Mifery, and refloring him to true Felicity,
Faith placeth its Reliance upon Him for all This then is the Salvation, which Faith re-
this, and accordingly it betrults it felf with ceives & refls on Cbritt for. And here let us
Him ; and for that reafon it is fo frequently briefly obferve,
called, a Tru/ling in Him, Pfal. 2 12. Blejfedare 1. AVOIDANCE of Mifery, and reaching
all they that put their trufi in him. And elfe after Happinefs, is an iiaextinguifhable Prin-
where. He refolves that there- is enough in ciple, rooted in Humane Nature, We are
Him to anfwer all his wants: And He hath told, Pfal. 4. 6. There be many that fay, Who will
invited him to come to Him for it, and faid, fhew us any good ? And thefe many are all Men,
Joh. 6. 37. Him that comethunto me, I will in befides thofe that have found it, who are but
no wife caftout. And he takes Him at His few in comparifon. Man is a reafonable
word, and faith, Behold I come. And whatfo- Creature, and hath the refentment of good
ever fears he hath, yet he refolves that here and evil, and chufeth the one, and refufeth
he will lye, and go no whither elfe •, faying, the other. Hence that, Ifai.7. 16. Before the
Joh. 6. 68. Lord, to whom /ball we go ? thou ball child fhall know to refufe the evil, and cboofe the
the words of eternal life, good, i. e. Corpe to the ufe of his reafon. And
. ._ . - tho,
Queft. LXXXVT, UfmMfs Catecbifm. -9't
tho1 Sin hath wofully milled Man in the Choice tized, fhall be faved \ but be that bclieveth * t
pf the Media, yet he hath a general Notion of Jhall be damned. '
the End • and his natural Attentions carry him 5. THIS therefore becomes a powerful Mo
from the one, and after the other : No Man the to perfwade him to conte to Cbrift Th ' '
would be Miferable, but earneftly deiires that a mighty attractive 3 andthe former n>nv7rS
it may be Well with him. on helps to make it fo, fo that it fheW h
2. THE awakened Sinner is Convinced' of theabfolute Necehuy that he ftands in f
his Mifery by reafon of Sin, and put upon foi the reafon why f0 many that have theVV
enquiry how it may be remedied. Carnal Se- pel Invitation fent to them, tnak*fo lijtbt of t
curity is one of the unhappy Fruits of the A- is becaufe they do not apprehend nor Hell
pofticy, which as long as it pofftfleth the Man, their own miferable Necejfvy 0f Salvation I
makes him regardlefs of Salvation, and care- that it is no where to be obtained but in A
lefs about feeking after it : The Spirit there- by Chrift. But when Men are perfwaded tht
fore fhews him his Eftate in it's true Colours, Guilt and Mifery is upon them and excenr d
and lets him fee the Curje that he lies under, livered from it, they muft needs Pcrifh d
and realizeth to him the Danger he is in of now they are invited to come to Chrift ' 1
Suffering it in it's whole weight, the Terrors give themfelves up to Him, on the A flu
iohereof make him afraid : And he ufeth thefe that if they fo do He wil become thei s"^'
Terrors to put him out of his fenfelefs Stupi- our, this is good News, and acceptable- i" Ti^
dity,and rouzehim up to enquire whether there 1. 1?. This is a faithful faying, and tvortbv^f
be no hope-that He may be refcued from this all acceptation, that Cbrift Je/us ca».e into b
forlorn State j and he asks, Is there not Salva- world tofavefinners. It is therefore asY°'k
tion to be had, and what mail I do to obtain one, that Faith embraceth Him and for t hi sir
it? So it was with the Jaylor, Ads 16 30. adventures upon Him, becaufe'as fuch an dl
Sirs, What mull I do t.o befaved> Hence his He is exhibited. *" °ne
Requeft, Pfal.83 16. Fill their faces withfhame : Ml IN the'laft place, We are to consider the*
that they may feck thy name, 0 Lord. mfeparable Vitalities of this Faith wherehv
V THE Spirit of God difcovers to him, the the Truth of it is manifefted 5 and it L dTffe
New and Living Way by 'which he^ may be re- renced from a falfe and prefumpfious Faith"
covered and reftored. The Spirit of God treats And there are Two Properties of if n^nf,™^
with Men as with Men, and therefore applies in the Anfvcer. mentionea
himfelf to them in a rational Way • laying be- 1. IT is Cbrift alone whom he thus Receives
fore them Arguments, which may carry Mo- and Reft s upon for Salvation,
live in them to win their Compliance with His AND here two things are' to be obferved
Oifers: Having therefore railed iri them a (i-) THAT we are not by this to umW
fenfe of Mifery to awaken them to enquire ftand that God the Father, and God the Hall
afcer Help, they are now prepared for the good ^tf,are hereby excluded from being of the Oh
Reports of it, that they may gladly and thank- j'8 of this Reliance. It is certain that GOD
fully entertain it *, but for which the former and no other, can be the proper Obiecl f
fenfe would readily drive them to Defpair ( Divine Faith ; nor can any other but He h
whereas this opens a door of Hope to them, and ftow Salvation upon fallen Man • the V)
encourageth them to Attend the Means in or- therefore muft needs be the Ultimate Obi ell'
der thereunto : Hence thefe Two are put to- which a faving Faith muft tfrnijnQto ' \ 01?
gether, Hof P?} 6; 0 Jfrael, thou bafi deftroyed the Three Perfons in this God-head I Lh t
thy felf but in me is thine help And if they One and the fame God ; and every Per/on eotX
may be perfwaded to Believe this Report, that mares m all the Divine Perfedions ai , f
there is Help to be had in one that is mighty to according to his Manner of beinp and Zrkinr
Save, it will put Life into their Fear, to excite contributes to the faving of the Sinner • He
them to feek after the Remedy, and fo obtain we are told pfal. 3. 8. Salvation belongeth unto
the End of the Convidtion. the Lord. Tho' Chrift GnA M,* u <l!
4. HENCE, together with his Offer of Chrift and Immediate Ob jell of our Fa h t W r* '
astheObjed of his truft, He promifeth him we come to the A/ifcr. ' °m
Salvation on his Compliance. And this is ac- (2.) THAT if ftands in n*wv;„„ *
commodated both /the S«r, of the Sinner, other Cr^dsV^ : wha.fcvff "£?£*.
and the Cravings that are raifed in him by the whether feparatelv from Him L ;„ ? • a-
former Conxion : Now, in the opening of on with Him! ^^?^rS?5ffi
the New-Covenant, as there are the Terms re- on no other inftead of Him th v Attldnce
quired, fo there is the Encouragement offered j be our Saviours : not the World and the ?hWs
and that is nothing left than a Promife of Sal, of it : we are therefore every where lib dden
vation to all fuch as mall cordially comply with to put ourtruft in them, becaufe thev cai rot
it : Hence that, I&. 45.22 Look unto me, and Save us. Our own RigheoXersVJoh^
be ye faved all the ends of the earth: for I am fecluded, for that i8 Affi
God, and there is none el fe. And a greater which we are rehired T^Z^l^s
Pr ,mife canno, be opened to finful and undone alfo, and bants muft not be trufted i» for they
Man, than that he mall be Saved on his ac- cannot Save us. Nor are we to rpft in nJr
anting of Chrift: And thus the Gofpei Terms of thefe in ^/«s^ with Chrift ZlrlV
run, Mark ifi, 16. lie tpap believeth and is b«p~ on Him., partly on them 5 for we are a&red,
D d d d d 2 AtU
a
be-
Deity
75? 2, LeBures upon the Quelh LXXXVI.
Acts 4- 12. Neither n there falvation in any fore God. We muft embrace him as our great
other : jor there is none other name under kea- Prophet, to Inftruct us in the way of Peace,
ven given among men whereby we mutt be faved. teach us how to live and pleafe God : And as
Nor will He fhare the Glory of our Salvation our fupream Lord and Sovereign, to Guide and
with any Second Being : Ifai. 42. 8. / am the Govern us, fubmitting to his Commands, and
Lord, that is my name, and my gloty will I not following Him -wherejoever He leads vs. Hence
give to another. we muft take him to be all that to us, which he
2. TRUE Faith receives & rejis upon Him, is made of God to thofe who do truely Believe
as He is offered to us in the Gofpel. The in him \ and what that is, we are told in, 1 Cor.
ground and encouragement of our believing in 1. 3c. But of him are ye in Chriji Jefus, w' 0
Him, is the Offer that is made of Him to us in of God is made unto us wifdom, and righteouf
the New-Covenant -, and becaufe the Invitation nefs, andfanllification, and redemption. And
and Offer is made to us in the way of a Cove- if in any of thefe Articles we cannot comply
nant, there are confequently the Conditions, with him, but find fault, and count them hard
upon which the Promifes of Salvation depends, fayings, we are ftrangers to the Faith oj God's
and with which they are connected 5 and if Eletl.
theyare not complied withal, we in vain pre- 3. THAT we take him upon his ownTerms,
tend to believe in Him, and our Faith will which he hath propofed to us in the Gofpel.
prove it felfto be Prefumption. And there For if we do not entirely comply with them,
are Three things which are implied in this ex- we do not indeed receive, but reject him ; for
preflion, he will be ours in no other way. There are
1. THAT the Gofpel Offer is the thing that many that would accept of Chrift, provided
the Soul takes its encouragement from, to ad- they may but make their own Terms ^ but this
venture it felf upon Chrift. God's defign in the may cot be, but we muft cordially accept of
GofpelTreatyjs to advance the Riches of Grace His. And thefe are,
in the Salvation offmful Men -, accordingly 1. THAT we utterly and forever Renounce
He laid in provifion for the bringing about of all Affiance or Trttfi in every other thing what-
this Salvation in Chrift, in the work of Re- foevsr. It properly belongs to the Nature of
demption that was wrought out by Him. He true Faith, that in it there is a Change cfOhjeSs
therefore exhibits Him as a compleat Saviour, of Reliance : The Spirit of God, in working
and prefers him to Sinners upon their accep- Faith in us, produceth this Change : Every Man
tance of Him as fuch. As then He offers Him hath his Truft fomewhere •, and the natural
freely, fo He muft be received asajreegft of Man hath his Truft piactd fomewhere elfe,and
God •, fo that tho' they muft come for Him, yet not in Chrift •, but he requires if we would ob-
it muft be without money or prue, Ifai. 55. 1. tain Salvation from him, that we come and
Rev. 22. 17. Whofoever will let him come. If put our Truft under the fhadow oj His Wings,
then Men pretend to receive Him, on the ac- and expect our whole Salvation from him -, and
count of any thing in themf elves, whereby they this cannot be done,unleis we reject all other, 8c
think they better deferve Him than others do, with full purpofeof heart, that we will truft in
they do therein make their own works the pro- them no more : This is that which God directs
curing Caufe of their Salvation, and do there- his People to make a frank and full Profeirion
by derogate from the free Grace of God, and of in returning to him, Hof 14.3. Asfhur fhall
fb undermine the Gofpel defign \ whereas we not Javeus, we will not ride upon horfes, net-
are told, Tit. 3. 5. ~Not by works oj right eoufnefs ther will we fay any more to the works of our
which we have donejbut according to his mercy he hands, Te are our gods -.for in thee the father lefs
faved us. True Faith evermore adventures findeth mercy. And till we come to this, we
upon Chrift under the deepefl fenfe of Un- are ftrangers to true Faith : we muft fay to our
worthinefs, that fo He may have the whole Souls as he did, Pfal. 62 ?, 6. My foul, wait
praife of our Salvation paid to Him. thou only upon God : for my expeQat'un is from
2. THAT we receive Him in the Quality him. He only is my rock and my falvation •, he
which the Gofpel offersHim in \ i.e. As a Savi- is my defence ^ If jail not be moved. For we
our : And this comprehends under it the whole are told, Jonah 2. 8. They that objerve lying
Office of a Mediator between God & Man j vanities, jorfake their own mercy.
which includes theThree greatOffices ofPrieft, 2. THAT we cordially Repent of all our Sins,
Prophet and King. True Faith embraceth Him and turn from them to Him with a full purpofe
as He is the Lord's Chrift , one whom his Fa- to Serve Him in upright nefs. It is true, Faith
ther hath anointed to Redeem us from the and Repentance are two things, the one produ-
Wrath & Curie fallen upon us for Sin. We ceth a Change in our ObjeEt, the other in our
muft therefore Believe Him to be fuch, and as Lije : And what this Repentance is, will come
lb, take him to be ours, elfe he cannot be the to be confidered in the next place. I here only
Object of a true faving Faith. We muft rely obferve, that found Repentance is always an in-
uponhim as the great high Prieji who hath feparable Concomitant of true Faith ; and we
made the Atonement, by fatisfying of the Law, can never aright Believe in Chrift, unlefs with
and anfwering the Demands ot Juftice • and it, we Turn from all sin, and utterly jorfake
refting on the Vertue and Merit of His Righte- it : That Faith therefore, that will have Chrift
oufnefs, and one Sacrifice, for the removing and Sin too, is not of the right ftamp. If we
wf our Guilt, and conftituting us Righteous be- accept of him, it muft be with a purpofe to be
for
— " ill i i -■■ mi "^ ■— ^ " — Ml ■ " I ' II— i-^m:— ■«-.« ■>.—
Qiieft. LXXXVII. ot ffemMj's C-itechifm.
for him,and for no other 5 and this is one thing unto him, Take away all iniquity 7 and receive us
which he came to do for his Redeemed, Ait gracioufly.
5.31. him bath God exalted wiib bis right hand, Use. WOULD -me then kncv:, and no the
to be a Prince and a Saviour, for to give repen- deceived in cur enquiry, Whether vce have cf-
tance to IJrael, andjcrgivenefs of fins. And as caped from the wrath to c&mc> let us pat our
fuch we are to receive him. Hence, felves upon this telt, Have we t>uly t? fincerely
3. THAT we receive him to fave us from Believed in fefus Chrifi > Are we built upon
S/ff, as well as to fave us from Hell. Sinners Him by a true and a living Faith > And it is
that are afraid of dwelling with Everlafling a matter of unfpeakable Concernment for us
Burnings, would accept of Christ to deliver fo to do \ for, unlefs we believe in him, we
them irom thefe, but they are not willing to cannot befaved, for there is no other way for
part with their Sins : but it is vain to make it. And it is a fearful thing to think what
a feparation between thefe ; forit is certain, Multitudes there are, who cheat their Souls
that Christ came not only to deliver us from into Eternal Perd:tion0by theiiUngrou tided Con-
Guilt, but alfo to cleanfe us from Pollution •, fidcv.ee on this account. There is an Undoing
both are included in that, Joh. 1.29. The Lamb as well as a Saving Faith \ and how many
of God, which taketh away the fin of the world, might have been Saved, if they had not
Hence that, 2 Thef. 2. 13. God hath from the thought themfeives fure of it, by a Prefump-
beginning chofen you toJalvationy tbro* fanllifi- tuous Faith. Let us then now put it upon the
cation oj the Spirit, and belief of the truth. And molt exact & curious Scrutiny, as thofe who
as fuch we mult embrace him, and yield our expeft thatere-long, the heart-fearchingGod
felves up to him for it ; yea, put up our ear- will bring us into a true light •, and he cannot
neltrequeftto him for it, as they in,Hof 14.2. be mocked
Take with you words, and turn to the Lord Jay [ March 4. 1707.]
SERMON CCXX.
(\u6st ion LXXXVIL Habit. And others yet more flrictly, making
it to be part of Sanilification alone, which is
S$&%§^ H AT is Repentance unto Life ? wrought in, and acted by the Affections. And
'^? U/& a^a^s • Whilft there is fuch Bickerings about it,
0q *' %fr Answer,' how wofully is the thing it felf neglected, and
<§$ '*$?$• -#? the Practice of it wofully omitted, among fuch
REPEN TANCE unto Life is a faving as call themfeives by the name ofcbnjiians }
Grace whereby a Sinner out of the true Now we have obferved that Repentance is cne
fenfeof his Sin, and apprehenfion of the *f theJhlnP *** ,G°? «?«"» Lof > .border to
iciuc vi "^ » rr . our efcaping God s Wrath, and obtaining Eter-
mercy of God in Chii% doth with grief nal s^£n . for whkh reafon we ha| ^
and hatred ot his bin, tarn tram it unto to labour to get zdiftina acquaintance with it,
God, with full purpole of, and endeavours how elfe fhall we be able to Practice it.
after New Obedience. WE may therefore enquire diftinctly into
the matter, as it is laid before us in the Cate~
TTIHE Doctrine of Repentance, tho'itbeas cbifm. And here obferve,
X fully averted in the holy Scriptures, as Firft, THE Thing that" is under Confidera-
any one Article of the Chriftian Religion, hath tion, and whereof we have the Defcriptim,
been,and itill is, a ball of Contention-, and been viz. Repentance unto Life : For our diftinct un-
made Matter of Controverfy not only between derftanding whereof we may Confider,
the Orthodox and the Anttnomians on one hand, 1. THAT the word Repentance, is ufed in
and the Papijls and Arminians on the other; but Scripture in diverfe fenfes -, and therefore we
alfo among the Orthodox themfeives : Some muft be Cautious how we underftand it here :
contending about the Order of it, thefe putting There are two Words uied in the 'New-Tejlan.cnt
it before Faith, and thofe making it to come to exprefs Repentance by-, one comes of a
after it, in order of Nature. Others difagree- word that fignifies to be Careful ox Anxious^ or
ing about the Nature ot it, or the thing it felf. Sollicitous ■ and iignifies an after Solliatude or
Some extend it to the whole Work of Ccnverfion> Perplexity of the fpirit^ in regard of fomething
and fo take into it, both Faith and Sanlhfica- that we have done, which makes us to wifh we
tion. Others more reftrainedly, take it to be had not done it : The other comes of a word
the fame with Sanilification, and fuppofe thefe that fignifies the Mind or Understanding -, and
to intend one and the fame thing. Some do intends an after Wifdont7 or Changing of the
ilill moreftrictly take it to be one part ofSancli. Mind, and praftifing thereupon. The former
ficJtion, which they divide into Regeneration is fometimes applied to a common Conziliicn
and Repentance -, making the former of thefe to and Compunttwn -3 fuch as 'was in Judas, Matth.
be a Principle or Habit that is infufed into us, 2?. %\ whereas the latter is ufually intended of
and the latter the Aftion or Exercife of this a thorough Change, fuch as is wrought in a true
Ccnvcrficn,
yp^. Lectures upon the Queft. LXXXVII.
Convefim, and then itengrofteth the other alfo ble thing for Man to Sin, and thereby he pro-
in it. Now the word Repentance is ufed fome* cures Wrath and Mifery to himfelf^ yet the
tnnss Synecdochically, tor the whole Work of Law left no room to hope to obtain Pardon and
(.onvsrfim, or the J awing Change that is wro't Salvation, for his own ConfelJions and Refor-
in the Man, and fo it comprehends Faith in it : mations ; but declared him a TranfgrefTor,
•But fo we do not underftand it here ; but as it and accordingly a Man of Death \ whereas the
H^)ds di/lributively with Faiths in the Terms Gofpel hath opened a New Covenant, in which
of the New- Covenant ; and muft therefore come God hath made true Repentance a Medium to
under a difimit Confileration, that fo we may Salvation-, fo that the right Exercife thereof
not confound the things proper to Faith, with leads unto Life : and there is a vaft difference*
thofe that belong to Repentance. between this and the other Repentance, as will
2. THAT there aveTwo forts of Repentance be feen when we come to coniider the Defcrip-
mainly taken notice of in Scripture $ one tion that is given of it.
whereof is vulgarly called Legal, the other THIS Evangelical Repentance, which is
Evangelical. And we muft warily diftinguifh wrought in Converfion being afaving Change
between thefe two, eKe we (hall run our felves produced in the Man, whereby he pajjeth from
i ito i grofs Error, and mifs in our Conceptions Death to Life}wi\i come under a threefold Con-
of that which is an EJJential Article in theChri- fideration.
Sriait Religion. I. THERE is the working of the habitual
r. THERE is sl 'Legal Repentance, which is Change in the Man. Hence Men are faid to be
fr called, becaufe it proceeds from the Terrors of renewed unto Repentance, Heb. 6. 6. And this
die Law, and is produced by Convilhons UTer~ is done by the Spirit of God in Palllve Conver-
rors rfConfcience \ which makes Menforry for fion, who alone is able to produce it effectually :
what they have done, and drives them to do Hence that, Eph. 2. 1. And you hath he quick-
fome Legal Works. It produceth a Worldly ened who were dead in trefpajfes and fins. And
Sorrow, and often it drives Men to an outward this is that which is properly called Rcgencra-
Reformition of their Lives. This is wrought tion7 and the Product of it is called the AVtc-
by a common Work of the Spirit, who by awa- Creature, which is faid to be born of the Spirit,
kening of the Confcience, and putting it into Joh. 3. 6. Repentance is anumerated to the
an apprehenfion of Guilt for what he hath done, Graces that are bellowed upon Men,to fit them
drives it to feek Eafe by doing fomething in a- for the leading of an holy Life. There is there-
mends for it} which often makes an obfervable fore fuppofed always, that in order to the ex-
Change in the Man's Life. erting of gracious Allions by us, there be a
NOW tho' the Spirit of God often begins Principle o^Fewer infufedinto us, to render us
with the EUtl in this way, in order to their capable of exerting them ; and thefe are ufu-
Converflon, by caufing of a Jpii'it of Bondage ally, by Divines called Supernatural Habits ±
to work in them 5 yet it hath not in it felf any £fo/>//x, becaufe they abide in theMan ^Scfuper-
thing that is faving; nor is there any neceffary natural, becaufe as the natural Man is void of
Connection between it and faving Grace : It them, fo they cannot be wrought in him, but
therefore hath been found fometimes ftrangely by an Almighty Power. It is certain, that no
to work in fuch as have afterwards Perifhed : Act can extend the Vertue in the Agent ; mice
There was fuch a Repentance in Abab, 1 Kings therefore there are Acts of Repentance to be
21. 27. and yet afterwards he repented of his performed by us,' we muft have an Habit in us
Repentance, or at leaf! returned to his former in order thereto : And becaufe Impenitence is
wicked Courfes. Aiid the moft notorious In- rooted in our Corrupt Nature, this muft be in-
ftance in this kind was Judas ^ and we are ac- fufed into us if we have it j which muft be done
cpainted what fair fteps he took, in, Mattb.2~j. 'by a Divine Power, and therefore Chrift was
b.g'in. Hs heart rejected, he yielded to the Exalted for this Purpofe, Acts 5.31. Him hath
accuiations of his Confcience,was/<?/ry/<?r what God exalted with his right baud, to be a Prince
he had done, Confcjfed his Sin, and that openly, and Saviour, for to give repentance to Ifrael,
Rsft)red again what he had unjuftly gotten j andforgivenefs offins.
and yet after all tins, in Defpair he Hangs 2. THERE is 'he thing that is wrought in this
bimfelf, and is gone to his own Place. Change, whereby the Habit is produced ; and
2. THERE is an Evangelical Repentance , that is, the Sanllific at ion of the 'S piri t -, in which
fo called, becaufe the Gcf pel bath a mighty in- he infufeth into us all the fpirituai Graces
jiuencc into the kindly Operation of it : And not which are to furnifh us for a New Life : And
only fo, but becaufe it is a Gofpel Medium to tho' Santlification comprehends all the Saving
the obtaining of Forgivenefs and Eternal Life ; Graces of the Spirit in it, which conftitute tho
it is therefore connected with Remi/Jion, Acts New Man, it being the Renovation of the whole
5. 31. And for this caufe it is called Repen- Image of God in Alan 5 fas,Eph. 4. 24. And that
tance unto Life, Acts 11. 18. And this there- ye put on the new mm, which after God is crea-
fore is theRepentance now under confkleration-, ted in righteoufnefs, and true kolmefs. ) and
and for that reafon our Latcchifm puts the dif- confequently is more extenflve than Repentance,
finQi Title* upon, it. in the ftrict confideration of it ; and Faith it
AND here let us obferve, That tho1 the felfconfidered as a Grace, belongs to it ; yet
L')f*]\t of Nature tells Men that they ought to Repentance is one, and properly conflfts of that
Repent of Sin, inafmuch as it is an unreafona- Change whereby the Man is alienated from Sin,
and
Queft. LXXXVTI, tJfiemM/s Catechifm. 7
and powerfully difpofed to Holinefs ; of which Faith that we fetch the Arguments and Encou-
we Hull morediftinc'tly confiderin the fequel : ragements to a kindly Repentance -, giving us
And this is the Principle on which the Man is hope to find acceptance with God thro' Chriir,
enabled to exert the fubfequent Acts of Repen- in'our returning to Him.
tauce : Hence called, Repentance jrom deal ?. THAT Repentance is a Grace, really
works, Heb 6. i. difiintt from Faith. Tho' they always go to-
3. THERE is the exerting of this Principle, gether, yet they are not the fame thing: In-
or putting it forth into Aft: Which is produced deed they are both of them Graces of the Spi-
from the fame Spirit, and acted by the lame rit, yet they are diverfe Graces. There are
Penitent. Thefe Habits are put into us by fbme who endeavour to confound them ; but in
God for Action, and they attain the End of f0 doing, they confound the whole Scheme of
them thereby, and without it they would be the Covenant of Grace, and really bring us
in vain, and lofe the Defign of them. Hence, back to a New and more eaiyCovenant oj Works :
tho1 the other muft be, or this cannot be \ yet And this hath laid a foundation for pernicious
the Benefit redounds to us by thefe : nor can Errors in Doctrine, which not a little obftruct
we actually turn from Sin to God, but by actu- the Converfton 8c Salvation of finful Mem "We
ally Repenting. This then belongs to atlualCon- may therefore here obferve two or three things,
verfion, and neceflarily follows the other,, as is wherein they mainly differ •,
expreffed, Jer. 31. 19. Surely ajtcr that I was 1. THO' they proceed from the fame Feun-
turned, I repented. And it is called Attive, tain, viz. the jree Grace of God, and have the
becaufe it is really exerted by the Penitent fame Author, who is the Spirit oj God, and are
himfelf-, for tho5 the Spirit giveth us Power, habitually produced at the fame Time, i. e. in
yet it is not He that Repents, but we j for the Regeneration ^ yet they have a diverfe confi-
Action formally proceeds from us : It is He who deration in refpect of the Ob jell of them. This
works all our works in us, and for us, accor- is intimated in the fore-cited, A3s 20 21. For
ding to, Phil. 2. 13. But this is not formally, tho' it mull: be acknowledged that Faith ulti-
but vertually, by influencing us j and without mately terminateth on GOD> or the Divine
Him we can do nothing. Now if we coniider Eflence •, yet it nextly and immediately iixeth
that this Repentance under consideration is 0n Christ \ for this reafon it is called the
brought in as aCondition of the New-Covenant, Faith oj Cbrift, or of the Son of God, Gal. 2. 20.
in order to our efcaping of God's Wrath &Curfe And the Promife of the Gofpel runs upon Be-
due to us for Sin \ it nextly intends this allual Hcving in Him, Joh. 3. 16, 36. whereas Repen-
Repentance, and the firft Ad $ but yet foas it tance goes directly to God, altho' it doth it by-
involves or fuppofeth the Principle or Habit : the help of Faith in Chrift for acceptance with
And this alio is the fame Repentance which Him: It was from God that Man departed by
is continued in, and renewedly Acted by the his Apoftacy •, and every Sin is called a depar-
Children of God, in the whole Courfe of their ture from Him, Heb. 3. 12. Departing from the
New-Obedience j and will abide to have it's living God. To Him therefore are we to return
exercife in them, fo long as they have a law in in Repentance, as will after be confidered.
their Members warring againft the law of the 2. JHEIR Aims or Defigns are very dijje-
Aiind. rent : I mean thofe that are immediate ^ for
4. THIS Repentance unto Life, is evermore they do herein agree, that they are both ufed
infeparable from faving Faith. True Faith and ^ Media to attain Salvation according to the
true Repentance do always go together 5 and Tenour and Terms of the New Covenant j but
tho' faving Faith is firft in order of Nature, yet they arc diverfly concerned in the Profecu-
( for Repentance to Life, requires the influ- tion of this Affair. That which Faith is fir ftly
ence of Faith, to render it fuch, ) yet in order concerned in, is to go toCHR ist, and by Him
of Time, as to their production, they are Con- to GOD, for Peace 8c Reconciliation thro' His
temporary. Legal Repentance indeed, is fepa- Blood s And tho' Faith hath it's other Ules,and
rable from Faith, and hath nothing of thelngre- mixeth with, and infiuenceth all the other Gra-
diency of it into it, and fo it is no wife profita- ces in the Man, and fo Repentance it felf , yet
ble to the Man 5 for it always tarries at home3 this it hath proper to it felf, and Repentance
and the Man relies on himfelf, and 10 it brings hath no influence into it: Hence that, Rom.
him not truely unto God $ and too frequently 3.25. Whom God hath fet forth to be a propiti-
it iflues, either in turning with the Dog to his ation, thro' faith in his blood, whereas the great
vimit, as in Ahab ; or in driving the Man to defign and bufinefs of Repentance, is, to bring
utter Defperation, as it did in Judas. Thefe ustoaConformity to the Preceptive Will of God,
therefore are to be joyned together, as we find and the Sincere Practice of it : Hence called,
them, Acts 20. 21. Repentance toward God, Heb. 6. 1. Repentance from dead works. And fo
and faith toward our Lord f :ej "us Chrijl. And exprefled, Acts 26. 20. That \hey fhould repent
let a Man's Repentance be never fo plaufible, and turn to Gcd, and do works meet j or rcpen-
yet without the Concomitancy of Faith with it, tance. So that in Faith we go to God, as He is
it cannot find acceptance with God ; for we the Object of our Trufi •, whereas in Rcpen-
are told, Heb. 1 1. 6. Without faith it is impojfi- tance we apply our felves to Him, as He is the
ble topleafehim. And tho' we ufually difcern Object of our Service.
the Truth of our Faith by our Repentance, yet 3. HENCE it follows, That they do alfo dif*
it is an evidence from the b.ffell 3 and it is by fei in their proper Alls -, and this may be con-
sidered on a double account 3 (\)
79 6 Ledum upon tie Queft. LXXXVlf.
(i.) FAITH is the only Inllrument, by which derftood, as if the Sin of the Cieature were
we take hold on Lbrift and his Rigbtcoufnefsfor the Motive that put God upon his beltowing
our fuflificaticn. Hence we are every where of this Grace upon him ^ for if fo, why then
laid to be Jultified beiore God by Faith, and are not all Sinners made (harersin it -,wrhere-
by mat alone ; and not by Works : nor is there as we know, that he ieavts Multitudes to a-
any other Grace of the Spirit in us which is bideunderlmpenitence,and foto dye in their
auapted for this Inltrumentality,but only Faith, Sins: but he takes occafion from the Sin of
Rom. 3. 28. Therefore we condude,that a man is Man, to manifeft his Mercy towards fuch as
juftifad by jVitb, without the deeds of the law. he fees meet,in bellowing of Repentance upon
-Whereas Repentance only carries us to, and them, and fo bringing them to attain Eternal
engageth us in New Obedience to God, from Life. But for a more particular explaining
whom we expect out whole Salvation, thro' this matter, let us obferve thefe things,
the Merir 8c Vertue of the Righteoufnefs and 1. THAT Man in his Primitive State was
Obedience of Chrilt -, fo tnat we do not ob- made Upright, and fo needed not Repentance. The
tain Remtfiion by our Repentance, but byour reafon of this as grounded in the Nature of
Faith embracing Him. Whereas by Repen- Repentance,which will befliortly confiuered :
tance we become alienated from all other here only consider, that Repen tance J uppcfeth
lords, and devoted entirely to Him who fo fomething amijs in the fubjeft wbico calls for it.
forgives us,and confequently our Repentance A Man is to repent of that which is evil,
fuppofeth us to be believers. Hence that, Tit. and not of that which is good. Now we are
3. 8. This is a faithful faying, and thefe things told in Eccl.7.29. God made man upright. Which
I will that thou affirm conflantly, that they which Integrity confilted in the Rellttude of all his
have believed in God, might be carejul to main- Powers, and their conformity to the Rule:
tain good works. and this Man was pofTeiled of,by vertue ol the
(2.) FAITH jetcheih all that flrength from Image of God which was put upon the whole
Chriff, whereby we may be able to ferve Him. Man, and fan&ified him throughout, in Soul,
Hence that, Heb. ro. g8. Now the jufl fhall Spirit & Body: if therefore he had continu-
live by faith. Gal. 2. 20. The life which I now ed in this State,Repentance had been a ftran-
hve in theflefh, 1 live by the faith of the Son of ger in the World : Our Saviour hath therefore
God, who loved me, and gave bimfelffor me. All made that remark, Matth. 9. 12,13. They that
that we do that is good,muft come from Him ; be -whole need not a pbyfieian, but they that are
and hence there can be noexercife of Repen- fak. hut go ye and learn what that meanetbr I
tance, but in and with the exercife of Faith, will have mercy, and net facrtfice : for 1 am not
BUT ihe Artivity of Repentance^ in exert- come to call the rigbteeus, but Jinners to reper.-
ing that ftrength for the Glory of God in our tance.
Life, in avoiding Sin, and pra&ifing Duty : 2. THAT Man by his Fall, brought a double
for the influence of Repentance is on the infelicity upon bimj elf \viz.Guilt, and a turning
whole courfe of San&ihcation, both in the out oj the way of Life •, but of thefe are fully
Mortifying of Sin, and Perfetlmg of Eolinefs •, intimated in the word of God : By his Guilt
and in the very firft acF of Repentance there he pulled upon his own head, the curfe con-
is this engagement of the heart againft all tained in the threatning, Gen. 2. \7.ln the day
Sin, and unto all Holinefs : Thus therefore that thou cateft thereof, tbw Jhalt fur ely die. By
thefe "two differ Thefe things being thus this, he was not only obnoxious to all mife-
Premifid, we may proceed, ries, but was actually doomed to fuffer'themi
Secondly, TO a more Particular Explication becaufe the law had punctually laid in,£zek.
of the Demonfiration given US of this Repen- 18. 4. The foul that finneth, it fhall die. And
tance And here obferve, this is the true and proper wages of Stn,Rom.
I. THE general Nature of it ; it is zfaving 6. 23. The wages of fin is death. And by turn-
Grace : and in this regard it agrees withFaith, ing out of the way of Life, he got into the
which we have alfo fo defcribed •, and under broad way which leads to deftruciion. So it
the confideration of that, we took the account is declared concerning all Men by Nature,
why it is called a Grace, and why Saving-, That as they are univerfally guilty, Rom. 3.
which needs not to be here again inculcated : 19. That every mouth may be Hopped, and all the
It is a Grace, becaufe it is freely given them world may become guilty before God So that
of God, and they could neither gain it by they are going in the road to deitru£Hon,i\i^
their own endeavours, nor earn it of God. Deflrullion and mijery are in their ways. All
And it is a Saving Grace,becaufe it is bellowed this properly arifeth from Sin, which they
on none but God's Elett^ and is one of thofe would never have been expofed unto, if they
things, which accompany Salvation. had not fallen by their Iniquity.
II THE Subject of this Grace 5 or, the £>jia- 3. THAT except both oj thefe be removed \
Vity & Condition he is m, before it is wrought in the Man muji be irrecoverably loft:. This God
him •, viz. He is a Sinner : and herein the Ri- hath affured us of in his word ; and he is in
ches of this Grace, or the free kindnefs of good earneft, and will not recede from it-, foe
God difcovered abundantly : nor indeed, can he hath told us, 1 Sam. 15. 2?. And alfo the
any other but fuch an one be the proper fub- flrength of If r^ el will not lie, nor repent : for
^ect of it; for the giving of ir,evermore fuppo- he is not a man that he fhould repent. Exod,54 f,
jfeth fuch an one. This is not fo to be nn- That mil by no means clear the guilt)'- Aslon^
as
Queft. LXXXVIL e^ jfemblfs Qtedi/m. 797
as G :ilt abides on the Sinner, he is held fa ft 6. HENCE it follows, That Mm by kecom^
bound over to fuffer Vengeance from God 5 and ing a Sinner, brought upon bimfe/f the Kec<Jfi y
He hath given His Outb for the Confirmation oj Repentance. God is angry at nothing but
of it, Dcut. 32. 40,41. For I lift up my band. 10 Sin, and Sinners for it $ and this He cannot.
heaven, and jay, I live for ever. If I abet my endure: We are therefore tojd, Pfal. 5.4,5;.
glittering fvord, and mine band lake bold on For thju art not a G ,d that h.itb p leaf are in nick-
judgment ; I mill render vengeance to mine ene- ednefs : neither Jfuil I evil dwell nub thee. The
rates, and. will reward them that bate me. And fooiijb [hall not Jland in thy fight 3 thou batefl alt
He hath equally aflured us,if they turn not from workers of iniquity. And becaufeall Men are
their Evil ways, and return to God with their Sinners as they derive from flnful Adapt, and
whole Hearts, their Iniquity Jhall be their ruin ; are made to participate in his Image •, all there-
and the way of Sin leads to Hell.and will leave fore are under the indifpenfibleNecelfity either
Men there at laft} Pfal 125. ult. As for fucb 0f Repenting or of l'erdition : And that in this
as turn ajide unto their crooked ways, the Lord way they may have a good hope of efcaping
Jhallleod them forthwith the workers of iniquity, the Wrath of God, and Vengeance of Helljthis
God is an holy God, and He requires Holinefs is a Fruit of His New Covenant Grace ; for1
of all thofe who would have Him to be their there was no room left for it in the Full Cove-
God •, Heb. 12. 14. Follow bAinefs, without nant, which left no fuch referve for finful Man.
which no man /ball fee the Lord. He loveth
Righteoufaefs and hates Iniquity j and Men Use. LET this then ferve to give Warning
deceive themfelves if they hope to be faved in to Sinners, as ever they hope to efcape Eternal
their Sins. Mifery, not to content themfelves with a pre-
4. THE latter of thefe is only obferved, in fump:uous Faith, ( as all theirs is, who hope to
the way of true if found Repentance. It is by be faved in their Sins ; J but to feck of God to
this that they turn from their evil way, into give them Repentance, by turning them every
that which is right, and leads toSalvation} and one from their Sins. And becaufe we are all
for this reafon is the Dity of Repentance fo Sinners by nature, it becomes the Toungeft of us
much urged in the Word of God. The Gofpel to feek for this Gift of God, from Him who is
Invitation fent unto Sinners,is fummarily com- the fole Author of it j and earneftly to put up
prized in thofe two words, Repent & Believe \ that requeft to Him, Pfitl. 51. 10. Create in me
Mark 1. 14. And Chrift hath fully allured us, a clean heart, 0 God : and renew a right fpirit
that without thefe, is no hope before Man of within me.
being Saved, but Perdition abides them, Matth, A p r i l i. 1707.]
j 8. 3. Except ye be converted, and become as
little children, ye fhall not enter into the king-
dom of heaven. Luk. 13. 3. Except ye repent,
ye/hill all I ike wife perifh. And this is the Foun-
dation on which our Saviour denounced thofe
fearful Woes, Mattb. 11.20, 0V God every m.rpHE Preparatives unto this Repen-
where invites Sinners to Him unlefs they are J_ t or the Grounds on whlch it is
refolved to Dy ; Ezek.33.11. Turn ye, turn ye exerted . whkh are Tm ft True re„re of hls
from yonr evil ways-, for why will ye die, 0 ^ 2> An appreher]fion cf the Mcr(y oj QoL
houfe of IfraeH And, Chap. 18. 30 Repent, WE are here toobferve, That Repentance is
and turn your f elves from all your tranfgrrjfuns 5 to be confidered> either as it is a Grace infufed
fo iniquity fhall not be your ruin. Now this is int0 the Soui9 or as it is drawn forth int0 A&
the proper Nature of Repentance, viz. A turn- and Exercife : Now ay t0 the Creating of this
ingfrom Sin, to God, as will hereafter be con- Habit, the Soul is meerly Pajfive, and is only
fidered. _ ^ tjje Snbjeft recipient; and that which only
5. THAT God mil not befiow the former moves Him to beftow it, is His meer free Grace :
of thefe upon any, without the latter. God But becaufe in the exerting of it, tho' the Spi-
lsthe Author of both thefe ; He rnuft give us rit draws jt forth by Ms power and Influence
them, if ever we have them ; and they are yet the Man is A3ivg and not onl ;> the &ub_
both put together 111 His Commiilion, A6ts J. je£t in which it is done but alio the formal
31 Fortogive repentance to Ifrael,and forgive- Ageilt . Therefore the Spirit in drawing of it
nejsoffins Guilty Sinners, when under Con- forth, applies himfelf to the Man, ^rational
vithon of the Wrath of God that is out againit Being, and accordingly difpofeth liira to it by
them, are mightily concerned for Pardon ; and prevailing Reafons or Motives, which do there-
SERMON CCXXL
_JCT
they impofe upon themfelves, and will lofe the We'mav therefore t'ake^a^pa^tkuWTcVounVof
hopes of it 5 for God hath pjnmply faid That them, and confider how they ferve to advance
except Sinners turn, He will fall upon them in tbjs Repentance,
H1S Fury ^ Pfal. 7. ii, 12. God is angry with [i.JtHE former of thefe is A true fettfi of
the wicked every day If be mm not, be will bis'sin. Con viclion of Sin is the full thing that
vioet bis f word -, he bath bent his bow, and made 0UI Saviour afcribes to the Spirit in HisAp^i-
it ready. cation to Sinners, joh. 16. 8. And when be is
E e e c e ccme.
79% LeBwes upon the Quell. LXXXVII.
come, be will reprove the world of 'fin, and of evil. This is it that makes him adhere foclofe
r^gbteoufnefs, and of judgment. Now this Con- to it ^ and as long as he retains that Opinion
viction is gradual •, it is not wrought all at once, concerning it, as that which is Good, he cannot
but hath it's increafes as long as the Believer but maintain a Love for it.
lives*. There arc alfo the Legal Convittions, HENCE,
which are Common and not Saving, which the 3. TILL the Man be truly perfwadei of
Sinner either wears off, or they drive him to the Evil of Sin, he never will Repent of it :
Defperation : Tho' oftentimes this is made fer- For it is contrary to the Nature of a Reafonable
viceable in order to the producing of a thorough Creature, to Repent of that which he refents
and faving Change in the Man, by the fancti- as a thing that is Good : We are told of them,
fying Spirit. Now this Senfe of Sin is necef- Jer. 8. 5. They bold faft deceit, tbey refuje to
fary in order to an actualRepenting -, and tho' a return. And the reafon of it is included in the
Legal Senfe will fufficefor a Legal Repentance-, words : It is Deceit, i. e. It is a falfe Principle
yet for that which is Evangelical, it mud be which he hath imbibed •, and being under the
gracious : Tho' in theProduction of it he makes Cheat, this makes him tenacious of it -, and for
uie of the Law,which is the proper Inftrument this reafon we have that given as the ground of
of this Conviction -, for we. are told,Rom.2} 20. their Impenitence, notwithstanding all Endea-
For by the law is the knowledge of fin. But of vours of Conviction that were ufed with them -,
this ConviUion we took a particular account, Ifa. 44. 20. A deceived heart bath turned bint
under the Head otEjfellual Calling j in which afide, that be cannot deliver bis Joul, nor fay,
we observed, the Sinner is made feelingly to Is there not a lie in my right hand ? And on this
apprehend the Evil and Bitternefsof Sin, ac- account we find what was the ground of their
cording to, fer. 2. 19. which is wrought part- renouncing of the Prophets Pleas with them,to
ly by difcovering of the bitter Fruits of Sin,in turn from their finfulCourfes, Jer. 44. 16, 17.
that it hath brought upon the Man all the aim- As long therefore as Sinners abide ftupid, they
zing Curfes written in the Book of God, and cannotReper.t •, whereas when this Senfe is im-
denounced againft Sinners •, partly by giving prefTed upon their Confciences, this awakens
him a difcerning of the vile Nature of Sin, in and rouzeth them,and becomes a powerful Mo-
that it is the abominable thing whichGod hates, tive in them to Repent •, it makes their Sin bur-
and is of its own Nature destructive to the denfome, which before was Pleafar.t ; andcau-
Man's own well-being. And in the working of feth them to enquire how they may get fepa-
this Senfe, he is made both to apprehend the rated from it.
truth and reality of thefe thing?, and give a [2.] THE latter of thefe, is, An Appreben-
firm AiTent thereto •, to Confent to the Rigbte- fion of the Mercy of God in Cbnfl. And this is
oufnefs of the Law in it, and thereupon to feel always in Conjunction with the former, when
himfelf truly miferable and undone. Now the it is improved by the Spirit of God, in order to
Neceifity of this Senfe, in order to actual Re- the drawing forth of thisRepentance : Thisal-
pentance, will be evident, if we confider, fo was formerly taken notice of, under the
1. REPENTANCE ever fuppofeth Evil, in Doctrine of FjfcQual Calling, as ic ferves to
the thing Repented of. In Repentance there perfwade a Sinner to accept of Chrifl by Belie-
is a feparation from the thing -, and this being ving on Him ; and may be here a little fur-
an Imperate Ail, muft needs employ the fepa- ther confidered, as it is ufed to he a Motive to
rating Affections in the exertion of it : What Repentance, and hath anlngredience in it.
Affections are peculiarly employed in this, will AND here,
come under confideration afterwards. Here 1. HE is made to apprehend & believe, That
only obferve, that the Affeftions were put into there is Mercy with God for miferable Sinners ;
Man for his avoidance of Evil, and purluif of Without the Revelation of this, 8c a perfwafion
Good 5 and were therefore neceffary for the wro't on the Heart, to believe the Truth of it 5
Employment of his Rational Powers, being the the Sinner,tho' made uneafy in his prefentCon-
Jprings of A3ion : If therefore the Man fhun dition, knows not whither to go 5 fo that tho'
and rlee from a thing, it is becaufe it is either the Law is neceflary to the railing in us a fenfe
really Evil, or at leaft in hisapprehenfionitis ofMifery, yet it is by the Go/pel, that this
fo i otherwife he doth not as a reafonable Crea- Senfe is made to work kindly .• This apprehen-
hire, wl^o Acts according to the Dictates of his fion is therefore wrought in him by the Holy
Undeiitanding. Spirit, who perfwades him to believe, that
2. EVERY Natural Man hath a Love for whatfoever he hath been or done, there is ftill
his StnJ which arifeth from a good Opinion that a door of hope ftands open unto him ; accord-
he hath of it. This is one of the miferable ingly we have him fo arguing, Ezra 10. 2. Yet
Fnits of the Apoflacy, that by reafon of the now there is hope in If rael concerning this thing,
Corruption of Man's Nature, which hath per- And this is one Note of difference between Lc-
vaded every Faculty and Power in him, he gal & Evangelical Repentance ; in the former
Loves Sin, and is carried forth with an eager there is only a d'feovery of 6;//,- but in this
Delight in it -, and this is corroborated by the there is alfo a revelation of Mercy ■ Hence that,
Error of his Judgment, which hath filled him Pfal. 130. 3, 4. ff thou, lord, fhouUeit mark 1-
v/ith a falfe perfwafion of Good & Evil, which niquittes : 0 Lord, who fhallfiand? But there
makes him to put the one for the other, Ifai. is forgiven ef$ with thee: that thou may-eft be
•y.2o,Wo unto them that call evil good, and good feared. For this reafon, when Peter's Sermon
had
,_ i .. .i I - ■.-«■■■ ■!■ i ...■■■—■■■i ■■ r. ■■!■■■ -■■ -ST
Queft. LXXXVII. vftfemM/s CatccUJm. y9$
had wrought his Hearers to kCampUntlion, he is flirted in him, is wrought, by the Spirit in
nrefently applies to them the coniideration of every one, in his drawing him fortii to the Ex-
Gods Mercy to raife in them an Hope 5 Ads ercife of Repentance -, and not only Jo,, b.uthe
2l'^7 38. Now when they beard ibis, they were carries him another ftep forward, viz to a full
pricked in their heart, and f aid unto Feter, and Furpflfe,vtfoh\ti']y to adventure upon this Mer-
19 the refi of the apofllestMen andbretbren, what cy, and rely upon it. And this is implied in
Shall we do ? Then Feterfaid unto them, Repent, that Direction which God gives to Jfrad, for
and be baptized ever) one of you in the name of the right ordering of their Repentance, Hof.
Jrfus Chrifljor the rcmiffion of fins, andyefJjall 14. 3. Asjhurjhall notjave us, we will not ride
receive the gift of the holy Gboff. upon horfes, neither will we fay any wore to the
" 2. HE is acquainted with the Way how this work of our bunds, Te are our gods • for in thee
Mercy came to be laid in for Sinners -, viz. by the father lefs fin deth ?nercy. j Accordingly that
CHRIST. It is therefore called, The Mercy encouragement is given to fuch, Pfal. 147. 11.
of God in Cbrift $ and that, as to diftinguifh it The Lordtaketb pleafure in them that fear him 5
from the common Mercy which God bellows in thofe that hope in bis mercy. . And the word
upon Mankind in general, during this Day of Hope imports, fuch an Hope as encouragetn
Patience and Benignity, Marth. 5. 45. lb to and enableth the Man to adventure himfelf en-
declare to us from what Fountain this Mercy tirely upon the Mercy of God: And from hence
underConfideration derives from God to us,and we may infer, the Neceilityof the Concomi-
in what way we come to partake in it, viz. tancy of Faith, with that Repentance which is
thro' the Impetration ot His own Son: And unto Life ; and that herein a Legal Repentance
this alio becomes a Motive to Repentance, that is differenced from that which is Evangelical 1
Mercy which can alone ftand a Sinner inftead, Nor can a Man kindly Repent of his Sins ex-
is difcovered in the Source and Original of it ; cept he do 'withal place his recumbency on
for there is no faving Mercy that can derive to God thrq Chrift 3 for it is this Faith which
us in any other way : Hence that, Eph. 1. 3. carries him to GocLon whom faving Repentance
BLeffed be the God and Father of our Lord Jef us terminates, as will be confidered.
Cbrift, who hath bleffcd us with allfpiritual blcf- HERE therefore we may briefly confider,
fings in heavenly places in Chrift. And this al- of what Neceffity this apprehenfion of Mercy is,
fo belongs to the Gofpel Revelation, without as well as the foimerfenfe of Sift in order to
which it had never been known. the Repentance now under coniideration 3 for
3. HE is per/waded of the Neceifity of this which let us obferve,
Repentance, if he would partake in that Mercy. 1. IN true Repentance there is sn Ob) eft, to
The difcovery that there is Mercy is his en- which theSinner turns ^ which is GOD. This
couragement to Hope, and not utterly to De- will come -in the next Head to be particularly*
ipair of Salvation : But the Manifeftation of the enquired into : Here only it is a little Anticipa-
"VVay in which it is to become by, is directive ted for the manifefting the Kleccfjityof this Ap-
to him how he may obtain, and not mils of prehenfion. We are confideringof Repentance
it i and fo it alfo affords him further Motive to unto L?fe-Kno\s every Turn that the Sinner
Practice accordingly. Now tho' the FirftCon- makes in his Life, is not an acting or exercifing
dition on which he is invited to embrace this of thisRepentance : A Man may turn from one
Mercy, is Faith inChrifl, unto which a firm lying Vanity to another ; he may Repent of
Fromife of Salvation is made, fob. 9.1 6. yet this and that, and fo leave it, and yet remain
this is not feparate/™>/»,butin connection vaitb Impenitent, becaufe he abides within the Com-
Repentance ; for we are every where allured, pafs of the reign of Sin "in him ; and may be
that without Repentance there is no Salvation, afterwards inftanced ; to which I mall refer,
as was before obferved : Nor doth this in the when we come to a diftinct Coniideration of it.
leaft enervate the Promife made to hdieving, Only it is here to be obferved,that a Man rnufi:
but it abides firm •, only it is a diftinguiming have an Objecl ; and therefore if he leaves one.
Note of that Faith which is unto Salvation,v\z. he will fallen upon another : And God directs
That it is always accompanied with Repentance'. Sinners to be very Cautious to what Object
Andfo it becomes a Rule of Trial, whether our they do return, Jer. 4. 1. If thou wilt return,
Faith be of the right ftamp 5 anfl allures us, 0 Ifrael, faith the Lord, return unto me.
that a Faith feparate from this,is deluding Pre- 2. THERE muft therefore be a Difcovery
fumption. And this becomes a potent Motive of this Objetf, and hope of acceptation with
in him, to urge him to feek Repentance, as be- Him,, to encourage theSinner to liepent : And
ing of the Way neceffary to Salvation. as this Object can be no other but God^ fo Man
4. HENCE in hope of and Reliance upon cannot be perfwaded to turn to Him, unlefs he
this Mercyjbe is encouraged^ helped to Repent, apprehends a good hope of Succefs in fo doing
Hope 8c Defpair are two contrary Affections * A bare difcovery made to the Man of his Sin.
and therefore Defpair of obtaining Mercy in a in it's evil Nature and Fruits, will only tend
"Way and Couife of Sin, is a Moral help to to drive him to Defpair-, and fo there can be no
break off a Sinner from it, and putting him kindly Repentance acted upon it : If the Man
upon forfaking it : So the hope of finding Mer- hath no profpect of mending his Condition, the
cy is a like Argument to attract and draw him apprehenfion of the Curfe that is upon him,
to God, that he may obtain it of Him. This will make him to fit clown in Defpair and T)y.
dpprcbenji?n of Mercy, by which fuch an Hope When once it comes to that, tzek. 37, 11.
E e e e e 2 Our
goo Lectures upon the 'Quett. LXXXVIL.
Our hope is left , »e are cut off for our parts. Metaphorical, properly fignifying a returning
Earnelt defires without the leaft hope, are back again to a Place which one had before
killing delires, and will not prompt endea- departed from 5 and is morally applied to
vours, but totally difcourage the Man : now the work ofConverfion,\n which the Man for-
tius is founded upon the hearing-and belie- fakes his finful ways, and takes upaCourfe
ving that the God of Ifrael is a Merciful God. ofHolinefs, from which he departed in tlie
3. HE mud apprehend how God comes to Apoffafy j & this is done in 8c by Repentance,
be fuch an 0/>/><7,which is on\y, by fefus Cbrift. 2. HENCE, Becaufe Repentance is a turn-
Ic is only the Mercy of God by which we ing •, it rationally fuppofeth two terms, viz.
may obtain pardon of him, peace with him, From, and to which it is -, and from the Confi-
and a glorious Inheritance in his Kingdom, deration 0^ thefe terms put together, we may
that can give us encouragement to go to him: rake up the diftinct Nature of Repentance.
for, by the fenfe of Sin he knows that the There is a turning in Faith, as well as in Re-
fukiceof God is armed againit him, and he pentancc ; and in this alfo there is a turning
lies under a fentence of death $ 8c except this from Sin to God, for in it we remove our
Jultice be atoned, the wrath of God cannot truft from lying Vanities, and place it on the
be turned away from him : He knows that living God. We mult therefore take a parti-
God is a confuming fire inHimfelf to Sinners, cular profpett of this Affair, by confidering
and that unlets his wrath be atoned, he can the Mature of thisTuming. And here,
expe£t nothing but Eternal Vengeance ^ fo 1. IN regard of the Texmfrom which •, it is
that without a difcovery of Chrilt to inter- a turning from Sin. We mult here call to
pofe and be a Mediator,he cannot be fatisfied mind that the fubject of this turning, is a sin-
how Jufiice and Mercy may agree in One, that ner -, and Man became fo by turning away
fo God may be juft,and yet merciful to him ; from the holy, juft & good Law of God, which
for this is brought about only in and through was given him to be the Rule of his whole
Jefus Chriit, Eph 2. 14. For be is our peace* Life j and turning in to the way ofSin,which
who hath made both one . is diametrically oppofite to the other ; and
4. HE muft alfo apprehend howChrift hath thus he left God,and embraced lying Vanities.
made Way for Accefs to God by Penitent Sin- And this is the ftate of all Mankind till fuch
ners. It is not enough to hear that there is a time as by a powerful Converfion, they are
Christ, but He muft alfo be fatisfied how made to forfake Sin, and return to their AU
Christ came to be able to Save Sinners that legiance. Every Unregenerate Man is under
come to God by him. For this is our encou- the Dominion of Sin, and that not only as to
ragement, Heb.7. 25. Wherejore he is able alfo Condemnation, by venue whereof it holds
tofave them to the uttermofl, that come unto him faft bound to fuller Eternal Vengeance,
God by him.fteing be ever livetb to make inter- but alfo as to a lordly power which it holds
ctjjionfor them. A convinced Sinner knows, over him, engaging of him to fulfill its lulls,
that a Satisfaction mult be made to the incen- Hence that advice given to them, Rom. 6. 17.
fed Law, before fuch time as God can, con- But God be thanked, that ye were tbejervants of
liften t with Justice and Veracity, be atoned to fin *, but ye have obeyed from the heart that form
Sinners: and is apt to be very inquifitive, of dolirine which was delivered you. And, v. 1.9.
How can it be confiftent with the Holinefs of As ye have yielded, your members jeivmts toun-
the Law, that faving Mercy (hould be obtain- right eoufnefs, and to iniquity, unto iniquity -,
ed ? nor will it fuffice to be told that Chrilt evenfo now yield your members fervants tongh-
doth this, but we mult be perfwaded, How teoufnefs, unto holinefs. He is become a vo-
he bath done it 5 for which we mult believe luntary Jlave to it, and it hath his heart as
the report of the Gofpel concerning his Per- well as life,and he hath confented to have his
fon, Natures, Offices, and the Value of his O- ear bored to it. Accordingly, as his whole
bedience in doing U. dying in our ftead. faul Man is turned to it ^fo the whole Men isen-
therefore tells us, 2 Tim. 1. 12. I know whom gaged in this turning jrom it. Now Sin comes
J have believed, and I am perfwaded that be is under a double confideration, v'iZ.Original and
able to keep tbat which I have committed unto Attual \ by the former of thefe, he is filled
him. And this is it that makes the way clear with all curfed Principles, and Revolt & Re-
to us, and gives us encouragement and hope, bellion -, by the latter he is voluntarily and
that with God we may find Mercy. refolutely engaged in the Profecution of Sin
IV. WE have an account of the Parts of this with greedinefs-, and in the work of Repen-
Repcntance, or the things wherein it doth con- tance he is engaged to turn from it in both
fill, or is exerted •, exprelt in thofe words, thefe refpe&s : He is to make to himfelfa
He turns from his Sin unco God. Thofe two do new Heart, and lead a new Life ; he is in his
conltitute, but one act of Repentance, both of ptefent polture looking hell-tcard, and mult
them going into the rendering of it tuch.For, therefore turn his back upon it, and look bea-
t. IT is efiential to Repentance, that it is ven-mrd* Sin is properly Anomy-,\ Joh.3. 4.
a Turning. And for that rea fon it is fo often Wbofcevcr ammitteib fin tranfgreffetb alfo the
in the word of God, called by tbat name ; So, law : for fin is the tranfgreffion of the law. i. e.
Ezeki 33 11. Turn ye, turn ye from your evil It Is a contrariety to the holy law of God, and
woys\for why will ye die, 0 houfe of Ifrael. is applicable eitherto the Mans State or Acii-
T:-r. 31. 18. and e/fe-wbere. And the word is ons •, and in both of thefe regards it is to be
abandoned.
Qiieft. LXXXVII. Uffemblfs Catecbifm. goi
abandoned, So that in this Repentance, there Sometimes Sinners follow Intemperance, but
is both an alienation of the lie art from S//7,and being convinced of the Mifchief they find in
a reliijquilhing of it, in the Life & Converfa- that, they turn to Lovetoufnefs \ which might
lion \ and where there are not both ofthefeex- alfo be inftanced in other things : But this is
ercifed, there is no Repentance : And tho' the far from amounting to the Repentance we are
Grace to do this muft be given us from on high, considering of ^ they fometimes turn from a
yettheExercife ofit muft be Practifed by us, if leudLife, to afober Converfation h but in thac
we would approve ourfelves for true Penitents, alfo they turn to themfelves, but not to God,
As for the Way wherein this turning is to be whilft they feek to efcape God s Wrath, and ob-
Practifed, fo as to prove it to be Sincere, and tain Salvation by their own Righteoufhefs :
fo unto Life -, it will come to be confidered un- But what belongs to a fincere turning to God,,
der the next Head. I here only obferve,where will alfo come under a more diftinct Confidera-
it muft begin, and from whence it muft take tion under the next Head, which may be taken
it's Progrefs ; it muft be a flight from Sin, or Account of, the next Opportunity,
elfc it cannot be that Repentance, which is a Use. WE may for the prefent only take
proper Medium for our efcaping the Wrath and Notice of the Vanity and Folly of fbcfa as make
Curfe that is due to us for Sin. high "Pretences to aflrong Faith, but are utter
2. IN regard of the Term to which -, it is a Strangers to found Repentance. There are
turning to GO D. This we obferved, is called thofe who do prefeffedly expunge Repentance
a Returning, becaufe Man in his Creation was from the Go/pel Covenant, and charge thofe that
placed near to God, and went away from Him prefs it on their People for being Legal f 'reach-
in his Apoftacy i and therefore all Sinners are ers -, but there are a great many more, that
faid to be far from God, Pfal. 73. 27. And P/\ztf/W/f neglect, and confequently reject it ■,
therefore in Repentance they come back again and tho' tHey have their great Confidences.yet
to Him. It is to be obferved, that GOD and never feek for this Change, or examine them-
Sin are put in Oppofition, for Sin is confidered felves about it. But we are here allured, that
as a lord that hath us in Subjection -, and as fuch will find their Hopes to deceive them,and
we are to renounce it's lordfhip, fo we are to finally fall fhort of the Salvation they promife
fubject our felves to God's Supream Gevern- themfelves : For tho' it be a Truth, that every
ment over us: And it intimates, that we can- one that truely Believes in Christ ihall be
not ferve Sin and God too ; for what the one Saved -, yet it is alike true, whofoever really
commands, the other forbids-, and what the believes in Christ, hath alfo Repented, and
one forbids, the other requires : Hence that, turned from Sin to God. And would we not
Matth. 6. 24. No man can ferve two maflers : lofe our expectation at laft ; let us carefully
for either he will hate the one, and love the other.-, fee to this.
or elfe he -will hold to the one, and defpife the
other. Te cannot ferve God U mammon. And " ' ~~
as in Believing we return to God, as the Object OT^ O ]\/f 0~\T f^f^ YYI f
of cur Truftfo in Regentmce we return to Him 0£ l.VlVJL V>l>i Kj\j/LA. 1 1 •
as our Sovereign Lord ; as it is exprefTed, Ifa.
26. 1 %. 0 Lord our God, other lords befides thee V. f ICTE have the diftinguiiW Properties
have had dominion over us : but by thee only \ \ 0f this Repentance ; by wnich the
to/// we make mention of thy name. And it is Truth and Sincerity ofit may be difcerned -, and
certain, that the Term to which we return in the Falfehood of a Vain and Hypocritical Rt^n-
Repentance, is as indifpenfibly necefTary to be tance of many may be difcovered And this is
God alone, as that from which we turn, is Sin : fet forth with refpect to both the Terms which
And hence tor Men to pretend that they have belong to it ; or Sm which is turned from, and
left oft theie and thofe fintul Courfes which God, who is turned to : And theConfideration cf
they formerly purfued, is always a vain Pre- both thefe, will help to give us more clear light
tence to their having favingly Repented : Not into theAtar* of th\sgreat Work which is wro't
mueed can a Man be truely faid to be turned inthe Converfion of a Sinner. We may then pro
from Sin, except he in it have returned to God. ceed to take an Account of each of thefe fe vera Ily :
It is a thing frequent for Men to turn away £i.] IN refpect of the Term from which he
fromy^Sms, which they formerly purfued turns * we are told, that he dcth it with Grief
with greateft eagernefs, by an outward Rejor- at, and Hatred oj his Sin. And under thefe
nation, and a feeming Indignation h but it is two are comprehended Syne chdochu ally all
not unto God but unto fome other Sin, which thofe things which are Ingredients into and do
they can with more eafe and quietnefs Profe- conftitute this turning from Sin. And'here let
cute : 5 and coufequently they do not return to us obferve, that as the whole Man is engaged
the Service of God, but ftill remain under the in this Repentance, both Soul and Body ? and
Power Sc Command of Sm , for this reafon we it is both Original and Atlual Sin, which is
have God complaining of this as an Hypocriti- thus departed from h fo there are two things
cal Repentance becaufe tho' they turned, yet wherein this turning,^ it be real and in good
it was not to Him, Hof 7. 16. They return, earneft, ) will make difcovery cf themfelves,
but not to the mofl H,gb. And elfewhere. He viz. In regard of the inward tnnciples in the
Chargeth 1 them for traverfing their ways, Jer. Man 5 and with refpect to the Prat? tee upon
::. 23. V\hich Word figmfies >///>£, ^w^/^, thefe Principles : Which may therefore le fe-
turmng lometimes this way, fometimes that : verally touched on, (t>
8ox tenures upon the Queft. LXXXVIl.
(r.) IN regard of the inward Principles that hence we read. Pfal. 31.9,10. Zech. i2.ro,u-
are in the Man. And here confider, that all They jhall tnc urn, as one moumctb for his only
his Separating Affections do ltand engaged in fen. He is grieved that he mould ever Cort-
this turning from Sin. In Man confidered as fent to it ; P/al.3%.18. Yea, the preience and
a Reafonable Creature, we obferve a Rational in-being or OnginalSln, makes him cry as,Rom.
Soul, as well as a Body and Senfes 1 And in 7. 24. 0 wretched man that I am, who Jhall de-
this we find Intellethal and Moral Powers, by liver me from the body of this death ! And it is
which he is enabled to perform thofe human a God/ySovrow 5 for there is one that isWorld-
Actions which belong to his fpecifick Nature : ly, which worketb Death, 2 Cor. 7. to. That
An Underftanding by which he judgeth what therefore which embitters it to him, is the
is right or wrong, good or evil, eligible difcovery which God hath made him, and
or refufable by him: A Will by winch powerfully convinced him of,that it is a brut-
he is able for Election or Rejection of an tifh vile thing ; and that which is difpleaiing
Object fet before him, according to the belt and dilhonourable to God: Hence that in,
Verdict of the Practical Underltanding : And Pfal. 71.4. Againft thee, thee only have I finned,
Affettions, by which the Will purfues it's E- and done this evil in thy fight : that thou might eft
lections,in it's Imperate Actions,and improve be juflifed when tboufpcakefl, and be clear wbth
the whole Man in the Execution of them, tbcujudgefl. Sin it felf is made exceeding Jin-
Hence all thefe Powers are employed about, ful to him, Rom. 7. 13.
and have their influence into Repentance, and 2. HE is filled with a Cordial Hatred of it-
are fir ftly confiderable in it, becaufe the Sin- David therefore could fay, Pfal. n^. 104. I
cerity ofir, is primarily to be judged of by hate every fa IJ e way. It is aPropeity of every*
thefe, The Underftanding applies it felf to Natural Man, that he Loves Iniquity, that it
fearch, and upon it finds and refolves, that is as dear to him as Life ; he can as willing-
Sin (hall no longer be hugged by him, but ly cut oft his right hand, zndpluck out his right
utterly abandoned. And this Confideration eye, as part with his Lufts. Men are faid to
and Refolution, is declared to be the leading he glued to their Idols-, and it is this Love
ftep to the Man's turning away from it $ as that is the Cement, Hof. 4. 17. But in Re-
we are told in, EZek. 18. 28. Becaufe be confi- pentance this Love is turned into Hatred :The
dcreth, and turnetb away from alibis tranfgrefji- Spirit kills the endearednefs of the Heart to
ons that he bath committed, be fhallfurely live, it, makes him to look upon it as vile & abo-
and not die. And the Affettions are hereupon minable : The fenfe of his own Corruption
moved and engaged toprofecute this Refolu- makes him to abhot himfelf upon the Act of
tion ; and fo the Heart or inward Man is it, Job, 16. 6. This therefore God promi-
turned, and the whole Soul is fet right. This feth to do for his People, when he gives them
therefore is in the firft place to be enquired Repentance, Ezek. 36. 31. Then Jhall ye re-
after. Now becaufe there are Objefts that member your own evil way s, and your doings that
are Good 8t Eu/Vfet before the MsLn,one where-, were not good, andftjall lotbe your/elves in your
of is to be Chofen and Profecuted, the other own fight, for your iniquities, and for your abo-
to be rejected and abandoned : God hath for minations. Now Hatred is the Primitive f;pa-
that reafon put Ajfefticns into Men, that are rating Affection : As therefore whenhe Loved
fuited to both thefe ; and by the Exertion of Sin, that carried him infatiably in purfuit of
thefe,he hath a difcovery of the Verdict of his it; fo this Hatred doth as naturally carry him
Understanding, and the determination of his away from it-, he cannot endure the Pre-
Wtll -, and this is to be confidered, not only fence of it, and is fet irreconcilably againft
in regard of Rational Actions, in the prudent it : Nor can be ever known to entertain kind-
Management of his temporary Affairs ; but ly thoughts of it as long as he lives 3 fo far
more peculiarly in his Moral and Gracious as this Grace is Active in him.
Actions, with refpect to Sin and Holinefs. So 3. HE is filled with confounding Shame, by
that in his turning from Sin, his feparating reafon of hisSin. Itisan unhappy Property
Affections are nextly improved 8t employed, of reigning Sin, that it makes the Sinner to
And thofe which are efpecially concerned glory in it: Hencethat, Phil.3.19. Whajegh-
here, are thefe, ry is their fhame. When they have committed
1. HE is affected with zGodly Sorrow for it. Lewdnefs, they think they have done forne-
Godly Sorrow is therefore faid to be unto Re- thing worth Boniting of: Hence we havefuch
pentance, 2 Cor. 7. 10. Sorrow is oppofite to Complaintsmadeon this account.//^ Q.SiJer
Joy ; as by that we embrace and take Satis- 6.1$. Were they afhamed when they had comma -
faction in an Object; fo by this wc are wean- ted abomination ? nay, they were not at all afhamed,
ed from it, and it is rnada diftafteful to us 3 neither could they bluft?. But in the Production
It is the folly afcribed to Sinners, that they ot this Repentance, the Soul is filled with
rejoice in Evil h and whilft they do fo, they fhame3and covered withConfulion,and he can
will not part with it: But wl; en a Man is at- not tell how to lock up: This is very genui;
fected with Sorrow for it, he is now made for what elfe is fhame, but a depreihon of S pi-
willing to have no mote to do with it. And rit,anfingfrom aninwardSenfeofthe bafenefs
this Sorrow is fet forth by Mourning for it, of the thing, and Reproach which the Man
as a thing that is become bitter to him, and hath brought upon himfelf by it? And where
he bears it as a burden infupportable 5 and thatApprehenfion is deeply fixed, it will have
Queft. LXXXVII. ^ffembly's Qtechtjm. 803
this Operation on the Affections : Thus it was evident ? And this is that which God expeds
with him, Lzra o. 6. And f aid, 0 my God, I am and waits for, in order to his manifesting
nfbamed, andblnjh tolijt up my face to thee, my himfelf reconciled to them \ as, Lev. 26. 40.
(Jod : jor our iniquities are increafed over our If they Jh a 11 conjefs their iniquity , and the mi-
headland our trejpafs ts grown up unto the bea- quity oj their fathers, with their trefpafs ttbieh
vens. And with the Publican, Lu/c. 18. 3. they trefpojjed againfi me,and tlat afo they have
This then is a thing ever infeparable from walked contrary unto me.
that Repentance which is of the right ftamp. 2. BY a practical Forfaking of it. This
4. HE is affected with a longing infatiable therefore and the former are put together in
defire to be rid of Sin : Or rather an unappea- thepromife of Mercy 5 Prov. 28. 13. He that
Jable averfation from it. For, Defire, in pro- covereth his fins, JJiall not pro/per ; but whofc
priety of Speech, is a craving after the enjoy- confejjeth and jorfaketh them (hall have mercy,
ment of an anient good; the contrary to And except this follows the former, the Con-
which is that under prefent confideration : feffion will be an airy and empty thing. The
tho' improperly it may be called a defire,tho' Confefllons of true Repentance, are not a dif-
not after the thing,but of getting away from burdening our felves of trouble, that we may
it, as that which is to him an infupportabie with the more eafe and freedom, return to
burden, and he bears the prefence of it very our Confeffion of Sin: This is the moft grofs
impatiently; as he complains, Pfal. 38.4. And Hypocrify, or rather a very high degree of
this is by fome termed, Fuga, a flight; and Profanefs, and a witnefs that our hearts are
when it is afcribed to the Affections, it is a not right. In Repentance, the league is bro-
derivative from Hatred, and creates a weari- ken between the Man and his Sin ; and that
nefs in the Soul,and makes him to cry out as, includes a firm refolution, to have nothing
Jer. 4. 31. Wo is me now, jor my foul is weari- more to do with it : And this is the Natural
ed, becaufe of murderers. He pants for refcue, Operation of that hatred of it, which is en-
and looks out with fighing ; Oh / when fhall kindled in him by the Sanclifying Spirit:
the time come, when Sin fhall no more be Nor can that Man fiacerely fay that he abhors
prefent with me / it, if he doth not relinquifh it,and avoid it as
(2) IN refpedt of his PraBice upon thefe a Toad or Serpent : This alfo will be the pro-
Principles. For tho' the foundation of true duct of fhame, if it be indeed Sin it felf that
Repentance is Laid in the Soul, and the firlt he is afhamed of, and not fome other thing,
ftirringsand movings of it are in the Affect i- By thefe Affections thus influenced, we come
ons-,yet, if it be right, it doth not reft there, to be dead to Sin : And the Apoftle offers
but proceed farther.TheAffections are the feet that pungent Q.ueftion,Rom. 6. 2. How Shall we
of the Soul, and when they are moved, they that are dead to fin, live any longer therein ?
will move the whole Man, according to the 3. BY" maintaining of a refolute Warfare a-
imprelfion that is made upon them: And this gainft ir, with utmoft endeavours toMortify
is the proper end & ufe for which they were the Lults of it. Repentaoce is a Grace of
put into the Man, and would without this be San&ification, and is therefore imperfect at
in vain. And it is certain, that if the Heart firlf, and in that regard it is progreilive, and
be changed, the whole Man is fo ;for in the confequently to be practifed as long as we
work of Sanctification, the whole Man is live. Nor is it enough to abftain from tlje
wrought upon,Soul,Spirit& Body are turned; Alls of Sin, but to feek and endeavour the
and all old things are done away, 2 Cor. 5. 17. Death of the very root of it. An Hypocrite
And where this new Heart is given, it will may do the Former,and take much pains in it;
indubitably be followed with a new Life ; but a fincere Penitent will be deeply concer-
and the things wherein this difcovers it felf, ned for the latter. Original Sin will abide
are mainly thefe, on us here, and we are to have no peace with
1. BY a free and hearty Confeffion of his it, nor confent to any truce, but maintain
Sin. And this,tho' not always to Men, in re- War with it till Death ; and this is evermore
gard of fome particular Sins ; yet always to a difpofition put into us by Repentance: This
God, whofeLaw is broken, and whofe Name therefore is commanded, Col. 5. y. Mortijy
is difhonoured by it. This is always a proper therefore your members which are upon the earth %
adjundof true Repentance, and it waits upon fornication, unclcannefs, inordinate affeclion,
it ; fo that he who upon Conviction of Sin, evil concup'fcence, and covetoufnefs, which is
doth not freely Confefs it to God and bewail idolatry. And by this we are always turning
it before Him, hath fufficient reafon to fear from Sin : And this is not done by the nieer
that he never repented of it. The very bur- fuppreflion of the Acts of'Sin, but by feeking
den which his Confctence is diftreiTed with, the Life of it ; and he who Repents indeed,
by reafon of it, will make him to feek relief, will do fo.
by an ingenuous acknowledgement of it : and 4. BY a careful Avoidance of the Intice-
this is one difcovery of our being weary of it, ments to theComrniflion of Sin. Impenitent
and earned defire of being delivered from it •, Sinners (hew the refpecls they have for Sin,
and it is a fpirit of Impenitence that keeps by the endeavours they ufe to make provjfion
Sinners From this Confeffion, If Ephraim re- for the gratification of their craving Luffs ;
pents, he bemoans himfelf, Jer. qr. 18. And but where there is rrue Repentance wrought
what is it that he bewails, but fiis Sin, as is in any, they will as carefully endeavour to
wllh-
8o^ LSures upon the Quell. LXXXVII-
withdraw fewel from them,and aroid any thing (%>) HENCE in Repentance, bur cbfing Af
which they know will nouriih Concupifcence ftltons do carry us forth to God, and His re-
in them ; according to that counfel given in, veiled Will. We obferved that the Ufc offfrefe
Rom. 13. ult. Make not provijion for the flcjh, is.to unite us to our Object •, and becaufe in this,
to fulfil the lufls thereof. They will fhun vain God is our Object, as He is our fupream Lord,
Company, and all Opportunities of Temptation we do by it clofe with Him, by a voluntary
to Lewdnefs, avoid Intemperance, and all im- Subjection to Him ; and this mult be according
moderate Ufe of the Creature-, turn away their to His revealed Will, which is made known
Eyes from fuch Objects, as Experience hath to us,as the Rule of our Obedience,D**/ 29.29.
told them, have been fnares and traps to en- AND here,
tangle them in Mifchief ; and whatibever of 1. WE Love God and His Laws. As the
like Nature. Natural Man hates God, fo he difcovers it by
[2.J IN refpect of theTerm/0W&if& he turns; being a lump of Enmity againft the Law,
which we are told is G 0 D. And this we have which renders him incapable, whilft fo, of pay-
obferved hath refpect to Him confidered as- He ing Him true Obedience, Rom. 8. 7, 8. Before
is our Lord and Lawgiver, which is that which he was full of Prejudice againft God by reafon
puts a difference, between Faith 8c Repentance, of the Command ; but now it is his Delight,
in refpect of this Object 5 both whereof do ul- and his Love to the Precept : Love is the root
timately determine upon Gf d. Now the ^«tf- of Obedience ; for which reafon it is called Love,
liacation of this is briefly expreifed in our Cute- 2 Tim. I. 13. And we are told on this Ac-
cbifm, in thefe words,That it is w.hfullPurpofe count, Rom. 13. ic. Love worketh no ill to his
of, and endeavour after New Obedience ; but I neighbour, therefore love is the fulfilling of the
mall EfTay a little to dilate on this matter : We law. Now in Repentance this Love is kindled
may therefore take this diftinct and fummary and rendred inexpreilibly great : Hence that
Account of it ; in, Pfal. 119. 97. 0 how love I thy law! it is my
(1.) TEIAT in Repentance we turn to God meditation all the day. We difcern by this new
as He is our h(i End. God hath revealed Him- Light, fuch hidden things in the Law of God,
felf to us in His Word, as He is the firfi Caufe that endear it to us ; and for it, we Love Him
of all Good to us, and as He is the faft End to who is the Author of it ; and we are made to
whom we ought to Confecrate our felves and give it that Encomium, Rom. 7.12. The law is
our whole Life : As therefore in the former of voly* and jufl, and good.
thefe refptcts He is the Object of our Faith, 2. OUR Joy or Delight acquiefcetb in Him
fo in the latter He is of our Repentance : As an^ in His Law. Joy is a derivative from Love?
we were made dependent Creatures, and our and implies the Satisfaction that we take in the
whole BlefTednefs muft derive from God, fo Object, when it is enjoyed ; The natural Man
ought wetotruft in Him ; and as we were fub- is void of this Joy, he cannot rejoyce in the
ordinate Beings, we owed our felves and all Lord, and His Commands are grievous to him -,
our Powers to Him that bellowed them upon whereas in Repentance this Affection is turned;
us, and fo we ou^ht to employ them ;on which & from the Satisfaction that it was won't to take
account He is our Lord and Lawgiver: Hence in Sin, it Delights it felf in doing the Will of
both- of thefe go together, Ifa. 33. 22. For the God : And that Service which was before a
Lord is our judge, the Lord is our lawgiver. Burden, is now a Recreation to him *, it
(2.) HENCE that which ourRepentance leads was by this that the Pfalmift was enabled to
us dircttly unto, is New-Obedience. As Man's put that Encomium upon the Law of God ;
great End was to glorify God by an actual Con- Pfal. 19. 10. More to be defired are they than
formity to His revealed: Will, which was his gold ; yea, than much fine gold : fweeter alfo
reafonable Service-, fo Man being fallen from than bony and the bony comb. It makes us to
this End of his by Sin,muft recover it again by belike Chrift in our meafure, who faith of
Repentance -, hence it is caWedRepentance from Himfelf, Pfal. 40. 8. / chlight to do thy will, 0
dead Works, Heb. 6. 2. And confequently the my God : yea, thy law is within my heart.
Term to which it leads muft be Obedience ; for 3- WE are not aflmmed of , but count it our Ho--
fo only can fallen Man reach his laft End ; nour, to own our felves to be His Servants, and
Pfal. 119. 5" 9. I thought on my ways, and turned pay Obedience to His Commands. It is the un-
my feet unto thy tejiimonies. It is therefore happy Difpofitiou of Sinners, that they count
called New Obedience, cither becaufe we are it a Reproach to ftand up for God, and own
ane w reftored to it after our Revolt from God, Him for their Lord, when the World Reproach
and turning to lying Vanities, by this Reno- them for it : Hence that, Mark 8. 38. iVhofo-
vation ; or becaufe the Obedience it felf is of a ever therefore fball be ajbamed of me, and of my
New Stamp ; the former being Legal, whereas words, in this adulterous and finful generation,
this is Evangelical-. The Old Covenant requiring cf him alfo fhall the Son of man be afhamed when
perfect Perfonal Obedience as the Condition of he cometh in the glory of his Father, with the holy
BlefTednefs ; but in the New Covenant fincere angels. But Repentance puts another Refent-
Obedience is accepted in teftimony of our Gra- ment into the Man ; David could fay,Pfal. 119.
titude to God : And the former was to be per- 6. Then fhall I not be afhamed, when I have re-
formed in our own Strength •, but this by new fpeft unto all thy commandments. And Paul,
Strength derived from Christ : Hence that, Rom. i. 16. I am not afijamed of the go f pel of
Phil. 413. lean do all things thro' Cbriti which cbriji. It will make us to count our Glory to
lircngthncth me. be
Queft. LXXXVlI. <Jiflmbly\ Gatabifm.
be called His Servants, and our Honour, if we chufe, take one and neglect another 5 but he
ibffer Ignominy from -Men, for His fake, Ails puts himfelf entirely under the unbolt Law c-f
5. 40. God, and none of His Commandments are
4. 0 U R Drfires are pr eft in longing after grievous to him : And tho' remaining Flcfh re-
Strength or Ability toferve Him. Such is the lu&s and gives him Moleftation 5 yet the Grace
Opinion we have of God and His Service, that which is put into him pronounceth of them alh
the fenfe of our Infirmity or little Strength to that they are holy, Jufl 8c Good.
perform it with that Vigoiir and Life which we 2. IT \$ Unrepeatable. Repentance is one
ought, makes our Souls to break forth in Cra- of the Gifts of God which are without Repeii-
ving after more : No Service we do pleafeth tance : True Repentance is fuch a Change in
us, becaufe of our fhort-coming ; nor mail we the Man, from which he never more Changeth
ever be at reft in our Cravings, till we come his Mind, but abides by it 5 hence called, Re-
to Angelical Perfection : Herein therefore did pentance unto jalvaiioni not to be repented of \
the Apoftle teftify hisRepentance,in his reach- 2 Cor. 7. 10. That Man who repents of his
ing after this Perfection, Phil. 3. 13, 14. Repentance, never Repented aright, but it was
(4.; HEREUPON we are brought to take only Feignedly : He that fincefely turns from
up a full Purpofe to Obey him. Before, we were his Sin, bids it an everlafting Farcwel -, it is a
refolutely fet to withftand Him, and refufe to Divorce never to be revoked : We are there-
take His Yoke upon us; we are determined in fore toldhow it is, Hof 14. 8. What have I to
this, that we will be for Him, and for no other, do anymore with idols 7 And when he gives
( If a. 26. 1?. ) and is this free Choice which himfelfup to God and His Service, it is not ior
he makes of the way of Holinefs, unto which Time, but Perpetuity, never, to go back from
he binds himfelf with the ftrongeftObligations : Him, Pfal. 86. 1 8. It is the Spirit of God who
And this proceeds from the Election of the works thofe Purpofes in the Heart, and fo fix-
Will, having received the Reports of the Pratt i- eth them, that they ihall never be totally loft :
cal Underftanding which recommended this to And if at any time they becorrie weakened
him i Pfal. 119. 30. / have cbojert the way of thro' Temptation, they {hall be afrefh renew-
truth. And in this Choice we confirm our ed and profecuted.
Purpofe with ftrongeft Engagements : Hence AND thus have we taken a brief Account
that, Pfal. 119. 106. I have /worn, and 1 will of the true Repentance, which is recommended
perform it, that I will keep thy righteous judg- to us in the Covenant of Grace -, and which is
ments. And now the Vows of God are upon a needfkry Medium to our efcaping God's Wrath:
him, and the great Care which he is concerned and Curfe, and obtaining of the Salvation whicli
in, is to perform this Oath of his. is fet before us in the Gofpel.
Hence, Use. LET this then put us upon the Trial
(<y.) WE ate now put upon it, to Ufe our of our /elves, in regard of the Hope we have
utm^fi Indufiry in the Profeeution of this Purple, of being Saved. Every one that Lives under
For if we make Vows to God, and neglect to the Gofpel, and hath any refentments of his
pay them, we betray our grofs Hypocrify } but Mifery by Nature, by reafon of the Wrath that
Converting Grace is a Principle in us, which is cut againft him, would fain obtain, and bear
will prompt us to Fidelity in our beft Endea- himfelfup upon an Hope that it fhall go well
vours to fulfill our Covenant-Engagements. It with him for ever : But it is a matter of Infinite
is true, There are and will be, the remains of Moment, that we be not miftaken in this, and
gin in us, notwithftanding this great turn that our Hope mould, like that of the Hypocrite, be
hath been wrought, fo that we cannot do what cut off, and prove as a Spider's Web. Let us
we fain would, Rom. 7. 19. For the good that I then be careful, as to prove our Faith that it
would, I do not : but the evil that I would not, be not Prefumption, but the Faith of God's E-
iftat I do. Gal. 5. 17. All therefore that we lect ; fo that we be not deceived in this,' let
do on this Account will be with Wreftling and us examine our felves about our Repentance*
Scuffling, and many Flaws in our Obedience : whether it be unto L//<?,and not that which will
However this Principle, fo put into us, will be found falfe 8c deftru&ive. Let us then re-
have it's Operations', and engage us to ufe our member, that as without Repentance there is no
utraoS: Vigour in ferving ol God, by a Confor- Salvation, but we muft Perifh *, fo it muft be a
mity to his revealed Will, and in ftrengthning Repentance not to be repented of-, left with .4-
and fortifying all the Graces beftowed upon us, hdb & fudas,vje Perifh for all ; And to that end,
unto a more lively and fteady Profecution. bring it to the Teft of the Characteriftical Notes
(6.) THERE are two Qualities, that do ever- which have been laid down about it in the Pre-
move adhere to this Purpofe & Endeavour, where- mifes. And that we be not impofed on, in this
by ifs Sincerity difcovers it felf. our fearch, Letusdiftrufting our fehres, apply
I. If is Univcrfal. As in turning from our felves to the Heart- fearching God, and lay
Sin, there is an Univerfal'uy, it being from all our felves open before Him,withafincere offer
Sin, ( Pfal. 119. 104. ; and if there be one Sin of his Supplication, Pfal. 2 39. 23,24. Search me^
that keeps the throne, the Man is not turned, O God, and know my heart: try me, and know my
and all other turnings are Hypocritical ; fo in thoughts. Andfee if there beany wicked way in
this turning to God, in refpect of Obedience, me, and lead me in the way everlafting,
all the Commands are without Exception em- _„„_ „_____—
braced, Pfal. 119,6. He doth not pick and
' Fffff SliRMO^
8g6 LeHures upon the Quell. LXXX VIII-
S E R M O N CCXXUL
Question LXXXVIIL are therefore Pfitive Infiitutions, the force
and obligation whereof, depends upon hisSo-
Q^^^H AT are the outward and ordi- vereign Will. Hence the great Argument
TT/l^ nary means, whereby Chrifi com- which he ufeth to put a force upon thefe
•8| ^ #» municateth to us the benefits of Precepts to bind us to Obedience, is, I am the
*&WW$fa Redemption } ^or(^ S wn'lch leaves us no room to difpute
r them.
Answer. 2* ^^ ^ole Torce and Tfficacy of thefe
Means entirely depends on Him, and the mighty
THE outward and ordinary means, Operation of his Spirit. That the Means of
whereby Chrift communicatee to us the ^^em fel^ > d<> no^annot produce this
K»»»£». iv> j w r\ a- „o errect, is very evident both from Scripture and
b.nelits of Redempaon,are his Ordinances, Experience/ That they do not, there needs
especially the Word, Sacraments & Prayer ^ no more t0 demonltrate,than what is obvious
all which are made effectual to the Elect to daily obfervation, if we will not fhut our
for Salvation. Eyes; and as we are told in the word of God,
fo we may fee it in the courfe of hisProvi-
UNDER the two former Queftions, we dence, That the fame Means which are to
took an account of the two great Con- fome a Savour of Life, prove to others aSa-
ditions, on which Salvation is offered to Sin- vour of Death, 2 Cor. 2. 15, j6. And we are
ners, in the Covenant of Grace : Which, tho' told, That God fometimes fends the rnoft
God alone can work in Sinful Men, yet we are powerful Means to Men in Judgment -, as is
allured that without them,none can be Saved; wofully intimated in that Commifiion, Ifai.6.
and that if ever he brings any to obtain Eter- 9, 10. And heJaid,Go, andtell this people, Hear
nai Life, he will do it in this way: So that ye indeed,but underflandnot ; and fee ye indeed ,
uniefs thefe be wrought in us, we are allured but perceive not. Make the heart of this people
that we are not in a ftate of Grace, nor can fat, and make their ears heavy, and fhut their
iiave any grounded. expectation to efcape the eyes : deft they fee withtheir eyes, and hear with
Wrath to come, uniefs we obtain them. We their ears, and underjiand with their heart, and
have now before us, a general account of the convert and be healed. And that they cannot
courfe which God takes in order to his work- do it of themfelves is no lefs manifelt, if we
ing of thefe Graces in us,whereby we may be confider,That the Means are all of them mor-
brought to the actual enjoyment of the happy al &: fwafive, which mult needs have a Sub-
fruits, which Christ, by his Redemption, ject capable to receive the impreffion of them,
hath purchafed for all His. And that we if ever they' become effectual ; whereasthe
may take a right account of the Subject we Natural Man is not fo,but muft have a mighty
are upon, a few things may be obferved,under Change wrought in him, to put this next ca-
two heads. pacity into him : and this properly belongs to
Firft. IT is here fuppofed that God works the powerful Grace of God 5 for which reafon
the Grace in us, by which we are brought to par- it is compared to a Creation, and a Refurrecti-
take in Chrift" s benefits, by the ufe of Means, on, which are works that none but God can
And there is nothing more fully afterted in produce : And hence we have that folemn re-
the Scriptures than this, that thefe Graces mark made by Mofes, Deut.29. 3, 4. Thegreat
muft be wrought in us by God,if ever we par- temptations which thine eyes have feen, the figns
take in them ; for they are beyond our power and thofe great miracles i Tet the Lord lath not
to produce them in ourfelves 5 and it is cer- given youan heart to perceive, and eyes to fee,
tain that no meer Creature can do it in and for and ears to hear, unto this day.
us. Hence that, Jon. 1. 13. Which were born, 3. THAT in PajJiveConverfion, the Spirit of
not of blood, nor of the will of theflefh,nor of the God worketh Immediately. For thos He applies
will of man, but of God. But if he be asked, His Grace together with the difpenfation of
Why God makes ufe of the means in the or- the moral Means, yet the Means themfelves
' der of producing this Effect? tho' it befuffi- do nothing in the production of the New
cient to fay, That it hath fo feemed good to Principle of Regeneration in the Man, but the
Him who is infinitely Wife,andisnot accoun- Spirit alone doth it ; tho'in thedrawingfortb,
table to us •, yet there may be fome account of this Principle and Power into Aft, He ap-
taken of it. And that, plies the Means, and makes them Inftrumen-
C 1.] Negatively, A' OT becaufe he cannot do tal therein. For tho' it be a truth, that the
it without them. There is no neceffity lying Spirit acts together with the Word, in Paflive
upon Him thus to do, as will be evident to us, Converlion, Jam. 1. 18. Yet it iscertain,that
if we confider, whilft he offers the Word to Men, and bv
1. THAT the Means themfelves ufed by Moral Argument preffeth it on them, there is
Him are Arbitrary. He ufeth his own liberty his preventing Grace which comes in,and pro-
ia the chufing and appointing of them : they ducetfuhe Habit by acreating-wo'rk,by which.
He
Qiieft. LXXXVIII. tAfJemblfs Catecbijm, 807
He puts a power into us, to receive thofe irri- are to pafs to the Mind, and be improved by the
premons favingly. Rational and Moral Powers of the Soul ; and
[2.] Pofltively, or Affirmatively ; THIS way the principal of thefe Senfes,is that of Bearing^
of God's treating Men, is exceedingly accommo- as, Rom. 10. 17. And for that reafon it is vul-
dated to the Nature of Man , with whom God garly called the Senfe of Difcipline •, and in the
treats in the New Covenant. Man is a reafo- outward application of thefe Means, God is
liable -Creature, or a caufe by Counfel •, as wont to make ufe of the Miniflry7 or Injlru-
therefore God treated with him in the firft Co- mentality of Men, to whom He commits the
venant as fuch a Creature, in which he offered Difpenfation of them •, as, 2 Cor. $.19. And
him Life upon Terms 5 fo he doth in the New- hath committed unto us the word of reconciliation.
Covenant,as theGofpel every where informs us. And thefe coniidered by themfelves are meerly
Now in the Management of this Treaty,God is Moral h and can no further attain the End of
pleafed to open the Terms of this Covenant to them, than as God pleafeth to fet in with them,
•him, and urge upon him the way in which he according to, 1 Cor. 3. 6. I have planted, Apol-
may be Saved, and the Motives fuited to con- los watered : but God gave the increjfe.
vince him of his Neceility, and direct him in (2) THEY are the ordinary Means: And
the way of it : And for this, Means are moffc there are Three things more especially indigi-
properly adapted i and the very nature of the tatedtousin this -,
Gofpel is fuch, as aptly fuits hereunto. And I. THAT tho' Man is obliged to the Ufe
tho' theEfficacy depends on him,yet the Means of thefe, yet God is not limited to them. They
adapted to the End in their order, and that are made Necelfary for us by the Neceffity of
agreeably to the Infinite "Wifdom of God, who the Precept -, fo that we have no ground to.ex-
doth all things according to Counfel : For tho1 peel thefe Benefits but in the Ufe of them :
God is Sovereign in His Appointments, yetall Hence fuch as enjoy the Privilege of having
His Woiks are in Wifdom -, and hereby Men thefe Means, yet do not apply themfelves to
that flight and defpife the Means, are rendered them, butdefpife and neglect them, do put a-
inexcufable, becaufe the Offers made to them, way Salvation from them, and judge them-
weremoft highly Rational. And it is certain, felves unworthy of Eternal Life, AUs 13.46.
that there is not only requifite ordinarily tne But God hath no where faid absolutely, that
habits of Grace in the Heart, but the exer- He will not drawMen to Him,but by thefe out-
cife of them in the Life, to which Men mud be wird Means ; fo that neither is His Power nor
drawn by thefe Media fet home upon them : His Sovereignty limited on this account.
For tho' in Fofjive Converftm the Hibits only 2. THAT there are the extraordinary Ways,
are infufed, whereby the Powers in the Man in which God doth fometimes Convert Sinners
are renewed -, yetin Active Converfion there is to Christ. Not only doth He referve His
a voluntary exerting of thefe renewed Powers, Liberty to himfelf, but when He pleafeth, He
to which the Means moft genuinely ferve. doth actually make ufe of it. There are the
Secondly, WE are to obferve, That here are Immediate Revelations of Himfelf to Men, of
two Epithets put upon thefe Means,which ferve which the Scripture gives us the Account , by
to point us to aright Apprehenflon of the Sub- which He reveals Christ to, and in xhem 5
jeft now under Confideration, viz. They are the and how many have fo been acquainted with
outvoard&nd. they are the ordinary Means : Both the way of Peace, it is not for us to determine,
of which requires a little of our Confideration. becaufe it depends on His own Pleafure : Doubt-
(r.) THEY are the outward Means -.Thefe lefs Abraham's Call from Idolatrous Nahor was
are fo called to difference them from the inward of this Nature •, and we have reafon to think,
Applications of His Spirit to the Hearts and that the Wife Men that came from the Eaft, by
Confciences of Men : which tho' He is wont to the direction oftheStar,were thus drawn •, and
do in and with the other, and without which we are certain that Pauls Converfion at firft be-
they cannot be made effectual ; yet they are gan by an extraordinary Apparition of Christ
feparable, and Men may enjoy the former, and to him from Heaven, Alls 9. beg.
yet never experience the efficacy of the latter : 3. THAT God feldom proceeds in any other
Thefe therefore may in afenfebe called in- way but this, for the Converfion of Sinners.
ward Means for tho' they proceed from the Things are not only faid to be Extraordinary,
Spirit himfelf} yet in it He ufeth the other by when they exceed the Ordinary Courfe of the
bringing themto the Minds of Men,and caufing Powersof Nature, for fo is every Converfion ;
of them to ponder on them. And tho5 they are but alfo when they ate done but feldom : And
not always effectual to their Converfion, yet in this regard it is aTruth here ^ for which reafon
they are improved to difpofe 8c prepare them, we find it laid down in the Word of God, as a
who are God's Elect -, viz. The touches on the Rule (Jniverfal: Hence that of the Apoftle,
Hearts which leave Conviction on them,create 2 Cor. 4. 3. If our Gofpel be hid, it is hid to
Fears and Terrors in them, and put them upon them that are loft And, Rom 10. 14, 1 5. And
Enquiry i becaufe without this inward Opera- fuch Expreffions muft needs infer, that when-
tion, the outward Means make no Impreiiions, foever there is any Converfion wrought in any
but are as Water f pi It upon a Rock. Now thefe other way, it is a. thing rare and admirable.
are called Outward, becaufe they are nextly ap- WE may now proceed to a more particular
plied to the outward Man, and are to be enter- Confideration of thefe Means, in which Account
tained and let in by the Senfes,thro' which they is given usJVbat they are ; and, In what refpdl
F f f f f 2 they
1
o
08 L&ures upon the Queft. LXX Villi
tbey become, ferwceabte to make us to parti- gether with the Ordinances, whiqh it requires
cipate in the Benefits purchafed by Chrift for our Obedience to, many whereof are there re-
Men, corded.
HERE then two things ly before us to en- 3- CHRIST bath male no Prom'fe of Bicf-
quire into ^ viz. 1. What tbefe Means are I fmg to the Ordinances oj l Men -,but on the other
2. The Way in which they are made Ufeful for hand hath threat ned thofe th&tConjortn to them.
the Purpofe of them. How often therefore are Men Charged* with
I. W H AT tbeje Means are ; which are Sin, for reaching for Doctrines the Commands oj'
laid down. Merit and challenged His People, t^ required
[l.] Generally, THEY are the Ordinances tbefe things oj tbetr bands ? And He allures
of dud's appointment : His Ordinances. An them that the Worihip offered to Him in a pre-
Ordinance, according to the ufual acceptation tended Obedience, is altogether Vain \ Muttb.
of the Word, is, An lnjiitution or Appointment i?-9- And hence that Objurgation of the
ratified by lawful Authority, to be a Medium Apoftle, Col. 2.22,23. Men do not herein
for the obtaining fome End that is defigned by Serve God ; but Difhonour Him,aiid fo cannot
it ; And fo we are to underftand it here. It is ultimately expect a Bleiling on them, but a
of the Nature of an Ordinance,that it is a Law Curfe.
Enacted ; and fo it necefTarily infers that the [2.] THESE Ordinances are laid down in
Maker of it be veiled with a Jurisdiction im- particular 5 Specially the Word, Saoamims 8c
powering him to make fuch a Constitution , Prayer. Here they are ranked under TJiree
and that it be in the Wifdom of the Lawgiver Heads, which will come afterwards to be dif-
for the bringing about fome worthy Defign, and tinctly handled, both as to the Nature & Ufe-
be therefore accommodated thereto 5 and we fulnefs of them. Here only we may juft ob-
are acquainted that there are diverfe fuch Or- ferve, That they are introduced with the word
dinances, tho5 all of them are joyntly feryice- Specially •, which intimates that there is fome
able to the fame Purpofe. But thefe things other Ordinance of Chrift appointed,and made
will come under a diftinct Confederation in the ferviceable to this End. And here fome take
fequelj only here we are to obferve, the Limi- notice of the Ordinance of Dijcipline , or the
tat ion of them to the Author of them : They binding $c loofing, which Chrift hath Inftituted
are therefore called, His Ordinances, i. e. in His Church, which is not here enumerated,
Christ's, as appears from the ^jtefHon-, and becaufe it is not for conftant Practice, but only
this word is ufed exclufively, q. d. His, and Occafwnal, in cafe of Scandal^ and was not
no other : They are therefore called His, in op- nextly appointed for Converfion, by which on-
pofition to the Ordinances and Inftitutions of ly we are brought to have a Right to Chrift s
Men, and every other way and Medium that Benefits •, altho' it cannot be denied but that
is invented by them ; giving us to underftand this is fometimes BlelTed to the Converfion of
that no other Appointments but fuch as have fuch as were before Unconverted,
the Seal of His Authority to make them Au- II. WE come to confider, The "Way in
ttientical, can be proper Media to bring us to which they are made ufeful for the Purpofe of
participate in His Benefits •, and the reafon of them, expreffed in thofe words, All of ivbnb arc
this is very obvious, as will appear, if we made effectual to the Eletl for Salvation.
confider ; AND here we may obferve,
1. THAT all the Means have their abfo- 1. THE great Defign for the advancement
lute Dependance, for the Efficacy of ihem,upon whereof thefe Ordinances are appointed to be
His Blejfing them thereto. We have already Means, viz. Salvation. We are told, that
obferved, that the outward Means are in them- they are the Means of Communicating to us the
felves only Moral, and therefore can be no Benefits oj Redemption, Andhere weareacquain-
further Efficacious, than as the Divine Power ted, what is the upfhot and comprehension of
makes them fo : And it neceffarily follows, thefe Benefits, and that is Salvation-, andeve-
That if an Ordinance obtains it's end, thever- ryof thefe Benefits do comprehend iomething
tue of it muft needs derive from Chr ist, by in them, that contributes to the compleating of
His Spirit, who only can work that Change in that Salvation. Now Salvation in ^Theological
Sinners, by which they may be turned from Senfe includes in it,the Deliverance of a Sinner
the Power of Satan to God. from the State of Sin & Mifery into which he
2. HENCE our only Encouragement, to is fallen* which is the Condition of Mankind
make ufe of Ordinances, is, CbriJVs Prom if e of by Nature, (Epb. 2. 5. ) and the reftoring of
His Bleffing to thofe that rightly improve them, him to the Enjoyment oj true^ and in the end,
It belongs to Man as he is a reafonable Crea- of confummate Blejfednejs, which was the End
ture, to ufe Means for an End, and accordingly of Chrift's coming into the World, ( 1 Tim.
to be prompted to the ufing ofthera, by a 1.15.) and is tha,t which the Gofpelisappoint-
Profped that he hath of obtaining in this way. . ed to be the Inftrument of: For which reafon
Now there is requifite for this, not only that it hath that Encomium, Rom. 1. 16. The power
Chrift can give them this Succefs if He fees of God unto falvation. It was becaufe 'Man-
meet ^ but alfo that He will, if we fo ufe them', kind had undone hirnfelf, and God had a Pur-
And this depends on His free Pleafure, which pofe to manifeft His rich Grace in Saying of
requires that we have fuch a Promife : And for him,that He contrived a Way to bring it about,
this reafon the.Gofpel offers fuch Promifs to- and faw good toconftitute thefe Ordinances to
be
Queft. LXXX VI I L tJjJe.mblfs Catccbifm. g Q$>
be a Medium to be ufed by him, for the ac- vaft difference on this Account between fome
tompliihing of this Purpofe of His 3 and hence and others is very manifeft, as we have before
it isaiWed, t be G of pel of Salvation. obferved and proved : Iffome are Converted
2. THE Ufefulncfs and Service able nefs of by them, others are Hardened 5 and as .thefe
thefe J\ leans, they are Effectual; and they do grow better, the other grow worfe.
certainly prove fo in the Event, how Gon- 2. T H t R E muft be /owe Reajon of tbisdij-
te.mptible foever they feem to be to vain Men, ferent Efficacy upon thefe and tbefe. It cannot
who look upon them as foolifh and weak : Of rationally be afcribed to meer Cafualty h for this
the power and Prevalency whereof the Apo- would be to Deny the all-governingProvidence
(tie gives that Account, 2 Cor. lo. 4, $. For of God over the Affairs of the World, which is
the weapons of our warfare are not carnal, hut Atheijm : We muft therefore reduce it to fome
mighty thro' God, to the pulling down of ftrong Caufe, which determines this Matter ; which
hilds : Cafting down imaginations, and every high produceth this Efficacy in fome, and doth not
thing that exaltetb it J elf againji the knowledge doit in others : And we had need to be very
of G»Ai dnd bringing into captivity every tbo't Cautious in our determination of this, elfe we
to the obedience of Cbnft. By thefe are Sinners mail rob God of this Glory of His Grace which
awakened, convinced, terrified, humbled, con- doth eminently fhine forth in this ; for we are
verted j and by thefe are the Converted con- told, Eph. 2. 8. For by grace are ye faved thro
firmed, eftabliihed, and built up in their holy faith s and that not of your f elves : it is the gift
Faith, and wrought up to a Meernefs for the of God.
Inheritance of the Saints in Light. Hence we 3, THAT this cannot with re af on be ufti-
are told of the Ufefulnefs of the Scriptures for mately refolvedinto the Means tbemflvcs. For
this end, 2 Tim. 3. 16, 17. All Scripture is tho' it is true, that all are not favoured with
profitable for Dolirine, 8tc. And all the othsr the Means ^ and of thofe, that is awfully ob-
Ordinances do {hare in the fame Efficacy. fervable, Eph, 2. 1 2. At that time ye were with-
3. HOW thefe Means come to be fo Effect a- out Cbrift, being aliens from the common-wealth
al ; they are made fo. This intimates that the of Ifrael, and grangers from the covenants of
Efficacy of them is Dependent • and that they promfo, having no hope, and without God in the
cannot exert or produce it of and by themfelvesj world. But this difference is found among thofe
but muft be fo ufed by another : The Ordinan- that have the Means, who yet give a contrary
ces themfelves are Inftruments for the doing Entertainment to them : nor is it becaufe fome
of this Work, and are made ferviceable to the have more of the Means, and more skilful In-
Endofit-, but it is of the Nature ofanlnftm- Itruments of difpenfing them-, for this is feen
ment as fuch, that it wholly depends for it's in thofe that have the fame individual Means
Operation on the prime Agent : It lies frill, ex- allowed them. Cbrijl Himfelf, the beft Mini-
cept it be applied 5 it can do nothing, but as fter that ever Preached,found not the fame re-
he doth with it \ and whatfoeverYertue it hath ception from all ; and Paul a moft faithful
• . * f* * 1 1 /"* f* _*.! 3 * C 4.1 ,-.11 1 1 t> * ™ '
are in their Order Efficients, and deliberate A- Blafphemed, whilft others Believed 5 and the
gents ; yet in refpect of God who ufeth thern meaneft Inftruments have brought the moft
in this Work, they are but Inftruments : For Souls over to Chrift.
not only doth God make ufe of them in the 4. NEITHER can this be in the Sub jell to
Courfe of His Providence •, but alfo if their whom the Means are afforded. All are equally
"Work fucceed in this Affair, it is He alone that filled with the curfed root of Enmity and Op-
gives the Bleffing with their Endeavours ; He polition to the Glory of God, and impotency to
therefore who renders them thus Effectual, muft receive the fnftructions of Wifdom : And wnat-
be Christ Himfelf', and becaufe they are of foever Natural Tempers Men are of, yet this
His Chufing and Ordaining, needs muft they contributes nothing to it, becaufe they have no
obtain, and not fail. Let the Inftrument be Power in them to accept of Chrift, and Salva-
never fogood, yet every hand cannot Ufe it, tion by Him ; and we are allured, that the
fo as to do every Work with it, that it is capa- worft Natures, and moft refolute Gain-fayers
ble of being ferviceable to : Whereas, let the are wrought on, when the moft amiable Difpo-
Means be never fo contemptible, and the In- fltions are not moved ; as that ingenious Young
liniments never foimprobable,yet they fhall not Man, £9V. Matth. 10. And the rough jay lor,
fail of theSuccefs, when He comes to apply £?c. Alls 16.
them to fulfill His own Purpofe withal : And the 5. HENCE it muft needs terminate in the
lefs probability there feemed to be in the In- goodPleafureofGod, which is according to His
liniment, the more admirable will the Wif- ElcUion. It is He that puts the difference ;
dom and Power of the fupream Agent appear and His Sovereignty is herein difcovered:, to
to be. this therefore doth the Golpel determine the
4. »THE Subjcll in whom thefe Ordinances whole Matter : We are therefore told in, Rom.
are made thus effectual to Salvation, viz. The 9. 16. It is not of bun that willeth, nor of him
Elect. Here only obferve, that runneth, but of God that fiuwctb mercy.
1. THAT thefe Means are not thus EffeUual And he refolves it into that, Ver.i 8.. Therefore
in all thofe that do enjoy them. That there is a hath he mercy on whom he will have mercy, and.
whom
oio LeSures upon the Quelh LXXXIX*
vchomhcwill, Le burdeneth.And fo heexpreiTeth Use. i. WE hence learn, What a finguUr
it.Chap. 1 1-7- If rati bath not obtained that which Favour it isjo enjoy the Means of Grace. Thole
hefeekethfor 3 but the eletlion hath obtained it, that have them, are/tngularly Priv Hedged, a-
<ind the reft were blinded. Hence we are told, bove fuch as are without them, and that be-
A&s 13. 46. As many as were ordained to eter- caufe they are the appointed Media to Salva-
iial life, believed. There are fome whom God tion : We ought therefore to be exceeding
hath Ordained from Eternity to Salvation ; Thankful for them ; and count the Lines fai-
and thefe are found in the rubbifh of Man- len to us in pleafant places.
kind, equally involved in Guilt and Mifery -, Use 2. TO warn us to take heed, that
thefe are to be brought from a State of Sin we do not Defpife the Ordinances. What
and Mifery to a State of Salvation; and in tho' their Efficacy depends on Christ 5 yet
order to accomplifhing it, there are the as He hath appointed them to be Means, ' fo
Means laid out and prefcribed by God, which if we negleft them, and caft Contempt on
He made effectual to this End : He therefore them, we thereby put away Salvation,
who knows who are His, comes and affords Use 5, TAKE heed that we reft not or
His Influence with them to thefe, and to no rely upon Ordinances -, but wait on Him who
other •, and fo thefe being primarily for the is the Author of them, to give forth His In-
Elect, fake, they thus fully attain their De- fluence with them, that fo they may be effi-
iign. cacious Means of our Salvation.
u
SERMON CCXXIV.
Question LXXXlX. and fatisfy us in the ufefulhefs and fufficieficy
of them for this Purpofe And that which
4i^;% 0 W u the Word made effeSual firft lies before us, is the Word-, which is the
<8§ £7l* unto Salvation <? Principal, and therefore challenger h thefirft
*$ *•*$* Confideration ; for without it" We have no
f l?f ? Answer: Rule # Dire^lon how- to Uie the other to ad~
vantage ; for the Sacraments are appendages
THE Spirit of Godmakcth the Reading, t0£ and &*>" dePends on it, both for Dl-
, / 11 .1 n u- c fct, \\r a rechon and Encouragement,
but efpecia ly the Preachingof the Word, m ^ d * q£ ^ ^ ^
an effectual Means of convincing c\ con- der> ^ The s»*;W? fpokenof the W$rd 2
verting Sinners, and of building them up xile Author, or prime Efficient of this Benefit*
in Holinefs and Comfort, thro* Faith unto that derives thro' the Word,The Spirit of God.
Salvation. 3. The Cafualty of the Word, viz. Inftrumen-
tal. 4..The Way by which it is made effetfu-
NDER the former, we had an Account al, viz. By the Reading, efpecially the Preach
^ given us, what is the ufual & frequent ing of iu $. The Effctts produced by ir,
Way, in which God hath chofen to bring about Whereby it is made ferviceable to promove
the Salvation of thofe whom He hath Chofen, their Salvation, hy Convincing & Converting
and Chrift hath Redeemed, viz. By His Or- Sinners, and of building the m up in Holinefs
dinances, Which are the appointed Means,and and Comfort, &c. Thefe things may there-
accommodated in Infinite Wifdom, for the fore come under adiftincl Coniideration, for
Working of Faith and Repentance in them, a more clear taking up of this matter,
and carrying them from Grace to Glory. And /.THE firft thing that comes to be tho't
the principal of thefe were reduced to Three of, is ths Subjett fpoken of, viz. The Word,
Heads, viz The Word, Sacraments, & Prayer, i.e.Tbe Word of God ; for it is fo called empha-
not excluding the Vrevidttices which pafs 0- tically. It4is needlefs here to confiderjn how
ver them, which in their Order and Subor- many fenfes thisWord of God is taken in the
dination are alfo made ufeof; tho' without Bible 5 & what it here intends of thefe things
the other they cannot contribute anything we had a more diltindt Account, at Quefiion
towards this great Work ; as is to be feen in Second. In fnm, It is whatfoever God hath
the Heathen, who were ftrangers to the Gof- pleafeth to reveal of Himfelf to Man •, and
pel. But becaufe thefe Means have not, in more peculiarly, that wherein He hath told
themfelves, that Efficacy that can render us what is our Duty, and wherein we may
them effectual-, it is necedary more particu- obtain BleiTednefs 5 fo called, becaufe Words
larly to enquire,in whatM^y &£ Manner they are the ufual way for us to impart our Minds
are made to attain this End ? And, What is by, one to another : And tho' He hath ufed
required of us, in order to our finding of them many ways to impart this His Mind to His
to be thus ferviceable for our belt Good ? Veon\c,2Ls,Heb.i.beg. Yet in the Golpel Times,
Accordingly our Catecbifm proceeds to give He hath pleafed to commit it to Writing,and
us a diltinctAccount of each of thefe,to fhew leave it on Record in the Canonical Books of
us the Way how we may obtain this Benefit, the Old and New Testament, in the Lalt
whereof
Queit. LXXXIX. vljfernblfs Catedifm. S 1 1
whereof is the Vifion Sealed -, and iince that, all places nbere I record my name, I will come
Immediate Revelation hath fo far ceafed,that unto tbee^and I willbhfs Wee, And Rom. 10.
addition thereto is forbidden, Rev. 22. 18. Of 17* So ihenfalih comabby bear inland bearing
the fufficiency of which we are alTured,2 Tim. by the word oj God. And Chap. 1, \6>, For [
3.16, 17. Allfcripture is given by inspiration of am not afhamed oj the go/pel oj thrift : jor it is
God,and is profitable for dotlrine,for reproof, for tbe power oj God untofalvathnjo every one that
correction, forinflrutlwn in rigbteoufnefs : Tbat beiieveib, to tbe Jewfrfl, and alfo to the Greek,
tbe man of God may be perjett, tbro'ly jurnijhed 2. T PI a T the wbole Efficacy of tbe Word jor
unto all good works. This then is the Word ibis end, entirely depends on tbe Co-operation of
under coniideration,of the Fulnefs& Perfecli- tbe Spirit with it. As the Spirit will not or-
on of which, we have formerly had the ac- dinarily apply himfelf,but with the Gofpel $
count : and this is it which we are here told fo the Goipel cannot, of it felf, accomplifh
is made ufe of, and becomes effectual to the this end, except the Spirit fet in with His
Elect for Salvation : And how, or after what Power to fucceed it. Hence that, Zech. 4.6,
manner it is fo, now comes to be diftinctly Not by might, nor by pmer,but by myjpirit,jaitb
enquired. Hence, the Lord of bof Is. That the Word it felf can-
//. THE next thing to be confidered, is, not alone do it, will be ^een from the Nature
The Author, or prime Efficient of the great and Ufe of it 5 and may be confidered under
Benefit which derives to us by the Word,ui-s. the next particular : and that it is not in the
Tbe Spirit of God. By which we are to un- Power, either of the Man himfelf to apply it
derltand, the Holy Spirit, the Third Perfon favingly to himfelf, nor in the Power of any
in the Sacred Trinity * to whom belongs the Man or Men,who are ufed in the Difpenfation
application of the purchafed Salvation to all of it, is evident, both by the Greamefs of the"
fuch as Christ hath Redeemed, and who is work it felf, which requires the fame Power
able to do it for them. This is not to be un- that was exerted in the Refurredion of Chrih\
derftood exclufive of the other Divine Per- ( Fpb. 1.18,19. ) and by the Impotency of
fons, who are one and the fame God j but to Man,either to do it for himfelf,or for another,
denote the CEconomy of the Perfons in this The Man cannot change himfelf, who is dead
great work of faving Sinners. I fhall here in trefpalTes 8c fins •, and the belt of Men can
only take notice of thefe Two remarks which only fpeak to the Ear, but cannot mollify the
are proper to this head, viz. Heart. And this is eminently exemplified in
1. THAT tbe Spirit makes ufe of tbe Word, the diverfe Subjects of the Gofpel Admini-
in His faving applications to tbe Souls of Men. fixations -, it is notorious, that thofe that en-
We are here to confider this under a Diitin- joy the fame Means, fet under the fame Mi-
ction' that we may not be miftaken in ir, as niiiry, have the fame external Helps, and ad-
fomeare. TheWord may be confidered,either vantages afforded them, do yet give a diffe-
as to the Truth contained in it, or as to the rent Entertainment to them : Some are En-
Manncr of tbe application t?f it to Men, by the lightsed, others are Blinded ; fome Sofrned,
Spirit : As to the Former it is certain, that and fome Hardned. The Apoftle gives us a
whether He treats Men Mediately,or Imme- folemn account of this affair, 2 Cor. 2. 1?, 16.
d iately, it is by the Word, i.e. by thofeTruths For we are unto God a f wee t favour of Cbri(l,in
which He applies to them, and reveals in them that are faved, and in tbem tbat perifh. To
them, that they are drawn,and by theefficacy tbe one toe are tbe favour of death unto death h
whereof He perfwades them to comply with and to tbe ether the favour oj life unto life : and
the Terms of the New-Covenant ; for He wbo is J 'ufficient for thefe things > Yea, many
deals withMen,as with Reafonable Creatures, times, the. molt unlikely are gained,when~ the
and they are the very Truths that are con- moft likely, and of whom there were greater
rained in the Word, which He imprints upon hopes, are obltinate and impenitent. Hence
them, whereby they are won : Though He that, Matth. 21. 31. Publicanes and the bar lots
hath fometimes Revealed them more Imme- g0 into the kingdom of God before you.
diately to them. We are theiefore faid to be ill. WE are here to take notice of the true
brgoiten by it, Jam. 1. 18. And in regard of and proper Caufality of the Word in this con-
the Latter of thefe, though the Spirit is not cern, viz. it is Instrumental. And this is to be
necefiarily tied to the external difpenfation argued from the two former $for if the whole
of the Word -, as will be evident in the next : work that is done inthe bringing of a Sinner,
( but as He can do it by Himfelf without it, from a (fate of Nature, to that of Grace, and
fo He hath not faid, that He ever will, ) yet thro' Grace to that of Glory, be afcribed to
He hath given us to underftand, that this is the Word,there mutt needs be fomst^aufality
the ordinary and appointed Medium that He attend it: and if it can do nothing, of it felf,
ufeth in rhis affair-, elfe that had been in- but all its Energy depends on the holy Spirit,
argumentative, Rom. 10 14. How then jh all then it can claim no other Caufality, but that
they call on him in whom they have not believed ? 0f an Inftrument. For it belongs to the Na-
and how fhall they believe in him of whom they ture of an Inifrument,to be made Uie of by an
have not heard > and bow fhall they hear without Agent in the doing of a work, in which it
a preacher > This is the way that He hath moves, but as it is moved by the Ag;nt .- on-
chofen, and given us the only encouragement lv to render it an Inftrument, there is fuppo-
to wait for ir. Hence that,Exod. 20. 24, In fed to be in it, an Aptitude, or at lead a Ca-
.parity
8rz LSures upon the Queft. LXXXIX.
parity of being ufed in the bringing about of the Underftanding be irradiated to Difcern the
Effect. Only we are here to obferve this diffe- Truth in its admirableEscellency/ which is the
rence between the Spirit,who is a Divine Agent, proper work of the Spirit, and without ir the
and Second Beings, that are Created Agents, Word it felf cannot obtain 5 for tho it gives us
that thefe can ufe Inftruments, no further than Light, yet it doth not give us Eye-fight, that
ihey havetheVertueinthemiwhereasHecanput being proper to Him alone to open the eyes of
theVertue to the Inftrument,tocaufe it to ferve the Mind : Hence his Prayer,Pfal. 11 9. lQ.Ope/t
to His end or defign ; yea, He can with it com- thou mine eyes, that I may behold wondrous
municate that Vertue to the Subject, which mall things out of thy law. ) So it is no lefi requisite
accomplifh his purpofe effectually. Neverthe- that the Truth it felf be fet home upon the
lefs, it muft be acknowledged, that the Spirit Heart, and the Man have the Light of it, that
hath accommodated the Word to be a iuitable he may know what he Believes & Entertains :
Organ, by which to work on the Hearts of fin- and the Matter of this is contained in the Word
ful Men. This will be evident, if we confider of God, in which are all the Rules both of Faith,
it as a Moral Inflrument, to work on the Rati- and Manners are contained, which are furrici-
onal Powers that are in us,to draw us, as Caufes ent in their Order for our Salvation. And be-
by Ceunfel, to comply with thofe things that caufe God Reveals Himfelfto us in thefe things
are fervicable to advance our Salvation. For Mediately,and hath chofen the Word to be the
we muft here obferve, that as in the Produ&i- great Medium for this, it is requifite that there
on of the Habits of Grace in us, we are Pailive ; be fome 7H<ri/#02 for the Conveyance of it to our
fo the work is done by the Spirit alone, by a Underftanding, and by that to our Wills and
Creating Power, in which there is no Inftru- Affections. Now the Means that are moft con-
mentality of any thing j but as we are drawn veniently fitted for this Conveyance to us, are
to comply with the Terms of the Covenant of the Reading 8cPr caching of theWord : It is cer-
Grace, and fpontaneoufly to eiercife New Qbe- tain, that (tho' there are the relicks of the Law
dience, and profecute the bufinefs of Salvation ; upon the Confciences of Natural Men^ho5 dark
fo the Word is made ufe of by the Spirit,and fo andconfufed,yet) the Knowledge of theTruth as
applyed to our Underftandings, with, and Af- it is in Jefus,or of the way to Improve any Di-
fections, that being by the mighty influence of vine Truth, in order to Salvation, hath no root-
God thus fet home, we are Helped by them, ing in the Natural Mind, but it muft be fome
and thro' them it is that the Spirit brings us this way imported to us from Abroad, by Revela-
Help ; fo that the difcoveries there made, the tion ; till when, we remain utter Strangers to
Rules there laid down, the Motives and Argu- any fuch thing 5 and therefore there muft be
ments there reprefented,are the things that are the Means for this. Now it hath pleafed God
fet home upon our Hearts ; and the Spirit with to bring this home to us,in& withHis exciting us
them perfwades us to Believe them, to Enter- to Improve the Powers flated in us, with which-
tain them, and Refign our felves up to the He conveysHis Blelling to us ; and thefe are the
guidance, and condudt of them. And tho' this things under Confideration, viz>. the Reading
Efficacy accompanies the Word,where it comes and Preaching the Word. In both of thefe,the
with Power, yet it derives from Him who only Word is the fubject, but there is a difference in
can fo work upon our Moral Powers, as to give the manner of the Conveyance 5 and the difre-
them both Ability 8c Bxercife. But the parti- rence aimed at between thefe two,T fiippcfs is,
cuiar way and manner of this will come to be that in the one there is a Perfonal or Private
Considered in the fequel. ufing of the Word; in the other there is an
IV. W^Eare pointed to the Way in which it Open and Publick Difpenfation of it : in the
becomes Effectual to this end, viz. By the Read- Former, either the perfon himfelf Reads the
*#£, andfpecial/y by the Preaching of it to Men. Scripture^ cr if he have not the skill, he may
We are here,in general to obferve, that for the make ufe of fome other to Read it to him -, in
Reading of the Word,Inftrumental in this affair, Preaching, the Word is not only Read, for that
there is an Application of it neceffary to be is not properlyPreaching, but it is Opened $ the
inade to us; and becaufe it is a Moral Medium, Truths contained in it laid open, and Applied
it muft be applied to our MoralPowrrsfuitablQ to the Hearers Confciences for their Practice ac-
to our Nature 8c Capacity. Now it is certain, cordingly. And hence it follows, that both of
That there is this order in fuch a Conveyance, thefe are Duties prefcribed by God, to fnch as
viz. The Truths of the Word are firft applied He hath feen meet to communicate His Word,,
to the Underftanding, by which we may know and Providentially called them into Religious
the meaning, and difcern the reafon of them ; Societies. There are here Two Attritions in
for here all humane Actions begin ; and being general to be laid down concerning both of thefe
approved by the Judgment,it muft be paftover conjunctly.
to the Will for its Election, whereby it embra- 1. THAT both Reding & Preaching the Word
ceth the Truth commended,and is won over to are Evangelical Duties : i. e They are rcq lired
it 1 and from thenceit is imprinted on the Af- of fuch as are under the Gofpel Difpenfation.
fections, to which the Will commits the Profe- 2. THAT Both of thefe are made ufe of by the
cution of the choice which it hath made, and Spirit, for the furtherance of the Saltation of
by which it performs its Imperate Actions. Men. And we may take an account oftheie
Hence,in order to theWord's being made fervi- feverally.
cable to this purpofe, it is requifite, that the (I) IN refpcU 0} the Reading of the Word*,
That
Qiieft. LXXXIX. ^IJemblfs Catechtjm,
That this is an Ordinance of God,& made a Me-
dium of Salvation, will be evident if we consider
thefe things y
1. THA t' it bath pleafedGolJor holy & gra-
cious Ends, so commit His Word to Writing.
The Writing of thefe facred Truths, is acci-
dental to the Word,which is properly theTruths
which God h ath revealed to Man for his Salva-
tion -, hence called. The Word of Truth, Eph.
I. I 3. And thefe Truths were at firft Extra-
ordinarily revealed tofome, and then commu-
nicated to others by word of Mouth 5 but it
pleafed God to order, in His Time, the re-
cording of thefe, and that in good Will, that
they might be preferved for the Benefit of His
Church 1 as therefore they were given by In-
fpiration, ( 2 Tim. 3. 16. ) fo the Writers of
them were inftigated to it, as well as allifted
in it, by the Spirit of God, ( 2 Pet. 1. 21. )
and this was a fingular Favour to thofe who en-
joyed it, and was once a diftinguifhing Privi-
lege bellowed on lfrae!9 ( Pfal. 147. 19, 20. )
And hence mentioned as an Aggravation of
their Sin, ( Hof 8. 12. ) And by this are thefe
facred Archives preferved from Generation to
Generation.
2. THAT hence it tnufl. needs be a Duty of
all that have it, to get acquainted with it. The
Word of God doth not work after the manner
of a Charm, but as a Moral Inftrument, which
is to be applied to the Reafon and Confciences
of Men ; and hence it can no farther do them
a Kindnefs, than as they have the Ufe of their
Rational Powers \ they muft therefore fome
way know, what there is in it, how elfe fhall
they Ufe their Reafon for the Application and
Improvement of it, for their own Benefit : The
want of this Knowledge is Deftructive, Hof.4-,6.
And the Scriptures become able to make Men
Wife to Salvation, only to fuch as Know them,
2 Tim. %. 15.
3. THAT Reading of the Word is one proper
way to come by a Literal acquaintance with ir.
Yea it is neceffary, that either. God mould im-
mediately Infpire Men with this Knowledge,or
that it be heard by the Man himfelf,or by fome
others that may be able to give him an Ac-
count of the Truths contained in it. Befides,
the Word is of daily Ufe for a Chriftian, and
ought to be the Man of bis Counfels, as David
faith, Tfal.wy. 24. The Memory alio is very
treacherous,and we have not always the Oppor-
tunity of the Preaching of it ; but we have the
written Word at all times to repair to, both for
our Direction, our Awakening, and our En-
couragement.
4. THtrS Word contains in it all thofe Truths
that are neceffary for the pointing us to the way
of Salvation, and cttablifhing of us in it. Of
the Perfeclion of the Scriptures we have for-
merly confidered; and of the {pecialUfrfulnefs
of it in the furtherance of our Salvation, will
be particularly confidered in the next particular:
And that it muft needs be Perfect in this re-
gard, is evident, becaufe it was given by God,
to be the Rule of Lije 1 and certainly the Infi-
nite Wifdom who is the Author of it, could not
__ 813
fail of making it every way to anfwer the end
for which He hath given it to Man. Our Sa-
viour therefore ufeth fuch an Argument to per-
fwade them to the careful Reading of it, Job.
5.39. Search the Scriptures/or in them ye think
ychave eternal life. And we are acquainted
with the fulncfs of fuffkiency there is in it for
the advancing of this Defign, Pfal. 19. 7, t9V.
It muft needs therefore excel all the other Wri-
tings in the World, which, being Humane, muft:
needs be Defettive, and labour of Imperfection :
And this cannot but Commend them to the
Reading of all.
5. IT is by the frequent Reading & Medi-
tating of the Word, that Chriftian s gain acquain-
tance with God, and out-do others who negleft ir.
We fiud that David delighted in Converfing
with the Word of God ^and he tells us what he
gained by it, Pfal. 119.97,^. For as the Word
is the Store-houfe of faving Truths, Reading of
it is one help hi our Digging for them, that
we may find and enjoy them. And God, who
hath required this Duty of us, hath promifed
His Blelfing to this Diligence, and threatned
fuch as neglect fo todoj and we are told, Hof.
6.3. Thenjhall we know, if we follow on to know
the Lord.
6. HENCE there are thefe Corrolaries which
do rationally follow from the Premifes 3
x. THAT Chriftian Parents are under a potent
Obligation to fee that their Children are taught
to Read. And the too great neglect of fo im-
portant a Duty is to be rebuked, efpecially irl
Places where there is Advantage for it. Truly,
If we go no further than the ConfTderation of
the Ufejulnefs of it forHuman Society, it would
be enough to urge it j and the want of it ren-
ders Perfons unfit for many Services, which o-
therwife they might Profit themfelves b}^ and
through this Defect they render themfelves
Contemptible: but when we confider, that
God hath ftored the hidden Treafures of Wif-
dom in the Records of His Word, which muft
ly by as a Book fealed, as to thofe that cannot
Read-, doubtlefs all Parents that have regard
to the'Souls of their Children, will be very care-
ful to obtain for them this Benefit •, the neg-
lect hereof muft leave them guilty of brutifh
Inhumanity.
2. TW AT fuch as have their Under/landing^
ought to have their Bibles, and to make duly
Ufe of them. It is furely a token of great Ir-
religion, when we come into a numerous Fa-
mily, and can fcarce find a Bible there •, v/s.
muft rationally conclude, that there is little or
nothing of the Fear of God in that Family:
And it is a vain and infignificant Plea, foranv
to pretend their Inability to furnifh themfelves
and theirs, with this moftneceffiryahd defera-
ble piece of Houmold-ftuft', flnce they can
find wherewithal to furnifh themfelves with
that which is lefs neceffary ; and it argues
much of Atheifm, and little concernednefs for
their own Souls, and the Souls of theirs. Nor
is itlefs jinful in thofe that have them, that
they let them ly by as things ufelefs, and fel-
dom, if ever, make ufe of them, or call up^n
G g g g g th.irj
j _t LeBures u^on the Queft. LXXXIX-
r heirs to Converfe with them 5 and yec it is
iuttiy to be feared, that there are too many CrO IV/fO AT CCYYl/
who would be called Chriftians, are deeply QJlIIVIVI WIN LAjA Af.
Chargable with this Fault : Doubtlefs this
Neglect argues a great Contempt of this great (jj,) t jq refpett to the Preaching 0/ the Word.
Kindn'efs of God, in that He affords them X That this aifo is a Divine Inftitution,
fiich aprivilegc: And a Bible that lies by and made a Medium for the Conveyance of
covered with Dult for want of ufing, will the Word to us, by God's appointment, is
life up in Judgment againftfuch another Day. evident by the Scriptures .- And that this is
3. THIS ihewsus the NeceJJity of having the a more eminent Mean for the promoving of
Word of God to be TranjUted into the Vulgar the Salvation of Men, is intimated in the
Languages If it be the Duty of all Chrifti- Note of Specialty put upon it. Here then two
ans, the Unlearned as well as the Learned, things may be confidered-, 1. What is the Frea-
to Read and acquaint themfelves with the cbing of the Word here intended > 1 in what
Word of God, it is neceffary that it be ac- rejpeH it is a wore Special Medium for Man's
commodat&d to their Capacities, elfe it can salvation ?
be of no Profit to them. All Men who are Q. If WHAT is the Preaching here intended*
concerned to know the Scriptures, are not, An/w. 1 1 is here put difiributively with the
nor can they be acquainted with the Original Reading of it ; and if that points ro the more
Languages in which they were firlt Penned, Private ufing ofit, this will intimate che Pub-
and fo without aTranllation they would be \\c\ Difpenfation of it. But we may take, a
ferviceable but to a few,who are Learned, and farther and a more diltinct Account of it 5
others muft be deprived offo unvaluable a and we may obfrrve, that the Word general
Treafure. We are therefore deeply beholden \y ufed. in the New Teftament for Preaching
to God, that He hath ftirred up fuch as were Signifies, Openly to Proclaim a thing, with a loud
able .and faithful, to make the Word fpeak to Voice, before a Multitude : Ana it hath a fpe-
us in our Language, and render the Myf- €*iai reference to a Herauld^ho is to Proclaim
teries of Salvation intelligible to us. Let us to the Subjects, fuch Edicts as are emitted
then be Thankful, and herein teftify our from rhe fnpream Powers ; and this by rer-
Gratitude, by our making diligent life ofit, tue of an Office to which he ts Commiffioned.
which if we do not, we (hall render our This is Metaphorically applied to a GofpelMi-
felves inexcufable. nifter, who is Authorized by Cmb ist to De-
4. IT teUs us, That they are Enemies to Chrift ciare and Proclaim His Mind to the Children
and Souls, who Forbid the Ufe of the Scriptures 0f Men -, and that in His Name : Hence that
to the People. That it is fo in the Popilh Do- in, Rom. 10. 1$. Hjw Jhe.ll they preach except
minions, is notorioufly known ; in which, as t]Ky bsfent ? as it ts written, How beautiful
TranflatioBS into the Vulgar Language are are the jeet of tie m that preach thegof pel of peace^
forbidden, fo the Ufe of the Word of God is and bring glad tidings of good things ! I mail
llrLUy prohibited to all but fuch as obtain a here only remark two things •,
ipecial Licence for it. And it is made, not 1# THAT God hathfeen good to appoint a cer-
■ Criminal only, but expofeth Men to all Cruel tam Order of Men,to Preach unto others. They
Perfections, fo much as to have a Bible in come from God to Men, in the Quality of
their Houfes •, herein directly contradicting Amballadors ; hence fo called, 2 Cor. 5.2c
the Command of Chrift, who bids all to Jsow then we are ambaffadors for Chrifl. They
J card) the Scriptures ; and thus keeping Men are therefore Authorized by Him -, and their
in Ignorance of the things of their%Peace,and Warrant for their Preaching, is the Com-
enilaved to their blind and Idolatrous Super- million to their Work which He hath given
ftkions. What an awful Account will thefe them, Mark 16.15. And he /aid unto them, Go
have to give up to God another Day > And yC into all the world, and preach the gnfpel to
how Miserable muft the Condition of thofe every creature. Thefe are under the Autho-
enflaved People be, from whom the Key of rity and Influence of Christ, who is the
Divine Knowlege is thus kept by thole who Chief Shepard, who are to A ft under Him :
will not themfelves enter into the Kingdom of Hence that, 1 Cot. 6. 1. We then as workers
Heaven, nor fuffer thole that would,to enter ? together with him, be fetch you alfo, that ye re^
Let us then Pray to God, That He will fhew Ceive not the grace of God in vain. Now the
His Compafiioii to thofe that fit in this Dark- ground of this is, Sin had made a breach be-
nefs for want of the holy Scriptures -, That tween God and Man, by occafion whereof
He will remove the Tyranny, and reltore to Man was expofed to fuffer the Cutfe of the
them this Liberty : And let us gratefully ac- broken Law ; but God,in tender Pity to Men,
knowledge the fignai Favour of God, that we hath opened a Treaty with them, in which
dwell in Gofhen, where there is this Light He offers and propofeth Terms of Recon-
tnd Liberty * and carefully make ufe of the ciliation : And becaufe He feeth meet to
peculiar Privilege that we hereby enjoy, leek- manage it in a Mediate way, He hath chofen
ing for theSpirit to make thisWord powerful to treat them with Men like themfelves, to
in us, for our Salvation. whom He hath committed this Affair, 2 Cor,
^^__ ?.i9-And betrulted them rodcliver BisMind.
to them; to lay open the Terms of Faith-
fully;
Queft. LXXXIX, tJfmblfs Caiecbifm. 8 [ {
fall/ to them -, and with Importunity to urge and it is evermore, applied in the working of
the Entertainment upon them : And this feems Conversion, and carrying on of Converiion
to be fuitably accommodated to Man's nature, Work.
to treat them with M~n of like Infirmi- 2. TH E whole Succefs of it entirety depends
ties : It was therefore therequeft of that Peo- on the Spirit of God who tifeth it, Tho' the
pie, when God had made the more immediate "Word be wifely accommodated to this Uje, yet
Discoveries of Himfelf to them, Exod. 20. 19. the Efficacy of it cannot be wrought in the
And they J aid unto Mofes, Speak t bo u with us , Hearts of Sinners, except He gives the Im-
end we wi// bear : but let not God j peak with us, preihons thereon by it. If ever a Sinner be
left we die. Thefe Preachers therefore are fuch Converted, if ever a Saint grows in Grace, it
as Hepleafeth to feparate from others, and muft derive from one and the fame Spirit, who
calls to their Work, and furnifheth them for it. is the prime Efficient. ; for tho' He can do the
2. THAT the great Bufinefs they have m Work immediately without the external Ap~*
Charge, is to Pr each the Word. Thus, 2 Tim. plication of the Word, yet that cannot politely
4. 2. Preach the word, be inftant in Jeafon, out doit without Him ♦, Phil. 2. 13. For it is God
offeafon j reprove, rebuke, exhsrt with all long- which worketh in you, both to will and to do of
Suffering and d^llrme. Which is elfewhere his good pie afure. And tho' we cannot,without
called, the Pren hin% the Go/pel of the Kingdom ^ Sin, negleft the attending on the Word, yet
Preaching the Unfearchable Riches of Chrift 5 fo He communicates this Vertue with it at His
that as Preaching is fomething diverfe from own Difcretion -, Rom. 9. iS. Therefore hath
barely Reading the Scriptures to the People, fo he mercy on whim he will have mercy^ and whom
it is not every Dif ourfe that is offered to Men, he voi'l, he hardeneth.
that will bear this Denomination \ but it con- 3. THE befi Endowments of Preachers are
lifts in the Opening and Applying of the Gof- only adapted to Moral fwafion. As true Preach-
pel Truths unto Men. For tho' Men are the ers are fent of God, fo He is not wont to fend
Minifters of this, yet it is the Word of GO D MefTengers without Feet ; but all whom He
contained in the Holy Scriptures, which con- Commiiiions are forrie way Qualified for it :
tains the whole Inftru&ions of their EmbafTyi And tho' as He diftributcs thefe Gifts in what
and they are to keep themfelves within theLi- manner and meafure He fees Good, and fre-
mits of that, if they would not tranfgrefs their qaently ufeth fuch as are moft defpifed of Men,
Commiflioa '. And if they will be true to their to do this great Work withal, whilft fuch as do
Truft, they muft take heed to their Miniftry 5 more excell, are not fo fucceeded j yet it muft
for the Apoftle hath left that folemn Warning, be acknowleuged,that fuch as ha\Te morePlenty
Gal. 1. 8 Rut tho' we, or an angel from heaven, of thefe, have a greater Advantage to apply
preach any other go/pel unto you, than that which them to the rational Powers in Men : Hence
we have preached unto you, let him be ace ur fed. in this regard, there is no fmall Privilege to
They are to Open the Scriptures, to declare Hear fuch,above themeer Reading of theWord \
the Articles of theChriftian Religion, toCon- becaufe they are enabled to Open the Scrip*
fute the Errors of the Times, to eftablifh the tures to us, for the help of our Underftanding
Truth, and ufe all endeavours to win Souls to them, and acquaint us with the Articles of our
Chrift, and build them up in their Faith. This Religion which are fcattered therein 5 to In-
is fummarily laid open in, 2 Tim. 4. 2, 3. terpret to us the mind and meaning of things,
Queft. 2. IN what regard it is a morefpe- that are to us abftrufe and difficulty and to urge
cial Medium for Mans Salvation > the Arguments therein ufed, to move our Af-
Anfw. TfctAT we miftake not on this Ac- fe&ions 5 without which our Reading may no
count, this may be diftinclly confldered ; more Profit us,than the Ethiopians did him, /Ufa
AND that, 8. 3 o, &c. But when they have done their ut-
1. Negatively ; NOT that there is any more moft, they can but thus lay thefe things before
Intrinf-ical Vertue in Preaching than in Read- us ; nor can they eitherCure our natural Blind-
mg : If the Word Preached at any time takes nefs and Error, or take away our Enmity or
effect in the Hearts of Hearers, the Preacher Obftinacy, and fo caufe us to pafs from Death
mult fay, as they did in another Cafe,# Acts to Life : they can fet things beforeus Ob jetlivs -
3. 12. Why look ye fo earneftly on us, as tho" ly, but not renew our Faculties Snbjelltvely^
by our own power or holinsfs we had made this which are fpiritually dead in trefpaffes and
man to walk > And this will be evident if we fins.
confider, 2. Affirmatively •, THIS is the way which
1. THAT it is the fame Word, We obferved, God hath feen good to fantlify as afpeciel Me-
That That is the great Inftmment ufed by the dium to this End. And hence it is that the
Spirit, and with the Application whereof the Ufefulnefs of it to this End morethan the other
Vertue is derived : And the Reading or Preach- derives •, which is included in that Enthymeme,
ing of it, are but Ctrcumftances, and do not in Rom. 10. 14, i?.
themfelves at all alter the Property or Quality BUT we may here take a more diijinct Ac-
of it : it hath the vertue of an Inftrument, for count of this in a few Conclufjons:
'we are begotten by it in our Regeneration, as 1. IT is fure, This Way is fuiteft to Treat
it is intimated in, Jam 1. 18. which Vertue with Man as a reafonable Creature, andconfc-
abides in it, and fuffers no Alterations-, for quently fitted to his Moral Pozucrs. God, in His
without it, we obferved that, none are Saved j Government, manageth HisCreatures accord jng
G g g g g 2 to
&i6
LSures upon the . Queit. LXXXlk.
to the Nature which He hath put into them :
And b^caufe Man is a Caufe by Counfel, en-
dowed with Underltanding, Will &: Affecti-
ons, He applies Hirnfelr to thefe Faculties ;
and that by fuiting His Addrefs to them, a-
greeably to the Nature of them, by which
He doth not violentlyCompel,but draw him :
Hence that, Cant. i. 4. Draw me, we will run
after thee. , Now in the Preaching of the Gof-
pei, there is afforded Light to inform the
Underltanding, and Argument to move the
Wiil and Affections : Hence that in,Hof.n.4.
I drew them with cords of a man, with bands of
love, and I was to them as they that take off the
yoke on their jaws, and I laid meat unto them.
Nor is there anything wanting in this Dif-
penfation as to Means •, for we are told of the
Scriptures, 2 Tim. 3. 16, 17. All fcripture is
given by infpiration oj God, and is profitable for
dollrinefor reproof J or correction, for inftruftion
in rightc'tufnefs : That the man of God may be
perfe-J throughly furnifhed unto all good works.
And Mens not complying herewithal, is char-
ged on Men as Bruitifhnefs ) yea, that which
makes them worfe than the moft ftupid Ani-
mals, If a. 1. 3. Pfal. 32. 9.
2. BUT the faving Efficacy of thefe depends
upon His Bleffing of the Means. It is of the
Nature of Inftruments,that let them be never
fo well fuited for the Work, yet there muft
be an Agent to ufe and apply them to the
Work, eife they do nothing ; and every hand
cannot fo apply the Inftruments, but it mult
be one 'who hath both Skill and Ability:
Now it is certain, that tho' Preachers can ap-
ply the Wotd outwardly, yet they cannot
make it to leave faving Impreffions on the
Soul ; but this mult come from a more power-
ful Hand. They may Preach, but He muft
Blefs and Profp?r it, if any good be done :
Paul therefore tells us, that when they have
done their Belt, this depends on God alone -,
I Cor. 3 6. / have planted, Apollos watered :
but God gave the increafe Hence that, fcccl.
II. 6. In the morning fow thy feed, and in the
evening withhold not thine hand; for thou know-
eft net whether Jliall prof per, either this or thit,
or whether they both/hall be alike good. And
this was his Confolation, Ifa. 49.4. Then I jail,
I have, laboured in vain, lhave fpent my flrength
for nought, and in vain -, yet furely my judg-
ment is with the Lord)- and my work with my
God.
3. HE hath put this Honour upon His Word,
to make it the great Inftrument of Alan's Salva-
tion. It is the prime Medium, and that
without which no other are available .• for
tho' He fbme times ufetli Provid'ences to be
ferviceable to Men for this End,yer not with-
out the Word, by which they are dire£led to
the right Improvement of them- as, Pfal.
94. 12. Blefjed is the man whom thou chiftcnett,
0 Lord, and teacheft him out of thy law. And
when H*e employs Men in this Work,they are
Itill to make ufe of the Word in all their Ap-
plications: Hence that in, Pfal. 19 n. By
them is thy fervant warned : and in keeping
them there is great reward. And fuch is the
Ufefulnefs and Neceflity of it, that there is
ordinarily no Salvation to be expected with-
out it, 2 Cor. 4. 3. If ourgojpel be hid, it is hid
to them that are iojt, ProV.29.18. Where there
is no vifion, the people penfh.
4. HENCE He hath adapted the Preaching of
the Word, to Treat vcttb Alen, as Reafnable
Creatures. And there are feveral refpeds, in
which thismanner of Difpenfation is accom-
modated to difplay His Wiidom and His
Kindnefs to Men.
1. I A this way He addreffeth us by Men like
ourfelves. He could appiy Himielr to us more
Immediately; but His Glorious Majelty would
be a Terror to us, and His dread make us a-
fraid, whillt we dwell in thefe houfes of
Clay. 7/r^/defired that God would fpeak to
them by Mofes •, and it is doubtiefs His kind-
nefs, to treat us by Men of like Infirmities,
who can fpeak to us in our own Language :
Hence we have that in, Job 33. 6, 7. Behoid9
I am according to thy iv'tjh in God's fte^d \ la fa
am formed out of the clay. Bfhold, my terror
fhallnot make thee afraid, neither jhall my hand
be heavy upon thee. And Chrilt mentions it
as a Condefcendency, Joh. 3 10. Are thou a
mafter in Ifrael and knoweft not thefe things ?
2. HE beftows Gifs up n Men, to fit them
to apply the Word to our M <ral Pouers. When
He fent forth His Ap lt.es to Preach to the
World the Gofpel of Salvation, we find in,
Luk. 24. 45. Then opened he their undcrliand-
ing, that they might underhand thefcriptures.
And it is mentioned as belonging to His Af-
cenfion Gifts, Eph. 4.7,8. But unto every one
of us is given grace according to the meafure of
the gift of Cbnft. Wherefore he f nth, When he
of c ended up on high, he led captivity captive, arid
gave gifts unto men. And that is remarkable,
Amos 3. 7. Surely the Lord God will d> nothing,
but he revealeth hisfecr^t unto his fervant s the
prophets. And tho' thefe extraordinary Gilts
are ceafed, which he immediately bellowed
on them at firlfyet He hath appointed Means
for their knowing His Mind, and Bleifeth
them for that end, that fo they may be fer-
viceabie to the carrying on of this Work, for
the furtherance of Men's Salvation : Hence
that Promife, ?vlatth.28. 20 And lo, lam with
youalway, even unto the -end of the w:rld,Amenm
3. HE hath Promt fed peculiar Succefs to at-
tend this appointment of His, and Threat ncd
the Ncgletlofit. As He harh made it the
Duty of Men where theGofpe! is Preached, to
wait upon Him in the way of His Ordinances,
as they hope to obtain Eternal Life ; ib He
hath promifed that if they do Co flncere'y,
they fhali have the good of it bellowed upon
them : Hence we have that Encouragement,
Prov. 8. 34 Blcjjed is the man that heard h met
watching daily at my gates, waiting at ; v foils-
'of my doors. And rbo'-He referves a Liberty
in the difpenfing of this Grace, that it m3y
appear to be of Grace; yet where He gives an
Heart to Attend, He alfo caufeth fuch to
Profit : And He hath alfo" menaced fuch as
do
Qnefb LXXXIX. oJiffembl/s Gatechijm* wr gi7 "
do D-fpIfethe Means, and difregard the Or- it * and fa makes it efu&ual to obtain t he. End
finances- and declared, Luk. 10. 16. He that of it. Touching the things thcmhlves that
be rethyau beareib me; <>nd he that dfpifetb are here afcnbed to Him, and whereto the
you dejp'fcth me h and be that defpifetb vie, Word is made ferviceable, they have been for-
defpifetb Urn that fern me. merly confidered in the Nature of them j the
1 IN thus doing He puts Honour upon Men, great thing therefore that lies here before us,
tnlaivancetb His own Glory in our Salvation, is to confider, How, or in what Way xht Wcrd
Tf is a ereat Honour put upon frail and finful is made Inftrumerital in each of thefe, through
Men that Chrift will make ufe of them, to be the Operation of the holy Spirit? We may
I iftrumental in the Converfion andSalvation of therefore make fome particular glances on thefe
their Brethren ; that He will admit them to be thmSs' .,,.-• re ■ w c
workers together with him j (2 Cor. 6. 1.) And L AS to the Bringing of Sinners ir.t 0 a State
Paul looked upon this to be a Privilege, that of Grace, in which there is the Foundation of
he could not fufficiently defcant upon, Eph.3,8. Salvation laid in them : All Men m their Na-
\Jnto me who am lefs than tbe leajt oj all faints tural State are alienated from God, Children
it this trace given thatljhould preacb among of Wrath, and far from Salvation, ( Pfal. u?.
lhe Gentiles tbe unfearcbable riches of Cbrtfi. In i5^ ) They muft therefore be brought over
this wav alfo, He confults His own Honour, from Sin to God 5 and till they are fo, they are
and makes it to appear that He alone is the in the way to Perdition : And in this th^ere are
Author of that Salvation, which He ufeth them two things obfervable, viz. Convilhon and
to be Inftrumental in bringing about, in that Converfion • for tho it is true, that Convidion
thev are furh as are no way Competent * and is a ftep to Converfion, and hath a proper refe-
thro' their Frailty, His Power is made illuftri- rence to it, and is ordinarily a Difpofition to
ous 2 Cor 4 1, But we have tbis treafure in it, and is made fo Eventually m God's Ele^,
earthen veffels that the excellency of tbe power and m that regard may be faid to be Saving ; yet
Lv be of God! and not of us. }? it felf it is a common Work of the Spirit, and
% BUT this is not fo retrained to Preaching, doth not alone put Men into a State of Salva-
huttbit be alfo confers tbis Grace together with tion i but is ufed in way of Preparation j and
Private Means. There is as much Vertue in how it doth fo, hath. heretofore been accounted
one as the other in themfelves •, the Efficacy for: That therefore which now lies before us,
therefore is as God will 5 and He hath BlefTed, is, .__,., . >, w , I, L
W will Blefs all His own appointments. The (1-) TO obferye how the Spirit Improves
Publick Means are fometimes fuppreft, and the Word in the Difpenfation of it, to promove
many are flint up from them, that they cannot this ConvMion In Sinners, tn order to Hbett Con-
cniov them •, and tho' this be a fore Affliction, verfion. And this is done by making of their
vet He can and will be a little Sanftuary prefent finful State evil and bitter to them,
to them that Fear Him ; and fo make up to Every natural Man in his Carnal Security, is
them this want by Private Means, that their m love with his Sins, is deceived 111 his tho'ts,
Souls (hall ftill thrive : and not feldom are the and tenacious of his Errors s he muft therefore
firftfenfible Applications of Himfelf to the Soul, be roufed from this,and made to entertain other
made in their fecret Reading oj f tbe Scriptures, refentments of it, before he will feek after a
and the more Private Aidreiles oiCunfels to redrefs from it : And tho* the Spirit alone can
them • tho' ftill, it is to thofe who are made to work this, and till He comes to do it, the Sin-
Prize thefe Gofpel Liberties, and long for the ner defpifeth all the Means, and grows harder
Sandtuary, when fhut out from it 5 and do not, under them • yet He Improves and Applies the
becaufe they find Him here, grow Carelefs of Word to their Confciences in this. And how
the other. makes U ferviceable to this purpofe will ap- '
V WE are now to proceed to confider, the pear in a few Considerations : (
feveral Ufes which the Spirit of God makes of 1. IT is by the Word that He 'mitt dfcove-'
the Word in order to the advancement of our ries of Sin to Men in it's true Nature® Colours..
Salvation' viz. Convincing and Converting Sin- There are indeed thofe Convidions in the na-
ff*™ and Building them up in Holinefs and tural Confcience, which make them that have
Comfort, &c. And under thefe is comprehen- not tbe Law, to be a Law to themfelv:s, Rom.
ded, all that is requifite in the bringing of us 2- i'4, I ?• And thefe do fometimes raife great
from Sin to Grace, and thro' Grace to Glory : Terrors m them,as the Philofophers do pbferve ?
This whole Work is therefore reduced to two for there are common Moral Principles in Men
Heads, viz. The Bringing of Men out of a ffnee the Fall; but thefe are but faint Repre-
StateofSintf M'ifery, into a State of Salvation, fentations to fuch as the Word of God makes of
which is intended in Convift'ionfc Converfion * this matter. The Word of God gives us the
and the Perfecting of the Work in them, to account of the Original of Sin, and of that On-
their prefent Confolation, and future Glory, in- ginal Sin that cleaves to us, and hath pervaded
tended in the Building them up, Sec. The work all our Powers ; of the Vilenefs of it, how odi~
of Grace is here compared to the Building of ous it is to God, how hurtful n is to us, and
an Houfe in which there is to be a Foundation what a fliameand reproach it brings upon us •,
laid,and an Edifice erefted and finiuVd : Now, here we have its Pedigree, Rem, tf 12 by one
as the whole of thisis the Spirit's work, fo he man fin entred into the world, and death by fin 5
makes ufe of the Word of God in every part of andfo death hath pajfed upon all mm, for that
till
8 1 8 LeSures upon the Quell. LXXXIX.
all have finned. It tells us how it harh ftript
us of our Primitive Glory, and debafed us be-
low the fenfible Creation, Ifa. i 3. The ox
knowetb bis owner, and the afs bis mafters crib :
but Ifrael dotb not know, my people dotb not
confider. It reprefents it to us as that which
is abominable to God, Jer. 44. 4. Ob do not
ibis abominable thing that I bate, which hath
armed His Holinefs againft us, Hib. r. 13.
Thou art of purer eyes tban to heboid evil, and
canft not look on iniquity. And hath rendred
us every way unprofitable, and emptied us of
ail true Goodnefs, Rom. 3. 10, 11, 12 Tbere
is none righteous, no not one : There is none
tbat under flandetb, tbat feeketb after God. They
are all gone out of the way, they are together be-
come unprofitable, tbere is none tbat doetb good,
no not one.
2. IT is by this Word that He convincetb
them of the true Mi fry under which they ly, by
reafon of Sin. The Gentiles had fome faintDif-
coveries of this,but their refentments did not
drive them to Defpair,tho' their Confciences
reflected Guilt upon them,and told them that
they expofed themfelves to the Divine Dif-
pleafure-, yet it was only in regard of more
notorious Crimes : and they thought they
could by their own Power atone for them :
whereas the Word of God difcovers Guilt in
the lead Sin ; and affjres Men, that it lays
them open to Judgment ; Matth. 12. 36. /
fay unto you, Tbat every idle word tbat men
Shall f peak, they fhajl give account in the day of
judgment. Eccl. 12. 14. For God fbill bring
every work into judgment, with every fe ere P
thing, whether it be good, or whether it be evil.
And it aflures them, that thev can make no
Satisfaction to the Jultice of God for one Sin,
no not the leatr^'but that every Sin expofeth
them to Ruin, Ezek. 18. 4. The foul tbat fin-
netb, it fhall die. Here are all the Plagues
and 'Torments, denounced againft Sinners,
which are enough to make their hearts to
tremble.
3. BY this He fhews them, both the Un-
reafonablenejs and Unprofitable nefs of Sin. Un-
godly Men think, that they Sin with a great
deal of Reafon •, and that the Courfe of Sin,
which they purfue, is very Advantageous to
them j fothey, Prov. 1. 13. We Shall find all
precious fubjlance, we [hall fill our boufes with
fpoil. But by the Word of God, they have
abundant matter ofConvi&ionfet before them
of their foolimMiftake in it : It difcovers the
worfe than Brutality of Sin, in that it breaks
all the Bonds & Obligations laid upon them ;
that it is againlt God who nude, and pre-
fervesthem, who hath Sovereign Authority
over them, and by right requires Obedience
of them ; and who hath laid the molt forci-
ble Obligations on them to pleafe Him : hence
that, Ifa. 1. 2, 3. Hear, 0 heavens, and give
ear, 0 earth : Jer the Lord bathfpeken, I have
nourished and brought up children, and they have
rebelled again ft me. The ox knovcetb bis owner,
and the ajs his mafter's crib : but Ifrael dotb not
knov, my people dotb not confider, Jer. 2. ?v
Thus faith the Lord, What iniquity have your
fathers Sound in me, that they are gone far from
me, and have walked aSisr vanity, and are be-
come vain} Deut. 32. 6, 7. Doyeih-ts requite
the Lord, OjooliSh people and un wife ? is not be
tbyfdtber that hatb bought, thee ? bath he not
made thee, and eftablijhed thee > Remember the
days of old, confider the years of many generati-
ons :, ask thy father, and he will Shew thee, thy
elders, and they will tell thee. It alfo gives
evident Demonltration, that there will be no
Profit, but abundance of Mifchief arife from
Sin i that the Pleafures of it arc but for a
Seafon 5 that they will ere long be afhamed
of it j that a Mifeiable End will follow upon
it* and the more Sin, the more Torment.
4. BY this He fhews them, the Necejfity of
their PeriShing, if they get not delivered jrom
Sin. There are two things that attend a Sin
in the Natural Man, Gui t & Dominion ± and
as long asthefeabide,the Sinner Hands bound
over to fuffer Eternal Vengeance -, and the
"Word of God is full in afluring us of this :
We are told, Exod. 34. 7. That be will by no
means clear the guilty. And hath declared it
the upfhot of Misery, Joh. 8 24. I faid there-
fore unto you, that ye /hall die in your fins : for
if ye believe not tbat I am be, ye (hall die in your
fins. The Sinner is apt to be fecure •, is not
willing to think of, or believe that he is fo
expofed ; and is ready to flight all Warnings
given about it; but this matter is fully de-
termined in the Word of God : It allures us
that Iniquity -will be our ruin, if we obtain
not a difcharge from it : it tells us,Pfal.i 1.6.
Upon the wicked be (hall rain finises, fire and
brimflone, and an horrible tempeft \ this Shall be
the portion of their cup.
5. BY this He fhews them, the Vanity of all
the Refuges of Lies, which they have Sheltered
themfelves under. Nothing more hardens Sin-
ners in their lewd ways, and to defpife Warn-
ings and Counfels, than a vain Prefumption
that they are out of the reach of Ivanger,and
fecured againlt God's Wrath and Vengeance :
Hence they, Ifa. 28. 1$. We have made a cove-
nant with death, and with bell are we at agree-
ment ; when the overflowing fco urge /hall pafs
thro\ it fhall not come unto us {for we have made
lies our refuge, and under falfljood have we bid
our f elves. But the Word of God abundant-
ly Confutes this Confidence, reprefenting God
not only in the Truth and Veracity of His
Threatnings, but alfo in His mighty Power
to give being to His Word, in fpite of all the
Attempts of Sinners to fecure againft Him ;
hence that, Ver. 17. Judgment alf> will I lay
to the lines, and righteoufnefs to the plummet*
and the hail fiall f weep away the refuge of lies%
and the waters fliall overflow the biding place.
It therefore gives them to know that He is
refoived •, and if they refill Him, they fhall
not profper^ yea, He gives His Oath to ir,
Dcut. 32. 3?, 36,40, 41.
6. HENCE by this, He rcufetb ihem up to
enquire after Deliverance from the Wrath to
come, It is imprinted on Man's Nature, to
be
Queft. LXXXIX* *Jffembly\ Cateebifm. 819
be wrought upon, by the real appreheniion of ther, and makes way for it, viz. Tajjiue ; and
Mifery to which they are iuojecte .. to be very Active : And there is a vaftly different reipecf
ibilicitous to feck how they .nay efcape it 5 and which the >vcrd of God bears to the one & the
k is nothing but their tearkfsnefs of this, that other, as will evidently appear by the Coiifi-
makes them Content in their prefent State, be- deration of them feverally.
<:aule they apprehend no Danger. The Spirit of 1 . AS to Jf«jjwc Converfion -,it properly con-
God therefore not only lets thefe Truths before flfts in the great Change, which is wrought on
them by the Word } but together with that, He all the Powers of the Man ; by which all the
powerfully imprints on their Confcienccs fuch a Sanclifyipg Graces of the Spirit are infufed
Belief of the Truth 3c Veracity thereof, as puts into him; and lo a new Nature is put in-
them in Fear : He toucheth their ileepy Con- to him, whereby he is furniihed for a Life of
iciences, & catifeth them to reflect thefe things Grace * and this is that which the Apoftle
upon them with aw,& they can no more with- fpeaks of in, Epb. 4. 22, 24. Now this, being
ftand them : But the Wordib fe. home, leaves a creating work, is wrought by the Spirit Im-
deep Wounds on their Souls, ana norridTerrors mediately, and indifcernably in it felf 5 nor is
fieze them, and will give tnem no reft. Hence the Word properly an Inflrument of it, but he
that, Ifai. 33. 14. Toe finmrs in Zwn are afraid, alone doth it : it is therefore faid, tzek. 36.26. *
fearfulntfs bath fur pn%ed rbc hypocrites : who A new he art alfo will I give you, and a new J pi-
among us /bull dwell with the devouring fire ? rit will I put within you, iff i will take away the
ubo amongft us fall dwell with evalafling burn- flony heart out ofyourflefh, and twill give you
ings ? For this reaton we have that requeft put an beirt offlejk. Neverthclefs,there is a Con-
up for fuch, by the Pfal.nift, Pfal. 83. 16. till comitancy of the Word in the production of
their faces withfam ■ that they may feck thy this, James 1. 18. Of bis own -mill begat he us
name, 0 Lord. Now fuch impreilions as th< fe wiib the word of truth. And we may take this
made upon the hearts of finners,will naturally fummary account of it :
lead, in the ilTue, to one of thefe two things, THE Word of God being a Moral Inftfu-
viz. Either to fink under deadly djfeoucage- ment, the Spirit, when He applies Himfelf to
ment, and die of defpair \ or elfe to make the Sinners in the Gofpel treaty, doth make ufe of
moft earneft enquiries, how they may efcape it, as accommodated to the Rational Powers j
the wrath to. come. And how the Spirit of God in which He fets before them their Miferable
applies thefe things to the Elect, to this Enqui- State, and fhews them how they may obtain
ry, in order to bring about their thorough Con- Deliverance, r ,id 1 vites them to accept of the
verfion, will come under the next fubject of offered Salvation, felting before them the Pro-
Confuieratiom mife of Lire to ihofe that Co do •, and whilft,
. He is thus doing, He fteals in His Grace, by
which He puts a Power into them, enabling
/TVW// them to comply with this Invitation of r is.
CCAAr*. At what intrant this is done, is hard for us to
define, He being Arbitrary in it. Chiift there-
(1 ) r-r^U E next thing obfervable, in which fore tells us, Joh. 3. 8. The wind blowetb ubcre
the Spirit makes ufe of the Word, in it lificw, and thou hearefi ihe found thereof but
order to" the finners Salvation, is his Convcrfi- canjl not t II whence it cometb, and whither -it go-
on ■ Br Converfion we are to underftand the etb : fo is every one that is born of the /pint.
2reat Change which is wrought in the Sinner, But in His ordinary difpenfation of His Grace
in Regeneration by vertue whereof he is re- to Men,He is not wont to produce this Change,
newccP in the whole Man, and there is an Uni- but together with the offer of the Word, and
verfai Change wrought in him ; a general ac- the impreffion that He leaves by it, on their
count whereof is given us in, 2 Cor. >. 17. The minds j and it is certain, till this Change be
neceiVity of which Converfion, if ever a (Inner wrought, none of the Natural Powers 111 the
be faved is fully aftarted in the word of God, Man, can give him a gracious entertainment *
Hence that, Joh. $. 3. Jefus cinfwered and /aid but whilft the Word is fet before the Man, and
unto him Verily verily I fay unto thee, Except all Moral endeavours are ufed with him, he on a
a man be born again, he cannot fee the kingdom fudden finds a mighty turn on hisSoul, whereby
of God Matt. 18, 3. • Verily I fay unto you, Ex- he knows,that theFinger of God hath been there.
ceVt ye be converted, ar.d become as little cbil- 2. AS to Allive Converfion, which properly
i*en ye frail not enter into the kingdom ofhea- confifts in the Exerting of this new Principle
ven ' And that the Spirit is the Author of this thus infufed, (which is produced by the Spirit's
work is certain,for it is a work of the Almighty fetting a fecond hand to his own work , for we
nnweT Which none but He who is God can ex- are told in Phil. 2. 1 3. tor it is God whti wrfc
ert - fuch therefore are faid to be bom of God, etbinyoy, both to will V to do : Heb. !«,£*
T^h' 1 r* But how, , or after what manner he " the author and fimfher of our faith.) ihere
makes ufe of the word, in the bringing of this U a manifold ufe of the Word for this purpofe,
ahrmt to effecT; will call for a more diftincl: it being every way adapted to be ierviceable to
Confideration. And here we may obferve,that this end. We are told of the Divine o_, awing,
Dairies take notice of a double Converfion, or Cant 1. 4. M * 44- and thefe drawmgs are
of Two fteps that there are in this work, one not Compulse, but fuch as work upon the Ra-
whereof in order of Nature goes before the o: figDal Powers m Mao, which attract his Volun-
tar^r
8io LeBures upon the Quelh LXXXIX
tjry content to, K compliance wkh the Spi- 3. B T this He humblcib him out of bimfelf,
rit i 1 His cill \ and lie faith as he, PfiL. 27.8. and all f elf dependence. In active Converfion,
Wlen thou faidft, Seekyemyface ; my heart faid the iinncr mult wholly go out of himfelf co
un 0 thee,Tbv fice.Lord.will Ifeek. And here, Chrift^ and this alfo the Spi rit produceth in
tru' the Efficacy (till depends on the Opera- him, by applyingof the Word to him. Con-
tionof the Spirit, yet there is the fpontaneous vinced finners, areapt to Object againft the
Operation of the Man, which is drawn forth Terms of the New Covenant, that they are
by the application of the Word, to his renew- impoflible Conditions, which creates finking
ed Faculties ^ and how He ufeth the Word in Discouragements in the Soul -, but by the
this we may obferve in feveral particulars; Word He acquaints him, that the Benefit is
1. B T it He difcovers to him, that there ft not only preferred to him on Terms, but that
Hope of Salvation for him. We here fuppofe the Working of thefe Terms in him, depends
the previous work of Conviction wrought on on Him ♦, and when he is molt fenfibly lolt,he
theMin, which tho* of its ownNature tends to is neareft to be found ; for Chrift hath faid,
Defpair, yet is by the Operation of the Spirit, Luk. 19. 10. For the Son 0} man is come to feck
made ferviceable in his A&iveConverfion ; ha- and tofave that which was loft. And lets him
ving therefore itollen into him a gracious know, that this alfo is the gift of God : and
' Principle, He thus draws it forth after a Ra- by this He perfwades him to look to Him,
tional manner: and whilft the finner was un- who is able to do it in him, which puts him
der Terrors, and faying, Mull I needs perifh? upon crying out With Epbraim, Jer. 31. 18.
He fets a good Hope before him, and gives Turn thou me, and IJhallbc turned •, jor thou
Activity to this Grace in him: and hereby art the Lo- d my God.
lie is -encouraged to w«it upon God for His 4. B T this he allures him td accept of Chrift.-
lich Mercy to appear to him, in delivering The New-Covenant requires this acceptance
<him from the Curie : and this He doth by in order to Peace 8cSaIvation : and therefore
levealing to him the Ne^-Covenant,in which having infufed this power into him,he draws
yrovifion is m ide for the Salvation offinful it out into Adt, by applying of the Word to
Men : the Truth whereof is abundantly re- him : and this he doth by fetting home all
vealed in the Gofpel. Hence tharjob 33.24. thofe gracious Invitations & Proraifes of the
Then be is gracious unto him, an I faith, Deliver Gofpel,in which Chrilt offers himfel'f to them,
bim from going down to the pit, I have found a ftands at the door & knocks, aiTures him that
ranfom. And therefore we are told, Pfal. 25. he is as willing as heis able to Save ; and that
14. The fecret of 'the Lord is with them that if he comes to him, he will not rejedt him,
fear him : and he willjhew them his covenant. Joh. 637. Him that cometb to me, I will in no
2. BY this He reveals to him, the Fulnefs wife ca;i out. But that if he embrace the
offujficiencythereis in Cbriftjo favehim to the Terms, he will receive him graciouily ; and
Uttermft. The convinced finner is at a lofs fets before him the great happinefs that i'hall
how the Juflice of God rqay be falved in his accrue to him, in cafe he doth comply with
^Pardon ; but the Spirit of God, reveals to him him, Rev. 3. 20.
by the word, how this great matter is adjuit- 5. BT itbc opens tobim tbcTerms of the New
cd, and a perfect, harmony made between Covenant, and works him to a compliance with
Jufticc & Grace, Pfal 8;. 10. Mercy & truth them. The Treaty he holds with Men, ison
are met together : rigbteoufnefs rd peace have Terms, with which the promife of Grace is
kiffed each other. Rom. 3. 2^, 26. Whom God connected} and thefe are Arbitrary with him,
fiatbfetfatb to be a propitiation, through faith and mult therefore be revealed to us, in order
m hts bloud-, to declare his rigbteoufnefs for the to our comporting with them : Now thefe
<rem>ffion rf'fins that are patt, through the forbear- are laid down in the Word, & with the offers
<inic of God • Jo declare, I fay, at this time his of them, he enlightens our Minds to difcern
rigbteoufnefs: that he might be juft, and the them, for they are Spiritually difcerncd,z Cor,
juftifierof him which believetb in Jefus. By this 2. 14. And;'it is he who perfwades us to em-
-He acquaints him with the futetifhip of brace them cordially 5 for which he fhews
Chrift, and the compleat fatisfaftion which us the excellency, the fuitablenefs, the defi-
He hath made to the Law. Hence it difcovers rablenefsof them; and hereby he draws forth
to him, His Perfon, His Offices, His work of our cordial confenc to them, which is nothing
Redemption-, fo that there is nothing wanting elfe but the exertion of that Grace which he
for the difpiay of Juftice, as well as Mercy in hath infufed into us in Regeneration. Hence
his Salvation ■, and thus itaffures him, Rom. we are told in Pfal. no. 3. Thy people fhall be
3. 34. Who is he that coniemnctb ? It is Cbnft willing in the day of thy power. Now to all
that died •, yta.fiiber that is rifen again, who" is thefe the Word is adapted •, and where it is
even at the right hand of God, who a'fo ntjkefb made effectual, the Spirit fets in to render it
intcrccjfionfnr us. And relJs him, Heb. j. 2$. fo : for in this Attive Converfion, we act as
trberejore he is able alfo to Jave them to the ut- Caufes by Counfel, and are able to give a rea-
termofl, that come unto God by him, feeing he fon of our hope ± and can fay, That we know
ever liveth to m'ike int-rceffion for them. And whom we have trufied ^the Revelation where-
by confirming rhis in him by His fecret inHu- of is made to us by the Gofpel, tho' it works
e'nee, He thereby efhblifheth his hope, which efficacioufly; on none but fuch as he applies it
encourageth him to wait on. God for it, and to unto, whilft others who enjoy the fame out.
feekicof'Him. ward
QlieftXXXXIX. Jfemkljs Catechifn. ~§7l
ward di feeder ies,neglecl and defpife ir. And Man, and :harh not a little fhength and tn-
as the Word cannot do it without him, fo fluence j a$ he experienced, Rom. 7. Ai:d no
neither is he won't to do it without the Word, imali part of a Chrittians growth eonfiiis in
which is for that reaion compared to aSeed that the exercife of* the Spiritual Warfare av
is iown in us,and produceth inch fruitas this. it. And for this the Word is made very for*
II. WE are now to consider the Lfefulnefs viceable. And thar,
of the Word, or the improve went the Spirit makes (\.) BT acquainting btm with the ViLneft
cj it, to carry on the Wcrk oj Grace in us to and Odioufnejs vf it. fer. 2< 19. In that ic
berieSion. We are allured that both of thefe is, thar he is acquainted how contrary it 13
do belong to him, Foil. 1. 6- Heb- 12. 2. And to his new Nature, how foul and loathfoms
a great deal is to be done between the laying a thing it is, how inimical to his own Soul*
a foundation of Grace in the Heart, and the How it obltrucls him in purfuing the great
laving of the ropltone in Glory 5 and for this end of his Regeneration \ what Guilt it con*
ai'fo are the Word and Ordinances appointed tracls, and how mucli it expofeth him to
and made ufeof by him. And for this reafon, God's difpleafure, and lays him open to the
as the Word is compared to Seed in Conver- reflections of his Conference, which ferves
fion, fbro Food and Nourifliment in regard of to kindle his hatred of it. Pfal. 119. 104V
Edification, 1 Ft. 2. 2. Grace at hilt is imall, Through thy precepts I get under flanding :tbert*
San&ification is therefore erogreffive \ and fore I hate every jalfe way.
though it is a Divine Work to carry it on, (2.; BY giving him feafonable Warnings d~
yet there are the means which God makes gaintf it. The Pfalmift tells us, Pfal. 19. i*»
ufe of for this end, the principal whereof is Moreover, by them it thy fcrvant warned*
the Word : In which there is provided, both When we are tempted toSin, the Spirit often
Mi'k for new-born Chrifiiaus, ancj, itrong brings fome Word home to us, and fets it
Meat tor fuch as have attained to a greater home with power, which gives a check to
ftature in Grace. It iscerrain, that God hath lull within us, and arms us to refiliancs,
appointed all true Converts unto perie&ion, Hence that in Ifai. ?c.2i. And thine ears fuall
which as they are to arrive unto, when they hear a word behind thee, faying, This is tbev:>)\
pais into Glory, fo they arc to be carried to walk ye in it, when ye turn 10 the right hand,- nil
it gradually in this Life, and for this is the when ye turntothelcjt. Gen. 39. 9. And i y
Word and Ordinances defigncd, Epb. 4. 1 1,1 2. this, Grace that is in him, is excited to a rcfo-
And though, as wc before obferved, Providen- lute fortifying againit the Temptation, which
ces are made 10 fubferve to this, yet it is by otherwife would have been too hard for him,
and with theappHcation of theWord to them*, (3.) BTJhewing him how much, and how juflly,
and- therefore they are put together, Pfal 94- Sin is dijfleafing to God. Grace in the Belie-
12. Bli'Jfei is the man whom thou chafcnejl, 0 ver hath engaged him to feek the Glory of
Lord, and teachef him out oj thy faw. Now God, and toavoid every thing that willgrievc
there are Three Things which are here ami- the Holy Spirit. Now by the Word he is
buted to the Word, as it is an Inttrument in made to fee how* contrary this Sin is to
the hand of the Spirit on this account, viz. God, how odious it is to his Holmefs ; and
1. Their Increafe in Holinefs. 2. Their reprefents God i'o exnoltulating with him,
Eltablifhment in Comfort. 3. Their Perfe- Jer. 44. 4. Howbeit I fern unto you all my fer-
verance in Faith to Salvation. N>w all of vants tie prrphets, r if ng early & fending the *+
jhefe thi.igs, the Spirit of G od works in the faying, 0 do not this abominable thing that I hate.
Believer: And in doing of them he applies And this is made a powerful Caveat to him.
the Word to effecl:. And we may take a Ir tells him, that God loves Righteoufnefs,
brief account of thefe feverally. and hates Iniquity. It faith as, Hab- 1. i£
1. HE mikes the Word ferviceable to their Thou ait of purer eyes then to beh Id c/il, and
Increafe in Holinefs. By Holinefs we are here can[i not look on iniquity : wherefore lookeftthou
to underltand the Grace of Sanclification, upon them that deal trcacheroufly, andholdcji thy
which is wrought in us in Regeneration, by tongue when the wicked devourtth the man that
which we are helped to ferve to the great is more righteous than he. And Pfal- 5. 4, 5.
end that we were made for : And it is made and 2 Sam, 11. alt. And by this means it
the Duty of all thar are Converted to endea- excites in him an holy fear,'lelHf he do this,
vour to increafe in it, to be adding to every he (hall procure hisFather'sAnger. And makes
Grace, 2 Pet. 1.4,7. to grow in ir, Cbap.%. 18. him to fay, as Pfal 11 9.1 20. My flefh tremblctb
For which end there is the Nutriment fuita- for fear of thee, and I am afraid oj thy judgnenu
ble for it, which is toJae made ufe of-, and (4. J BTfnewing him where to get help againtt.
this is prefented to us in the Word, and it. It tells him where his relief is, viz. in
we are to wait upon it to that end. Now Chrift, who only can fubdue his lull in and
as Sanctification hath two effential parts in for him •, and by whole Crofs he may get it
ir, viz. Mortification of Sin, and the giving crucified, Gal-6- 14. The confederation of what
Life unto Grace ^ fo is the Word adapted it coft him to fatisfy for Sin, is laid foTth by
for the promoving of both thefe in it. the Word, and is made ferviceable to imbittet
1. IN refpeel of Mortification of Sin. Sin to us.
Though Original Sin hath received a mortal 2. FOR the giving Life and Vigour to Grace?
CKind in Conveifion, yetitabid.es in the Infant-Grace is very weak, and ltaods in need
" *'"" " " " < ~ " H h h h h of
••« — — ^ — — ..-■ - — '■■■— ■ ■ ■■ '— n-l 111.. I — ■ ■■— - — — I II . I ,^, «
822 LeBures upon the QueftLXXXIX.
of being ihengthned in us •, and it is he who He, «><r might have a Ftrcng confolation^ who have
itrengthens us with might in our inward fled for refuge, to lay hold upon the hope fet be~
Man : whereby we may with more vigour fore us. And here,
and refolution, purfue the work of our Gene- 1. IN it be difcovereth to them, what are the
ration, and grow in every Grace of the Spirir, Glorious things that are laid up for them in the
and be more in love with Holinefs, Sidelight- Fromfes. There is a joy or Hope. We are
ed in the work of our Generation. And this therefore told, Rom- 8. 24. For we are faved
alfo he promoves in us by the Word. And by hope : but hope that is feen, is not hope : for
that, what a man feetb.wby dothbe yethope for * And
(I.) BT dif covering to us more of the Beauty Chap. ?. 2. A Believers great happinefs is' in
of holinefs. It is by our love of it, that we Reverfion, from the expectation whereof.
are quickned to purfue it with earnelt defires there refults Confolation to him • and the
after ir. Love is the prime doling affection, more full difcovery he hath of the greatnefs
and that which fortifies this love, is the dif- 0f this felicity, the more exuberent mull
covery we have of the Excellency and Amia- this joy of his needs be. Now though it is
blenefs of the Object of it. The way to in- but a little of this, which he is now ac-
creafe in Holinefs, is to exercife it continu- quainted withal, in comp3rifon of what it
ally, and that which excites us to vigour in fhall be when he is put in pofTeflion • for we
this, is the great value that we -have for ir. are told, 1 Joh- 3. 2. Beloved, now are we thk
And it is the Word which fets forth the cha- fons of God,and it doth not yet appear what we
racier of it, and imprints ir on us. Hence it Jhall be : but we know, that when he Jba 11 appear,
tells us, Prov. 3. f 3, tic. happy is the man that we Jba/I be like him : for we fhall fee him as he
findetb wifdom, and the man that getteth under- is. Yet there is fo-much as carries rapture
ftunding. in it, and afTures him that it fhall unconcei-
(2,) BT affording us the proper Direfltcnsfor vably furpafsall that hath been now told him;
the pr^fecution of our Work. If we would in- and that what is acquainted with it, hath
creafe in Grace, we muff profecute it • and fuch a dazling Splendour in ir, as makes all
that we may do it aright, we mult be guided the delights of rime fhrink up and disappear.
to it by the Holy Spirir, for it belongs to him And how many defcriptions of this, doth the
to lead us into all truth, Joh. 16. 1 3- And it Word of God abound withal !
is by applying the Word to us, that he fo 2. BT it he beftows what Security there is laid
doth : in which are all the Rules of holy in for their unfailing receiving of the Promifs.
Living given to us to direct us. We are The meer relation of what excellent things
therefore directed hither, for the right or- they are, though it may raife thedefire after
Bering of all our Courfe, Ifai. 8. 20- And it them, yet it cannot quicken joy in them, fat-
belongs to the ufefulnefs of the Word, to ther than they are ours. Joy flows from
i'eive to all the ends of this direction. fruirion ; but that confilts either in acluafl
(%\) BT offering us fui table Motives to excite PolTeflion, or in an undeceiving Expe&aiion,
us hereto. Man as a Reasonable Creature is which leaves no room ro doubt of having ir in
prompted to his work by Arguments fuited to due time. And this latter is the Believers
his inclination's. Now in the Word,theSpirit prefent Priviledge, the alTurance whereof is
offers ail the obliging Arguments to raife our made over rohim, and he is confirmed in ir,
affections to Holinefs, by (hewing us the great by the liability of the Promifes, which arc
Good that will accrue to us by ir { and alTur- given to him through the Word : and that he
ing us of the help of God to fucceed & prof- gives him the evidences of his title to them;
per us in all Work, and to bear down before and by that he affords him the teftimony of
us all that would offer to withftand us in ir ; rhe immutability of rhem ; and that from
affuring us, 1 Cor* 17. ult- Tour labour fhall the immutability of rhe Promifer, who can-
not be in vain in the hard. not repent of his Word, or fail of perfor-
2. HE improves it alfo for their Ettablifhmcnt mance. Hence that, in Tit- i- 2. In hope yf
in Comfort. God hath provided Confolation eternal life, which God that cannot lie, promi/ed
for his People in this Life, and therefore Joy before the world began. Heb.6. 18. Rom.11 1%
in the Holy Gholt, is one of the Benefits 3. BT it he fortifies them againff all that offers
which do flow from Chrift to his Children, to dif courage than in their way. There are
during their abode in this Pilgrimage in the many dark things that occur in their PalTage,
World, to fupport them under.and carry them which do fomerimes bring them to a ftand,
comfortably through the fatigues which they but by rhe Word he corroborates their Fairh,
encounter in their warfare. Hence we have and affords them all the comfort that is
that in, 1 Pet. I. 8. Whom having not feen, ye needful. David faith, Pfal* 27- r 3. I had
Jove : in whom though now ye fee him not, yet fainted, unlefs I had believed. Now rhe Word
believing, ye re Joyce with joy unsaleable rd full is called the Word of Faith, becaufe by it
of glory. Thefe therefore are the Wells of the Spirit revives it when it languifherfr, and
Saivation,out of which the People of God are enables itro bear down all that- would under-
made to drawWaters.^/.i 2.?. And we read of mine ir. By this it affureth hfm, that God
the Comjort of the Scriptures, Rom. 15.4. And will never fail him, and thereby encourageth
hence we are told, Heb.6. 1 3. That by two immu- him under all his hardships : ' Saith to him,
table things jn which it km imprffible forGcdto as Ifai. 41. 10. bear thou not, for I am with
thee r
Ajfcmblys Catcckifni. 8-2£
/far : fo »W dij'ttniyed, rV / w'te wy G^.- / to;'// there is nothing about which we have occja
fitrrigfbefi thie.yea, I will help thee, yea, I will fioh to exerci'e our Faith, hut there is fgfficfo
Jpr.u/!i ffa§ W*fb 'fo r\£JJM &*** rf wy rigbtctuj- entiy laid in for it in the Word of God,whic!i
H[s- It fecures to him the Divine help,ar,d is the rule of Faith : And he that believes
makes him to defpife all the things that the Word, will never want matter to nour ffi
would frigrft him from his Work, or drive and itrengthen hisFairh. Hence that, Pfil.i?4-
fiim into defpondency • fo that he can re- Concerning the works of men, by the xkorit of
ievce in tribulation, and triumph over ail thy lips, I have kept me from the paths cj the
that Hands in his way, and beat a Challenge defroycr.
to every thing that looks menacing on him. 2. BT it be roufetb them cuf of their deed
Hence that, R.om. S. 35,37. And this the Spi- frames, and recovers them when jalkn. Th
lie doth in and wirh the Ordinances, by let- too often grow remifs and heediefs to them-
tin'* home theWord with power,and rendring felves, and fomerimes they fall and wound
of his Faith by it invincible ; fo that he can themfelvesj and did not he quicken 8C recover
believe in Hope againft Hope. them again, there they would lye i hut heifi
3. HE applies the Word to them, to perfevere fairhfulnels raifeth rhem again, and gives
through Faith unto Salvation. There is a Con- both reviving and Repentance. And thou-
ne&ion made in theGofpei between finalPer- he often lends Afflictions to roufe them,- r>e-
feverance, and Eternal Life % and that both verthelcfs he with them brings the Word,by
Affirmatively and Negatively, Rev. 2. 10. Be which he fhews them their fi'n,S£ danger, dfil
thou jaithful' unto death, and I will give thee a this quickens them to purpofe, and will f*l
crown of life. Heb. 10. 38. If any man draw fer them to lye no longet in that Conditioi?.
buck, my feu! (hall have no pleafure in him. Thus he fent a Word by the Prophet to Dav
Now it is here to.be remarked, that not with- 2 Sam. 12. begin- And when he fets in wirh
Handing this Connexion, and the Precept it, and applieth it, it produceth thiseffecl.
.given us of Perfeverance, and the warning a- _ 3. jB2~ it he Animates their ConftanCy, by
gainlt Apoltafy, neverthelefs in the fame affuring them of his help. Their Warfare is
Covenant wherein Salvation is promifed to fharp, their Enemies formidable, and thev ars
faith, there is a fecurity given of Perfeve- fomerimes ready to refolve, that they fhaiL
rance\ otherwife that Promife might fail : fall by their hand : But then he brings a
for Perfeverance as well as Salvation depends feafonable Word, and by reviving their Faitli
on the Power of God, who alone can keep us helps them in the fight, and makes them re*
from falling. And therefore we have that pro- folute. Hence that, 1 Job. 5- 4. For zvbatfo~
rriife, 1 Pet. 1. ?. Who are kept by the power of ever is born 0} God, overcom'etb the world $5 tins
Gd through faith unto Salvation. And the ne- is the victory that overcometb the world, evett
ceffary dependance of this on the Spirit of our faith. By that he afTures rhem that the
God is very evident, whether we confider the Caufe is not theirs but Chrilt's, and that ha
Nature of Grace that is in them, which is a is the Captain of "their Salvation, and bids
Creature, and needs Suftentation :, or the rhem to go forth in his itrengtb and' Conquer.
Weaknefsof it, together with the Oppofition Hence we have that of the Pfalmilt, in P'
ir meets withai,from the Carnal part within, 56. 3, 4. What time I am afraid, I will trujl in
.Whichever wars againlt it, and leads him thee. And, ver- 10, n. And while he hath
Captive :, as he complains, Rom. 7.23. Or the the fecurity of his prefence and protection*
Adverfaries from abroad, who feek his ruin, he cannot be daunted.
We are therefore told, 1 Per.5. 8. Tour Adver- 4. BT this he revives their Ccurnge, by pre*
Jary the devil,is as a roaring lion walking about fenting them vjith the Crcwn which is fecured
Jeeking whom he may devour. AndofhisPow- in the Promife. Hence that, Rev. 1. fo*
er, in Epb, 6.12. And this is witneffed by-the Mofcs perfeverance was by thisCorrobara::
*many wounds, and decays which we fuffer Heb.n-26. And doubtlefs Paul fignifies What
in our Pilgrimage, which evidence that we influence this had upon his, 2 Tim. 4. 7, B,
are not our own keepers; and therefore we And while he is- confirmed in expectation of
are told, Pfal. 37. 24. Though he jail, he fhall fucha Crown, he recruits his ftrength, and
not be utterly catf down ^for the Lord upboldetb renews the fight with frefh Spirits : refolding
him with his hand. And hence fuch are faid with him, Rom. 8. 18. For I reckon that the
to be preferved ones, Jude 1. Now he makes /offerings cj this prefent time, are not wcrtby
ufe of theWord for this end, and in its Order to be compared with the glory which fhall be re~
it is very proper and feiviceable thereto- vealed in us. While he looks on the Glory to
FOR, ;fjQ. . come, which is hung out in the Gofpel before
1. BT it He Corroborates their Faith. We him, and remembers that it is for this tnjfc
■ are^told, Heb. ic.38. Now the jujlflmll live by he is engaged, he defpifeth all difficulties,
faith. While therefore Faith is maintained and refolveth that he will take Heaven by
Sn its Vigour, it preferves the Believer from force.
Apollafy^ nor will he go back unlefs his Use. LET this make us exceeding tbankfui
Faith fails. Now it is the Word that is the 10 God for bis Word and Ordinances, And take
Foodoj T"aitb,2ind from thence are we to fetch heed that we do not defpife or neglect rheni.
all the iupports of it : and a Believers Faith, It was once rated as a lingular & diltin
can go no farther than it hath a Word : And ing favour bettowed on lfrael, pfa! <H7 fy
~ ' H h h h h ? tie
824
LeBures upon the
Quell. XC
he flawed his word unto Jacob, his ttattttes and
bis judgments unto Ifrael, lie hath nut dealt Jo
with any nation ; and <u> } or his judgments they
hdve nut known thetn : Praije yc the L rd.
And doubtlefs it is no Ids a kindnefs afforded
to us -, and ic becomes us to priz? it accord-
ingly : and if we put a flight upon it, we
highly affront him, who hath given us the
3dv-3nt3ge of it above Multitudes in the
Woild, And that we may have the faving
benefit by it, let us remember, that this de-
pends upon the Spirit, who only can render
it effectual to this purpofe : And be fure to
feek to God for it, that io the Word may
become faving unto us. And let us take that
for our encouragement to be importunate in
it, Luk- ii. 13. If ye then being evil, know
bow to give good gifts unto your children : how
much more will your heavenly Father give the
holy Spirit to them that ask him ?
SERMON CCXXVll
Question XC.
we are now called to 3pply ourfelves to en-
quire into.
§^§<§>&OlV is the Word to he read and HERE then we may obferve, that there aie
«$ ££§)* heard, that it may become effectual two ways in which the Word of God is made
# tn SnlmntioY, > ferviceable for the Salvation of Sinful Men,
*$■¥<&<$ viz. For their Conversion and their Edinca-
Answer. tion : In the former of thefe the Spirit pre-
vents us, for it is certain that he mult put
THAT the Word may become effectual the Grace into us, that we do our Duty Gra-
to Salvation, we rrmft attend thereunto cioufly, before we can fo do, Ifa. 6$. i. / am
with Diligence, Preparation and Prayer, f°"ibJ °} * "* t^at asked not for me : 1 am
receive it with Faith and Love, lay it up i°*f ° £h£Vh" f°T m™ r.f/"4 Bt'
; rT To- • • t • hold mc, behold me, unto a nation thut was net
in our Hearts, and practice it in our Lives. calk({ hy my nam^ But mu jt ]s the Duty
Uxinrri . ,, ^ ,.. , j of all that Live where the Gofpel comes, to
NDFR the former Queftion we had a mh the meanSj a|jd t)m pot onJ be.
brief account of the Work of the holy cau(e he hath required y. but alfo beCaufe
Spirit, in and with the Woriof God, to ren- t, are meanS fuhed |n thdr Qrder for
fuch an end. And it is fa and with them
that he is wont Ordinarily to work thefe
things in Mens Minds and Confidences, that
are morally Preparitory for his coming with
his Grace into their Hearts, viz. The Con-
viction of Sin and Mifeiy •, thofe Fears and.
der it efficacious for the bringing about of the
Salvation of the Sinner. Where was ob-
ferved in what Order of Caufaiity the Word
ihnds, with regard to this great affair, viz.
as an Instrument in his hand. We confider-
ed what fort of Inltrument it is, viz. Moral,
or accommodated to Mans ^rational power s,_as Terror$ . wh5ch rh are roufed tQ Ua
he is a Caufe by Counfel it is therefore fuit- after the lemedv, t0gether with which he is
ed to inform the Undeti landing to perfwade w a$ he pleafethj ro come in and plan£
th$^!J' ail J° move1thc Affeaions. his Grace in them. Which Grace, when in*
THAT which now lies before us for our fufed enables them to improve, thofe Con-
Contemplation, is the Duty that lies upon viaions and Compunaions in their A£tive
all fuch as enjoy the benefit of this Word, m Converfion and that asReafonableCrearures.
order to their obtaining of faving good by it Nof |g ^ tQ bs aed in a other w
and that we may not receive the Grace of but lhi as the Experience of fuch as havc
God in Vain : That there is fuch a Duty in- been Converted will Confirm. In the latter
forms us : For, though it is certain, that
the efficacy, entirely depends on the Opera-
tion of the Holy Spirit, it being a work of
Almighty Power : Neverthelefs, there is
fomething that he requires of us, to which
he applies both his preventing and Co-ope-
rating Grace in the Elett •, according to,Phil.
2. i 3. For it is God which worketh in you.jboth
to will and to do of his good pleafure. We are
them to its Operations -, for as every new
born Chriftian, is at firlt a Babe in Chrift,
fo he is regenerared in order to growth : As
there is a foundation of Eternal Life laid in
him, fo he is to be built up in it, in order to
his being made meat for the Inheritance.
And as the Word of God, is accommodated
both for the New Birth, jam. n. 18. And al-
fo for growth, as i Pet. 2. 2. So it is our Du-
fore we,as reafonable Creatures are to apply may be ferviceable hereunto; hence that
ourfelves to it that we may reap the benefit caution jven h ChrUtf Luk 8> l8< Jake
•f it : and what this is, is the matter that iged therefore bom ye hear : jor whomever bath,
*
Queft XC Ajjemblys Catcchifni. §z
lb him foa 11 be given \ and tohofoewr hkb not, he hath afforded Us (our Bibles to :;eep In
from huh > fh.dl be takln evsn that which be j^em- our Houfes ready for our ule. And this •
etb to have. And we are toi i, Rom, 10. 17. not to let them ly, to be covered with Efiift
Sotbenjaith comcib by hearing, and bearing by and Mould, Luc to take Opportunities to di-
tb( word of God. Nor is it futllcient for us vert and recreate iwrTelves with them j i\ n
to plead our own impotency Hi either of certainly we cannot Ordinarily let one day
thefe regards, but our fenf'e of" Impotency pafs without taking a turn with this precic >ii§
fliould drive us to feck aid of him, who is Companion, and at lealt Morning and Even-
bo'li able & ready to afford it us, Luk. 11. 13. ing-, and if we have a due Love to it, it will
Now the Duties Tequired of us, rhat we may herein dilcover it felf, Pfal 119. 97. 0 h
be truly advantaged by the Word, ib as to love I thy law \ it is my meditation all the d
get laving Benefit by it, may be ranged under And this is the way to profit greatly, ver. a,,
Three heads. * ^avc more underliandu.g then all my teachers I
I. THE due attention which is to be given jor thy teftjmonies are my meditation,
to the Word • We mult attend thereto with (2.) WE ought to take every fuitablcCppnrtunU
Diligence, Preparation and Prayer. ty to hear theWord Preached. There is a facial
AML) here let us Obferve, Blefling of God annexed to this Ordinance,
1. THE Duty it felf required is Attention, which will only reach to thofe who afford
And there are feveral things required in this; theirAttendance upon ir. Hence that encou-
bricfly •, we are then faid to attend to a ragement, Prov. 8. 34, 3?. Bleffed is the mati
thing When we fo apply ourf elves to a thing, that hear etb me, watching daily at my gates |
as to 'make a bufinefs of it. And ir isufually waiting at the pofls of my doors. For whfo
oppofed to neglect, and perfunttorinefs in findetb me, findetb life, and /hall obtain favour
and about a thing, and it requires the whole (j the Lord. Now all have not the. like Ad-
Man to be engaged in it: but this will be vantage for this ; fome enjoy it only en the
more diftinftly taken up in thefe things that sabbath, others have it in feafon and out of
follow. Hence, foafon •* -And God's Providence may put in
2. THE manner of doing it* or the things an Obltruclion fometimes, but we fhould not
required for the, right difcharge of it-, and rriake any of ourfelves,wirhout reafon. The
thefe are three $ Sabbath is a Day which is fet apart for this,
1. DiLlGEhCE. God requires of bis Peo- among the other parts of Worfhip, and cue
pie that they ufe indultry in all the works fecular bufinefs may not excufe us from ir |
which he requires of them, Eccl. 9. lo.Wbat- andexceptSicknefs,TempeItuousSeafons,Wary
Joevcr thy hand findetb to do, do it with thy y'uq, or fuch emergencies intervene, it will
might : jor there is no work, nor device, nor be our Duty to attend ; accoiding to Hsk.
knowledge, n r wifdom in the grave whither IC. 2$. Not furfiking the affembling of our
ihou goctt. And this Reading or Hearing of foives together, as the manner oj fome is, but
the Word, is one of thofe, to which there is exporting one another : and fo ttiucb the feofrj
a Promife'made, if a. 55. J. Now becaufe our as ye foe the day approaching. And as to other
right Improvement of the Word, is a matter Occasional Opportunities in the Week time,
of v 3 It import, and this Affection to it, is or as we are not to neg,le£t the outward Affairs
Abfolute Neceffity, in order to fuch an im- or work appointed for the fix days, on pre-
provement, We may take a brief account of tence of running to hear Sermons, fo a care*
what is contained in this Diligence, which is ^\ Chriftian who values his Soul in the fir It
fo much inculcated in the Word of God \ place, will endeavour to redeem fuch Op-
which will fall under diverfeConftderations. portunities as much as he can,if he hath the
1. WE muft give Diligence to attend upon the pfalmilis Eftimate, Pfal 84. 10. For a day iii
Word. Care is to be ufed that we do not jj?y courts is better than a thdufand 5/ hud ra-
omit this Dusy, in the proper feafon of it ; tber be a doorkeeper in the houfe oj my God*
And though that alone is not fufficient for then to dwell in the tents of wickednrfs. And.
our Profiting, yet it cannot be neglected doubtlefs the too great neglect of many
without our Damage •, and becaufe Reading profeflbrs in all thefe regirds, is a thing 16
and Hearing doth not engrofs all the bufinefs ^ Lamented.
of a Chriltian in this World, but there are 2. WE ought to give our Diligence,in cur at-
many other things incumbent on# him •, i* is tending upon the Word Read or Heard. It is
no little part of his Difcretion, 'in ordering not enough,that we omit not the Seafons,but
his affairs, fo as they do not interfere one we muft fee that we husband them well, that
with another, nor yet that they do fhut out f0 we m3y get the prcfic of them. And there
one the other. And becaufe there are fo js not a little care to be ufed in this.
many flefhly Avocations from this Duty,the (j.) we muft keep our minds and thoughts
greater Vigilance ought to be ufed in it, left fix^d upon the prefent Bufinefs. In all Duties
the things of this Life fhould hurt us in our 0f Worfhip God requires the Heart. Prov.23.
parfuit of theAffairs of our Souls ScEternity. 26. Myfon, give me thine heart, and let thine
■ HERE therefore, eyes obferve my ways. For which reafon we
(1) WE ought to be very frequent in Bead- are advifed to great watchfulnefs over out
ing the Word of God. God hath not only fent felves, left otherwife we prove like EzrkieV$
kis Servants to tell us what is our Duty, but hearers, E2ek. 33, 31. And they come unto thee
/7 4*
— i-
826 LSur.es upon the Queft.
■'— r > .
as the people cometb, and they Jet before thee as the Objeft, and thereby to put an Interrupt-
• my people, and they beard thy words, but they ing Parenthefis into our Attendance, that
will not do them : for vofrb their mouth they renders us incapable of making fenfe of* the
Jhew much love, but their heart gocth after their things that are fpoken to us 5 lb that though
covctoufnrfs. And this is%iot an eaijr work ^ this be the great Senfe or difcipline, yet
there is a root of corruption within, and the without great caution it will give us a Let
firft motions of Original Sin are in the tho'ts \ in our fo hearing, as is required of us.
and there is fo much of Atheifm in our wor- 3- TO this Diligence is alfo requifue, that
fer parr, that makes us think none feethour we carefully apply our rational Foyers, to the
inward motions : And Satan our bufy Adver- things that are taught us by the Word of God.
fary, is then more intent to fuggelt vainima- Jf the Word be a Moral Inftrument, and is
ginations to us, whereby he leads our Hearts accordingly applied to our Moral Powers, it
into the endsof the Earth. And by thismean neceffarily requires the exercife of thefe
the Word flies over us, and leaves no im- Powers, and the entertainment which we
prefliion behind upon us. give to it. And that which is here nextiy
(2.) WE muft refifl drowfinejS of Body. This concerned is our Underftanding ■, for as to the
is very apt to creep upon us, when we are Operation of the Will and Affections in this
engaged in the Duties of Worfhip, and if it affair, it will come to be confidered after-
be not withitood, it will ftupify our fenfes. wards. Now there are two things abour.
And he that is half aileep at an Ordinance,is which our Underltanding is to be exercifed
iri no fit pofture to give diligent attention to with care,in ourattendanceon the \Notd,viJj.
theWord thatis difpenfed. When therefore (i.)TO get aright apprehenfion of the true no-
the Pfalmift was engaging in Duty, he roufeth tion of the Truths, that are therein laid open be-
himfeif up to it with great eameltnefs, Pfal. fore us. Though we are not capable of a
57. 8. Awake up my glory, awake pf alt ery and full comprehenfion of the Myfteries of the
harp -, I my Jclf will awake early. They that Gofpel, yet a diftinct apprehenfion of the
fen thcmfelves to fleep, and put themfelves mind or meaning of them, is one great defign
Into a poflure for it, have no reafon to expert of their being given us -, and for the obtain-
that the Spirit will come in, and make the ing of which we are to ufe great diligence ;
Word profitable to them. The A pottle tells this David Prays for, Pfal. 119. 18. Open thou
us, in Rom- 10. 17. So then, faith cometh by mine eyes, that i may behold wondrous things out
hearing, and hearing by the word of God. But of thy law. And the wife man tells us \\\
he thac.fleeps at a Sermon, obftrncts his what way it is to be gained, Prov. 2. 2. Re-
hearing ; how then fiiould his Faith be nou- So that thou encline thine ear unto wifdom, and:
rifhed thereby ? We are not r© expedt that 0pp?y thine heart to undcrflanding* And it is
he will apply himfelf to us in a dream, who a great bufinefs incumbent on the faithful
are called to wait for the Inftru&ions of Minilters of the Gofpel, to apply themfelves
his Word. to this purpofe 3 as Jer.3. 15. And I will give
(1-) IT is our Duty atfuch a time, to fet a you paftours according to mine heart, which fhall
Uriel guard on our Senfes- As the fenfes are feed you with knowledge and underftanding,
to be employed in our Attendance upon the And let perfons take never fo much pains,in
Word, becaufe in the ordinary difpenfation, giving their Bodily attendance on the Ordi-
it comes thro' thefe to our Underltandings : nances, yet if they ftill abide Jgnorant of the
So thefe fenfes frand in need of being looked things taught to them, they lofe the good of
after, that they in there order be rendred fuch Attendance. Hence that is charged up-
ferviceable hereunto- Thefe fenfes are either on fome; 1 Tim. 5. J- Ever learning,and never
External or Internal: The latter of thefe able to come to the knowledge of 'the truth. And
may be referred to what was confidered un- we are allured that this is the way in whtcli
der the keeping of our minds. And the for- God hath been wont to impart this know-
mer nextiy comes under our prefent Confi- ledge to the Children of Men, Pfal. 119. 9$.
deration. And it is by thefe fenfes that too Thou through thy commandments haft made me
frequently difturbance is given to us in our wi fer then mine enemies '.for they arc ever with
attention, and we are not a little diffracted me. And if he had not thus done, he coul$
in hearing the Word : and though there isno not have faid as, ver. 105". Thy uord is m lamp
fenfe but what may be thus affe&ed, yet the unto my feet, and a light unto my path.
Eye and the Ear are more peculiarly concern- (1.) TO make a right Judgment of them. This
ed, and therefore to be well watched over : belongs to the practical Underftanding, and
And the Eye moft of ail- There are various without the exercife of it, the other will not
Objeclsthat open to our fight, and if they profit us,but it will evaporate in theAit- And
draw our eyes after them, they will readily there are two things about which rhejudg.
fet our .Imagination on work, & quite divert ment is to be employed, viz. The' difcerning
us from the prefent bufinefs: for which rea* of the truth and reality of them •, without
fon he Prays to God on this account among which we fhall look upon them, as no better
others, Pfal. 119- 37. Turn away mine eyes than an idle tale, and eriipty Romance,
from beholding vanity, and quicken thou me in which we fhall let in at one ear, and out at
thy way- The Ear alfo is ape to be engaged another. And the other is an apprehenfion of
by every noife brought to it, to divert us to the ufefulnefs andnecrjjityeftbemforus^ihzrr
wife
Quell. XC Ajjemblys Catechifm. 827
wife we (hall be bat a very little concerned and except we are horribly Itupidj it mutt
-about them. And this requires the applica- needs put us upon feiious Attention.
tionofthem to ourfelves, and that we con" 2. THE next thing that beings to this At*
fider what influence they have into our well tention, is Prepjrution. And indeed, without
being. Fie ought therefore to enquire into this Preparation, we fhall never rightly ul£
the Beauty, Excellency, & Pleafancy of Theft that Diligence, which we have had under
Truths, and the great things contained in our Confederation. There is fo much of Caf-
them • and till we come to have fuch an in* nality abiding in us, by reafon of the corrupt
fight into them, we (hall but contemn and part which remains in the Children of Ged
neglect them. while they are here : And the ii -floehce
4. IT is further required in this Diligence, which this hath into all the outward Affairs
that we quicken ourf elves tuferioufnejs m this of Life and Time, which we are called to be
Attendance, by proper M.tivcs. There is a converfant with in this World 5 and ouf
Native indifpofition to Diligence, and apti- aptnefs to have ourHearts too deeply engaged
tude to flothfulnefs in us, by realbnofin- in, and interchanged with thefe things 5 that
dwelling Sin, which maketh it needful for it requires not a little care and indultry, to
us to uie endeavours to excite ourfelves to get in a readinefs to attend this Duty afret
this Indultry. And here, ; a fpiritual and profitable manner. And :■
(r.) Whjhould roufe curfelves by the confi-. who rufheth into this Duty, will be in hazard
deration of the great concern oj cur Souls in fo of doing it perfunctorily, and mif> the bene-
doing. Mojrs ufed this Argument with fir. And here thefe Things are requiied,
Ifrael, Dent. 32. 46, 47. And he /aid 1. WE Jlouli lay off, not only mr tatiwarl
unto the m, Set your hearts unto all the words Bufinefs, but alfo the incumbrances -on ov.r
which I teftify among you this day •, which ye Minds. Tho' there are more folemn practiced
fball command your children to obferve to do, all of this at feme rimes, yet there is no time
the words of this law. For it is not a vuin thing when we are to read or hear the Word, but
for you : becaufe it is your life. It is by this we ought in order thereto to ieparate out
Word, and thefe Ordinances, that God is felves from other things, both as to out
plea fed to treat with usabout our Everlaliing thoughr,and actions. It is therefore a remark
Affairs, and if we do not diligently attend made, Prov. 1 8.1. Through defire a m,in hiving
thefe, we therein make it evident that we feparotedhimfelf 5 feckeih and intermcdleib
have a low regard to our Souls -, than which, with all wifdem. And it becomes us not only
what g-eater diftraclion can we labour of ? to endeavour the maintaining a graciousframe
And cHild we bear upon our Hearts,the worth in all our fecular Bufinefs, which is propet
of a SojI, and calculate according to that of for the keeping them in due liibordination*
our Saviour, Math. 16. 26. it would put that they may no way obftrudf. our better:
ano;hei frame into us. Concerns -, but wefhould, when we go about
(2.) WE (hould afftll our thoughts with an this, bethink ourfelves, that we are now go-
apprehenfion of the Prefence oj God, which is ing to feek Communion with God, in his
peculiarly xonvcrj'ant in the Evangelical Difpen- Word, in which he is wont to apply himfelf
fat ion s oj his Word. God'^ Omniprefence fills to the Souls of his People 5 that fo we may
the whole World, but there is a more awful undiiturbedly hear what the Lord hath to fay
prefence of his in his AiTemblies : and He, to us : And without that we fhall be confu fed
with a critical Eye taketh notice of the frame in our prefent bufinefs. And would we thus
and deportment with which we entertain his do, we mould likely find more fweetnefs in
Word, when it is fet before us, according to every fuch Opportunity, than others who
his Initiation. And fureiy if he be fo there* are here negligent do. And unlefs we do
he ca mot but be difpleafed if he obferves a this, we have no reafon to expect to find out
flighty frame of Heart in us, and a wandring Hearts fixed, when we are actually engaged
Spirit -, and will animadvert upon it. Where- in this Duty.
as,'if we be right in this, he who takes no- 2. WEfiwuldget an heart duly affctiedwilh
lice of it will approve it, and give us fome a defire after, and delight in fuch Opportunities^
teltimony of his Acceptance* And this was This alfo is a thing necefTaiy in our preparing
the frame that David endeavoured ever to to attend upon the Word, if we would find
maintain, Pfal. 16.8. the good oi" fuch Attendance- And befide3
(5.) WE fhould come to hear the Word, with the fixed delight in the Word, which we
the ferious Confederation, that this may be our ought to maintain in us, we fhould particu-
laft Opportunity. We fhould come to every laily raife this delight in us, when we are
Ordinance,with fuch a refle&iorf on ourfelves, to engage in this Duty : As David could fay
that hearing time will erelong be over. And in Pfal 11 $• 07. Ohow love I thy law ! it is
we have no aflurance that we lhali have ano- my meditation all the day- So he tells us,PfaL
ther advantage for this in this World. And 1 22. 1. / was glad when they faid unto me, Let
we fee this often verified in others, and why us go into the houfe of the Lord. And there
may not our turn come to be the next ? And is great reafon for this, becaufe whenfoevec
we (hould think, if we were fure that this we addrefs our felves to this Duty, if we are
would be our lalt, how (hould we hear ? And right, we feek after that intimate Cotnffluni-
lec this ftiraulate us to hear accordingly $ on wish God, which he hath given in his
" ' Word
Leitures upon the t Queft. XC.
Word for a Medium of our enjoyment of. Word, as tliac ir may be effecTual for the
And that Soul which confiders, J am now promoving of our Salvation. The Uuivcrfal
going to meet and converfe with God.cannot ufefuinefsofPrayer,in all that a Chriitianfers
bur find fatisfaclion in this thought, if ever about will ho evident, if we confide r that all
he hath tailed the fweernefs or ir. our aihftance in Duty, and all the good fuc-
3. HENCE more peculiarly in our addrefling cefs of it intirely depends on his bleffing,
our felves to attend, on the Word Preached, who hath faid that he will be fought to, &c.
we ought to endeavour to have fuch imfrefious Ezck. 36- 37. And in nothing more is this
on our Minds as may fill us with an hoy awe* wanting, than in our attendance upon the
We are too apt to go to it as a common thing, Word, which is an Inltrument, that the Spi-
and no wonder then if we lofe the benefit of rit alone can fo wield, as to reach our Hearts
it We ought therefore to ask our own Souls, fuvingiy thereby, 1 Cor- 3. 6. And we are to
fuch folemn Interrogations as thefe ; Whither obferve, that there are both fet Prayers, and
am I new going ? Is it not to the Houfe of fuch as are Ejaculatory, proper to be ufed in
God, to the Place where his Honour dwells, this Affair by us. And there are tinee Sea-
to the facred Solemnities of his Worfhip, fons, wherein we are to apply our felves to
where he peculiarly declares bimfelf' to be a Prayer on this account.
jealous God ? Who will not be put off with 1. WHEN we goto attend upon the Word, el-
an ourfide Worfhip, hut requires the Hearr, thcr to read it,' or to hear it, in the Houfe of
and will curioufly obferve whether I carry God. And this is requifite in order ro our
mine with me or no. What do I go jor? Or right Preparation for this ; that we obtain
what is my Errand thither ? What bufinefs ,that from him, without which we can do
have I at this Ordinance ? Surely there is nothing aright 5 and all the Duties that we
fome aim or defign which a reafonable Ctea- before obferved for a right Attention, mult
ture hath in all its deliberate Anions : But here be fought of God, that he will be with
it is too obvious that a great many go to the us, and give us this help in order thereto,
pubfek Ordinances, that cannot give a ratio- And here we mult Pray of him that he will
nal account of their fo doing. Hence we have flx'our thoughts, and call them off from all
our Saviour upbraiding of them, Math.11. 7. their wandrings, to which they are fo prone,
And as they departed, Jefus began to fay unto that we may intend theprefent bufinefs. We
the multitude concerning John, What went ye muft Pray, that he will open the eyes of our
out into the wihlemefs to fee ? A reed JJhiken Minds, that we may difcern the Truth as it
with the wind. How few go that they may. is in Jefus ; and may have the gracious diilo-
hear the Word, and God fpeaking to them very of the Gofpel Myftery that is contained
in it - but to fee and be feen,and divert them- in the Word -, and may not be left to errors
felves with vain fights, or Sleep away the and miftakes, and to pervert the Truths to
time, or what belt pleafes their fancies, with our own d^lufion, but be infrrufted in the
fomething that may fickle them. What if I way of Life by r hem : And that he will
Jliould mijs of the fpiritual good of this Ordi- enable us to receive his Woid mixed with
nance \ and come away unprofited ? There is Faith, that fo we may have the laving effica-
danger of it ; if my vain Heart,and Satan my cy of it on our felves, and live according to
great Adverfaty can obtain, it fhall be fo. it; and that he will keep from us the power
What need have I then to be ferious, &keep of thofe Temptations that are now apt to
a ltri£t guard upon my felf 5 and if I get not afTaii us. And as we fhould nor abruptly
good by the Word, I fhall hurt my felf; if it attempt to read the Word, without lifting
he not a favour of Life, it will be a favour of up our Hearts to God for this, fo we fhould
Death to me. It may be, this will be the laft do it more foiemnly, when going to publick
time, that ever I fhall hear the Word, and I Ordinances.
mult give an account of it to God another 2. WHEN we arc attending on the Word,
Day ; and if I now loofe the Opportunity, I For though there is now no room for fe"t and
may rue it for ever. They are the Concerns continued Prayer, for that would be to turn
of my Soul and Erernity, that I am now to out Duty, and make one to clafh with another,
be engaged in. Such like Meditations as which will hinder irftead of furthering our
thefe beforehand, are very proper 8c neceffary profiting. Nevertheiefs, there is room fuffi-
for us, if we would indeed profit by the cient for the darting up of our thoughts to
Means of Gr3ce,and not loofe the faving good Heaven, in fudden Ejaculations, which will
of them. And all this is requifite to our be no impertinent parenthefis in our hearing;
Preparation for the Word, efpecially when but a proper aid of ir, and many things will
foiemnly to bed ifpenfed ; and the neglect call for it. If we find our Hearts to wander,
thereof will be great damage to us. as we fhall if we watch them, it is a time
3. THE lalt thing here required to this to lift up a requelt toGod, that he will fetch
'Attention, is Prayer. Touching the Nature them back again, and a new fix tjiem. If
of Prayer, we may haveoccafion toDifcourfe we find the life and vigour of our Grace to
diltinclly hereafter. The Confidcration of fail, and we grow cold 8c flat in our afFecli-
it in this place, is only fo far as it is to be ons,it calls us to lift up a figh roGod for new
ufed, as a necelTary Medium for our fo at- quickning & reviving. If we find any preju-
tending on the reading or preaching of the dice to rife in our minds againft any of the
" Truths
I ■ - " - ' ■ III
Qlieft XC. Jjjembljs, Catechtfm. i
Truths that are fet before us, and we are give it : And this is it that comes tindef out
ready to count them hard'fayings, we fhould prefent Consideration. And here two Things
groan under, and beg or God that he would lye before us, viz. I- The tiling it fell re-
give os tire vi Story over it, that it may not quired ^ to receive it. 2. The right and
be toouard for us : if there be any thing genuine manner of this?, with Fa-itb an/ Love.
that is too hard for us, and we cannot fee & few words to each of thefe may fuffice,
through it bv reafon of darknefs, we fhould 1. THE thing it felf required, vi'z. to re*
ack ot him, to give us entrance into the ceive it. The reception here requiied,trand3
Word, and reveal his Mind to us, and not in opposition to the rejection of ii 5 complaint
fuffer us to be led into any miltake : And if whereof is often made in the Scnpturesi in
we find any Truth come home to us, with regard to fuch to whom it is offered. It is
the railing of our Affections, we fhould blefs alio oppofed to the putting of it away, and
God for it, and pray that it may have its refufing to imbrace it. Hence we have fuel!
abiding impreffions. For we mult have all Charges made againlt fome, fob. 1. n. Act.
this irom him if ever we have it. 13. 46. Then Paul iff Barnabas waxed bold, and
3. AFTl'.R we have been reading or bearing /aid, It was necejfary that the wcrdoj GodflwUld
tbe Word, it is very proper and feajonable for us, fir ft have beenjpoken to you : but feeing ye put:
to jollovo it with Prayer over it. There is an it from you, and judge your j elves unworthy of
after-improvement of it, which is required ev e r la fling life \ lo, we turn to tbe Gentiles,
of usi which will come afterwards under our And elfewhere,* Nor are fuch only guilty
Confederation : And that we may fo ufe ir, it of this, who turn their backs upon it* .or it op1
is our duty to ad'dtefs our feives to him who their ears againlt ir, rage at and blafpheme
only can tejch us to profit, And there are ir, and perfecute fuch as bring it to tham i
feveial Articles of Prayer which belong to Which manner of -entertainment how ot'en
this ; and a fenfe of our own frailty and de- do we find the Prophets of old, and the Ap files
pendance, fllould put us upon being earneft in the days of the G fpel met withal front
in this affair. We flr-uld pray to God, that Men to whom they were fent to proclaim
he would write this Law of his on our Hearts, and open the way of Salvation to fintulMen 1
and ingtave it on cur inward Parts -5 that he But there are many more who make a fait
would help us to hide hisWord in our Hearts, (hew, and ufe plaufiblc pretences, that will
that we may not fin againlt him : That he be found guilty of this Sin. But this will
would make thisWord of histobea Light to be more diltinclly difcovered, by the right
our feet,and aLimp to our paths ; and enable Confederation of the next thing. Hence,
us to regulate all our Iteps, all our thoughts, 2. WE may take notice of the right and
words and actions, according to the direcls genuine manner of this ^ which we haVe
of it : That we may not go away and forger, exprelt in two things,
and fo loofe the advantage that we have had -, j. WE are to receive it zvith Faith. Not but
but may make it always the Man' of our that it is the duty of all that come within
Counfels. And in this way, and by his gra- the reach of the Gofpel promulgation^ to at-
ciousAtTiltance, and Acceptance of us,we fhall tend upon thedifpenfation of it ; and it will
hz helped in our Work, and be made to find be a moral evil to neglecl it : But Itill, than
that Light and Life in his Word, that fhall ir may obtain the proper ufefulnefs of it, we
help us fo to order our Converfation aright, mult exercife Faith in receiving it •, for we
as to fes his Salvation. can have no other hand fo ro do, fo long as
we are deftitute of this. We are for this
reafon told, what was the reafon why the
Word proved unprofitable to them, Heb 4- 2«
For unto us was tbe gofpel preached, as well as
unto them : but the word preached did not profit
II. npHE next Duty of fuch as would read them, not being mixed with faith in them that
JL and hear the Word profitably, is heard it. And it is by unbelief that Men do
with regard to tbe Reception or Entertainment put away the Word which is declared to
that we are to give to it : We ate to receive it them. Unbelief fhuts up the heart againlt ir.
with Faith £7 Love. God hath afforded us his We are therefore told, who they were that
Word to be an Inttrument of our Salvation, did receive Chrift, Joh. 1. 12. But as many as
Now that it may fo be, it is not only requi- received him, to them gave he power to become
fire that we fo hear it, as to feek the obtain- tbe Jons of God, even to them that believe on
ing of an underltanding of the meaning of it, his name. And in this Faith, there are more
and of the great Articles that are contained efpecially thefe things contained,
jn it, without which we cannot practice it : 1. A receiving of the Word with a 'Diving
Hence that in Hof. 4. 6. My people are de- Credit, as the Word of God. This is ufually
ftmyeAfor lack of knowledge. But alfo that called the Faith of AiTent 5 though every
we improve it to all the ufes by which it alTent that is given, will not amount to the
may become ferviceable to lead us in the right Faith which is here required at our hands 5
ivay to Salvation. For which end there is for it is a Faith that doth not only influence
another (tep intervening, which confitts in our Undemanding, but it alfo purifieth .the
the manner of the Entertainment which we Heart, and works powetfully on ttie Will
i i i i i ana
SERMON ccxxnn.
830
LeSures upon the
Queft. XC
and Affections, All 15.9. Befi&es, that there
is a rational affent which may be given to
many Truths of the Word or God, by the
light of Nature, and Convictions of a natu-
ral Confcience, which tells us, thefe things
mult needs be fo, and that peculiarlyin re-
gard of moral .Duties, the impreflion whereof
abides in the natural Man,through the relicks
of .the Law that are in him : As is evident
from Rom. 2- 14, I?. For when the Gentiles
which have not the law, do by nature the things
contained :n the laze, thefe having not the law,
are a law unto them/elves : Which fbew the
work of the law written in their hearts, their
confaer.ee alfo bearing vottn<js,and their thoughts
the mean while accufing, or elfe excifing one.
another. But ihts is grounded on the Divine-
Teltimony, and he receives it as the Word of
God, and believes it becaufe God is true. Job.
3. 33. W tba'f 'bulb received his tcfiimony, hath
f t to his feal that Got is true. And it hath
this Character on it, that ir is Univerfal •, he
not only believes, becjufe he comprehends
the things, and fees through them 5 but alfo
believes fuch things as are mylterious, and
tranfeend his reafonings, and that becaufe
they are fp ken by G id, who is Truth
itfelf: and upon that account he is perfwjded,
that it is the highelt rcdi'on for him to give
a full and indubitable alTent to them.
(2) AN entertaining oj it. as the only rule of
Lije. That it is fo to fallen Man is certain,
as was formerly obferved. And if we receive
it as the Word or God, we do it with a ref-
pe6t to it, as it is prop fed to us. Now God
gave'it to us, that it might be our directory
how to live ard pleafe him, and obtain deli-
verance from Mifery. This was not known
till God law meet to reveal ir •, and this Re-
velation is made to us in and by the Word.
Hence that, Pfal. 147. 20. He hath not dealt
fo with any nation -, and as '■for his judgments,
they have not known $bi m : Praife ye the Lord.
And fob. $, 39. And except we beiieve it ro
be' fuch, and accordingly apply our lelves to
it for that end, and truit to the conduct of
thar4 and of no other Rule, to guide us in the
way Eveflafting, (but truit to other RulesJ
ivedo indeed reject it : and whatever cre-
dit we give to it, vet if we do not count it
the only uneVrir .g- Platform of Faith & Obe-
dience, we receive it not'in rruth or fincerity.
He therefore acknowledged, Pfal- 19. 11.
Moreover, by them is thyfervant warned : and
in keeping of them there is-great rcwird.
{%.) AN entertaining oj Lbrifl himfelf, as he
is exhibited and offered to us in it. The great
end of the Word, is to reveal Chriit to us, as
the Author of Eternal Salvation, and confe-
quently the Object: of our Faith & Reliance
So that evermore, together with the Credit
which we give to the Word, we adventure
upon him fo revealed, and relt our whole
hope on him *, Affiance as well as AlTent is in
feperable from rhisFaith -, for we are alTured
that, Sic. Pfal. 9. 10. And they that know thy
t?awc it/// pa their uufl in thee : jcr
thou, Lord, baft not jorjaken them that feek
thee. And they that do not entertain Chriit
in the Word, do not cordially entertain that.
And not only io, but alfo we take all the
Meafures of our believing in him, item the
Word': by that we underltand what manner
of a Perfon he is, what Offices he is invelied
withal, how able he is to fave, in what way
we may come to a title to him in order to
our receiving this Benefit from him .- All this
belongs to the Revelation of the Word, nor,
can we be faid to accept of that, unlefs we
do together with it,ernbrace him with all our
Souls, as the Author of Eternal Life: and adf
venture the whole weight of our Confidence
on him.
(&;.) A firm and rcfolute adherence to the
IVvrd, and adventuring oj ourfdves jor Eterni-
ty upon it. The Jult is faid ro live by his
Faith; and as the word of Revelation is that
which informs us in rhe matters which we
are ro believe, fo the word of Promife is to
c nhrm us in our expectation of the Life
which we hope for -, and for this reafon it is
called the Word of Life : when therefore,to-
gether with the Revelation of Chriit in his
/iifufficiency, on which we believe him to be
able to fave us to the uttermolt, we receive
him as ofTered to be ours in the promife, and
fo take him at his word, as to ref olve to truit
in him forever, and look no whither elfe for
Eternal Life ^ and all of this properly belongs
to that Faith which is neceflaiy for our true
Profiting by theWord^and till we have gain*
ed fuch a Faith, we cannot draw the venue
out ot the Word, which will make it faving
to us. Though Hill it is a Duty to wait for
this F iirh in our attendance upon the Word.
2. WE are to receive it with Love. Faith
and Love are exhibited in the Gofpefas com-
prehending the whole Religion of fallenMan
under them, 2 Tim. 1.13. Holdfajl the form
oj found words , which thou hafi heard of me, in
jaitb and love which is in Chrift ffus- Now
in rheWoid of God which is delivered to us,
there are the Credenda and the F^cienda :
and accordingly, the Spirit of God puis thefe
Graces into fuch, to whom he will Blefs the
Word,fo as to be effectually an Inltrurnent of
their Salvation •, and thefe are infufed into
us, as he pleafeth, as Principles by the exer-
cife whereof we may rightly entertain the
Word. As therefore we give a fuirahle recep-
tion to theCredenda byfaith,fo we are difpofed
ro profecute the Facie nda by Love. Love in itjs
properSignification,intendstheP/-/V^/V/'i;^/^/7^
Afjeft'vn, which in a Reafonable Creature is
an Inltrurnent of the Will,in the performance
of irs Imperate Actions : and fo it Hands in
direct Oppofition to hatred, which is the
Prime feparating Affection, which alfo ferves
the Will in its rejecting that which is in-
grateful to it •, and for this caufe, it is fre-
quently ufed in the Scriptures Metonymicai-
ly for the whole of that New Obedience
which God requires of Men in and by the
Gofpel ; and that becaufe this Sincere Love
is
i-n^wB^"""" ' ' ■ ■ ' ■■ ■ ■— ■■■■A1
Queft XC Jjjembly's Catecbifm. S3 1
is the root and fpring from which all true goodnefs of any thing that makes it lovely*"
Obedience derives, and without ir, all that and therefore, as if we Love the Law, we
Men pretend to, is Superficial and Hypocriti- love all that is in ir^ io the reafon why wq
cal. Now, in as much as the Word of God io do, is becaufe we account it to be all
is the Rule of this Obedience, there is a Love lovely. And except we Love the whole
of it which is necefTary in order to its ob- Word, we do not truly Love any of it, foe
raining of this(detign in us and by us. And there is the fame ftamp of Lovelinefs upon
this Love always purines that Faith which it all. Now in the Word, there are Precepts,
we before confidered .-for as we cannot Love promifes, Threafnings, Difcoveries of Man's
a thing without anApprehenfion oftheAimi- Mifery by Nature, and of the way to recovef
ablenefs of it,fo we cannot rightly apprehend • trueBleltednefs. Nowall thefeare piecicus
it, unlefs we exercife out Faith about it.- to fuch as Love the Word, whereas others
NOW to our receiving of the Word with may have a carnal liking to fome, but are as
Love, there are thefe things requifite, _ much prejudiced at others. Whereas there
(ij A Cordial delight in thofe Means & Ordi- is a precioufnefs in all,ai;d he who Loves the
nances, by which God imparts bis mind to us, Word for its own fake, and as it is the Word
which is declared in his Word. It is in the of God, becaufe he fees a Beauty and Glory
Word that all faving Truths are contained, in it all ; and he finds, that the Precepts as
But for our better being acquainted with well as the Promifes, the Difcovery of Man's
them, he hath appointed as our diligent Mifery, as well as thofe of the way of Life,
leading of if, fo thofe Ordinances in which are made fervicable to the Advar ci^g of the
we are to be Inftrucled in the mind 8c mean- fame end, the Glory of God, & our Solvation*
ing of it, and by which we may be called (3.) A Compleat fatisfattwn in Cbritf, as he
upon, counfelled, quickened and directed in is dfcivered to its in and by the Word. It is
the right Improvement thereof If then we none of the leaft excellencies of the Word,
have a Love for the Word itfeif, this will that in itChrilt is made known to finful Men,
kindle in us a Love to thofe means •, if ever as the only Redeemer & Saviour ©f Sinners*
wedid receive any fpiritual good by it, the And as this commends theWord toour eiteem,
fenle of that, will fill us with precious tho'ts becaufe it fhews us a Chrift, who elfe had
of thefe means,by which we receive it. Thefe not been known by us, foin it we have him
will thus be made precious to us, and we reprefented to us inOrient Colours,in which
fhall count it a fpecial and diltinguifhing he is exhibited as one that is altogether
favour of God that he hath feen meet to in- Lovely \ audit iscertain,that the more wedif-
dulge us with thefe things. By this thePfal- cern of Chrift, with a Spiritual difcerning,the
m It proved his fmcerity on this account, more will our Hearts be ravifhed with him,'
Pfal. 26. b. Lord, Ibave loved the habitation of Let us then enquire for Chrift in every Page,
thy boufe, and the place where thine honour and fo fix our Contemplations upon him, as
dwedeth. We fhall look upon our felves as to be ravifhed with the fight of him -, fo as
more highly Priviledged by this, than if we to defpife all the ravifhing Glories of the
had all the Worlds defirables -, and accord- World, in comparifon of him -, and then we
ingly, it will make us joyfully to attend on? may be alTured that we have a genuine Love
the Opportunities of waking upon thefe Or- for the Word, when our Love ,to him, is by
dtnances, and make the Word very fweet Sc it raifed into an Unquenchable flame j and
pleafant to us : As he, Pfali 19. 72, 105. It we are enabled to fay, Cant. 2- 3. As the apple-
will caufe us to chufe to go to an Ordinance, tree among the trees of the wood, fo is my be*
rather than to the molt definable worldly loved among the Jons. I fat down under his
Diverfion \ for it is certain, that the Objett fhadow with great delight, and bis fruit was
of Love isAttraclive,and we are molt pleafed fweet to my tajfe.
when we are molt Converfant with that (4.) AN entire refignation to the Conduil of
which hath the greateft room in our hearts -, the Word, as the Rule of our Obedience. We
and we fhall be able to make the profeffion obferved, that Love is,in Scripture Language
of him, Pfal. 84. 4. C 65.4. . put for Obedience, becaufe it is the inward
(2. )A cheerful Acquiefcence in all thofe things Principle from which all fincere Obedi-
that are made known to us by- the Word. We ence is a&ed. Now as this is the Prin-
then Love the Word aright, when we love it ciple, fo the Word is the Rule of it 5 and
For the matter of it ; not for the Language or our Love to it is that refpeft we bear to it
Phrafe of it, but for the things that are con- as fuch : Hence that, Pfal. 119. 6- So that
tained in it. A rational Love is propor- then only do we entertain it with a right
tioned to the Excellency we difcover in the Love, when we lean not to our own Under-
Objecl : and it is for that which we va- Itanding, nor fubje&ourfelves to the Conduct
lie the Word before all other humane Wri- of any other Rule either in whole or in part}
tings. It is the great things of the Law that but in all things make it our Counfellour,
commend it toour defire and choife, and if and walk always in the light of it, as that
we difcern not the greatnefs of them, we which only can guide our iteps in the Paths
(hall undervalue them, Hof. 8. 12. / have ofPeace, 8c can truly fay 0fitasPfal.n9.10j.
written to him the great things of my law, but III. THE /aft Duty mentioned as required of
ibey were counted as a ft range thing. It is the fuel? as would Read and Hear it Profitably, is
1 i i i i 2 with
832 LeBures upon the Queft. XG%
with regard to the Improvement that vie are to (2.) Alaying it up in the Will by a free chfure
mike oj it. And this alfo comprehends two with it, in an intire Approbation and Choice.
things in it, viz. that we lay it up in our When the Excellency of it Is diicovered, ic
hearts, 2nd prafiice it in our Lizes. The raifeth in him an high Opinion, caufing him
Word of God contains in it, the Rule of the to prefer ic above G:id and Rubles, and ac-
ChrilHan Religion, which is to fbew us how cordingly ro fix his Choice of it, and take it
we may Pleafe Gcd, and obtain Eternal Sal- for an Inheritance, Pf.il. 119-30. 1 buvechojcn
varion \ and thefe things are truly practical, the zvay oj truth: thy judgments have 1 laid
And although it contains in it many Theo- before me. And vcr 72. m. And this is
reltical Truths, which are discovered by ir, done when we have fubmitted our whole
and but for it had never been known, yet all • Soul ro the Direction and Command of the
thefe- a re lead trig to Practice, and not one Word in all things. We then emcrrain the
of them terminates in Theory, but every WTord in our Wills, when- we hy afide our
Rule of it is a Rule of Life, and points us own, and -allcw it the throne in our Hearts,
how we may Live aid Pleafe Gad. And tho' and relolvc that we will yield full O bed i-
we mull tew in order to our doing, yet our ence to ir.
true -Happmefs centers nor in our knowing, ( 3 ) A clnfr union of our Ajfeflions to the
but incur doing according to it 5 fob. 13. 17. Word oj Gvd : Whereby we make 'he neareft
And indeed, that withoui this, will be fo far application of it to our Hearts. When the
from advancing our true Blefied els, that it \V. rd of God is gotten inrirely into the At-
will aggravate our Mi fery j Luk. 12.47. Now fecfions, it is then laid up in the Heart, ,aud
we are here informed, that there are two this is a proper influence from the former.
things to be attended by us, if we would When the Will hath entertained fo high an
rightly make the proper impr- ument of s';e Opinion of a thing, as to make a full choice
Word. of it, it ojtens.it ieif by the Affeclions, to let
I. WE mujl lay it up in our firum. This it in : for by the ctofirfg A fie ft ions, the Soul
is necefTary in order to that winch follows, is glewed to irs Object 5 and the Word of
we muiilay up if we would lay out. "■ B G od is fo much in our Hearts, as it finds a
"therefore frequently urged in the Scripture, room in thole Affections, which do imbiace,
Frov. 2. 1. 7. r. and elf'ewhere ; and the P and as it were incircle ir. And this appears
milt makes that DeclarEtion, Pfal. 119. Ji. pirdy by a longhg defiie after ir, which goes
Tby v:&rd have I hid in mine heart, that I might our to fetch ir in. Hence that, pfal. r 19. 20.
not fin again jl thee. It is a Metaphor taken My foul breaketb for the longing that it hath
from fuch as have a thing, which is to them unto tby judgments at all times. Partly by art
of great worth, they lay it up fafe, that it exuberance of Joy and Contentment, when
may not be lolt, and referve it for their ufe, it hath it in poileiiion, wherein it declares
as a thing' mofl: precious, and which they the fulnefs of fatisfa&ion which it takes in
cannot do withour. The Word of God is a ir, Pf.l- 119. 162- / rcjoyce at tby word as one
rich Treafure, and fo every gracious one ac- that findetb great fpoiL
counts it ; it is life, as,Deut-4.i3- And there (4..; A laying it up in the Confchncc. Which
ate thofe Adverfaries who would rob him of is by making it the Judge of all our Actions,
ivif "poffibie 5 He is therefore concerned to of our Thoughts, Words and Deeds. He thai
be very careful in preferving of ir. The hath lefigned up his Conference intirely to
Phrafealfo intimates, that it is not enough the Word of God, to be regulated byir, hath
to Read or Hear the Word, but we mult have laid it up in his Heart : And it is then ftored
a R-epofitory for it ; and there is nothing fo in the Confcience, when we Confciencioufly
meet for ir, as the Heart is. Now this lay- refer our whole Con verfat ion to it : When
ing it up in the Heart, implies feveral things we make it the rule to meafure all Attions
ifj ir. The word Heart is ufed for the Soul, by, and rerolve to hy every thing by ir, and
and fo either for all faculties and powers of bring it to the Teft of it, and to receive or
ir, or for any one of them feveraily. And relent it according as, upon Examination, ic
we may here rake it moil extenfively, and Co agrees to ir, or difagrees wirh it .- As Pfal*
there are thefe things included in it. 119. 105. Tby word is a lamp unto my feet, and
(1.) A getting of it into the Underfanding. a light unti my paths.
Andthisisdoneby ufingofendeavours to know (?.) A laying of it up in cur Alemory. This if
the mind & meaning of it. And this is not only called a keeping a thing in the Heart. The
by a rrieer knowledge of the Grammar and Memory in Man, rbo' reckoned ro the fenfi-
Logick of ir* which a Man may have, and ble parr, is a ufeful Infirtimenr of the ratio-
yet not underltand the Word, as it is a rule nalSoul,to lay uprbofe rbirgs in for our uie,
of Life ; and yet ir is our Duty to labour to and is therefore reckoned fo the Heart. It is
have a clear difceming of the form of found the Conferva tory of things, but for-' which
Words, 2 Ti?n. 1 13. and to have a firm Inftruclion would be ufelels, and what w«
perfwafion of the Truth, and to know the remember nor, we do nor know practically.
Truth as ir is in Jefus ; and the feat of this If a Man read or heir never fo much, yet if
iheUnderltanding. And this is the proper he forgers ir, it is to him as if ir had neve*
It of our right Attendance upon it,where- been. Hence, Pfal. 119. 16. I will delight my
hy our fanttified Underltanding is fivnifhed. J elf in tby fUtutcs ; ImM net forget tby word.
(6.) HENCE
. XC. Jlffembiy§ Catechifm. 833
(6 ) H&RCB tbt rcfuh^ncy of this, is a fre- keep dole to ir. And for us ro expect e\-
nt^en't , and mediation of the Word, traordinary Impulfes, and'take
to reod <<> -heard. He that keeps a thing in from them, without referring them to tl
his Thoughts, keeps it in his Heart, and the Word of God for the Tryal of them, is the
more irequeii'rly we callthtife things romind, way to be milled.
and ruminate upon tnfiin, thie rjupe fecure we _ (2.) A trying oj all that we have dens by ir,
are apainlt the d.. of forjgptwng them, in order to cur right -ng of ox rfelv.-s.i here
Thisls the way to lays them funk deep into is To much of Sin abiding in us, and through.
ur 'Hearts 5 th ' is th.-. Memory, and darknels and inadvertency we often mill jke,
'eiiliv-isfho/i&^oiis : Whereas feldom and rake wrong iteps, which might ro be
thir.ki ■'? on tjhiiigs, i:>_v tie retdy way in a rectified 5 and if we hatye done that which is
white -to lofe f! W^ tbere^re ^od tliac. light* is proper for us that we be Satisfied ii
toavid rook this c to keep the Love of ir, that we have the £oqfolat$pa oFii^ A
Godfreffi on his Heart, Pal. 119 48. Mine Conscience is pur. into us, not only to direct
eves v'-cvcni the night -witches, that I might me- our way, but alfo to lefkct upon ir,and ma!, j
ditate in'tbv '^rd.~ Au& ver.91, 9%, 9?. And a Judgment of ir, 2nd unlefs we thus im-
o'.'-e V -n end ot our layl g up the Word in prove it, we mult needs walk very blind-
oir Beasts, is that it he near us, and we ly. Now this mull he done by applying of
gjav c'ain a cqnftant familiarity with ir. the Word to our Actions, and trying oft hem
2 j - it in ur Lives. And accordingly. Hence that, Pfil. 1 19 59. /
iftfo -1S' r 1 to which all the things thought on my ways, and turned my feet unto
that Went before -,e ro ferve, and without thy tejlim-nics. And there is 00 other Rule
it the benefit of it Will be loft. Tho' know/- that'will be fufficient to determi-.e us in this
led^e is nj v in order to practice, yet cafe, but we fhallbeexpofed to error- The 3
■bltifed ers is e d upon doifg : As, Job. is a Repentance to be carried on in the Peo-
^ ("- [ngs} ]>cipy are ye if pie of God, 3S well as to be laid in the Un-
'j0 is arifeth neceffarily from regenerate- It is our Duty ro turn ft :m Sin,
the nature and e A \ f the Wu-rd. It is a and arm agairifl it for the ftfture, and '&
Kule to direSt ti3 in the way to bleiTednefs. Sin that we are overtaken by, calls for it ;
N>w a Rule c; • further influence our fe- and would we know how rodo this, we rni-ft
lic'uy, than as it is improved in the Life, at d take theWcrd for 6arAidmonit1i6rr.?{e/nie • hie
conformed unto. And though it is ufually is one Commendation of ir, Pfal 19.1/. Mere*
diltributed into things to be believed, and over, by them is thy fervant warned: and in
things to be done, yet in the Faith it felf keeping of them tbsre is great reward.'
there is fbmething to be done •, for there is (-$,) A qutckn>.ng of our/elves to Day, anc\
d of
2
m
the
at is yi<iv,i ,^ai. x- -. %w *.*.., i x-^.iw-, s.r«. ..*«,»•{«•"' *.——•%. -v7 w . ut rvn.j a a.
there are thefe things that do appertain, caution us agaicft the neglect of it : in ic
(1.) A proving oj all things by the Word, in therefore are the motives offered to 01 coifr-
orderto?ra'Ticc. All humane Anions are age us in the doing of Duty,and avoidmce of
under the Cognizance of feme Law,with ref- that which is finful, and thofe f::c'i as are ro
peel to which they are either right or wrong, where elfe to be found. If we coofult Flefh
and the Man either ferves God in them, or andBIood they will tell us the ways of God-
fins ag^inlt h-m. For tho' fome things are linefs are Dimculr, Unpleafanr, DirigtfrbuSj
is. themielves matters of liberty, yet in our and the way of Sin Pleafant, Eafy asid Pro-
application to them, our action about them fitable. But the Word of God aiTures us»
is* not indiftc-enr, but God is either known or that the way of Holinefs is the only way to
d '(honoured thereby. The Word of God is Safety here, and to Glory hereafter. And
that to which we are to reduce thefe -, and that the wyy of Sin, tho' broad and e^fy, yec
either do or abltain from doing according as will lead to Deffruction,and leave us MHera-
tfraVdite&s us. If weinquire not, we cannot ble forever. And what greater i-centivvj
aS aright, and if we inquire at any other O- can be thought of,to move a reasonable Ct^
racle,; we (hall be in hazzard to be miltaken. ture,to quicken &awe him,than fuch as have
Hende! that, Ifei 8. 20. To the law and to the an afpecf on Ererniry >
testimony : if they /peak not according to this (4.^ THE arming of us againfi all Tempta-
word, tt is becaufe there is no Ugh: in them, tions that zve arc liable unto. We iive iri
When we go ?.bout todoany thing, wefhould the midlt of Snares and Traps that are laid
ask. Shall 1 pieafe God or difpleafe him in in our way, and rhat fecrerly to enf -arc us
cafe I do ir ? And this mult be refolved by and lead us into Mifchief, and they are very
the W^rd of God. Our carnal reafon is de- cunning'y offered, and attended with all
pv and calls good evil, and if followed flattering infinuarions, which are too ready
w\\] 1 us •, and he that leansto his own to deceive us, and impofe on our Credulity :
tynderftanding is not wife. Man hath in But the Word of God, is here alfo to be
him a power of deliberation, and God hath ufed, if we would be aMe ro difcern rhe
given tis his Word to be the Man of our wiles,ard withibnd the ofFers,and ovci come.
Couofel, audit 12 the only way of fatety to This was the Armour which Chrift himflf
made
ggj LeBures upon the Queft. XCI%
made ofe of 8C with which he refitted & van- of God. And accordingly,let us take the hint
drifted Satan in his AfTaults, Math. 4. And of the Directions given us in the Premifes,
there is no Sword like it : it cuts afunder And let us remember, that there is an awful
at once, the carnal Arguings of the Flefh, by Account that we mail ere long be called unto
fhewins us that this is the mind of God, for the Word afforded us, and what Imprbve-
which he expefts our conformity to : And it ment we have made of it. By < our enjoy-
at once cuts the throat of that plea from the ment of it we are advantaged with the pro-
carnal delight in it by alluring us that we per Means of Salvation, which thofe that
Sin if we do it and what we are to expert have it not are without. But if we do not
if we do fo Gen. 39. 9. How then can Ido this thus carefully improve it, it will nor profit
great wickcdncfs, and fin againfi God. us 5 and this very Word will rife upagainft
Use. LET this quicken us all, to take heed us another Day to our Condemnation.
to our j elves , bow we read and bear the Word
SERMON CCXXIX.
Question XCI. Tranflation, where-ever the word Myftery is
ufed, do render it Sacramentum \ which hath
'****<W^ the Sacraments hecome introduced great Errors intotheVifibleChurch.
%*J^£i n a V! . -> o„/„^;™ i But we know that thePrimitiveFathers were
jg Ht CS f Salvation . ^ wont tQ put 3 more ^^ ^ ^
^•';?-|?& Answer. tne VVord, and ufed it, for the Seals cj the
'* * Covenant. The word is borrowed from the
THE Sacraments, become efFedual Ancieni : Romans, and refers to > the ; Military
r c 1 ,• Ha+ frr,™ *«v vprrnp 0atn that was given to their Soldiers when
means of Salvation, not from any vertue th rc lifted in lhe Aimy, which they
in them, or id him that doth adminiiter caUed Sacrammum . in which, together with
them; but only by theBIefling of CHK1M, their f0lemn binding themfelves by Oath, to
and the Working of His SPIRIT in them t>e true and faithful to their Service & Sub-
thac by Faith receive them. jection, they laid down a Pledge, or perform-
ed a certain Rite, for the Confirmation of
WE have taken an account of the firft it-, and from this it is applied by Chriftians,
of thefe Outward and Ordinary to fignify the outward Signs and Seals of the
Means, whereby Chrift communicateth to the New Covenant, together with the Spiritual
Elect, the benefits of Redemption, viz. the meaning of them : And this is the thing
Word ^ it now follows that we pafs to the which now comes under Confederation \ a
fecond, which is the Sacraments. 1 mult more full Explication whereof will come
confefs, that the Method followed by the afterwaid. We may therefore take a brief
Authors of the Catechifm, feems to be Cryp- account of the matter contained in ihe Anf-
tical. Out of doubr, the natural Order of Wer. And here,
things requires, that we firft inquire into the 1. IT is /uppo/ed that thefe Sacraments are
Nature of the thing, and know what it is, Means appointed for the promoving of the Sal-
in order to our further Satisfaction about the vation offinjul Men. As God hath ordained
nature and manner of its Operations. Here fome of fallen Adam's Pofterity, to obtainEter-
therefore for the better refolution of the nai Life by Jefus Chrift, fo he hath laid out
matter before us,it is necelTary to offer fome- the Means that are to be ufed in order to the
thing Preliminarily, rho' we referve the more bringing it about. And as the Salvation of
full Difquifition of this matter for the next Sinners depends on him, fo the way wherein
Enquiry. it may be obtained by them depends on • his
AND here, touching the Word Sacrament, good pleafure. This then is one of thofe
it is acknowledged, not to be ufed exprefly Media. And this feems ro acquaint us for
in the Word of God, but hath been made ufe what purpofe thefe are to be ufed by us ; as
of in the Church, to exprefs fomething which alfo what Obligation all that would nourfh
is pointed to in the Word of God -, and it a good hope of Salvation in them, are under,
liath been fo improved time out of mind-, as to make ufe of thefe Means in order thereto.
there are other words that are not in the And if this ufe be neglected, all other pre-
letter in holy Writ, but are by cuftom made tences about them will be vain.
necelTary to be improved, the better to com- 2. IT is affo /uppo/ed that the/eSacraments^as
municate to us the things which they are Means, are made effectual for Salvation : That
ufed for. But the word it felf hath been fo there is fuch an efficacy which accompanies
ufed by the Ancients, and fo abufed by the them, as produceth this effect in the Subjects
Papifts, that it needs a diltincl Confideration. of participation. And it would be an im-
The Fathers fometimes ufed it more laxly, peachment of the Wifdom of God, if he
and fo they called every Myftery in Religion fhould appoint Means for an End, to which
a Sacrament , and on that account the Vulgar they are no way ferviceable. And the whole
Service
•^™— "-■■-■--■-■- ^ — I I . . _ --I - I 1. — — _— _ ---_,,
Queft. XCL JJfemblys Catechifnu 8i5
Service of Means, as fuch, is to promote the effectual on the farther for their Corverfi- •■.
end they were designed tor. We are not to by the Co-operation of the Spirit, I (hail not
fuopofe, that they mult attain this end, in here inquire : But our prefent I. quiry is only
all with whom they are ufed, or elfe God about the way and manner of their Opera1. ion
muit lofe she Glory of them : And it is evi- on God's Elecl, for the bringing of them ro
denr, that many that have them are not laved Eternal Life. Thar they are thus made tf-
by them, and yet there (hail a Glory redound fe&ual to God's Chofen, is denied by none'
from that alio unto God, 2 Cor. 2. 1?, 16. that call themfelves Chriitians, but fuch as
For we are unto God a fvsset favour of Gbrift, are gotten in their vain conceit above Ordi^
in them that are faved, and. in them that pcnfl). nances and Means, and pretend oi>ly ro irri-
To the one we are the favour of death unto death, mediate Infpirations. But about the manned
and 10 the other, the favour of lije unto life, of this there are no fmall debates betWeeri
But as this was the prime reafon of God's ap- us and our PopiOl Adverfaries. 1 defign noc
pointing the means, becaufe he had purpofed to enrer the Lilts here, but only to eitablifli
the Salvation of Sinners, and would ule them the Truth of this matter, according to the
for that end \ fo except there be thofe to Rules laid down in the Word of God. And.
whom thefe are ferviceabie unto Eternal Life, all that is requifite to be faid to rhis,is fully
this end is wholly lolt. comprehended in the words of the Anfwef
3. WE may obferve, that as the fur chafing which we have before- us. And this is laid
tf Salvation for us belonged to Cbrifl aione. fo down both Negatively, and Affirmatively i
the Application oj it to its, belongs to the Holy Which may be confidered,
Spirit. In which Application there are two 1. NEGATIVELY : And this eJtprelt irT
ihings to be confidered, viZ-tbe putting ofthem two Things,
into a Irate of Salvation by Converiion, and 1. NOT by any Vertue in them. The ttieari-
the preiervingof them in this Hate unto per- ingof this is, that the things themfelves, ot
left Salvation. And we (hall find that there the Signs or Elements appointed have not an/
are the Means appointed by God, for both of natural Venue in them as fuch, that is iuited
thefe 5 and indeed, there are none of the to the producing of fuch an effect in the
Means, but are ul'eful to each of thefe pur- Subject recipienr. There is no natural con-
soles, among a profefling People : Altlio? it ■ neftion between Water, Bread, and Wine, or
mult be coniefied by all, that the Sacrament any of thofe things that were made ufe of
of the Supper is no Converting Ordinance, in the Old Teltamenr, to produce or promote
for the bringing over of a Gentile People to laving Grace in him that receiveth them*
the Chriltian Faith ; and in no other fenfe And here we are ro dilUnguifh between &
Can ibat Aflertion be truly underffood, vertue in them, and a venue accompanying of
4. WE may obferve, that the Sacraments, them : The one is Natural, but the other is
es Means, are to be confidered, not as Separate Supernatural, the one is Phyfical, the other
from, but at in Conjunction with the Word to Moral. Now, as it is certain, that all the
which they are annexed. We before obferved, Means whichGod ufeth for trieCofVverfiori and
that the' principal Medium of this, is the Salvation of Sinners, have not that in them*
Wotd of God •, by which we are faid to be felves alone, which will produce this effect^
begotten, and by which we do grow. And no not the Word it felf, fo more peculiarly
here it is very certain, that the Sacraments is this to be applied ro Sacraments 5 ad
are given to confirm the Covenant of Grace, that becaufe they are only Signs and Seals,
and to ratify the Articles of ir, and are to whofe Operation cannot be natural, but only
that end to be improved, if ufed aright: for moral.
which reafon they are to be ufed in Conco- AND it is cerrain^ that the Grace cf thg
itiitancy with the Word, in which the Cove- New Covenant, is not lb united to the §a-
nant it felf is exhibited, and by which alone craments, that every one that receives them
we can know what it is that is Sealed in the mult needs with it participate in rhar Grace,
Sacrament. the contrary to which is abundantly evident
5. HENCE it follows, that the Efficacy of \n Multitudes to whom they become Initru-
them to Salvation, is by eflabbfhing & confirm- mental of their Damnation. And we know,
ing us on that Covenant, and promoting 0] (he that all the Elements that are ufed in the
Grace oj it in us. And becaufe Sacraments Sacnments, are Corporeal things, which can-
are Seals of the Covenant,they prefume that not have any power in themfelves to confer
there is fuch a Connexion, and that the Per- Grace, which is of a fpiritual nature. Be-
fons fo Sealed are under that Covenant which (ides, that the Elements fo ufed 8c feparated,
is by this confirmed. But then, that we be are the fame in kind, and of an equal natural
not miltaken, we muft obferve, that as there vertue, with the reft of the kind-, and if it
are fome who are only in the Covenant by an were from the nature of the this g, common
external Profeflion, fo there are others who Water,Bread, and Wine, would as welifeiye
are in it alfo,by a cordial Refignation. Hence to this end, as that which is ■ Confecratecj,
we have that dillinclion, Rom. 9. 6. Not as which no Man of fenfe dare to affirm. More-
though the word of God hath taken none effctt. over, if the ufe'of thefe under the confide-
For they are not all [frael, which are of lfrael. .ration of their being Signs and 'Seals, is cf
How, how far the Sacraments may be made an arbitrary Inltitinion.thgy. muit have their
836 LeBures upon the Queft. XCL
ufe from that reparation and dedication, of the Man, fo that tho' in all the Externals
whereby they are arbitrarily diftinguifh- of it, he Administers according to Gofpel-
ed from other things, which properly Inititution, it is void, and can do no good,
belongs to arbitrary Signs. And to add for want of this Intention. But this labours
no lurcher here, the Subjects of the Ad- of the fame fault with the other, and falls
miniltration, is fuppofed to have already the under the fame Exceptions,and it is alike per-
Graco, to which ic is a Seal. And hence nicious. It gives more toMan than is his due,
when this Vertue is at any time afcr'.bed to and fo far allows him the difpoial of Grace,
the Sacraments, it is a Sacramental fort of as that it mutt depend on his Intentions ; by
Language, frequently ulcd in the Scriptures, which we may make void an Ordinance of
And tho' the Grace is fee before Men in thefe Chriit,Which is abfurd. And by this means,no
Sig .s, yec it is fo only objectively, and mo- Chriltia ? can ever tell, whether he hath been
rally to excite them to receive ic •, which at an Ordinance or no ^ for how fhall he
is a thing very different from their doing of know the heart, thoughts,and defigns of him
it naturally. that difpenfeth it. Ftul Items to be quite of
2. A'OR by any Vertue in him that Admi- another mind, when he ufeth thofe words,
niftretb them. Here alfo there is much noife Phil. 1. 1 ?, &c. Some indeed preach Cfoift tven
made to no purpofe. But we may take the of envy & ft rift, and fome alfo of good will.
account of this matter in two Particulars, But thefe Things will farther appear in the
(1,) IT doth not depend upon the State of the next. Hence,
Ferfon Admimftring. Too many make a great 2. AFFIRMATIVELY. And here we arc
deal more of this than they ought .- Foi tho' to obferve Three Things that do concur to
it is true, that all good Chriltians will defire the rendring of the Sacraments effectual,
that their Miniiters flvuld be Godly Men, for the Advancement of this great end of it.
and fuch as are notorioully Scandalous,ought 1. IT derives from the Biffing of Chrift.
to be put by from the difpeufing of the Holy This is to be underltood generally with ref-
Things of God's Houfe ^ yet the Vertue of pect to the Sacraments themfelves. There
the Ordinances difpenfed by them, hath not are many that defpife them profcffidly, and
its dependance upon their being Gracious: that becaufe of the carnal Elements ufed in
if ic did, no Chriltian could exercife his Faith them, and calf a great deal of fcorn upon
for the benefit of any Ordinance, but mult them, and count them only to the more
abide in fufpe ife, whether it doth him good Earthly Difpenfation of the Old Teftamenr,
or no ; and rhac becaufe, tho' he may have prefuming a more Spiritual one, under the
good grounds of Chariry to believe that he New Teftamenr. And others do ibpratfically,
is a truly Godly Man, yec he may be milta- by a neglect of feeking participation in them,
ken in thofe grounds, and he may be for all but are content without them. But we here
an UnregenerateMan. But as, if he were the underftand, that whatfoever is their own
molt gracious Man on Earth, and did m >lt vertue, yet being under Chrifts Blefljng,they
heartily defire to impart faving good to thofe mult have their Efficacy. Here then, by the
lie difpenfeth to, yet hecan do nothing of it, Blefling of Chrilt, we are not to underftand
1 Cor. 3 5,^,7- Who then is Faul, and who is the Application of thisGrace by which they
Apolh, but minifters by whom ye believed, even attain their end, for that will come under the
as the Ford gave to every man? lhaveplanted, next ; but his Inititution or Appointment of
Apollo watered : but God gave the increafe. So them for this end and purpofe, and giving us
then, neither is he that plant eth any thing, nei- a Precept about them. And here we muft,by
ther be that watereth : but God that give th the way of Anticipation, briefly obferve, which
increafe. So if he be the molt unwotthy,and will afterwards be more diitinctiy infilled
himfelf a ftranger to the Grace of God, yet on, viz.
this cannot hinderthe Operation of Grace by THE Sacraments themfelves, are parts cf
and with the Ordinances, though the out- Jnftituted and not of Natural IVorp.ip : And
ward act of it comes through his hands. they intirely depend upon the Sovereign Fleafure
(2.) NOR is it from the aftual Intention of of the Inftituter. Ic was at his liberty whe-
lhe Ferfon who Adminiftreth. It is true, it is ther to appoint them or no, and if he had
the duty of all Gofpel Miniiters to cany this not fo, they had not been fpecial Means of
defign in all their Minilterial acts, that God Salvation. That the things chofen by him,
may be glorified, and Souls may be furthered as Elements, are meerly Arbitrary, as to the
to Salvation •, and any further than they do number, kinds, and ufage of them. That
fo,they will not be accepted withGod,but con- hence the Sacramental ufe and efficacy of
dem )ed. But this^ho' it may hurt them, yet them depends on his Inititution, by venue
it (hall nor hinder, but God will promove the whereof they are Authorized. And rhar he
intended Benefit thereby. Our Adverfaries in- had fuch an Authority, he himfelf aiTerts,
deed place much upon this, and would per- Math- 28. 18, 19. And frfus came, and f pake
iwade us, that if he that Adminiftreth, hath unto, them faying, All power is given unto me
roc a cordial Intention to Adminifter ic for in heaven and in earth. Go ye thercjore and
the end that Chrift Infticuted it, that Sacra- teach all nations, baptizing them in the name of
ment ceafech co be a Sacrament. But this the Father, and of the Son, and of the holyGhoff.
is to make it to depend on the prefent frame And hence if this Seal of his Authority be
iipt
Qlieft XCI. Jjjadlfs Catechifm. •/
ripe off from them, they become weak & beg- (!■) THIS Workof Application, belongs tc f&
early Elements, as the Old Teltaments Sacra- Spirit, as his part iti this great Work, tidi
rneiitsareinGolpel times. And that whenChrilt that he acts ieparately from the other Per-
InLiitmed theft Sacraments, lie left a Bleiling ions in the Sacred i riniry, but that it is At-
•on them, which is included in the Inititution, figned to his order and manner of Woiking s
becaule he not only Initiruted them, but for Chiiit therefore, when he had done his pecu-
l'uch an end, and Sanctified them to ir, that liar Work in purchafing Redemption for us,
they might obtain it : and accordingly there fent his Spirit to purfue it in the Application
was a Promife of B'tjfing annexed, Mat. 28.20. of it, Joh. 16. 13. Howbeit, when be the Spirit
Teaching them to obferue all things whatfoever of truth is come,he will guide you into all trull
1 hive commanded you : and lo, 1 am with you for he Jball not /peak oj hinfelf: but whatfoever
filwjy even unto the end oj the world. Amen, he fhall hear, that Jhall he fpeak.ani he willOiciQ
Exod. 20. 24. In all places where I record ?ny you things to come. Now b'ecaufe he hack
Name, / will come unto thee, and I willblefs thee, feen meet to make ufe of the Ordinances, and
And this fhews us a valt difference between among others the Sacraments in this Work of
Ordinances of Men's Inititution, and them Application, he doth for that end fet in with,
which Chrilt himfelf hath appointed -, he them, and Communicates his incohcomitancV
hath promifed his Blefling with thefe, but therewithal, by which they become effectual i
not with thofe ; thefe therefore may be ufed and hence the fruit is according as he Is
in Faith, and not the other. pleafed to come home with Power to the
2. IT derives al jo from the Working of the Soul : If he comes not thus, they lofe all
Spirit of God. Thus we formerly oblerved lu their Efficacy, i. e. have none that is faVingr
is in refptft of the Word : and indeed, all and it is very Obfervable, that the fame 8a~
the Ordinances of God's appoimmeur,arc but craments individual have contraryOperatloris
Inltrumenral, and can do no more, than he on divers fubjecls.
who only can wield them, is pleafed to do 3. THIS Vertue and Efficacy is derived, thro'il
by them ; an Initrumsnt cannot do any thing their receiving of them by Faith. For when he
of itiel<,f r then it would be an Agent. Now here defcribes the fubject of this benefit, by"
that there is fuch an Operation of the Spirit his entertaining the Sacraments, with the
on every one who is favingly beneficed by exercife of Faith about them, he thereby-
the Sacraments, will appear in that, points at the manner of their Operation :
(1.) THERE muji be a Prime Efficient, elfe And herein alfo do theSacraments agree with.
they would do nothing at all. If they have no the Word, and every Ordinance cfChrift's
Natural Vertue in them for this,as hath been appointment. Now we are told what was
already obferved, there mutt be fome Vertue the reafon why the Word did not profit all
coming from Abroad to give them their that heard it, Heb. 4- 2. For unto us was the
Operation. g°fpel preached, as well as unto them : but the
(2 ) NO other, or Ifijerioar Agent, is able to word preached did not profit them, not being
Jo it by them : The Subject recipient of thefe mixed wuh faith in them that heard it. And
cannot do it for himfelf; fome cannot under- how Bap*ifm comes to be ferviceable toMen,
itmd the meaning of the S gns, how then 1 Per. 3. 21. The like figure whereumo, even
ihould they Morally apply ir ro themfelves; baptifm, doth alfo nowfave us. It is true, this
this is notorious in Injams, when they are Faith; both as to the Principle, and the exet-
Biptz-d ; and as to others, ih;y cannot c fe of ir, derives from the Spirit as the Au-
Work Grace in the Unconverted.nor Advance thor and the Upholder of ir.
it in the Converted, bur there milt be a Su- AND as it is his Gifr, fo Whenfoever, and
periour Power to do ir, Phil. 2. 13. For it is whcreloever it applies itfelf to its Object, it
Gvl which worketh in you, bothro wi I and to do is by his influence : But it is here inferred to
cf bis good pleafure. Not the Adminiftrator, give us to undertbnd of what fpecial ufe it is
for his good will is incapable of Wo king for our getting the laving good of the Ordi-
this, and if it could, a Godly Minifter would nances, for which reafon an Evangelical Life
certainly fave all whom he difpenferh to. We is called a Life of Faith : and the ground of
are therefore told, Joh. 1. 15. Which were born, the Neceffiy that all that get faving good
not of blood, nor of the will oj the flefh, nor of by the Sacramenr,muft receive them by Faith*
the will of man, but of God. will appear, if we confider,
(3.) THE Working of Grace in any, muji pro- 1. THAT in them are exhibited to Men,Chrifl
cced from Almighty Power. Nothing lefs is himfelf, and all the faving Benefits that are pur-
able to do it; Regeneration is from Above ; chafed by him for Sinful Alien. That indeed
and he that begins mult alfo perfect theWork which is herein offered to our fenfes, is fome
of Grace, if ever it be done-, and though he fenfible Obje&s 5 and that which we are to
doth it with means, yet he mult do ir, Heb. apply thefe Objects to,is our fenfible Powers. '
12. 2. Looking unto Jefus the author and Bur there is fomething elfe that is reprefent-
finifher of our faith, who for the joy that was ed under thefe to our Moral Powers, as ulti-
fet before him, endured the crofs, defpifing the mately aimed at by the former •, and this is
Jhame, and is fet down at the right hand of the that'which renders them Sacramental. Nov*
throne of God. Phil. 1. 6 He only wharaifed the Scripture alTure us,that the great Object
Chrift from the Dead, can do this for Men> which is offered under- thefe to the Eyes of
,Eph. i. 1 8, &c. ~~~ ' Kkkkk our
838 Leihres upon the Queft. XCIL
oar minds is Chrifl, on which account he is him and hisBenefits as exhibited in therr.and
called the Rock^ 1 Cor. 10 4. and the ¥ofjover% thus entertains him in theHeart,and derives
Chap- ?• 7. and rhefe faving benefits rhac flow from him all that good, which ar> Unbeliever
from him, are (hadowed under the Elements hath no acquaintance with ; but like a Caper-
themfelves, and the ufefulnefs of them for naite, tarries at the other things which pro-
our outward Man. fit not.
2! THAT the Vertue and Benefit of thefe, Use. THIS may fcrve to direcl us^ what tife
derive to us according as they are received by to make oj the Sacrament s, if toe would derive
us. They have the Vertue in themfelves, from them, the faving good, which is offered us
whether we get good by them or no 3 but if in them. We mult not defpife or neglect
we receive them not, they do us no kindnefs, them, for by fo doing, we put wilfully from
nor are we bettered by them \ but if we do, us the benefit which we might otbervvife de-
Vertue comes with them, and they become rive toourfelves by them. And we multnoc
lieipful to our Salvation- Hence that in, relt in them, as if they were Charms, and
Joh. 1. 12. But as many as received him, to them content ourfclves with the outward partici-
gave he power to become the fons of God , even pation in them, as if they would communi-
to them that believe on his Name. care Grace to us, by the meer Operation of
3. IT is the Vertue and Property oj faiih them * for fo we (hall deceive ourfelves, and
thus to receive them. Thar all who are wafh- do ourfelves more harm than good, by our
ed with the Water of Baptifm, are not by it partaking at them. But we mult look upon
cleanfedhom theGuilt and Filrhinefs of Sin, them as Spiritual Ordinances, and labour to
is undeniable-, nor all that come to the underltand the meaning of them, and accord-
Lord's Table, and there take & eat the Bread, ingly apply ourfelves to Chrifi", who is the
and drink the Wine, that have been fet a- Author of them, for his Blcfling to accom-
part for a Sacramental ufe, are not nour'fh- pany them to us 5 and wait for the Spirit to
ed to Eternal Life, is alike evident: And who come in with them to our Hearts, and give
are they that mils of this > But tbofe who them their efficacy upon us ; and look upon
bring nor,norexercifeFaith in it ; for Unbelief them with an Eye of Faith, and receive thera
fhuts him out. Whereas Faith in exercife, as the Pledges of the Love of Chrift to us j
is the hand that receivesChrilt and his Bene- and thus fliall we derive that bv them, which
fits together with the outward figns : this iTnll give us caufe to Biefs God tor thena
difcems Chiifl; through the figns, apprehends wi.ile we Live, and forever.
.
SERMON CCXXX.
Q.uest-ion XCIL to difpute about the Word 11 fed to esprefs it
by. And in vain do the Papifis ftrltmake the
'&&&&.& AT it a Sacrament ? Word Myliery & Sacrament of equal exrent.
*8§ U/& And becaufe they trarflate the Greek word
4$j ^$j» Answer.- M) fiery where-ever ufed, by Sacrumentum,
J?^-:|?'^ hence to make every thing that hath that
Word ufed of it, to be a Sacrament of the
A Sacrament is an holy Ordinance In- New-Teftamenr5 which hath occafioned their
fticutcd by CHRIST, wherein by fenfible extending them to Seven ; the vanity where-
Signs, Chrifi, and the Benefits of the New of £"? herea( ter bc confidered. j
Covenant, are reprefented, fealed, and ap- n ^J"*7 TT8? Tl '?C lnVlJ T ^
,. , ~ .. r > ' r Delcription, which we had need to be the
plied to Believers. more diftina ^ becaufe there 3re fo hot
xmrn f „ . difputes in the World, upon every part of ir.
NDER the former we took an account, And the World hath bee^filled with doleful
how, or in what way the Sacraments Traged5es on account of it> Here the
become ferviceable to the furthering of the L WE have the al Narure of , A
Salvation of fuch as God hath in Chnft cho- Sacrament is an holy Ordinance Inflituted by
fen to it. AndthoMtcomeinfomethingim. chri^ in this all Sacraments do agree. A
methodically and occafion femethmg to be Sacrament alfo in this a ees wilh a5u the -.
ftid by way of Anticipations yet we mull ther Ordinances, which belong to the Difpen-
take things up in the order laid before us. fation of the Covenant of Grace. And there
And now we are to pafs to make a more are feveral Things included in this, which
diftinft Inquiry into the Nature of a Sacra- be a 1Utle E6xplained#
ment m general : And accordingly we have / /r is a„ Ordinance. An Ordinance in
3 T^»mrCltFwn S$c , >, • the §eneral notion and ufage of the Word, is
TOUCHING the Word Sacramenr,nothi.ig an ^ . f h b Au5thoritjr, enjoyninS
farther needs to be faid ^ Perfons to the doing of fomething that il
under the former Inquiry. And if we are commanded by it . 5And in Divinity it is um
H^^f^l^.^^^^Mt\9SlS^ derltood to be apart of divine Worfhip:
And
u
I 111
Aj]cmbly?s Cmechifm.
And called an Ordinance, becanfe ic was or-
dained by God. and I arli t' e (tamp ot his
ftiirhority <upon it. which obligerh all that
prorefe the true kdigron to yield conformity
unto ic. k is givci tor the regulating of the
Man in the Service of God, and i'o to be a
t!,:1l
ielvcs: If he btfdriot appointed i
had not been Dure", and if he rep
Injunction, rhcy ceale to tik To d
And fuch are the fycrimems h
th-fe under tie Old Teltamenr, v 'J"o.
were on Chr Vs coming and accomni
Medium ot ( -union between God & him. the things pointed at in them, made v
feMwreen them, Ffil. 1 00.2, £ And there is a the other were on the jews, bncfer ' "the" Ma
fe$ in wb-ch God is to be Worfhipped by faicai Pedagogy, which were ?
Man, - verGod reveals his Plea- awful Sanations, fev'erely t'hreami
fure in upon "this account is called an Ordi- that defpifed them.
muistl And that the Sacraments are fuch 4. IT is Injlituted by Cbrift, Jn this :wc ?r$
Ordinances is r from the Scriptures, in directed to the Author of them. If
ifeiitcti'thefe IniunCfiors are laid down. And are Ordinances, they mult then fcoriir Voir 5
feesice, Men ttPn&ot neglefctthefe, but they are with Authority, elfechey could nor be Kind-
guilty of Bf&befii3nCe to God's Authority. \v.gh nor would it be a tfanfgrefiian to nWr
, IT is an Ho/y Ordinance. And thisdiftin- lett them $ and beeaufe the/ are Di,
dierri it from all fuel) Ordinances, as refer dinances binding the Conscience tbey.mui
t<sncommon things. A rhi.-»g is then laid to given by Divms Authority 1 fa*. Go i ad <
bdfw/jp, according to Scri il la:iguage,when
tms/h err-: o'c! J r n. and confecrated to
Etivin i we ha*'. ? theExprelfionof
Hi'tpnsj he Lord. And though there is an
H.-tinefy w ■■ich is ro b- e idaybtjred by us hi
ftfeihat we do, b - re ought to do all to
the Glory of G «d ; yet there is a peculiar
Slpara.ion of frms buries and Ordinances,
•which do therefore properly belong ro his
Worfhip, and are accordingly to be referred
to the fir It Table, in which Holinefs is re-
quired,as Righteoufhefs is in the fecond •, and
hitherto the Sacraments belong, and dre not
io be made ufe of but in the Worfhip of God.
And hence we read of the holy Commandment,
2 Per. 2. 21.
- 3. IT is hiflituted. This gires a more
particular Specification of the thing. The
Word Ordinance, is fometimes tiled generally,
as com pre h end jig all the Duries in which
Men are enjoined^whethej by the Law Moral
or Pofitive, tho' ircquently it is retrained to
'the ln-rer. Here then we may coniider, rhat
the Liws of. Go J ate ranked under two Heads,
the Law of Nature, and the Law Pofitive, The
laafrr or Nature is the fame for Subltance with
ishe'La-fr Moral, and it contains fuch Com-
masdsHn h as Naiure. itiell teacheth Men
WtbfeoDury : or the reafon of the Law is
gntefadfed in the thing commanded \ the fum
whereof was put into the two Tables., or Ten
(Eomrrandments 5 in the frrft of which Tables
a^fe the Duries of Worihip directed to, in
"Vkhich Natural Wo; (hip is' required in the
Fcrft Command, and Pofitive in tne Second.
And thofe Pofitive Precepts which are given
wic4i refpett to Worth' p, as to the way and
nianneT of the. performance of ir, are called
lnftftutlons. And the reafon why they are
fo called, is beeaufe the Obligation of them
is laid vn the Arokraty Pieafure of God foto
enjoyn them-,' for although God ufeth his
Wifdom in appointing, and adapting of
things to the end and ufe of them, yechealfo
the Lord of the Confcie-.ces
hence it follows, that neither A'? -<'±
Men, can lawfully inftiture a S ,ji$
it mult bean ufurpation
tive ; neither have they . ,1 ,•;
void ary which God haxh commands
there is a threading jgiiutt boch; Rev. .:
19. For I tettijy unto \ very way, that ->b
the words of the prdphjie of this li.rk. \)
man Jb/i.'l add unto tbeje things, God ft
unto I im the plagues that are wri, ten ik.lbh
And if any mar, jb ill lake away from the vctirdi
oj the book of this prcph fir, God fh.di take awiy
bis part out of the book of ufe, and out of ihi
foty city, andjrom the tbingi ubiib arewmieti
mthisbouk. And when it is faid they ars
Inftituted by Cbrifi, it not only fupp)fe;h his
Divine Power, but alfp intimates that th$j
belong to the Aezb Covenant, or the Difocnfa*t
tion of Grace to fallen Man- There are 1
Iniiitutions of the Trees of Life and'Kno
ledge given in the firft Covenant to Man, in
his Integrity, but thefe came from God a'3
Creator and Govemour ^ bur alt th'st . a'ra
g;ven to fallen Man proceed from ChnH »i
Mediator, who was ordained Mediator to
difpenfe the Treaty between God and Man|
conlidered as Apoifate h and ore Office which
he bears in this, is^hat of a King, in which
a difpenfatory Power is committed to biii^
Mit. 28. 18. And to this belong all the Sa-
craments given to the Church, from Ada>
fall, till the end of the World, and therefore
they mult needs have a botrom deiign of Grace
in them. And hence we have that ■ expreiliori
of theApoftle, 1 Cor. n. 2?. For I have
ceived of the Lo;-dj that which a If a I delivered
unto you.
II. WE have the fpecial Nature of aSafcra-
rne'nt in the jemalnder of the Anfwer : In
which by fn fib I e oigns, &e. And herein they
are differenced f om all other Ordinances ot
Inftitutions that are appointed ; there is ari
Inftitution for Preaching the Word oi Godr^
affetU his iiherty in the Jnjunalons them: 4nd Inititdtion for Orders and Offices in t
KkUk2 Ch;
840 LeBures upon the Quell. XCfl*
Church of God ; an Inlfitution for the Ad- be fomerhing which we muit be able to dif-
miniltration of Difcipline in the Church. But cern by our Senfes, and receive inibuction
a Sacrament dijiers from all of thefe : And from it through them. And the Senfes that
the main differences are grounded in the fpe- are here molt peculiaily concerned, are the
cial Nature of thefe. And the Subitance of Sight, and the Feeling, and the Talte ; and
this may be reduced to two Heads, viz. the molt of all the Sight. It is not enough that
parts of a Sacnmcnt, and the Union there is we hear of a thing, to make it a Sign ; but
between thefe parts : Under which latter we we mult have it objectively before our Bodily-
may confider the end and ufe of it. The for- fenfes, elfe it is not propetly a Sign. God
mer of thefe is ufually called the matter of a hath pleafed toannex Sacraments to theWord,
Sacrament, the latter, the form of it, or that not that they offer any other thing to us ; fox
which co iititutes it a Sacrament. in the Word, the whole Covenant of Grace
1. WE are acquainted with the Parts of aSa- is exprelt ; but he in the Sacramental Signs,
cramcni, or the Matter whereof it confifis t And helps us in our Spiritual difcerning of the
thefe are two ; which we ufually dilfinguifh thing offered in the Word, that we may, as
into a Sign, and the fining fignified by ir. A it were, fee and hear, and handle the Word of
Sacrament doth not eonfitt of one thing, but Life : As alfo by thefe Signs he is pleafed to
there is fomething Concrete and Complicate ratify tousall the Promifes ofthe NewCove-
in if. And thofe things which coiiftituted the nant, as by Vifible Signs 5 as will be more
matter oi ir, are vaitly diffeirenr in their particularly confidered. Now to thefe Sa-
Narures. Thefe parts of matter do therefore cramental Signs are annumerated, both the
coifift of a Sign, and the thing which is fig- Externa' 'Symba/s, or the fenfible things which
nified by it. And it belongs effentially to a are madechoiceof to fignify fbme other tiling
Sacrament, that there arc both thefe things to us, and xhz Ceremonial Ritesor Atlions to be
in it, ufed in the Adminiffration of them,that carry
( i.) ONE part of the matter whereof a S.i- a fpiritual fignificancy in them ; for wbatfo-
crament confifts, is a fenfible Sign. This is ever in a Sacrament, hath an Inirituttd fig-
ufually the External and Vifible part of ir y nificancy put upon if, is Sacramental 5 and be-
and without fiicb a thing there can be no pro- longs to the S'gn : tho' ptimarily, and molt
per Sacrament. And we are to obferve, that peculiarly this denomination is put upon the
it mult be a Sign, or elfe it cannot be Sacra- outwaid Elements which are ufed in it. Thus
mental ; it is not from the Nature of The particularly in the Supper, the breaking the
thing itfelf that it is fo, bur from its being Bread, the giving it, the taking, the eating,
ufed as a Sign of fomething elfe. Nowvthe have all their fig nfication, and point to
Nature of a Sign is to hold forth and intimate Jcmerbic? that is Spiritual,
fome other thing than itfelf* and ro carry an -: (2.) THE other part of the matter of a
intimation of it with ir, or to acquaint us, Sactamerfty is that which is fignified. by the } or*
that fuch another thing, is or fhali be 3 for a mer. As where there is no Sign, there is no
Sign, is either to point us to a thing, or elfe Sacrament,foa Sign and the thing fignified by
to confirm us about a thing, that it mail be. it ate Corrolares ; and as the former was
And is very frequently ufed in Contracts, or fomerhing Serfible^o is this fomething Spirit
Obligations and Covenants, when they are iual \ and as there were fenfible anions be-
Subfcribed and Sealed. And on this account longing to thar,fo there are fpiritual actions,
the Sacraments are called Signs, particularly which are pointed at under them. Now this
Circumcifion, Gen. 17. 11. And ye fhallcircum- we are told, is Chrift, and the bent jits oj the
cife the fief}) of your foreskin, and it ffjail be a New Covenantor the Covenant of Grace ; and
token of the covenant betwixt me and you, And as thePerfon of Chrilt is here exhibited, fo
the PaiTover, Exod. 12. 13. Now Signs, are -he is fee forth under the Confideration of a
fome Natural, aud carry the fignificatftJrr in Mediating Redeemer ; and fo he is exhibited
them of fomething elfe from the very proper- under the confideration of all that he hath
ties of them ; and fo the break of the Day is done for us in that (tare, and fo comprehends
a Sign of the approachingof the Sun : Others under it all the benefits which he hath pur-
are Arbitrary, and there is no neceffary Union chafed to beftow on his Redeemed. On this
becween them, and the thing that they fignify, account we before obferved that the Rock is
but it is according to Agreement or Appoint- faidrobe Chrifr,and he is called out PaiTover;
ment. And were it not for fuch an Appoint- which exprelllons areMetonymical,and ferve
ment, they would be no Sign at all of the to let us undeiftmd, that thefe were the
thing; and fuch are all the Sacramenrai Types whereof he was the Antetype 5 and
S'gns appointed' by Chrilt; He is pleafed to in like manner in the Supper, the Bread is
put this fignification on them ; and though faid to be his Body, and the Cup his Blood ;
he 'hath pleafed to adapt thefe fo, as thar in which fa no good 1'^-nfe can be orherwife un-
the Narure of them, we may be Inftru&ed derltood, rhau a Sacramental Sign 8C Repre-
about the thing they reprefent,- ''there being fehranon •, Now ir is certain that he is in
fome Analogy, though very dark ; yet that every Sacramenr exhibited and offered to us
is not the rhing that makes them to beSJgns; for our "-Advantage, fo thar there muR he
but only the Inltirurion that thfcy are under : fomething of Chrilt that we are invited to
and it muft.be a fenfible Signer; e. U'muft participate in, by our receiving this Ordi-
nance-
__ ___ — . ———I. «n , g^-.^.
QueftXCII- _ JffemUjs CaPechifni. S4I
nanceTand that muft he all the good that is being pleafed to make ufe of fen libit,
kid up in the New Covenant; and for that for the furtherance, of SpiritualGood ,ro tl
xeafon is Circumcifion Tropically called the Children of Men $ hath appointed theie
Covenant, Gen. 17. 10. viz. becaufe it was to things to be ufejd by us for that ei,d,n.id he
be a token of it : So that alL the good that therefore fan&ified them, and put his £!ei-
comes by Chrilt, and is laid up in him for ling^upon them a and fo they become
finful Men, and couched in the Promife, is ■ glafles, in which we are to fee Ghrj
th him contained in the Spiritual part. Seals by which our Faith is to be eonflrtfied
God hath feen meet in this Covenant to offer in him, and his Bei-tfi ts ratified ro us .• all
his Grace .to finful Men, which Grace, as it this flows not in the leaft from the Nature
Ivas fit lily confirmed ro Chrilt in the Cove- of the iigns, but meeriy from the gleflii
nant of SWeti(hip,fo it derives to us through God.
him,in the Covenant of Grace.- and as he was [4.] HENCE it fol!owsJ7;*r this fetation,:?
the purchafer of thefe for us, fo in the offers not in the things tbemflves, but in the ufe of
ofthemtous, he himfelf is to be embraced them, beyond which it ceafeth. God hatti
by us, that fo he may be all that to us which chofen fuch things to be Signs in the Sacra-
God hath made him, 1 Cor. 1. 30. fat of him ments, as are in rhemfelves common, nor is
are ye in Chrift Jefus who of God is made unto the whole kind feparated from this but fuch
us wifd m, and rigbicoufnrfs, andfanllification, a portion as is to be ufed for this, fpeciat
and redemption. And for this rtaion God is purpofe,and this is done Arbitrarily h fo that
fiid 10 give all thefe things with him, Rom. when it bath been impvoved for this fervice*
8. %i' Andfoin having of him, we come to arid the Ordinance is over, whatfoever re-
have them, as 1 Joh. 5- ^2- He that hath the mains of it is common, and there abides ncj
Son, hath life, and he that hath not the Son oj Sacrednefs in it. And to put any other re-
God, hath not life. Hence both of thefe are fpecl: upon the Elements than this, is Super-
^Hernial to 3 Sacrament ^ both of thefe are ltition ; And the Confecrared Holy Waters
offered conjunctly, and unlefs we fo receive Oyl, and Cream, and the Confectated tfoft,
them, it is no real Ordinance to us. referved by rhePapilts for Religious ufes,a?e
(2.) WE are a If 0 here acquainted with the no better- Now there are thiee things in
Union there is between thefe parts, which is which this Relative Union between theSignr.,'
ujually called the form oj it : And this proper- and the things Signified, is expreit in wis
ly confilts in the near and intimate Relation Anfwer,
which there is made between thefe figns and , 1. THESE Spiritual things are reprehnted tty
•tilings that are fignified by them : this is ex- thofe Temporals. And this is the firjl and
prelt in thofe words, that by the former the molt proper ufe of a Sign, viz. to Reprefenfc
latter is Signified, Sealed and Applied to Be- the thing that it is uied for, to thofe that
lievers. And that we may take this up aright, are concerned in it :and this is common both:
Obferve, to Natural and Arbitrary Signs, And it is
r 1 .1 THiiT though there may be aSimilitude of upon this account, that thofe who partake
Nature between the fign, and the thing fign fed, in the Euchariir, are faid to fhew forth Chr iff (r
yet that doth not conjiitute the Sacramental Re- Death, \ Cor. n. 26. Hence we have that ex-
lat'ion between them. For fo every Similitude preiiion, Gal ?• i-) 0 Fooiifh Galatians, wha
between a thing Carnal and Spiritual, mult hath bewitched you, that you • foould not obey the
prefently pafs into a Sacrament, which were truth, before wbofe eyes Jefus Chrift hath been
very abfurd, and Seven would be a poor evidently Jet forth, crucified among _y<?«£ Whiclt
Number to confine them to. There fnuft feerns to have a peculiar refpefct to the Sa-
therefore be more to go in to Conftitute a crament, and cannot fo properly be aiiigned
Sacrament, which mult be eoniidered if we to the Word Preached. On this account^
would not ere in this point. Circtimcifion is called a Sign, as was before
£2.3 AOR doth any meeriy Humane appoint- obferved : And for this reafon there is fome-
went^nialicittobejo. It belongs to the Ef- thing of a fimilicude between the one and
■ficienYor Author of aSacrament, that it have the other, though the dilfance between Tcrti-
a Divine Inflitution-, and the very Nature 8C poral and Spifitual things is fo great* that:
Defign of it, make it evident, it being an ap- they hold no proportion, and fo the fimili-
pointed Medium of our Salvation* which tude is obfeure, yet fumYient by the Word;
none but God can make it to be : Men in- to which it is annexed, to be inltrucrive and
deed* may, and do too much effay to appoint helpful to inform our Underlhndings.
things to be ufed as outward i'igns of Spiri- 2. BT thefe Sign^ Chritt and his Benefits arc
tual Things, and fo to be ufed as means- to Sealed to us : i. e. They are Ratified and Con-
help forward their Grace, to which head all firmed: They not only point to the thinys
Ceremonies ufed for fuch an end,and enjoyn- themfelves,.but rbev are to make them fure 5
"edby Men, do belong, in which Men ufurp they are not only S'gns, but eoifttacT: S'gns-
upon the Divine Authority, and there wants And hence alfo Ci;cumc;fion is called ? Seal,
nothing to make them Sacraments, but a as Rom. 4. 11 And be received M fi^ji of
"ftamp of God's Inftituf ion. cirameijion, a feal of the right eoufnfs oj iM
£3.3 BUT it flows from the Relation, which faith.wbich he had yet being imcu cumcifed -, thdt
' God's Appointment bathvut between tbem. God U might he the father oj all them that believe*
""—-•* —-:._..* \ — — - .-.. - • - tbouib
LeBures upon the
-■ ■ ■ i
xctp
though they be not circumcifcd \ that right eouf-
nrjs might be imputed unto them alfo. i. e- It
confirmed rhe Article iri the Covenant, where-
in the Riglneoufhels of Chrilt was feciired
to fuch as believe in him. Thus was the
ctmiiig the Calf in twain, and pamYg.&c. Jer.
a rolemii ratification of the Covenant there
I :de. And there is a like reafon with re-
ga d w all other S'craments, for they are all.
c i with the Prorrfffe of the Cove-ant,
no > more certainty or liability to
the Word of Promile, but to eltabl.ifh our
rej it.
3'. BT thefe affi there is Application made of
Chriff, and the benefits' of the Covenant to as.
Fc- caufe Divined do ufually call them
I. ft: umenrs, becaufe ih and with them there
is frjrrfe real lavi -g go<-d conveyed to the
Subject recipient. They are appointed, and
are "improved to fte^p rhe Graces of the Peo-
ple of God \ and not to be rrieerly nnked
Signs, but have the real Operation. Not
that they do this by any fffhefent quality put
o them, or more than there is" into the
Word Preached -, but there is togerher with
the External a'nd MlnHferial part, in enfe-
crating rhe Sign, and giving it to u^avd o"r
receiving of it, the Work of the Holy Spi-
rir, who applies the thing fignified, on which
the eincacy of thefe, as we'll as of all the
other Ordinances doth depend : So that it
is not every one that partakes in the outward
Sign, who' hath the fpirirual Benefit of it,
buronlv rhoferowbom theSpirit fo imparts it.
2. HENCE we are told, who they are, to
whom it thus becomes a real Sacrament, vi2.
Belirvers. It is only in thefe that this r
tive Name is made. A^d we have this given
as a reafon why the Ordi -ance did nor 'profit
all that did partake in the outward Sign,1 but
only fome, Heb, 4. 2. For unto us was the go f-
pel preached, as well a sx unto them ;• but the
word preached did not profit them, not being
mixed with faith in them that beard it. Now
Believers are of two forts, viz. fucli as are
only fo by" an outward Profetfon, or fuch as
are both outwardly and inwardly fo : Which
diftinction iS- exnreft; Horn. 2. c f-dr
he is not a J-. w, which is one out ward [y;[it£it>
is that c~inU)ni'ftori, which is ^utv:ar<\' inthefiej}).
But he is a few which is one inwardly, and cir-
citfftcifcin is that of the heart, in the fpirit, and
nr't in the letter, wh fe frnije is not of vienbut
of God. The former receive only the external
part, and fo feperat'ethe fign from the thing
fignified -5 and fo cut themielves off from the
faving good of the Ordinance 5 whereas the
•I io H .l<eco:nes
fjv' tnem,a according to the Pro-
> to the rTo- •
mite of theCcvenant. Now thefe mwif be true
Believers, and no other, becaufe where Faith
is not, it cannot be ekerc^fed, a ;d without it
a Sac; anient cannot le truly received, nor '
can the duty be acceptable to God, Heb. it.
6. But without faith it is imp-jjible to ple'afe
h'fih : for he that ccmeth to Qody muft belicvs
//.),•/ he is, and that he is a rewarder oj them that
diUg<nilyfeck him. The Elements are repre*
fented to the bodily fenfes, but Chrilt and
his. Benefits are only exhibited to the eye of
Faitfi", which alone can difcern them through
the other.
SEVERAL Inferences might be drawn from
the premifes, bur I fhall only mention thefe,
T. WE fee l>. re th: ground of the Necejftty of
our fa') .craments, and how far
it e:neni:. Sortie defpife them, and others
areSuperffitious about them, who are both
to blame; The 3 double neceility, the
ne"cefTiiry of a Precept, and the necefhty of a
MediuilT. Now rhe Sacraments are necefTary-
betay'fejGod harfj c mmanded them : And t6
it them wfffii s to defpife theCom*-
rrrtrVct of God. B God hath appointed
them, to be fViedh r Salvation, and hath
bl'cllcd them to rftis end, reverthelefs he hath
nor a:rexedSalrr fjlfr'iiy to them, io as
the want of them, puts a nece.'nty of Mens
miffing of Salvation. Elecl Children may
die before Biprifm ; and Perfecution,or foffifc
other thing may deprive a GocfrV Man of the
ufe of the Supper. They have therefore no
reafcrn to drfoiir, who are fo Providentially
debarred • Though fheh' as may enjoy thefe,
and will! .;g]ed them, have reafon to
truth in queftion.
2. WE here f e their Error, who will have the
snot the t, ry defjgn of them,
-Tffit to-Fe ufed - ted as Media of out;
Communion WHS: -arraking Iri all
the glorious BJ vrHch he hath 'purcbafed
for us. And if we only boa'ft'bF.otrt being'
Chrilfians on th'is accownf, and value our
felvesupon it. ad negVecl: to ufe them for '
our 'fpiritual z- in Grace and Holinefs,
we AMI io hurl >Wri Souls, .and mifs of
grear end 8cdef]ga of Chrift's Inftituting
them.
SERMON
■7*1
Quest ion XCIII.
M$$>$>HfOH are the Sacraments of the
New Teftamcnt ?
^ Answer.
THE Sacraments of the New Teftamcnt,
are Baptifm, and the Lords Supper.
T^fE have -taken a brief Account of the Na-
V V ture of a Sacrament accordh'g to the
ufage of ihe word in the Chirch of ood, a- :
bout which there are manv hoMdifputes in tho
World, which I 01a.it < to Difcourfe diltin£lly-
of \ XXvS t.rere ar^ iome that may hfl.confide-
dered in uie fequel. That which now lies be
ior«
- ■"■———-.
Oueft. XC 1 1 1. Jfmhiys Catechol 8 4 £
| __________ 1 — — — ' ■ __, - ■ 1 '. 1. in., 1 1 • \f
fore us is the Number of them, about which penfation than that of the Law in feverai re-
alfo there are no fmall Difputes between us ipecls, yet this is a great Truth, that there la
and our Popilh Adverfaries. And it is to be this difference between (Sod's difecvering of
obierved, that our Divines have altogether himfelf to his People in this Lite, and char.
omitted 10 Difcourfe of thofe of the Old Tef- which is to come- that here it isMediate, nnd
tament 5 fome ofwhich were Ordinary ,others there it will be Immediate ; Here we mult fee.
Extraordinary •, hut whether they were more through a gl/fs darkly, but then Face to Fqjce\
or. fewer, they allot them ceafed with the A- 1 Cor. 13 n. And that all Chriit's InRiru-
bolition of the Mofaical Pedagogy. Whereas ttons which he left with his Difciples, arc to '
they were alldefigned to look forward to a continue to the end of the World, is a jult In-
Chrift to come, He being come, who was the ferencefrom, Mattb. 28 19, 20. And tiapijfd
Und of them, they have ceafed to beOrdinan- is there exprefiy mentioned as one of cherri;
Qcs to Chriftians : Hence that in, Heb.9,10,11. Befides, There is a<? much ufe of them now,
Which flood in meats and drinks.and divers wajl)- as there was before,inafmuch as our Faith 2vA
jngs^ and carnal ordinances impofed on themun- other Graces do Hand in need of being fu£*
/// the time of reformation. But Chrift being plied with that which may corroborate them..
come, &c. Now it is n,eceflary for fuch as and thefe are adapted to our prefent State.
would ferve God with Underftanding, to be God could have fjved them of Old without
well acquainted with what are to be reckoned them, and fo he can now 5 but he chofe this
to be Sacraments under the New Teftament, wa,y, as being accommodable to our prtfbnc
and how man; there are ofthem i especially ftate of Imperfection. But,
fince our Adverfaries have endeavoured to 2. THIS will further appear, if we corifi-
impofe on us the round Number of Seven, der, That there are Two of tbije, and no mire 5
id it is dangerous for us to be miftaken in and that they are Sacraments, viz. B ptifn and
tais ; fince the Sacraments are given us to be the Lord's Supper. And here three things
helps of our Grace, and trials of our Obedi- will come under confederation, viz.
ence to God, which we are not to admit of 1. T H AT Chrifihath appointed B.iptijm and
blindfold, but to prove them by the unerring the Lord's Supper as Ordinances to be attended.
Rules of the Gofpel. And the confideration on by Cbri flams, in tie Days of the Gofpeh
of the Defcriprion before given us, will be a Touching the Barnes of them, we have therri
good help for us in this matter, fince nothing expreft more than once in the Gofpel -, and
that will not agree with it can be allowed, they areenjoyned by Chrift. It belonged td
And if we take this Rule, it will cut off all theCommiifion of the Apoftles and their Stic-
the fpurious Sacraments which have been in- ceflbrs, that where they Preached the Gofpel,
troduced by the vain Imaginations of Men. they mould Adminifter Baptifm to thofe that
The matters t hat ly before us for our Difqui- were Difcipled ^ Mattb. 28. 19. And wheri
iition, and are contained in the Anfwer, are Chrift celebrated the Supper, he commanded
thefe, 1. That there are Sacraments appoint- that this Ordinance mould be kept up in the
ed by Chrift under the New Teftament, as well Church in remembrance of him, till he come>
as. there were under the Old. 2. That there i.e. Till thegreatjudgment fhould commence,
are but Two in Number ^ viz Baptifm and 1 Cor. 11. 26. Thefe Ordinances therefore we
the Lord's Supper. 3. That thefe are Sacra- find in theHiftory of the NewTeftament, were
ments. 4. That there are no other but thefe. ufed by the Apoftles every where, where they
i.TH A T there are Sacraments appointed by Preached the Gofpel. Of the Kat ^vof ejerj
Chrifl, under the New Teftament, as well as of thefe,we may come to confider afterwards i
there were under the Old. This is fuppofed in but of the Injunction of them it is evident.
the very Queltion before us, for we are not 2 THAT thefe were Sacraments. If once
to fuppofe that our Divines would fpend time we grant them to be Gofpel Ordinances, we
in Difputing or Difcourfing about a thing that can reduce them to no other Head but this,
is nor •, and if there he no Sacraments at all And that they are Sacraments is evident, be-
undir the Gofpel, it is vain for any to caufe the Defcri prion of aS'acramenr agrees
affertthar there are two, and it would be a to them ; and that is a proper Rule of our
contradiction. And there is occafion to Dif- Judgment about theNature &Kind ofthingS;
courfe of this, becaufe the Entbufiaifts of our fothat if there be nothing which belongs to a
Age, as well as of former times, have rejecl- Sacrament in general, but what is to be found
ed all external Ordinances,asinconilftent with in them, they rruft needs be fuch. Tho' it
the fpiritual Difpenfation of the Gofpel times, is true, that every Sacrament hath it's fpe>
and have therefore made a flout of Water Bap- cial differences, in which it is diverfe frorri
tijm and carnal Bread. i$ Wine, as they call it ; others. And here obferve,
and tell us, that fuch things only belonged to (1.) IT is an holy Ordinance, appointed for
the legal State of the Church, and were ilia- holy Ends, and to be admimftredto holy Perfons.
dows that muft pafs away, when the fubltance A thing is then faid to be Holy, wlien it is'
came $ and no more ferviceable to Men who fet apart from common, aid confecrateel iofa-r-
are called to ferve God in Spirit and in Truth. credXJCe : And that thefe two are fuch is evi-
Nor need we to fpend time in lhewing the dent, .becaufe they were to be Adminiftrea io
Vanity of this Allegation ofMen againft this : the People of God, and no other. They art
Jbr tho1 the Gofpel be a more fpiritual Dif- to put a difference between the Clean 6 Un-
ctean 5
8 14 LeBures upon the Queft. XCIIE*
cleans and this were the Minilters of the for the Proof of ir, than to challenge thole
Sanctuary to look carefully to, and fo are the who deny it, to produce the Charter for any
Minilters of the New-Teftament. It is true, ocher ^ and till they caw, it muff (tand good ^
there is a f&kral Holinefs, on fuch as are fe- for we are allured, that if any fuch be, there
parated from the World & devoted to Chriff, mult be His Authority for it y and -this is no
whom he will have acknowledged as his, and where elle to be fought but here. He bad
they are to be fealed for him ^ but fuch as are his JUifciples to do wbutfoever be commanded
not thus of the Vi(ibleChurch,but ly out from them, Matth. 28. 20. And without hisCom-
it, are not to be admitted to this Privilege •, mand, he will lay to Men, Who bath required.
for Children'sBread is not to be given toDogs. this at yourbamds >
(2.) THE! are both oj them \ln jiituted by Chrift. 2. TUGS t Five which PapiR shave added,
They are not the Inventions ofMen, nor fetch do want, ij not all, yet fome of the things that
their Authority from human Inltitution, but ore rfj'ential to a Sacrament, the want whereof
they fetch their Original and Authenticknefs makes them not to be fub : Either the fenfible
from the Power or Authority of Chrilt, who Sign is Wanting, or the thing fignined in a
appointed them. This we have fully expre.'f Gofpel Sacrament is not to be found, as hath
concerning Baptfm, Math. 28. 18, 19. and been abundantly made good by fuch as have
concerning the Supper, in 1 Cor. 11. 2?. And laboured in this Affair ^ and to make every
we are to obferve, that Paul brings this in, for thing to be a Sacrament, which hath a Myfte-
ieducing of che Diford r that had crept into ry in it, proceeds from Ignorance, and hath
the Church, in the D'.fpenfation of thatOrdi- no warrant for it in the Word of God.
fiance, to the Primitive Inltitution. 3- THERE were but Two Ordinary ftated
(3.) T HE R E are in them ferfule Signs ap- Sacraments, under the Old Tcilament^ viz Cir-
pointed. There needs no more to make this cumefton and the Pajfover-, in the room where-
good, than to enquire into them 5 in fearch oj thefe Two under the New Ttfiament are fub*
whereof thefe are to be found. There is fome- ilited. It is true, there were others extraor-
thing external and fenfihle in either \ oHVa dinary, viz. the Reck, and the Cloudy and the
ter in one, Bread and Wine in the other 5 nor Manna ^ but there were none but thefe, which
can thev be omitted, without a trefpafs upon were tnjlitutcd Ordinances in the Church of If-
the Ordinance it felf^ as will further appear, rael, as the Hiiiory will fatisfy us. Now,
when we come to treat of them feverally. thefe wee not Types of the Sacraments of
(4.) CHR 1ST and the Benefits oj the Cove- the New Teffament, but Reprefentations of
nant oj Grace are herein reprejented and applied the fame Grace, and the other came in their
to Believers. It is true, all that partake in room: Chrilt therefore finifhed the PaiTover
the outward Signs do not difcern thefe $ but wjth bringing in the Supper \ and when he
herein they mike the Sacrament void of them, fent forth his Apoftles to the Gentiles, they
and lofe the Good of it. But Believers have were prohibited Circumcifion, and enjo ned
this Benefit by them ; and it muft needs be Bapiifrn. And as for their Sacrifices, they
S'
Bleifmg is annexed to them, in rega.
as are fpiritually entituled to the New-Cove- the whole d'fign rj Sacraments. Th y are vifi-
nant. Hence Biptifm is called a putting on of hie Signsand Seals of the New-Covenant, and
Chriftfi&L 3 27. And partaking of the Lord's a^ the Benefit's rhaf are to be enjoyed by fuch
Supper, is called, the Communion of the body as are entituled to it: And there are but two
and Blood of Chrift, 1 Cor. 10. 16. And fuch things which need to be Sealed up to us in
Sacramental Phrafes as thefe, wherein the the Covenant, z iz. our Initiation or Entrance
thing fignified is applied to the Sign, give us mt0 lti or our being taken into Covenant witti
to underiiand the clofe connection there is be- God ; and this is figned and (ealed in Baptifm-,
tween thefe two, in all thofe that do worthi- anc* our Continuance in the Covenant, our
Jy Partake. growth in Grace,and perfeverance in it to the
\.T h AT there are no other Sacraments but end ^ and this is figned and fealed in the
thefe, appointed in the NewTettament. Our Lord's Supper : And he that is put into Chrifr,
Adverfaries do acknowledge thefe, but they an(3 fhall abide in him, and his Grace, is fe-
have tacked Five more ro them, for which cured to grow up to Glory, & is in a fafe and
they have no warrant in the Gofpel. We ac- g°°d Condition,
knowledge that there were diverfe Ceremo- Question XCIV
nies in the Days of the Old Te [fame nt j. but WHAT is Baptifm >
that all the bacramentsand Ceremonies ofthat Ans we r
S&ittirtrv f"p"cederdi- and ?aTe J°? B A P T I S M is a Sacrament, wherein
their Aucnenticknefs, is certain, andthefpi- ,„„/],• , .1 m • 1 -vt c u
ritual Vertue of them is gone , and thofe who *■£"» m*h **%* in ^ Name of he
Itaiid to uphold them, do therein what lies in **"**[> ,ancl of the Son> and of the Ho1^-
them, to make the Gofpel void, Gals.2. Now, Gholt, doth fignify and feal our ingrafting
r. IT is certain that Chrift Inftitutedno more inco Chrift, and partaking of the Benefits
but thefe Two, under the Gofpel. This being a of the Covenant of Grace, andour engage-
Negative AlTertion there needs nothing more mems to be the Lord's.
WE
»■— .
Queft. XCIV. Jjfemblys Catechifm. 845
WE have already been confidering the be ufed inltead of it : This is the Sign,
Nature of aSJcraroent in general, to and is not Natural, but Arbitrary, and de*
which every particular Sacrament is to be re- pended on his Pleafure. And this is est*
duced ^and can be no farther acknowledged to prefiy fet down in the Gofpel : Hence thar,
be fo than as it agrees with the Description Marth. 3. 11. I indeed baptize you with vca.cr
given of it ^ which will therefore facilitate unto repentance •, but be that comctb after, it
our confideration of the particular -.Neverthe- mightier than I, wbofefjoes lam not worthy to
lefs there are the differences between the one bear : bejlall baptize you with the boly Gbojt,
and the other which will need aparticular and with fire. Ads 3.36. And as they went on
DifQuifition, 'which we are now to pafs to. their wayy they came unto a certain water : and
We obferved, that under the New-Teitamenr, the eunuch /aid, See here is water, what doth
there are Two and no more -, and the fir It of binder me to be baptized ? John the Bap-
thefe which now comes under our Confiera- tilt ufed Water •, and for that reafon he '
tion 'is Baptifm: And that this is the firfr. chofe places to Baptize, where there Was
in Order will be evident, ifweconfider, what a fufficiency for ir. As to thofe that make
it is nextly a Sign and Seal of, and that is the additions and mixtures of Salt, Spittle, Oyl
New Birib,ot our entrance into Covenant with and Honey, they are Superftitious, and do fo
God -whereas the other points to our Growth,- far recede from the Primitive Simplicity of
or our Eftabiifhment in the Covenant. Now an this Ordinarjce. And the reafon why Chrift
Infant mult be Born, before it can Grow ; it chofe this Element, was doubtlefs from the
mult have Life, in order to it's receiving of aptitude of it, ro reprefent and lTgnify the
Nourifhment ; we mult beUnited untoChrilt, thing aimed at in it, and that is our Regene-
before we can have Communion with him in ration, in which we are waffled and cleanfed;
all his Benefits. Here then, we may makefome And for this reafon the Spirit is frequently
little enquiry into theNature of thisOrdinance. comparedto Water ; and the Promife of Re-
Concerning the word Baptifm, there need generating Grace isexprelTed by this Meta-
not much be faid, tho' there are hot Difputes phor, Ezek. 36. 25. Then will \ fprinkle clean
about it. The word it felf is ufed either in water upon you, and ye ftall be clean : jrom all
a proper, or a tranfljiitious fenfe. Properly yourfilijpinefs, and from all your idols will I
at fignifys two things indifferently, viz. to chanfe you.^ Our J 'unification is alfo compre-
Sprinkle and to Immerge-, either to caft water hended in it, becaufe by it we are made legal-
upon a thing, or to Plunge it into it 5 and is ly Clean ; for which reafon we are told,i Johj
ufed in both fenfeS in Greek Claflick Authors j 1. 7- -And the blood of J, f us Cbrifi bis Son.clean-
and hence from the Etymon of the word, there fetb us from all fin. We are therefore told of
can be no Argument made for the one, more a Fountain whichGod would open ior this pur-
than the other. In a tranflatitious fenfe, it pofe, Zecb. 13. 11. which hatha reference to>
is ufed fometimes for the fuffering grievous this; and hence we are told of the wajhing of
Afflictions, and for the communication of the Regeneration, Tit. 3. $.
cxtrordinary Gifts of the Holy Ghoft : But 2. IV E have the Vfe which is to be made of
here we are to underltand it properly •, and this Element, in the Administration cf this Or-
thofe that would have it meerly Metaphorical, dinance ; and that is, W.ijhing with it. The
do err, not knowing the Truth* or feeking meaning whereof is in general, that it is to
to pervert it. We have therefore the true be applied to the Flefh : It is therefore cal-
Nature of this Ordinance laid before us in the led the putting away the jilt bin ejs ofthe firjh9
Defcription given * where obferve^ I Pet. 3. 21. ^ And when he faith it is not fo,
1. THE general Nature of it -, it is a Sacra- the meaning is, that this is not the thing fig-
mtnt: And that it is fo will appear in the lay- nified by it^ and this had not been needful to
ing open of the Defcription •, in every part mention, but becaufe it was the external Sign,
whereof it agrees with what hath before been but that it had an higher aim in it g hence it
faid about the Nature of a Sacrament -, as to is not to be applied to the Garment, but to
the Inltitution, Parts, and Defign of ir. the Body it felf. And here is that Queftiort
2. WE have the fpecial Nature of it; con- to be looked into, about which there have
taining the things in which it is differenced been fuch grievous Contentions in the World %
from the other. And here we are to con- viz. Whether thisOrdinance, as to the Cere mo*
;fider, nial Part °fit> w to be applied by Afperjion or
I. THE outward Sign, the wajhing with Wa- by Immerfions. True, there would be no need
ur. And here, _ of Controverfy here, if our Oppofites would.
1. T HE Element it felf which is to be ufed be as Candid in this Affair as we are •, who
in the Adminijlration of this Ordinance, viz. do not Difpute for the necelTary affixing ofit
Water. Some obferving a difference between to one, but account it indifferent in it fel£
external and internal Baptifm, do conltitute and may be governed by Circumltances. Buc
two Sacraments of them, but very abfurdly •, there are thofe that make Immerfion ElTenti-
for thefe only point out the two parts mate- ai, and deny the reality of our Baptifm, be-
rial, viz. the Sign, and the thing fignified by caufeit is applied by Alperfion. As to the
it -, or the external act Minifterial, and the Plea from the Notation of the words, which
internal Aft of the Spirit of God : fo then the is made fo much of,its weaknefs isfufRciently
Element 13 Water *, and no other thing is to evident, not only becaufe the ufe of words is
JL, 1 1 i '. ""* . not
8+^
LeUures jipon the
Quell XCIV.
not always limited to the Notation, but is to
be underftoo'd according to the prevailingCuf-
tomi but alio becaufe the words themlelves
do not enforce it: Touching that of Baptifm,
we have already obfe'rved, that it is ufed in
Ijoth fenfes, and fo we have as good a Plea
for it, as our Oppofites : and the word B^rr^r
properly fignifies Sprinkling, and is ufed Me-
•aphoricall'-, Heb. 12. 24. Sc i.Pet. 1.2. And
ifJiere were any word ufed in this Affair,
w.nicjj only fignifies to Immerge, it would
mike nothing againlt us, who never denied
the 'lawfalneis of if, or it's lignificancy : But
Wj account die making either the one or the
0 her'to be neceifary,and the Ordinancemade
Vuii wi-hou. it, to be equally Superltitious.
And aUho3 in the Primitive times, that of //»-
merjljii was (he moft frequently ufed in the
Churches, r ho* after a various manner, (and
It is very likely, tho' not certain, that John
the B ip I It did lb ufe it, ) yet Fcclefialtical
Hilto^y acquaints us, that in theco'd.er Regi-
ons wjurr-e Religion was en:errained, they
ufed Afp 1 fi on in the room of the other : and
if was raioail to think that the Apoilleufed
i', yvhen there were three thoufanllapiized in
.'D//, Ac"ts 2. 41. Bu thefe are only Pro-
fremaikai, and may be debited Pro and Con
But c|aa c Afperlion will anfvver the end of the
Odinjnce, and come up to the Initiation,
if proved, is.fulficient to vindicate this Prac-
tfce.'and m.ike ir to appear that the Ordinance
is not depraved by it ; and there are Argu-
ments to prove this abundantly, a few where-
of miy be juft named to fadsfy doubting Con-
sciences in this regard.
1. THE wirds ufed j or Baptifm, do at le aft fig-
nijy this as well as the other ^ a«.d if they prove
no more, yet they give us to underlta<id,thjt
there is no exprefs Command for one more
than the other: and from this we m3y argue,
that they are left in Mcdiot&t\& are to be ufed
according to the Rules of Prudence, which
may vary in their Circumftances. And fure-
ly where God hath not limited us, there is a
room left fo far as may be agreable to the
Ipitirution itfelf.
2. AND it iscerta*n,T/;^/ the thing which is
int
ofjhe Ordinance is Anfwered, and the Sig-
nification ExpreiTed, which is to fet forth the
Vertue of thrift's Blood by that of Water
and theJEfficacy of it, by Application of it to
the Subject. And it is not from the quantity
ofir, butthe quality of it, that the Sign was
appointed ; and we may have fome Argument
from that of our Saviour, Joh i?- 10. Jefus
faith to him, he that is wajhed, needeth notAave
to voajh his j ret, but is clean every whit. And
hence it will fufflce to apply ir to the Face,
which is the molt Confpicuous part of the
Body. We might elfe plead from the Cere-
monial Afperfions appointed in the Law,
which had a Spiritual fignin*cation,and aimed
at the fame that this doth ; as alfo for the
Convenience of Health, efpecially in Cold
Seafons ^and from the Modelty which is re-
quired of us,in all our ReligiousAttendances?
which, if the thing will anfwer the Initiati-
on, is to be confidered As to the threefold
Merfion, of which we are told that it was
formerly Praclifed by fome Churches, to ex-
prefs the Tripiiciry of Perfons in the God-
head,as if there mult be fo manyApplica'ions
as there are Perfons in the Sacred Trinity,
there is no Inftitution for it $ a;id whatfo-
ever good meaning there was in ir, there
feems to be an Addition to the Ordinance :
And we find that in the Ptimitive Church it
was never prelTed as neceflary, bur all were
left to their Liberty without offence ; and it
is certain, that Baptifm is to be but once
Adminiltred, as we are bur once Regenerated.
And though there be Three Perfons, yer it is
but One God in Subftance -, and the mention
of the Three Perfons in the Adminiftration is
fufficient, otherwife it might look rather like
Three Bjptifms than one j this therefore
feems to be more agreable to the Simplicity*
of the Gofpel,to do it but once,and is fartheft
from the hazard of Innovation in the Gofpel
Myfteries .* And it were to be wifhed that
God's People would be more careful to fee
to their being made rruly partakers in
the
Spiritual prrt of this Ordinance, inftead of
miking dilturbances about Circumftances/
which not a little hinders the Efficacy, while
ended in Biptfm, is in the hew TcUament . them Mcn hin(jer the Peace ami Edifjcatl-
expnjjcd albfively by Sprinkling. We before ^ of ths Church of God.
obferved, that there are Sacramental Phrafes
ufed frequently in the Word of God, in which
theSi^n is put for the thing Signified,^: doth
therefore teach us in the ufe of theSign. Now
we before took an account of fuchTexts where
it is lb ufed, Heb. 12. 24. 1 Pet. I. 2. SoHcb.
ro. 22 And feem to make it evident, that
Sprinkling is a Ceremony well exprellive of
the Application of the outwaid part of this
Ordinance.
5. ASPERSION is as agreable to the
Analogy of the Sign with the thing Signified as
Immerjion. This Analogy is between Water,
and the Blood of Chrift fignified by it-, and
as by the one theFlefh is applied ro the Wa-
ter, fo by the other Water is applied to the
Flefli, Now in either of thefe ways the Scope Admimfired. To doa thing in another'sName,
is
SERMON CCXXXIl
3. X TOW follows the manner of the Admi-
L^ niflration of the Element in Baptifm *
viz. // it applied in the Name 0} the Father 8tc.
This prefcription we have laid down in Mar,
28. 19. where the exprefs words are, into
the Name. But nothing is more frequent than
to ufe rhefe two Prepofitions, into and in pro-
mifcuoufly i and which way foever we read
thefe words, there feem to be thefe Three
Things imported in them,
THE Authority by which, Baptifm it to be
Queft. XClV. Jfmbljs Catecbifm. 847
^* _ . ■-■ ■ •■ i- ,
is to do it by his Appointment •, and there clared to be for God, Father, Son, and Hoi/
are two things contained in it, Ghoii, and for no other. Ir is to he a VVimeia
(1.) T H A I' God, Father, Son, $S> Holy Spi- that thefe are entred into Covenant with One!
rit, are the /Labors of the Ordinance. That God in Three Perfons •, and therefore inti-
iu is not an Invention of Men, but an Inltitu- mates that we are Chriitians by our Proielfton.
tion of God, and is therefore a true Sacrament, There are others that profefs 3 belief of One
having Divine Original -, which i(s one Cha- God ; but this is an Article of the Chrititati
ractenltic.il Nore. It faith, that this Oidi- Faith, that we believe in God, Father, $on,an&
nance is not of Humane Authority, it came Spirit.
not from Men, but from God alone. Paul 3. IT alfo intimates, that all the Three Pcr-
therefore makes rhac Challenge, 1 Cor. I. 13. Jons, are concerned, in the New Covenant, and
Were ye baptizd in ibe name of Paul? Bap- perfonally engaged, for the Salvation of GjU's
rifm is not a Precept given in the Law of Eleff. That Baptifm is a Seal of the New
Nature, or Moral Law -, but is a Pofitive Covenant, hath already been obferved j and
Precept entirely depend'mgon the wiliof the it belongs to the eiTence of a Sacrament of
Lawgiver : Though it hath a reference to the the New Teftament. Now it is certain, thac
Moral Law, as it requires of all MenObedi- in this Covenant, every of the Divine Perfons
ence, to whatsoever God fhall fee meet to is concerned, and each of them hath hisman-
preicribe to Men, by his Sovereign Authority, ner of working afcribed to him. God the
by the Second Command ; fo that though the Father hath Chofen us to Salvation, God the
Duty is Pofitive, yet the Obligation is Moral, Son hath Redeemed us, and purcbafed Salva*
and Narural •, and proceeds from this, that tion for us, and God the Spirit SanCi'fies us,
it is required of us by him, who hath Autho- by applying to us the purchafe of the Son,
rity to prefcribe. Now, tho' Chrilt appoint- accoiding to the Father's purpofe. Flence we
ed it by venue of his Kingly Office, yet it is have that of the Apoflle, 2 Cor- 13. 14. The
by a Divine Authority which is rooted in the grace of the Lord JcfusChrift, and. the love cf
Divine Nature, which is the fame in all the God, and the communion of the holyGboU,bewitb
Three Perfons. And hence it is not faid, in you all, Amen. We therefore are to exercife
the Names, in the Plural, but in the Name, in our Faith on them all, and acknowledge each
the Singular. of them in our Salvation^ And it is certain,
(2 .) T H AT the Dijpenfers of this Ordinance all God s Works out of him/elf, fuch as is the
are to do it by Authority derived from him. To Salvation of finful Men, are common to the
do a thing in another's Name, fuppofeth him whole Trinity, becaufe they flow from his
that doth it, to be Authorized fo todo,by him EiTentiai Properties, whatfoever difference is
in whole Name he doth it. There mutt be affigned ro the manner of their working.
a Power devolved on him for it, which alone BEFORE we pafs from the Con fid era tion'
can jultify him in what he doth. Everv Man of the outward Sign, and the application of
may nor rake upon him to execute the King's it, it may not be amifs, in a few words, to
Edicts, bur it belongs to fuch as are Commilll- confider of the Neceffuy of this Ordinance, or
oned. Baptifm is therefore joyned with the the Adminiftration of the outward parr of it j
Commiliion of reaching or Difcipling, Math, and the rather, becaufe there are- differing
28. 19. intimating, that he who is not called thoughts, among profelTed Chriitians about it.
to do the one, hath no warrant to do the Befides, that there are fomc who deny an/
other. Nay it is certain, that there is a pri- thing but a Spiritual Baptifm,under rheNtw/
vate as well as a publick teaching, and that Teftament Difpenfation, contrary to the ex-:
is of Charity, and Chriitians are bound to ex- prefs mind of the Gofpel ; there are others
hort one another daily ; but the other is of that place abfolute Neceflity upon ir, and
Authority, and he that dorh it, mult have his will not allow that there can be any Salva-
Cbarter for ir, elfe God will* charge them for tion without it -, and for that reafon they
going before he lent them. But Baptifm is allow any Perfon ro adminiiter it, in cafe of
a Royal Seal to to the Covenant •, and who Neceflity, which Neceffuy they argue from
(hall dare to do that, but one appointed to do hence. On the other hand, there are too
it by the Prince > They mult needs therefore many who flight it fo far, as to negle£V. it, as
be in an error, who make it lawful for pri- a thing at lealt indifferenr, and fo feek it not
vate Chriitians, and for Midwives, to apply either for themfelves or for theirs. Some
this Ordinance in cafe of Neceffuy • for in- alfo would perfwade us, that Baptifm was
deed this Neceflity is a feigned thing, and only a temporary Ordinance, in the beginning
grounded on a miltake, fuppofing it abfolutely of the Plantation of the Gofpel Church, to
neceffary to Salvation j which may be confi- diftinguifh Believers from Infidels, which
dered afterwards. afterwards ceafed-, as the Soc'inians. We may
2. IT farther intends, that, by this Ordi- then take the matter into Conlideration, and.
nance, we are Confecrated to all thefe Perfons. fet if in a true light. And here let usobferve,
To be Baptized into their Name, is to have 1. THAT Baptifm was appoint edbyChri ft to be a
their Name called upon us, and that implies Sacrament of theNew-Covcnant during theStateof
that we are fee apart, and folemnly devoted the Go/pel Church on Earth. That Chrilt himfelf
to their Service. It is as it were, the Note was the Author of this Ordinance is evident,
that is to upon them, whereby they are de* for tho' it was promulgated by John the Bap-
L I 1 I 1 2 lift
848 Lethres ufm the Queft. XCIV»
tmm , 1 nri- - r - 1 — - — - — — — — — 1 1 ■ 111 1. 1 itn 1 " —
tift, as his Forerunner, yet it was by his Au- neceflary as a Medium, and neceflary by Venue
thority j and when he appeared on his pub- oj a Precept. A thing is then laid to be a ne-
lick Miniltry, he practiced it by his Apoltles, ceflary Medium, when without it the end
by whom we are told, chat he baptized more cannot be obtained, it having an infeperable
than fobn did, Joh. 4.1. And that he confirm- Connection with ir, in the Nature of the
ed it tobe z /landing Ordinance, and not tran- thing : and neceflary p receptively, when God
iienr, appears by the Commiiflon he gave to hath by a Pofirive Law, made ir the Duty of"
his Apoltles upon his Afcenfion, Mar. 28. 19, all that are capable, to conform to it. Now
20. Go ye therefore and teach all nations bap- it is only in this latter fenfe that Baptifm
tizirtg them in the name of the Father,- and of may be laid to be neceflary. It is indeed ap-
ihe Son, and of the holy Ghoji : Teaching them pointed by God to be a Medium or help to
to obferve all things wbatfocver I have command- our Salvation, and is made by his Grace to be
edyou: and lo, I am with you a/way even unto not a little helpful herein to forward the
the end of the world. Amen. And it was on Salvation of fuch as do rightly improve it.
this account that the Apoltles wherever they And thofe that may enjoy it and r.eglett it,
came, and brought any over to embrace the do bring Guilt upon themfelves, and calt
Froteflion of Chrift, whether of Jews or contempt on the Divine Authority. But it is
Gentiks, perfwaded them to be Baptized, u ox fuch a Medium, as that without it Men
as is every where obvious. Bufides, the End cannot befaved. Salvation is not infeparably
and Vfe of this Ordinance will itand to con- connected with ir. There are many-
firm this : For they that deny us perpetuity, who have been faved without it. Some dye
ground it on an error, as if the only ufe of it before they are capable of it orderly •, fome
was to be an outward badge to diltingufh are prevented of it by living in Places where
Chriftians from Jews or Pagans 5 and fo a- they cannot regularly obtain it. Faith is a
mong People, who are all profefled Chrifti- neceflary Medium, for without it no Salvari-
ans, its no more needful : Whereas we have on, but not fo Baptifm. Hence the diverfiry
obferved, that that was not only a Jccondary of expreflion, Mar. 16. 16. He that bcltcveth
end of it,but that primarily it is to be a facred and is baptized. /ball be faved -, but he thit be-
Seal of the New-Covenant, and an external lieveth not Jhall be damned. Some dye unbap-
corofrrmation of that Covenant to all that are tized thro' their Parents fault : Yea, a Man
the Vifibie People of God. And by it,as they may be a Godly Man, and yet be doubtful
a-re bound to all the Duties of the true Re* about Infant Baptifm. Now God's Grace is
ljgion fas by Circumcifion the Jews were ob- not reltrained to the ignorance or error of
1'iged to all the Duties of the Mofaicai P&da- Men, as though thro' thefr neglecl, God's
gogy J fo it is to be a help to confirm our Electing Grace fhould be made void ; and
Faith in the Promifes of the New Covenant, though the Precept prefcribes this as an Ex-
and eftablifh us in our hope of Glory : It is ternal Medium, yet, as it hath no Vertue of
to be a token of our Communion with Chiilr, its own, fo God who arbitrarily appoints,can
and of our Union to him, Gal. 3. 27. Rom. 6. work without: and tho' Pofitive Precepts ob-
5, 4. This is a pledge of our being pardoned lige us to Duty, and we cannot negleft them
our Sins, Aft. 22. 16. And of our Regenera- without Sin, yet they do not tye God's hand*,
tton, Tit. ;.S. And thefeare things which be- It is not therefore i\\txaant of the Ordinance,
long to all true Chriltians. which God Providentially deprives Men of,
1. HENCE we may confider, oj what NecrJJjty but the contempt, that expofeth Men to his
it is to the Frojeffrrs of the Christian Religion. Wrath.
And here we may obferve, that A'cceffity may II. WE are now topafs over to the Spiritual
come under a double Con fide rati on, viz. Abfo- part-, or the thing Signified, and Sealed by the
hte, or Hypothetical. A thing may be faid to other. And that is laid before us in Three
be abfolutely neceffjry, when it muft needs be, Particulars,
and cannot be otherwife ; it belongs to the 1. OUR Ingrafting into Cbrisl. And here
very Nature of the thing : and to deny it, for our better Underftanding of the things
denies the thing itielf^ fo that every thing which are under Confideration, let me in
that is eflential to a thing, and cannot be fe- general call to mind, that Baptifm is a Seal,
parared from it, is thus neceflary ; fo it is of the Covenant of Grace : Now it is the
neceffary that a Man have a reasonable Soul. Nature of a Covenant, that ir is a Mutual
A thing is then faid to be Hypothetically ne- Obligation between two Parties upon terms j
ceffary, when, not from the Nature of the and that which is the Obligation of fuch a
thing, but from fome Accidental reafon, it is Covenant confirms the Obligation on both
made fo. Thus fometimes there is a dif Parties: And hence wharfoever God engageth
junttive necefjity -, either this or that mult be, on his part, and the Believer on his, are here-
though it may be not neceflary, whether this in fignified and jarified after a Covenant man-
or that. And to this Head may be annume- ner. Now both of rhefe are pointed at iri
rated a moral ncceffity, which arifeth not from this firfl, and each of them feverally, in the
the Naure of the thing it felf, but from the two that follow. In this therefore the main
Connexion between the Precept and the Pro- thing intended, isour Union with Cbrifl .vth'icb,
mife. And here comes in the diltincfion ob- as it is fet forth in the Word of God by di-
ierved by Divines, between a thing's being verfe Similitudes, fo one of thefe is ingmjjing
...r,.^..^
Queft. XCIV. /ffemtys Catechifm. 80
into him: Which is let forth by our being no remillion beltovved upon us, but whdfi
cut out of the wild Of ve, and being inferred comes to us in the way of a Jultification.
into the true Olive, Horn. 1 1. Now this [J- There is alio our Adoption, by which we 3rd
nion is made in Eff. -if. nal Calling, in which advanced to theDignity and Priviledge of the
the Soul being peviivadcd to accept of the Children of God ; and are made Co-heirs
terms propofed, Chrilt is embraced by Faith, with Chrilt in the Glorious Inherit a nee, &?/&
and by his Spirit takes pofTefllon of the Be- 8. 17. This Title alfo, is comprehended in
liever 5 and to they entertain each other in Baptifm, & is exprelt in Gal. 3- 26, 27. and is
the nearell Relation >, and this Relation is bro't in there to prove our being t'heChildrcit
made infeparable. Hence that, Ifai- 5?. 3- / of God. Te are tbeCbiUrcn^c. For as many£it>
villi make an cverlafting covenant with you. QatRcgenerationalfo ox Sanclif cation isanothec
Hof. 2. ft, 19. / wilt betroth thee unto me jor of thefe Benefits, by verrue whereof we are,
eikr, yea, I will betroth thee unto me in right e- furnifhed with the Sanctifying Principles,
oufncfs, and in judgment, and in loving kindnefs, which furnifh us for New Obedience. A d
and in mercies. Now Baptifm, as it is a Seal this is implied in that, Tit. 5, 5. He faved us
of the Covenant, fo it is a Sign or Token of by the waflnng oj regeneration, and the renewing
this Covenant, as well a? a Seal of it : And cf thcholy Gbofl- And to this belongeth the
herein it anfvvers Circumcifion, which is ex- Promife of wafhing, Ezek. 36. 25. Then will
pretty faid to be aToken of the Covei;ant,Gt'/7. 1 fprinkle clean water upon you, and ye Shall be
17. 11. Hence that, Gal- ?• 27. tor as many clean : jrom all your filibinifs, and from all your
cf you as have been baptiz;d into Clir'iji, have idols will I cleanfe you. To' which we are to
put onCbriJl. Now by our beirg thus ii grafFed refer both the Mortification of Sin in us; which
into him, we are made to partake in his Sap is implied in that, Rom- 6. 7. and the ^jnch
and Venue, and thereby receive Grace from ning of us to a life of Grace ; which is plainly
him, no longer to live to Sin, but to God* intimated, ver- 4, 5. Therefore we are buried
2. OUR Parfafctng in the Benefits of the Cove- with him by baptifm into his death, that like as
nant oj Grace. This, and t hat which follows, Cbrifl was raifed up from the dead by the glory of
do genuinely flvW from the former : For the Father : even Jo we alfo Jbould walk in new*
XJnion is the grou id and foundation of Com- nefs of life. For if vie have been planted together
munion^no\ was ddigned to make way for it} in the likenefs of bis death : we Jball be alfo in
we are therefore put into Chrilt, and made the likenefs of his refurrellion. And to this
Branches of this Vine, that we may partici- may be referred ouriV/m'/-d/7^,which is con«
pate in the vertue of it, and grow up in ir, tinued by the maintaining the new Principle
and bear fruit, Job. 15. begin. Now this Com- of Spiritual Life in us, that it may dye no
tnunion contains under ir, both what God more, ver. 6. Knowing this, that our old man k
fluids engaged to us in the Covenant, and crucified with him, thai the body of fin might be
what we aTe engaged in to him. And under destroyed, that henceforth we flwtild not ferve
the former of thefe, are contained, all thofe fin. Hitherto alfo is referred ow\Glorificationt
Benefits which Chrilt hath purchased for us, and that both in the Inchoations of ic here*
and are ratified to us in the Covenant, and both in the Peace of Confcience, and the
Sealed in Baptifm: Now thefe aremanifold, AlTurance of God's love, and in the Confirm-
and may be fummaiily gathered up under motion of it in the end, in a Glorious Refur-
thefe Benefits, which we formerly obferved, rettion, and the enjoyment of Eternal Life,
which fbw from eflk&ual Calling. What- And this feems to be implied in that, 1 Cor.
foever Chritt purchafei for his Elecl, is ex- 15.29. Elfe what Jhall they do,wbicb are baptize!
hibited in the Gofpel Covenant, and contain- for the deadfif the dead rife not at all ? why an
cd in the Promife therein made to all fuch as they then baptized for the dead * And may
receive him by Faith; and are therefore well be included in that, Rom 6\ 5. For if
given together with him, to all fuch as accept we have been planted together in the likenefs of
of him on the terms propofed, Row. 8. 32. and bis death : we f))all be alfo in the likenefs of hit
therefore the Pardon of cur&ins,an& removing refurrellion. All thele things are comprs-
irom us the fentence of Condemnation under hended in the Promife of the New Covenant,
which wc were held by the Curfe that was which Covenant is Sealed in Baptifm, and
upon U3 j we are therefore told, Rora. 8. 1. belong to the Promife on God's part, and thac
There is therefore now no condemnation to them Communion which we are admitted to witk
tvbieb are in Cbrifi ftfiis, who walk not after him, upon our being united to him.
tbeficfh, but ajter the Spirit. And this is ra- . 5. OUR Engagement to be the Lord's. This
titled to us in Baptifm, according to A& 2 38 Obligation is laid on us by God, in the Co-
Be baptized every one of you in the name of fie- venant into which he admits us -, and is ac*
fus Cbrift, for the remiffion of fins. Not that cepted, and fubmirted to by us, upon our Be.
the External Ordinance doth ir, but is a Seal lieving : For it belongs to our embracing of
of Uto them that are in Chrilt. And with the Lord Jefus Chrilt by Faith, in which we
this the Justification of our Perfons, under accept of him as his Father hath offered him
which ts contained our title to Eternal Life, to us in the terms of the Covenant : it be-
which flows from the Vicarious SatisfaUiort, longs to his efpoufal of us to himfelf, accordV-
which he asourSurety made for us, and this ing to what he fays, Hof 2. 19. And I mil
flaws horn the former, becaufe there can be itttotb thee unto me for wjw, / mil betroth
thee
850
Le&ures upon the Queft. XCIV*
thee unto me in right eoufnefs, and in judgment ,
and in loving kindnefs, and in mercies. And
this alfo is implied in K^^?. 6.4. There is
fi,m engagement in ir, thar w.e will no more
ferve fi , nor fulfil che lulls of the flefh, but
will devote ourfelves to Holinefs and Righ-
teoufnefsall our Days. Every Believer hath
done as he did, Pfal. 119 106. / have jworn,
and I will perform it, that I will keep tby righ-
teous judgments. And this he hath ratified
and confirmed in his Baptifm. This Inference
the Apoftle therefore draws from our Bap-
tifm, Rom. 6. 1 1. Likew'fe reckon ye alfo your
.j elves to be dad unto fin : but alive unto God,
thro' Jefus Chrift our Lord.
2. WE may obierve, the Analogy which there
is between the External and Spiritual parts of
this Element -^ in thofe words, ibey do fignijy
and fcal this. Weobferved, that this Sacra-
ment is both a Sign a and Seal, as well as an
Instrument of Conveyance : and in every of
thefe there isibme reprefentation of the lat-
ter in the former: Now as it is a Signy it mult
carry fome fignification in it ^ elfe it would
not anfwer the denomination: and tho' it is
enough for an arbitrary Sign, that it is ap-
poinTed tofignify fuch a thing •, yet God
hath pleafeo1 to make choice of fuch an Ele-
ment, and fuch a Ceremonial Application, as
do carry in them, that which may fignify and
exprefs an Analogy. Thus the ufefulnefs of
Water for thecleanfingof the Body from the
filthinefs of the Flefh which cleaves to it,doth
very aptly reprefent the vertue of the Blood of
Chrilt, when applied to us by his Spirit, to
cleanfe the Soul from it's fpiritual Unclean-
nefs : Hence that, 1 Pet. 3. 21. Baptifm doth
now five us, not the putting away of the filth
of the flefh. We are therefore told, 1 Joh.T.7.
J he blood of Jefus Chrift his Sen, clean fab us
from all fin, And as it is by the application of
Water to our Bodies, by which we are nude
to partake in this Vertue, and made Clean,
fo it is by the Spirit s applying the Vertue and
Efficacy of the Blood of Chrift to us, that we
are purged from our Sins.- Hence we read of
his wajhing us in his Bloody Rev. 1. 5. And
this is the Fountain that we are told was
opened for this purpofe, Zech. 13. 1. And
if we confider this Ordinance as a Seal of the
Covenant wherein it anfwers Circumcifion of
Old •, fo as by the Sacramental application
of the Element to our Bodies, we are dedica-
ted folemnly to Chrift to be his, which is a
declared witnefs of it 5 fo the Spirit of God,
by applying to us the regenerating Vertue of
Chrift's Blood, ratifies to us the New and E-
verlafting Covenant: and tho' the application
of Water, doth not of its own Nature con-
vey to us any faving Grace-, yet by vertue of
th ■ Promife, and the Operation of the Spirit
with it, it becomes an Inltrument of Convey-
ance to the Believer : Hence the Apoftle gives
us an Account of the way in which it comes to
be effectual for this Defign, 1 Pet. 3. 2 1. Bap-
tifm doth now fain us, ( not the putting away
the filth of tbe.flffbfiut the anfwer of a good Con.
fcience towards God ) by the Rrfurrettion of
Jefus Chrift. And here we may very briefly
confider, what is the true and proper Efficacy of
this Ordinance of Baptijm, about which there
are fuch hot Difputes between us and the
Church ox Rome, who alTert, that not only the
Guilt of Sin is removed by Baptifm, and the
Dominion of it taken away, that if reigns
not 5 but that it ccafeth to be. As to the two
former we readily acknowledge it, but this
latter not only do we deny, but it is contra-
dictory both to the Word of God, to the Ex-
perience of ail the (jodly, and to the Papifts
themfelves, as will appear in the next: for
tho' Juflification is entire at once, with refpeft
to the Perfon, yet San ft ification is a progref-
iive work j and tho' there is a foundation of
it laid in Regeneration, yet it is not perfect-
ed till we come to Glory. It is of fuch as are
Baptized, andfuppofed to be Godly, that the
Apoftle hath that, 1 Joh 1. 8. If we fay we
he.ve no fin, vje deceive our f elves, and the truth
is not in us. And all the Godly do bear wit-
nefs to it in their Confefiions and Addrefles
unto God. We Sin every Pay, and in many
things we offend all. How many Sins of holy
Men do ftand upon Record to be a witnefs for
this ? And this is an undeniable evidence of
Original Sin abiding in us, which is the foun-
tain from which all Actual Sins do derive,
which other. vife wou'd not be. David there-
foreruns up his Sin hither, Pfat.^i. $. And
how fearfully doth Paul complain of it, and
yet he was a Baptized Perfon, Rom. 7. And
fureiy if carnal Concupifcence remarn in fuch,
it is a contradiction to fay, that Sin is abolifh-
cd in them. And it is certain, that Baptifm
removes Sin only SacrimentaVy, as it is a Seal
of the Covenant, and therefore only confirms
the Covenant Promife, which doth not engage
to take Sin awar, as to it's being in us, at
once: And tho-' Sanctification is fealed here-
by as well as Jultification 5 and therefore Sin
cannot reign in the Regenerate, yet not that
it (hall not remain -, for Paul faith, Rom 7.21.
I find then a law, that when I would do good, evil
is prefent with me. Another thing which they
afiert is, That the efficacy of Baptifm reach-
eth only to Sins paft before it, but not to fuch
as are committed after ir ; on which they have
introduced their furreptitious Sacrament of
Tennance : But not to infill on the contradic-
tion which hereby they do involve themfelves
in -, fince if all Sin be taken away in Baptifm,
how then fhould they Sin at all afterwards ?
But as to the thing it felf, we know that the
Sacraments, one whereof is Baptifm, they are
Seals of the Covenant, and do accordingly
ftand to ratify the whole Covenant, whereto
it is annexed as a Seal j and muft therefore
be coextenfive with it. Now it is certain,'
that in the Covenant, there is a Jultification
of the Perfon,wherebyali Condemnation paf-
feth away from the Juftified Perfon -? Rom. 8. r.
There is therefore now no condemnation to them
•which are in Chrift Jefus, who wlk not after the
flefli, but after the Spirit. And Juftification
is
-^.^.-^ „*,^.r. : .-■. - ^
Queft XCV. JjjemMJs Catechifm. §§f
is applied upon Believing, Faith being the their Faith in Chrift 5 and that he Will never
Inftrumtmc which receives, Rom. 5.1. So call them off for them, but fettore theltiagairi
that tho' upon the Commiifion of new Sins, by Repentance : So that tho' here be no eri-
there is Repentance to be exercifed, and for- couragement to Sin* yet great encouragement
givenefs to be asked of God and waited for ^ to Repent, if we Sin.
yet concerning thofe that belong to the true Use. BE we then all adfifed, not only
Ifrael of God, Chrift is exalted to give Repen- to feek the outward Ordinance- but fee to ftf,
lance V jorguenefs of fins, Acts 5. 3 r. And a that we have the Spiritual Grace that is figtiifitd
right to this is given in the Covenant, and fe- andfealed in it t And take care* as to have
cured to every Believer. And this is the en- the true Confolatlon of it, fo to improve it to
couragement given to all fuch, that God will quicken and engage us to Holinefs of Lite j
chalren and humble them for their Sins, give and fo fhali it be abundantly helpful to the
them Grace to repent and turn, and renew promoving of our Salvation*
norm
SERMON CCXXXlll
Q^uest ion XCV. Which is fome outward thing ; and that wjiicft
is fignfied, which is thefpiritual Grace , that
&&&& 0 whom is Bapttfrn to he Admi- is connected with it. Now it is certain! that
4&qr®> fired e the application of the former is Mmifisnal9
«$ L &» and is committed to fuch as are Commiffio--
%• * ^'fr* Answer. ned to difpenfe the Gofpel and Ordinances of
BAPTISM is not to be Adiminiftred to ^L^Tc^^ ^^ }^f &
, c , ./.,, ,->, 1 the Spirit or God, who is the Author of all
any that are out of the vifible Church fiVing Grace in the hearts of Men : Hence
till they profels their Faith in Chrift, and thacof joba^ joh> , ^ He thatfntme, &c.
Obedience to him \ buc the Infants of fuch ^nd it isunqueftionable, that there may be
as are Members of the vifible Church, are one of thefe, where the other is not.
to be Baptized. 2. HENCE the proper enquiry here, is,1
Who are to be looked on as the Sub jells of this out-
WE have taken an Account of the Na- ward Ordinance ? This is the only thing iri>
ture of Baprifm h and are now to en- cumbcnt on a Gofpel Minifter in this regard,
quire after the true and genuine Subjells of it j to know whom truy are to whom he is author
about which there hath been, and ftill is, a rized and enjoyned to apply Water-Baptifrh3
great deal of Difpure among Men, that bear and if he be groundedly fatisfied in this, he
the common Name of Chriltians •, and hath thereby comes to know the limits of the Sub-
among fome amounted to a feparation one jed, and fo the extent of his Duty, tf he]
from another: And it is great pity, that that Baptifeth fuch, and no other but fuch^ as
which is by Chrilt's appointment, a Sacra- Chrift hath defigned it for, his Confcience
ment of Union with him as our Head, and ftands clear, and he muft leaVethe Succefsof*
one with another, as Members of the fame it to Chrift, who only can afford it to any.
Head, mould be a ball of Contention, and an And as he knows not to whom Chrift will fa*
occafion of fo great Divifions among thofe who vingly Blefs it, fo he may be fatisfied thatirl
pretend ro me Faith, and ought to acknow- the faithful difchargeofhis Duty,he frail bs
ledge one Baptfm, Some exclude all Infants zjfweet favour toGod^Cor.2. 1^,16. And Chrift
from it, of what Denomination foever, repu- himfelf could comfort himfelf in this^when he
ting them Subjects incapable -.Others reftrain made that complaint of his unfuccefsfulneft*
it to fuch as have given an account of their Ifa. 49. 4. Then I /aid, lhave laboured in vairt^
faving Converlion, and upon it are joyned in I have/pent my Hrengthfor nought, attdin vain*
Communion with a particular Church, toge* yet fur ely my judgment is with the Lord 7 attd
ther with their Immediate Seed : Others ex- my work with my God.
tend it to Chriitianity in the largeft fenfe : 3. IT if of no little weight, that the AiminU
Nay fome will have it applied to infenfibie flratcrs of it be we 11 fatisfied who thefe are. God
things, as Bells, and other Utenfils fet apart puts no fmall ftrefs on his own Ordinances:
by them for Religious Services. It is there- Nor is it a thing indifferent whether they
fore needful that we be well informed and neglect this Duty to thofe to whom it is
fatisfied in this matter ; and the -Anfwer be- due, or apply the Ordinance to fuch as have
fore us will be helpful to our more diftinct ta- no right of Claim to it God gave in charge
king of it up : And to facilitate this to our to the Minifters of the Sanctuary, that they
Confide ration, let me premife four things^ fhould put difference between the Clean and the
i.THAT the matter under our prefentGonfi- Unclean • and that they fhould not receive the
deration,is about the external Adminijhation of Canaanite into the houfe of God 1 And Chrift
the Element to the Subjcft. We obferved, that himfelf warns us, that we caft not his holy
there are two parts in a Sacrament, the Sign, tVmgt toDegs -.and £ath willed that we fhould
Feed
852 LeBures upon the Queft. XCV.
Weed his Lambs •, and hath threatned thofe tnife, having no hope, and without God in the
xvho negle& their Duty in this regard ; nor world. But I fhali not tarry here to expound
is a Minilter true to his trult, if he be not every Article of it, but only draw fome Iri-
carefui in this regard!. ferences from it.
4. HKNcE there muji be fome Rule given in 1. THAT all fuch as never heard of the Gof-
thc Gofpel to determine this. We are told, pel, nor had the Offers of Chriji, and Salvation
Dent. 29. 29. Secret things belong unto tbeLcrd by him, made to them,are out of ibe VfibleChurch.
ourGod^ but thofe which are revealed, belong It was reckoned as a diltinguifhing Priviledge
unto us, and to our children for ever. It is not belonging to Ifrael, that they had God's Sta-
for us to be over curious in^ inquiring, who tutcs and Judgments, Deut. 4. 7,8. And, this
bdongs to the Election of God's Grace : And is mentioned as their main Prerogative, Rom.
if that were the Rule in this cafe, the Ser- 3. 1, 2. And we before obferved, that there
vants of Chrift mutt be ever at a lofs,and their mult be a Profeflion of the true Religion to
Confciences mult be entangled 3 but there is the Conititution of Vifible Church-Member-
no fuch thing : The Gofpel is therefore our fhip. Now where there is no knowledge of
directory. So the Charge given the A pottles this Religion, there can be no profeflion of
runs, Mat. 28. 20. Teaching them to obferve ir. And it is equally certain, that where the
all things whatfoever I have commanded you. Gofpel comes nor, there is no knowledge of
,We are bound to the haw and to the Tefltmony, this j for the light of Nature makes no dif-
and to go no further, nor to come behind covery of it, but it was revealed by the Gof-
Jhere. WhatJW faith of the other Sacrament, pel, 2 Tim. 1. 10.
is true here, 1 Cor. 11. 23. / have received 1. THAT Juch as haveludthe Gojpel fent
of the Lord, that which alfo I delivered unto you. to ihcm, and they rejected tt^are a/Jo out of this
Nor hadCbrifi heenfaiihjulin his houfe asMofes Church. We find that when the Apofllcsweiz
wasM& he left us at alofs on this account. Here fent forth to Preach rhe Gofpel to all Nati-
rhen we may proceed 10 confider, what Light ons, they did not find a like Succefs every
theWord of God will afford us on this account, where, nor from all Perfons : if fome enter-
And we fhall find that our Catechifm red nceth tained them, others withftood them, blaf1
this toThree Heads,theConfideration whereof phemed the Name of Chrift, and persecuted
will afford us help in the refolution of this thofe that were fent to them. Now it is
Cafe. evident that fuch as thefe abode Itrangersj
I. THAT none being and abiding out of the for it is not the offer, but the entertainment
VijiblcChurcbjre to be baptized. Thediltinftion of the Gofpel, that will give them thisdeno-
ot Vifible and Invifible with refpeft to the mination. And Chrift's MeiTengers were ap-
Church in this World, is known & approved : pointed to fhake off the dult of their feet a-
and the fame Perfon may belong to each in a gainlt fuch as fo treated them. And we find
diverfe confederation ; and we have thefounda- how they dealt with the Jews on this account,
tionof this di$QTence,Rom.9.6-For they are not Aft. 1?. 45,4^.
all Ifrael which are of l/rael. And by the vifi- 3. THOSE that have totally abandoned the
ble Church, we are to underltand all them Chnflian Religion, and turned to another, ceafe
who Itand related to the Gofpel Adminiltra- to be of the Vifible Church. This follows from
tion as fubjefts of it : and thefe may be the Confideration that a Profeflion of the
numbred under two forts. 1. Such as upon true Religion, is that by which Men, who
the report and offer of the Gofpel made to them, formerly were out of ir, come ro be annume-
doby an open and free Profcjjion, entertain the rated to it •, and it is a Note by which they
terms of it, and put themf elves under the Rules are known to be fuch. It is true, there may
and Ordinances of it. By this way therefore be many grofs Apoftacies which Men may be
we find that Perfons were added to the guilty of, both in Do&rine and Manners, and
Church, in the Hiftory of the New Telta- yet be Chriltians in the main of their Pro-
ment. 2. The Children of fuch as thefe, who feflion : But when they turn to a falfe Religion,
are involved with them in the fame relation, and put off the true one,in all the diftinguifh-
according to the appointment of God. But ing Articles of it, they thereby ceafe ro be
the confideration of this laft, will come un- Chriltians, and have not fo much as the face
der the 3d particular, to which I refer it ; of Chriltianity upon them. And from the
and we may here confider it with regard to Premifes it appears,thatP^»j- who Worfhip
the former. Thofe that are here excluded, a falfe God or Gods; Mahumetans that reject
are all thofe that are out of theVifible Church; the Gofpel, and have fet up a falfe Religion 5
for aMan may be out of tht Invifible Church, andj^tox that maintain theMofaicalPacdagogjr
and yet have a Gofpel claim to ir, Rom- 9. 6. againft theGofpel,are not to be acknowledged
Now there are different thoughts about this of the Vifible Church : and all fuch as once
OueltionjW7^ are not of the VifiblcCburch > and made a Profeflion, but are now gone over to
many there are who Itraiten it withoutScrip- any of thefe, and Abjured Chrift, muft be of
ture Warrant ; But I think that theApoftle the fame number. Nor can thofe whom we
defignedly gives us a Defcription of them, call Deifls excufe themfelves from this, inaf-
Eph-2- 1?. That at that time ye were without much as they abandon all Revealed Religion,"
Chiifi, being aliens from the &ommen wealth of which is utterly inconfiftent withChriftianity.
Jfm '/, aad (!r«*icrs jiym the covenants of pre* Now that Baptifm is not robe AdminiftreA
Queft. XGV- Jljcmblys Catechifm. 8.53
to any fuch as thcP„\ daring rlicir continuince b'imt they may and ought to be Baptized. And
in this liate, will ry evident to fuch as the ground or reafon of this is ve.y evide:
confider the nature, citiign, and ufe of* the from what Ijath been laid before : But w*
Ordinance. And here obferve, may here take a more dililn£t Account of it,
1. THAT Biptifm is a Satfament of the in the following Conclufions ^
AVcu Covenant, This hathheen afe.'.dy made r. THE outward Difpenfition of the Cove-
to apo.ar, when we confidered the Defcrip- nant of Grace, is by Qjnfl's Command extended
tion of a'S.iCiament, and alfb of Baprifm : to all Nations. It Wjs once {hut up to the Na-
But it is of ufe to be here again confidered for tion iof Ifrael, .and all others we*e ftrangerU
our better clearing up of the Truth in hand : to it, exce ; fuch as were Profelyted to
For if it be a ^acramenc. the ufe of it mull be that N.ition. But after Chriii's lUfune -non,
Sacramental >t and if it belongs to the New- he did, upon his Afcenfion, enlarge it, and .
Covenant, it mult needs be accommodated to fent it to the whole World illimitedly, Mat.
the Dejign pfthat Covenant. 23. 19, Mark \6. 15,16. Hence that, Gal.^.aS*
2. i H & I it belongs to the Defign and V/e tor if the inheritance be oj the law, it is nj m re
of this Ordinance, that it is a Seal of this Cove- oj promtfe : but God gave it to Abraham by p>
nant. I do not lay that this is all the Defign mfe. And, Eph. 2. 13, 14. But now in
and Ufe of it \ for we before obferved, that J>fus,ye mho fometim.s were ajar ejf, &fe
ic is alio a Sign and an Inihument of the Con- nigh by the blood oj Chrift. For he is our peace*
Veyance of Grace •, but, this consideration of it who hath made both one, and hath broken <;■ wh
as a Seal, hath a peculiar ferviceablenefs ,to the middle wall of partition between us. And
the Demonftration of the Afiertion under con- this was theKindncfsof God which was refer-
iideration,us will appear from the right Con- ved for Gofpel times.
ception of the Ufe ofa Seal, for the confir- 2 / A' the Ft caching of this Covenant, Chrift
tmtion of fuch Inltruments, to which it is and Salvation by him, were to be offered to all.up-
annexed. Hence, on Terms. It is trie, that God Providentially
3. IT neccfj\r'i!y prrfimes, that there isjuch governed this Affiir •, and the Gofpel did not
a Covenant, m order to the fitting of a Seal to actually come to all at once, Alls 16. 6, 7.
it. Seals are not won c to be fet to Blanks •, but it was illimited as to the Commifiion -,
they are not the Matter of the Covenant, but and the Subject of it was Chrift and Salvati-
only ufed for the Ratification of it : If there- on thro' him ^ which was to be made a tertdet
fore there be not a Covenant drawn, and the of, to ail that came within the found of it,
Articles of it Hated, it cannot be in any rea- Ails 17. 30. But it being in a Covenant way,
dinefs to be fealed. Biptifm indeed is a To- the Terms of this Covenant were to be opened
fttive Ordinance, and fo the force of U's Obli- to Men •, they were not only to be told, that
gation depends on the pieafure of the Inlti- there was Salvation to be had, but alfo iri
tuter: But becaufe Ghrift hath annexed it to w\utWayh and we have the Subftance of it
the Covenant for this end, it always points expreft, Mark 16. 16. He that belicveth and is
us to the Covenant in order to our right un- baptized foallbe f wed, but he that believeth zwr±
derftanding the force of it : Hence it is faid floall be damned. And that it muft be in th'13
of Circumcifion, Rom. 4. 11. It was ajealof wa^, appears from the very Nature of a Co-
thc Right eoufn>fs by Faith. venant, which always prefuppofeth Terms.
4. I T is to be an evidence of- the Reftipula- 3. IN the opening of thrje Terms, there is a
tion oj the Party Jo Covenanting. We former- Promife to be made to fuch as will accept of ' thefs
ly obferved, that one defign ofa Sacrament, is Terms. Without this it could not be propo-
to be a token of the Covenant, as Circumci- fed in the form of a Covenant, in which there
lion is called, Gen. 17. 11. And this not only are tobe mutual ftipulations, each Party obli-
to evidence it to the Perfon himfelf, to put ging himfelf accordingly : Thofe therefore
Mm in mind of his Covenant Obligation, but that carry the Gofpel into the World, being
alio to others,it being one dUtinguifhingNote to treat with Men as reafonable Creatures*
between thofe that are viiible Christians and are to encourage Men to receive their Invita-
others : Hence the People of God and others tion, by telling what is the Advantage they4
are frequently notified by that diitinclion, C/V- fhall gain by their Compliance -, and this is
cifed and Uncircumcifed. to draw them with the Cords oj a Man ; and fo
S.HENCE becaufe thefe are out of the Church chrift himfelf treated Men, Mattb. 11. 28.
Vifible, and fa not within the Covenant, the ap- 4. HENCE Men, by their clofirg inwitbtbefe
plying of this Ordinance to fuch would be inftg- Terms, do thus enter into the Covenant. Chrift
nificant •, yea, would indeed be afalfelVitnefs: doth on his part fay to Men by his Am*
It would\ be a Seal without an Inftrument, and balTadors, that if they thus accept of him, he
render it a vain Ordinance, in the very Ufe is theirs •, and fo the Covenant is plighted:
which is made of it : And we are fure, that For it is certain, that the Conftitution of a
God never appointed any of his Inftitutions Covenant confifts in a mutual Cor, fent \ and
in vain, but to be fome way ferviceable to whatfoever follows, is not the Covenant it
the Ertd of them. fell", but only the Ratification of it .• When
II. THAT when fuch as the fe fh ill make a therefore CircumcifioYi is called, the Covenant,
Tr of cjfion of F attain Qbrift ami Obedience to it is a tropical Expreifion. •
Mmrnmm % T H AT
854
5. THAT Mtn outwardly thus do by a Pro-
ftjjion °J Faith in Chrifi, and Obedience to him.
jT&at thefe two are the Terms of the Cove-
nant, is abundantly manifett in the Gofpel it
felf :'To thefe is the Promife made -, and there-
fore on their fubmiflion to it, the Covenant
pafleth into being. And there are two things
required, viz. Lonfjjion with the mousb, and
BJuving in the bean, Rom. jo. io. The for-
mer of thefe is the outward part, and that
which is difcovered to Men ■> and tho' with-
out the latter Men cannot approve themlelves
to God, who requires Truth in the inward
part? yet by the former they recommend
rhernfelv.es to 'jfefrerijatod do make their Chrifti.
anity V.fible.
6. TH AT Cbrijt bath ordahrtdEaptifm to
be a Seal (j lbs Coven, nt, to atffuch as do Jo
profrfs. That this is one of the Gdfpefl Tr tc I-
tutions, hathforn.. v.d . and
Chrift hath therein" told us w ;' are; to
om he will have it be srj p'li to bis
Servants need not be at a loi • r is
i'r a bare llbeity that is granted to h eh, and
they may dtma ,d tlYii Ordinance, of rhole to
whom Cliriit hath committed the i>i*ffjehfa-
tiori of tr, and they cannot juiily refute ir j
buc he h.nh made it the but/, as of his MeT.
iengeis in his Name to affix this Seal rofuch,
foof aTfuch as ask ir, and iubmit to ir • ic
being a Seal of rhe Covenant, and a Teltifica-
t'ion of their being under the Obligation of
it. Hence Teaching aV.d Baptijm, are to go
together, (Alub.iZ. 1 90 as a Seal is applied
to "a Covenant to confirm ir. And this we find
to have been the practice of the Affiles
5ieflever they Pieached the Gofpel j upon
..iH:.g -heir Acceptance of and Sub-
ro r hi Oifers made, to apply Baptifn
the'm. Many inftafices' : ijere are for this.
Thus it was with the three ibo.-.find Converts,
Act. 23'. 7, &c. Thus with the honourable
Eunuch, Acf.8.36,37. Thus with Simcn M,gus,
ver. 15. Thus with Ccrnelius and bis Friends,
Chap. 10. 37; With the fay lor, Chap. 16.
And doubtlefs this pracfee of the Apoftles
was in Obedience to the Command of Chrift5
laid on them.
7. THIS Proffffi.fi is to be judged of by Men
who cannot know the Heart, b.a muft judge ac-
c rding to Appearance. God hath referved the
other as his own Prerogative ; and therefore
we are told, 1 Sam. 16. 7. Mmh«ketb en the
outward appearance, but the Lord locketb on the
heart. God hath put it inco the hands of
Wen to difpenfe the Gofpel Ordinances, and
hath told them who are the Subjects, and by
what Rule they are to determine them, and
that is by their ProfeiFton, or outward demea-
nure of themfelves -, and that this may be
Hypocriral, the Experience of the rrioft dis-
cerning Men, hath fuffic;e.nly proved.
BUT it rrny be here Enquired, What is re-
qu'ijite tofuch a ProjrJJi n as will give Men a
title to tbis Ordinance ? And becaufe there
are diverfe thoughts about this, we may take
fome brief account of it. It then contains
thefe things in ir,
Lectures upon the
Queft. XCV:
1. AAT Under jlanding of the things which ihey
Profefs. God in the Covenant irears with
Men as rational. The Covenant demands mult
be underftood, and the Articles of the Pauli
imbraced, and known what they are, as ro the
literal meaning of them. No Man can believe-
iii Chriit, except he know who he is, and how-
he came a Saviour to iinful Men. Hence
that, pfjl. 9. io. Tbey that know thy nave will
put their trujiin thee. There mult be alfo
an Underftanding of the Rule s oj G JpelObedi-
ence,di'e there cannot be fo much as a V iffble
Conformity thereto. The W%nt therefore of
this knowledge is deltructive, Hof 4. 6. And
tho' Men may k k w arid not do, yet know-
ledge is always prefuppofed, Job. 13 17.
2- A pj ojefed Agent to the truth oj the things
thus underlie oi. It is ore thing to know ire
Gramm.ir and Lcgick of a Proportion, aid
a ip'ther to believe and acknowledge it to re
a Truth. The former therefore without rl
will not amount to a Pjo'eihon. And if a
Man do not believe the things themlelves ro
be true, he cannot believe in t'heObjecr therein
recommended to his Affiance ; fb that when
the Eunuch asked Baptifm of Philip, he made
that Propofal to him, and received his Pro-
ieiTiori about it, in Aft. 8. 57. And Ibilipfcid,
\j thou believe ji id th all thine heart, thou r/uiycfi.
And be an/vcered and f aid, I believe that Jrjus
Chrift is the Son oj Gcd.
3. A Conjcffisn of tbeir former fuvul^ourjcs.
Thefe a>e iuppofed to have been before (han-
gers ro the true Rel;gion,and to have lived in
an alienarion fromGod,and under the power of
their luffs : There is therefore expected of
them that they do give Glory to God, by a
free Conleiuon of this. Tims therefore we
are told how 'John difpdnfed this Ordinance,
Mar. i. 6m And we're baptized oj him in Jordan,
Ctnf effing their fin's - A nd the Prophet foretells
the manner of the Gentiles coming over to the
imbracing of the Gofpel, Jer. 16. 19. TbcGen-
tiles fhall come unto thee from the ends oj tbd
earth, andflmllfay, Surely our father shave inhe-
rited lies, vanity, and things uherein there is
no profit. And without this Confeilion there
cannot be fo much as a Vifible Repentance
expreffed by Men.
4. A declared Renouncing of their former
falfe Principles and lewd Practices. Though a
Confeifion be neceilary, yet it is not alone
fuffictenr, hut ic mult be followed with a
forfaking. Hence thar, Prov. 2S. 13. He that
cover etb bis fins fl:all not prof per -, but vohofet
confejjetb and forfaketb them fhilibavc mercy.
Let Men confefs never fo plumply, yet if they
continue in the Sins which they lb confefs,
they contradict themfcives. And offuch we
are told, Tir. 1.16. Tbey profefs that tbey knem
God : but in works they deny him. A Viiible
Profeflion is not only Verbal, but it mult be
Prallical, and is to be judged of by Men ac-
cordingly. A good Creed will not do. without
a Life anfwerable to ir. And this alfo mult
come within the Cognizance of Men, for of
fecrec things, God only can judge.
5 - ' * 5. THERE
Queft.XGV: ' Jjjembljs Camhifm.
J*" ,.,■-• ^ ; — i ■ i :
O
5. TJiER E mujldlfo be a f oleum Promife of
Subvnjjicn o Obedience to the Ruies of theGoJpd
Covenant* By tins they put themfelves under
the Covenant, who were before Hungers to
it. As to rhofe that were before under the
Covenant, we shall have occafion to coniider
afterwards. And now only confider of' thole
that are to be introduced into the Covenant ;
which is to be do ie upon their regular Pro-
ieffion of the Chrtitian Religion, of which
before they made none, but were Aliens from
ir. Now,we obierved before, that Baptifm is
not the Covenant itfelf, but a Seal or Ratifi-
cation of it, aid is therefore to be Adminiftred
only to fuch as are prefumed to be in ir. Now
in this Covenant they become the Subjects of
the Kingdom oj Cbrifl, and in this Kingdom
there are the Lam to which all that enter
into it are to be fubje&ed : and till they do
protefs themfelves fo to be, by taking of his
Yoke, and binding themfelves to live accord-
ingly, they cannot be fa id any way to be in
the Covenant, and therefore cannot orderly
have the Seal of it affixed to rhem •, but when
once they come to this, who mall deny Water
to be Sacramentally applied to them > For,
whether they are accepted by God in the
Everialting Covenant, yet they are fuch as
Chritt would have to be entertained in the
Vifible Covenant, and have the outward Seal
of it applied to them.
Use. IV E may here obferve, that it is a
dangerous thing to toitbold Baptifm from them to
whom it belongs. God hath appointed a Itate
of a Vifible Church here • and Chrilt hath
Inlticuted a Sacrament to be a Seal of that
Covenant which is opened to them, and a
badge of the Members of it : and doubtlefs,
to prohibit this Ordinance to be applied to
fuch, is a practical banifhing them from the
Vifible Church of God, and bidding them
go and ferve other Gods, fojl). 22. 24,25. And
let fuch alfo as call themfelves Chriftians,and
live without this Ordinance, coniider what
Contempt they calt upon the Covenant.
SERMON CCXXXIV.
lll.np HA T the Infants of fuch as are Mem-
bers of the Vijib-e Cburcb, are to be
Baptized. We before took an Account of the'
Subjects of this Ordinance in general, which
we null have occifion here to rerleft upon iri
particular : for as there are fome that alto-
gether deny the ufe of this Inititution in
Gofpel times \ fo there are others, who tho'
they acknowledge the Ordinance to continue
In force, yet will not acknowledge Infants to
be the fubjecls of it ; looking upon them,not
to come under the Comprehenfion of the Pre-
cept, and counting them not capable of re-
ceiving this Seal. There were fome of thefe
in the firlt Ages of the Church, but in thefe
latter times they have much more abounded,
and given no fmall difturbance to theCtiurch
of'God j while under a pretence of Co
encej they have fet themfelves. to with liana
the Orthodox Doctrine, a"n4 der^y the V if&l I
Chriltanity of the gieaielt pare of the pj-o*
felling Churches in the World^nd ofail iui\\
as have received no other Baptifm, but what
they had in their Infancy : and though we are
Charitably to think that many of thefe are
truly Godly, and are afted by Confcierce,th0' '
erroneous, yet the Communion of Churches
is hereby undermined, and an undue fepara-
tion made, 10 the hindrance of that Unity
which onght to be in the Church of God,
Many difputes there have been in Chritiendori
on this Subject, and unfuiiable heats ir. the
management of them}8£ many Treatifes have
been emitted about it : the lefs therefore
needs now ro be faid on this Theme. 1 ia:ilf,
then endeavour to comprize the matter as
briefly as I may 5 and here we have mainly
to do, with fuch as are Vulgarly called Ana"
baptists, which word fignifies, fuch as are for
Baptizing again ; though they difown it, and
call themfelves Antipado-baptifls,heQ&\i& thejr
difown the Baptifm of Infants, and will noc
acknowledge them to be Baptized at ail :
though it is certain, that all which belongs
to the external part of the Ordinance is ap-
. plyed to them. Here then, that we may take
up the c;fe aright, let me obferve,
1. THAT we plead not for the Abjolute in-
d'fpenfible necefjity of Baptifm^ but only for ibt
Preceptive. There are many things in Provi-
dence, which may put a bar to Mens enjoy-
ing of the Gofpel Inftitutions, but they will
nor hinder the Salvation of fuch as are fo de-
barred. Thefe, are indeed outward Seals of
the Covenant, but though they bind us in
Duty, f.which yet is under the Government
of God ) yet they do not limit the Grace of
God towards Men. Doubtlefs many an Jfra-
elitifh Inf ant dyed before the eighth Day : and
how many of that People that were Born
after their going out of Egypt, are to be fup°
p >fed to Dy in the Wildernefs, during whicri
time, Circumcifion was intermitted ? And ic
Would be an over "harm cenfuie, to conclude
that all thefe Perifhed Eternally.
2. W E do not affert, that all Infants iniifcrl-
minately-are to be Baptized, but only 'fuch as
derive from tbofe that are Members of the V ifi^
ble Church. And though all are not agreed*
who are to be accounted fuch Members, yet
we limit it to fuch, and allow it to no otheri
As to the Children of Pagans, and fuch as
make noProfefiion of the ChrilVtan Religion*
we forbid them Baptifm >, till either their
Parents, at leait one of rhem, do make fucli
a Profeflion j or they themfelves are inliructed
and grow to capacity of making it, or in their
Infancy be made Members of fuch Families a§
have the power over them, and Undertake
their Chritfian Education.
THE thing then under Confederation, is*
that the Children of fuch as are Members of the
Vifible Church, are the Subjects of Baptifm, and
ought to be admitted to partake in ii^tid to with-
M fa m tii i m '1 fatt
Q
«5*
Letlures upon the
Queft. XCV
hold it from them, is an injury done them, and an
affront put upon Cbnft bimfelf. It may here
Suffice tor the making good of this Affertion,
to lay down two AlTet tions, and give the evi-
dence of the Truth of them, viz. I. That
fetch Infants areentituled to B;iptifm,accord-
Jl g to Irltitunon, 2. Thar their Infancy puts
no moral Obltniclicn,, to their prefent parti-
cipation in if. And if both thefeare true,who
fhall forbid Water to be Saeramentally Ad-
mi rift red to them ?
i. THhTfuch Infants are entituled to Bap-
tifm according to InUnution. Divines do well
difHngtffth o'l right, viz. their is jus in re, and
jus ad rem ; by the former of thefe he hath a
Titles the thing belongs to him as his own,
he is the Heir or Owner of it ; by the latter
he hath '&c;aim of entring upon ir,and raking
fiofiefliott of ;ir$as when an heir is come to full
Age. It is the Jorn.rr of thefe now undercon-
iider3tion,-8c is fiilt to be confidered, becaufe
it is the foundation of the latter : Now for
the Demonstration of this,a few Obfervations
may fuffree,
i. THAT there is an external and mediate
Tifpcrfation oj the Covenant oj Once, in G /pel
limes. This is a foundation Truth to be Be-
lieved,by all that would have a right concep-
tion of theCovenantTra .fictions betweenGod
St Man that there are bur two effentiaily dif-
tinclCovenanrs.in whchGod hathtreated with
Manki.id, viz.TbeCovena/it of Works & the Co: e-
nant oj Grace * And though theie have been
different modes of the Admiriftration of t is
latter, before & fii ce theappearirg of Chrilt
in ourFlefh, yet the Covenant is but one and
the fame. When Man had made liimfelf mi-
ierafele, by forfeiting theHappinefs exhibited
in the firft Cove, ant, God in his rich Mercy
opened a Remedial Covenant, which is in and
by Chrilt ; the great end and defign of it be-
ing the Salvation of Sinners by a Redeemer,
whnm he hath conltituied 5 and though there
were a more fervileAdminiftrarionofit before
Chrilt, and one more free from Bondage under
the Gofpel ; though a Chrilt to come were
fhadowed underTypesSc Ceremonies,whereas
we may with open Face difcover him in Gof-
pel times -, yet itill it is the fame Cbrifl, tho*
under different Degrees of Manifeftation.
Neverthelefs, there was an external difpen-
fation of this Covenant then, and fo there is
now, and this was Mediate, or by means ap-
pointed by God for the carrying of it on :
the Go/pel is Preached to us as it was to them
Heb. 4. 2. As there was then a difference be-
tween a few outwardly, and one inwardly, Rom.
1. 28. fo there is now between a Vifible
Church Member, and one that is fo in truth
or heart : and Chrilt hath allured us, Mar.
7. 22, 23. Many will fay to me in that day,
"Lord, "Lord, have we not prophefied in thy na?nc ?
and in thy name have caji out devils ? and in
thy name done many wonderful works f And
then will I profefs unto them, I never knew you :
depart from me ye that work iniquity. And
thofe who arc to be Door-keepers of the
vifible Church,can fee no farther than an ou*~
ward Profeffion will give them light.
2. THAT Men firft become Members of
the Vifible Church, by their projefjed Subjeftion
to this Covenant. 1 hytfirft, For there is a-
nother way in which they become fo after-
wards.as will prcfently be obferved. We are
here to obferve, that when Chrilt fent
forth his Ap. files into all the World, they
went to thole who were before ftrangers to
the Covenant, and fo were our of the Vifible
Chuich, Eph. 2. 12. Now thefe were to be
brought into it, by the Preaching of the
Gofpel,and this was done by perfwading them
to for fake their faifeReligions, & to embrace
that which was the true one 5 and by this
means they became.Chriftians, as the Gofpel
every where acquaints us : Now to thib Intro-
duction of Perfpns into theCovenant of theGof-
pel, it is requifue that there be an exprrjlfed
cxmfent to the terms of it :, and for that rea-
fon rhe Perfons fo confenting, mult be of
Years of underltanding; they muft be capa-
ble of hearing the Gofpel, confidering the
propofals of it, elfe they cannot'be voluntary
in it, and act deliberately : and on this ac-
count we find in the Gofpel, that Men were
firlt inft rutted in the Gofpel Truths, and upon
their being perfwaded to receive t hefcTrurhs,
and give themftlves up to theOiders and Or-
dinal, ces of the Gofpel, they xveie fo added to
the Churchy and acknowledged to be the Peo-
ple oiGod 5 as is vcy obvious. And row they
were acknowledged to be Chiiltians, and ad-
mitted to partakein the outward Pnvili-dges
of rhe GofpelCovenant. N x did thtApoftles
receive them, becaufe they did bv an ii, falli-
ble Spirit difcern rhem to be true Believers,
but becaufe they were fucb by PioiefTion, and
the Rule of Charity bound them to repute
themfuch, though many of them afterwards
proved otherwife.
?. THAT God in the difpenfation of this
Covenant receives Children into it, together with
their Parents. Though it be true, that none
hut Perfons of Years and Uuderftanding C3n
make an open Profefhon of the Cove,, anr $ yet
if we obferve the Order of God's Traijfacllons
with Men, in the way of rhe Covenant, re-
corded in Holy Writ, we fhall find that when
he took any near to him in a Covenant, he
extended this Priviledge to their Children
with them. For this reafon, we fhall find,
that he calls them His childrmjnd the Chil-
dren which they have Born to him, Ezek. 16.
20, 21. Thus rhe Covenant with Abraham
engrofleth his Seed with him in their Generati-
ons ; and in their revolts, he is faid to remem-
ber for them bis Covenant with Abraham, lfaac
and facob. This plea David ufeth with God,
and ConfefTeth his Obligation to him on the
account of it, Pfal. 116. 16. With this Argu-
ment God aggravates the Guilt of the fews9
in that they offered their Children to Idols,
Ezek. 16. 20. And the fame Covenant is con-
tinued in the Days of the New TeltamentV
Hence when Peter invites the Jews to embrace
the
Queft. XCV* Afemblys Catechifhi. {
the Gofpel, and come over to this Faith, he their next bufinefs was to make Difciplei cf
ufech fuch an Argument with them, Act.3.2? them, for fo the Word, which we ren.der
Jc are the children of the Prophets, and of the teach, properly Signifies, LuL 14.27. How
covenant whichGod made, with our j athers. Chap, one thing lhat they Were to do in their fnakinSj
2. 39. For the prom if e is unto you, and to your of Difciples, was to Baptize them • which ca'ri
children, and to ail that are afar pff} events intend no other, bur that when by Preaching
many as the Lord our God fhati call. Which they had Won them to embrace the Gofpel,
Promife mult refer to the Gofpel, elfe ir had and make a Profefljon of it, they fh'ould fit
not been pertinent to have been ufed, todraw this Sea), to fuch, as an outward badpe of
them over from their Judafm. And that Pa- their Difciplefhip •, which was to be followed
rents may bring their Infant, yea unborn Seed with thftrufting them in all CovenantDuties.
under a Covenant, rn which they could not And- this is laid down as a way whereinChrift
actually tranfact, is acknowledged by thcLight iiiltrucled his Apoftles in the way how the
of Nature,^ practice of meer Gentile Nations. Vifible Church fhould be gathered, and pfe-
Surely then, God wfio hath a right to all, ferved to the end of the World,
may thus comprehend chem 5 yea, it is their 2. THE next thing to be confide'fed! is,fnat
friviledge that he fo doth, as is evident from their Infancy puts no moral objiruit 'ion to their
the Nature of the thing. participation in this Ordinance. They are bf
q.THAT Watcr-Baptifm is a Seal, which God's free acl taken intoCovenant, & therefore
Cbrifl huh appointed to be /ijixt to this Covenant, the Priviledges of that Covenant do belong
and applied as an External Sign of it to fuch as to them as there right $ and fo they oughr to
are in Covenant, and no other. That the Or- participate of them as they are capable. And.
dinance it felf is a Seal hath before been made if this be granted, as ir cannot with any good
good, and alfo that it is a fignificant Seal, reafon be denied, their will nothing remain
Hence it mult needs be a Seal to fomerhing but to make it appear, that their Infancy is
which it is ufed to confirm, elfe it would be . no juft impediment to their Baptifm, and foj
vain and impertinent : Now that which it that they have not only a right in therhi g,
thus Seals, is the Covenant of Grace,and con- but alfo to ir. It is readily granted, that £
fequently it mutt belong to thole who are Man may be owner of a PriviLedge, and yec
taken into it : For tho' it be not the Covenant mult wait for aclual enjoyment, till he be in
it felf, yet it is an oiifwird badge of it, which a capacity of it :• An Heir mult be of Yeais 8c
is a token to others,that fuch areinCovenanr, Difcretion, before he is introduced into a free
and lies as a ftrong bond upon them,carefuily power of difpofing his Inheritance. And it
to keep it, and will be a Wirnefs againlt them, mult begtanted, that the other Sacrament o£
if they violate it. Njw the Truth of this the Supper, is a Seal of the fame Covenant
Affeftion will be made evident from two and therefore Chriltian Infants have a righc
Things, in it 5 but becaufe they are not capable'of par-
(1 ) FROM the Parallel of Circumcifiun. That ticipation in ir, according to the defign of it^
Ci rcumcifion was aSeal of theCovenant made they mult come to Years of knowledge,beforei
with Abraham, is exprefly declared, Gen. 5J. they may be admitted. But the matter is
10, 11. That this was no other but the Cove- not fo wirh regard to Baptifm,but otherwife ;
nant of Grace is no lef> apparent from that of for though there be an Improvement of
the Apofi'e, Rom. 4 it. And fanner ampli- it, to be made by us, that we cannot fo make;
fled in vcr. 13.14. And that the Gofpel Co- till we are come to have the ufe of ouf
venant is the fame wi<h that made wirh A- moral Powers, yet as to the main end and de-
braham, is manifeft, becaufe by ciofingin with fign of this Ordinance, Infants are as capable*
the terms of ir, we become Abrabam"sChildren, of \t as grown Perfons j and this is the thing
Gal. 3. 7. which cannot be applied to his thar now lies before us to make good : foe
Natural Seed, but mult be underftood with which let thefe things be well considered,
regard to the Covenant plighted wirh him. (\.)THIS is very evident from the Appointment
And the reafon of the Change of the Signs, is of the Ordinance ofCircumcifion. This is at
becaufe the former was accommodared to re- Principle not to be parted from', nor can alt
prefent a Chrilt to come, and the latter a theAdverfariesof it ever beable to undermine
Chrift already come 5 but the fame Chrilt, it, unlefs they can blow up the Gofpel, that
and the fame Benefits. Circumcifion was a Seal of the Covenant of Grac^
(1.) FROM the exprefs Command of Chrift And as long as this abides a Truth, our Argli-
about it. That Chrilt is King of his Church, ment ftandeth ftrong, and it will fo abide?
and hath Authority as fuch, to make Inltitu- true as long as the World ftands. Now it 15
tions for it, and enjoyn the Subjects of it iri one plain Arricle in the Law of Circumcifion^
Obedience thereunto, hath been formerly that the Male-Children of fuch as were irt
proved -, and he himfelf aflerts it, M«*r. 28. Covenanr, were to be Circumcifed on the eighth
18. And Je Jus came, and f pake untn them faying, Day from their birth : and certainly fuchrrjult
All power is given unto me in heaven and irt be acknowledged to be Infants, that had no
earth. Now rhe Commiffion which he here- underitandingofrhemeaningoftheOrdinance^
upon gave them, ver. 19,20. makes this very that were not capable of the act of Faith, not
evident. They were fent to all Nations, fuch could make an open Profeffion of it: and y£e
as were before'ftrangers to the Covenant * and God infinitely wife, did not account this to
858
LeSures upon the Queft. XCV\
be a jult impediment, or reafon fufficient to
delay thisOrdinance being applied unto them.
If then Baptifm be a Sign of the fame thii g,
and a parallel Seal of the fame Covenant,
Christians Infant sm\ii\ needsbe equally capable
of ic, as they were of thar. Nor is it of any
availance to lay, that that was a Seal of
Confirmation for their inheriting the Lar.d of
Canaan -9 for that was typical, and had a direct,
a: 11 at the Anteiype : for it was a Sial of the
R'ghteoufnefse] Faith ; i.e. that Righreou fuel's
q1 Chrilt, which becomes ours by believing.
And we find that the Patriarchs, did not ter-
minate their F/ith on Canaan, but fought a
better Count rey, Neb. 11 16.
(2.) IT farther appears, from the extent of
Bap- if m under the J\ew-Tellament. As to the
pretence of forie, that we no where read in
the Gofpel exprefly,that theApoltlesBaptized
ary Intaqts, it can have no weight tofupport
theCae that i\ is pleaded for 5 for if the
tbijig it felf comes within the Precept, the
want of fucb Ioltances, will not invalidate
the force of ir ■ and for the fame reafon might
Women be forbidden the other Sjcrament.
N'jW thar Children are included in the Pre-
cept, is evident from Mat. 28. 19. It is di-
rected to all Nations, 2nd fuch among them as
are made Difciples, which is by bridging
them in the g'rafp of the Covenant ; which
that it comprehends Infants, hath been already
made to appear. And it is to be obfeived,
that all Nations, are here comradiftii 'guifhed
from the Jews, who had the Priviledge- of
the Covenant confined to them, before the
coming of Chrilt j but nowChritt pulled down
that W-all 0] Separation, and extended the like
Priviledges to the Gentiles. As therefore
under theNation of 7//w/,were comprehended
all, both Elder and Younger, yea their In] am s,
who were Children W« to Cod; there is alike
Confideration to be bad of other Nations : and
not to annumerare Infants to the Nation they
belong to, is againlt the common fenfe of
Mankind. And we (hall find that theApoftles
in their carrying the Gofpel abroad into the
World, practifed upon this Principle ; and
accordingly when they Converted the Head
of any Family to Chrift, they not only Bap-
tized them, but their Uoujholds with them, as
we find divers Inltances on record, Aff.16. i?.
ver. 31. 1 Cor. 1. 16. And when they demand
of us, How do you know that there were In-
fants in thofe Houfes ? it is a meer banter :
and it is retort fufficienr, How do you know
that there were not > It fufficeth, that upon
their Believing, their Houfholds were Bap-
tized, which was the Rule they proceeded
by, and mult include Infants if there were
any. j
(3 .) IT farther appears, from their being
capable of the thing that is fignified by Baptifm.
This added to the former, is enough to iiate
this Cafe, beyond any juit or rational Difpu-
ting agair.it it. Thefe Infants are within the
Pale of the Vifible Church ; they are chriWs .
Lambs -, nor can there be any reafon why
his Mark, fhould not be fet upon them, but
their incapacity : if then they are Subjects
capable in their Infancy, of the thing figmfied,
i'urely then of the Sign, inafmuch as they
have a right in it.
BAPTISM is a Seal of Regeneration, of our
being engrafted into Chrilt, of our feparation
from the World, and dedication to him and
his Service, of our being made Heirs of the
glorious Inheritance : Now all thefe are In-
fants capable of having actually conferred up-
on them : furely then they are in aCapacity of
receiving the Sign, which asaSign imports all
thefe things according to the Tenour of the
Gofpel Covenant ; and this might be inltan-
ced in particular : They are capable of Rege-
neration -, in which work the Sub]ei\ is PaJJive :
They may have the Graces of the Spirit in-
fufed, and the Righteoufnefs of Chrilt impu-
ted : They can as well have Grace put in:o
them, as Original Sin come into the World
with ihem : They are capable of jadt ral IJoli-
n,fs-> by being feparated for God and his Ser-
vice. Jeremiah was fantlifiid Jr< m the womb j
and the Ch Idren of one Godly Parem are PL-
ly, 1 Cor. 7. 14. w/ ich to apply to Legitimacy
is ridiculous 5 and tolimi. ir to ihefancnf.ca-
tin of the sp.rit, is bt fides the purpofe, aid
not true of all : And that they are capible of
the heavenly Inheritance, is implied in .hat of
Chrift, Matth. 19. 13, Of fuch is the kingdom
of heaven. And to limit it to fuch as are qua-
lified as Children, is to enervate Chrift's Ar-
gument in it-, and we are fure, that be took
them into his Arms and bltffed them ; and fuch
are Blejfed indeed.
U s e. FROM the whole let us learn, as
not to defpife or neglecl this Ordinance, either
for ourfelves or our Children 5 fo not to con-
fide in it •, but to wait on God for his Grace
and Spirit, whereby we may receive all that is
fignified in it, by a living Faith.
SERMON CCXXW.
Q.UEST ion XCVI. and Wine, according to Chrift's Appoint-
* * ♦ * r, „n- • 1 r r « ment, his Death is fhewed forth ; and the
1 W% IS WOrthy Recciversare »ot after a C°rporeal
«^§» Answer. anc* Carnal manner, but by Faith made
<;§«f? f ^ partakers of his Body and Bloed, with all
THE Lord's Supper is a Sacrament, his Beneflts,to their Spiritual Nourifhmenc
wherein by the giving and receiving Bread and Growth in Grace.
Queft.XCVL Jfemblys Catechifm. |
. — — ' ■■■ i ~~ — — — _____ — — ,
YjiJ E hare taken adiftind Account of the in order to Growth. Now in Regeneration
VV Sacrament of Baptifm: We are now pafsfromDeatti to'Life • tftl'when \
jpo pais over to the other, which we frequent- pericrm Life- Acrs : And it will be a pre
!'y call trit Lord's Supper : A_nd thefe Tow are rous thing to admit an unbaptl-S'ed I
r'he only Sacraments which the Pro'tefiants- fit down ar the Lord's T-:
do acknowledge to be true Sacraments under _ 5. THE? differ i'n tbe^uahficatl'on r ' b-
the Gofpei, according to Chrilt's Inttirution ; /?ff ffra/ « to participate. In Regeneration "
and for that reafon we repudiate the ether are wholly Paflive 5 and fo it orTly is require
five, which-the Church of Bmrt would im- inBaptifm, that the Subject be entituled to
pole on us, as fptfrious 5 and fuch to which the Covenant .- whereat in the partaking in
the Defcription before given of a Sacrament, the other Ordinance, there is required, Under-
Will not agree in the Epni'uhof it. This Or- Handing to dtfeern the L'ordf's fcody' and A
dinance being a great Gofpei Myitery.and be- Profeffiorl of the Covenant Obligation' And
ieathted by Cfcriff to his Church, when he for the help of fuch, it f$ needful that we take
Was ready to he offered for us-, as to be a Sa- a diftinci Account of this Ordinance which iS
cred C6>tirh'efhc fatten of his wonderful Love in now to be considered,
dying for us, fo to be a Medium of our Com- AND here
munionwith, a' Co tifirntation of his to ve to us, F/>#; THE Title put updri it ihcLcrVs
3<n Obligation of our Love and our faithful Supper.' This Title feme deny to belong to
Obedience to him, and a bond of Mutual Love this Sacrament, and ap -0 the Love*eaM
between Clrri-fian£ Satan hath peculiarly kept by theChriltians 'in thePrimitive'' '.Wrcji j
attempted by his I rfftru iron's to corrupt, de- but Withotiyeafdn 5 they being no _nfii«uti
prave, and lb evacuate the Pro _nef_ of it, of Chrift, nor obferved as hoi'/3 Ordinances by-
making it a bone of Content ion. and filling the Ghriftians, and were quickly turned into A-
Chriltian World with endlofs Contentions a- bufes, and therefore difapproved by the 'AfSd
bouc it i railing of Perfections, and bloody (tie, 1 Cor. 1 i.H 2. and inVer. 20. he calJsil
Maifacres on account of it. Great need then the Lord's Supper in diftincfior. from th {-
is there, that we be rightly informed in the Feafts. And she reafbn why it is called a Suo-
Nature and UTe of It, which will help to for- per, is becaufe it was rirfr. Celebrated' '' -
tify us againft all thofe falfe Doctrines that Chrift in the Evening after the PaflbVei • di-d
aredifiemin.ted about it, and help us to get called the Lords, becaufe Chrift who is the
the laving Good of it to our oWn Souls Now Lord of his Church appointed it to be Cele-
this and the former agree in the general Na- brated. Not as if it were matter of In ftitutiori
tare, of which we have already confidered : to keep it in the Evening, as fome pretend
And as for the things wherein they differ,they and practice • it being meerly occafiona] • And
are to be obferved from thefeveral Defcrip- it may be Celebrated at that or any othei
lion of each •, the principal whereof are thefe, time, according to the Convenience of the
1. THEY differ in their Signs. For tho' Communicants It is alfo called tbeTable of the
there is fomething fignal in each of them : Lord,tCor. 10.2 r. and tbeCommunion oj 'the body
In Baptifm there is a iingle Sign, viz. Water: £7 blood of Cbrift, ver. 16 and the breaking of
In the Supper there is a complicate Sign, viz. Bread, Affs 2. 42. And it is very frequentlir
Bread and Wine : Nor are thefe left at" liberty among Christians called the Eucbariji becaufe:
to be altered at Men's Pleafure, but are requi- of the folemn Bleifing that is to Be pronounced
ted by Chriil'slnltitution. , _ on the Elements, 1 Cor. 10. 16. This then "is
2. THEY differ in their Text and immedi- the Ordinance under our prefent Confldera-
ate Signification. For, tho' it is true, that both tion.
of them do point at Chriit and his Benefits, Secondly, THE Special Nature of this Sacra-
yet that which is neXtly fignined and reprefen- nient,is laid open to us in that which follows -
ted inBaptifm, is our engrafting into Chrift As to the general Nature,, viz. That it is a Sal
T>y Regeneration, 8c participation in his Blood ctament we need add. nothing to what was
for cleanfing us from the Guilt and Pollution before faid of a Sacramenr,every part where-
of Sin.and our Union to him 5 whereas in the of will appear in the confederation of the fee-
Supper is fignified,ourCommunion withChrilt, cial Nature of it, in which it carries the evil
our growing up in him, our fpirituai Growth dence. Here xve are to conGder, as we did
anlNourifhment by him. underthe former,both ihesigns, and thetbing
3. THEY differ in the Manner of the Adnti- fignfied, and the End or Vfefulnejs of the Or-
mjlration : And this genuinely follows from dinance.
the former. As we are but once Born, fo we I. TH E Signs appointed by Cbrifl : tinder
are but once new Born ; and accordingly we which are comprehended, both the Elements
are but once to be Baptized: whereas the themfelves, and the Rites or Ceremonies to
new born Ch'riRian mult have continued and be ufed in the Adminiftration of them,
repeated Nouriihment afforded him, that he 1. THE Elements themfelves-, which are
may grow in Grace h and therefore this is two, Breads Wine. Thefe our Saviour him-
often to be re.eived. fe'lf ufed in the firftln-tirution of it, Mattb-.
4. THEY differ in the Order of Admimfira- 76. 27, with 29. And this the Apoflle men-
tion. And this alfo is to be argued from their tions when he came to redify the Abufe cT
Ognification j fof there is prefuppofed Life, this Ordinance, by bringing it to the Pri-
mini*
±6o
LeBures upon the Quell. XCVI.
m stive Indention, i Car. ij.i^&c. where
by the Cup is intended the Wine iji the Cur,
as appears by our Saviours Interpretation.
And here obfeive,
jf I.) THESE are the Elements to be ufe dp
m other inttead of them. AH Inltituted Ordi-
nances depend wholly on the Pleafure of the
Inltituter : and although he exerted his Ar-
bitrary Sovereignty in this, which is not tobe
difputed by us, yet he ufed his Wifdcm in the
choice that he made.; and becauie he ap-
pointed them to be Signs, he made choice of
fuch things as are aptly fni;ed in their nature
and ufe,to be accommodable to i'uch a fignifi-
cation. This Sacrament is appointed tore-
prefent the fufficiency a;d fuitablenefs of
Chrilt for our .Spiritual Life-, and what can
be found among Corporeal things, that can
better ferve to this end, than thefe- which
Chrilt hath thus chofen ? Bread is the Stuff
o) LiJe,ot fuch neceflny and ufefulnefs,that it
is Separately put foifyjan'-s whole Livelihood,:
and Wint is very refrefhing & chceri; g : and
in the Proper t i .** of each of thefe, we , may
gainer many Inftru&ive LclTo: s of the Excel-
lency of Chnlt to affect our Hearts with him.-
Nor hatti he given us leave to devife others
to furrogare in the room of (him, becaufe we
may imagine them to be fit for fuch a repre-
fentatiori. They therefore, who undertake
to exchange thefe, and put any other in their
ftead, do ufurp upon the Prerogative o( him
who is our Lord and Lawgiver.
(2.) THERE arc no more., nor fewer than
thefe, to be made ufe of as significant Signs in
the Administration /f this Ordinance. We are
neither to add to, nor diminifh from any
bfClrrilt's appointments, but keep clofe to
them, and relt fatisfied in them. Chrilt
would have thefe two, to fet forth the julnefs
offaffciency there is in him. Man cannot
Live without Meat and Dii k B in the want
of either of them, he muft tamifh : and both
together do fet forth a fulnefs of fupply :
And Chrift faw good to adumbrate his com-
pleat fulnefs by thefe two ; and they who
add any more, do it without warrant : and
he appointed them both, and gave his Dif-
ciples, and in them his Church, to ufe both
of them in Remembrance of him. But our
popifh Adversaries, by a Sacrilegious Synec-
doche, rob the People of one whole Element,
viz. the Wine -, pretending it to be included
in the other : which is an intolerable ufur-
pation, both upon Chrift's Prerogative, and
the Priviledge of his People ; and in ail their
pseteixes of inconvenience, they go about to
make themfelves wifer than Chrilt himfelf.
It was foin Paul's days, that the People did
partake both in the Bread and in the Cup.
i Cor. 1 1. 26. For as often as ye eat this bread,
and drink this cup, yedojhevo the Lord's death
till he come.
(3 .) THERE ought to be no SuperUition ufed
in the choice of the Bread or of the Wine. Touch-
ing the Bread, there was a hot Difpute of
old between the Greek and Latin Church, one
contending for unleavened, the other for lea-
vened. That Chrilt uled unleavened Bread,
was only becaufe it was the Bread then ufed,
it bci: gthe time of the PaJfovcr,when leaven-
ed was- forbidden by the Ceremonial Law j
though at all other times, the Bread in com-
mon ufe was leavened ± but that difference
palt away with the relt of the Law Ceremo-
nies. It is therefore a thing indifferent-, and
one fort will as well anfwer the fignificatiaa
as the other. Chrift took Bread, and fuch as
was then in ufe, ar.d there is no Precept (or
one or the other. There have alio beer, dis-
putes about the Wine, whether it fhculd
be Red, to be like Blood, or whether of any
other colour 5 or whether ir fhould be Pure
Wine, or rather mixt with Water •, but thefe
alfo are needlefs : our Saviour extends it to
the Fruit oj. we Vine, Mat 26. 29. And fo all
colours arealike. Every fort of Grape doth
not grow in every pbec, and if it be Wine, it
anfv\ ers the end ol the Inltiimion. And as to
ihe mixing of it with Water, there is noPre-
cept for ir, and therefore to make it a fin,
yea, a mortal iin to ufe it witfiout mixture, is
Superltitious ; though in cafe there fhould be
Water mingled with ir, it will not thereby
be rend red unufeful •, for then frequently it
could not be known, whethei it may be ufed
or nor.
2. THERE are xheSacramentaJ Alliens which
are to be ufed in the Difpenfation of thefe
Elements, or the Ceremonies which are tobe
ufed about the Adminiltration .* thefe are
contained in thofe Words, The giving and re-
ceiving the Bread and Wine, according to Chrifls
appointment. And there are feveral Aclions
wrapt up in thefe general Terms, which may
be a little more diltinctly confidered. And
here in general obferve, That they are only
the Sacramental Anions which here come un-
der our enquiry. There are Civil Anions
which are infeparable from all the external
Performances of Religious Woifhip to God,
about which we have no particular Precept,
but only a general Direction, that all be done
Decently and Orderly, 1 Cor. 14. 40. Which
fome have without reafen (trained, to intro-
duce all the fictitious Rites, which luxuriant
Inventions have impofed on the Church of
God, and obtruded as the terms of Commu-
nion, and made them a Telt: by which what
Tragedies have been acted among Chriltians,
is obvious in Ecclefiaftical Hiltory. Whereas
a Sacramental Aftion, is that which carries in
it a Alyjiical or Spiritual fignification, which is
reprefented under an extemalSign. And here
let us obferve,
(1.) IN general, All is to be done according
to Chrift's Appointment. Not only hath he
prefcribed the Elements that are to be made
ufe of, but all the Religious Performances
that are to be ufed about the Adminiltra-
tion and Participation. And the reafon of
this is becaufe all Sacred Inftitutions depend
on him, who is Lord and Lawgiver of his
Church, and they are to receive this Lave
at
QuefLXCVL JJfembljrs Catcchifnt.
■■
8£i
at bis Mouth. God's Infrituiions were Arbi-
trary 5 and howfoever he hath adapted thete
to the Na:ureof the things for which they
are a fed j yet that they fliouid fignify thefe
fpiricualthiiig%a,:.d be ufed for that end, doth
not flow from their Nature, but his free De-
fjgnation : And if it be enquired, Where is ibis
Word of Injliiation recorded in the Go/pel £ It
is readily anfwered, Ic is contained in the
Practice of our Saviour in the firft Sacrament
of the Sapper, which he Celebrated with his
Difciples : In which he not only Celebrated
it with them, but therein alfo gave them a
Fattern of what he would have them to do
after hisDeparture : He therefore commanded
them, Do this thing in Remembrance oj me -,
i. e. Be fure to imitate me, and do as I have
done^ which comprehends not only the mat-
ter,but alfo the manner. When therefore the
ApolUe would rectify tke Diforders gotten
into the Church of Corinth about this Ordi-
nance,he reduceth it to the manner of Chrilt's
lirft Celebrating ir, i Cor. u 23, &c.
(2.) IN particular he reduceth it ro thofe
two heads, of giving and receiving \ Under
which there are divers things to be confidered.
And wemay takean account of them apart, firlt
in refpectof theG/y r,and then of xhzReceiver,
fi.j IN regard of the Giver $ thefe things
/are to be confidered,
1. WHO it is tb.it is to Giv? them. And
that will appear if we confider what is figni-
iied in ir, viz. The jrer gift of Chrift, in which
he beftows himfelf on his People : he firit
gave himfelf jor them, ro be a Sacrifice of A*
tonement j and then he giveth himfelf to
them. It was he himfelf who gave the Ele-
ments in the firft Sacramenr, thereby intima-
ting that they are ro be given in his Name,
and confequently by fuch only as he hath ap-
pointed to reprefent him in the Gofpel Lif-
penfation : And thefe can be no other bur fuch
as are, according to his Inftitution to admini-
iter his Ordinances : Thefe are his Ambaff.1-
dors •, and being Authorized by him, what
they do according to their Commiffion, is as
if he himfelf did it : They are therefore to do
every thing inhisXame, i.e. by his Authority \
and for any other but fuch to undertake this,
is a Ufurpation, a going before they are fent 5
and there are none but fuch as he fends, who
have the Piomife of his Prefence and Bleifmg,
Jflatth. 28. 1?, 20.
2. WHAT is to be done in the Manner of
giving them, which is to be gathered from
what Chrift did on this Account.
AND here we may Confider,
( 1.) THAT he took and adminiflred thefe two
Elements difiintfly, Firit the Bread, and then
the Wine-, in which we are to imitate him :
And therefore the mixing them together, and
giving them at oncejs befides the Inftitution $
much more then, the giving one, and altogether
With Holding the other : In each of thefe he is
reprefented 5 and it is the fame Chrift that is
exhibited tinder both 5 and fo each afford us
matter of Contemplation.
(2.) THEfeverai AElions which are cbfcrvabU
in this manner of the Adminiflration.
AND here Confide^
I. SOMETHING Preparatory to the giving
cf them. Thefe being to be Sacramental Signs
in the Ufe of them, there was fomething to
be done, to render them fo : for all Bread, ot
all Wine are not fo $ but only that which is
made Ufe of in the Adminiftration of this Or-
dinance. And here we are to confider the
Taking of them, and the Blejfing of them •, by
both of which conjunctly, they were fet apart
from common, and confecrated to facred
Ufe •, and by this rhey are prepared for fuch
a Service $ not the Taking it alone, nor Fraying
over it alone,hut both together, do thus fancfify
it for the prefent purpofe : And in both of
thefe, there is fomething fignificant to be con-
fidered •,
(i.J BY the Taking oj it j it is implied;
That Chrift is a free Gift : that God the Father
gave him for us, and provided him to be our
Saviour 5 and that Chrift himfelfgave himfelf
for us, and offers himfelf to us i that he is
the Author of all the Good & Benefit that we
receive by him t and particularly that he is
the Author of this Ordinance, and gives all
the Force and Efficacy to it 5 and that having
been provided for us, he is the gift of free
Grace ro us.* We therefore read, Joh. 3. 164
For Godfo loved the world, that he gave his only
begotten Son : that whofoever believctb in him^
fhould not perifh, but have everlafting lije. Gal.
2. 20 The Son of Qodt who loved me, and gave
himfelf for me.
(2.) BY the Bleffing of it, is fignified, That
all the Good that we receive by it, depends upon
his bleffing • and therefore we are to wait up-
on him for it, if we would receive any faving
Good by ir. There are two words ufed toeX-
prefs this thing-, one fignifies to Blefs, and
the other to give Thanks, in both of which the
fame thing is intended : And the word giving
Thanks is ufed Synecbdochically, for any fort of
Prayer 5 and both do here fummariiy coaapre*
hended the Confecration of the Elements, by
giving God Thanks for this unfpeakable Gift
of Chrift, and asking his gracious Prefence
with, and Bleffing upon the Elements for the
fpecial End which they are appointed to be
ufed. And this is an Authoritative Bleffing on
them, being done by Chrift, or in his Name $
and confequently they are thus fet apart for
this Ufe. And here we are to take notice that
Chrift is mentioned to take thefe xwofeverally
2aidfucccJJively,2ind. to Blefs them. And here ic
hath been a matter of Difputc,whetherChrift
Blefled thefe two difrmttly or conjunctly, and
confequently whether there be zfeveralPrayer
to be made over each of them 5 or whether
there is to be but One for them both 5 and the
Practice is accordingly diverfe among Chrifti-
ans : And aitho' we cannot fay, that the Ef*
fence of the Ordinance is deftroyed by fuch
as do it only once ; yet it feems more agrea-
ble to the Practice of Chrift, whom we ought
to follow, to do it at the Corjfecration of each
Nnnnn Element $
862'
LeBures upon the Queft. XCVL
Element ; for the Apoltle tells us, that he
did after thcfamt r manner with the Cup, that
he had with the Bread, r Cor, n. 25. And we
are particularly told in Mark 14. 23. And he
rook the cup, and zohen be bad given thanks, ^he
gave it to tb&M t and tbcy all drank of it. And1
tho* the word there ufed is indefinite, and
therefore fome refer it to the fame time,whm
he ftfeSed Hie Bread, yet if we put both toge-
ther, it Teems moif agreable.. that it was done
feverally , especially centering, that bodi
Bread and Cun, were taken from the Table
when the Pafiover was Celebrated, and- that
was a i" . e r h z H id d i (pen fed t he for m t r.
2. ThB A:iions done in the: Adnunifiraticn
it /elf) ff tbe Elements tbus Confcerated'
AND be re,
(1.) COSGhRNihG tbe Bread; it is expreft>
that he brake it : And this Action is fo eflenri-
ai, that tbe whole' Oidi nance is denominated
ironi it, tbe breaking 'oj Bread. This Action
is to be understood properly ■ nor doth it at all
intend' Immolation or oner mg it -, nor vet
on y a dilhibutioir of it, vviiicli our Popfh
Adverfaries ufe to excufe their Superititious
giving of Wafers whole, which is directly
contrary to the fcxamplbof Chrilt And it is
very evident, Wart ttfe'jSriftiftfe of Bread, and
the D/ftr. button of it, were two Actions-, and
to be diitinctly considered : Nor did he only
break the Bread, fo to prepare it to bediltri-
fetf among the Communicant?, for that
might have i cen done in the other way -, but
it had 2 tnyjiic.il I. n in it: And as the
Bread let forth whole, intimates that it is one
and the inriQ Chrilt, ttoaV we are all to par-
take in, (Acls%. t2.) fo the breaking' of it,
had a peculiar reference to rhePaflion ofChrilt,
and reprefenred the bitter Sufferings that he
underwent to render him an Object fir for our
Faith to feed upon. And 'toe are to look on
the breaking of the Bread wuh fuch Contem-
plation as may affect us with all that he buf-
fered to procure thefe Benefits for us, which
we partake in. And it is well adapted to
this, being a lively Emblem of his Sufferings :
Hence it is laid of him, Iia. ^.>. He was brui-
fcijor our iniquities. And whatever is plea-
ded, that it is nor effential to the Ordinance,
being neither the Matter nor the Form- yet
it is neceffiry as belonging to the Intcgr ty of
the Ordinance, and in that regard elientiai to
it,as it belongs to the Inftitution, about which
the figniiacant Circumftances come under the
Precept,without w: iota we cannot do as Chrilt
did. And by the OmiiHon of this, one main
thing in which this Ordinance is concerned,
is left our* by which not only are we toaffed
our felves with his LoVe in fo Dyirg for us,
but are directed in the wav wherein he was
rendred a fui table Ohjecl for us to Live upon.
And we are given to underltand.chat theiiiyf-
tical breaking the Bread, was obftrved in the
Church at the Adrriniltration of this Ordi-
nance-, for more than a thoufand Ye.;rs ; and
it is certain, that the Omiinon of it, came in
ty the Ufurpationof die Church 0^ Rome.
IT is here enquhcdJVbetbcr in Adminiftring-
tbe Cup, tbere is any thing which anfwers tbe
breaking oj the Bread , viz, Tbe pouring out of
the Wine ? That it is to be done, in order to
the Diltribution of it, is beyond queftion5
but whether it be a Sacramental Aftion is deli-
berated, or whether it carries the force of a.
Sign ; and that becaufe tbe Evange lifts do not.
acquaint us with fuch an Aciion : But I thinJo
we have no reafon to exempt it from the gener
ral Expreliion, j Cor. 11.25 in like manner ;
which refers to the Mode of Adminiltraiion, ,
and hath a Conh'militude to the breaking of
theBread,and doth as well refemble the fbedf
ing of his Blood, as the other doth the fflffert
ing of his Body : It is therefore as proper for
our Contemplation in this Aciion as the other \,
and our fo doing is Profitable,and cannot ren-
der us guilty of Superftuion.
ANDdoubtlefsir is our Duty, in our Par-
ticipation at this Ordinance, to endeavour to*
raife our Hearts, in the Panic;pation of the
Signs, to the highelf Itrainof Love and Ad-
miration at the good Will of Chrilt appearing
iri giving himfelf for us.
SERMON CCXXXVl
(2.) |A; 'regard to both Elements, it is faid,
Jl rhat he gave them to bis D'fci pies.
And under this Head, we are to conhier the
Diltribution of the Elements fo prepared, to
thofe who are to panake of them. And here
two things may be confideied, viz. the Subjcflx
of participation, and the Difiribuuon of the
Elements among them.
1. THE Subjects of participation ; Thefe are
faid to be bis Djaples, Alattb. 26. 16. And
this leads to enquire, Who are to be admitted
to fit down at this Ordinance, and receive thefe
Sacramental Elements? Thefe are faid to be
his Dijciples -, which woid is ufed in the
New-Teliament to exprefs fuch as acknow-
ledged him to be their Lord and Saviour,
and profeiTed themfelves to be Subjects of bis -
Gofpel Kingdom : and though the word D>f-
ciples is fometimes ufed for his Apoftles, and
fometimes for rhe Seventy whom he lent forth
to Preach the Gofpel; yet it is alfo frequent-
ly ufed for all that ProfeiTedly adhered to
him, followed him, & fubmirted themfelves
to his teachings : and though there were no
other with him at this firlt Sacramenr, but
the Twelve ApoRles, whom he not only ad-
mitted to this Priviledge, but gave them a
pattern ofAdminiftration,which they were to
obferve afterwards, when called toAdminiltcr
in his Name \ yet they here acled not as
Officers but as Communicants, and Co repre-
fented the Subjects of it. And doubtlefs none
but Difciples are to be admitted to thefe Sa-
cred Seals -, for as fueh they do belong to the
Gofpel Covenant, and fo cannot be properly
applied to any but fuch as ftand related to
that Covenant ; and that all fuch have a right
■ - in
QueiKXCVI. JfcmbljS Cateckifni. 8Sj
in tneie Seals, bach been formerly obferved .- their Repemance, by pariry of reafon, fuclt
but that there is a way appointed for their as have rendred rhcrnielves Scandalous and
orderly coming to participation in them, is remain under ir, aie to be denied it upon the
alio to be conlideredjfor which there is fome- fame terms : And though we are not to re-
thing more to be confidered, than a bare vifi- pure all fuch for Scandalous, as labour of' fin*
ble Relation to the Covenant. There are Jul infirmities, which they difallow in rhcrii-
Qualijicaiions required to be found in fuch as felves, and labour under the i'cni'c & burden
ive are to receive • for this Sacrament is a of, yet every grofs fin lived in, or any fucH
barred Ordinance -5and all are not robe pro- fin fallen into, which expofeth the Name of
milcuoufly admitted to it. And it is evident God to be ivilfpoken of belongs to this head,
that fuch as have been regularly admitted, which mult be repented of, and reformed, iu\,
jhav bring themielves under a Cenfure that fore they can be entertained \ elfe how [halt
debarrs them from ir. But then there are there be'a difference made between the Pre-
difputes in regard of what it is that qualifies c'wus and ihsVi/e ? And hither alfo are robe
Perfons for this participation^ and all ate not referred, fuch as do maintain heretical Opi-
of a mind. 1 flutl here only offer to confide- nions, and profeffedly adhere to fuch Dee-
ration, that wc are not here enquiring who trines,as do manifettly fubvert the founda-
liave a Spiritual Right to the Saving Benefit of tions of our hope of Salvation by Chriit
this Ordinance ; for that matter lies between alone .- though many other Errors and Mil-
God and their own Souls, for which there is takes ought to be born with, & milder means
a Selj '-Examination required, I Cor. n. 28. ufed with them, to bring them off.
But vobff they are who arc to be accepted, of by AS to that Queltion, Whether an account h
Men as being Priviled'ged with a claim to Par- to be given to the Church, of a Work of Saving
ticipate, And here ic is certain, that they Gonverjun, by all fuch as ask admijjion to the
are none but fuch as make a ProfeiTion of the Lord's Table, and this to be a Tefl of Comntuhi-
Chrilti3n Religion, and their Subjection to on ? I fiiall only fay, that we have no fuch.
theGofpel Inttiiutions. All that do not make lnlHtution in the Gofpel 5 and it is dangerous
this Pro feflion are withoutt and Holy Things to make Innovations in the Pofitive Woiffiip
are nor to be caft abroad to them : Childrens of God, let the pretence be never fo plaufibie.
Bread is not to be given to Strangers. There And though theBrerhren ought to bear their
5s alfo required of them, a Capacity to dif- orderly Teltimony againft known Scandals,,
cern the Lord's Body, r Cor. 11,29. They mult yet they are not made the Doorkeepers of
be arrived to fuch a Judgment, as to be able the Houfe of God. And it is certain, ,that
to diltinguifh between the Sign & the thing many of whofe Sincerity, the Rules of Chari-
lignified by it, elfe they cannot make that ty binderh us to be perfwaded, yet cannot
practical Improvement of it, which is required give a dilfincT: account of fuch a Work 5 thoJ
of all fuch. They that cannot put a difference this doubtlefs belongs to the Work of Self-
foetween Bread and Wine, and the Body and Examination. And as to that plea, that the
Blood of Chriit, and underftand the Sacra- Sacrament is no Converting Ordinance, wc
mental Union between one and the other in before confidered it, and it only intends, thac
the Ordinance, ought not to be received, iris no Ordinance for the making of Men
And for this xeztonChildren before they come Chriltians, and fo neither is Baptifm.
to have a Judgment of Difcretion, ought not BUT it is here to be obferved, that hot only
to be admitted, although they ought to be fo the People, but alfo the Minifer is comprehended
to Baptifm, as we before obferved. Naturals under this Subjctf. Chriit himfelf did parti-
alfo, who have not the underltanding of a cip3te with' his l5iiclptes 5 and it is certain^
Man, they are thereby incapable of being ad. that Miniiters are Difciples as well 3s other
iriitted, tor the fame reafon. Such alfo as Chriltians, and their Hope of Salvation is
are under Diltracfion, and deprived of the Built on the fame bottom 5 and they Hand in
ufe of this faculty, While they are under the need of all the helps that other Believers do*
efficacy of this Malady. For though we ac- and ought therefore to feek Communion wit li
Knowledge that the Spirit of God can apply Chriit in all the Ordinances appointed for,
Iiis Sanctifying Grace to them, by a mighty it. And this may fufnee for the Suivjecfs of
Operation, which encourageth us to hope &c participation.
pray for their Salvation; yet they are not ca- 2. WE may a little confider the diflriuutioti
pible of being applied to by the means, as itfelf: It is faid that he gave it to his bijci~
jeafonable Creatures. Such alfo as have not pies. And this followed upon his breaking of
been Inltrucfed in the Principles of the Chrif- the Bread, and his taking of the Cup. Nowin
tian Religion, but are found groily ignorant this giving there neceltarily included a diftri-
of the fundamental Articles of Salvation, button, for every one was to partake in a pare
cannot without pirofanation of theOrdinance, of it : In which giving there is alfo a Sacrsct
be accepted, till they be Inltrucfed, and are Myltery contained • and it gives us to under-
able to give an account of thefe Principles, Itand, that as Chriil gave himfelf for us, to
and profefs their Belief of them. 1 PetA. 15. purchafe all thofe Benefits which derive i&
'Scandalous Perforis are here alfo excluded; for his People, through his Redemption, fo he
if it be a Duty, as it is, tofufpend fuch from freely gives himfelf to us, and is the Author
Communion* till they give fome evidence of of all that good which we receive, and ths
Nnnnfj2 Whote
864
Lectures upon the
Queft. XCVI-
whole vertue mutt derive from him 5 that all
the benefit we get by this Ordinance mult be
conveyed to us by the power and influence of
his Grace and Spirit 5 and ir directs us to ac-
knowledge it as his free Favour, and not af-
cribe it to any Mericof our own. It alio in-
forms us, that this Grace mult be applied to
every "particular Believer, otherwife we can
receive no laving good by it : Vertue mult
derive from him to us, elfe it will not be
fpiritually profitable to us.
HERE a Queltion arifeth-, Whether the dif-
penferof it, is to give the Elements wth his
swn Hands to the Communicants, cr the Ordi-
nance he mutilated, without this Ccremcny ?
The Practices inChurches are different on this
account,nor doth the Hiltory determine whe-
ther he did fo as to the Bread .- And it is cer-
tain, that he did not fo, as to the Cup, for we
■ read, Luk. 22. 1.7. And he took the cup, and
gave thanks, andfaid, Take this, and divide it
among your J elves. Though he bids them all
to Drink of it, in which they are considered
diftributively and feverally.
£2.1 WE have considered the Aclions in
refpect oftheG/tw, it follows that we con-
sider the All Ions required oj the Receiver. And
thefe are contained under that Precept given
to his Uifciplcs-, and thefe are two, viz. the
Receiving of the Elements of him,and the ap-
plication of them to ourfelves.
1. THE Receiving oj them. Our Saviour
inrefpeft of the Bread, commanded them to
Take it, and he did by the Wine in like man-
ner ; they were to receive it at his Hand •,
for as in the Word, fo in the Sacrament, as
Chrilt offers himfeif to us, to be all that to
us which is Signified therein.fo it is our Duty
to receive him, and it is upon our fo receiv-
ing him, that we derive laving Vertue frcm
him : for it is not barely the offer of him-
feif that he makes tous,but theenterrainment
that we give to him, which will give it to
attain the end of it : Hence we read, Joh.
1. 11 12. He came unto his own, and his own
received him not. But as many as received him,
to them gave he power to become the Jons of God,
even to them that believe on his Name. So that
there is a Sacramental Signficancy in our taking
of the Elements 5 and tells us, that as Chrift
hath an hand to give, fo we muft have an
hand to receive. The word for taking, here
ufed, properly fignifies ajree and Voluntary
receiving of a thing • and is oppofed to that
which is forcibly put upon us. And although
the word may be applied either to theMouth
or the Hand, yet it ever implies a fpontaneous
reception of the thing. God bids us to open
our Mouth, 8tc. Pfal, 81. 19. And by opening
the Mouth, is intended a free receiving of that
which he offers to us. But in the oidinary
fenfe, when giving and receiving are jovned
together, it refers to the Hand, which is
an Organ adapted for, and appointed in Man
to he ufed in this aft. And it is certain,
that in a proper fenfe, the taking of a thing
intends, not that we are mealy paifive, but
aclive. Now the hand by which we receive
Chrilt and hisBenefirs, is that of Faith-, hence
that, Job. 1. 12. And on this account we have
that given as a reafon why rhey got no good
by the Word Preached to them, they did not
mix it with jaith, Heb. 4. 12. Here theVanity
and Superltition of the Papilts is difcovered,
who forbid the Communicants to take the
Bread into their Hands," but will have it be
put into the Mouths of thofe to whom ir is
Adminiltred, by the Hand of the Prielt. For
though the thing may be done, and fome-
times m3y be neceffary, when the recipient
hath lolt his Hands, yet there is no Pre-
cept to bind ir to this % and the thing fignl-
fied is more fully exprelt by the taking it in-
to theHard, being molt iignal of a free act, ac-
cording to the Cultom of Men. And as to
the reafon given by our Adverfaries for their
Practice, viz. lejl otherwife they Jhould defile it
with their polluted hands, it is vain and ridicu-
lous .- for nothing can be obltruclive of the
right receivir/g it, but a moral pollution,
which the Mouth is as much fubjecled to as
the Hand : whereas the whole Man is evan-
gelically purified by Faith, and every Mem"
ber is made ferviceable to God in its place.
2. THE other acl: is the Application of it to
our f elves. And this is fet forth in thofe two
words, eat and drink of it \ and thefe are
fuited to the Nature of the Signs. Bread is
to be eaten, and W7ine is to be drunk ; and
thefe alfo are Sacramental, and Significative ^
and for that reafon are eflential to the Ordi-
nance, and it cannot be without it. And it
is to be done by the Subject, and no other
for him. And this will appear if we confider
the end and ufe of the Sacrament, which is
our Communion with Chrilt, and our receiv-
ing Spiritual Nourifhment and Growth from
him. Now he having chofen thefe Elements
to be a reprefentarion of this, which are adapt-
ed for the bodily Nourifhmenr, He would
have us to confider the ufefulnefs of them, SC
the way wherein they become ferviceable to
us, for the end they were made for. Now it
is fure, that let the Meat and Drink be never
fo proper, yet if we do not Eat and Drink it,
it will afford us no Nourifliiment at all, but
notwithftanding this wemayStarve"-and thus,
if we do not Feed upon Chrilt, which is alfo
to be done by Faith, though he hath all ful-
nefs in him, yet we mult Languifh and Perifh.
There is therefore a Bodily Eating Sc Drinkl
ing of thefe Elements required, elfe they
would not be Sacramental, nor ufed as Signs •,
though Itill there muft be a Myltical Im-;
provement of thefe, elfe they will not obtain
the Sacramental end and ufe of them. For bjr
a bare Bodily Application of thefe, we do but:
abufe the Ordinance and turn it to our hurr^
according to that of Chrift, Joh. 6.5?. Them
Jefusfaid unto them, Verily, Verily I fay unta
you, Except ye eat thefleJJ) of the Son of Man v
and drink his blocd, ye have no life in you. An&
under this Eating and Drinking, we are to
comprehend all the otheK>perationsNatural,
whereby
Qucft. XCVJ. AJJembljs Catcchifm. Hg
whereby our Focd becomcsNutririvc to us,be- the true and defigned meaning is that xhs
:ngConcocted,and thereby producing ourThri- Body and Blood qt Chrift are reprinted r<t
ving ; only there is this difference to be ob- us under thefe Elements: Nor that rhey are
ierved, that our bodily Nourilhment is fo the fame ^jtahfually, but only Sacramcntally \
Concocted, as it turns into our bodily Sub- and fo while the one is fer before our Ssttfeiy
Itance 3 whereas in the fpiritual feeding on the other is to be looked by our Miirds.l as
Chritt, we are more afilmulated unto him, the thing fignified to us by them: To tk
and are in a fenfe made partakers oj the Divine there is a Trope in the word, it, by which the
Nature, 2 Pet. |. 4- And here we are to ob- Subject and Predicafeare coupled one to the
ferve, that our Saviour not only gives a like other: And this is. pla\n]y MeionymJcn! m
Precept concerning each Element, butfeems which the Name of the thing Cgnified ift
to put a pcculiarEmphafison that oftheWine, predicated of the Sign t, which fort of Me-
faying, Drink ye all of it ; as if he had fore- tonymy is very frequent in human Lan-
feen and guarded againlt the felonious Adting guage, and often ufed in the Word of God
of the Papifs, in taking away the other Ele- with refpeet to the Sacraments. Thus the
m?nt from the Laity, and referring it for the Circumcifion is called the Covenant, Gen. 17 10.
Prieftsonly : whole Pleas for their fo doing /,nd istherefore fo interpreted, Vcr, u. Thus
are molt abfurd, and their Ufurpation molt Chrift is called our Paffover, 1 Cor. 5. 7. And
audacious, in daring to fet their Carnal rea- Chrift is faid to be the Rock, Chap. 10.4*4 arid
fonings directly to oppofe a plain Command to be the Corner flone, Eph. 2. 20. And' in this
of Chrift; as if he would not have forefeen fenfe is the Bread in the Sacrament, called
whatfoever of Inconveniencies they pretend Chrijls Body, and the Wine faid to be hit
to: And it is highelt Arrogance for any to Blood. And indeed, if we fhould take it in
think that they are Wifer than he who is the any other fenfer the whole end & defi^n of a!
Wifdom oj God. '1 bus we have taken the Ac- Sacrament mult be denied, which is to he &
count of the Sacramental Signs,both Elements facred Sign of fome other thing : for if the
and Anions. Sign, and the thing fignified be one and rheJ
II. IT remains that we look into the other fame thing, the very notion of a Sign mult
part of the Matter of this Ordinance, or the/pi- ceafe. Only we are here cautiouily to obferve
rituallntendment of it h or what is reprefented that Chrift is not divided, but the fame Chrift
to us under it : and this may be confidered is fet before us in each Element • But there
both in refpect of the Elements and Actions, being a great Deficiency in all Created Beings
And tho' this hath been neceiTarily intimated to fet him forth in his fulnefs of fufficiency j
under the former, and fo would call for the there are two Elements chofen toadvancethl
lelstobe faid here \ yet by reafon of the per- representation of his fulnefs to us. There
verfenefs of Men, we mull a little more Com- mult be Meat & Drink ufed to preferve our
inorate upon it. Life ; and Chrift anfwers both of thefe i but
1. TOUCHING the Elements themfelves, becaufe thefe in Natural things are div'erfe
ourCatechifm intimates, that they dofignify they are both ufed the more di'ftinctly to re*
bis Body and Blood ; and in this regard we prefent him fo to us.
find, that Chrift in the Adminiftration of the 2. TOUCHING the Rites or Sacramental
Bread faid, This is my Bodyy and of the Cup, Atfions, which are to be ufed in the Admini-
i. e. of the Wine in it, This is my Blood : Thefe ftration, they are fummarily expounded to us
therefore are manifeftly exhibited under the in the Confideration of the things themfelves 3
the Signsof Bread and Wine, and are there- and that both in refpecf of the Adminiftrator
fore eftentiai to the Sacrament. But about the and the Receiver. I fhall therefore onl/ob-*
way or manner of their Exhibition, there ferve, that as the next Defign of this Ordi-
have been hot and bloody Difputes, between nance is, to fet forth the great Love of Chritt
the Papfts, Lutherans, and thofe whom they to thofe for whom his Father gave him $ and
call Sacramentarians. The firft of thefe affirm- that is emphatically fet forth jn the things
ing, that by the words of Confecration the which he fuffered for us, which are expreft
Elements are, by a Miracle, turned into the by his Dying for. us 5 Co our Catechifm tells
real Body and Blood of Chr ifk, by Tranfub flan- us, that init/;/> Death is /lie wed forth : Hence
tiation ,' and that the whole ElTence of thefe the breaking of the Bread, and the EfTufioit
Elements ceafeth, and only the Species re- oftheWine, are very ferviceable to give us
main, under which thefe are comprehended : an heart-affecting reprefenration of it .• And
and their great Plea is from Chrift's exprefs for this reafon our Saviour tells them, // is
faying, This is my Body, in which they will my Body which was broken for you ♦, and it is the
allow no 7>0/>?. The Lutherans do confefs a Blood oj the New T e flame nt, that was flied jor
Trope, yet ftill they affirm the real bodily yru, for Remijfwn : And by obferving thefe
Prefenceof Chrift,together with theEJemems, Actions, our Eyes ought to affect our hearts*
which they call ConfMantiation •, and accor- with that incomparable Love of his, in thus
dingly they will have a Corporeal eating his Lying for us.
Body and drinking his Blood. The Abfur- 3. FROM the Premifes we may gather*
dities, Contradictions, ImpofTibilities, and what is the entire form of the Sacrament^
Blafphemies which attend both of thefe,bave which is from the Union which there is be-*
been clearly detected by the Orthodox. But tween thefe two parts, vis. theSigns and the
things
. /
866
LeBures upon the Queft. XCVL
things fignified by them. It is true, Men AND here oMerve,
are in common fpeech faid to receive the Sa- I. WE are told who they are that do partake
crament, when they receive the Elements,be- in the true & faving Benefit of this Sacrament,
caufe it is the Duty of Chriltians to receive viz. The worthy Receivers. "Who the fe are*
Chrilt in and with them : but they do not will come under a more diltincf Confideratiun
really receive it as a Sacrament, except with at the next Quefiion, when we inquire what
thefe external things, they do Spiritually re- is requifite to render them fo. Here only we
ceive Chrilt with them, and apply him to are given to underftand, that *//are not fuch,
their Souls by Faith. We then truly receive otherwife fuch a note of diftinclion had been
it, when we take it as he offers it to us ; but fuperfiuous. Only we arehere toobferve, that
fee, and his Miniiters in his Name, offer the ir is not a worthinefs of Merit that is' here
Elements to us, as they do reprefent his Body confidered, for fo none can delete this
and Blood, and as they are Inttiruted Initru- Privilege ; but it is given freely to every one
mens, of the Conveyance of the Verrue and that partakes in it. And if we tarry from this
Efficacy of thefe to our Souls, and as a Seal Ordinance, till we can pretend xofucb a wor-
. of the Covenant. So that if we do only thinefs, we fhali never come there. It is a
Feed on the Element with our Bodies, and do Seal of the Covenant of Grace, and is to Seal
not together Spiritually Feed upon Chrilt by up to us the Grace of chat Covenant ; which
Faith, we Eat and Drink Unworthily; and 16 utterly cuts off all perfonal merit of our own.
initedd of Benefit, we receive Judgment to WE are here toobferve, if we would not
ouTfclves.. be miftaken, that the Apoltle when he fpeaks
NOW the Union that is between thefe (i Cor. 11.26.) of receiving unworthily is
Signs, and the things fignified by them, is not inquiring who have an external right'and
not Phyfical, or Local, or Ccexiltent one in ought to be admitted to the Lord's Table,' to
■the other Naturally, but it is Relative and parrake of the Sacramental'Eiements • but to
SacrMmentaL difcover who they are that partake in the
THE Sign is Arbitrary, it is not fobecaufe Sacrament it felf; which is a valtly different
it is Bread and Wine, butbecaufe it is by In- thing. We mult remember, that in a Sacra-
flkution appointed, and accordingly Confe- ment, there are two parrs, viz. the Sign and
crated to fuch a ufe ; by Vertue of which Con- the thing fignified 5 and he doth not really
fecration, this Relation is made3and on which parrake in the Sacrament, who doth not parri-
the efficacy of it doth depend. And that (as cipate in them both : for the very form of the
we formerly obferved concerning a Sacrament Sacrament, confifts in the Union there is be-
in general ) confifts in its being a Sign and a tween thefe two 5 fo that where this Union
is wanting, it is not a Sacrament to fuch.
Altho5, becaufe we cannot judge Mens Hearts
immediately, w.e charitably acknowledge them
to partake who do receive the Elements, that
Seal, and an Inftrument of Communication
F<5T in and with the Administration of this
Ordinance, the Spirit of Chrilt comes into
the Souls of his own, and gives the faving Ef-
ficacy ofiftothem^ whereby the Covenant are fet apart for this ufe. They therefore
is ratified and confirmed to them, and the who receive Cbrift together with thefe, who
Spiritual Benefits thereof are conveyed to difcern him reprefented under them, and do
them: and hereby it comes to pafs, that tho' receive them under that Confederation, are
there is neither a Tranfubftantiation nor a faid to be worthy or meet, becaufe according
Confubltantiation to be acknowledged in ir, to the tenor of the Gofpel, they are qualified
yet a red Spiritual Prefence of the Body and to receive rhe promifed Blelling with them.
Blood of Chrilt, whereby the Vertue of his Though therefore fuch as keep the Doors of
Death and Merits, in our humane Nature, is God's Houfe, cannot know certainly who they
conveyed to us, as effectually as if he were are, and are often miltaken in their charitable
Corporally prefent with us ; although he is in perfwafions ; yet it is certain, that ir is an
Heaven, and we upon Earth. important duty on every one that approach-
Us e. FROM hence we may Learn this eth to this Ordinance to take heed that he be
LelTon, To take heed to ourf elves, that we be in this regard worthy, elfe it will not be
not content with only receiving of the Signs, but beneficial to him for the end to which it is
wait upon CbriRfor his Spirit, that with them appointed, but procure him God's difpleafure.
we may receive him as the Life of our Souls. But thefe things will come under a more
particular Confideration in the next.
*~~ 2. WE have the things which thefe worthy Re-
SU T> A/f (^i XT WYYVT/TT ceivers are made to partake of in this Ordinance.
-C IX 1V1 \J IN LLAA.A.r' 11, Viz> t}je Body and Blood of Cbrift, with all hi*
Benefits. Under thefe words is contained both:'
WE have confidered of the fpecial Na-
ture of this Sacrament, in which an
account hath been taken of the matter or
parts of it, in whieh we have detecled fundry
grofs Errors in ourAdverfaries; but there are
the Perfon of Chrilt, and all the Good that is
laid up in him for his Redeemed. Under the
Body and Blood of Chrift is comprehended
whole Chrift -, and it hath a peculiar reference
to his Mediatorial Sufferings, which he fuf-
lorne other things obfervable, contained in fered in his Humane Nature, to make Satis-
the Defcriptjon, which wc may a little take faction to offended Jultice ; which is therefore
into cooifideration. nextly
Queii XGVI. AJJembljs Catecloifa 86 f
nextly exhibited under rhe reprefenration of never fo rich, and fuitable for us, it cannot:
his Body and Blood. Bur his whole Perfon anfcver the end of ic to us, or do us any real
is to be had regard to, and rhe Love herein good. Now that which thefe Sacramental
manifelied, was the Love of the Son of God, Actions fignify, is thac though Quilt is irt
and the Vertue whereby the Atonement was himfelf the Lite, and indeed the only repatt
made valuable, was from its being rhe Body of our Souls, yet he cannot profit us unlefs
and Blood or God. How theie are received, we do that which anfwers this Sign, i.e.
will come under an after coniideration j but apply him to ourfelves in like manner as W£
ic is the fame Chrilt who gave himfelf /or us, do our Meat and Drink. But the great dif-
who now gives himfelf t? us. And here let pute is, after what manner this is robe dene e
ic be obferved, that we do acknowledge, that and our Adverfaries, will needs have it after
ic is the real Body 8E Blood of Chrilt which, a Corporal and Carnal wanner, which is the
although not all who receive the Elements, thing here denied ; and this is the ground on
yet all worthy receivers do partake in, iho' which they do fo hotly plead for the real
our Adverfaries do accufe us for denying ir. prefence, which though in a found fenfe we
And that we do not contradict ourfelves by deny nor,butin their fenfe we cannot admit 5
denying thefe to be Materially prefenc in or for they rell us,that we mult with ourBodilf
with the Elements, but that his Glorified Organs, receive the fame Body and Blocd of
Humanity abides in Heaven, will appear under Chrilt, and it mult be incorporated with us 5
the next Head. And that in this receiving from whence they plead the necefiity of Iran-
his Body and Blood, we do alio partake in fubjlaatiat ion or Co/if ubftamiaticn,hecaute they
all his Benefits, is truly here alTerted, and fuppofe that otherwife this cannot be, and if
fully gVfdent from the Gofpfel, It is certain the former were true,there would be a ftrong
thac Chrilt and his Benefits go together in- plea for rhe latter, but it is altogether vain f
Separably : as we cannot receive his Benefits and it is fo far from being eiTencial to the
except we receive his Perfon, fo if we do en- Sacrament, that it altogether fubverts thS
tertain his Perfon, according to the tenour of very Nature of it. Chrilt himfeli therefore
the New-Covenant, we are therewithal en- makes that remark, Job. 6. 65. The fleQt pro-
tituled ru all thefe BeneBts. Hence that Rom. fitetb nothing. For though he is not there
8. 32. Hithatfpired nn bis own fnt but de- fpeaking of this Sacrament, which was noc
livercd him up jor us all \ how/frill be not zoitb then Inititutedjet he fpeaks Tropically of the
him alfojreclygiv: us all things ? We are way in which his Flefli and Blood becomes
therefore told, what it is that God makes real Nourifhment ro our Souls. Befides,this
him to be to all fuch, 1 Cor. 1.30. Butofbim abfurd Tenent, hath introduced the fnon*
are ye in Chrili Jcfus who oj God is made unto Itrous Doctrine of Ubiquity which is ineonfift-s
us wifdom, and right coufnefs, andfanftijicjtion, enr with a Created Body, dnd all the Ruies
and redemption. What thefe Benefits are, we by which we are ro judge of cheNature of it /
have formerly taken the account, and they yet ic makes neceiTary multiplication of £0-
were all purchafed by Cnrilt for thofe whom dies, fuppofing that the whole Body ofChrift
his Father had given him ; and are all of is fed upon at every Adminiltration, which
them Sealed up to every worthy receiver,and may be no iefs than a thoufand times at the'
confirmed to him, and he is made ro parti- fame time in rheChriltian World ; and7whicri
cipate of the Confolation of them. Noc that adds to the Bruirifhnefs of it, itmakes Quirt
every one who is admitted to fit down at this to be Bodily Crucified every time this Ordi-
Table, is owner of this Priviledge, for there nance isdifpenfed, whereas we are rold,Heb<j
are feme that Etta Drink J.iigment to them- 10. 14. For by one offering he hath perjeltcd jor'
f elves, but thofe thac are woichy, (hall not ever them that are fantli fled .
fail of it. It is therefore a matter of greatett 2. AFFIRMATIVELY, But by Faith, t bete
concern, thar we rightly underltand the way mult be actual participation in the Body and
in which this is obtained. Blood of Chrilt, /'. e. in the Vertue and Ef-
Hence, ficacy of that one Sacrifice which he offered.
3. WE are told after what manner thefe tnuft up to appeafe God to us, and purehafe Eter*
participate, that fo they may enjoy that hippy nal Life for us : and this mnlt be together
Friviledge. Arid this is exprelt both Neg*- with our Bodily partaking in the outward
tively and Affirmatively. Elements, which are offered to our fenfes*.
I. NEGATIVELY ; It is not after a Corporal for this is the proper Union of the parts of
and Carnal manner : And this rightly under- the Sacrament : but becaufe one is given td
flood, will cut off all the grofs Opinions of be a Sign of the other, there mult needs be a.
our Adverfaries, who like the dapemaites, difference between the Sign and the thing
interpret all thefe Spiritual Expreaions of fignificd. As therefore the Bread and Wine'
Chrilt, Job. 6. according to the refentments do fignify the Bodv and Blood of Chrilt, fo
of the Flefh. We are here to obferve, that the Sacramental Actions of Eating and Diinfc-
the Sacrament, being an Ordinance appoint- ing mult fignify fome other thing that is
ed tor our Spiritual Nutriment^ this is repre- fhadowed or reprefented by them 5 and thac
fented to us by the Ceremonies of Eating and mult be fomething, by which we do as truly
Drinking the external Elements ; for except derive this Vertue from him, as we do frofii
we thus receive our Bodily Food, let ic b« ourFood by Eating ^Drinking of ic t god this
268
Leftures upon the
Queft. XCVI-
we are told is dotfe by the lively exercifing
of our Faith upon Chrilt. This is the great
and only Inftrumtnt by which, we derive all
from Chrilt •, this is the hand that receives
him \ this is rhe Mouth that feeds upon him 5
this is the Stomach that digelis him. Now
Faith may be confidered, either as it is a
Grace of the Spirit,and therein it agiees with
all the other Graces mentioned in the Word
of God •, or as it is an Instrument made ufe
of by us, to apprehend Chrilt and his Bene-
fits, in which it is peculiarly diltinguifhed
from all other Graces in the Man ; in that
this alone, is the Medium through which it is
laid up in Chrift for us, derives to us, and
becomes efficacious for the ends ot ir. And
this will appear if we confider,
1. THAT all the diflingiuflnng Benefits that
are provided j or Gjd's Elcll^are laid up m thrift.
He is the gteat Storc-houie of all thefe, Col.
2. 3. and they were therefore Itored in him,
that they might be communicated by him, to
all thofe tor whom they weredefigned : and
the reafon is, not only becaufe he was rhe
purchafer of them, but alio becaufe he was
delegated by his Father, to be the difpenfer
of them, as he was the Conftirured Mediator.
And as he was the high Prielt ofourRedemp-
tion, to reconcile God to us, fo he was the
Prophet and King, to reconcile us to God, and
give us a title to his whole purchafe. And
lience he had the Office of a Mediator, be-
caufe he Itands between both, 1 Tim 2.5.
2. THAT thefe may allually enjoy ihefe Bene,
fits, there mu^i be an application of them made
to the Subjeth. It is true, in the Covenant
of Suretilhip, all thefe have a right to them
5n him, for therein God the Father made a
firm Promife of them for all fuch in whofe
behalf he became a Surety. But for all that
they abide under the Curie, and can make no
challenge of thefe, becaufe there is a New
Covenant opened to them, in which there is
a way difcovered by which alone they are to
be brought under the Promife. And this is
that which is done in xhzWork of Application,
which belongs to his Spirit to make- And
before this Application was made, Paul tells
them what they were, Eph.2.3. And were by
Nature the children of wrath, even as others*
3. THERE are the Means appointed, in and
with which this application is to be wade. This
application is made firltly in the Work of
Converfion or Effectual Calling, in order to
which thev have theGofpel afforded to them,
in which God treats with Sinners : And God
ufeth the fame mediate courfe in rhe carry-
ing on of thisWorkin Men. Hence Believers
bave that direction, 1 Pet. 2. 2. As new born
babes defire the fincere milk of the word, that ye
way grow thereby. And for this reafon the
Children ofGod are required to attend upon
thefe means, in order to their fpirirual profit,
after they have been united ro Chrift in Con-
verfion- Now this Sacrament is one of thofe
Media Inftitured for this end ;for that reafon
it is called our Communion with Chrift, 1 Cor.
10.16. Not that the Elements themfelves are
fo, but that they are the San 11 fie d Media <A
this Communion.
4. THAT as in the Covenant, there are the
offers cj thefe made by God to us, Jo he requires
oj us, that we receive them according to the terms
made in the Offer. Though it is he alone that
can make us vvilling,yet he treats us asVolun-
tary Agents, and thereupon he fers them be-
fore us, urgeth them upon us,& ufeth potent
Arguments in pleading with us to accept of
them : and hereby he intimates to us, that
we cannot apprehend the good of them, but
by our acceptance, and free compliance with
the offers, and that not only in Converfion,
but alio in our ProgreifiveSanclification. And
our non-acceptance will certainly put aji Ob-
itrucfion in the way. And this is the reafon
why we fometimes profit not by the Ordi-
nances,bur they leave us in fome regard worfe
than they find us. Now there are the terms
on which this offer )s made, and unto which
the Promife is reftrained, which is therefore
our Duty to comport withal, it we would not
mifs of the Benefit. For God applies him-
felf to us in his own way $ and where he in-
tends the Blefljng, he will work us to fuch a
Compliance.
5. THAT according to this Covenant, Faith
is the appointed Medium oj our receiving Chrift.
andhis Benefits. This therefore is given as
the reafon why theWord did not profit them,
in Heb. 4.2. And indeed there is nothing elfe
thar can be fuitableto thedefign of theNew-
Covenant ; which is to exalt the Glory of
rhe Grace ot God, in all the faving good that
is done for the Children of Men. It is hy
Faith that God opens the Hearts of hisPeople
to enterrain Chrilt into them, whereas Un-
belief will fhut the Heart againft him, and
keep him out :It is by Faith that theBeliever
fucks and draws out the Vertue from him, by
which he derives all that fupply from him,
which he Hands in need of : It is Faith that
receives the Promife, & enables him to place
an entire reliance upon him, which fatisfies
his longing Soul. And all that theSout wants
is in Chrrlt, and therefore he hath nothing
to do but tetch it from him : the whole Ver-
tue mult come from him,and we have nothing
to do here but to confent to the Offers of
Grace, and open our Hearts to it, and place
our reliance on him for it.
4. WE have the Efficacy of this Ordinance up-
on thofe who do worthily receive /r, viz. ;'/ be-
comes fetvicable to their Spiritual Nouriflwient,
and growth in Grace,
HERE obferve,
(1. ) THAT the whole deftgn of this Ordinance^
and its Operation is Spiritual. And this itands
in oppofition to that which is Corporal and
Carnal j and gives us to underltand, that if
the end and ufe be Spiritual, the reception of
/Vmuft be fo too ; and though it is true, that
there is a Corporeal part in the Sacrament,
for the Elements are fuch, and the Body and
Senfes are to be ufed in our receiving and
partaking
Queft. XCVL Jfembljs Catechifm. U$
partaking of the Sign,yet this is not the end him be glory both now and for ever. Atnett
of it, but only a Medium to obtaining of the And for this there are the means appointed
end by a right improvement of if, which is in the ufe whereof he is to wait upon Chriit
all Spiritual. And though we are to confi- for the Blefling, among which this or the Sj*
der, the natural Venue ot thefe Elements,to crament is one, which is by deriving of Ver-
fupply the bodily wants, and fupport our tue fromChrilt for the nourifhment& encreafe
natural Lives, yet we are not ro tarry there, of Grace in him.
but to apply them to our Souls by Faith, in BUT it may here be enquired, How doth the
viewing and affecting ourfelves with thefuit- right participation in tbisOidinance,hJp to new
jblenefs and fufficiency of Chriit, more fully rtjh and encreafe Grace in a Believer ? And
to anfwer all our Spiritual wants. Andtho' here we may confider thefe things *
in the confideration of this Ordinance as a I. THAT Cbnfl is the great Object offered to
Seal of the New Covenant, we are ro acl our us in this Ordinance to Live upon. He is the
Fa'nh on the whole Promife of that Covenant, thing fignifled, and we are called to look thro*
of which, i Tim. 4. 8. Yer, as a Sign, repre- the'Signs to him j and no farther to apply
fenting Chriit to us as the Bread of Life and ourfelves to them, than as that may be made
the Fountain of Living Waters, the whole ferviceable to lead us ro him. And as by the
Analogy cometh under a Spirirual confidera- Signs we are entertained with fuch things as
tion .• Hence the Apoftle calls Chriit the Spi- are appointed and adapted for our Bodily.
ritual Meat and Drink, 1 Cor. 10. 3, 4. And Livelihood, fo the end of that is to tell us,
this farther Confirms the necefliry of receiving that our Life is laid up in Chriit, and thac
it by Faith, for that only hath an Eye to dif-, we mult continually derive it from him t
cern Spirirual things. and no farrher than we make this Applicati-
(2 ) THEfubjetf of application for which it is on, do We receive them Sacramentally ■ And'
to be ufed is Grace. Now though Grace hath this is one reafon why he calls them hisBody
a diverfe Interpretation to be put upon ir, in and his Blood, becaufe they are purpofely to
rhe ufage of the Scriptures, yet in the fenfe reprefent them to us.
ol our Catechifm, it is in this place to be Un- 2. IN this Ordinance we have an offering dif-
derltood of the New Principle of Sancfifica- covery of the bitternrfs cfSin, for the m rtijy-
rton, which is planted in the Soul, by rhe ing of it in us. The mortification of fin, is
Spirit ofGod in Regeneration. And it fup- very ferviceable for rhe prefervation and en-
pofeth rhat this New-Principle is already creafe of Grace : thefe are two contrary Prin-'
wrought in the Man • for it is an Ordinance ciples in the Believer, as the one grows
of Communion with Chrilt,andfo it fuppofeth weaker, the other grows (tronger. So much
our Union with him, without which we can- of the activity and prevalency of fin as there
not have Communion with him. And every is in us, fo much is our Grace endangered, 8C
Grace of the Spirit is concerned in this, all fo weak it mult needs be. Hence mortifica-
of them being to be fupplied from him, on tion ot fin, is reckoned robe one part of
whom our Spiritual Life entirely depends. San£tificanon,and a Duty enjoyned on all the
And Faith irfelf is not here exempted, in that People ot God : and the root of this morti-
it alfo is a Grace, equally dependent with all ficarion is, a cordial hatred of ir, arifing from
the other •, and if our Faith do not fail,it mult the apprehe. fion of the evil and bitternefs o£
be by influences from Chriit, who alone can it, ot which there is a molt lively reprfen*
preferve ir, and help our Unbelief. tation in this S-icrament. Herein we fee
(l.) THE Efficacy of this Ordinance with re- what indignation God hath at fin, in that he
fpe$ to our Grace, is to nounfh it, and give it fpared not his own Son, when under theim-
growth. There are two things which the purarion of it : and how terrible a thing it is,'
Graces of God's Children in thisLifedo Itand in the Sufferings that our Lord underwent to
in need of, ^\z. Prefervation in Life & Vigour, expiate the Guilt of ir. So that Chrift's
and Encreafe. Grace is a Creature,and there- Crofs will help us to crucify our fin-
Fore dependent, and without fupply for the \, HERE is Chrift fet forth in bis fulnrfs of
Prefervation of it,would Languifh, Decay and fufficiency, for ourFaith to rely upon for the ftp.
Dy : And for this it depends on Chriit, who ply of ourGraces. The Elements here choferc
it its Life. And as well may the Body Live to reprefent him, are the things rhar are moft
without Food,asGrace without Influence from necelTary and ufeful for the Bodily Life, both
Kim. Giace alfo is little at firlt, and there- for its fupport and comfort : And they are
fore is compared to an Infant, which though Signs to certify us, that he is a founrain of
entire jn parrs,is yet imperfeft as to degrees •, Grace, and that he is a founrain opened, and
but it is appointed to grow to the Stature oj a we are invited to come to ir, and may by
Perfell Man in Chrift, for both which it is faith plentifully fetch in fupplies for our
under the care of Chriit, who hath fecured Souls, for the Itrengthning of all our Graces .-
them to every Believer in the Promife of the and what can be more encouraging than ro fee
New Covenant, J*&. 14. 19. Pfal.92. 15. Now, that there is a full treafury of all rhat which
it is the Duty of the Children of God, to en- we can Itand in need of^ and that it is in this
deavour : kfter thefe. Hence that Precept, FeaS of fat things fet before us : and we have
2-pet. 3. 18. But grow ingrace,and in the know- Chrift himfeif faying to us, Cant. ?• I- / am
leige tf our Lord and Saviour Jefus Chrift : to come into my garden, my fificr, myfpouje \ I
_ _ . _ O 0 0 0 • havt
870
-LLL
• '
XCVH.
have gathered my myrrh with my fp'ue, I have
eaten 'my bony-comb with my bony, i have drunk
tny wine with my milk : 'eat', 0 friends, drink,
yea, drink abundantly, 0 beloved.
4. HERE we have an open view oj his incom'
parable Live to us, to engage us in holinefs.
The Love of God to Sinners, is a proper Ob
ligation to bind us to Love and Serve him j
and we are affined, that this is the Teaching
of the Grace of God, Tit- 2. u, 12. And where
€in we have a better profpect of this Love of
Chrilt, than in this Ordinance ? Surely his
free and voluntary Offering himfelfto re-
venging J ult ice, to bear our Iniquities, and
fufR'r oar Punifhmenr, was unparralel'd ki,nd-
j;efs ; there is Emphajis in that, Ifa- 53. 5, &.
But he has mounded for our tranfgrrjjiins, he
was bruifed {or our iniquities •, the chfjiifement
cf our peace Was upon him, and with his Uripes
vie are healed. All we likejliecp have gone affray ;
ife have turned every one to his own way,and the
Lord hath laid on him the iniquity oj us all- And
this is fet out ac this Ordinance in lively
Colours, Gal. 3- 1. Before whofe eyes Jcfus
v^m v " —
—
J°nf a« E S T I 0 N XCVII.
MMp^TJAT is require i to the worthy re~
' W% ciiving of the Lords' -Supper,
venant, andfoiifcrvcstofrer.gthcnoiir FaW,
and reliance on him, for all the Grace that $r
need. That it is iucli a Seal we before cb
ferved, and the things which it Seals up to
us are theProm'ifejsof the Covenant ja'nd one
thing is, that he will give us Grace, and more
Grace j and by Faith we are i'o to receive ir,
for our eltablifhment in the confidence of this.*
and in this confidence we may come for, and
receive from him,all the good that we need ;
when we look upon it as a Seal, it will
itrengthen our Faith and Hope, whereby our
Grace muft needs grow Itronger and Itronger.
Us e. THIS may then ferve to reprove the
Ncglctt of this Ordinance, which too generally
Men are guilty of: and out of doubr, the
confideration of the nature, end, and ufe ofir,
will carry abundant conviclion ofthis fin and
tolly : And let it awaken all from this Neg-
ligence, who defire to enjoy abundant Com-
munion with Chrilt in this Lite.
di
- — — :.Je ii 1
_ .
.
xwfkv
3
A N S W E R.
m QoA^rF^iyi^ of them that would wor-
thily partake of the Lord's-Supper, that
tiiey- examine themfelves of their Know":
ledge to difeern the Lord's Body, of their
Faith to feed upon him, of their Repen-
ta'nce,Love and New Obediencejeaft com-
ii^ unworthily they Eat and Drink Judg-
iggnr to themfelves.
7 E have taken an Account of the Na-
( ture of the Lord's Supper. Under the
^efcripaon of which, nor only was the Sa-
cr.amental Ufefulnefs. of it laid down, viz.
Gfur. Spiritual Nourifhment ro growth in Grace ;
ttut alfo a. general Note offered of the QLuali-
jh^ftion of fuch as may groundedly expefr to
j£celve this Benefit by their Participation in
tjg.viz. Such as do worthily receive it ; which
isamarter the Apoftle Commorates upon,
l'Cor. 26, Scq. whereby he intimates that it is
a tiling of great moment for Coriltians to be
well acquainted withal, if they would not
rails the faving Good which is to be gotten by
it, and incur the greateuY Damage. The
Qjteftion before us hath a proper refpecf to
the qualification of all fuch as have a true
fpmtual Right to this Ordinance, and are
fuitabiy difpofed to come to it profitably.
Ana there are thefe two things in generalfuf-
Poftd in tjie Queftion 5
. J- THAT a bare partaking of the Elements,
ijnot Sufficient to entitle a ]\\an to the faving
Efficacy oj it. Men may enjoy the one, and
yet go without the other 5 and it is to be
feared that . a great many fo do. A roe ex
partaking in fhe Sign, is done by the exciting
of natural. Aclipns of Eating and Drinking,
H>:Iiich may he dpne as eafily by a Wicked asf.
Codly Man j and a Wicked Man mayira'a^,
as femblahle a (hew in the external manner as
the moft fincere Believer ^ here being nothing
in all this, but what a formal Hypocrite .rriiy
perform in all the parts. Bur as to participa-
tion in. the thing fignified^iich jseiTentia^p
the making of it a true Sacrament to a Man,.it
is Spiritual,and cannot be done withouiGrace,
both in being and in exercifejfor it is certain
that fuch as do not receive Chiift together
with the Elements, lofe the better part, and
fruftrate themfelves of the great End of the
2. THAT great Care is to be ufed $P«$Jv
rnecmfyr ftnefs of ML/ucb.t ascomejQ-lff
Lordls Tabic. , For were it. not fot this c$r
Duty of Serf-Examination were fuperfluous;.
But the ground and weight ofthis wilfl come
to be Difcourfed afterwards in our consider-
ing of the. Anfwer here.given. Here I orj&
in general ohferve, that^here are fuch Quali-
fications required, the want whereof renders
the Perfbn unfit for coining, to the Lord's Ta-
ble. The thing therefore which here^Jes^ be-
fore us is,cne great Duty of SeU-Examination,
in* order to our ^ht Partaking : And to make
way for a diitincMaying open ttys matter,, a
few Coniideratjonsmay be prernifed \
kWT&Mrf* $vtf& in rc/petl ofritiml
7
Queft. XCVII. Jfembl/s Catechifm. 871
- ~
Communion in it, is a barred Ordinance 5 and difcuflion ofiri thefe Exercifes : I fhall there"
that, not only in regard of tbofe who are /Iran- fore here only memion two general Rules
gersjrom the GnJ 'pel Covenant, but fuch aljo which ought ro be obferved in this Affair 5
as do fland externally related to it. This was (1.) THAT thofe who iniifcrirninatcly admit
formerly obferved, when we confidered the all Baptized Perfon s, for that reafon, without
Subjects of Baptifm $ wheie we confidered putting a difference y do mam fefily tranfgrefs the
the difference between a right in an Ordt- Go/pel Injlitution. That fome do fo, and com-
nance, and a right to it. Every viiible Chrif- pel Men to ir, is too notorious : Altho' it
tian hath aright in the External Privileges of mult be acknowledged that they do not ad-
the Gofpel Covenant; but he may noc there- mit Infants, but fuch as are Adult, yet ac
upon be admitted immediately to come to fuch an Age they are tocome,hovvever other-
this Table : and there needs no more at pre- wife qualified they be * whereas upon an eafy
fent to be laid to make this good, but that it Examen it will be found that many of thefe
is evident from the Word of God, that there are fcandaloufly Ignorant of the firit Princi-
are fuch things as may exclude a Perfon from pies of the Chriflian Religion ^ and others
this aclual Communion ; inafmuch as this Ex- have been Guilty of horrid Crimes, and lead
clufion is one of the Ordinances of Difcipline leud Lives, to the reproach of the Gofpel Pro-
jn the viiible Church And doubtlefs fuch feffion, and never profe/Ted or practifed Re-
things as may put a Man from it, do by a pa- pentance^ but go on in a Courfe of fuch Abo-
rity of Reafon defervedly keep him from it. minations : Now fuch as are known to be {'a,
2. THAT hence there are the Vilifications or upon proper enquiry are found fuch, ai
of for/ens to be enquiredinto -, for tbedifcovery Subjects of a Cenfure,8t fo not to be admitted.
of their fitnrjs for fuch a Participation : And (2 J THAT thfe who make other Terms of
this is a natural Confequence from the for- Communion than the Word of God prefribes,
mer •, for if all that belong to the vifible Vfurp upon Chrift s Authority, and unwarranta-
Church are not fir, then there mult be a Rule bly Impofe on Mens Confciences. There are too
whereby this fitnefs is to be difcerned * and many that fo do,lomeupon onePretencc,fome
this mult be found in the Perfons fo concern- on another j and whatfoever plaufible Pleas
ed •. how elfe fhall they be known ? And this they have for it,they will not excufe them,nor
can be nothing elfe but fomething to be in will Chrift thank them for prefaming them-
them, whereby they may be differenced from felves to be Wifer than he is. I fhall here on-
others that are not meet. ly obferve in general, that Men can only
3. HENCE it follows, That all Comers ought judge according to appearance ; and when
to pofs under an Examination in regard of theft we havq done all, there will be Tares mixt
Qualifications. This Is the proper way by wirh th£ Wheat ^ and all that are of Ifrael
which fuch a difcovery is to be made of them, will not be ifrael. And if none be admitted
Now tho' our Catechifm only fpeaks of Self- but fuch as are Knowing and Orthodox in
Examination •, yet becaufe we know that ac- Principles, make a Profeflion of Subjection to
cording to the Gofpel there is a double Exa- Chrift, and their Convcrfations are as be-
mination that is to bo made of fuch, we may cometh Chriltians, or if they have been Scan-
here make a glance at them both. dalous, teftify they Repentance and Refor-
1. THERE are thofe Qualifications that are mation ; there will be no blame upon the
requifite jor the Satisfaction of others, for their Churches of Chrilt who entertain them.
Admiffion to this Table. God of old appointed 2. THERE are thofe Qualifications which the
Doorkeepers to the Tabernacle, and they Perfon bimfelj mufl have in him -, and for that
were to Examine all Comers, and fhut reafon ought to Examine bimf elf, in order to bis
out fuch as by reafon of Ceremonial Unclean- right Partaking. And this is that which our
nefs were prohibited to come -, and the neg- Catechifm aims at,and gives Direction about ;
left of this was charged as a Sin upon them, And this is another manner of Examination
and God threatued them for that negleft, than the other j and can by no means be fu-
Ezek. 22. 26. Her priefisbave violated my law, perceded by the former. A Man may pafs
and have profaned mine holy things : they have under the feverelt Examen of the ftrifteft
put no difference between the holy and profane, Querifts, and obtain their moft enlarged Cha-
neitber have they fhewed difference between the rity and Approbation, and yet remain an
unclean and the clean. And doubtlefs there odiousHypocrite in the fight of God : if there-
was a Moral confideration in this, to be1 care- fore he trufts to that, he will deceive himfel£
fully obferved in Gofpel times ; and the Gof- and ly open to the PivineDifpleafure^ others
pel Minilters cannot without Guilt, neglect may help him in it, but he alone can make the
this, and fetopen this Ordinance to all that proper Application : And becaufe it is Heart-
will come whofoever they be $ provided they work, he mult get inward acquaintance with
have firft received Baptifm. But as to this that.
matter our Catechifm waves it, and I fhall WE may proceed then to take a particu-
not infift upon it •, only obferve, that tho' the lar Account of the matter as it lies before
Orthodox are agreed in the thing it felf, yet us. And here obferve that the Duty itfelfis
there are various thoughts among them about Self Examination -, and here three things will
the Qualifications themfelves, which it would come under our Confideration -, The Thing to
be too tedious a djgrefiion to enter upon the be examined •, The Manner of the Examination $
O 0 o 0 o 2 " and.
872
-r:-
■ . -
-■ " ...
LeBures upon the Queft. XCVII
and, The great importance cf the Duty. Every
whereof will call for feme thoughts.
i. THE thing it ft If that is to be Examine! :
i. e. Our worthinefs to partake an this Ordi-
nance. And doubtlefs the defign of ir is to
know whether we are worthy, and that if we
do, we [hall do it worthily .• and this is a
thing which every ferious and fenfible Com-
municant ought to life endeavours to be fals-
ified in. And that we ber.otmiitaken in this
matter, we are not to think that either Paul,
in i Cor. u. or the Compilers of the Cate-
chifm, who borrowed this word from him, did
by worthinefs at all intend a Perfonal Merit,
by which we may upon our own worth chal-
lenge a Title to this favour *, for when in a
Legal f -nfe we are molt fenfible of, and af-
fected with our own Unworthinefs, we are E-
v-an^elically moft Worthy ; and the word itfelf
properly fignifies, meet jor a thing : And a
Man is then faid to beWorthy in a right fenfe,
when he is fit, ready, prepared for the thing.
Nor inleed can any other Worthinefs be here
intended became in the Ordinance it felf,eve-
rv right Communicant renounceth hi? own
Worthinefs, and takes hold on the Worthi-
nefs of Chriit-,and placet h his whole hope and
expedition upon him. There can therefore
be regard had to.no other Merits but thofe of
Chriltjin them we are only to look for our ac-
ceptance.
AND here give me leave to obferve, That
that which is nextiy and chiefly aimed at in
ourCarechifm, is that Prepared r.efs we are
in, to receive the Sacrament profitably, to our
own Advantage and Edification : and in gene-
ral obferve, that as the Ordinance is in Its de-
IignSpiritual,fo mult our firnefs or worthinefs
be \ and that is the thing about which our felf
fearch mult be. It is true there are other
things about which we are to examine our
felves, that we have true Confolation in our
Participation ; But the thing under prcfent
Confideration is about our Preparation or rea-
dinefs to come, that we may not lofe the Be-
nefit- and this is according to that Direction
given us, i Cor. 1 1. 28. But let a man examine
him/elf. Which is nextiy aimed at by our Di-
vines.
BUT here a puzling Qneltion is {farted,
viz. Whether ij the I'erfon finds hiirfelf unwor-
thy,he ought not for all that to come ? And the
reafrn ot it is becaufe Chriltians are bound to
attend on all the Ordinances •, and it will be
a Sin in them to omit it. But this is to be
received with great caution. For though it
is a truth, that fuch Chriltians as are capable
of it, cannot voluntarily live without this
Ordinance, but with their own Sin, it being
the duty of all fuch to endeavour to be fie
for it, and accordingly regularly to feek it-,
and their very unfitnefs for it is their Sin : yet
this Confideration will not juftify their com-
ing rafhly. And their cafe may be circum-
ltanccd fo as not only will they Sin in coming,
but their Sin would be aggravated by it. And
though it is not fufficient to fright a ferious
■■4
Soul from this Table, that he labours under
fome darknefs and doubts, but rather humbly
to come and wait upon Chrilt to clear up his
doubts, and remove his fears. Neverthelefs,
a Perlon may lye under the guilt of fuch Sins,
which no other knows of, or can accufe him
for, that as long as the Guilt abides, and his
Peace is not made with God, U would be
daring preemption in him thus to come, and
it would be to add Tranfgrellion to Sin, and
profane the holy Ordinance. Jn theMoiaical
Pedagogy, if a Man knew himielf unclean, he
might not dare to come to the Paflbver, till
he had attended the Law for his cleanfing.
And it was a Precept given by our Saviour,
which had a regard to Gofpel rimes, Mat. 5.
23, 24. Therefore if thou bring thy gift to the
altar, and there remembrcji that thy brother hath
ought againfi thee j Leave there thy gijt before
the altar, and go thy way, firtf be reconciled to
thy brother, and then come and offer thy gijt*
And when the Apoftle faith, 1 Cor. 11. 28.
But let a man examine him/elf and Jo let him
eat of that bread, and drink of that cup ; it can-
not intend, let him however he finds himftlf
upon his Examination 5 for what nfe would
there then be of it ? But the meaning mult be
according as he finds himfelf, and there be no
j aft let or impediment. So that, as fometimes
Men are Providentially debarred, and it is no
fault if they come not, when by Sicknefs, or
any other juft avocation they are taken off}
fo when their own falls throws moral bars
in their way -, they ought not to leap over
them, but feek orderly to get them out of
the way. And doubtlefs this is one improve-
ment which they are to make of their Self-
Examination, if they would not trifle in it. (
And it is not fufficient for Men to abltain.
which they cannot do without Sin, as if that
were fufficient to expiate their Guilr.
BUT we may noiv proceed to confider what
is that Worthinefs or pjeparedneis, which
they are to Examine themfelves about. Tho*
this will be more particularly confideied under
the next Head -, yet fomething may be here
remarked in general. We before obferved that
a Man is then worthy when he is fitted and
prepared to meet with Chrilt at his Table,
and to partake in the great Benefits of his
Death, which are there difpenfed to the
Worthy Communicants. And here we are
to obferve, that there is a double fitnefs which
is requifite,8c therefore both are to be brought
under this Inquiry, viz. Habitual & Actual.
Each whereof may be considered.
(1.) THERE is an Habitual fitnefs which is
beflovoed on Pcrfons when they are put into a
flate of Grace by a thorough or foundConverfwn,
Of fuch it is therefore frequently faid, that
they are worthy, Rev. 3. 4. and elfewhere-
And the reafon is, becaufe the worthinefs of
Chrilt is made their's by Imputation, and by
a new Principle of Grace infufed into them,
they are made capable of receiving him and
his Benefits \ and this no Man while in bis.
natural ttate hath any right to, or prefent
capacity
-w^neMVai
<^ueiVv'XC-Vl'L Aflcmbljs Catccbifm. 873
capacity of. And the ground of this is en- fpe£ts in which this may be, the principal
ddnt from ths Nature and Dehgn of this whereof may be afterword's considered. And
Ordinance j of wh:ci: we have formerly con- that he ought to do this every time he is to
fidered. ThisSacrc:r.ent,is not only a Sign, hue approach to the Ordinance, needs no greater
alfo a Seal of the .Covenant between God and conviction than his own experience, which
us : it is alfo an Instrument for the conveyance cannot but fell him that his good frames do
of all that good to us, which is laid up in frequently go off, and indiipofitions do in-
the Promife of this Covenant. Now this feniibly Ileal upon him $ which, if he do noc
neceiTarily prefuppofeth that the Covenant is carefully and ttriclly obferve, will render hirri
firlt indented, for it mult firlt be, before it unfit $ and be ought to be afraid of the de-
can be ratified. Now whatfoever Claim Men ceitfulnefs of Sin. Now the proper defign of
may have to this Ordinance as to Men, by this inquiry, is not todrive him from coming,
ver'tue of an open Profeffion, it is certain that in cafe he finds himfelf unready, but ro
the Promife is fetlei upon them,only on their quicken him to take the Opportunity to gee
cordial doling in with the terms on which it ready, vto call in his wandring affection, to
is exhibited to them. And this is only upon itir up his drowfy paces, to get all things into
their Converfion, in which thefe terms are a right order •, that lb he may not run rafhly
wrought in them j who before were under on fuch a Duty.
the threatning which is denounced againit all 2. WE are now to fafs over to cohfider the
who are without them. No Man can exert Manner of this Examination-, or how we are
a vital att, till he is alive* and before Con- to Examine our felves, and what are the
verfion we are told how it is with us, Eph. Things about which this Duty is to be em-
2. 1. Dead in trrfpaffes and fins. And this ployed: And this may be generally gathered
quickning is wrought ill Converfion ; by put- from the former. For, if it be our worthinefs
ting into him the new Principles of Spiritual wh'ch is to be inquired after, then tbofe
Life, which before he had nor. And- when things are to be fought for, which will ferve
this'Grace is once conferred upon him, he is to give Evidence thereunto. And for 01
now a Subject habitually prepared to receive more ordeily proceedure here, we may firlt
the Benefits of Chrili : -, and they belong to confiderthe Nature of this Examination, and
him according to the Promife. This there- then the Things themfelves about which ic
fore mult neceflarily be inquired after by fuch is to be employed in the fearcli after them.
as would worthily partake. 1. AS to the Nature oj this Examination, ii
(2.) THERE isAttmlfunefsor worthinefs to few Words may fuffice. And here rwoThing*
be con/tiered here. This always prefumes the may be confidered, viz. the Duty it Jelj, and
former, and fo till we are well fatisfied in the Sub jeff of it.
thar, we in vain inquire after this, any fur- (\.) THE Duty it f elf is to Examine. The
ther than by this we may gather fome com> word ufed, 1 cor. n. 28. e:K(/Wa>. properly1
forcible evidence of that : for it is not to be fighifies to make Trial of a thing, to find ouc
denied, that by the Effects we may afgue to what U i deed is, that we may come to at
the Ciufe, provided they be fuch as cannot certain knowledge of ir, and not be miftaken
otherwife be produced. Nvv to this Actual abwur it : h is a metaphorical word*
worthinefs or fitnefs, iris requifite 1 hat thefe bm rowed from Goldfmirbs, who lead they
Graces of the Spirit which are put into us, fh uld be impoft d on, and have Counterfeit'
have their difpofirions raifed, and he in a Metal put upon them inffead of that which
ready polture to give a i'uitabie Entertainment is g$ une, and for rharencj they bring it to
to Ghriit who is fet before us in this Ordi- the teft j and have their Rules by which they,
nance. And it is certain, thata Man may be can ditti^guifh one from another. So that
Habitually prepared, and yet Actually unpre this contains fn it, not only .an Examination
pared, and be very unfit for prefe.it Commu- whether inch things be, but a Trial of thetfy
nion in it, and fo lofe the benefit of it. And whether they be rightor no. And the reafon
the reaf)n of this is, becaufe of the remaining is, becaufe not only there are fuch things 33
Corruption which in this Life abides in the glitter, but are not Gold ; that makes ton ap-
belt of God's People, which puts a woful pearance as if they were righr, but upon a
impediment to their, receiving of Spiritual more thorough inquiry will be found wrongs
good by any Ordinance * and as long as this And the more importance ir is of, that we
indifpofition continues, it fuppreffeth the be not miltaken, the more need to be curious
activity of their Graces. It is therefore the and critical •, as alfo in regard of the deceit-
duty of every Communicant, in order to his fulnefs of our own Hearrs, which, by reafon
coming to the Sacrament, not only to inquire of carnal Concupifcence in us, will put a
Into his (late, but alfo his prefent frame* cheat upon us if poflible, fer- 17 9.
that he may be able to fay as the Pfalmilt, (2.) THE Sub jc ft of it,i$ cur onnfc Ives. The
Pfal. '57. 7- My heart is fixed, 0 God, my heart matter about which it is to be imployed, ard
is fixed -, I wil ftng and give praife. And he not other Mens concerns, but our own J Ouc
ought to be the more needful to himfelf in bufinefs in rhis regard is nor abroad but at
this, becaufe, if he. hath any acquaintance at home. We are in it to fit in Judgment upon,
home, he cannot but know how apt he is to our felves 3 it is our own ftare & frame thac
ie out of frame. And there are many r«- ia to be brought to the Trial 5 and in -this
affair
.. • — .
874
affair our ownConfciences are to beWitneffes,
Jurors, and Judges: and it cannot be left to
any one to do it in our behalf. We may
make a fair (hew to the World, but they may
be deceived in us 5 but our own Hearts are
confcious, or may be acquainted with the
truth of things, if we do not fhut our eyes
againft the light •, but are willing to bring
ourfelves to the lighrof tliofe Rules which are
given us in the Word of Gcd for our help in
this matter. And becaufe it is our felves, we
have the more need to take great care that
we may judge righteous Judgment i becaufe
of thofe prejudices which are apt to arife in
us, and good opinions that we are too apt to
entertain concerning our felves •, and the ad-
vantage which Saran the Adverfary of our
Souls takes from hence to perfwade us to
draw falfe Conclufions : for which reafon we
Ti.id need not only to entertain an holy fear
& fd jealoufy of our felves^ to make us the
ire critical in our Examination, but alfo,
! iring ro trult our felves, earneftly to call
e help, and beg of God that he would
us in,our Search,and give us a rightjudg-
rr.ent and determination : As Jy"a/. !?9.2 3>24-
Use. AND from what hath been hitherto
faid on this Cafe, we may learn, that it is not
a mutter of light moment, whether in our out-
ward partaking at this Ordinance we have Com-
munion with Chrift or no. For were it fo, it
would not be fo urged upon us to bring our
felves u nder fo Uriel an Examination. It may
therefore put us upon it to be more earneft in
this matter ; the neglecl whereof is none of
the leaft of the reafons, why we go to and
Come from this Ordinance, and get no more
true profit by it.
LeBures upon the Queft. XCVII
9 *
SERMON eCXXXlX.
E have taken a general Account of the
Nature of the Examination, and may
proceed to confider,
2. THE Things about which we are thus to
call ourfelves to an Account. And we muft
here remember, that the enquiry is to be,
both as to the being of thefe in us, and the
teadinefs of them for Exercife. And tho' this
Examination is of conftant Ufe, and we are to
be at it every Day, and we can perform no
foiemn Duty of Worfhip without it as we
ought •, yet it is of more fpecial Ufe in order
to our coming to the Lord's Table, it being
a Royal Feaft which we are now to be enter-
tained at, where we hope to have intimate
Communion with our Lord and Saviour, and
therefore ought to get our felves ready to
meet with him in the moft comely manner,
that fo we may fit under his fhadow with
delight, &c. And here, left any ferious and
fenfible Soul fhould be difcouraged, let me
ptemife, that we mult expect in a thoro' Self-
fearch, to find enough to humble us, by rea-
fon of fo much Corruption that we (hall dif
cern to be ftirring in us, and fo much Infirmi-
ty attending on all our Graces : Our firft Care
then is to enquire after the Truth and Since-
rity of thefe things, and then in what degree
of Activity they are. And now we may pro-
ceed to a brief Confideration of the particu-
lars :
r. THE firft thing to be examined, is, Our
' Knowledge to difcern the Lord's Body. The A-
poftle intimates, that without this we cannot
partake worthily, 1 Cor. n. 29. Such is the
neceflity of Knowledge in all adls of Religion,
that without it the mind of Man cannot be
good. God in all the Communion that he
holds with Man, treats him as a reafonable
Creature, and applies to his rational Powers %
and whatfoever true Good the Man gets by
any Ordinance, it muft pafs thro' his Under-
ftanding, to his Will and Affections. God
therefore mentions that as a lingular Blelfing,
Jer. 3. 15. And I will give you pajiours accord-
ing to mine heart ', which (kail jeed you with
knowledge and under flanging. Now the Know-
ledge that is here required is a Skill and Ani-
lity to difcern the Lord? s Body in the Ord:*
nance, without which he can get no Good by
it $ for tho* God's Blelfing on ir,can only ren-
der it Efficacious for the End of it, yet it doih
not workasanaturaiInftrumenr,butmoraily,as
on a Caufe by Gounfel : And let us here peculi-
arly obferve, that the Sacrament is Symbolical ;
there are in it Carnal Signs,butthat which is
aimedat in them isfomethingthat isSpiritualj
& except we difcern that which is Spiritual,
thro' that which is Carnal,we altogether mifs
of the End of it,and lofe the only true Benefit
that is to be gotten by it. By the Body of the
Lord is here intended Chrift himfelf, who is
exhibited under the fhadow of thefe Signs *
and we are to receive him with them by Faith,
elfe we are not Profited by them : Now that
we may fo do, it is of abfolute Neceffity
that we have this Knowledge fo to difcern
him. And there is a twofold Knowledge here
required, a Literal, and a Spiritual ; and tho'
the former of thefe is not fufficient without
the latter ; yet without fome good meafures
of this, the other cannot be.
(1.) THERE is a Literal Knowledge-, by which
we are to be acquainted with thefeTruths Dofiri-
nally, in which the great Myftery of Man's Sal-
vation by Chrift is revealed to us in the Word of
God. I do not here difpute to what meafures
of this Knowledge God may pleate toCommu-
nicate his Grace j but it is certain, that there
muft be fuch a meafure of it,as may apprehend
Chrift to be a fuitable and fufficient Object for
us to rely upon for Salvation ; and we are
fure that there is an Ignorance of thefe things
that is deftrudtive to them who labour of it,
Hof. 4. 6. My people are deftroyed fcr lack of
knowledge. And the more diftinct this Know-
ledge is,the more helpful it will be to a Chrif-
tian in his work, when it is fanctified by the
Spirit of God. Now the things which do more
peculiarly belong to this Knowledge are, an
Understanding of the Covenant to which this
Sacramenc
CV1J. AJJemklJs Ctfechifm. 8
Skrameat is a Seal, what are the Promifes, reaXon" David prays for ir, Vfal 1 19. 18. And
and what are the Conditions, on which thefe this is, /he knowledge on winch M purs
Protmies are ratified
or" tii e Cov.
apply theS;
wnat is the mjfery befallen us by Sin, and except .we' have i'uch a fight and dTfcpVery of
how our recovery from that mifery is made Ch'riir, we cannot entertain him worthily.
way tor by Chrilt, that fo we may feel pur 2. THE next Enquiry is to be made about
need or him, and look upon. him as. an ObjeSl our Taiih to feed upon Cbri/K This alfo is a.
every way fuTtable for us to apply our felves Grace indifpenfibly requifirefor our worthy
to tor Salvation -r what are the. Terms on partaking: We mult therefore have it in the
which he is offered to us, and we invited to Habit, elfe we cannot Exercife it h and we
accept him, under a promife of faving us if mult have it in areadinefs, that we may E^
we fo do, that fo we may know whether we ercife it at the Ordinance, elfe we cannot re-
have an Intereft in his Purchafe ; and parti- ccive th,e Elements Sacramentally h and the
cularly the Nature of the Sacrament : what reafonofthis is expreft in theUfe that is to
are the Signs which are ufed in ir, and what be made of it, viz that we may feed upon
is ognified by them ^ what is the union be- him. It is not enough for us to feed upon the
tvveen thefe, and after what manner they be- outward £lements,ior the FJefh proflteth not 5
come Sacramentally beneficial to us. And but we mult feed upon Chrift, who is there
tho' it is not to be expected that every good fet before us as the Bread of Life. Now in
Chriliian (houid be able critically todifcourfe order to our fo feeding on him, it isrequifite
of all the Cafes that miy be move! on thefe that we have thofe Organs which are accom-
Points ^ yet a neglect of being able with modated for our fo doing. Now as this Food
judgment, 10 put the difference between thefe is Spiritual, fo mult the Organs be by which
things, mult needs obftruct his edification by we apply it to the Ufe and End of it ; and
the Ordinance : nor jndeed can he without this cannot be done by thofe that are Corpo-
this, exert that Faith which is neceffary to a real. Our Graces ftand in need of being nou-
light participation 4 for how can a Man Be- rifhed, both to keep them alive, and to add
liev'e Ui.iefs he knows what he believes? for growth and encreafeto them : This Nourifh-
though Faith receives the Divine Teitimony, ment is laid up in Chriif, and is fet before us
yet it mult know what that Teftimony is, el ft and offered to us at this Table •, and that we
he cannot receive it with affent ; and then may derive this Good from them to our Souls,
much lefs can he place his recumbency on it, we muft fuck& draw the Venue from them*)
which is alfoeffential to true Faith. So that they mult be as it were incorporated in us :
where this grofs Ignorance is found, it puts a Now the great Inftrument by which this is to
neceffary bar to Communion, and for that be done, is Faith, by which alone we can re*
realon neither Infants nor Naturals, nor Per- ceive Chrift, arji live upon him; fo that the
ions tfcat can give no competent account of want of this, and that alfb in actual txercife^
their knowledge of thefe things, aie to be will inevit ibly prevent our deriving of this
2|drpitted. great Benefit from him, and leave our Souls
(2.) THERE is a Spiritual KnwUdge or withering and Itatving.' Unbelief puts Chrift
kerning that is here requeue. A d_wtthout away •, ir 11 u'S the mouth of the Soul againtt
and flops the enrercourfe betWeerrChrrft
Souls, by which only we can thrive
Liquifitioi. Others may. be Judges of the NOW in our enquiry after this Faith, we"
former, but this is more.fecret between God mult fee that it is not meerly an Hiftoricaj*
ancVhis.own Soul. And this may be wanting but a true and living Faith 5 and accord -nAf.
where there are the greareft meafures of dif- eximine ourfclves about the properChaiacter^
Ciuii ^.knowledge, which may be gained by of it. And here we muff try,
t^ improvement of the natural Faculty, and (j.) WHETHER we have been effectually per*
isj>ut a common Gift of the.Spitit. We read funded to receive the Teflimnny oj God concern-
ofi'S.pi ritual difcerning, to which the natu- ing him ; That there is Salvation in no other
lao is a Itranger, Let him be of never fo but him \ and that he is able to fave us to the:
trating underitanding in other refpefts. titter molt h that all they are B'effed that put
^AjS^^'Xhere is a great difference te- their trult in him -that he'hathliHiy farisfted
t.ween the bare knowing of the Truth, and the demandsof Ju i.ice for the Sins of his P.eo-
knowing U Jfr.it Js in Jtfus, By this know- pie, and purchafed the Eternal Inheritance
ledge we difcern the inamorating Excellency, for them ; that all fuch as have him,haveLi£e#
Beajuy isd Glory which there is in Divine and that the fulnefs of the God-head dwells
truths, which creates an high value for theta in him $ and whatfoever is needful to make
in the Soul. The Church therefore fays of us Bleffed here and hereafter, is treafuredflft
her Spittle, Cant. >. ult. He is altogether him : For, except we have this Faith we tail
Icvdy. And for this there mult be a gracious never go to him for Life, inafmuch as this is
aUutnloiuian, to open the «yes of the mind, the Very Reafon and Motive of our fo coming
which. aie in t&e^feivcs fcliftd ; Afld for this to him : And this Faith is ever built upon
th#
I.I - — — ' ' '
"-876" Le&ures upon the Queft. XCVII.
the Teltimony which the Father hath given we fhould Examine our felves about our Re"
of his Son 5 tho' it is farther confirmed upon pentance, not only in order to our firftcom-
. the expetience of his having been fo to us : ing ro this Ordinance, but to renew it every
And this is wrought by the irrefiltible energy time we thus approach to Chrilt. For,
of the Spirit of God, who hath perfwaded 1. IP ever we have Repented of any Sin^ we
us thus to believe ; for it is his Gift. have received theGrace of Repentance Jrom which
2. WHETHER we have been perfwaded by the Alls of Repentance do proceed. And this is
■ this Teilitnony to adventure our felves uponhim, a gift of God : Hence that in Acts 11.18. Then
and place our Affiance in him. And this ever* hath God alfo to the Gentiles granted repentance
mote follows upon the roimer, if it be right unto life. And it is necellary in order to ob-
and genuine -, and it is a vain thing for any taining Forgiventfs, Acts 2. 38. Repent and
to plead that, if it hath not produced this ef- be baptized jor the Remiffion of 5ms. So that
fed in them. And herein properly confifts the if we would be fatisfied about the reality of
trueBlelTednefs of Believers : For we are told, ir, we muit follow it to this root, elfe we
Pfjl. 2. 12. BleQulare ail they that put their may be impofed on. For,
,trufiinbim. And if we have thus believed 2. EVERT Repentance that Men may plead
in him, we have utterly renounced all our for, is not this Saving Repentance* or carries in
reliance upon every other Object in which it the witnefs of our true Converfion. There
we before had placed our Confidence -, for is a Legal as well as an Evangelical Repen-
they who rrult in Chri(r,do truft in him alone, tance j and too many miltake one fbt the
.and join no othet with him, Pfal. 62. 5,6. We other. We read 0$' Judas that he Repented,
have abjured our own Righteoufnefs, as in- and yet it profited him nor ; but precipitaied
fufficient to itand for our Jultification before him into his own Defttuclion. Saul alio Re-
God, and count it as filthy rags, If at. 64. 6. pented, but he Itiil remained in the gall of
And feek it in him alone, Pfal. 3. 9. We dare bitternefs. We had need therefore to enquire
to do nothing in our own ttrength, but rely not only whether we have Repented, but
on him only for all that influence from him, whether it hath been after a Godly fort,
whereby we tr)3y ferve God acceptably ; and 3. WE have often the continued calls to re-
rely on his Merits, and not our own worthi- new our Repentance after our frji Converfton.
nefs for acceptance with God, Epb. 1. 6. And For, tho' a true Penitent fhall never fall out
we have taken him in the offer and promife from Grace, yet he dothofren wound his own
of the Gofpel, and refolvedly adventured our Peace, and grieve the holy Spirit : and it is
felves upon him, wirh full purpofe to go no by Repentance that he is to be renewed ;
whether elfe, bur if we perifh, to perifh here, all Sin is to be Repented of •. and in this way
3. WHETHER we have taken him in all his we are to recover the tefti monies of God's Fa-
Mediatorial Offices, and for all tbfe purpofs vour and Love to us. And befides the Sins of
vohicb are defigned in them. Thefe Offices were ordinary incurfion, which attend the bell
conferred upon him, thus to render him a Actions that we do, there are thofe of a deep-
compleat Saviour •, nor could we obtain Sal- er die, which call us to a more foaking Re-
lation without them all. And if we pretend pentance 3 and till the Peace be made, we
to receive him in one of them, and not all, it cannot expect that true and comfortable Fel*
is but a pretence, and our Faith is hypocrify iowfhip with Chrift at his Table, which is to
and prefumption : And many who would have be expeaed and defired by us.
him to fave them from Wrath and Hell by 4. THE Sacrament is a heal of the Covenant :
his Priefthood 2c Satisfaction made to Jultice, And one rreat End of it is,toSeal up to us the
do yet follow the direction of their own Un- Good held forth in the Promife .- And this is
derltandings, and will not yield Obedience to to confirm and eftablifh our Faith, by which
his Commands, and be under his Government, we may fuck out the fweetnefs of it, and de-
but beat their own difpofe: But if we have rive more Life and Vigour from ir. Now
truly believed in him, we have wholly re- there are Covenant Promifes which a.re thus
figned our felves up to him to be our W'ifdom, fetled 5 and confequently they are connected
&c. 1 Cor. r. 30. with the Precept, which dire&s us the way
3. ANOTHER thing about which our Self- wherein we are to partake in this Good. And
Examination is to be employed, is, cur Rcpen- one of thefe Benefits which we are to wait fop
tance. Repentance is another of the Graces in this Ordinance, is the Sealing up to us the
of the Spirit, and always infeparable from Pardon of our Sins -, and in order ro our ob-
true Faith, and is therefore to be enquired taining this Pardon, God requires of us Re-
after, in order to our being able to prove our pentance, as hath formerly been accounted
Faith to be unfeigned \ for an Impenitent Be- for, under the Doctrine of Repentance. Now
liever, is a manifeft inconfiftency ; and let there are two things that we are carefully t«
Men make never fo fair a Profeflion of their enquire after, in this part of our Self Exami-
trufting in Chrift", and reliance upon Chrift, nation;
and confident expectation of Salvation from 1. WHETHER we did ever truly Repent of
him ; yet if they remain Impenitent they de- Sin •, or, Whether we are in aflatt of Repen-
ceive themfelYes .-, for he hath faid, Luke tance. And the rather ought we to be accu-
13. 3- But except ye repent ye fhall all likewife rate in this matter, becaufe thereare not a
psrifl). Now there is a peculiar Reafon why few that deceive themfeives on this account -,
and
I'll -^ ^— ^— — — ■ ' I I— ■ ■ ' I ■■— I I ..— I —^ —*'■" ■ '
Queft XCVII- JflMbfy's Catechifn. Bft
•
and the way for our right coming at this, is l^ath it's corrupt Lulls,, and thefe will al"
to bring our (elves to theTeft of thole Cha- ways endeavour to lead them into Captivity.
racteriltical Notes which were formerly given But where the Grace of Repentance is, it
of this Grace: And for our help in this, I will withltand it and war againft it : See,
ihail briefly recite fome of the Principal ^ and Gal. 5 i7- For the flcfb lufietb againft ihefpirit,
let us put them to our own hearts, and ask andtbefpiritagainlltbeflefi. This will put
our felves •, them upon the great work of Mortification :
(i.; HdVE we been truly forrowful, for our Hence that advice, Col. 3. J. Mortify there*
Sin, and lajnented our felves for it before God ? jore your members which are upon earth. And
There is a Worldly and there is a Godly Sor- they will be ever bringing their Lull to the
row h the one works to Death, the other to CrofsofChrift. But this -brings to the fecond
Life ^ 2C0r.~j.1o. We may truly fay, that enquiry, viz.
we have been forry, and walked in fackcloth, 2. WHETHER we have Repented of thofe
fo did Ahab : But whence is our Grief, is it Sins that have overtaken m fince our frft.Con-
only becaufe we are terrified with Wrath i Or perfipfl? It is awfully evident that Godly
is it becaufe we have finned againft God, and Men do fometimes fall ino the mire and de-
fallen fhorc of his Glory by it ? Do we mourn file themfeives : How many inltances for this
becaufe we have difhonoured God, and hurt have we on record in holy Writ ? and thefe
our own Souls ? Is it fcecaufe we find Sin to are fometimes more grofs, ai.d grieve the lio-
be an evil and bitter thing ? And is it not on- ly Spirit, and are fcandalous to the holy Pro-
ly for our Actual Sins, but the Sin of ourNa- feflion which they make: It is therefore faid,
tures ? Is the Body of Death burdenfrme, arid 2 Sam. 1 1. ult. But the thing that David bad
makes us cry, Rom. 7.24. Q wretched mm that done difpleafed the Lord. And, Rom. 2- 24.
J am, who [ha// deliver me from the b <dy of this Now When it is fo, God expects that a pecu;
death ? And do we thus confefs and bewail it liar and fpecial Repentance be exercifed about
before God, as it is againft him? So did he, fuch Sins, if ever we would receive the fa-
Pfal. 71.4. Again]} thee, thee on/y have I fin- vourable fmiles of his Countenance upon us.
tied, and d*ne this evil in thy fght. There mutt be a new Pardon fought, if ever
(2.) HAVE we truly loathed Sin, and our we would enjoy that familiarCommunion with
/elves for it > Hatred of Sin as Sin, is the him, and fit under his ihadow with delight:
root of true Repentance -, and this proceeds For, tho" every Penitent Believer is in a Par»
not meerly from amoral Principle in us, doned State, and there is now no more Con-
which makes many a Man to entertain a de- demnatiori abides for him ; yet thefe is i
teltation of thefe and thofe Sins 5 but from a Guilt contracted by that Sin, and there mult
gracious Principle, which hates Sin from a a new act of Forgivenefspafs upon him, in or-
lefentment of the Vilenefs of it, as it is Sin ^ der to his recovering of Peace withC6afcience 3
and confequently it extends to all Sin, Pfal. and the way to obtain this mult be by renew-
11?. 104. I hate every falfe wiy. And that ed Repentance,and till that be put in practice,
not becaufe it hurts us in it's confeqaent, but he may well expeel to be under intolerable
in that it is in it felf the greateft Evjil. And remorces-, but in this way he may hope to
this is ever accompanied with a Self loathing find his broken Bone healed, and a Pardon
on the account of it. VI hen Job once comes applied to him : Thus we rind it was with
to that fenfe, Job 40. 4. J am vile ^ he foon David, after his great Tranfgremori, Pfal. 7,2.
proceeds to that, Chap. 42. 6. I abhor my felf 3, 4, %. Here then we are to examine our
The very (tain 3nd pollution of it, makes us felves ♦,
odious to our felves. 1. BY fearcbing for Sin -, to fee whether tbers
-(3 ) HAVE w: turned from all Sin to God ? have been no fuch a Breach made bet ween God iff
Thefe are the Terms of true Repentance : us. And for this we are to refkcl, and call
Confeffion is not fufficient without forfaking, over our thoughts, 0 ir words and our actions,
Frov. 28. 13. That Man hath never repented and bringthem to the Word of God, and try
of his Sin, who hath not abjured it j nor hath them thereby : We mult know our Sins iri of-
he truly renounced it, unlefs he hath return- der toour Repenting $$nd this inqu'ificivenefs
ed to God ; and that on indeliberate Choice : is a fin of a Penitent difpofition 5 this is the
Hence that, Pfal. 1 1 9. 59. { thought on my thinkirv^on our ways,which is the way to ttlrn
waysy and turned my feet unto thy tellimonies. from Sin by Repentance^ and they that
He that leaves one Sin, and takes up with will not do this, are far from the other. And
another, hath not repented, but only traver- here not only the more grofs Scandals are to
fethhiswavs; and therefore together with be fought for, but our vain Carriages, out
hating of his Sin, he loves the ways of God, paffionate ungoverned Behaviours, and heg~
and...delights himfelf in the Command \ and le£t of Duty, are to be thought of.
he who once tho't the Command grievous, 2. BY affecting our felves with the proper Ag-
now counts it to be Holy, Jult and Good. gravations of 'fuch Sins. We are not to feelc
f4.) DO we maintain a continual Warfare a- covers for them, but to look to the bottom of
gainfl the remaining Sin in us ? It is God's them, and to charge our felves with the Cir-
holy Pleafure that his own Children (hall be cumflances, which may make them the more
Wolefted with the relicks of Concupifcence ; vile and bitter to us ; tho' we Confers out
they carry about with them the old man which Sins, yet if we feek extenuations, end v
p p p p p wl
878
Le&ures upon the Queft. XCVlJ*
which may make us the more eafy in our re-
fentments of them 5 this is from a root of
Impenitence : David tells us he did not hide
his, Pfal. 32. ?. We cannot give to God his
due Glory by our Repentance, unlefs we put
it's own colours upon the Sin which we re-
cognize: How doth the Prophet expref,this?
Dan. 9. 5 We have finned and committed, ini-
quity, and have done wickedly, and have rebel-
led even by departing from thy precept s, and
from thy judgments.
3. BY an bumble and hearty bemoaning our
/elves before God for that very Sin. As we
are to feek a Pardon for fit in particular, fo
to bewail our felves diltsnetly on the account
of it -, and feek of God his Grace to fubdue
that Lu i in us,that it may no m ire have fuch
power over us-, but that we may be made
more watchful againlt ir, and be helped with
more power over if, that it may not fo eafily
draw us away after it * and crying our to God
as fuch who are diftrels'd wirh the fenfe of ir,
for his healing of us, as the Pfalmilt, Pfal.
41,4. If aid, Lord be merciful unto me ', heal
my foul, for I have finned againfl thee.
4. Bl getting into a penitent frame; in or-
der to our coming to his Table. The fenfe of
fuch Sins ought not to drive us from him •, for,
if ever we^find help and relief,it mult be from
him : But if under a deep fenfe of our folly,
and grieving for our Sin, we come before him,
acknowledging our Guilt and Unworthinefs,
and place our whole hope in his Mercy ;
we have now a Promife in the Covenant of
Grace, thar fuch as fo do fhall experience his
Pity, and bowels of Compallion extended to
them 5 and entertain them as the Father did
his Prodigal returning Son 5 and give all the
tokens of his Reconciled nefs to them. Our
bufinefs therefore is to examine our felves a-
bout this -, and if we find it to be fo with us
thro' his Grace, he will take us from the
ground, and bellow on us his endeared Em-
braces.
S.E R M O N GCXL.
4, A KOTHER thing that we are to Examine
j£\. cur felves about in order to our worthy
partaking, is our hove. It is certain that this
Sacrament cannot be rightly attended with-
out Love in exercife; for which there mult
be a root of it in the Soul. The Ordinance
is called a Communis, 1 Cor. 10. 16. And there
can be no comfortable Communion without it
be animated with Love between the Commu-
nicants. This Ordinance is called a Fealt,and
Fealts are made for friendfhip 5 which fup.
pofeth Love, and that without diilimulation.
It mutt therefore be needful that we call our
felves to an account about our Love ; whether
we have it in us, and in what polture it is to
exert it felf. In a Word, it is to be a Com-
memoration of the greateft Love, which can-
not be done as it ought to be, without the
reciprocation of our molt ardent and intenfe
Love. Now there is a twofold Love which:
we are here to Examine our felves about, viz.
Our Love to God and Chrilt, and our Love
one to another.
1 . WE are to make trial of our Love to God
and Chriff. In this Ordinance is exhibited to
us the lingular Love of God in Chrift unto
us-, and if our Love be not by it drawn
out to him, we mult needs be unworthy Com-
municants. We are here to celebrate the
Love of God. As the Deity is the ultimata
Object of our Faith, fo of our Love. One God
in Three Perfons, is concerned in our Salvati-
on ^ and each of thefe Divine Subfiftences
hath his peculiar manner of expre*iing his
Love to us, which calls for our grateful ac-
knowledgment.- God the Father in chufing
of us, which is afcribe^ to his Everlafting
Love, Jer. 31. 3. God the Son in Redeeming
of us 5 which is alfo afligned to his Love,G^/.-
2. 20. And God the Spirit in Calling oi us,
which was a demonltration of his infinite
Love, Jer. 31. 3. But inafmuch as God pecu-
liarly fignalized this Love of his in the great
Work of Redemption wrought out by Chrift $
and that in his doing and dying for Sinners,
there is a fpecial Commemoration of this
appointed in the Ordinance, and it is faid to
be xofliew forth his Death until he comes : al-
tho' this mult always have a regard to what
each of the Perfons hath done in ir. God the
Father gave him for us, Rom. 8. 32. God the
Son gave himfelf freely to this ; he gave his
Life for many, and he offered himfelf up by
the Eternal Spirit, and it is the Spirit who
powerfully applies the vertue of this Sacri-
fice unto us. Now except we Love Chriffhe
cannot profit us, but we abide under the
Curfe. As in 1 Cor. 6. 22. If any man love not
the Lord J,fus Chriff, let him be Anathema, Ma-
ranatha. Now among others, there are thefc
particular Rules by which we may try our
Love to him.
(j.) DO we love God with a Supream Love.
If there be any thing that we love better, or
equally with him, we do not Love him at
all, Mat. 10. 37. So that tho' there is a Love
which we owe to the Creature, yet when it
comes in competition with this, it is compa-
ratively hatred, Luk. 14. 26. Is our Love for
him fuch as we cannot exprefs, but are for-
ced to cry out, as Pfal. 11*9. 97. 0 how love I
thy law ! Do we prefer Chrift before all the
World > Cant.%. 10. Have we feen his Amia-
blenefs fuch as makes every thing elfe con-
temptible in comparifon of him ?
(2) HAVE we jorfaken all for ChriS, ?
And this will follow on the former. If
we Love him above all, we have counted
nothing too good to part withal for him : O-
ther things have earneftly follicited our Af-
fections, and courted our Love, but we have
counted nothing fo dear as to break on this
account, but could readily let all go that
offered to parr between him and us ; We have* .
chofen him, and rejected every thing for him.
That
Queft XCVII. AJJemblys Catechifm. S79
This was it the Difciples could plead, Math, ing' at this Sacrament -, nay the want of $
19. 27. We have for/a ken all and followed thee, will darken our evidence of our fincere Lov-
(3. ) DO we expelt our whole happin.fs from ing of God- For ib the Apoftle argues, i Joh«
him ? If we. Love him as weoughr, he is our 4. 20. If a man fay, I love God, and bateib bis
all j we go no whirher elfe, rely upon no brother, be is a liar : for be that lovctb not bis
orher Obje& for our Bleffednefs but him only, brother whom he bathfeen, bow can he love God
We can lay, as Pfal- 73. 25. Whom have I in vohomhe hstbnotfeen. Yet it is necelTary to
heaven bur thee ? and there is none upon earth prove that we are truly Convened, as,Cba|K
that I de fire be fides thee. Doubtlefs the fuita- 3. 14- We know that we have pajfed jrom death
bienefs & fuih'ciency of Chrift is the attractive unto life, becaufe we love the brethren ; he that
of this Love: And hence we refolve to go loveth not his brother, abideth in death. Now
no whither elfe for any thing, but to him, the Rules of Trial on this account are parti-'
Joh. 6. 6$. And hence we are farished in him, cularly fuch as thefe,
and count him to be a portion fuffirient. (1,) DO we love the Brethren in & forCbrifil
(4. ) HAlrE we enflamed Deftres after Commu- There is a natural affection of Love which we
nion with him ? And this hath a refpect to have to Man, on the account of fomething iti
our prefent frame ^ for there may be a root them natural or moral that we fee in therfi,
of Love in us,„but the activity of it may be which is attractive \ a nearnefs of carnal Re-
impeded by Corruption in us \ and our Af- lation, fimiliiude of Manners', affable and
fecYions cooled : and this puts us out of frame, courteous Carriage -, Kindnefles which they
So it wjs with the Spoufe, Cant. S.begin And fhew to us, and whatfoever elfe of li}ce na-
this frame will grow infenfibly on us, if we rure. But this will not amount to a demon-
be not aware : other things will attract us, ltration of Brotherly Love, which is the thing
and our Hearts will be too much engaged to here to be fought. But is it becaufe we fee
them; and fometimes prejudices will get fuch difcoveries of the Image of Chrift upon
room in our Hearts, which will damp our them, and the fhine of the Graces of his Spi-
Lovetohim. This therefore ought alfo to rit in their Converfation ? This is to Love
be inquired after ; and we are not as we them for Chriit's fake. If we Love a Difci-
/fhould be, when we come to this Ordinance, pie in the name of a Difciple, this is the Love
uulefs we can fay with the Pfalmift, in Pfal. that will declare us to be Difciples. And the
42 begin- If we do not come to enjoy him,and more we fee of this, the more delight we take
lie in his Embraces, we do not come with a in them, Pfal 16. 3.
right defign,nor can we expett to profit- And (7.) DO we live in the due exercife of our
the more eagerly our Hearts are difpofed for Charity towards them ? Love is an operative
this,themoreclearis thedifcovery ofourLove. Affection, and will difcover it felf Where ic
2. WE are alfo to make trial of our hove to is by its overt-atts, in which it will witnefs
our Brethren. This Sacrament is ordained, for it felf in our own Confciences ; and there
not only for our Communion with God and are many things in 'which this is to be ob-
Chr:ft,but alfo one with another. We there- ferved : We fhall delight in tbeiT Company,
fore have fuch an expreffion, 1 Cor. 10.17. and refrefh our Hearts, with Chriltian Corri-
For we being many are one. bread, and one body : munication ; we (hall bear with their In fir*
for we are all farfkers of that one bread. In mities, allowing them to be in the Body, and
which it is intimated, that as the Bread is the cover a multitude of Sinc. We fhall put the
fame In fignification, though broken and beft interpretation on their dubious Aftions,
diltributed to. each Communicant >, fo it tells and not itrain them ro the higheft. If there
us that we are one in Chrilt, becaufe it is the be occafion to reprove them, we fhall do it
fime Chrift that we live upon *, which is faithfully, but with *a Spirit of meeknefs and
Myltically to be underftood. Now if there .fendernefs -, and eafy to be perfvvaded. If the
be fuch a onenefs in Believers, doubtlefs it Providence of God brings tnem into outward
befpeaks them to be one in Heart, Affe&ion neceilny, we have a fpecial regard to them,
and Love. Befides, this Sacrament tells us, and open our Hearts and Hands rothem, Gal.
what potent Obligations there are lying upon 6.10. And if Perfecured for Righteoufnefs
us to have and maintain the exercife of this fake, we are not afhamed of them.
Love. It tells us that we are the Children (3.) DO we carefully feck to remove allPre-
of one Father, the Spoufe of the fame Chrift, judices that at any time arife between us ? Thfo5
the Temple of the fame Spirit -, that he en- remaining Corruption there will-fometimes
tertains us as Children at the fame Table ; Contention fall out •, and either we or they,
Which is alfo an Emblem of our fitting toge- or both, may be the blameable Caufes of it i
ther with Chrift in his Kingdom 5 that we Such there was between Paul and Barnabas.
are engaged in the fame Profeifion, and equally Now this Love will make us willingly to
hated by the World : All of which challen- acknowledge our own fault 5 and ro accept
geth our endeared Love one of another. Now of Satisfaction of them for their's. Hencethae
if we have not this Love in its vigour, we Exhortation, Eph. 4. 3 2. And be ye kind one to
put an unavoidable o^bftruclion- to our profira- another, tender-hearted, forgiving one another,
ble Communion- If that was a good plea, even as God for Cbrifl's fake bath forgiven you.
\ Pet. 3. 8. Love as brethren ^ it mult needs And Love will make us very willing, and rt0t
be of equal force with regard to our panak- over critical, becaufe the Love of Chrift wjj[
P p p p p 2 conftrairi
88o LeBures upon the Qlieil. XCVIL
conlirain us to be very tender to. fuch as we viz. their Service •, for which we have that
hope i fiat he hath loved. laid down, Rom. 6. 16, His ftrvants ye arc to
(4.) DO vce maintain a placable Spirit, tW whom )e obey. NowChrilt andSatan have their
fomaimcs they for the prefent" df cover an ob- Laws; which are not only diverfe but reptig-
ftinate Sptrit ? Here it may be asked, W.he- nam, fo that we cannot be Servants of both
ther if our Brother have offended us, and we .at once, Matih. 6. 24. And the Law of Gcd
feck Satisfaction and cannot obtain ir, we may contains all the Precepts of the Moral Law,
juttly withdraw trom the Sacrament, on his and aW the Commands ofChriit in hisGolpel-
account ? This is too much practifed : But and if we are engaged to him in new Cbedi-
the marter may eafily be decided. II we have t-nce, we have cordially cholen this to rtgu-
not taken the oiclerly Means prescribed by hie our felves by $ which fuppofeth thatv.e
Chrilt, we our felves are u der Guilt, and approve of it, Rom. 7. 12. Wherefore the law
add. one Sin to another, by our withdrawing: js holy, and the commandment hoiy, and jiAt^and
If we have done all we can ; and either have o0cd. That we entirely Love it, PfaL nc. -
ror p-oot to make it pubiick 5 or if wjjSfh and hate all that is contrary to it, Ver. 104.
brought to the Chuicb, they do not fee furfl- And that it is pieafant and not grievous to us,
e'ent grouid of proceeding toaCeifure; there j Job. 5. 3v
is no reafon that we (h >urd pun fh our felves 2. DO vfc regulate our Liws carefully by the
for another's offece, by abliaining, or condemn . Law? And this will necei'ianly follow from
the Chuich by this act of ours i but rather to the former, and Hands for a good evidence of
leave it with Gcd, when we have cleared our ir • hence, Pfal 119. ic5. And that we may
own C nic^u cvs. And we Hull thus avoid do fo, we make it our itudy to get acq-oa in-
being partakers in another's Sin ^ and mean tance.wi h irJV/\ 97. And therefore when nc
wl ile bear no malice againlt the Perfon, -but go about to do any thing, we repair to it as
Piav for him, and wait for his Conviction the .Man of cur Counfels \ 'and we ask at this
and Humiliation. O.ac e : If the Law approvesof it, and calls
5. TJJli lalt thing mentioned zihith vce are to for it, we difpnte it not, but readil-:.' conform
Examine our f Ivi s about, is our New Obedience, to it • but if that forbids ir, we dare nor to do
There is an O-.-.edie.ice- due to God from Man- ir, kit we fhould Sin again It God, Gen, 2.0 9,
kind by the obligation of the Moral Law- Nor do we plead excufe from our 'gnorance,
and by this was his Allegiance to Gcd as his bur aggravate cur fault by the coniidefatb
Lord to be proved, which was to be perfect of our Negligence ; and the more .watchful
and ir,deiic;e;it. Now, tho' Man by his Fall we are in this regard, the -better evidences
loft this power, yet he is thereby acquitted have for our Obedience.
from his bury, the Moral Law beirg of peipe* 3 DO we try our Lives by this Rule? We
tual force, as a Rule. But there is a reinforce- may be and roo often are ovei-precipiranr in
ment of this Duty in the New Covenant, it our /.clions, too. many of our Thoughts, Words
being required by Cbrirt, as Head and King and Deeds are over halfy :, but an obedient
of his Ciiurch, only with this difference, that- Heart will maintain an holy Jealoufy $which
under the fiiit Covenant, the lead failuie will make us to reflect and recognize thefe
br< ugbrthe Man under the Sanclionof Death ; Ai.ions, as being afraid left we have offer.d-
whereas under the New Covenant, t,ho' it is ed .- We are not Am'mowinns -. if weareObe-
our duty to afpire after Perfection, yet Chrilt dienr Subjects, we do not think we arc freed
will accepr of finceriry ar the hands of thofe from Duty or Danger j but are afraid ofpro-
wlio are intiHed.ro his Benefits : and for that vckingGod, • and procuring his iVMeafure,
reafon ir is called New Obedience, beeaufe ic Pfal. 1 19. 120, / am ajraul of thy Judgments.
is accepted in the New Covenant of luch as And fhis enga-geth us a daily fearch.
have a claim to ir ^ and by this we are to 4. DO w: take p'eifiae in doing the Will of
prove our Faith and Love. For, where there Goti ? There is a fort of Obedience which is
is [-Ynh it will purii'y the Heart, Arf. i>. 9. produced by other Principles ^ the force of
And it will work by Lovc\G\v/. $• 6. And. this Reafon the mitigations of a natural Confci-
is the grjac trial of Love, Job. 1? 14. Te are ence, the fenie of Shame, and the fear of Pu-
my Jriends, if ye d* wbarfoeye-r, I command you. nilhment 5 and there is the UTefulnefs of alt
Except therefore we can approve our felves thefe for the Godly, whifft they have fo much
for this Obedience, and are in the exercife of ofiiafui Corruption cleaving to them. But
ir, we cannot come worthily. Now if we the gr^it Teft here is our delight in doing
would truly prove our felves by thn,we muft the Will of God ; we do not do Duty upon
bring our felves to the T.(t of thefe Rules ; force, but on choice: agd we take our belt
1. HAVE vce male a free choice of the Liw of conient when we molt of allpieafe God : This
God for the Rule of our Life} If we are Sub- is to belike Chrilt ^ of whom, Pfal. 40 8./ •
jecis, we are under Government ; and that delight to thy «M/, 0 my God. Paul therefore
fuppofeth a Rule of Government, and for faith, 2 Cor. 5.14. Per the love of Ctn '<]} con-
a reafonable Creatu e 5 a Command requires firaineth us.
free and voluntary Obedience : And we are af 5. DO voejhun the Temptations to Sin. The
fured that every one of" iviankind is under the People of God are arreiied here with many ;
Obedience of Chrilt or Satan -, and that is fometimes allurements, fomeiimes difcou-
onenecsllary Note of dUUnguifliing them, ragements. Now one that hath tie root of
this
Queit. XCVII.
/
"jjembfys Catechifm.
this Obedience in him, is fenfiblc of his own
Infrmify, of,. X h a dete it fu Iritis of Sin in him,
and the cunning devices of 8a an, .and the
fnares that iy in his way \ and this makes him
watchful, agaiiaftbetajg drawn into Sin. (Pfal.
59. 1. ) which rna'^eS him to walk Ci'cum-
fpealy, (tj.b. S. i >.) and avoid the appearan-
ces of evil. Hence he will not run himfelf
upon any Temptation, in carnal Confidence ;'
he keeps as much as he can out of the road
of Temptation : Such therefore is the Advice
given us, Prov. 4. 14, •!)• Enter '.not into the
path of the wicked, and go not in the way of evil
men. Avoid it, pafs- not by it, , turn from h,
and pfs avQiiy.
6. DO we mourn under the ccnflant fenfe of
our rcnui rung C n.uffcence f There will be
a law in our n :rs warring againft the
law of God, as long as we abide here 5 and
it's endeavours are to make Captives of us,
and to hinder us in our regular Obedience,
and draw us into S n : And when this Obedi-
ence is roo.ed in the Hearr, it will make us
to carry this about as our greateit burden :, and
we (hall teltify it by our groans and' bitter
cries, as he, Row. 7- ty* I'fal. ?t- 10. & 38 4.
And this is the Frame which beft becomes us
in oiir approaching to this Table. And let
us not be fuperffctal, but thorough in Exa-
mining our f ives upon thefe points.
7. WE are told of what importance it is
for Chiifti'ns, thus carefully to Examine thetn-
;h:>?f elves, in order to their to rtbily Partaking;
which is taken from the Danger there is in
the neglect of this ; leaji coming unworthily*,
they cat e>y drink' Judgment to them/elves. And
there is a two fold danger intimated in this
Argument, which may be coniidereJ :
\. THE O/n'JJi n of this Duty, cxpfeth us to
the hazard of coding tirii&ortbily. That there
rnav befuch a coming is fuppofed-.i C0r.11. 29.
And is there brought in to urge the Dury pref-
fed, Ver. 28. And the word there tranflated
itmairtbily, fignifles unbccomingy\ or fo as is
pot fui table tothePerfon doing it, or the
thing it felf which is done \ and inch an Un-
worti.iiefs as thi% willea'ily '*> company this
Communion, if en be not very heedful to
themfelves in this Duty. If a Man approach
this Table, and participate in the Elements
which are the e iet apart for this facred Ufe,
being in his Natural and Unregenerate State,
he cannot avoid this Unworchinefs: And this
is becaufe he cannot polfibly Spiritually dif-
cefn. the Lord's Body, or partake in Chriit
and his Benefits, any more than a dead Man
can receive Bodily Nourifhmeni:. Godly Men
alfo are not out of this danger, by reafbn of
the Corruption there is in -them, and their
aptnefs by the influence of ir, to come unpre-
pared and Indifpofed to the exercife of thefe
Graces which is here required ; and in how
many ways this may be done we have former-
ly taken an account • If he come under the
prevalence of a rooted Prejudice againft h?s
Brother,or under the Guilt of any clandeftine
Sin, whereby he hath debauched his Confci-
Si
ence 5 if he know that his Brother hath a juft
Offence at him, and be hath not fought recon-
ciliation with God, and renewed his Peace-
nay the very coming rafhly, without this Ex-
amination; it is a manifelt breach of the Com-
mand, and renders him unworthy. And in-
deed, if he doth not diligently fearch him-
felf for thefe things, he cannot polfibly be in
a fir Pofture for right attendance on fo folemn
ah Ordinance 5 and this neglerft argues him
to be ignorant of himfelf, and lifted up with
Pride, and argues great Contempt.
2. THi other Danger is, That ij he do thus
coihe unworthily, he will certainly eat iff drink
Judgment to himfelf. This is plumply affert-
ed in the fore-cited, 1 Cor. n. 29. and- there
urged as a forcible Argument to put Men up- ■
on this Duty, as a thing very neceiTarv : And
doubtiefsto one that rightly confiders of ir,
it mull needs carry great aw with it on his
heart. The word which is there tranflated
Damnation, firitiy fignifres Judgment 5 and it
is fometimes ufed for the Crime it felf which,
a Man commits •, fometimes for the Guilt
which attends on the Crime, and fometimes
.for the Sentence ofCondemnatiori which is p
on the guilty Perfon, and fometimes for the
Pumlhrnent itffelf that is inflicted on him 3
and it may be here in aright fenfe applied to*
every one of thefe, and there is a fort of con-
nection between them. Nowthele Judgments
are either Temporal or Etcrml - and are ap !j-
cable in either fenfe dftnbutivciy, in confede-
ration of the Perfons fo offending. Doub 1
a truly Godly Perfon foof&nding,altho'eve y
Sin deferves Death, yet doth not come undtr
the Condemnation of Eternal Deffrui ion, be-
caufe his Perfon is JtfftiM 5 and fo, Rom.S. 1.
Bur he herein lays himfelf open both to tem-
poral and fpiriruai Judgments : and fuch the
Apoitle narricu'arly fpeaks of in the follow-
ing Verfes •, although unregenerate Men
being already under Condemnation," do by
fuch an Att.encreafe their Guilf,and flrength-
en their Sentence. And the manner of the
A pottle's AiTertion concerning it,- is very re-
markable, He eateth and drink) ih Damnation to
himfelf •, the- meaning whereof is well to be
confidered : A nd we may here obferve, that
the Sacrament is a Seal of the Covenant, .and
is a Medium of Application 5 and a Seal not
only fignifies, bur alfo confirms fomething ;
and that is to be Judged of according to the
Co .tents of the Covenant to which it is affixed.
Now the Promife of the Covenant is Hypo-
thetical^ and not only fo, but hath alfo a
Threatning annexed to ir 5 which a]f0 comes
within thecompafsoftheSeai • fo that whe-
foever partakes of thisOrdinance, comes under
this folemn Caution,that if he doth it worthi-
ly", it will be a confirming Ordinance ro him,
and a Seal of the BlefTings of the Covenant,
for the eftablifhing of his Faith and Confola-
tion -, Whereas if he do it unworthily, this
ftands as a witnefsagainfr him, and ratideth
the Threatning : Not that in it's prime De-
fign it is a Sacrament ofJDea'th, but is fo to him
by
882
i^ ■- ■ ' ■ - ™ ■ ■^•nm^,
LeBures upon the Queft. XCVIIL
by his own default in receiving unworthily -,
fo that by thus eating and drinking, he pulls
on his own Head the Judgment denounced
upon that Hypothefis ; and that whether it
be temporal or eternal. Only to prevent a
mifhke here, let us obferve, that this caution
is here carefully to be thought of, viz. that
under theDifpenfationoftheGofpel-Covenant,
there is a room lefc for Evangelical Repen-
tance j and God's Sovereign Grace harh a re-
fetve lor difplaying it felf, by renewing the
Guilt contract d, and fo it doth not abandon
any fuch to defpair of Salvation, who are
convinced o.f theGuiit of this Sin 5 but ir calls
them to a foaking Sorrow and found Repen-
tance for this aggravated Crime, and to fly
to the fame Blood which hath been thus de-
fpifed, for the removal born of the guilt and
punifhmenr. And fjrely, this danger refented,
is fufficieti't to roufe us up to great diligence
in this Self Exajhj nation.
Use.L^T /'; be to colic n us all to quicken cur
Care 1$ Diligence in this regard. We cannot
live in the negleft of this. Ordinance content-
edly, without cafting contempt on the Lord
Jefus Chrift, whofe Love is here to be com-
memorated, and whofe Command ought to
be obeyed : nor can we come to it fafely, un-
lefs in fome goodmeafure prepared ^ for if
we come unworthily we fhall contract new
Guilt, and thereby expofe our felves to punifh-
menr. If Corruption within, and Satan and
World from abroad, can difcompofe us, they
will .not be wanting to do it. Let all this then
put us on the greateft care to try ourfeives
in order to our coming, and for that end the
better to do it, let us call our felves every-
day to a ftiicl: account •, and let us take a
new Survey of our felves, when we are about
to come j and keep a guard upon our Hearts,
while we are in actual Communion j and after
the Solemnity is over, inquire what our Gra-
ces have gained by ir : and if thus we judge
our felves, We fhall better know what our
prefent duty is, and be in the proper way to
gain the more of firength and comfort in our
Chriltian Courfe.
SERMON CCXLI.
Question XCVIII.
&&&&.HAT is Prayer t
*L-^J£ Answer.
PRAYER is an Offering up of our
Defires to GOD, for Things agrcable to his
Will, in the Name of CHRIST, with Con-
feffion of our Sins, and thankful Acknow-
ledgement of His Mercies.
WE have confidered of two of the out-
ward and ordinary Means which
God hath appointed us to attend upon, in
order ro our Communion in the great Benefits
of Redemption, viz. the IVord, and the Sacra-
ments •, which are ftated and ellablifh'd Or-
dinances for the Church and People of God.
And are now ro pafs over to the third & lalt
of thefe, viz. Prayer. Which is none of the
leaft Media of Communion between God and
his People, while he is in Heaven and we
commorate here upon Earth. Prayer there-
fore is fo elTential and principal a part of
Religion, that it is put for the whole, which
is denominated from ir. Hence that, Gen. 4.
ult. — Then began men to call upon the name of
the Lord. i. e. they fat up AiTemblies for the
Worflrip of God. When the Pfalmift would
exprefs Men to be irreligious, he doth it by
their neglect of this duty, Pfal. 14.4. — And
call not upon the Lord. And before we proceed
to a diltinft handling of this Head, as laid
down in the Anfwer ; two things may be
premifed in general ;
-1. THAT Prayer truly belongs to naturalWorJhip.
That it belongs to Worfhip therein appears^
bscaufe ir hath God for its Objeft, and is to
be addrefled tohim,as will nextly beobferved:
And hence it properly refers to the flrft Table
in the Moral Law, in which are the Duties of
Woifhip prelcribed ; and to rhefirft of thefe
Commands, as was obferved in the opening of
that Command. Now we formerly confidered,
that Worfhip is diftirguifhed into Natural
and Pofitive ^ and that the former of thefe
is comprehended under the firfr Command.
The very light of Nature teacheth Men
to Pray 5 and the very Pagans did offer up
their Prayers to their gods. Thofe therefore
who live in the neglect of this Duty are more
brutifh than the Gentile Nations •, many of
whom would undertake no bufinefs, till they
had paid their Devotions to their gods.
2. THAT the ground or reafon oJPrayer.it our
depend a nee upon God j or our all. Man is a
dependant Creature, his good is not in his
own hands, but is under the power and dif-
pofal of God, who is a free Agent •, and not
only our fenfe of want, but alfo the liberty
of him on whom our dependance is, calls on
us to bring our Supplications to him, if we
defire to have them anfwered. And he him-
felf hath told us that he expects it of us, and
will hold Communion with his People in this
way, Ezek. 56. 37. Thus faith the Lord God, I
will yet for this be inquired of by the houfe of
Ifrael to do it for them. And Men cannot ra-
tionally expect other than to mifs of the good,
they want, if they will not go to him for it,
who hath it in his own hands ; if we will
refhain Prayer, we may thank our felves if
he reltrains the bleffing frcm us which we
want. And though Prayeilefs ones may
pleafe
■3
Queft. XCVI1I. Jfentbly's Catechifhi. 883
pleaie themfelves that they fare as well in him, is not only to feck to that which cannot
the courfe of Providence, as thofe that feem fave, and fo our Prayers mult needs be vain,
to be the molt devout in their Prayers $ yet (Lam4.1i.) but alfo to provoke God to reject
as they have no affurance of any thing in any us when in our diitrefs we come to him, and
other way, fo they have no reafon to expect rejett our Prayers •, and fay to us as he did
any thing with a Bleifing attending it, but a to them, Jer. 2- 28. But where are thy gods thus:
Curfe • for Prayerlefs Perfons are expofed to thou baft made thee ? let them arife if they tad
divine Vury, Pfal. 19. 6. We may now pro- fave thee in the time of thy trouble. Surel/
ceed' to a more diliinci: Confederation of the then, all the Prayers which the Papifts make
Defcription of Prayer contained in theAnfwer. to the Virgin, to Angels, and Saints, muft be
And it is very comprehenfive, and will lead Idolatrous and vain, and all the Idolatrous
us to many particular Confiderations about Devotions paid by the Gentiles to their gods^
ir s by which we may be directed in our right which are not the true God, muft be loft la-
attendance on this great Duty. And here we bour, and provoking Divine Anger. And it
may confider both rheNarure of it in General, was a fevere reprimand which God &m hina
and the Ingredients & Concomitants of it in by the Prophet, 2 Kin. 1. 3. Is it becaufe there
Particular. ** not a ^°d in [frael, that ye go to inquire of
I. AS to the Nature of it in General i It is Baalzebub the gcdof Ekron.
tbc'cjjerwg up of our At fires to God. And here 2. THE matter of which Prayer is to confijt,
live obferve, viz. Our Defires : This is a comprehenfive ex-
1. THE Qbjett to whom out Prayers are to be preflion, and will be laid open more particu-
iirefted, viz. God. And themeaning is, to larly, when we come'to confider the feveral
him and no other. He is the alone Ob- Petitions in which they are engrofTed. And
left to whom our Religious Prayers are to be indeed defire is the foundation of Prayer in
directed j we are to call upon him* It is regard of the fubjeel Praying, and without it
true there are Civil requefts that may be put there can be no right Prayer Offered. Defire
up to Men-, we may addrefs them with our is an AffecVion, and is put into the reafo-
Supplications : But this muft not be in a nableCreature,to be an Inftrument of theVVill
way of Religious Woifhip 5 for that belongs in the exertions of its Imperate a&s- The
to God, and it is Idolatry to addrefs any Perfon is made fenfible of his wants,and finds
Creature. Hence that in Matth. 4. 10. thou a need to have them fupplied, which makes
(halt worfhip the Lord thy God, and him only him unfatisfied till he obtains it : and being
Jhalt tbouferve. And it is certain that wedo, apprehenfive that the fupply is not in hirrih
implicitly at leaft,oWnhim to be God, whom felf, but he muft have it from abroad, he is
we fo apply our felves unto. Befide?,the very carried forth with longings after it : This
end or defign of our Prayers points us to him longing ftirs him up to feek out for ir, and to
only as capable of hearing and helping us. ufe all probable courfes for obtaining of it %
The reafon why we Pray is becaufe we want, when therefore he is perfwaded that it is fo
and would have our want fupplyed. Hence be had withGod,and he muft be fought to for
that which moves us to Pray is that fo we it; this longing prompts him, and makes hirrl
may obtain this help : and this prompts longingly to Pray to him for ir. Hence we
us to go to no other but one that can both have thar,Pfal. 10.17. thou baft beard the drfiri
hear and help us ; and this can be no other of the humble : Ifa. 26. 9. With my foul have I
but God. The Saints in Heaven cannot hear d< fired thee in the night yea with my fpirit with-
us, Ifai'61 l&> They are not Omniprefent, nor in me will I feek thee early. And this only"
can they hear the Prayers that are going at can be truly denominated Prayer j and when
the fame time from one -end of the Eatth to this is wanting, all pretenfions to Prayer
another. This is the Divine Prerogarive, and are norhing elfe bur bablings. If there were1
commends God to us, Pfal. 34. 15. the eyes no wants, there would be no occafion for de-
of the Lord are upon the righteous, and bis ears fires, for this affection is always carried forth
are open unto their cry. He is not a God afar after an abfenr good ; which turns the defires
off. The Saints on Earth cannot help us, to fatisfa£tion in the fruition when once it
our wants outdo their powers: They may comes to be enjoyed: where then this fenfeis
know- fome of our wants, and pity us, but wanting, there can be no other but lifelefs
are not able to fupply us. And though God Prayers, which are never like to obtain the
may ufe them as Inftruments by whom to Anfwer of Peace from God. And hence ir is,
convey his help to us, yet that they fhall fo that when Men are in a Profperous condition^
do depends on him. But he is both able to they are ufually Prayerlefs, or very perfunc^
do for us, and hath protmfed that he will do tory in their Devotions. And this tells us^
fo for all that call upon him in truth, Pfal. that if we would Pray aright, and with af*
145.18,19. He is a Fountain and Treafury of feclion, we ought to prepare ourfelves for
all Good, nor can we want any thing that he Prayer, and particularly, by bethinking oiif*
is notable to fupply us withal, Pfal. 34. 10. felves what our wants are, and of what con-
And he hath given his People encouragement fequence if that we have them fupplied $ that
to come to him with their wants, affuring fo we may not offer to God a few empty and
them that they fhall not lofe their labour, heartlefs Complements, but may addrefs hirra .
Pfal. 50. j5. And to go any where elfe but to with all our Souls* an4 be in good earneft
0
^ .1 — I I I ■— ■ ^»
884 LeBures upon the Queft. XCVIIL
And this alio tells us that Prayer mult not be only fuch as are lawful. There are xhedefircs
only a lip Service, but it mult proceed from oj the jit jh, i. e. of finful Concupifcence in us 5
the Heart, elfe it cannot be fincere. thefe are finful ; they are of the Affections
5. THE term of Prayer confifts in the offer- that mult be mortified, Col. 3. ?. It wquld be
ing up oj tbeje Defires to God, This Phrafe an affront put upon the holy God for usroask
feems to allude to rhe Ceremonial Law, in him to gratify us therein -, and if he fhould
which Sacrifices were to be offered to God : Providentially grant our dtiires in that re-
Hence we find thePfalmilt making fuch a com- gard, it would be a fruit of his Anger, and
parifon, Pfal. 141. 2. Let my prayer be Jet not of his Love. Such was that of the Quails,
forth before thee as incenfe : and the lifting, up of which, Pfal. 73. 29,30,31. But it may be
of my hands as the evening- J acrifice. It istrue, here inquired, what Will of his is here in-
the Sacrifices themfelves which were offered, tended, according to which we are to regu-
did reprefent Chrift, who is the great Sacri- late our Prayers, in regard of the Matter of
flee, in whom alone we have liberty of accels them ? Not that theie are two diftinct Wills
to God, with hope to obtain i but we mult re- in God, much lefs contrary •, but yet there
member, that thefe Sacrifices in regard of are fome diminutions which this Will of God
the offerer, were the appointed Media, by admits of for our better conception. And
which he Was directed to come to Gjd to ob-' here we may obferve, that God's Will may be
tain his acceprance,and to fiad audience with confidered either as ir is fecret or revealed:
him .* We therefore read of offering fpi ruual The former of thefe we call his Decretive,
Sacrifice, 1 <P'ei. 2 5:. and of the Sacrifice of the latter his Preceptive Will $ and
Thankfgiving, Heb. 13 15. And we find that there is ground for this diltindtion, ia
it was a cultom among the Jews, that while Deur. 29 29. Secret things belong unto the
the Prieft was burning Incenfe in theTemple, Lord our God : but thofe which are revealed be~
the People were mean while engaged in Pray- long unto us. Now though we ought to defire
ing without, Luk 1.8,9,10. And the mean- that G. d's fecret Will m3y be done, as will
ing of it is, that we are to reprefent thefe be coiffidered under the Third Petition j yec
our defires to God after a fuitabie manner ; this is not it by which we are to determine
which, how it is to be, will be confidered in what it is, that he tells us what is lawful for
the Sequel : So that the defire it jTelf doth us to ask in particular, and what is unlawful -,
not amount toa Prayer, but it requires a re- and this can be no other but his revealedWill :
prefentation of it unto God, requelting of And it is therefore called revealed, becaufe in
him tograntit to us. A Man may have his it, he gives us to know what is our duty -t
eager defires of a thing, and yet not bring whereas when he hath not made his mind
them to God, and lay them before him, but known to us, it is fectei, and for thatreafon
ufe other courfes for, obtaining them ; and it cannot be our Rule. And here it may be a
is a thing too frequent for Men to truft to duty for us to Pray hard for that which God
their own wifdom and induftry, and to neg- hath a purpofe not to give us, becaufe it is a
left God in it; which is indeed to calt off matter fit to be defired, and he hath en-
Prayer^ but when our defire to obtain, drives joyned us to ask it of him ; yea though we
us to the Throne of Grace, and we do fuitably know that he will not grant us the thing, as
lay it before him 5 this is Prayer. But that is inftanced in Chrift himfelf, Math. 26.39. 0
our Duty in this regard may be performed my Either, if ibis cup may not pafs tvojy jrom
after a right manner, rhere are divers things me except I drink it, thy voill be done. Now
to be confidered and praclifed. Hence, this asking of things agreable to the Will of
TI. WE proceed to confider the Ingredients God, may come under a double Confederation,
and Concomittants oj it in Particular ; which viz. either in refpect of the Matter or the
are fet forth in the remainder of the De- Manner,
fcription. And hereobferve, (1.) IN refpect of the Matter. And then,
1. THE ground or rejfon oj our offering up as to defire any thing that God hath forbid-
our Defires to God, it is for fometbing •, for the den us, is a finful Defire; and confequently
things that we feel a need of. And when it is all the Means that we ufe to profecute this
faid that we go for them, it intends that we Defire, is very finful ; fo to Pray to God for
go to ask them of him -, and fo in ftrifrnefs it, is a profanation of his Name, and a going
of fpeech, Prayer is nothing elfe but Petition ; about to efpoule him to our wickednefs,which
though in a larger latitude it comprehends is to make him one like our felves, by which,
other things, as will be confidered : So that he looks upon himfelf to be difhonoured. For
in Prayer it is always fuppofed, that we ac- us, when we are going about fome finful De-
knowledge God to be rhe Author of all the fign, to carry it to God in Prayer, and ask
Good we want : and becaufe we are needy we of him his Bleffing on it, is to undermine his
go to him for them, and ask them of him. Holinefs, and indeed to imprecate a Curfe
But of this more afterwards, upon our own heads, Pjal. 92. 7. We ought
2. THE limitation of thefe Defires inPrayer-, therefore, r hat we may offer up right Re-
it mutt be for things agreable to bis Will. Ir is quelts to Lod, to labour to be larisfted, that
the duty of God's People to have their defires the things themfelves are lawful, and law-
regular ; and God hath in his Word directed ful for us >o ask, as all lawful things are not,
us: to mortify carnal cravings, and 10 nouiifh fo as they may be cucumftanced.
(2.) IN
\
Queft XGV1IL Jjjembljs Catethifht. 8S§
^ ........... .. .. I fii.i m
(2.) INiefpeft of the Manner. Here alfo Good in the Promife of that Covenant • an J
the Will of God is to be enquired ; and we ' this is one great difference between the State
may Fray for lawful things, and yet not law- of the fir It and the fecond Covenant { but
full y : And there are the Rules given in the tho' in this regard his Communion was imme-
Word of God for this alfo, which we ought diate, yet in another it was mediate-, viz. Hq
to acquai jr our felves with, if we would Pray was to hold this Fellowfhip in the way of
as we ought. Weobferved that we may Pray attendance upon the Duties which were there
for things which God s fecrec Will hath de- required of him : and by the neglecl of therti,
termined pot to grant us in particular $ but as he might break this Communion, as he after-
this doth not make it our. Sin to Pray for wards did 5 and one of thofe Dunes was that
them, fo it necelTarily makes it our Duty to of Prayer, as we have formerly obferved $
fubmit our Requeits to the determination of but he needed no Sollicitor, but was direftly
God's Wifdom & Pleafure : and that when we to Addrefs himfelf to one God in three Per-
urge ourRequelts upon him, with the great- fons, and had no reafon to doubt of entertairi-
eft importunity, as isinltanced in the fore- ment with him; and the free Promife of the
cited Example of our Saviour Chrilt, Mattb. Covenant was his Security.
26, 39, &c. And befides this there are many (%.) THAT Man by bis Fall did cut himjfelf
other things confiderable in the Manner, viz. off from this Communion. That there is a fe»
Earneltnefs and Fervency, to fhewthat we are paration between God and fallen Man,is eve-
cordialiy engaged, and look for our help from ry where afferted ; and that it was Sin that
none elfe ; that we do not Complement God, made it, is no lefs manifelt, Ifa. 59. 2. Tour
and ask with a Spirit of indifference, as if iniquities bave feparated between you arid your
vte hoped to obtain elfewhere, if he deny us ; God. On this account Men are faid to be afar,
and it muft be in Faith with a true reliance off, to be ftrangers, enemies children of
upon him, and confident leaving it with him, wrath, &c. noting that the Covenant was
Jam. 1. 5, 6. and with a patient waiting till broken on Man's part; and the holy God, whti
he anfwers us,and perfevering in Prayer with- cannot fuffer Sinners to dwell in his fight,
out fainting, Epb. 6. 18. Hand at a diftance from rhem ; and there was
3. THE Way in which we are to addrefs our no way for them in themfelves, to approach
Prayers to God, in order to our finding audience him who was become to them a confumirig
and acceptance with God : It is to be in the Fife ; and his ear was ftopt at theirCries ; and
Name of Christ. And this is fo necelTary an tho' they ihould make many Prayers to him.
ingredient of Prayer, that without it fallen yet he would not hear them, Ifa. 1. 1?. And
Man can have no accefs to God. indeed his Juftice engaged him to profecdte
HERE then let us obferve, the Curfe on them, if no help interpofed.
(jt) THAT prayer is one Medium of Com- (4J THE AVw Covenant bath opened a vjA?
munion with God. Our Happinefs confifts in for the recovery of this Communion by a Media.-
Communion with God, from whom all Good tor. That God & fallen Man may be reconci-
rnuft come to us : This Communion is not led, thofethings that madetheformer diftance
only referved for us till we arrive at the King- mult be taken out of the way ; for, as long as
dom above, tho' the Compleature and Per- they abide, thereisnocoming together ;8£that
fection of it is referved till theo ; but it is in- this may be renewed, there is neceffity of a
choated here in this Life, and we are fo far middle Perfon to enterpofe between them 5
happy as we participate in it, 1 Joh.1.3. And and it muft be one that can put an end to the
truly our fellowfhip is with the Father, and with Controverfy, and make a thorough Reconfcili-
his Son Jefus Cbrift.' Now this Fellowfhip is ation on both parts. Hence we have Job\
mediate •, and one of the ways wherein we Complaint on this account, Job 9. 33. Net-
may enjoy it is by Prayer; in which we thcr is there any dayes-man betwixt us, thai
draw near to God, and addrefs him, and that might lay bis band upon us both. And the rea-
in order to obtain of him the Good we need : fon of this Neceffity is becaufe the demands
And this is indeed the only way in which we of the Law muft be anfwered, in order to the
have any grounded expectation of his commu- atoning of Juftice,and opening a door ofMer-
nicating of his loving Kindnefs to us : Hence cy ; for we are told, Pfal. 8>. 10. Mercy aril
that in, Jer. 29. 12, 13- Then /hall ye call upon truth are met together ; rigbteoufnefs & peact
me, and ye fhall go and pray unto me, and J will have tiffed each other. And, Rom. 5. 26. Ta
hearken unto you. And ye fhall feek me, and declare, I fay, at this time his right coufnefs,
find me, when ye fhall fearcb for me with all your that he might be jutt, and the juflificr of bint
heart. He therefore looks for this in order to which believetb in Jefus.
our obtaining theBlelfing laid up in the Pro- (?.) THAT Cbriji is the one only Mediator,
mife, Ezek. 36.37. by whom we can have accefs to God. It is not
(2) THAT our jirft Parents, in their flate of any one that can do it, but it muft be one
Integrity, bad the liberty r.f immediate accefs to that can make compleat Satisfaction to the
God. There was no Mediator in that Cove- demands of Juftice, and is able to fave to the
nant : God and Man were Friends,and needed uttermoft; and this could be no other hue
no Reconciler. Manftood onTerms with God, the Son of God in ouf Nature : He tiiuft be
upon his perfeit Perfonal Obedience,on Com- a Man, that he might reprefent us who are
pliance wherewith he has a Claim to all the Men j and he muft be God, that he might
Qq q q q
g&6 LeSures upon the Queft. XCVIIL
Vv that value upon his Satisfaction which joy may be full. And the Old Teltamenr Be-
miihr reader it equivalent, that fo the Law lievers were not wholly without this Know
tittle fall in no wife pafs from the law, till all fering the Sacrifice was the Time in which
befukllcd. And fu'ch an One neither Heaven this People were to offer their Prayers s and
nor Farth could afford, amongCreated things, to think to approach to God without him, is
but all hope muft have ceafed for ever : On to lofe our labour 5 for out of him he is a con-
this account we are told, i Tim. i. %. For fuming Fire ; and to go in any other Name
there is one God, and one Mediatour between but his is infigmficant : None hut be who was
God'& mkh the man CI r'tfl Jej us. Hence we a Mediator of Redemption, can be one of
have him brought in fpeaking after this man- Interceflion. And this will tell us what need
ner I fa 6^$, Therefore my own arm brought we have to fecure an Interelt in him, as we
Salvation unto me. would have God to give us anfwers of Peace;
(6.) THATCbrift opened this way to us by for none but thofe that are in him, can have
bis Redemption. There aretwo ways by which this Claim.
Ch lit principally manageth his Mediation,, ;
vLz He is the Mediator of Redemption,*^ of
Inurcejjion -,and it was by the former of thefe CF £> IV/fOTsT CCYJ 11
that he was to make way for the latter: Our OJ-.iVlYJ.Vy X^i V^V^/L1^//.
high Prieft was firft to offer his Sacrifice at
the Brazen Altar, in order to his prefenting 4.Tlf 7£<w* pointed to the distribution and
his Incenfe at the Golden one. Chrilt there- VV diftinlhors which are to be confide red
fore that he might remove all Obftructions, with regard to Prayer ; in thofe words, with
gave' the Redemption Price that was demand- Confeffion of our Sins, and thankful Acknow
ed : Hence we have that, 1 Tim. 2. 6, Who ledgment of his Mercies. We may here obfeive
pave bhrfelf a ranf>m for all. And for that that our Catechifm feems to limit rheelTence
reafon we are told, Heb. to- 14- for- by one of Prayer to Petition, and to make Confeflion
offerin&be b.itb pcrfelled jor ecer them that are and Thankfgiving to be adjpn&s of it. And
fanttified* He made his Soul an offering for indeed Pi ayer in propriety of Speech is no-
S'tn, and had our iniquities laid upon him, thing elfe bur our asking of fomething ar the
that he might bear 1 hem a vay from us i and hand of another : Neverthelefs it we look
by this means hath procured a liberty of ac- more narrowly into it, we fhall find that pe-
ce is for finful Men to draw near to an holy tition is of larger extent than it is ufuall/
God Epb 2. 18. And we are told, Chap. j. 4 taken for ; and it grafps in it every right de-
Wherein he hath made us accepted in the beloved, fire of ours, which we do offer up to God -,
(n\ THAT be keep*, this door open to us by as will appear in the Sequel Wemaythere-
his {ntercfffton. W'aen he had paid the Price fore begin with the Kinds of Prayer, which
ofourReiemptionin theState of Humiliation, are more exprefly contained in the Anfwer 5
he was Exalted to the higheft Heavens, and and then confider thefeveral diftin£tions about
is there Refident at the Right Hand of God • it, as coming properly and methodically to
and we are allured, that he went thither for be here taken notice of.
Heb. 6. 20. His great Employment there 1. THE Kinds of Prayer are tw>tv\z. Petition,
is'on this account declared to be hislntercef and Thanksgiving. And here the Word Peri-
fion Rom. 2. 34. And this is one Argument tion is to be underftood in a more itricT; and
by which the Apoftle proves his Alfurficiency reftrained fenfe; for more largely it belongs
to fave all Comers to God by him, Heb. 7.25. to each fbrt ; as hath been obferved. I know
He there fits to entertain all Comers, and pre- that divers do make thefe two to be the
fent their Petitions before bis Father, and parts of- Prayer, or the efTential Ingredients
offer up their Prayers with his Incenfe, Rev. of it ; as if it were mutilous without therrj
6 2. to be their Advocate, and plead their both : but I fuppofe them to labour of
Caufe, and take up all the breaches which miltake. For though it is frequent for
their Sin and Folly makes between God and Chriltians in their more fet and folemn Ad-
them: Hence that is our Encouragement, dreffes to God to make ufe of them both;
1 Ton. 2. r. We have an alvocate with the Pa- yet in fuch there is a mixture of both kinds,
iber ' J ejus Chrift the Righteous, and the nature of Prayer may be comprehend-
($.) IT hence follows, That all our hope of ed in either of them, in which we may offer
obtaining the Good that we feekfvr from God, is up our defires to God, for things agreable to
by and thro: hi m. And this is reafon fufficient his Will. We may here take a feveral Ac-
why we (Tiould Pray in his Name : Hence he count of each of thefe,
direct* d his Difcip'es to this way of Addrefs •, (1) PETITION ART Prayer, is an applying of
loh 16 ??,24- And in that day ye fhall ask me our J 'elves to God, for thofe gcoi things which
nothing'. Verily, verily, I fay unto you, What- we Hand in need of, and depend on him jor. We
foevcr ye fhall ask the Father in my name, he have taken a fummary Account 0f this be-
tailliive it you- Hitherto have ye disked nothing fore; the lefs may therefore here be faid :
in my name : ask, and je fh.ill receive \that your Only there we coniidered Petition in general,
y ' and
Queft. XCVI1L Affitfibiys Catcchifm. Hj
■ i ■
a Lid wc may here rake notice ot 'it more re- are inftrucred by the fame Example fAn4
fhainedly : And fo the. ground or reafon of Taut tells us, 2 Cor. 12. 8. For ibis thing k
this Prayer is an apprehenfion thar we have be/ought the Lord thrice, that it might depart
of our want, and an eager defire ro have it jrom me.
fupplied; together with a thorough Convicli- (JO THERE is the malice of voluntary Agents,
on that we can obtain it of no other but God, wbo are inflrumcntal in ikiny- Ajfliftiprts which
and a belief that He is able to do it for us, we meet with: And this ibmetimes gives occa-
and hath in the New Covenant given us en- fion for our Imprecations. Inltancesror this we
couragement to ask it of him- What thefe find on record in the Scriptures, and the law-
things are, and what is the encouragement, fulnefs of it in fome cafes is not to be deified,
will Come to be confidered in the Explication Yet this is to be entertained with caution, elfe
of the Lord's Prayer. I only here obferve, we fhall eafily trefpafs in this point. And it
that this is made a way of our Communion is. too natural to our corrupt parr, to exceed
with God, and to neglecl it is to expofe our on this account, and do it with a revengeful
ielves to mils of the Good which God hath Spirit. It is certain, that many Scripture-
in a readinefs to confer upon us in this way, Imprecations are Prophetical, and ate nor ea-
who hath directed to this Medium, Matth. lily to be made our Example and Sdf-Jnitifi-
7.7. Ask and it flail be givn you. And here cation, who are a£led by a private Spirir0
a few things may appofitely be taken notice Some alio are finful, and Co they are not rs-
of, as more properly belonging to Petitionary corded for our imitation, but for our avoi-
prayer ^ dance $ the Command alfo forbids us to avenge
1. PETITIONS may be either Apprecatory, our ielves, but to leave our perfonal Enemies
"Deprecatory, or Imprecatory. We have all thefe to God, and requite them love for hatred,
exemplified in the W7ord of God, all of which and to Pray for them rather than againft
are Petitions or requelf for favour from them. Hence that Precept, Mat. 5. 43, 44.
God, but only are diverfifyed according to the Ye have heard that it huh been/aid, Thou flwlt
things themfelvts which they are immediate- love thy neighbour, andhate thine enemy. But I
ly concerned withal. Here then we may con- fay unto you, Love your enemies, blefs them that
iider them feveraily, with the Grounds of curfe you, do good to them that hate you, and
them, pray jor them whiclr difpitefully ufe you, arid.
£1.3 THERE are the good things that we fland perfecute you. And we ought not to rejoyce
in need of, and arc to go to God jor : And thefe jn their deftruftion, but be glad of and ear-
are the fubjeu-matter of our Apprecation * neltly tofeek their Converfion. Neverthelefs/
and in it we ask of God that he will beftow it is fometimes both lawful and a duty, when
them upon us, and ufe Pleas and Arguments we are fpitefully purfued, and that in malice
with him in order to our obtaining -, which is for our Integrity, to make our complaint to
not to be underftood that God needed ro be God, and fpread our cafe before him, and pray
moved with Arguments, who both knows our him to appear for us,and leave wimefsagainff •
wants and his purpofes \ but to exercife our them in his holy Providence ; and more efpe-
Faich, and quicken our fenfe, and fo raife our cially when they are open Enemies of God
importunity: that fo we may be the deeper andGodlinefs, and grievous Perfecutors of the
affefted with his kindnefs, when he affords Caufe and Church of Chrift.
us audience in merciful returns. As long 2. THAT ConfeJJion of our Sins is a very
therefore as thefe wants abide, there will be proper Adjunll to our Petitionary Prayer. There
occafion for theie Appreciations. And we have are ibme that make this Confeflion ro be one
abundant inftauces of tftefe in the Word of kind of Prayer, diftinct from both the other
God. fore-mentioned ; but it rather feems to be ari
£2.3 THERE are evil things which we feel or appurtenance of it ; and indeed it is very pfo-
fear ; and we are to apply our Jtlves to God to per to ufe it in boih kinds, as being lu'ttahls
prevent or remove them : And this affords to put us into a right frame, and to .offer up
matter for Deprecation. As Good is the Ob- our Prayer after a right manner. Now the
]e& of our doling affections, the apprehenfion ufefulnefs of this Confeifion of Sin in Prayer*
whereof ajtrafts them, fo is Evil of our fepe- will appear if v/e confider,
Tating affections, the refentment whereof (\.) THAT if we hope to fp-ed in our Ai^
makes us to fhun them, or feek to get rid of dreffes to God we mufl exercife Faith in Prayer.
them. And this prompts us to ask of God that Our great encouragement to Pray, is the hops
he will relieve us, who onjy is able to defend we have to obtain ; Defpair therefore drives
us from, or refcue us out of them. And we us from this Duty. Now that which excites
are encouraged to this by the Precept and the and fupports this Hope is Faith' : Hence thar,
Promife given us on this account, Pfil.50.15. pfal. 116. re. I believed, therejrre have I fpo/cen,
And call upon me in the day of trouble \ J will And without it our Prayers are but bowlings.
deliver thee, and thou fhalt glorifie me. Now We are therefore told what is rhePraVer that
both of thefe are to be offered unto God, with will fpeed with God, and obtain the Bleffitfg
an holy fubmilfion to his Sovereign pleafure, fought of him ^ Jam. $, i>, 16. The prayer of
as we are taught bv our Saviour's Example, faith flail fave the fick. The (jfeftual jervent
Matth. 26. 59. And yet this doth not forbid prayer oj a righteous man avuileih much. 'Wheri
us to be importunate in our requefts $ as we therefore we are directed to ask help of Gpd
q q i q 2
883
LeSures upon the Queft. XCVIII-
For our need, we have thatCautionif we would
fucceed, and nor. lofe our Petitions, jam. i.
(2.) THAT the ground if this Faith Jar fix-
fit! Men is kid in the Covenant oj G*ir£f.Tto'ere
was no foundation far 1: left ki the Covenant
of" Works for fatten Man j who had not only
lolt all title no e\ O' d, but had alio hro't
upon hifiifelf a fearful, Gurfe •, this hath put
a bar to our Communion with God 5 and we
are told thai God wi.lnot beat dinners, but
itop his ears at their Pra ers. Now ©©thing
but the free Grace ofG "d remove this
diiiance,an:i way for our access -oGod 5
and lor that reafon God is laid to lit 0;; a
Throne of Grace to/give Audience to Meri,
without which he would be a confuting Fire.
( 3.) IV HI 1ST tb- G.../': ej Shfi ttn) cda-
bides, it maintains a dillance between God and
Sinner; This was it that made. the firft
Breach between God lift ^ andtillii.be
forgiven it continues h : Here therefore be-
gins Mans true ble.iednefs, Pfal. 32-.lV*. but
whiiii it continues, there is no holding up our
jheadd with any g od Confidence of Faith :
Hence that in Pfal • 5.0. 3, 4 Jj tb u, Lord,
' J}) j aide ft marh iniquities : 0 Lord, who j-,.a!l
■Jfani ? But there is forgiven-fs with ib e 5 t hut
thou ftiiiycji be fared. And no: o.d. doth it
keep unconverted Sinners far frond G d, hut
it makes a Breach between God and his own
People, when they fad into any grofs Sins,
and he hides his Face from them, as the Pial-
miit often complains ?, Hence that in, Ifa.^9.
I, 2. Bchald the Lord s b ttsd is not JJjjrtned, that
tt' cannot J, ve \ .either his ear heavy, that it
cannot Jjcar But )our iniquities t>ave fepniyt
ted between you and your G;.d, and your Jins tytQe
hid his j ice from vote, thai be to. II not bear.
'(Of.) THAT God bath re qua ed ajrtiGonjt (Jin
of Sin, an order to bis gmcious Accept ar.cr oj us.
Not that we hereby Merit any Favour from
him, but that we mav h . be made to ac-
knowledge his free Grace in accepting of us ;
while we Gottfefsoar o.vn [j aw :rthine's, and
look ©nly to his Meter : Hence God fb often
enjoynsthis, and encour.r-e'h it, as we fir.d.
Lev. 20.40. Jtr. 3.13 Prov. 2 3. 1 g. And
we are (aid to give Glory to God by Codd-
ling, Jnjh 7. 19.
(>.) TlI.iT becaufc we Sin daily, we have d
cccifin to Qokfcfs our Sins to God. We have
every hour Dependanceon God, which cal's
us to Prayer ; and are never without our Fol-
lies, which need a Pardon : Thefe Sins call
for R penta;;ce, and Confeilion is a necehary
concomitant of true Repentance ^ by this we
Juftify God in his righteous Difpleafure •, by
this we give him the honour of his free Grace,
by this we rcfeiu our o.vn Unworthincii;,and
apply to his Mercy : Hence they go together,
Dan. 9 8, 9. 0 Lord to us belongetb conjufton oj
jacc. To the Lord our God belongs mercies and
forgive neffes. And in this way it is that we are
reiiored to that true inward Peace, by which
our Faith is envigorated, Pfal. 32. ?. David
hath that Qbfbrvarion, Pfal. 66. iS. If i re-
gard iniquity m my heart, the L rd mill net
hear me And if vvc Confefs not, it is a fure
fign that we have fuch a regard: But mote
of this may be afterwards conlickred under the
Fifth Peri l ion.
3. UND£R Petitionary Prayer, we may alfo
corjl.hr a Vow. The Scripture not 6n1y gives
us i. Itai ces or Vows that have been made to
God by holy Men, but alfo given Precept
for them : Hence that, Pfal. 76. u. Vow and
pay unto the Lord-your Gd. And David's Re-
ich] t ion, Phil 66, 15, 14. I will pay thee
is, which my lips, have uttered, and my m utb
!> fpaken when / was in trouble. And that
Advice, Eccl. $. ^.Wbcn thou vowefi a \ owuti.
to G d, dejer not to fay it -,jor he bath no pled'
j..rc in jrr/s ; pay tbit which t (} vowed.
A Vow therefore property belongs to Wor-
th: .it hath it's fpeci A Uf.ful-
nefs in Petitionary Prater, it may here he
cqftfiderec1 • in Adjun-cl of it : And indeed
it is inv • . wied in every Petitioa
we pur up 10 God ^ inai-riuca as Prayer h
lories to Communion betivecn him -nd us, in
ich there is mutual Con: .• We ought
whensoever we ask of God for the f?:pp]y of
our \x : ■ feek it uirh a Pegsrti to, tiA
lory, as ourlait End 5 and hen-e
we can, pur tip no Petition aright to him, un-
lei Glorv by it • and to t- .-rmi-
e in any ^nd beneath this, is .0 a-sk a mi ft,
and ro h izari the rr.ilhng of what we ask ror,
Jam 4. ?. And fbmetimes there is '.CLu.uon
for u- tocxpze-fs this Pur pofe, and m ke ex-
plicit V ;vvs uu!o(iod, that if ne will grant
us our Petitions, we will fo teliily our Grat-
ritude unto h-m up.n the Receipt. N uv t.
is no' to 1 • r i n • God under any Obligation ro
us, for he needs not us, nor any thing 1 5 ;
but ro Kind our felves the n;ore fail to his
Service, and e us t lie more careful to
Glorify hint. A Vow differs from an Oat b,
in chat a W.w is only a Promife made to God
for the doing of this or that 5 and 'bat ei,H or
liyj xa' in cafe that God (hall fee meet
to enfv/er our lieqiielt : Such was ttiat of
f.jcb, Gen. 28.20. And Jacob vowed averts,
Jaymg. ij God will be with me, Sec. Cr Alfo<-
;u:e, when upon Mercy receded, we bring
our (elves under the Bond of a Promife to do
rhis or that, in Teilimony of our Gratitude :
Such, was theirsjonah 1.16. Then the men far-
ed the Lord exceedingly, and (fftred d facrji-c
unto the Lord, and made vows. And the for-
mer of thefe refers to Petitionary Prayer, and
the latter to Thanj.sgiving, to exprefs our
re,:l Tbankfulntfs. Only it is obfeivable here
that a Vow may be, and fomet'mes is ratified
with an Oarh^ as we find the Pfahuiif exprd-
iing it, Jfal. 119. ic6. Now thefe Vows aie
either more general, and confiit in the Renew-
al of our Covenant Obligation to God, pro-
mi ling hence-forward to be more Careful in
our ferving of God, and more Confront in our
avoidance of Sin, and fiuinning the Temptati-
ons to it : Such was that, Pfal.'a.i 7. & 8c.i8.
Sometimes more particular -, and thefe regard
either
Qucft XGVIIL Jjjem^s Catechi,
rm.
889
either fame peculiar Duties which we may
have been more rcmifs in, to be more dili-
gent in attendance cm them $ or iome Sins
that we luveheen often drawn into, or iind
our felves more apt to be f i t0 ne
more walfchfuj ag*ieft them, and look more
toour ways in regard of t-em-, as he, PJal.
?o. 1. Or e'Te in" leg i»4 of tiling ifl them-
ielves lawful : and in which we enjoyed a Li-
berty before, "but bind our ielves by iuch a
Promise : And thi comes under a dou-
ble Coal'ideraii •!, w$. either in re-gard of
filch thing> as we have found; to ne fnares to
us, and we could not ule them, but we are
too apt to abufe them : Thus when we Jj
Experienced fucji e f.-ares tons,
and occasions of evil to us: Thus to Vo v Ab-
liincnce from iuch things as si vrtys draws us
intoSin 5 as to abltain from :nk,when
we cannot ufe it, but to Excels. •, to ihun iuch
Company as dra-vs us away, and lea^s us to
tranir .d our' Ielves not able (p
.wit hit T< topi ' arxJ of
free v. to Qoi„ U w^
ia oti! -..is to • ihch
of our fcliarero'
was tfou of & which
we ha- • QnJy
we are to obfeive, th efe Limi-
tations to he let in fqkofa wo./ u& Thai-
do not V wful • ' P'5-e
of a Dor, and the hire of a D >- not
tobeConfecra-cd ro God ; or was
arc unlawful in their Circun :er-,fuch was
tfeB$ff«r Corban, when they oh! cd their
Relations of what was due to them by the
Bonds of Niture, under the prerenc of a De-
dication o God 5 asalfo it mutt be in thi gs
lidh .ir; within our pouBOf, in ihe ordin iry
Courfeofp ice to Perform ;ar?d.itm
be with a tull fwii Perform,
and a iui table Proieeution of it : thar,
Eccl. 5.4, 5.
; 2. THli other kind oj Prayer Js Than ng :
. ; a Duy irequemly 1
People at' God -in Scripture 3
tion which lies upon us to r, by all the
Meic'es we receive from rue Hand of-Go4, is
.iffuluble ;and indeed the w \ °' ]l
mult neqcUi interrupt the Cotnmace we h.
with God. For thefe Thankf^vf-gs ave the
only return that God requires, and we,
capable of paying to him; and thus ourTrade
in Heaven keeps in a road, according toPftl.
50. i>. And call upon me in the day of troub.c 5
I milt deliver thee, and thou Jbalt glorify we.
Kence r bar ver. ■ ofocver offcreth frafe,
gloriy^ih i.ie. But the enquiry here willbcJdow
vhisgivin.g of Thanks toGod, comes wir in the
genei 1 nature of prayer, which isann.ldrefs
of our defires toGod,and leaving our requcits
before him ?• And tha,t we may take (his up
aright we mult oMeive, that we aretodiftin-
gu'fb between the aft of giving Thanks to
God, and the manner of our addrefling it to
God. Dnubtlefs Thai kfgiving in its itricf
isijfe, is an adjunct oi Prayer, as well as Con;
feflion of Sin j and for this reafon fnne have
hither retrained ir, and have m-de Prayer
to be only Petitionary. But if we confider
it in the manner of our addrefling ir, it will
alfo come under the general notion oi Petition,
though diitinct from that which goes to God
for Mercies, to be bellowed upo.n our felves
or others : Jn the former we go to him for
our Good, in the latter for his Glory: In the
jormer we are engaged by the fenfe of our
wai,r, in Hie latter our concernednefs for his
Honour prompts us. Here then lee me make
thefe ODfervations,
(].) THAT every true CbriVuan is ultimately
the Glory of God. Not only dotli
God feek his own Glory in all his Works,but
every godiv Man propofeth this to himfelf
as his lait End ; there are indeed other fub-
ojdinate ends, which it is not only Lawful
but a Duty for us ro propofe to ourfelves and
feek -the Advancement of -5 bur the lait End is
but one, and hath no other Co ordinate wit:h
it. And this are all the Children of God by-
Grace been taught ro acquielce in, and cannon
rarry at any thing fhort or it 5 and'this fways
him in all his Aclions fofar as Grace is Active
Vigorous in him,according to the Precept
given, 1 Cor. 10. 31. Whether therefore ye eat
•or dnnky or vibutfoever ye do, do all to the glory
oj God.
(2 J HEA'CE hefceks to have his d< fires gra-
tified [11b r din ate ly to the Glory oj God, We° be-
fore ohferved, that our Prayers are ro be of-
fered to God with fubtniiiion ro his holy So-
vereign Pleafure -, now the reafon of this is
bee a ufe Gr,:ce hath taught him, that he owes
himfelf and his Will to the Glory of God,
which lets the bounds to bis cravings and re-
quells. Hence, his requefts are thus guarded,'
as we fli d in the Man Chrilt } Joh. 12- 27,
h ih, r, five me from this hour \ but for
s cduje. came I unto this hour, &c. He can foe
ihii. cjufe tjke no content in any thing which
he obtains, if God's Name fufFers Difhonour
by it. And though he mould fufferjet if this
may redound 10 theHonour of God, he is welt
e ■) ntem • fuch a Spirit we find was eminent
in Paul, Ph:l- 1. 1 8.
(30 lihl\'.E he infatiably longs that God may
have ihe Glory of all that he doth for him. The
Carnal Man is a Lover of himfelf, and leeks
his own grarincatipn in all that he asks of
G;d ^.it is to uphold his fleftil.y Lulls, and
rain a fupply for them : if then he obtains
this,he hath that which bounded his cravings,
and accordingly he takes up with this, and
looks no farther. But this will nor give con-
tent ro-a gracious Soul, when Grace is in ex-
ercife, but he looks farther : and as he is
afraid to ask any thing, unlefs God may be
ferved with it ; fo thereupon in his offering
his defires, be ferioufly enquires, Will fuch a
thing bring Hononr.ro God ? And is this up-
on my Heart and the chief fpringf of my de-
fires ? as being fenfible of bis infirmity, and'
afraid of his carnal Affections: and this puts
him upon enquiring how God may be Glori-
fied
8^0. LeBures upon the Queft. XCVIII.
"■■•■■ ' ""■■ i ■ i I. /
tied by it, that fo God's kindnefs may not us incur Duty, and exalt his own Honour in ■' '
lofe its end, and he may not mifs of the true us, and by us.
good of it. And hence with his requefts he (6.) IN this Vependance he Jets about
endeavours to get an Heart prepared for the this Duty, waiting upon God for his gracious
right improvement of ir,if God fhould favour acceptance. As he knows that he can do no-
him with it •, that fo God may not lofe his thing without help from God, and for that
jult expectation ^and this feems to be intend- reafon he asks it of him •, fo he knows his
ed in that, Pfal/ ? i. Praife walteth jor tbee,OGod, very offerings of Thankfgivings have fo much
inSion -, andunto tbee Jhalltbe vowbe perjormed. of imperfection and impurity adhering to
(4.) HENCE when God anfwers bisPrayersft them, that he can have no acceptance but
m^ves bim to endeavour gratefully to own bisOb- in and through Chrilt s and this puts him
ligation to bim for n. He doth not only defire upon humbly waiting on God for this help,
that God may have Glory for it, but that he as knowing that without him he can do no-
may fhew forth his praifes on the account of thing-, and asking his kind entertainment of
it •, and this arifeth from a Principle of gra- hirn^n theBeloved $ through whofe Sacrifices
titude which he hath in him j which hede- alone, his Thankfgivings can be cleanfed 5
fites to exert ; and this fets him in ftudying and not returned upon him as Dung,
how and wherein he may fignalize this both Hence that Petition, Pfal. 119. ro8. Accept,
in words and anions. Hence when the Pfal- I befeecb thee jhe freewill offerings of my mouth,
malt had received great Benefits from God, 0 Lord, and teach me thy judgments. And
it put him upon fuch a deliberation, Pfal. this is the right way of our paying this tri-
v 116. 12. What (ha/l I render unto the Lord Jor bute of Praife to God which is his due ; and
all his benefits toward me ? He acknowledged this is that which God jultly experts of all
the Obligation, and that put's him upon me- his People, that "hereby they may teltify the
ditating of Duty, and exciting himfelf to due fenfe they have of all his Mercies 5 that
the practice. He knows that he can never they fo confefs to him, that their all comes
compenfate this favour by any thing that he from him,and their own unworthinefs of, and
can do,but confefTeth that he owes the great- their inability ever to retailiate to him for
eft Thankfulnefs,and that both in words and the leaft of them all : bewail their Dead-
deeds $ and that if he forget any of thefe be- nefs and Indifpofition ; earneftly befeeching
nefirs, or do nor apply them to the right end him to imprint it on their Hearts for ever s
of them, he fhall come under the jult cenfure that he will fmell a fweet favour in all their
of Ingrareful ; whereby he fhall offer jult Offerings,and enable them rightly to improve
Provocation to God againft him ; and in this all which they receive from him, for him 5
refpetl the afts of Praife and Gratitude, are and be now Watchful, Faithful, Chearftfland
nor of the elTence of Prayer, but are the pro- Conftant in his Service $ and in this way, we
per returns made toGod^and on that account do make him the firft Caufe and lalt End of
are appendices of piayer, and ever due to all.
God from thofe that talte of hisBountiese very AND would we maintain an open Trade
Day ? with Heaven, let us fetch all from God by
(5.) THIS fenfe of Infuffcicncy drives him Prayer, and return all to him by Thankfgiv-
to God to ask of bim that be will glorify himfelf ing, and this is the way never to want.
by all, and enable bim to pay bim the tribute of
Praife. As it is our Duty to give Thanks to
God for Mercies received, as well as requelt Q"CD ]\/f r^lSJ CT^VI J IT
him for Mercies wanted; fo it is certain, OJU/J\.IYjLv^X^l v->v-/ /I J-j 1 1 1 •
and experience will teach it us, that we as
much depend on him to give us an Heart to TTTJE have confidered the Kinds of Prayers
be Thankful for Mercies, as to give us the yy which are more direftly poinred
Favours to be Thankful for. For as we re- at \n this Anfwer : And it will not be imper-
ceive every Grace from him, fo we mult have tjnent here ro fubjoyn fome more obfervable
help from him for the exercife of it, as Phil, diftin&ions of Prayer h which will be helpful
2.13. For it is God which worketh in yowftoib to t0 us rightly ro attend our Duty in regard of
will & to do of his good pleafure. God therefore tne feveral Circumftances that attend it.
hath not only promifed to his People that he /. PRATER is either Ejaculatory, or more
will anfwer them when they call,btir alfo that Continued. The reafon of this diftinction is
they fhall* glorify him when anfwered ; Pfal, becaufe Prayer is of conftant ufe to maintain
50. i5. The finful concupifcience that abides Communion with God : And there are very
in us,tends both ro make us forgetful of kind. freqUent occafions for our fending our Defires
nefs received, and to make us proud & lifted t0 Heaven, befides our fet and feperate atten-
up with our own worrhinefs, which nourifh- dance on this Diuy.
eth ingratitude in us. The fenfe of this, ,. EJACVLATORT Prayer is afJoort V fud-
te3cbeth us to maintain an holy Jealoufy in den lifting up our Hearts to Heaven-, while we
ourfelves s and to ask of God rhat he will are eTlgageii fn f.tjjer Duties. Many Inltances
put it into our Hearts ro Glorify him, im- 0f tnjs We have in the Word of God •, parti-
print the Law of Gratitude on. us, and ailiit cularly Gen. 4?. 18. Pfal. 84. 3. Xfois doth
not
»■
.•-**
Queft XCVill. AJJembljs CdtecioifM. g#t
not call us off from the bufinefs that we are ing, Eph. 6. r 8. We have a great njany wants
engaged in, to lay it afide, and feperate our and we ought to fpread therh before Ijirrf :
felves to this duty ; nor need it at all to hin- Not as if he fo needed to be informed for lie
der us in our Duty by giving us interruption, knows our needs better than wedo, but tie
bur will help us in it to do it with a more would have us fenfible of them, and lay oped
fpirirual frame -, it is but a pertinent and pa- this fenfe before him, and therein reltify out
thetical parenthefis in our work -, Which will entire dependance upon him. And this is
make no baulk in it, but advantage us in pro- the way ro bring our felves Under the more
fecution of it. And there are uncountable potent Obligations of Gratirude, when he
occafions for this in a day : and the more fre- receives our Prayers, and grants us our Re-
queue we are in it, the greater teltimony we quelts. Such Prayers as thefe have the Godl^r
have that we~are fpirirual. And it will be ufed at all times, and though we can merit
a good evidence that we are fenfible of our nothing by them, yet we do therein take a
dependance on God for all. Thus in our or- proper way to maintain Communion with.
dinary fecular Employments ; when we find God. And in thefe Prayers we are to ofFet
difficuly in them, to lift up our Hearts to our diftinft Petitions, and make ufeof A'rgu-
God to help us : When we find our Hearts ings and Pleadings with God, becaufe this is
too much engaged in the World, to ask him the way in which God hath encouraged us to
to mortify our flefhly affections ; when we hope for his Mercy. He hath for that reafon
are eagerly fet upon the Succefs, to beg that given us direclion about it, Hofi^.begin. TNoc
we may be fubdued to the good Will of God •, that we are to think that by our longPrayers,
when we are at alofs in ourWork,toPray that • and multiplication of words, we (hall corn-
he will direct us ; when we are difcouraged in mand the Bleliing : Nay, w'e are enjoyned*
ourBufinefs, to ask him to give us encourage- Eccl. 5. 2. Be not rafh with thy mouth, and )ei
menr^when we find our work to fucceed,to give not thine heart be ba'fly to utter any thing before
him the praifeof it. Thus alfoin ourReligious God. And our Saviour gives that caution M<fti
Duties i when eve are hearing the Word,and 6. 7. But we ought to infiff, fo as to get our
we find our Hearts dead, or wandring,or ready Affections raifed, and our Hearts warm • and
to entertain Prejudices at the Word, or at not to content our felves with a i'ew infipid
the Inltrument, to lift up a groan to God for ExprelTions. And doubtlefs we ou^hr to be
relief againft thefe j and when we find the longer or [border in this Duty, according as
Word ro touch our Hearts, to acknowledge the occafion is 5 which may much vary i^Anl
his Grace in it, and to Pray that he would if it be asked how often we are thus to jfe-
fixthison us,and give it an abiding impreflion; quelter our felves to this Duty ? it mult be
and in refped of others, if we meet them, to anfwered j that there are is noiimitarion fet
Pray that God will blefs them 5 if they are in the Word of God 5 and there mny be in-
Sick, to ask God's Mercy for them both for cident occafions which may call usorTtoPray-
Soul and Body ^ it we hear of their Troubles, er oftentimes befides what is ordinary : And
to defiie of God to be with Them. Thefe and the Word of God feems to intimate, that we
many more of fuch things fjelong to this-, ought not to omit this Morning and' Evenm*
and are the right poftures -of a gracious Soul: 'at leaft : And God appointed the Morning
and it is the way to have Communion with and Evening-Sacrifice, which were rimes of
God in all, and to enjoy great inward tran- Prayer. And we find' David "rcfolving Pfai
quiliry of mind, and to dwell in Heaven 55 i% Evening and morning, and at noon will
whilft upon Earth •, and thus alfo fhall we Tfray, and cry aloud. And 119. 164. Sever
be always in a readinefs for our more folemri iims a day do I praife thee. As for fet and
AddrelTes to God. And Would we thus do, .flared Hours for this there is no Religiorf in
we might maintain his frame, Pfal. 16. 8. I it, making one more holy than another- hue
have fet the Lord always before me. And rmin- there is Chriltian Prudence,in having Seafons
tain reverend and delightful thoughts of him. for this Duty ro be attended fo conifanHv a<-
2. MORE Continued Prayer js when we fet may be, lelt by excufes and delay, we fhould
our felves to pour out our Hearts before God forget our Duty, and lofe the Opportunity 3
rft*K a folemn manner. We are not to farisfv Nor is it neCeiTary that in all our let Pr.ayefs
our felves in Ejaculatory Prayer ; but God we fhould infill upon all things that aiford
hath required of us that befides the frequent Matter for Prayer; but there may many
lifting up of our Hearts to him in a figh,- a times be particular Cafes which Call for out
groan, a petition, we take our opportunities prefent intenfenefs ; for fomerimes ther" mr<r
to feperate our felves to this duty, and laying be fuch things as will take up the prefenc
afide other occafions, do engage in it as a Bu- Opportunity • inltances whereof we have in
finefs without interruption by other things, the Word of God. But if Chriftians think
Prayer is compared to wreftling wirh God-, that a fuirable time fpent in Prayer is ' fo
and we are to enter the lilts with him, with much loft from their Wordly Concerns and
an holy purpofe not to let him go till we have will thereupon ornir or curtail the DuryVrneV
gotten the bleliing of him -, as Jacob, Hof 12. wofully impofe on themfelves $and it will 16
?, 4- It is our duty to pour out our Hearts found that that is redeemed rime, which is
before God, to fpread our cafe before him -, employed ro obtain God to be with us in all
Pfal. 62, 8, And we are to perfevere in Pray- that we are concerned In,
IhAKO- .
892 LeBures upon the Queft. XCVIII.
II. ANOTHER diftinttwn oj Prayer is, that all that are near to us, or pafs by, what we
which is either Solitary or Social. Jt is either are doing, is little better than to found a
done by a Perfon alone, between God and his Trumpet.
own Soul i or by a Company joining tcge- 2. THERE is Social Prayer, which the People
ther in offering up of their Petitions to God. of God are concerned to attend. Which is in
And for both of thefe we have Precept and the joyning of more than one together in
Pattern in Scripture : and there are moral offering up their Defires to God : And the
Re3fons for Them born. reafon of it is becaufe Man is made a Sociable
1. THERE is Solitary Prayer, which is to be Creature ; and there are the common Concerns
pratlijed by the People oj God. And this is not of Chriitians, which invite them to carry
to be neglett ed upon a pretence of attending their requefts to God, and join in their Pray-
upon Publick Woifhip, or that which is Soci- ing to him. We may have more particular
al. A Chriltian is to feparate himfelf, and occafion to Difcourfe of this matrer under the
get alone from all Company, and to be as Preface of'xbe Lord's Prayer. I (hall therefore
fecret in it as may be. And for this we have here only obferve ; that there is a frequent
our Saviour's direction, Mat. 6. 5, 6. It is diftin&ion of Social Prayer into that which
therefore very proper, that we have our Pla- is CEconomical, or Congregational \ or that
ces or Retirement, where we may get alone, which is more Private, and more Publick:
and pour out our requefts before God, where For each whereof we have Precept & Example
there may be no wimefs but God and our in the Word of God.
own Souls. And fuch Prayer if rightly per- 1. CECONOMICAL Prayer is that which is
formed, carries the greareft evidence of our. performed in Private Families of Chrifltans.
fincerity -, and befpeaks our real fenfe of our We obferved that Man is made for Society .*
wants, and hath the leaft hazard of hypocrify : S lirarinefs, or living alone being a trefpafs
though we are not to reft in this 5 for if we againit Humane Nature. Hence there are the
look not to our Hearts we may be for- feveral Families of Chriitians, who live and.
mal and .hypocritical in this too. Now converfe together -, and it is their Duty to
there is great reafon why this Prayer mould live together as Chriitians, which they can-
be duly and conftantly attended •> for every not do unlefs Prayer be upheld in their Socie-
Perfon hath his particular wants which he is ty. And here we may obferve,
to reprefent unto God 5 and many of thefe {1.) IN general, that in Social Prayer, there
are fuch as it is not convenient that others be if one that is to be the Mouth oj the reft, in ex'
acquainted wirhal ; but are proper to be re- prejfing toGod their wants, and putting up Peti-
prefeuted to God, who knows all. There are tions in their Name : And all the reft are to
the Sins to be confelTed to God, which it is join heartily in thefe Requefts, and fend up
not meet that others mould be acquainted their defires with them unto God •, fox if all
wirhal * the Diltreffes to be bewailed, and fhould fpeak together, it would bring confu-
help to be fought for in regard of them,which fion and diforder into the Duty -, whereas
others are and mult be Itrangers to: And God is a God of Order, and not of Confufion.
here a Child of God may ufe the moie free- They therefore Who will have all at once to
dom of Spirit. Others polTibly would infulc fpeak in Prayer, do certainly difturb theDuty,
over us, & reproach us •, and God knows how to and render it vain and unedifying.
pity us-, & the more open we are with him, the (<?.) THIS Duty doth more peculiarly belong
more ready he will be to entertain us kindly, to the Head oj the Family : For God hath com-
For we are told, Pfal.103 13. Like as ajather mitred to fuch the Charge and Care, both of
piticth his children : Jo the Lord pitieth them the Bodies and Souls of thofe that belong
■ihat jear him. And indeed, never hath a to their Society, they are to Pray for them,
Reliever more enlarged Communion with and Pray with them :, not as if they may not
God, than when in his folitary Retirements make Ufe of the Gifts of fuch who may occi-
he draws near unto God, and opens his whole fionally be call into their Families-, but it be-
Soul unto him. How often when he goes in- longs to them to fee that thisWorfhip of God
to Ins Clofet fad, doth he come out again glad ; be upheld -, and in the Time when, the
being abundantly refrefhed with thofe clofe church was in Families, theMafter of it was
Embraces which he receives from him whom in the room ofaPrielt to it,to offer Sacrifices
his Soul loves? And that Soul that hath had to God.
experience of the fweetnefs of this, will (%,) THERE are the common Concerns of a
count it his bappinefs ro enjoy fuch a Privi- Family, in which they have to do with God as
ledee, and will not eafily neglecYir. And tho' fuch. In every Relation there are Relative
we are not upon every pang, to run from our Duties, which thofe have to difcharge one to
bulinefs to this ; yet it is very proper for us, another, and they mult go to God for Grace
to prepare for it, and to lay by matter in our and help to perform them -, trure are Family
daily Obfervations, to bring before God, when BleiTings to be fought, and Family Afflictions
we come to addrefs him in Secret. It is alfo to be deprecated -, there are Family Sins to be
very proper for Chriitians in their Secret Ap- ConfelTed and Bewailed, and Family Benefits
plications, to avoid all that will have a favour that are to be obferved,and God ro be Thank-
in it of oltentarion and hypocrify. Doubtlefs ed and Praifed for: Hence there is Family
the loud fpeakingin this Praying, foas to tell Religion to be upheld, and Communion with
God
Queft. XCVUI. Jtfembly's Catecbifm. " 2
God to be upheld in itj and that as a Society dinances will be of no ufe, and that i*/ill be"
Which is devoted to God's Service j and Fa- to the end of Time : And that Prayer \%
itiiiy Governours are carefully to feek their oneofthefe Duties, hath already been obfef-
own Salvation, and the Salvation of all that ved and proved. Now that Publick, as well
are under their Care \ and all thefe are potent as Secret Prayers are to be attended by Goa'3
Arguments to excite and oblige them to this People, Will be evident,
as a neceiTary Duty •* And hence we have his ( i.) FROM CbriS's Precept, and the Exam-
Refolutioa, Jofh. 24. 1$. As for me and my pie of'Chriffians in Go/pel Times, That there
houfe, toe willferve the Lord. is Precept for this, not only under the Old;
(4.) HENCE it is the Duty of all that are but alfo the New Teftament, is evident, in
Members in a Family to attend Carefully and the Pattern of Prayer given by our Saviour 5
Confcientioujly on tbejeafons oj Religious Wor- this is plainly intimated, in that he bids us
fhip in it. Tho* there be no Time in the to Pray, Our Father, which tells us that So-
Day more Holy than other, yet it is conveni- cial Prayer is a Duty, as may be further ob-
ent that Families have their ordinary ftated ferved, when we come to take that Prayer
Times of Worihip both for the Morning and into Confederation : This alfo is implied iri
the Evening, that fo every Member of it may that general Precept,in 1 Tim. 2.3. I willtbere-
not be at a iofs about it ; and tho5 unforefeen fere that men pray every where. And that of
Providence may fometimes prevent it, yetin our Saviour, Matth. 18. 29. Again I Jay untv
the ordinary Courfe, both Heads of Families you, that if two of you fhall 'agree on earth, as
and all tharare Members of them, ought to touching any thing that they fo all ask, it Jliallbe
obferve them, elfe there will be Dilturbance done for them of my Father which is in heaven,
and Confufion j nor ought any to exempt iind for this reafon the places where Chtilti-
themfelves from this Duty carelefly, lealt ans meet together to Worfhip God, were cai~
they bring the difpleafure ofGod upon them- led Oratories, or praying Places, AGs 16. 15.
felves : And we are fure thatWrath is threat- And as for Examples,we find thatChrift hint-
ned againftfuch Families as do not call upon felf often Prayed with Publick AffembJies, in
the Name of God, fer. 10. 2?. which he fet an Example for his People to
2.C0N3R&G ATIONAL Prayer is that which imitate him •, and this was the practice of the
is to be offered to God in a Publick Ajjembly. Apoftle j and we have that inftance in, Ads
The diltinttion which is between Setter, Pri- ^4. 24. They lift up their voice to God with on?
vate and Publick is very obfervable : And tho' accord.
both the latter confift of a Community, yet (2.) THERE are the common Concerns of fuch
there are more Private and more Publick So- a Society to be offered up unto God. And it is
cieties, and not only is Prayer to be u fed in molt proper that they fbould do it joyntljf.
the former,but in the latter too. Thefe Pub- Many things might here be inftanced, but t
lick Societies are either Civil or Sacred ^and only offer, that they are concerned as a So>
they Convene together upon Publick Occa- ciety to Glorify God ^ and that they may to
fions,in which the Community are concern'd y do, God is to be implored h all fcandalous Siris
and as they depend upon God for his Direcli- at any time breaking out among them, are a
on and Blefling, fo they ought to offer up reproach to theSociety, and therefore they are
their joynt Requefts to God for it, and may to deprecate them, and to feek dire&ioia and
well expeft: to be croffed in their Bufinefs, if help from God, rightly to bear wirnefs d-
they endeavour not to have God with them, gainft fuch Scandal, and fucceed their endea-
But that which I peculiarly here defigu is vours therein. There are other Ordinances,
Ecclejiafiical ;, or Prayers which are to be made which are appointed for the Edification eft he
in Church Affemblies ^ which, as they are People of God ; and the Prefence of God with
appointed by God, fo he hath Inftituted a them is neceffary that they may obtain this
Worihip to be attended in them by his Peo- Defign •, thePreaching of the Word, the A6-
ple j and one of thefe Inftitutions is, That miniftration of the Sacraments depend on his
there be Prayers offered up to him, in and Affiftance and Blefling, who only can give the
with fuch Congregations: And tho' Prayer it increafe: It is of him to give Affiitance to the
felf be a part of Natural Worfhip, yet offer- Difpenfers in their work, elfe it will not at-
ing it up to God in and with the Aflemblies tain; and it is of him to help the Partakers
of the Saints, is of Inftitution -, and for this in the Word & Sacraments to profit by them $
reafon God's Houfe is called, An Houfe of and for thefe alfo he is to be fought* There
Prayer : Not that there are no other Acts of are the Troubles which come on the Church
Worfhip there to be attended, but becaufe in regard of their Profeffion 5 and doubtlefs ail
this is never to be Omitted. As God hath are to joyn in their Prayers to God, that he
appointed the Affemblings of his People to will Sanctify them, and remove his hand frorSt
Worfhip him, as well under the Days of the them $ for God hath faid, Ezek. 36.37. J will
Gofpel, as before under the Law •, fo tho' the yet for this be enquired oj by the houfe of Iftael^
ancient Ceremonies are ceafed, to give place to do it for them.
to a more Spiritual manner of Worfhip in the (3.) GOD hath declared how acceptable the
times of the New-Teltament •, yet the moral Joynt Prayers of his People are tobim, and bote
Duties of Worfhip, being perpetual, do abide prevalant they are. This is not from any worth
and will fo do till the time comes when Or- in them, but becaufe herein the Declarative
Rnrt Giof ?
894-
Glorv ofGodisthe mors acknowledged be-
fore Men. It is God's Honour to have Ins
Throne of Grace belieged with a great many
Petitioners at once •, and he hath encouraged
this by telling us, that if $*o do thus agree, it
will be accepted, Matib. 18. 19. God Loves
his Chi!dren,and delightsto hear from them •,
& the more of them that ly proftrate togetner
at his feet, the more united is their force in
befieaing Heaven : -We have therefore fuch an
Encouragement offered, Jam. J. 14- h 4**M
am^ng you ? let bim call for the ciders of the
church* and let tbcm pray over bim. And we
have that encouragement offered, 2 Cb ran.
714 V my i:coPIc ^bicb are cal[ed by my name%
(hill bumble tbcm (elves, and fray, and Jcek my
"face, and turn from their wicked ways : then
will Ibtar from heaven, and will forgive their
fin and will heal their land. Now concerning
thefe publick Prayers, there are thefe Rules
to be obfeived,
1. THAT it is the proper work of tboje whom
God hath calle.i to the Service of the ALnijiry,
to go brforc the Topic in offering up thefe Prayers
tojooi Webefoie obferved, that there mutt
be one that is to be the Mouth of the ArTem-
bly in this work, elfe there would be Confu-
fion : Now this moft properly belongs to the
Mni'ftvy who are toftand between God and
his People * and as they are God's M out h to
them in Preaching his Word, fo they are to be
the Mouth of the AiTembly in bringing of
their Reqneftsto God. As it belongs to Meads
of Famines in Family Prayer,fo to theLeaders
in the Church, in Publick Prayers, to whom
God hath given the Charge publickly to Ad-
minil+er his holy things s and therefore ordi-
narily none but fuch as bear iuch an Ofhce,
or are Probationers to it, are to do this.
2. THAT thefe Prayers muU be offered in a
known Language. And the reafon is plain,
becaufe they are to reprefent the Deh.es
of God's People, whofe hearts are to go along
with them % which how mall they do, if they
do not undetftand the Requetts that are otte-
red up to God in their Name : They; are to
fet their Amen to luch Prayers, and that not
as Brute?, but as Men who know what they
do. This therefore the Apoftle tn-fifts on as a
thing ne'ceiT'.ry for Edification, 2 Cor. 14. 14,
15, 16. If a-Minifteror a Chrihian, Pray in
a Language which heunderftands not himfelf,
he cannot Pray in Faith; and if he does, yet
if he Prays with thofe that do nor, he is to
them but as a Barbarian, Ver. ir. which fbews
the Vanity of thofe, who enjoyn Men to Pray
in a Language to them ftrange, in which their
Hearts cannot go with their Tongues.
3 THERE is nothing to be off ered in thefe
Prayers^ but what the whole Congregation may or
ousfn to put their Amen to. And the reafon of
this is, becaufe that in fuch Requefts there's
a Mental, if not a Vocal Amen to be ufed, be-
caufe ail'ate joyned together ro offer up joynt
pravcrs to God •, and therefore Care is to be
ufed that nothing be laid as a ftumbling-block
m their wav, but only fuch Petitions as ate
LeBures upon the Queft. XCVIIL
agreable to theWill ofGod *, fo that if any are
prejudiced it mult evidently be their own
tault 5 which therefore the greateft Qtre
ought to be ufed to prevent. Prayers fbould
be offered wiih one heart -, and therefore the
Mind of God ought to be well confidered by
fuch as prefent them.
4. THAT it is the Duty of tbofe Individually
who joy n in this Duty, to give diligent At ten*
dance to the Prayers which are fo put up\x is not
enough that theSpeaker be intent & deliberate
in his prefenting the Cafe of God's Peopleto
him : But becaufe Prayer is in the name
of all that are prefent, they ought to have
their Hearts fixed, and their Judgments ex-
ercifed, that fo they may not offer the Sacri-
fice of Fools; and therefore ought to attend
theDury with equal Solemnity with the o-
ther ; And to have their Eyes wandering,and
rheir Minds roving, is a profanation of the
Ordinance. We ought therefore whenfoever
we go to the Houfe of God, to remember
that we are to approach the prefence of Him,
u'ho fearcheth the heartsofMen; and if we
offer up mock-S"rvice to him, we may ex-
peft to be anfwered accordingly ^ and have
our Prayers returned upon us; and thrown in
our Faces as dung.
.
SERMON CCXL1V.
III. A KOTHER diUintTwn of Prayer is, that
J\ it is either Mental or Vocal. The rea-
fon oi 1 his diliinction is, becaufe there is in
Man a Soul and a Body; which though both
are concerned in the Duties of Worfhip, yet
ihe Soul is the Principal \ and thrugh the
Body is ufed by it as an tnftrurrent, in irs im-
perate acts for the molt part, yet there are
fome operations which it can perform, with-
out making ufe of the Bodily Organs in the
do'eg of them 3 and this gives a foundation
for the dilfiuction now under confederation ;
which may be mote particularly confidered-.
1. /Vl£A T/lL Prayer is when we only J end tip
our :D( fires to God in ouiTboughtf : And of fuch.
Praying we have an account given-, thus-G^tf.
24. 45. 1 Sam. 1. 13. We obferved that Prayer
is an offering of our defires to God 5 now as
the defires ihemfelvesare inward, fo alfo they
may be inwardly exprelt to God -, and this
doth properly belong to Secret Prayers, and
cannot be ufed alone in fuch as are Social ;
And though Chriltians m ,y ufe their Tongues
in Secret Prayer, provided they do not there-
by make them Publick -, but only as may
help to keep their minds more intenfe ; yet
there is no occafion for it in regard of^God's
audience -, nor needs there any external Sign
at all, to acquaint him with whatweare do-
ing •, for as he fees, fo he hears in Secret :
A nd ir isrhe Heart which he principally re-
gards in Duty, Pfal. %t: 6. And as, if that be
away, all the noife that we can make, will
be but howling j fo if that be thus employed
fincerely.
Queft. XCVill. Jlffembljs Catechifm.
8^5
fi icerely, it will be a Sacrifice acceptable ro
him ^ver- 17. And a Child of God (hall find
a great deal of oecaiion for bis ufing of bis
manner of Praying in his courfe here 5 and it
is a Pnviledge which all the World cannot
take from him : the Heart bath a Language as
well as the Tongue, and he who is the Fa-
ther of Spirits underltands it as well : for the
Pfalmilt conlefll'th, Pial 139. 2. Tbou under-
ftandtft my thought afar off. Now thefe tho'ts
may be fent up to God, whether in Ejacula-
tions, or in a more continued Prayer, when
there is not a word uttered by the Lips, nor
any external fign in any Bodily gelture, that
can acquaint by-ftanders that we are Praying
to God s ar>d this is the advantage ot God's
Children, that they can hold Communion
with him in their Prayers, in every place, in
all Companies, & upon all Occafions. Some-
times God's People are debarred in his Pro-
vidence, fo that they cannot get alone to pour
out their Hearrs before God * but this hinders
not their Precious converfe with him : though
this doth not difcharge them from their Se-
cret Retirements where they may have more
fcope, and freedom from impediments, when
they can have opportunity fo to do 5 but if
they cannot, it need not to cut off this Duty ;
but they may be alone with God in their
Minds, when they cannot get alone with their
Bodies $ though Perfecutors may reltrain their
Bodily freedom, (hut them up inPxifons among
Wicked Men, and not fufFer them to be alone,
yet there is a way to Heaven which they can-
rot block up \ but in fpite of their Enemies,
they may mount up to Heaven, and carry
their requeds to the Throne of Grace, and
leave them before God ; and whilft this Door
is open, they are fafe.
2. VOCAL Prayer is the offering of our de fires
jo God in ott-toard cxprejfions. This indeed is
not effential toPtayer, for the whole effence
of it is conrained in the former $ but it is a
circumltance in fome cafes neceftary 5 that it
may be done in Secret Prayer we before ob-
ferved, provided it take not from the Secrecy
of it .* And God's People have found by ex-
perience, that it hath been helpful to them
to keep their thoughts more intent, and pre-
vent their wanderings $ but, in regard of So-
cial Prayer, it is necefTary. A Child of God
may have Fellowfhip with him in Menral
Prayer -, but Chrilfians cannot offer up their
Jjoynt Prayers to God but in that which is
Vocal 5 for we before obferved, that in Social
prayer one is the Mouth of the reft in offer-
ing requefts to God, who may teltify their
concurrence with their Amen^ whereas none
can know the He3rt immediately but God ;
but we are to impart our thoughts to others
by external Signs, and peculiarly by Words,
whichare the Interpreters of the Mind. And
here we may more particularly take notice of
thefe things,
(I.) THAT Mental Prayer mujl always ac-
tompany Vocal, in order to our obtaining Au-
dience with God* We mult ufe words to edify
others, but our Hearts muft go with them l/
we would Pleafe God 5 it is therefore charge^
as hypocrify, Ezek. 311.31. For with their mcufi
they jhew much love^ but their heart goeth ajtet
their covetoufne/s. Lip-Services, whw the
Heart is ablenr, are the way to procure a
Curfe inltead of Bleffing .* if Men come with
an idol in their Hearts, rhey (hall be aofwet-
ed according to their Jdol, Ezek. 14. beg,
Meerly Lip-Prayers, be they never fo loud/
are no better than bowlings in God's eiieem.
(2.) THAT God hath given to Man bisTongut
to Ghrijy him withal, after a /fecial manner.
Other Creatures befides have their Tongues
which are of ufe ; but it is a peculiar Privi-
ledgeof Man,rhat he bath a Tongue beffowed
on him, by which roexprefshis inward rho'rs
toothers; and this is called Man's Glory,
becaufe by it be isfumiihcd fcr rational con*
verfe with Men,far excelling hereby all brute
Animals ; for though they hear the various
Sounds they make which may be differenced,
and is helpful in their fenfible Communion-,
yet they have not a power of forming thefe
into aLanguageorSpeech, which may interpret
the mind h but this Man is favoured withal ;
and. without it humane Society would be ve-
ry lame and imperfect .- And this may be
included in that, Job 35. n. Who teachcth us
ivcre than the bipju of the earth, and maketb us
wifer then the jowls of heaven.
(1.) GOD requires oj his Tcople that they do
employ their Tongues to IVorJhip and Glorify
him. Prayer Therefore being one parr of his
Worfhip, rhefe are alfo to be employed in it :
The Apoftle joyns thefe two together, Rom.
Jo. to. For with the heart man be/ieveth unto
right e.oufnefs, and with the mouth conjifjion is
made unto falvation. And the Pfalmitf when.
he calls upon himfelf to Praife aid Glorify
God, particularly calls upon his Tongue in
this employment, Pfal- 77. 8- Jr is not
enough for Chrilfians to Pray in theirClofets,
but they are to Pray in the AiTemblies, and it
belongs to the open Profeflion of the Gofpel.
And for this reafon a Profeiling People are
defcribed by their calling on the Name of the
Lord.
(4.) THlSJhovos the Vanity of thofe that ap-
point and applaud their filent Meetings for the
Worflnpping oj God. There is a fort of Men
we know ib do, and tell us how grearlv edi-
fying they are ; but it is meer Enthufiafm.
We acknowledge that thereare filentPrayers,
but then they are not Social 5 and it is hard
to tell how fueh may be rationally edified by
fuch pretended Communion 5 where rbey ufe
nothing bur exotical Geftures, and ridiculous
Polfures of Body, which others cannot under-
lland : Social Prayers they cannot be, and if
Secret they ought to be done in Secrer ; or fo
as rhough we are in Company, yer they are
known only to God and our own S^uls.
(').) THAT thefe Prayers may be pre/en ted
in any Language, provided it be kn>wn. The
Folly of Praying in a Language unknown hath
been before confidered ; and what we here
R r r r 1 2 further
$6 Le&ures upon tbe Quefi. XCVIII.
further obierve, is that every Language is a and the time that is ipenr in inch Duties;
like Elegible, provided it be undcrltood ^ it is which may be longer or fhorter as occafion
Superki'ion in thofe that will have it in one fuits. T[iere is no time but ithe Lord's Day
o; he three Languages which Chrift Sanai- that is made holy in Gofpel rimes, by a (lamp
fied on his Gfr'tifs, as if it added Holinefs to ot Divine Authority, by fepararing it from
the Duty: thai Language which is Barbarous Common to Sacred ufes j rhough there mull
•to one, is Native to another j and let it be be time taken up in Religious Du-es, accord-
one of thole expreft, if not und.erltood by ing to the narure an. importance of rhem.
•fuch 3C ufe w,ii ^Barbarous to them:, accord- And though not for the times, yet the duty's
ing to \poitles ienie, i Cor. 14. 1 1 Tbrrc- lake, it is to be fpent in facred Employment 5
fore if I av2 -n not the Weaning of tbe voice, I a. id fo is every part of time to be occupied
' fhall be unto bun ibatjpeaketb a bavarian, and tor Religious Worfhip whenfoever it is at-
he that J 'peak: ib. f) all be a Barbnian unto ?ne. tended. And God's People may feparate more
God will in" Gufpel times be Woifhipped by or left time lor this as occafion is ; though
all -edsai'd To gues, and they muii do this calls ror a more eniargednefs than in our
it f& ordinary P-.,y . rs. And we have Examples
IV. ANOTHER aijurMion of Prayer is into of this differ enoe.|in the Word or God.
Ordinary and bxirao/dinary, The ground of (1-) THAT ibe Pro 11 Jc nee of God is to be
this.Diltinction is becauie befides the daily objtrv I jor a call to this. The duty is di-
' calls that we have to'fet apart feme Time to reeled to in Gud's holy Word ; but as wc
invoke God, and prefent our Supplications to are rHH always to attend it, for then we mull
him , there are fome Occafions wherein the inteifcie with other neceffary Duties, which
People of God are called to feparate them- do alio require time to be performed in 5
feives to this Duty after a more cxrraordinary bur there is a Voice of G;d, which it is our
manner j not that we fhould at any time do duty to hearken to \ and there is nor on-
this Duty after a perfunctory manner, but If a voice in his Word, bur aifo in his Pro-
with luitable Solemnity, as fuch who adven- Vider.ce which he experts that we (hould
ture into the Prefence of the great King, to uni ind and & w'.Lhal. He ce that
prefent our Petitions to him, which ought Prec-pr, Mic 6 9. 'Ibe Lords voice cryctb unto
not to be with common Frames: but the oc- ibe c/ty, and ibe men of ooi/dvm flub, fee tby
pafions of the one and the other, come under name. And that rebuke, llai. 22 12. And in
different refpects in regard oft heCircumttan- ibat d ' e Lord God of bojis call to weeping
ces of them, which may be here briefly con- and to vaaurmng, ar.dtu baldncfs, and to girding
fidered. wifibfuckclaih, &c.
1. ORDINARY Prayer is that which is to be (4. ) TdiAl be nee tbe People of God have no
ttfed on all Occafuns, in which we are to Jepa- Rule to appoint stated Annwerfary Days for
rate our feives from other Employments to draw this. The f 3 n c7t i t y i 0 g of time by putting a
near to God : And that both in Secret, and in relative Holinefs on it in its revolutions, whe-
private Families daily, and in the publick ther Weekly, Monthly, or Annually, is a Di-
AlTemblies, in their ufual Meetings for this v'mePrercgarive ; but if on thefe extraordinary-
end^ of which we have already confidered, Occafions, we are to take the call of Provi-
and n3 more needs here to be added. dence, whether for rcrurning cr giving of
2. hXLRsiORD(j\ARY Prayer is when upon Thanks, the Seafons for rhis Duty mult de-
piort Solemn Occafions we fet apart fome longer pend on him who diipofeth of thefe Changes
portion >j time to prefent our Prayers to God. at his plealure, and hath given us that Pre-
And thefe are either for Humiliation or cepr, Eccl. 71 14. In tbe day of prrfjterity be
Thankfgivini; • e'nher to deprecate God's joyful, but in the day of adverfity confider. Jam*
Judgments, or. to celebrate his Mercies. Con- 5. 13- Is any among you afflided'i let him pray.
kerning thefe In general, obferve, Is any man merry : let bim ftxg pfalms. And
(1.) THAT there are no ft or fated times fuch was the practice of the Church under
for thtje preienbed in ibe Gofpel. In the times the Law, on other occafions, belides the days
"oFtlieLti^ there were three Faults, and one which God himfelf had fixed by a pofitive
Day of Falling appoi.nred by God, and thefe Precept.
Days were f:i,^£Vned by God to be Sabbaths, (5-) THERE maybe occafions to begin tbe
or holy Time ; hue as rhey belonged to Mo- duty with Humiliation, and fhut it up with
fes\ Pedagogy, lb they cealed with thar,when Thartkfgiv)'Hg, There have been, and ftill are
it was antiquared : And there are no other fuch things in the Providence of God, which
furrogated in their room, under the Gofpel- give a fudden rum to the affairs of God's
Inltitutions ; though t3he duty do Itill abide ; People j and whilit they have been
nor are we to revoke thefe. Hence that covered with Sackcloth, under deepeft fenfe
objurgation, Gal. 4. to. Ye obferve days, and of forrowful things, God hath turned the
-months^ and times, and years. But there are Scene, and cloathed them wit!) Garments of
the fame occafions for them during the abode Praife, Pfal 72- u» Thus we h:;d it was in
of the Church in this World. Jcbofapbat s time, 2 Cbron 20.
(2.) THAT the People of God ought to ufe their (6) THESE Duties are to be attended more
Prudence inibir obferv'ing of thefe things: Privately or more Publickly. 'And we have
Ai.d that both in refpett of the time when, 'uift ances for both thefe in the Word of God.
And
Queft XCVIIL AJJmbljs Catechifm. 7
And the reafon for this is, becaufe rhe Provi- forts by flaftfrw^ that we may b. 'e of
dence of God affords the occafions for both, what our deferving is ; bur yer not fo, as in
There are Perioral 3nd Family Concerns, as flead of helping will hinder us in the p
well as thole which concern the Body of a forming of rhe Duty of Wr-rfhip, and G^d re-
People \ and thefe are to be obferved, and quires Mercy & not Sacrifice -, and We j
anlwerably improved as well as thofe : yea leave off oui Ornaments on fuch D:iy
it often to falls our, that when it fares well not come to Solemnize our Mourning a
with a People, rhere may be fore trials upon Lamentation, as if we were going to irne
a Perfon or a Family \ and when a People jolly Meeting. On the other hand, on Days
are in aitirefs, theie may be lingular Bleflings or Occafions of extraordinary Thankf^ivi;.g -,
afforded to a perfon or Family. Now God's there is a fuirable external deportment of our-
dealing with eitherof thefe are to be carefully felves that we may make it appear that we
Co ihdered, and application to he made to do rejoice; and to help ourfelves in it, ws
God accordingly* We are deeply concerned may now put on our Ornaments, and make .1
with the Cnincli of God, and ought to mourn more liberal ufe of the good things of God,
when they mourn, and rejoyce when it goes but not fo as to render our Service Carnal,
well with fnun. Row. 12. 15;. And yet we and hinder our Spiritual Kejoycing : bit that
afe to refenr the dealings of God with our by it we m3y affecl ourfelves with the kii J-
felves and ours •, Nature teacneth it, and nefs of God, a; d fhew forth our Tha kfui-
Grace directs it. nefs. And if in thefe th'ngs we only red: \n
NOW concerning the Nature of thefe Du- outward Ceremonies, we fhall but offer ths
ties, that may be gathered from what was Sacrifice of Fools.
before obfetved of Petition & Thankfgivings 4. THOUGH there be nothing in Prayer but
only temembring, that they C3ll for a more what may be ferviceabie 10 ?acb oj thrfe Duties $
folerrn fepararing of out felves to them, and yet there is feme thing which more peculiarly be-
fpending of our time in the profecution of longs to each of them 5 and we Are to fet our
them-, and for that reifon we ought to fetves to improve them to 'pro move this Service.
faultily our felves to the Service : And there And here obferve,
are ieveral C'rcumltances to be obferved about (\.) TtL.T in folemn Humiliation, our great
them. And here, Bufinefs is, To humble our felves be] ore God in
1. THAT there is difference to be made in deep fenfe of our own Sins, andfojuttijy hint
the external Carriage in the Secret, and the Pub- in our Afftittions,and wait on him jor the Atone-
lick Attendance on thefe Solemnities. This is ment. U is to implore his Mercy, under an
plainly intimated in that of our Saviour, apprehenfion of our want and unworthinefs :
Jll.it. 6. begin, where our Saviour fpeaks de- And for this end we ought now to make
fignedly of a Secret Fait j it being improper a diligent fearch into our Hearts and our
for one that is Social 5 and the reafon is not, Lives, to find out our Sios, in order to a
becaufe we fhould be afhamed of our ferving foaking Repentance, Lam. 3. 40. Let us fear cb
of God, but to prevent vain Oftenration, with and try our ways, and turn again to the L rd.
which the Pharifees had fpoiled their Devo- And to go to God and beg or him earned Ly
tions, and (hewn their hypocrify. to difcover to us what is the Controvcrfy,
2. THAT there were divers things in the that we may know it, and a-right bewail it,
Levitical Lata, which were appendices to thefe Job 10.2. And we fhou.'d obferve it in it'sCir-
Dut ies, which ecafed with them. God then treat- cumftances and Aggravations, that we may
ed hisPejple more by external things, which be the more deeply abafed, and vile in our
were Ceremonial, which do not belong to the own eyes .- We' a re therefore upon this fearch
-nee of the duty-, fuchasatotal abitinence and difcovery made, to make cordial Con-
in days of Faffs, putting on Sackcloth, and felTion of our Sins unto God % to lay ourfelves
lying in the Aflies 5 "which had no moral ho- open before him in our viienefs, and exprefs
Irnefs in them, but did ltand to fignify fome it with deep felf-abhorrence -, and not only
fpi'muat thing, which we are to learn to to Confefs the thing that we have done, but
practice by them. Hence that, Joel 2. 15. our own juit defervings by reafon thereof, as,
And rent your heart and not your garments, and ])an. 9. 8. 0 Lord to us be'ongeth conjuficn of
turn unto the Lord your God. facc,§ic. And to ly low and acknowledge that:
3. NEVERTHELESS there are thofe external God would be jult if he fhould rejed us, and
Observations, in thefe Duties, which do very well that it will be his meer Mercy to Pardon and
become fuch Solemnities, and are ferviceabie to Accept us, Ver. 9. And this fenfe is to put
help us in them. The outward, as well as the us upon rejecting our own righteoufhefs, and
inward Man, are to be employed in the Du- relying upon that of Chrift alone for the ac-
ties of Worfhip 5 and to be improved to help ceptance of Prayers, and obtainmerit of An-
us in our Devotions -,and there is a decorum fwers of Peace 5 and by all of this to quicken
in our Carriage differently to be ufed upon our felves to the greater Earneftnefs and Im-
Days of Fitting, and Days of Thankfgiving \ portunity in our AddrelTes to the Throne of
Days of Humiliation are toabafeourf'lvesbe- Grace $ and to make us to ly there, waitingon
fore God, to lay ourfelves low,and affect our- God till he fpeaks Peace to us : And doubt-
felves with our own unworthinefs, it then Iefs fuch and fo folemn a Duty of it's own
becomes us to abftain from our Bodily Com- Nature calls for our laying afide all other
8^8 LeUures upon the Queft. XCVIH.
and worldly Buiinefs, becaufe it requires in- very evident by the Precept given about it
tenfenefs, both of Body and Soul. there, Col. 3. \6. Let the word of Cbnji dwell
(2 ) THAT in folemn Thanksgiving our next in you richly in all wifdom, teaching and admo-
Buffnefsis, To offer our cordial Praifes to God nifhtng one another in pfalms, and hymns, and
for jignal benefits received jrom him. The ufu- fpintujl Jongs, jwgivg with grace in your hearts
al Order of this is, when in a time of llraifs to the Lord. And that it was not only pra&i-
wehivefolemnly fought God, and obtained fed in the Publick Aflemblies, but Privately
the Mercies wanted 5 and now the Jaw of Gra- too, is inftanced in Paul and Silas, Acts 16.2$.
titude obiigeth us to ftti&y our returns of ac- And tho' this Service feems to ^e more fpe-
knowlcdgment, and Practice accordingly; this cialJy adapted to giving Thanks to God, and
put the Pfalmilt upon that reflection, Pfal. letting forth of his fraifes ; yet we find the
116 12. What/hall I render unto the Lord, jor fweet Singer of If rati compofing his Kalrris
alibis benefits t wards me ? And this is the to fundry ibrts of Matter, fometimes in an
Order which God himfelf hath put it into, Elegiack drain, in forrowful Moans, fome-
Pfal. ?o. 1?. Call upon me in the day oj -'trouble , times to be Commemorative and Hiftorual,
I will deliver thee, and thou jhalt ghrijy me. fometimes to Prophefies and Meditatbns,and
And that we may be helped to a right dif- molt frequently to Commemorate the glori-
charge of this Duty, it properly belongs, that bus Works of God fof his People, and to fet
we affed our felves with the greatnefs of the forth his Praifes therein. For this' feafon the
Kindnefs received •, and for that end to re- Spirit of God hath indited and committed rto
fleet upon our felves, what we have done to Writing many of thefe, for the ufe of flnV
procure our Troubles, how righteous God Church in all Ages ; and thefe are doubilefs
was in bringing them, how merciful in mo- the molt proper to be ufed by the People of
derating of them, how unfuitably we carried God m their Devotions, becaufe they are not
it under them, and what poor Improve nent only accommodated to ail the cafes of parti-
we made of them, and how frowardly we cular Perfons, or a People together, that
went on notwithltanding them •, what our can evene, but alfo becaufe they are Infpi-
Diitrefs was, how heiplefs we were in our red Writings, and therefore molt proper for
felves, and what K'ndnefs there was contain them to exercife their Fjith in the Singing of
ed in it, and that in all the C'rcumltances, them : Certainly no ordinary Gift can indite
which calls for our f queltred Reflections and better, however fome luxuriant fancies pleafe
Meditations: And in our giving Thanks we themfelves therewithal. And although there
are to acknowledge all thele to God, and bind js melody to be ufed in this Service, Skill
our hearts with them, the more firmly to him, wherein is an excellent Gift of God ; yet
and our cheerful fervirg of him. And in the there are manyGodly Men who are notPiivi-
purfuit of this Duty, we are to take a parti- ledged with ir,&God will accept of their bro-
cular notice of thofe glorious Perfedions of kenN>ufick,if their Hearts be right with him 5
God, which are remarkably llgnalized in who are therefore to Sing with Underltanding,
■ fuch Providences 5 the Mercy, Pity, Wif- and Affection, Pfal.tf.-j. And it mult be done
dom, Power, Faithfulnefs of God, which are with a fix'd Heart, Pfal. 77. 7. And with the
hcre'made Illultriotis, Pfal. 145. ■>, iSc. And whole Heart, Pfal. 111. 1
..by this we are to endeavour to get ourHearts AS to the Queftion, Whether Injlrumental
raifed to highelt ftrains of Love to God, and JWufick is to be ufed in the Worjhip of God ?
cheerful ferving of him. All that I (hall offer is, that tho' this was ap-
?. SOME there be mho bring in Singing of pointed in the Pedagogy of Jttofes, yet it was
Pfiilms as adifiinUion of Prayer \ and lay down part of Ceremonial Worfhip, which as fuch
the Dollrine oj it under this Tofick. I (hail is ceafed, and we have no Inltiturjon for it
nor here difpute whether it be an Ordinance in the Gofpel j and it is molt agreeable to
different from Prayer, or be an Appendix to New Teltament times to omit it. And let
it, and one Media of offering it to God : But us intend our care to do it with our Hearts
that it not only was anlnftitution in Ifrael as well as Lips, and fo it will be acceptable
of old, {Pfal. 81. 4.) but that it abides in the with God through Chrilt.
Inltituted Worihip of the New-Teftarnent is
SERMON CCXLV.
Quest ion XCIX, of Dire£tion,is that Form of Prayer^ which
Chrilt. taught his Difciples, commonly
&§.&&HAT Rule hath God given for our ca}ledj rhe Lorjs prayer.
«&§ lf/l® Direction in Prayer ?
j§ - T7I7 E nave taken a fummary Account of
3MPW Answer. y\j the Nature and Neceffiry of Prayer,
, , „T , r ^s^^ . c -r-rr together wirh the mote remarkable diflincli-
THE whole Word of GOD is of Ufe Gfl| of it# ic now follows, that we proceed
to dircdt us in Prayer *, buc the fpecial Rule - - - t8
Queft XCIX. ■ Aj]emblys Catecbifm. 899
to a more particular Confideration of the Rule diretl us in Prayer. By the Word of God wc
by which we are to be directed how to order are to underftand, the Holy Scriptures, which.
our Prayers to God, Co as they may be accep- God hath committed to Writing, in which
table to God, and profiiablefbr us. Notonly he hath revealed to us what is his Will and
is. Praying to God a duty incumbent on all our Duty $ and is therefore given us to regu-
Perfons, nor can he be a Chriliian who lives late us in our Religion j and we are obliged
jn the ncgleft of this Duty -, but there is a to regulate our whole- Live-, according to U>
/* Praying, which, thole that would enjoy Deut. 29. 29. The Jecret things belong unto ihe
Communion wish God in it, ought to get Lord our God.: but tbofe things which are re-
acquainted with, if they would not offer vain vealed, bckng unto us, and to our children for
Oblations. There are Prayers which inGod's ever, that voe may do all the words of this laV).
eiteem arc no better than bowlings, and will Prayer therefor* being an effenriai part of
rot find anfwers of Peace,but he will ltop his Religion, mull needs have its regulation laid
. Hars at them •, as If at. 1. 15. It is not the down in this Word, eife it would not be a
lealt part of fallenMan's mifery that he knows perfect Rule 5 as we are told that it \s,2Tim,
not how to Pray as he ought, and tor that 3.16,17. But we are nor only told that thefe
reafon (lands in need of Divine Teachings. Directions are contained in the Word, which
And although fuch is God's pity and com- muft for that reafon be fought for inir- but
paflion towards us, who knows our frame, that the whole of it is ufeful to direct us in
that wheie there is truth and finceriry of it -, which is emphatical, and acquaints «s,
Heart, he will accept of our chatterings, and that there is no part of the Holy Scriprures
kindly entertain our unutterable groans,which but may be improved by us for our help in
are wrought in us by his holy Spirit. And this duty. And this direction hath a refpe£t
for this reafon, our fenfe of infirmity fliould not only to the Matter, but aifo to the Man*
not drive us from, or difcourage us in duty, ner 5 and the Motives thar may excite us to,
but animate us to it ; yet as it is our prime and encourage us in it. We may therefore
duty to fee that our Hearts be right in it, fo here make fome brief remarks on the ufeful*
we ought to endeavour after a diftinO: ac- nefs there is in the Word of God for this pur-
quaintance with tbe true Method of Prayer, pofein a few Particulars,
a: d obtaining the Gift of it. And becaufe we 1, IK the Word of God we have all the Matter?
have not this of cur felves, we mult wait offered jorwbicb we are to Pray.. Thefe are there
upon God for his reaching. And lor that end laid down by way of Precept •, for there are
we mult Pray to him, that he would teach we told, what are all our wants, both of
us to Pray, as the Difciples did to Chrilt, Soul and Body, for the fupply .whereof vtfe
Luk. n- i- We before obferved that the may lawfully defire j and thefe defires none
Matter of Prayer is our Defires 5 but then we can fulfil but God, who expefts to be fought
mult remember, that all our Deiires are not to for it : There are we directed whom to
to be prefented to God, that he would grant Pray for, and what we are to ask of God in
them : There are fiuful as well as regular their behalf ; whether it be the World, of
defires,. and thofe are to be morrihed. And the Churcli of God, or our dear Relations,
to Pray to God for fuc.ee fs in Robbery, F:>riri whom we are to love as our Souls ; and alt
cation, Murder, £?V. is W)cked,arid favours of the Cafes wlvch may be before us : and this
Atheifm: And becaufe we were told 1 hat thefe" both -with refpect ro Mercies received, of
are to be regulated and reltrained to things Afflictions felt or feared •, what to arjprecate,
agreable!to his Will, our belt way is to go to and what to deprecate, and both with refpeel:
him to inltruct us in this great affair : and to Soul and Body, things Temporal and Spi-
we have, encouragement fo to do from the ritual. As might be particularly inftanced
kind recepriorj aud affiltance that we may ex- in all thefe regards.
peel jn fo doing, Jam. 1. J. If any of you lack 2. WE are there pointed to all the Grace?
wifdom, let him ask cj God, fiat givcth to all which are h> be cxercifed in right Prayer. Prayer
men liberally, and upbraidctb not, and it {hall, requites notonly the elocution of the Tongue,
be given him. And there are two things which and a formulary of apt words -y but Grace
we ought to feek information and help in, on alfoiri rhe Heart,and the Improvement of it in
this account, viz.' the Matter of our Prayers, our coming to God, who regards the Heart,
and the Manner in which we are to prefent and judgerh of us accordingly •, and how
them to God, fo as may be for his honour, this is, we are there directed. It therefore
and' tbe encouragement of our Faith in our tells us, that we mult Pray in Faith, Jam.i 6.
addrefilngof him. Now that God hath given and how this Faith is to be applied; by a
qs a Rule for this is fuppofed, aad is necelTa- firm belief of his Ability to fuccour us. and
rily fo, becaufe it is a part of Religious Wor- that no other can do it for us •, and that we
Grip. And as this hath God for the Author can obtain on no other fcoTe, bur that of
ofit, fo it mult have its direction from him, Chrilt, thro' whom we are to offer our Prayers
who only can tell us how he will be Wor- to him : That we are humbly to leave our
(hipped by his reafonable Creatures : And* Requelts with him,fubmitting our all to him,
tkere are two Things in the Anfwer, which and his difpofe ; with hope in hisGrace,wirh
maybe briefly considered, viz. patient waiting on him, and perfeverance in
I. THAT tbe M& Word of God is of ufe to it, tho' he Teem to delay us. Thefe, and
--- whatsoever
.. " ™ ' ■ ' "I ,..t
500 LeBures upon the Queft. XCIX.
whatfoever other Graces are to be employed Blefling; and all the Rules for this are therein
herein, are there fully directed to. clearly let before us.
3, IT gives us an account what we are to do\in 6. iTfupplies us with all fuit able ExpreJJion*
order to our /feeding in Prayer. It not only re- to be ufed in Prayer •, and that both in our Words
quires us to call upon God, but tells us how and in our Carriages. It both tells us how to
we may fo ask as not to mifs of fpeeding in it j behave our felves before God when we come
warning us againft fuch things as will obltruft to open our Conditions him 5 of which we
the commerce between God & us; and (hewing may hereafter take a more diltinft account,in
us how we may draw near & find acceptance-, the Preface of the Lord's Prayer. And it alfo
how we are to prepare for this Duty, how to - puts words into our Mouths. The Apoftle
behave our felves in the performance of it-, to tells us, Rom. 8. 26. Likewife the Spirit alfo
come not in our name,or for any works of our bclpeib our infirmities 5 for toe know not what
own, bur inChriits Name, and with an eye we fhould pray for as we ought : but the Spirit it
to his Righteoufnefs •, to come acknowledging felj makeih interccjjion for us with groanings
our own unworthinefs ; confcfling our Sins ; which cannot be uttered. And the Spirit doth
with full purpofe to forfake them ; and with not only do this, by inward fuggeltions, but
a Sincere relpeft to his Glory j and that we alfo by thofe directions which he bath pre-
may improve all our Mercies to his Honour, fcribed to us in the Word of God. Thus we
and not to lay it out on our own lufts -, that we have God himfelf telling his People what he
niiy lift up pure Hands, and upright Hearts would have rhem to fay when they put up
to him. Hence that caution, Jam. 4.3. Ye ask, their Petitions unto him, Hof. 14. 2, %. And
and receive not, becaufe ye ask amifs, that ye though we are not bound always to tie our
may confume it upon your lufts. felves to the words ufed in Scripture, yet to
4. IT regulates our Importunity and our take our meafu res from them ; and order out
Faith in Prayer. As it tells us of the Neceflity Matters accordingly.
of Faith in order to acceptance with God 5 7. IT furnijhetb us with the Examples of holy
fo ic directs us in the right exercife of this Men, flawing us for what, and how they Prayed,
Faith : for we are apt to miltake Preemption for our imitation. It is true, there are fome
For Faith •, as if we believed not, unlefs we inltances of the unfuitable Carriages of Good
firmly believe that every thing we ask (hall Men, in their hours of Temptation, which are
be granted us jult as we would have it ; for our caution, and avoidance : But there
whereas this directs us how to carry our re- are the various Cafes of God's Children, in
quefts to God, and leave them with him, which they addrefltd God ; and their fuirable
firmly believing that he can do it for us, re- behaviour in them -, how humbly, how peni-
folving to go no whither elfe, waiting on him, tently, how eamcltly they fought him ; and
and fubmitting our felves to his Infinite Wif- how fubmilTively and patiently they waited
dom and Love : it opens to us the nature of upon him : And all of thefe are written for
the Promife, and how it Hands in the Cove- our admonition, and we are directed thus to
nant, and what are referves of his holy So- be followers of them, Heb. 6, 12.
vereignty. And though importunity in Prayer 8. IT 'fans us the great danger there is in
is a duty, yet it alfo regulates us in this, and neglefts of Prayer -, thereby to awaken us to
teacheth us how to diltinguifh of things, and our duty andtoconilancy in it. We are too apt
wherein we are to ufe our greateft earneftnefs, to with-hold Prayer $ and how many are
and what are the things that we are moft of there who call rhemfelves Chriltians.that live
all tocall upon him for. Hence that, Mat.6.33. in a total neglect of it. But the Word of
Butfeek yefirji the kingdom of God, and his Gcd fhews us the Peril we expofe our felves
righteoufnefs. to by fo doing, and how much we expofe
5;. IT tells us after what manner we are to our felves to rhe Divine difpleafure by it ;
carry cur felves after we have Prayed. There which carries flrong motive in it to make us
is a fuitable 8. becoming behaviour required afraid of living in the negleft of fo important
of the People of God, after they have opened a duty. Hence We have fuch menaces againft
their Hearts to him, and fpread their Cafe fuch : It is given as the character of an un-
before.him. For, though we ought in Faith godly Man, Pfal.io- 4. He will not feek after
to commend all our matters to God, yet there God. And hence that Curfe denounced, Jer.
isfomething elfe incumbent on us to do, in 10. 25. Pour out thy fury upon the heathen that
the exercife of our Faith in waiting on him know thee not, and upon the families that call
for the anfwers of Peace. There is fome- not en thy Name.
thing more to be done in a right waiting on 9. IT gives us all Encouragements to Pray,
him for the Blefling -, and we are to be found Tho* neceflity, if rightly refented would be
in the way of Duty •, doing what is required, enough to ftimulate us •, yet God is pleafed
and avoiding what is forbidden : And for to fhew how he is delighted in the Prayers of
this we have abundant direction given us in his People j and hath afforded them great
the Holy Scriptures •, and it is of greateft perfwafives to animate them in it. And this
importance that we comport with this 5 nor * he doth,
doth Faith in Prayer difcharge us from other (1.) BY the Promifes which he Jets before us
Duties, but prompts us to a more chearful in it. There are many peculiar Promifes with
attendance upon them, in expectation of his refpett to this, recorded in the Word of God,
wherein
— a
QueftXCIX. JJJembljs Catechifm. ^oi
wherein he promiferh us audience and accep- ofChriit himfelfi who is the Lawgiver in
lance •, teiis us that he will hear when we Church, it may furely then be ufecf in the ex-
cail, and anfwer us when we cry to him 15 prefs Words of it •, always provided, that Tt
allures us that he never bad us leek him in be without Superltirion3and vain Repetitions
vain, but that if we look to him from the or making of it a Charm, or as if there were
ends of the Earth, we f h all be faved -, that moreVertue in thefe Words than in others of
he is a God who hears Prayer, and will reject a like import,
roue that come to him aright. And what 2. 'THAT it is a Pattern of Prayer fiven hv
(2.) BY the Inttanccs of the good fuccefs of And it mult therefore needs bea "perfe'st
thofe who have Jo Prayed to bim. How many Rule by which all our Prayers are to be mea>
Teitimonies are there given in the Word, of fured ; There is nothing we are to Pray ipr':
thofe that have fought him and found him, but is' comprized in it ; ir therefore lets the
who have fet their Seal to ir, that they did bounds to our Ocfires and Petitions if we
find him as good as his Word j that he would have them agreable ro GotTs Will.
fometimes anfwered them before they cy«d •, It points us to the Object of Prayer ; to the*
and rhar when thej gist him he delivered Manner of our attending on ir that we mav
them, which mad. n to refolve to call have Communion with this Objett ■ and to
upon him as long as they live ; And they the Circumftances which are to be attended
have called on others rn improve their Exam- jn it, and to the Kinds oi Prayer and Graces
pies, to eltablifh their Faith in calling upon to beexereifed in it : all of which come will
God ; as, Ffal. 34. 6, 8- And thus ufeful is into conh'deration in their place.
The whojfl Word of God for our help in this 3. THuT we are not found preeifely to keep
neceilary duty, which tells us how profitable ourf elves to thefe Words, and not to ufe others
it is tor us to meditate much on it, for our m our Prayers, Some there are who Prefdce
tetter atteoding on the duty of Prayer. _ their Prayer with ftf«h a formality, Let us
II. THAT the /pedal Rule oj Direction, is Prav for the Pardon of our fins 5 for the Gon-
tbat Form of Prayer, which Cbnjt taught hisDtf- verfion of Sinners 3 for thePeace of theChurcrK
cipfes, which is commonly called, the Lord's for the Succefs of the Gofpel* for the Ruins
Prayer. Chrift's Difciples, being deeply of its Enemies 5 and let us do it in the Form
fenfibie of their own Ignorance in this great prefcribed by Chrift, and only fay over the
Duty,earneftly befought him to initruct them Lord's Prayer ; but we have no Rule or Pre-
in this matter, whereupon he directed this cepr for thisMode ;and Formalifts rhemfelves
Prayer to them for their help in this s on acknowledge that we are not tied up to this
which account it hath this Title put upon it; in all our Prayers : and we have no inlta.ee
and though there is nothing in it, but what ]n the Gofpel of Chriit himfelf, or any of
is agreable to the Word of God in general,yet his Apoftles that ever ufed this Form,thougfi
gathered from it : for that there is fpecial the Words of this Prayer work as a fpJlT for
ufe to be made of this by us if we would we are to Pray with undcrftanding and to
know how to Prav Methodically, and after know what we go to God for, and' to Pray
what manner to reprefenr our defires to God. not by Rote, bur with our Hea'rrs fenfibie of
But these is not a little difpute in theWorld 0ur wants. Befides we are not bound always
about this Form of Prayer whieh Chrift hath t0 jnfift up0n every Article of Prayer bur
left us for our DireQion, v/'^. Whether Chriit there are the feveral Cafes of the Children of
hath left it on record as a prefcribed Form to God, which are particularly to be carried to
be ufed in our Praying in the very Words of him •, as we have feveral inltances for in the
it; or only as a Pattern from which we are Gofpel. And as in Preaching of the Word %
to regulate ourfeives in the manner of our though we are to Preach nothing but what is
Praying to God : nor are all Proteitants agreed agreable to it, yet we 3re to open the Word '
in their Judgments on this account. I (hail prove it, and apply it, in other words fuita-'
not here, long in Hit, but only offer a few Con- ble. So in Prayer we are indeed to Prav for
federations to be weighed in this regard. nothing but what God hath revealed hisWill
Here then obierve ; _ in; but we are to expatiate both in our Pe-
1. 1HA1 it is beyond jult doubt, that it is titions, Confelfions, and Thankfgivings as the
lawful to Pray toGod in the Words oj the Lord's cafe before us calls for. Befides in the Gof-
Prayer. There is the molt exaft and com- pel this Prayer recorded by the two Evan-
prehenfive Form of a Prayer in it; as will be gaiift, Matthew and Luke, is laid down in
evident when we come to confider it in all its different words,and there is more in Matthew
parts: if it contains in it the fubttance of all tnan in Luke ; which makes it at leaft oncer-
Prayers, and there can be nothing ufed aright tajn whether the whole of Chrift's DirectorV
in it,but may be reduced to one head or other js here recited, but only the fummary heads
in it 3 and that according to the Prefcription ©f it. And we read of Praying all Niebr
S f f f f ' which
902 LeBures upon the Queft. XCIX,
which finely cannot be thought to be nothing who looks' at the Heart, which if abfenr he
elfe but a meer Repetition of the Lord's and his Prayer will be rejected.
Prayer j but a purfuing of the matter, with BY what hath been thus offered, of the
words and arguments iuitable. fpeciai ufefulnefs of the Lord's Prayer for our
4. T HAT there is no Rule in the G'fpel, direction and help in Praying to God, we are
binding us to ufe the Lord's Prayer in the given to underitand the necelTary Duty incum-
cloje of our other conceived Prayers, to put bent on us, to labour to get a- diltincl ac-
any more perfection to thsm. Some there be quaintance with it, and the particular Rules
who think, that though we are not tied up contained in ir, in order to our being the bet-
to this Form, yet that it is proper for us, ter able to make the right improvement of
when we have prefented our Defires to God it in our attendance upon it. And for this
in fuch expredions, as our refentments either end we have a particular account given of
of Wants' or Mercies have put us upon offer- the mind or meaning of every Article con-
ing up to God, we ought in fenfe of our im- rained in ir, in the remainder of the Cate-
perfeftion and fhert coming, to rehearfe the chifm \ which we may take into difiinfcfe
Lord's Prayer, to fill up thofe defects, and ' Confederation : And to make way for this
this is prattifed by many, who would we may obferve the diftribution of it in its
not allow themfeives willingly in any Super- 'parts j and the ufual diftribution given, and
itition : But thefe feem to labour of a ground- which our Divines do follow j viz. the Pre-
lefs miltake, and build upon a wrong Princi- face, or Introduction ; the Body of the Prayer
pie, without Scripture warrant. To plead including in it the feveral Petitions, which
that this is the Word of God, whereas our frand as fo many Heads of Matter, or the
other expreflions are the words of Men, feems feveral things about which our Requefts are
infufficient \ for doubtlefs as whatfoever is to be made, and prefented to God : And.
agreable to God's Word, may truly be faid thefe do contain in them comprehenfively
to be his jib we may make the exprefsWords all the Concerns about which we are to offer
of Scripture to be our own words, and ought our Supplications to God : And the Conclw
to be fo when we pur them into our Petiti- fen $ containing in it a Doxology. ¥,VQty of
on.s, though directed to by God; and though which will ttanJ in need of being enquired
we plead this is the unerring Rule,8c therefore into by the People of God. And touching
to be adhered to, yet if we know nothing of thefe Petitions, there are divers thoughts
the mind and meaning of ir, it is no Rule at about the dividing of them j which I fhall
all to us, but expofeth us to a delufion j and not labour in, it being moft neeefiary rhac
to pretend it to be tofuppiy the defe&ivenefs we know What is contained in them. Some
or forgetfulnefs of any thing in our Petitions, there be who make Seven of them 5 but our
is, I think, a miftake, or a weak argument. Divines, wirh many others, reduce them to
For as we are not obliged to.ofFer up every Six, whom we may fafely follow in it j as
thing in every Prayer 5 fo if we do not un- will appear in the Explication of them. And
derltand what is therein contained, we can- this Method. of Prayer is moll: agreable to
not exprefs our particular enlarged defires in the nature of ir -, and moft proper to the
it. Not that we are to condemn thofe who Subjects who draw near ro God in it. It is
make ufe of it ; but to caution againlt meet that we mould come into the Prefence
making ic a neceffiry Duty, which can- of God duly' prepared, efpecially in our more
not be proved by any Precept given for it, fet and folemn AddrelTes, and not to rufh into
nor Example of it in the whole Scripture: his Prefence indeliberately. It is alfo ne-
and for Chriftians to condemn thofe who do ceflTary that we know what we have to fay-
not ufe this Mode as guilty of the neglecl of when we put up our Petitions ro him *, for
a moral Duty, is ungrounded uncharitabienefs. wedonotPray to inform him, but duly toaffeci
And for any to think that they have attained our own Hearts with our wants, and for that
hereby to more perfection in the praclice of reafon to confider what we have ro requeft
Religion, is to deceive themfeives. And tho' when we come before him: It is meet alfo
we mult not deny the lawfulnefs and ufefui- that we both ufe argument to fortify our
nefs of Perfons ufing a Form of Prayer, Faith in our Praying ro him, and to give him
efpecially fuch as labour of much ignorance the due acknowledgment^' his Glorious Per-
about the concerns of Religion ; yet let it be fe&ions, which are both the encouragements
confidered, that every Chriftian 'that would of our coming to him, and by which we are
Pray acceptably ro God, and obtaining gra- to reach after the hit end of all our ferving
cious returns from him, oug.hr to be very care- and worfhipping of him, viz. that he may
ful of Formality in it, as knowing that al- have the Glory .of all afcribed to him : For
though this may be an help to them who if we do not thus, we do not Pray aright,and
want the Gift \ yet if they do not labour do but befpeak a rejection from him. Let us
to get thefe things imprinted on their Hearts, then fet our Hearts upon thefe things 5 which
fo as in them to prefent their true 8c fincere naay, God willing, be hereafter offered to us.
delites unto God, their Praying will certain- '
ly prove to be nothing better than vain bab-
ling j and will be an abomination to God, SERMOM
^
Queft C> Ajjatoblys Catechifto. 903
SERMON CCXLVL
Q u E s t 1 0 n C. Effentially •, and it feems to comprehend both
in this place : it both limits to the Divinity,
A & a .*• n At doth the Preface of the Lords and directs to the Firlt Perfon in the adora-
%W§P„>er teach »s ? "° Trinity It foppoftth one God in thte*
fjarr fr ; Pcrfons to be our Object, and we ought al-
l4'*^l? Answer. ways to look upon himasfuch in our accefs
to him ; for in no other way hath fallen Man
THE Preface of the Lord's Praycr,which any grounded hope of obtaining his Audience
is, [Our Father which art in Heaven,] and Ac ceptance It points us alto to the or-
1 1 j,1,.„M,tftmn.i-.>lioil der or the Perfons in their Subfiltence, and
tsacheth'us to fa*i*»£ ° ?°^,jl manner of working , and tells us that we
hoIyRcverence,andCorifidcncc,asChildren ouglu ordinarily to dired our Prayers to God
to a Father, able and ready to help us, tne Father in and thro' Chrilt, by the help
and that wc fhould Pray with, and for 0f the holy Spirit. And the reafonof this is
others. becaufe as all our Good is fountained in God,
fo we cannot come at him but in and thro' a
WE obferved that the Lord's Prayer is Mediator $ nor can we Pray as we ought buc
diltiibuted into Three parts, viz. The by the Spirit: Hence that, Rom. 8. 26. Hence
Vreface, the Petitions, and the Go'nclufion\ we fhall rind theApoftle toAddrefs hisPrayers
and each of thefe carries matter of Initructi- to the Father nextly,tho' it was thro' Chrift,
on and Direction to Chrilt fans in their Ad- who Itands between an angry God, and finful
drefiing of God in this gf;'.u Dnty, and may Worms, Eph.Z. 1.4. Col. i. 12. Yea Chrilt
therefore come under a'diftinctConfideration. himlelf thus addrelTcth him, Match, ir. 2?.
The former of thefe lies now before our Con- 0 Father, Lord of heaven and earth. If it be
templation , and ilio' the Inquiry is Anfwer- enquired, But may we not immediately Addrcfs
ed in few words, yet hath plenty of Matter in our f elves to any other of the Divine Perfons I
it. The thing which we are in quefc of, is I Anfwer, Dou'btlefs we may -, and we have
what Leffons we are taught by it/5 and the Inilances of it, fo Stephen, Acts 7- 59- ani
principal are fuch as thefe, Paul, 2 Cor. 13. 14. But then it mult be with
/. THnT we ought nor to run prcciptantly this Caution, that we do not Superftitiouily
into this Duty, but with fcrious Deliberation, look upon our felves more likely to fpeed by
"this is inferred from the general Confidera- fuch an application «, as if Chrilt or the Spi*
tion that Chrilt prefcribes a Preface intro- rit were more propitious to us than the Fa-
duftory to the P titions : to let us underltand ther : Chrift therefore hath fuch an Expreffi*
that we are to endeavour to get our felves in- 0n, Joh. (6. 27. For the Father himfelf hVetb
to a rikht Polturewhen we would offer our you, becaufe ye have loved me. Only we mult
Requelts before rhe Great GOD. We fhould remember, that this Love derives to us thro'
get our Hear s and Thoughts into a right or- Chrilt, who hath purchafed all the forfeited
der, and well ponder what yve have-to pre- Benefis r f it for us; and fo we mult go in his
fen't to him •, that we may do nothing raftlly, Name : We ought therefore to have a regard
nothing fcurrily, or unbecomingly-, we fhould ro all, who do Cooperate in the Works of
fee both to our Words and Demeanours, that Efficiency. But rho' we are to go to God
all our management maybe fuch as b fits fuch thro' a Mediator, yet we are to liaveno other
as we are, in our drawing nigh to him who Mediator but him who is God. \
is a great King, and Lord of Heaven and If THAT if we would Fray an\fpeed, w$
Earrh. And this tells us that we ought to mufi be able to apply our felves to God, as to
ufe Medharion in order to r'ght Praying, our Father : And for that reafon we ought
And altho' Ejaculations be fudden dartings to make fure of an Intereft in him as fuch.
up of our Souls to God, yet it fiich that we There is Emphafis in his directing us ro ufe
fhould maintain right Frames in us, that we the word Father, in our applying our felves
may be always in a readinefs for this. to him. Sin hath fepa rated Man from God,
II. THE more particular L'jfohs that are to and he mult look on him as a confumingFire*
be learnt jrom the Words themf elves are fuch as How then (hall he dare to come near thefe
thefe, , everlalting Burnings ? But God hath in Chrilt
I. THAT all our Prayers ought to be d'ireUcd opened a way to Reconciliation 5 and through
to God, and to no other. This is intimated in Faith in him we come not only to be his
the wox&,Fatherinll:"av-n. We have had our Friends, but his Children. There are two
Earthlv Fathers, buc they are not theObjecVs refpects in which God is faid to be a Father*
of our Religious Prayers, but God only : Hence viz. By eternal Generation, and fo he hath but
that, Ifa. 63. 16. 0 Lord, thou art our Father, one only begotten Son who is our Lord Jefus
our Redeemer, thy Kame is jrom everlajhng. Chrilt 5 and by a gracious Adoption, andfo he
The word, Father, when attributed ro God, hath many Sons and Daughters,who are made
is ufed fometimes Perfonallv, and fomsumes fo upon their Believing* Job. 1. 12. Now?
Sfffl' 2 the
?<H
Le&nres upon the
"QueflTC.
the way in which we come thus to be his
Children, is through the Relation which on
Believing is plighted between Chrift and us :
Ir is therefore by our being United to him in
the New Covenant, that we are Adopted to
be joynt Heirs with him: And becaufe he
and we are one, God hath a Father's Love for
us, as we are in him, in whom we are ac-
cepted : And no o:ner but iiich as are fo, can
oil. God Father, or make any Claim to the
Bleiiings of the New-Covenant. Bur it may
then be enquired, Are none then to Pray
but fuch as are affured of war Scnfbip, and can
in Faith call God Father ; or ■will the want of it
dif charge tbemfr.m this Obligatin ? Or fbould
this d'fj 'courage them from this Duty ? A\Tc had
need to be Cautious here: Let us then ob-
fer\e, That Prayer is a pan of Natural Wor-
fhip, and owing to God as we are Creatures
depending on him for all, and are to Gonfefs
liim in all: Norcanour wane of Ability to
Pray aiceptably, (iifcharge us from the Duty 5
bir ought to convince us of our mif*rable Con-
dition^ and drive us to enquire how we may
be delivered from it. And doubtlefs, when
God intends us laving G od he makes us to
Pray : But (Uil it faith that ive ought not to
reft our feives Citisfied in a formally of
words, as if that were fuflicicnt •, but it is
cf greater!: Importance that we Pray in
Faiih, and be able to Commend our feives to
God in our Supplications, to know that he
is our Father; and for that reafon, as we
fnould feek after it in the way difcovered to
Us, fo to endeavour to clear it up according
to the Rules given us in the Word of God,
All our Argumems by which we an plead
with any force are to be fetch'd from this
Topick 5 for all mutt come through Chriit to
us, and that can be in no other way but that
of our Sob ftiip : And this further tells us that
we mult come through the Mediation of
Chri!t 5 for as he is our Father, becaufe he is
Cb rift's Father* ib all our Claim is made over
to us on this ground, becaufe he hath bought
and paid for it on accounr of his Children.
III. THAT we ought in Praying to get our
lie ins fun ably dijpofed ttf come to him as to
fuch an "one. And in this regard aifo the Ti-
tle ofa Father carries great Emphafis in it,
and is very directive to us after what manner
to manage our feives, in the performance of
this p'rr of Worfhip. It therefore tells us,
1. IN general; lb it me ought to Pray to him,
in fuch manner as Children ought to do to a Fa-
ther in their asking any thing of him. God af-
fumes Relative Titles to himfelffor our In-
ilruction, to inform us familiarly in our Duty,
and acquaint us how to behave our feives in
h becomingly •, not as allChildren do to their
Parents, for it is too lamentably obfervable,
that many Children carry ihemfelves to their
parents vilely and unbecomingly ^ but that
there is a Rule of the Behaviour of Children
to iheir Father which hath fome Analogy
to the Obligation lying upon the Children of
God, in their Behaviour towards him .• And
it is here particularly accommodated to their
Duty and Carriage in their asking of Good
things of them, in which they are 10 pay to
them all the deference of a Father : And un-
lets we Pray to him after that manner, we
forget our feives, and offer Him .matter of
Provocation.
2. IN particular \ There are two things more
efpecially to be conh'dered in this matter, in
which this is to be exprelfed $
I. IT is to be with holy Reverence. This
Reverence is to be rooted in the Hearr, and to
be expreft in all our Behaviour : There is an
Awe which becomes Children to maintain in
them, of the Authority and Power of their
Parents : Hence we have God himfelf fo ar-
guing, Mai. 1. 6. A Jon honour etb bis father,
and a fervant his mafter : if then I be a father,
where is my honour} And one part of this Ho-
nour confilts in an high elteem entertained of
ourParents,a defire to pleafe them, and a fear
to offend them ^ and this ought to influence
our whole Carriage towards them ; and be-
caufe God is our Father, this is due to him ;
St becaufe he is our heavenly Father,ir carries
with it the greater force •, Hence, Heb. 12.9.
We have had fathers of our flfb, which cor retted
us, and we gave them reverence: JJjatl we net
much rather be infubjeflion unto the Fatter of
fpirits, and live ? For this Duty is enforced
both from the Relation of a Father, and from
the conlideration that he is in Heaven, and is
infinitely above us in Glory and Majefty ;
Eal. 5. 2. And in this Reverence there is
more efpecially confiderable $
(].) AN acknowledgment of bis Sovereignty
in dfpoftng all our Concerns. He hath an in-
controlable Liberty to do his Pleafure in grant-
ing our Requefts: Nor can we oblige him by
any thing of ours that we can offer to him ;
as fuch therefore we are to Addrefs him 5 not
with Demands, but humble Supplications, ac-
knowledging that if he grantour Requefts, it
is h.is Kihdnefs; and if he denies them, he
doth us no Injury : We are therefore to Iy
proltrace at his foot-ftool, and come to him
as Beggars, relying alone on his Benignity,
hoping on his Mercy * and fo have all his
Children been wont to do when in a right
Frame.
(2.) THAT we fubmit our feives cordially to
bis difpnfe, in his Returns to our Prayers. Not
but that it is Lawful, nay a Duty, for us to
ufe Importunity and AiTiduity in our Prayers,
which God is not angry at, but is pleafed
withal .• Hence that, Ifa. 62.6,7. Te that make
mention of the Lord, keep not file nee : And give
him no reft, till be tfiablifb, and till he make
ferufalem a praife in the earth. Yet our Im-
portunity mult ever be under this regulation,
that when we have ufed our utmofr, we do
quietly leave it with him * and that under the
confideration that he is our Father, confider-
ing that we are Children ; and becaufe he 19
our Father,to acquiefce in rhis,that he Loves
us, and will do what is bell for us 5 and that
he underllands what that is, better than we
do^refolving that if he gives us our Requefts,
it is becaufe it is for our Good 5 and if he
whh-hoids
Qlieft. C Jjfemblys Catecbifnt. ^o§
with-holds from us the things asked, ic is be- more our Heavenly Father. SoChriit argues;
caufe he knows that it is molt for our Benefit, Matth. f. 9,10,1 1. tfhofe therefore that are
and we, being Childiih would hurt ourfelves his Children may from thence fafely confide
by it •, and fo not to fret and mourn, but be in him, and refolve that he is very ready to
quiet : And this belongs to us as Children, do for them. Now,
and is no fmall part of the Reverence we owe 2. THE Grounds of ibis Confidence arc fyeci-
to him : Such a frame we find to have been ally two,
in David, 1 Sun. 15. 25, 26 (1.; BECAUSE be Loves them : So Chrilt
2. THAT it mutt be with holy Confidence, argues in the forecited, Job. 16. 22. Now ic
This aifo flows from the conlideration of our is the nature of Love to be concerned for the'
Propriety in him, as he is our Father in Hea- Beloved, to lay it felf out for their good ; to
ven. Nor is there any Contradiction between be tenderly affected with their troubles and.
the former Reverence, and this Confidence , indigencies; and when it fees them in want,
but they do peifectlyHarmonize in thisDuty : it cannot lie [till. Hence that wonderful
For tho' a Father will maintain his Prero^a- faying, * Ifai. 63. 9. In all their afflictions be
tive, yet he cannot forego his bowels of Pity was afflicled^ and the angel oj bis pn fence faved
towards his Childien, PfiL 102. 13. Now we them : in his love and in bis pay be redeemed
may confider here, what is implied in this them, and he bare them, and carried them all the.
Confidence, and what Grounds there are of it. days of old. Yea tho' rhey have given him pre-
1. /if this Confidence wears told that two vocation, Judg. 10 16. And his foul was grieved
things are mainly intended, viz. That he is jor the mijery of Ifrael. And in none rfiord
both Able and Ready to help us. The thing doth this appear than in tender Parents, who
we Addrefs him for is, That he would help have a natural Storge in them to prompt
us in all our needs : For if we are not fenfi- them to this : Needs mult it then trarfcend
bleof our wants, we cannot Pray to him as in our Heavenly Father, whole Love infinite-
we ought. Now as we ought to Pray in \y outbids all the Love that is to be found m
Faith s fo thefe two things are the main flip- the belt Parents on Eaith, and therefore well
ports of our Faith in Prayer. may they acquiefce in it.
( 1.) THAT He is Able. And without this (2r) BECAUSE all the good they need is fe*
Faith we cannot offer one acceptable Petirion cured to them in the Covenant : Which hath
to him. This therefore was the fir ft demand Chrilt for its undertaker. They aie his
that Chrilt made of the blind Man, Matth. Children thro' Faith in Chrilt, Gal. 3. 264
9 23. B licveye that I am able to do this ? It is Now Chrilt hath purchafed all for tbem,and
the inieticity of earthly Parents, that they iris fecu red for them by Profhife to him*
cannot do all that for their Children which Tit. 1.2. 2 Cor. 1.20. And ihey are aifo made
they kn >w they want •, and therefore mult over to them in the Covenant of Grace, PfaL
fail fometimes, not ri^ro' defect of good Will, 84.11. And they cannot fail of performance,
but thro' Inability : But it is notfo with our And on ,jrjs fcore we may always come with,
heavenly Father 5 for he is able to out-do all holy Boldnefs to the Throne of Grace, be-
our wants and cravings, let them be never fo Hevi g that not one good Piomife thus madfl
large and extended, Epb.7, 20. Kis help is to us f h all fail : Becaufe as he loves us, \o
not limited ; nothing is toobigfor him io do -, he is faithful. As to that E: quiiy, How fat
no Power in the whole Crearion can hinder our Faith is to all in Frayer, as to a Confidence
him 5 nor needs he to ask any or all Creatures 0j having the thing Prafd for ? I anfwer*
to give him leave to do it: And this is the Wharfoever fome plead, I am fure,thar with-
Privilege of his Children, that they have out fpecial Revelation, we have no furrhet
fuch a God to be their Firher : Hence he often ground of Confidence in regard of anything
in his Word direds us to he Contemplation of individually, further than as it is needful
his In Quite Power •, and this is intimated in and proper for the furtheranceof God'sGlory*
his being in Heaven, in that he is above all and our belt good >, which, after ail our re-
fecond Beings, and Rules over all 5, and ail folves about ir, we are to leave to his all*
Creatutes are difpofed by his irrefiftible Will : wife determination. And this is the molt
He is therefore called, The Lord of Heaven noble exercife of Faith in Prayer ; and this
and Earth : Hence that, Ifa. 59. 1. Behold the Confidence every Child of God hath ground
Lords band is not fhbrtned that it cannot fave -, fufficient to act his Fairh upon.
nor his ear heavy, that it cannot hear. So that iV. THIS recommends to us the Duty of Social
his Children never have any need to go for Prayer : That Chriltians mould join together
help to any other, and he mult needs be An- in putting up of their kequelts to God. Hd
gry if they do* therefore doth not direct ir in the lingular, My
' (2, ) THAT He is Ready to help them. And Father, but in the plural, Our Father; hot as
this is a genuine refultancy from his Relarion if this excluded Secret Prayer," in which wd
to them as a Father. EarthlyParents that have prefenr our perfonal Petitions to God, or 33
not loft their natural Affection, are ever rea- if we were obliged, pro forma, to ufe this
dy to their ability, to relieve the real wants plural word in our Solatary Prayers* And
of their Children : and will never do any certainly it is the duty of every one, to fee k
thing to them that fhall be for their hurt, after the Grace whereby he may in Faith ,af
bat evermore for their good , how much to God, My Father : And fo have holy Men
Lectures upon the Quell. C,
reafon for it, and the mann
reaion 101 u, anu un. u.iinuvi ^i <n^»u"'b vui i..^^ • — vi. ji^^^v^^i^i.j w^w, uuu.- m
ir, it hath already been diltinftly handled. Praying together ; and that not onlyforfuch
And the uiing this word IW in ir, tells us as are prefeiit, but alio thofe that are a.bfent 5
that all prefent fhould have their Hearts go- for all forts of Men, not only the Godly but
.1 - :~ t> ... t ^ „ irn li., .-~~ . „^» i.U» ~.,- n-: I i.. i
ing up to Heaven joyntly in it. Buc here a Ungodiy too j not tor our Friends only, but
Queltion arifeth, viz Who they are that zve are our Enemies alfo •, for fuch as do us ail 111
to Fray withal* that toe nay rightly uj'c the word turns,asfuch as fhew us the greateft Kindncfs :
Our, in our request to God ? And the reafon Not for Chriltians only, but for Pagans too,
is, becaufe there have been fotne who out of that they alfo may be brought over to Chiiit,
fcrupuloHry, will allow none to be with and made partakers in all the Benefits which
them in this Duty, but fuch of whom they he hath purchafed for finful Men ; And for
ate peifwaded that they are Converted h be- all this we have abundant Direction in the
cauie thev think that no other can joyn with Word of God ; and no perfonal Prejudices
them in Faith. But this is a needlefs Super- ought to make us neglect this Duty. But it
fihion ; for, as Prayer is a Dury of Natural may here be Objected, Thar the Word of God
Woifhip, fo Social Prayer follows from the approves of &; directs to Imprecations againit
confideration of Man's being a fociable Crea- Sinners h and tells us that there are fome
ture, and ought therefore to Woifhip God whom we are not to Pray for ; how thenfhall
in Societies', and Prayer is none of the leait we know how to direct our lelves in this
parts of this Woifhip: And Prayer is one of Duty > And here let me briefly Reply,
the Media by which God is pleafed to Com- i. THAT Scripture Imprecations are j or the
municate his laving Bleflings to Men j and to moft part Prophetical ; and rather aDccluration <f
Pray with them may be helpful to perfwade GodsCounfcl ' againjl fucb,ihan a cordial Defne of.
them of their own need, and affect them to them that ufe them, that it may be Jo. And thefe
an earneir feeking of God's Bleflirg for them- are no further to be Imitated by us, than to
lelves. Nor can we infallibly judge who imprecare a blnft on the Defigns of the Un-
are true Converts-, we may fuipect fuch 3S god y, and that they may be difippointcd in
are fincere, and think Charitably of fhch as all their wicked Devices againft the People
are hyp crites.- Befides,- if ir he the Duty of God ; and this is t -.xtenfive as well to our
both 'of Families and of Congregations to felve; Perfbnally, as the Church of Chrift in
maintain the Woifhip of God among them, general : Hence thai, i Sam. \%. 31. And pa-
by calling on his Name, and thofe that neg- vidjaid, 0 Lord, I pray tbee, turn the counjel
lett it, may expect rhar God will pour out oj Ahithophel into joohjbnefs. And we ought
his fury upon them • furely then the Duty not to imprecate Ruin to their Perfons, but
is to be attended, and every one that is pre- Hypothetically 3 i. e. That God would either
fent at it muft be left with God. If we (hut Deftroy them, or Change them ; defiring this
them out it is our fault \ but if they do not latter if it may be. And there is no Child of
joyn heartily in it, the blame will fall upon God, when himfelf, bur would heartily re-
them. And indeed all Congregational Prayers joice in the Coi verfion of the vilelr Perfecu-
mult be fhut out by this Rule 5 for we are tors in the World, and give Thanks to God
allured that the Tares will be mixt with the for it \ fo, Gal. 1. 2?, 24. But they had heard
Wheat, till the time of Separation comes, only, That ie which persecuted us in rimes paft
which will nor be till the end of the World, now preacheth the faub w'icb once he defrayed.
And thus would the very Piofeffion of the And ibey glorified God in me. So we fhould
true Religion ceafe among Chriltians, to the Imprecate, fo as to Pray that if pofUble they
great reproach of rhe Gofpel. may be brought home to God, and made fej>
V. THIS alfo te a<.be tb us, that wc Ji)ould Pray viceable to his Kingdom.
on?, for another. Aud this extends to all forts 2. THhRE are none whom the Grfpel jorbids
of Prayer, Secret, Private and Pujriick : And us to Pray j or, but only fuch as are put beyond
the reafon of this arifeth from that Love to all hope cj ever being faved. And we are here
Mankind which we owe one to another : And . to obferve, that.it is not their being fo really,
this alfo is included in the word Our • there but our knowing them to be fuch, that doth
is a Love which belongs ro every Relation we prohibit our asking Mercy and BlefLng for
Hand in one to another, and is required of us them, t Job. <>. 16. There is a Jin unto death:
in the fecond Table of the Moral Law. ' And J do not Jay that he pray for it. And the rea-
it is the natuie of Love to feek the Good of fon of this is, becaufe not the fecret, but
the Beloved, and accordingly to ufe the pro- the revealed Will of God is the Rule of our
per Endeavours for the promoving of ir. And Duty, Deut. 29.29. We are ro defire the
tho' there are other Duties incumbent on us Salvation of all Men, and accordingly to
in this regard, yet been ufe God is the foun- Pray for this and that Perfon and Peop!e,be-
tainofall Blefungs to his Crea;nres,we ought caufe we are fo enjoyned by the Precept;
to go to him for rhem; and ask them of him ^ though we know nor whether this or that
and becaufe: this Love will naturally prompt Perfon individual, belongeth to- the Election
. . todefiie this Good, and ir is agreable to of Grace or no : But we owe them this Love
f
— . — — -— I ■- I l„ , >
Queft. CI. JJfemblys Catechifrn. ^07
to defire their Salvation, and fo to ask it of part follows 5 containing Six Petitions 5 fomS
God for" them. And thefe Prayers (hall not make Seven of them, but it matters nor.
be loll, whether they partake in the benefit There are two parts in theBody of thatPnyer,
of them or no. But there is a particular ex- each confifting of Three Petitions ; the for-
ception of one fort of Men whom God hath mer refpe&s the Glory of God, the latrerour
excepted from our Prayers, viz. fuch as have own, and our Neighbour's good. The tines
committed the Unpardonable Sin : But this Petitions of the firlt parr may alio be divided
can be no further practicable, than fo far as into two parts : The firlt Petition hath ref-
we know them to be fuch. We mult know reel: to the Glory of God it felf • the other
the thing : And this muft not go upon bare two to the Means by which it is to be advani
Conjectures, but upon grounded Demonftrati- ced. The firlt is now to be. fpoken to. la
ons. And we may miltake our felves in our the Petition are two things j i. The Objecl
prejudicate Conjectures, if we be not careful of ir, God's Name. 2. The thing Petitioned,
to withltand the Temptation on this account. Hallowed be it. ThisPetition is made the fir ft,
It is not every grievous Sin that amounts to becaufe it is the main and great thing that
this, nor is it the molt virulent Perfecution we have to defire and pray for. Two things
of the Church of God : Who worfe than Paul are hence to be confidered, 1. What is meant
in this regard, Aft. 26.WJ&C. Nor is it every by the Name of God > 2. What by Hallow-
fearful Apoltacy that we make from a Pro- ing of it >
feffion. How fearfully did Peter abjure his Queft. 1. WHAT is meant by the Name of
Matter? and yet Chrift Prayed for him, and God ?
he was forgiven. And whilft there is any Anf. OUR Anfwer tells us, it is all that
hope of that, there is room for Prayer. And whereby he maketh him felf known. A Name 13
yet on the other hand, there may a judgment 'ufed for a notation of a thing, or an expreiliori
be made of fome * who after great Light re- by which the knowledge of it is communi-
ceived, great Affections raifed, and a very cated. Name is fometimes ufed metonymi-
Zealous ftanding up for the Profeffion of the cally for renown, or glory. Gen.G,^. Hence
Gofpel, do nor on a furprizeofa Temptation, that, Joh. 17. 6. I have manijefed thy Name.
but deliberately caft off all, and with all vi- So that by God's -Name we are to underftand
rulence & malice, blafpheme the Truth they God himfelf, as far as revealed to us, in ail
once profefied, and openly renounce the whole his difcoveries. God hath an incommunicable7
Gofpel, and vend all the reproach 8c calumny Glory ,&c. We may underftand by his Name,
againft it, which an unrenewed heart can 1. Principally the Divine Perfections which:
utter j and fet themfelves to undermine it. mine forth in the Creature, Exod. 34. 6,7,
And it is to be feared that our Age hath pro- 2. The ways or means whereby they are de-
duced not a few of fuch who come under that Clared. I. His Word and Ordinances, Pfa/i
defcription, Heb. 6. ^p>c. But our duty is 29. 9. 2. His Works of Grearion and Provi-
to hope well as far as there is room 5and the dence, Pfal. 9. 16. 76. 1. In a word, it is his
worfe Men are, if within this hope,to be the Declarative Glory.
more eameft and importunate with God for Q.- 2. WHAT is meant by his Hallowing of it ?
them l and thus to lave them with fear. And Anf. THE word fignifies in common ufe>
let us be excited thus to do, becaufe who a feparation of a thing from common, and
knows but that our Prayers may fpeed in Hea- dedication to fpecial and divine ufes. So the
ven, and obtain gracious Anfwers of Peace, Sanctuary, Temple,thePriefts,&c. In things we
which will afford matter of everlalting put to honourable holy ufes}8£c. The language
Joy. In a word, let us endeavour to fecure of the Petition exprefTeth two things, both
an Intereft in God as our Father in Heaven, of which are fignified in the Anfwer.
and let that animate us to bring all our re- 1. THAT he would enable us and others to
quefts to him in all things, as to a God who glorify him. We here confefs, i. That we
both can and will hear and help us. owe him Glory. 2. That we cannot pay it
t ___™™_-_____ *lim w^tnout his Grace : and therefore ask
it. And that not fo for our felves only, but
Question CI. others : for all his Works. And there are"
here many things Petitioned, 1. That God
WHAT do pjeFray for in the firflVetltlon } would make his Name known to us. 2. That
we may acknowledge his GlorlousPerfecTions.
Answer. 3. That we may have Grace to eye & gathet
T t r n ™ • . .... rrr)l i them UP in his Works. 4. That our Lives
Lithe firlt Petition, Which is, LHallowed may be ordered to his Glory, &c Hence,
he thy Name, ] we pray, that GOD would he may be our laft End in all things. $. That
enable us and others, to glorify Him in all we may be afraid of doing any thing to his
that, whereby he makes himfelf known, difhonour. 6. That we may grieve when
and that He would difpofe all things to others difhonour him. 7. "That we may
His own Glory. fubmit our felves, and all that we have to
*' his Glory-
E have confidered the Preface of the 2' THAT he would difpofe of all things to hi.?
Lord's Prayer already : The Second own Glory. And here we confefs, 1. That
God deferves the Glory of the whoieCreation.
2. That
w
V"' '■ ■ — ' •'•^m
908 Le&ures upon the Quteft.CIL
2. That the Sin of Man hath robbed God of KINGDOM 3 The Word is Ibmetimes taken
a great deal of his Glory, and brought vanity properly for a Nation or People that are un-
on the Creation. And the things efpecially der the Government of one Supream,Govern-
requefted here, are u That God would pub- ingby Laws : Djftinguifhed from Aiiltocracy,
iifh his Glory to the World, and give faving Democracy, Tyranny, Anarchy.
knowledge of himfelf, PfaL .67. 18. 2. That THIS Kingdom ] The Scripture fpeaks erf:
lie would difplay himielf glorioufly in his two Kinds, 1. The Kingdom of Satan ; cal-
Providence. 3. That he would glorify him- led God of this World, and faid to Rule,
felf upon his implacable Enemies, that pro- Epb. 2. 2. called the Kingdom of Darkntfs,
mote his difftonour •, get himfelf a Name and and fo oppoled to the Kingdom of Chrilt :
Renown. Now this is the firlt and chief Col. 1. 13. Satan is faid to be the King, becaufe,
thing we have to pray for. Hence, i.With Unregenerated Men are ordered and ruled by
moll" Ardency of Affections. 2. Moll: abfo- him, though they know icnot, it is indeed a
lutcly, Math. 6. 2?. and that, 1. Becaufe Tyranny -, yet a Kingdom, becaufe Men are
God is the belt Being. 2. His Glory is the voluntarily Obedient. 2- The Kingdom of
belt thing. 3. Becaufe it will belt wirn-efs God taken in a double fenfe in Scripture.'
our Sincerity : God being our Lilt End, and I. As Creator and Governour of the YVorld,
redu&ive to our everlafting Happinefs. difpcnfing all by his Sovereign Providence,
Use. I. HENCE, how tew in the World Angels, Devils, Men, fSc. Pfal, 29. 10. 97. 1.
that Pray rightly to God. There is no right 2- The Mediarourly Kingdom, he hath made
Praying without our Heart follow the Glory Jefus Chrilt* God-Man, Ruler under him, and
of God in the firft place. And bow many given him theDifpenfation of it for the good
Men do fhew it in their Titles that it is not of his Church, and this is here to be under-
fo ? Molt Men feek their own glory : Many itood. And this Kingdom is taken in a
Men envy God his, and perfecute them that threefold fenfe in the Gofpel .- 1. For the
glorify him. Where is that Ardency & Zeal External Kingdom of Chrilt, in the outward
inMen's lives? Where is this readinefs toVeil vocation of Men to the Profeffion of the Col-
our own Interelts for his ? Where that Ex- pel, Mat. 11. 43. 2. For the inward Convex*
emplary Living &c ? lion of Souls,or EfFeclualVocation -, L#/ii7.2i;
Use. II. TO Exhort us thus to Pray -, in 3. For Life Eternal, Job. 5. 3.
the firlt place, We live in vain if God be not COME ] i. e. Let it be manifelted, propa-
glorifyed by us. God hath a great deal of gated, perfected, and fo I come to the An-
oifhonour in the World. If. we truly feek lwer it felf: They that truly defire thatGod's
God's Glory, in that way we fhall have Peace Name fhould be hallowed, will Pi ay that his
and Glory. And for help, labour to be ac- Kingdom may come : the things to be Pray-
quainted with God, and his Perfections. See ed tor, as properly relating to the Petition,
your own Rebellion, and beg that he conquer are exprelTed in the Anfwer, and they are re-
it, that you may glorify him : Beg that he duced to three Heads.
would fhew you his Glory j that he would 1. REFERRING to the Kingdom of Satan 5
make you little and vile in your own eyes ; that it way be dcUroycd. This is properly in-
t hat he would make all the Engagement lying eluded, becaufe thefe two Kingdoms are in-
upon you potent •, that you may rejoyce in confiltent: the more Subjects Satan hath, the
h;s Judgments •, and fo he glorifyed, that fewer Chrilt will have: And when we Pray
you may be fatisfyed. for any thing rightly, we Pray for all that is
needful in oider to it: and here we are par-
. _ tjcuiariy topray . j. For the Sunveifion of
(Question CII. Heathenifh Superltition in the World, rhat all
Idolatrous Worfhip may be Deltroyed, becaufe
WHAT do we pray for in the fecond by it, Satan rules in the World •, for God can-
Tetition ? not be ferved by fuch as Worfhip Idols52GV.
Answer. 6. 16. 2. That rhe Devils Initrumenrs may
IN the fecond Petition, which is Why be Subverted 5 rhofe favours of his Kingdom,
Kingdom corner wc pray that Satan's King- th'1i,1uPh?!dp Satan';L ,In!erecft J"".?^ Mo-
dern maybe deftro£ed%nd that the^ 3' That aU Satan's Policies & Crafts may be
j r-> t j j & perverred8c overturned 1 in a word,tnatChnlt
dom of Grace may be advanced our Jwould bif,d fk ft Marf and cal!him ouc
fclvesand others brought into it, and kept 2> REFERRING 10 the Kingdom oj Grace :
in it, and that the Kingdom of Glory may We Pray for the Advancement of it 5 that it
be battened, may be fer up and exalted, and rightly exer-
. cifed in particular. 7. That Chrilt mav be
r-^riE Second and Third Petition refpetl owned King of the World : that Crowns and
1 the means of Advancing rhe Glory of Scepters may be thrown down at hisFeet,and
God j thefe are two. 1. The getting of him- He alone exahed 3 that this mav be verif'yed
Jelf a Kingdom and Promoters of it. 2. The more and more> foil. 2. 0, 10, 11. 2. That
Adminiltration of the Affairs of this Kingdom chfift may have many Subjeas : it is the
according to his Sovereign Pleafnre. The Glory of a Prince, &vt We mult Pray for a
firft of thefe, in this Petitions I fhall open large Kingdom for JcfusChrift, and that both
the terms. ° j 9 - ■ - " in
Queft. CIIL
djjemblys Catecbiftn.
In refpecl of his vifible and invifibleKingdom,
I. His vifible Kingdom : Pfaf.S i.j^. — 72.8,
5"; His ixi vifible : Thar rhe Spirit may be pour-
ed out plentifully ; We are here to Pray for
the Work of Converhon : the bringing Men
favingly home to Chrift. 3. That Chriit's
Laws and Ordinances may be Obeyed .- that
there may be a fubjection of his ProfeffedSub-
je£ts to him in all things j that there may be
Order in hisChurches.and Orderly Walking ;
that His Authority may be kept up, his Fear
tfiay dwell in theHearrs of his People 4-That
thoVe that are of his Kingdom, may be kept
faithful to him. We Pray a gain ft Apoftafy.
And here in order to thefe things, there are
divers things ro be Pray'd for, referring to
this Petition, viz- 1. That Oh r i It would fend
forth Labourers, Mat- 9. 38. 2. That he
Would fpread his Gofpel abroad. 3. That he
would fill his Ministers with his Spirir, and
Miniilerial Gifts Sc Graces 5 and Blefs means
for the railing more up for that Service.
4. That he would make the great ones of the
World, favourers of his ways and people \
Jfa. 49. 23.— $. That he would be with his
JMfritfters, JkW iv-ld. — 6- Subdue ourHearts,
and root out all carnal opposition to him, and
reign in them by his Spirit and Law.
111. RESPECTING the Kingdom of Glory,
That it may be hajUned. And this refpecis
the fecond corning of Chrift, when he fhall
come to iudge the World, and compleat the
whole Work of his Mediarourly Kingdom 4
and flame out to the World Iliuftrioully, and
take his People home to himfelf The Peo-
ple of God are to think of, expecf, wait for,
and delight in this Day, and hence Pray for
ix.Cant, 8. alt- Rev- 22. 20- 2 Tk 4- 8. And
here we are particularly to Pray that we and
all his Elect may be fitted for it •, that he
would bring in his Chofen,that he would ex-
pedite his Work, give being to his Promifes,
ad '.icCompiifhment to Scripture-Prophecies,
and (0 make way for this Kingdom-Now it is
dful dvat we Pray for the coming of God's
Kingdom, becaufe herein his manifeftative
Glory is moft of all made to appear. None
will really actively hallow God's Name, but
they that entertain his Kingdom, and are
voluntary faithful Subjects of it.
U s e. I. HENCE, how few are there.that
do indeed defire the Glory of God / Many
are fo far from really Praying, thy Kingdom
come, that they do all they c*n to hinder it,
viz. r. All Perfecutors of true Religion. 2.
All Scoffers at the power of Godlinefs» and
fuch as relt in a form ofGodlinefs, 2 Tim.r^.%.
3. All Tempters of others to Sin, 4. All
Impenitent Sinners under the Means of
Grace.
Use. II. Exhortation,Let ushereinSanctify
God's Name by Praying for the promoting
Chriit's Mediatourly Kingdom. Hence, 1.
Have a care of hindring thisKingdora. Prayer
that is right, will not be contradicted by
Practice. 2. Do all you can to forward it.
And for Motive confider, 1. As God'sGlory,
fo your Felicity is herein concerned. :, C
fider, that Chrift deferves the Kingdom, tie
has earnt it, and it is fit he mould have it.
3. Confider the Mifery of all that are out o£*
this Kingdom. 4. The happinefs of thofc
that fhall be found truly in the Kingdom of
Grace, when the Kingdom of Glory comes 5
Then Chrift will appear in full Glory % then
all oppofite dominion fhall be put down 5
then fhall you reign with him for ever.
Question cm.
WHAT do we pray for in the third? etiticnt
Answer.
IN the third Petition, which is [Thy Wilt
he clone in Earth as it is in Heaven] we
pray that God by his Grace would make
us able and willing to know, obey, arid
fubmit to his Will in all things, as thb
Angels do in Heaven.
rnpHIS third Petition refpecis the Admi-
X niftration' or his Kingdom, according
to his Sovereign Pleafuie, for his getting and
promoting of which, we prayed in the former,
and all means of advancing his Gloijr or Hal-
lowing his Name. In the Petition are three
things, 1. The pofirive thing Petitioned, thy
Will be done. 2. The Latitude of rhe Petition,
on Earth. 3. A comparative Degree, as it i<&
in Heaven. The opening thefe three wilt
fhew us what we ought to Pray for, by this
Petition.
1. THE thing Petitioned, thy Will he done}
I. By the Will of God underftand two things
1. The Effential Will, or the Divine Effence
it feif ; to whicb, according to Man, we af-
cribea Will, becaufe he is a CaufebyCounfel %
and that Will in us, is a Faculty, chufl
approving, determining. 2. The Effecfs of
this Will, which are of two forts, viz. 1. His
Decreeing Will, or Counfels, that are in his
breaft from Eternity, called the good pleafure
of his Will, Epb. i. j. according to which,
he manageth all his Works of Creation, and
Providence. 2. His Declared Will, in which
he manifefts fo much of his Pleafure, as fie1
fees meet : And thar, 1. In his Word called
his preceptive Will; becaufe therein, he lets
us know what is our duty. 2. In his Wor! ~,
which is his Providential Will -, by the
things wrought in " the World, we dis-
cover what was decreed from Eternity.
Thefe two laft are properly intended in
the Petition. Hence the things pray'd for,
are, 1. In refpeft ro his Decreeing Will, we
pray, 1. Thar God would fulfil his own pur-
TJofes, and give us Hearts to let his Infinite
Wifdom, and holy Will do its pleafure,
Mat. 26. 1% Aff. 21. !4X.
Qu. BUT is it not lawful to Tray again fl God'i
decreeing will ?
Anf. 1. ALL true Chr'ftians know & believe
that God hath in infinite Wifdom unalterably
T t t tt decreed
9I+ LeHures upon the Queft. CIV.
deseed what comes to pafs, therefore to Pray Us e. I. HENCE,what great Caufc is there
aeaml* theDecree direaiy, or that God would of Mourning to feeGods Will foil trie known,
alter his purpofcs, is flntul, Numb. 23. 19. J" d.doK.,nlrth/W? 'rL°r 5i % 0JhCTS 5
i&h*. 15. 2°. 2. Yet the Decree is not the by the Wicked, and by the Godly, Lookevery
Rule of our Petition, but the Command,D<?*r. where, &c. ^
"L, Henccif in Obedience to a Command, . Use. II. LtT uput us upon it to be earneft
&c So ;J*r*lb*» prays for Sodom. 3- But if in '^queft. Gonfider,i The Rebellion of
God reveal his Decree pofitive, &c. Jer.-J.i6. our Wills,is fuch as none hut God can fubdue.
Only obierve, God fometimes threatens, but * The not doing of God s Will ,s the reafon
" is with a referred condition, then we Pray, of a the mi chiefs that come upon the
" 7er l8 7, 2. in reipea of his Command- World Pray therefore over our own unruly
in/w'ill we mutt Pray, that we may ton Hearts, Prajr over an hard-heartedGeneration,
'§and^vit. Hence J. That he would Pray ; that God would enable others to do his
Inform us of it, Pfal. u9- 33- 2. That he Will, Pray that we may do it5yet now more
would fubdue the oppofirion of our Hearts than ever • ,
Stit,W.H.3. 3. That he would make Use. HI TO teach us Patience in all
^o be in love with 'his Law, P/./.86.U. Providences whatfoever.
3. In refpeft of his Providential Will, we are .
to Pray for a Submiflion to it, and that in all Question CIV.
things. And here we Pray, 1. For an Heart
to approve what God doth, 2 Kin. 28.- 19. \YHAl do we pray for in the fourth? etition*
2. That we may not think or (peak hardly of
any thing that befalls us, Job 1. 22. 3. That Answer.
we may have patience and joy to honour God
under all his Providences, Col. 1. 11. IN the fourth Petition, which is IGive
Q. LIJT U it not lawful to deprecate all fuch us this dcty our daily Bread] we pray, that
Providences ? of God's free Gift, we may receive acorn-
Anf. Yes,and mourn under them too. But, pCrenc portion of the good things of this
1. We mutt mourn more ar the Caufe then at Lif and en:oy his fllefling With them,
the EfFeft. 2. OurDeprecationsmuft be with J
fubmiilion. Mat. 26. 39 T7I7E have considered the Three firit Pe-
2. THE Latitude of the Petition: On Eirth. y\ titions already, which refer to the
Which phrafe implies both the Exclufivenefs Glory of God : The other Three that fol-
and Inclufivenefs of the Duty. 1 ■ Exclufive- low, refpeft our own, and our Neighbour's
ly ^ it is limitted to Earth 5 Angels and Glo- good. By the order of the Petitions we learn
jyiied ones need not our Prayers ; Prayer is our Saviour's direction, Mat. 6. 33. Of thefe
an Ordinance, an help, a part of the glafs ; Three, the firit relate to our outward Man,
and therefore they that are aboveOrdinances the two latter to our Souls. The Former of
are not in want of it- 2- Inclufc'vely •, We thefe now. In she Petition obierve, 1. The
mutt Pray that the Will of God may be a&u- thing Petitioned, Brctd. 2. The nature of
ally here done by allMen \ and fubmitted to it, daily Bread. 3. The relation, Our. 4. The
by our felves, and by others ; Pfal. 67. 2. It time, this Day. 5. The way of Communicati-
relates properly to Mankind 5 for Devils are on, Give. 6. The fubjef t, Vs. The meaning
not to be Prayed for. Inleriour Creatures do of the whole is briefly comprized in the
in their kind the Will of God, but Earthly Anfwer.
Men are Rebellious. We are to Pray for the 1. bT Bread under fland the good things oj ibis
Wicked and for the Godly. Life. Bread is one of the chief fupports of
3. THE Comparative Degree of this Duly ; Life. Hence,by a Synecdoche.all things that
as tt is in Heaven: Heaven is a place of Con- are needful &: ufeful for thefupport of theBo-
formity : by Heaven (by a Metonymie ) un- dilyLife,Pra;.3i.i4. Papiftsinterpret it of Sa-
detftand the Angels efpecially : by that note cramentalBread, thinking it too mean to Pray
of comparifon, as, underlland not fo much for outward things; but in vain. Jacob pray*
parity as Similitude: we cannot expett fuch ed for it, Gen. 2i>.ult. Agur^ProvAoq. The
degrees of Obediential Subjection, but we things here to be Prayed for are, 1. Food and
mutt Imitate them ; and yet we ought not to Rayment, Gen. 28- ult. 2. Health, Jam, 5.15.
reft at any degree fhort of theirs. Angels are 3. Prefervation of our Bodies from Danger
very Obedient ; Pfal \p%>. 20 we mult Pray and Death. 4 Liberty from Bondage &Ser-
ihat we may Live like them. Now their vitude. $■ Peace.
Imitable Obedience appears in feverai things, 2. BTdailyBread we underfand a competent
1. They do God's Will, with great Freedom Portion of theft good things. The word here
and Willingnefs, no reluclancy ; be the Ser- ufed is obfeure, but i'ome Interpreters under-
vice what it will, they are ready- 2. Angels ihnd by it,Bread fufficient for theday. Agur
do God's Will with fpeed .- as foon as the feems to give a good interpretation of \x,Prov.
Word is given, they fly to the W7ork, Dan. 30- 7- It intends not only what is abfolutely
9. 2. 3- They do it Indefatigabiy. 4. Con- neceiTary, but what is for convenience and
Itantly- 5- Faithfully- 6". With all their comfort Such as we may difcharge our
might. duty
CIV. rfjfemblys Catechifm. $ti
duty with, and ferve God cheerfully ; a mo- i. e. Such a Portion as is fuitable for our
derate Portion : And hehce,under this Head, Eftate and Condition that God hath put us
we Pray for God's blefling upon and with our in -, as God hath put Men into various Con-,
outward Mercies, viz- i- That the Lord ditions in this Life, fo there is a part i'uita-
would preferve thefe comforts to us Irom ble to this condition, whence that may be
lof" and defolation : Our Houfes from Fire, Pride in one which is Frugality in another,
arc*' Ffal 127- begin- 2- That he would give And there is alfo a Convenience in refpecl: of
an Heart to make ufe of thefe things for the Soul,fuchas may beft fuit it,to ferVcGod.
our Comfort EecL 2. 24. *— 5- 12. ?. That Prov. 30. 8, 9.
he would comfort usby them, MatA 4. Use, J. SEE then their Sin,who, i.Seek the
When wefe) g'ive> '^ fignifies, ^m we are tning5 of thisLife, without Prayer toGod, truth
c'xpeB alt this jrom God, as a jree Gift, ing to their ownAbility& Induftry. .2. Quar-
H rce i.'ln asking thefe things, we muft rei with God about his Providence, if he doth
fpf« our own unworthinefsot them, that not Anfwcr them in. their exorbitant defires.
we merit them not -, that we have forfeited U s e, II. EXHORTATION. 1. Would
the right once given us, in Innocency : that you have your outward Affairs to Profper 5
though the leaft of Mercies, yet too big for commend them to God. If you meet with
s as to our own wotthinefs, Gen. 32. 10. Difappointments, Examine, &c. 2 See God
" Hence we muft ask them humbly, with in all Providences,referring to your Outward
creat fubmitfon, as Beggars an Alms. V We Man, to praife him, or to be humbled under
mult be willing to wait for them. 4. We his Hand.
muft ask them in Chrilt's Name,not pleading __ _ ^
anv eood deeds of our own, for wc never did
moi than our duty, nor that neither- J. If ^u e s t i 0 » CV.
God delay,we mult count it no Injury, nay it ,
lie denv them, we muft not charge him with w ti A 1 do we pray for in the JiJM
iniultice 6 We mult take what he gives us Petition.
withThankfulnefs. Furthermore we mult fay A k s w. e r.
give, as ^"^l^^^^^lieffing1^0111 H' P& &* ^ Petition, which is, C Ant
nifics nothing without his jiiemng. , . ■. * r •
a IVHPNvoc fay this Day, mc are therein forgive us our Debts, as we forgive our
to prof eft our conpnt and continual dependant Debtors^ we Pray that GOD forCHPJSTs
uponhim for our outward Comforts. And this fake would freely Pardon all our Sins*
is ri^ht for Children- And here, ti We ac- which we are the rather encouraged to
knowledge all to depend upon him, not only 35^ becaufe by his Grace, we are enabled
for the bellowing it, but the continuance ot from the HearC tQ forgive others.
it • every days prefervation ot our Comtoits
is oHum, and to be fought -, we therefore ripHE fir ft Petition of the fecond part
ask him to preferve our Comforts -, not that j^ refpefting Temporal Bleflings, hath
it is Sin to have more than for a day •, but it been considered ; the two following refpeSl
is a Sin to think that it (hall be ours a day Spiritual : and in that, there are two ofthefii
longer than he will. 2. We Pray for a Spirit to one of the other, Teaching us, that out
of Contentation, and againlt Sollicitude 5 if care for our Souls, fhould be double to that
God gives us prefent Supplies, we mult pray, of our Bodies. If any ObjecT: againlt the orf
Cares, and boliicituae ; 111^11^1^^1,5 aom oT Uoa^ $rCi j /miwer, tne nrtt m-
forto'Morrow j and fear of Srarving,though tends the Principal : but there may be thefe
we have but as we need it- Reafons for this Order. 1. The Spiritual
5 WHEN we fay, our Bread, there are two Bleflings are molt needful 5 yet Temporal are
things Petitioned, r That we may have a right mo(t fenfible 5 and becaufe it comes in by the
to it : And that, 1. Spiritual : That God Senfes, Chrift begins here. 2. God by Tern-
would of his Grace, reftore the title loft by porai Bleflings, wins upon the Soul to feek
the Fall, Getr. 2-. 17. and that by giving it us Spiritual ones. 3. Chrift thus ftrengthens the
in Chrift, and through his Righteoufnefs.and following Petitions : fhewing that if we de-
merit applied,who is made Heir of all things, penQ; uponGod for a pieceofBread, much more
that we may be joynt-heirs with him. 2* A for Spiritual Bleflings. The two following
Temporal Right : Wherein, 1. Our Praying Petitions may be conceived to involve in them
Jo/it excludes not our Endeavours, but fup- all the SpiritualBenefits that Chrift hath pur*
pofeth it- Hence we Pray, that God would chafed for his People, which God hath in his
give us a lawful Calling. 2. That he would ^^ t0 difpofe, and we muft go to him for
Biefs and Succeed us in it. Hence we can- them • the former efpecially refpefts Juftiri-
not without Impudence Pray over an unlaw- cation, and may contain Adoption under it,1
ful Occupation, nor expeft God's Blefling, we tiie Jarter refpefts San&ification directly, a'net
may gain, but it is with a Curfe. 2. We Glorification confequently, as the Perfection!
Pray tor the convenience of it ; Our Bread : of it 5 the firlt of thefe is now to be cori-
T t t 1 t 2 fidered.
-M—
<H2 Lectures upon the Queft. CV%
fidered,and it hath a peculiar refpe&to Jufti- call for farther Teltimony, and the Fathers
fieation, but it is to be looked upon as invol- Reconcilement to the Child which is worth
v'ing Adoption, which is not mentioned, but asking, though we know our felves Chil-
prefumed. Here we are to Pray to God as a dren.
Father, and therefore every one that would AND let it be farther here obferved, that
pray righr, and in Faith, ought to fee to his Forgivenefs, which is one part of Juitifica-
Irate of Adoption,as was intimated in the Pre- tion, implies, by 3 Synecdoche, the other,
face. In the Petition 2 things, 1. The part, viz, our being adjudged to receive the
thiogiPetit.ioned, Forgive us, &c. 2 The Mo- reward of Life and Happinefs, by the Impu-
di'fication" of it, as we Forgive, &c. Of thefe tatroh of Chritt's Righteoufnefs, and is there-
particululy-, fore to be Prayed for, by this Petition.
1. IN the Thing oned, or in the Mat- 2. FOR. the Modification of the Petition,1
ter of the Petition, there are two things. As we. Forgive, Sec. This doth not fet a Law
1. The Grace fought ' >r, viz. Forgivenefs \ to God, or give him a pattern, but is only a
the word- properly &ei to (end a thing Subfcription to God's order of pardoning,
y $ to remove m one 5 it is ufed for which he hath required, Mat- 6 14, 15.' it is
a Man's remitting of a Servant, or a Debtor, our fhewinga Conformity of Heart to God,
by t3.kir.«g off hisS ;r, ;cadeorOblig;jtion from that we are like him, that we have hisGrace
pplyed ro-Jultification, in, in us, and there is great Reafon; For, i- If
■ from the Man, ty pi- there be a due fenfe of the greatnefs of our
fyed by ligfo P*i ifeffiflg the Sins Sins, it will make all the wrong we have
over the Scar it, 2.) The fubject receiv'd, little in our elieem 2. The appre-
matter about which 1 rgiVenefsJs re- henfion how little we deferve Pardon, will
quelted, Oar Debts , Si therefore called put us to confider what manifold Reafon
Deb's, becaufewe ow feivcs to the Pe- there is, that we patdon others- 3. How
halty of the L'-w, by re f them ; we have can we fay, that we Love God, if we Love
by them run our felves on the Score to Di- not our Brother, 1 John 4. 20. and if we Love
vine Juftice. Hence in the Parable, Luk.x 1.5. them, we will readily Forgive them-
called our Sins, this is expreft in our Anfvver, Use 1. TO quicken all to be much ia
that God would, £9V. There are five Condu- this requeft. Corfider, 1. If we are Unbe-
fions here contained for the openii g this lievers,unpa_doned, 1. We are undone with-
truth 9 1. That we are all guilty of Sirf,this our it. 2. There is Forgivenefs with God let
is the Irate into which all Mankind are tal- Si -s 3. God will be Glorifyed. 4. You will
lea i all are Sinners uRom* 6. 12. 2. Tl-at beHappifyed. 2. If Believers are Pardoned,
by vertue of Sin, we ale become Debtors to 1. This is the way to keep up the Peace be-
theLaw of God- All Sin is either of Omiffi- tween God and your own Souls. 2. It will
on or Commiifion -by both we are made Deb. be a mean to keep you more Watchful againft
tors.* by ■O'miffion, we neglscf to Pay the Sin.
Tribute : by CommilTion we abufe all his Use. II. TO teach us, if we would fpeed,
Goodnefs : And this Debt is an Obligation let us be able to fay, we have forgiven 5 to
eithertoPay theDebr,or tog-> roPrifon till it quicken us, confider Ch rift's Parable, Mau
be paid. Mar. 5.25, 26. 3 That there is no 18. 23, &c<
way to get this Debt, difcharged, but in a way
of Forgivenefs. Forgivenefs is properly the "~
discharging of a Sinner from the guilt of his Question CVI.
Sins, by the Application of the Merit and
Satisfaction of Chrift to him. Hence in the WHAT do voe pray for in the fix tb
Anfwer. For Cbrift's fake there mult be a ti- petition ?
tlsfaftion, elfe Jultice is nor fatisfied 5 there Answer.
mult be an application of it to us, elfe we are
nor profited by it. This is the only way to be IN the fixth Petition, which is L And
difcharged as will appear 5 1. From the great- lead us not into Temptation, hut deliver us
nefs of the Debt. 2. From the Nature of frQm Evtl,^ v:c prav, that God would
that Debt or Ofience. 3- The Impotency of ekher k us from b'cing VQm?vsd to Sin,
the Creature. 4. TtfKtt ^f^^f" or fupporc and deliver us, when We are
Forgivenefs ; jelus Chriit was provided tor rr, '
that end, Job. 1. 29 $. That hence Forgive- tempted.
nefs is a Grace that is dayly to be Prayed for. _J_AiJn . , „. , ,,nn •• .ui
Objea. BUT Believers Ire Forgiven once TH1S IsrtheSlxth *nd la? ?elu™ : !be
for all, Justification,* an All 0] Qod, and a 1 • JW Cv^ajj Prays ; for /uftificanon
State of the Creature. . S; d Adopr.on t^,s for>ncl,ncanon tj.*G!o-
Anfw. i.WEfndayly. 2. There is the WW ; u-der whicnFour are comprtled all
Merit of Death in thai Sin. 3. It the fin be ffc ?e'f^ we receive by Quilt, Spiritual
Prefumptuous, Gcd is provoked by us. Hence, *« F& fro?** £c P.ra^d ,har ?'" m]&1 h*
4. The.e are Temporal Cnaiiifements. 5-Jhe Crooned m tins tnat it m.gnr be done away
fenfe of Forgivenefs may be loft in a great or WW? \ Tire order of the PeutionHS^
Meafure by fuch fins. 6 Hence, we need to c?4m 'R ue 0ldei o[ the Bcnefir? of Chrtiti
Queft. CVI.
J/Jeml?ly$ Catechifm.
for thence ail com., to rhc Sou.l at the iame
time' : We are juirific4 and Santlifyed at the
fame time, yet there is a precedence in the
nature of the things* the one is relative, the
other is real : the one is in an Act, the other
is in a Work, rhe o c is perfect, the other is ■
imperfect at fir It, and carried on fucceffively.
Some make two Petitions oi tb.ilj that fo they
may make Seven in all, not fetting an'de the
tendency to Superliuion, judging the number
Seven would not be fo material, yet it is cer-
tain, the matter cf the Petition is one,
and not two. The thing Prayed pjgainil in
each part is Sin, and therefore molt properly
belongs to one Keid. TheFetitionis expreffed
Mpgatively and A.illrmatively •, there is a
Deprecation and an Apprecation. The joyn-
ingof this Petition to the other, intimates,
thit whenPaidonisferioi'lly fought for, there
will be alio a feeki-'g for Purification. The
following of this Petition afrer the former,
tells u«, that aPerfon may be pardoned, and
yet novViee from Complaints, and being pre-
vailed over by Sin.
THE Anivver ta.kes up the meaning of both
parts comprehensively, but needs a little Ex-
plication.
i. WHEN we Pray, LeadfSfe. we pray that
God would k-cp us from being Tempted.
Temptation was confidered under a double
lefpe-T, i. As offered, 2. As Embrace 1, or
Entertained. As to the fi.lt of thefe, we
cannot ablolutely P^ay againft it as lo,g as
here ; becaufe God hath revealed ic to be his
Will' that we fh >uld meet with. Temptations
to Sin : yet here this requeft hath- place. 1.
"With fubmiifion, we may Pray againft them
as evil things, but fo far as God fees meet,
their may not be. 2. Wirh refpect to the
t'meof coming \ that God would fie us for,
and bring us in his time, to the phce where
Temptation mall be no mire. But with ref-
pect to the Second, it is more peculiarly in-
tended : A ,d the Sum is, that if Temptation
comes, it may not prevail. Lead Sic. Sime
readmit, Suffer us not to be led h to avoid
the making God the Author oi Sin s but the
word is aftiVe : And tho' God is not the Au-
thor of Sin, yet he bath an Hand about it:
In "every Sin there is. an Action that is good
as a/i Action •, and the Obliquity of ir, which
isSin.Kc N> Action without God. We here
confefs, 1. That we are liable .in our felves
to be born down byTemprations. , 2. That we
are not our own keepers, but our Enemies are
too much for us. 3. That God can either
preferve us, or leave us : Our reQueft there-
fore is, that he would not fuffer the Temr>
tation to be powerful, by doing that .which
j^ay give it an advantage. I that he would
not leave us to our felves, and Corruptions,
but guard us. 2. That he would not fufnend
his Grace, or take it away from us- 3. That
he would not fuffer us foolifhly to expofe our
felves- Here therefore we properly Pray for
his good Spirit to warn us, counfel us, influ-
ence us, fill us with his Grace, help us to re-
fill, Sec.
2 WHEN we Pray, but DfJiigj:, '6:c. wQ
Pray that God would fupporr,&.c. Evil is in
itfelf troublefbme, and harmful to us : It
either Temporal, or Spiritual / The foiti
not in this Petition, but the Fourth. In the
Greek it is, the Evily with the Article. Henc<$
fome underftand it, the Devil; and be indeed
is the Temprer- But there is Sin, which is
the Evil of Temptation, and the fruits of it.
The word trail] agtd deliver, fignifies to pli
a thing away by main force- And there is a
twofold deliverance here intended, according
to our prefent order,
I'J JN refpedt of the Temptation offered.
When aClriitian finds himfelf afla'led, he is
then to Pray to be delivered frcm the force
of it 5 and this is the poffive Apprecation
oppofed ro the former Deprecation -, we Prajr
that we may nor Sin, the ugh Tempted. And
to this belongs our P.avir.g, 1 That God
would difever theTempcation to us, that we
be not cheated 2- That he would Hint the
Temptation, that it be not beyond bounds.
3. That he would feafonabiy put his Fear imd
us, that we mjv be afraid of Sin- 4 Thar he
would give frefh fuppiy of Grace' 5 That
he would give preventing Grace, withdraw
the few el, Uc.
1 IN refpecl of theTempration entertained*
A Chriltian is fometimes kd Captive by £
Temptation. He falls into Sin, and now he
is to Pray for Deliverance. Hence to this
Petition belongs, 1. Confeflion of Sin, Ag-
gravations of ir. 2. Taking fhame v<t ir*
3 Burden of ir, when under it' crying fof
help. 4. Not contenting out felves w'ah Par-
don, but feeking power over ir. We here Pray-
for Repentance ; that God would make it
evil and bitter, and make us hate it more,
a id be more watchful againft it : That hdt
would bruife Satan,8rc. Then we Pray, that
he would make way for. our final deliverance $
thar Sin may die daily, and we may be per^
feffing Holinefs.
Use. I. SEE what a folly it is to reft in
hopes of Pardon, and not iegard San & ifica*
tion.
U s e. II. TO urge us to be much in Prayer
againft finful Corruptions. Confider, 1 Our
Temprers are many & fubtle- 2 Our ftrergth
is fmall. 2. Our corruption is great. 4. The
confequence is weighty $ every Sin provokes
God, wounds the Conscience, brings Sorrow,
5 Our whole.dependance isonGod,who will
be fought to, "&c-
Qu e s t 1 0 n CVII.
WH A T doth the Conclufion of the Lord
Grayer teach us ?
Answer.
THE Conclufion of the Lord's Prayer;
which is, C For thine is the Kingdom, and
the Foaer, and the Glory, for ever, Amen. ]
teacher Ji
*'I*
LeSures upon tbe.dcc. Queft. CV1L
teacheth us to rake our Encouragement
inPrayer from GOD only, and in our Pray-
ers to praife Him", afcribing Kingdom,
Power, and Glory to Him. and in Tefti-
mony of our Defire and Afiurance to be
heard, we fay, Amen.
IN the Conclufion two parts, a Doxology,
and a SeaL -, the meaning of both which is
included in the Anfwer.
i. IN the Doxology, there are two things,
one impiyed,che other expreft. i-That which
is impl/ed is, That we take our Encouragement
inPrayerjrom htm enly ^ this is intimated in the
Illative C For 3 which (hews that it is brought
in by way of Argument, 2. That which is
exprefled is, that PraUing of God belongs to
©ur Prayers, and what the Praife is that is to
be given him, viz. Afcribing, &c. For a more
full understanding of thefe, we may enquire,
Quelt. 1. W HAT is pieant by Kingdom, &c.
Anfw. 1. A Kingdom is here put for Sove-
reign Authority, Supream JurifdicVion or
right of Governing 8c Ruling over all things •,
it is the highelt Power among Men. Now
the Kingdom of God is the Government of the
whole World, and all things in Heaven and
Earth by his P lea fure,/^/. 29.1 3. Anfw.2. The
Word Power doth not here fignify Authority,
this is implyed in Kingdom, but a power of
Efficacy, thefe two are by Men feparated, iSfx.
Anfw. 3. Glory fignifies an high elteem, & in-
ciud«s in it high Thoughts, and magnificent
Expreffions : whichGlory follows the former h
as God is King and Mighty, fo he fliould be
highly etieemed and magnified.
Quelt 2. W HT are thefe to beAfcribcdtoGod*
Anfw- 1 IN Reference to God, they are the
Praife clue to his Name, and he expeffs to
be Glorified by all that draw near to him.
Anfw. 2. In refpect of our felves ; there
are feveral grounds for it, viz. %• To
teftify our high efteem of him 5 acknow-
ledgment is a neceflary Ingredient in Pray-
er ; for Prayer is a part of Worfhip. i- To
confine our Prayers to him alone * for it is
only fuch an one that is an Obje& fuit-
abie for us to Pray to, Exod> 15-1,2, u- PfaL
86.2- 3. To Itrengthen our Faith in God 5
Prayer without Faith, is of n© worth •, now
thefe help Faith. This encourageth
us to Pray earnestly, it tells us that we
have a God to go to, who is not like Idols,
that have Eyes, and fee nor, &c. We are
hereby certifyed that we are at the right
Door. 4. To Quicken to Humiliry 8c Holinefs
in our Prayers ; when we confider what vile
Creatures we are,we oppofe the consideration,
what a Glorious one we draw near to-
2. HERE is the Seal ofPrayer,in the word
Amen : Our Anfwer faith, It is, a Testimony
of our Defer e and Ajjurance to be heard ; the
word is ufed in Scripture in three or four
fenfes- 1. As an Adverb, and fo it is an Af-
feveration, and it is tranflated, Verily. 2. As
a Verb in the Optative •, and there it expref-
fech an inflamed Ddire-, Kence Tranflated,
So be it- 3- Asa Verb in the IndicativeMood 5
and then it fignifies AlTurance 5 and is as much
as, I believe, 1 Cor. 14.16. Now our Anfwer
fuitably exrends it to both thefe latter fenfes .•
it is a winding up the Prayer with Faith and
Hope, and an expreffion of defire and credir.
It fpeaks thefe two things, i- That in our
Prayers we are in earnelf, do not Compliment
with God. 2. That we ask and rely upoa
him for an Anfwer, leave it with him,trult in
him \ and both of thefe are neceflary Ingre-
dients in Prayer : for not to defire heartily,
is to diiTemble with the Heart-fearchingGod:
and he anfwers according to the defiresof his
People. And Faith is that whicli commands
the Ble fling : Be it according to thy Faith.
Yea, and the Soul is facisfyed in Praying ac-
cording as it believes. And in a Word, thefe
two Graces are the proper diltinguifhing
notes, between a formal hypocritical, and fin-
cere Prayer to God.
Us e. TO quicken you to thefe two things,'
1. Be fure to Addrefs your felves to God, as
fuch a God : taking allyour encouragement in
Prayer from Him only, and in your Prayers to
Praife Him. i- Make Conference in all your
Prayers ro have the Amen .-Get your Defires
ardent •, Feel your wants, and ger Faith up,
acting on the Power and Promife of God.
FINIS.
A CATALOGUE of the Authors Works
Publifhed in his Life -time.
II 1 SefulInftrucYionsFora ProfeflingPeople XXI Rules for Difceming the Times : A
' \^X in times of great Security & Degene- Sermon from Mat. t6. 3.
lacy : In Three Sermons,from Jcr.i 12 Ija'1.16. XXII. The Law eftablifh'd by the Gofpet.-
o & 21 11,12. Anno 1673 A Sermon from Rom. 3. 31. 1694
J/. The Heart Garrifon'd ? An Artillery- XXlli Reformation the great Duty of an
Election Sermon, from Prov. 4. 23. 1676 AftlittedPeople. ASermon fromLfu/r.26.23,24
!i/. A Funeral Sermon upon Govemour XXIV- The Character of a Good Ruler i
heverett, from £s<r£. 22. 30, 31. 1679 An Election Sermon, from 2 &*/»• 23. 3.
IK". The Duty of a People that have re- XXV. Impenitent Sinners Warn'd 8t Sum-
newed their Covenant .* A Sermon from Jojh. mon'd to Judgment : In Two Sermons, from
24. 22, 23. l6So Yfal 5. 5. &.hcb-9- 27. 1698
F. Animadverfions upon the N-England- XXVI. The Man of War- An Artillery-
Anabapcilts Fallacious Narrative. 168 1 Election Sermon, from 1 Kin 19 22. 1699
VI. The Fiery Trial, no ftrange thing: A XXVII. Spiritual Defertions difcover'd and
Sermon from 1 Peter 4.12. 1682 remedied: In Several Sermons, from Pfal,
VII. Covenant-keeping the way to Bleffed- 30. 7-
nefs : In feveral Sermons, from Jy*/.! 03. 17, XXVIII. The Bleffed Man. In Several
38. To which is added, A Sermon upon the Sermons upon the zii PJalm. 1700
Neceiiiry of Sincerity in renewing Covenant, XXIX. The Peril of the Times difplay'd ^
from Pfal. 78. 37.. In a Sermon, from 2 Tim, 3. ?.
VIII. The Child's Portion, in Several Ser- XXX. The Fountain Opcn'd. and the &a«
mons, from 1 John 3. 2. 1684 tional Calling of the Jews : In Several Ser-
To which are added, mons, from Zecb- 13. 1. To which is added,
The Righteous Man's Death, a Prefage of Evangelical Perfection : A Sermon from
Evil : A Funeral Sermon upon Major Tnomas ]\\dt. 5 48.
Savage ; from Ijaiab 57. »• l68r XXXI. Love's Pedigree : A Sermon, from
The only way to prevent threatned Cala- j 7^.4. 19.
micy : An Election Sermon, from Jer. 16. XXXII. Morality not to be rely'd on Foi
12, 13. l^2 Life. A Sermon from Mark 10. 21.
The Plots againlt God's People detected and XXXIII. A Remedy againlt Defpair : lit
defeated. A Sermon,fromJrV«/v 21.30. !682 Xwo Sermons, from Pfal. 2?. ir.
IX. The High I-fteem which God hath of XXXIV. The Chriftian's Exercife by Ja*'
the Death of his Saints : A Funeral Sermon tan's Temptations .* In Several 3ermons,frorrt
upon John Huh Efq; from Pfal.iio.t^. 1683 1 Cbron. 21. 1. To which is added, 170*
X. Mercy Magnified on a Penitent Prodigal. Brotherly Love defcribed and directed :'
In feveral Sermons,fromL«£ 15: ri,&V. 1684 Two Sermons, from heb. 13. I.
XI. A Brief Difcourfe of Juftification. 1686 XXXV. Walking with GOD ; In Two
XII. Heavenly Merchandize- In Several Sermons, from Gen. 5. 24.
Sermon from Prov 23. 23- XXXVI. The Fear of an Oath : A Serniorl
XUI. A Brief Difcourfe concerning the Ce- from Eccl, 9. 2.
remony of laying the Hand on the Bible in XXXVII. The belt Priviledge : A Sermon
Swearing. l^'69 from Rom. ,3. 1,2.
XiV. The Barren Figtree's Doom, in feveral XXXVIIL Prognoses of Impending Cala1-]
Sermons, from huh \V 6, 7, &c. 1^91 mities : A Funeral Sermon upon Lieut. Go-
XVm TheMourner'sCordial againflExceiTive yernour Stougbton, from 2 Kin. 22-20.
Sorrow: In feveral Sermons, from I Tbcf. XXXIX- The Checkered State of the Gof-
4. 13. pel-Church : A Sermon, from Zecb- 14. 6, 7-
XVI The Danger of taking God's Name in XL. A Brief Reply toMr. George Keith. \-jo%
vain. A Sermon from Dent- 5 11. XLI The Jult Man's Prerogative : A Ser-
XVII' Promife-keeping a Great Duty: A rnon from Prov 12. 21. fjo6
Sermon from 2 Cor- 1. 18. XLII. Ifrael's True Safety * A Sermon
XV III The Sinfulnefsof Worfhipping God from Rom. 8. 31. 1704
with Men's Initiations : A Sermon from ».,.«*'#. , • t. ,
™f j- o. Publtfied Jince bis Death.
XIX Some Mifceliany Observations re- xLm> A Thankfgiving Sermon, upon ths
fpecling Witchcran 3 in a Dialogue between Retuf|j of a Young Gentleman from ^ jT^
S'&B „ ro , Kil vels, from Pfal. 66. 20. 170?
XX The Covenant of Redemption. 1693 ^LIV. Sacramental Meditations. 1711
The moft of thefehave long fince been bought up ; but upon dueEncouragement feafonably-
given to the Publifhers of this Work, the Whole will be re printed in One Volumn*
There are alio many other Excellent Treatifes prepared by the Author for the Prefs, viz.
Diretfions to the Candidates of the Miniftty. Several Sermons upon the Sacrament of thd
Lord's Supper. Expofirions upon the whole of the Pfalms. The Epiltles to the Romans^
Corinthians, Galatiam : With many others, which theWorld may be alio obliged with,if dug
Encouragement be given.
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