^^
33- 3
LIBRA.RY
OP TUE
Thee
logical Seminat^y, .
PRINCETON, N.J.
Case,_
Shelf,
Division
c 'on ___
Book,
h<^_
A
.. A^i^
» )
BODY OF DIVINITY
WHEREIir THE
DOCTRINES
OF THE
CHRISTIAN RELIGION
ARE EXPLAINED AND DEFENDED.
BEING THE
SUBSTAJ^CE OF SEVERAL LECTURES
ON
THE ASSEMBLY'S LARGER CATECHISM.
BY THOMAS'^ RIDGLEY, D. D.
WITH NOTES, ORIGINAL AND SELECTED,
BY JAMES P. WILSON, D. D.
IN FOUR VOLUMES.
VOL. IV.
riRST AMEUXCAir, FEOM THE THIRD EVROPEAS EDITION,
PHILADELP1IIA:
tSisTIJ) ET AXD for •Wttl-IAM "W. WOODWARD, COBNEa OF CUESSTTr ASJD SOUTH
SECO:SD STREETS.
18t5,
1l
THE COJSTTEJSTTS
OF THE FOURTH VOLUME.
Quest. CXXXVII, CXXXVIII, CXXXIX. An
Explication of the Seventh Commandment. Page 9
THE government of the affections 10
All uncleanness forbidden ibid
Polygamy was ever unlawfid 11
The aggravatiofis vf icncicannc^s 13
The occasions of it 14
Of Theatres — a note 15
Quest. CXL, CXLI. An Explication of the Eighth
Commandment 16
Of frugality and diligence 1 7
Of justice in our dealings 19
Of charity to the poor 20
To whom to he extended ibid
And in what proportion 21
Quest. CXLII. The Sins forbidden in the Eighth
Commandment . 22
Of theft and breach of trust 23
Of borrowing and not paying ibid
Whether Israel xvas guilty of it 24f
Of plunder in war and oppression 25
Of unjust law-suits 26
Of sinful usury 27
Restitution a duty. Objections answered ibid
Quest. CXLIII, CXLIV, CXLV. An Explication of
the Ninth Commandment 28
The duties required 29
Sins forbidden 31
Of bearing false witness 32
iv THE CONTENTS.
Of lyings The clefinition of a lie 33
Its various kinds ibid
The midxvives report^ in Exod. i. 19. no lie 34
Of Rahab's lie. Josh. ii. 4, 5. / ibid
0/" Jacob's deceit, in Gen. xxvii. 19. :i5
Elijah's treatment of the Syrian host 36
Paul's ansxver relating to the high priest Z7
David's lie to Ahimelech, m 1 Sam. xxi. 2. 38
His feigned madness at Gath, ver. 13 — -15. ibid
Of hypocrisy 39
Paul and Daniel vindicated 40
Of reproach. It differs from reproof 42
Things unjustly made the 7natter of it 43
Aggravatio7is thereof ■ 4-4i
Elisha reproached at Bethel 43
Of backbiting. Instances of it 4§
Quest. CXLVl, CXLVH, CXLVIII. An Explica-
' tion of the Tenth Commandnient 50
Contentment required in every state 50
Motives to it under various troubles 51
The corruption of Nature forbidden 56
Of covetousness and its aggravations 58
Excuses for it answered 59
Remedies against discontent ■ 61
Quest. CXLIX. Of man's inability to keep the Com-
mandments of God 62
How viaji sins daily . 63
Of sinful thoughts 64
The kinds, causes and cure of them ibid
Of sinful xvords and actions 66
Quest. CL. All sins not equally heinous 67
Quest. CLI. The aggravations of sin^ and whence
they arise 67
From the parties offending or offended 68
Trom the nature and quality of the offence 70
From the circumstances of it 72
Quest. GUI, CLIII. Of the Desert of Sin, and of
the means of escaping God's wrath 74
THE CONTENTS. v
Wrath of God not passion ^ 75
How faith and repentance are the means of salvation 76
Note on procrastination 78
Quest. CLIV. Of the Ordinances, or outward means
of grace 79
Ordinances described ibid
By what ordinances Christ communicates his benefits 81
Singing God^s praises of divine institution 82
A gospel ordinance 83
To be public and united 84i
Of musical instruments, a note 85
It is necessary to sing rvith understanding ibid
David's Psalms still proper to be sung 89
Imprecations therein hoxv used 9I
Of hymns of human composure 95
Scripture Psalms and hymns preferable QQ
Quest. CLV. How the Word is made effectual to
salvatioii 99
It enlighte7is and convinces of si?i lOf
It hutnbles and drives out of self 102
It draws to Christ 103
Other instances of its effcacy 104
Quest. CLVI, CLVII. The Word of God to be read
by all 106
The Word is to be read publicly 107
In families also, and in private 108
How the Papists oppose this 109
Their objections answered 1 10
Translation of scripture vindicated 112
Hoxv the scripture should be read 1 1 3
Expositions to be consulted 117
And various translations ibid
Of marginal references 118
Of supplemental additions 1 1 9
Texts to be compared with their contexts 121
One part of scripture illustrates another 122
Parallel scriptures to be compared 124
Rhetorical figures used in scripture 1 30
References there to different governments 135
To the civil affairs of Jews and others 136
To civil and religious oncers 139
Vol. IV. b
VI THE CONTENTS.
<9^ Publicans, Pharisees, Sadducees, Samaritans 140
Getieral rules for explaintJig scripture 144
Quest. CLVIII, CLIX, CLX. Of preaching and
hearing the Word 146
The qualifications of ministers 147
Hoxv the xvorcl is to be preached 151
Diligently^ plainly, faithfully 1 52
Wisely. Wherein this consists 154
Zealously and sincerely 155
Duties to be performed 157
Before hearing 158
In hearings and after \t 159
Quest. CLXI, CLXII, CLXIII, CLXIV.
Of the Sacraments 160
Sacrament. Its meaning 161
Its nature and matter ibid
How a sign or seal 163
To xvhom to be administered 166
B^nefts conveyed therein 167
Hoxv effectual to salvation ibid
By whom to be administered, in note 168
Various sacrameyits of old 171
Noxv but txvo 172
Quest. CLX V. Of Baptism. 174
Baptism a gospel ordinance ibid
Instituted by Christ 177
Note, Ba.5T7;i^&) a geiieric term 1 75
In -whose name to be performed 178
What signified in it 1 79
An expectation of privileges 181
An acknoxvledgment of obligations ibid
The right of children to it — in a note 182
Que ST. CLXVI. Of the subjects and mode of Baptism
183
To xvhom Baptism is not to be administered ibid
Infants of believers, their right to baptism 186
By covenant — a note 187 — 193
May be dedicated in faith 187
Are included in the covenant 194
Are termed holy 196
THE CONTENTS. vU
H^ere circufticised ^ 198
And ought to be baptized 199
Objections answered^ taken
From infants' xuaJit of grace ^ 200
Frotn the want of precept or example 201
From Chrisfs oxvn Baptism 206
Infant baptism no novelty 20r
Practised by the ancient church « ibid
Baptism an ordinance of dedication 186
An objection answered ibid
How believers may dedicate their infants in faith 187
An objection answered 194
Of the mode of Baptism 21.6
Baptism, the meaning of the xvord ibid
To be performed by pouring or sprinkling 218
Objections ansxvered 219
Persons going doxvn into the xvater 220
John's baptizing at ^non 222
Our being buried with Christ 225
Of the sign of the cross 228
Of sureties in Baptism ibid
Quest. CLXVII. How Baptism should be improved
229
Quest. CLXVIII, CLXIX, CLXX. Of the Lord's
supper 234
The Lord''s supper is a gospel ordinance 236
Jt was instituted by Christ ibid
By whom to be administered fi57
Of the elements^ hoxv consecrated ibid
The actions to be performed 238
The gesture to be used 239
Of some Popish irregularities 240
Things signified in the Lord^s supper 242
What faith should then fix on 244
^(edifications of communicants 245, 263
Quest. CLXXI. Of preparation fpr the Lord's sup-
per 246
Of self examination ibid
Things to be enquired into. Our stat^ 247
How this viay be knoxvn ibid
Our sense of sin 248
Our wants 249
viii THE CONTENTS.
Our knoxvkdge of divine things iiol
The truth a}id degree of our graces 253
Our love to the brethren ' 255
How this may be discerned 256
Quest. CLXXII, CLXXIII. Who fit to be Commu-
nicants 258
Doubting Christians^ their case 259
Encouragement for them - ibid
Promises made to them 260
Advice offered them 262
The wicked to be kept from the Lord'^s table 263
Objections answered 264
Quest. CLXXIV, CLXXV. Of the duties required
in and after receiving the Lord's supper 268
What meditations proper at this ordinance 269
Graces to be then exercised 270
We are to rejoice in Chris fs love 273
Properties of his love ibid
To renetv our covenant^ and how 275
To express a love to all saint^j 27Q
What behaviour unsuitable ibid
Voxus^ hoxv to be made there 278
How to be fulfilled ibid
A frequent attendance^ hpw encouraged 280
Quest. CLXXVI, CLXXVII. Wherein Baptism and
the Lord's supper agree, and wherein they differ
281—284
Quest. CLXXVm. Of Prayer 285
Of the kinds and parts of prayer 287
Confession of sin the duty of all 288
An objection ansxvered ibid
Hoxv to be performed 290
What sins to be confessed ibid
The sin of our nature ' ibid
And all actual transgressions 291
Thankfulness for mercies^ a duty 293
In every age and condition of life ibid
For relative and personal mercies 294
Quest. CLXXIX, CLXXX, CLXXXL To whom,
and in whose name we must pray 298
THE CONTENTS, ix
TVe are to pray to God only $f 299
What it is to pray in Christ'^s name 300
Why we are to pray in his name 301
Quest. CLXXXII, CLXXXIII, CLXXXIV. Of
the Spirit's help in prayer ; for whom and for what we
are to pray 302
The Spirits assistance in prayer 303
, What this supposes ibid
It respects the matter of prayer ibid
The imvard frame of heart 304
And the success of the duty 306
Of raised affections in prayer 308
Persons to be prayed for ^ are
The whole church militant 309
The ministers of Christ 311
Our enemies^ and all men Iroing 312
Purgatory a fiction 315
The dead are not to he prayed for 314,
The opinion of the ancients about it 315
Nor they who have sinned the sin unto death 318
What that sin is ibid,
JVhether Jiow conwimitted 319
Doubts about it resolved 320
JVhat things we are to pray for 322
Quest. CLXXXV. How we are to pray 323
With a suitable frame ibid
In the exercise of grace 324
What necessary thereunto 334
Of faith i)i prayer 329
Promises of help in prayer 330
Promises of God^s hearing prayer 331
Objections against praying answered 332
Love to God to be exercised in prayer 333
Discouragements from prarnng removed 336
Quest. CLXXXVI, CLXXXVII. Of the Rule for
our direction in prayer 338
How the word of God directs herein 339
What expressions equivalent to promises 342
Promises of outxvard blessings 344
Of spiritual and temporal 345
Promises to the vfficted 346
To the depressed in pray a' 34,7
X THE CONTENTS.
Respecting ordinances 349
Of grace and peace 350
How these are of use in prayer ' 351
Reproofs are of use in prayer 0,5^^
So are prayers recorded in Scripture 354
Inferences from these directions 355
The Lord'^s prayer a special direction 356
Quest. CLXXXVIII, CLXXXIX. The Preface of
the Lord's Prayer explained 359
God^ how a Father to men 360
First known.) then addressed as such 362
Horv to be prayed to as being in heaven 365
Child-like dispositions required iti us 364
Quest. CXC. The first Petition explained 368
God''s name^ what meant by it ^ 369
Hoxv he sanctifies it himself ^ ibid
How sanctified in redemption 3^0
How under the legal dispensation 371
How under the gospel S7^
What intended by., Hallowed be thy Nafne 375
What to be prayed for.) that we may do it 376
What to be deprecated to that end 379
When God\^ na?ne is hallowed 381
Hotu., when things are disposed to his glory 382
Quest. CXCI. The second Petition explained 384
Of God^s providential kingdom 3 85
Of his kingdom of grace 386
SatarCs kingdom., how to be destroyed 387
Horv we are to pray for its destructioji 388
Christ^' kingdom., how to be advanced 389
Hoxv zve are to pray for its advancement 390
A}id that his kiJigdom of glory may come 394
Quest. CXCII, The third Petition explained 396
Of prayer to an unchangeable God — in note 397—402
Our averseness to the will of God 402
Of praying that his will may be done 403
Quest. CXCIII. The fourth Petition explained 407
What supposed in praying for daily bread 407
THE CONTENTS. xi
What intended in praying for bread ff 409
Why rve call it ours 410
What we are to understand by this day 411
This petition respects ourselves and others 412
Quest. CXCIV. The fifth Petition explained 414
The case of man xvheri charged with guilt 415
Pardon^ none but God can give it 417'
All are to pray for it 418
Hoxv God is to he considered when xve pray thus 420
Of our forgiving others 425
What 7neant thereby 424
Argicme7its to induce thereunto 426
Of doing it without satisfaction ibid
An objection answered 428
When a sign of God^s forgiving us 429
Quest. CXCV. The sixth Petition explained 431
What this Petition supposes 432
Now God tempts, and why 433
God not the cause of sin — in note 433—435
Deliver us from evil, how imderstood 438
Temptations arise from prosperity 439
From, adversity 44,1
From the flesh 442
From Satan 443
When from him, and when from omseh'es 445
Remarks upon Satan^s temptations 446
They increase tin 448
Are suited to every age 449
And to the te?npers of men 451
He endeavours to prevent conviction 452
To hinder preaching the gospel ' 453
To prevent closing with Christ ' 454
He injects blasphemous thoughts 457
He tonpts to despair 458
How we are to pi-ay against temptation 461
Quest. CXCVI. What the conclusion of the Lord's
Prayer teacheth 465
The Doxology explained 466
The picas contained in it 467
The meaning of the xvord Amen 468
' Whether all should say aloud, Amen 4-71
THE
DOCTRINES
OF THE
CHRISTIAN RELIGION
EXPLAINED AND DEFENDED,
OF THE SEVENTH COMMANDMENT.
Quest. CXXXVIL Which is the seventh Commandment?
Answ. The seventh Commandment is, [Thou shah not com-
mit adultery.']
Quest. CXXXVIII. What are the duties required in the se-
venth Commandment?
Answ. The duties required in the seventh Commandment, are,
chastity in body, mind, affections, words, and behaviour;
and the preservation of it in ourselves and others; watch-
fulness over the eyes, and all the senses; temperance, keep=
ing of chaste company, modesty in apparel, marriage by
those that have not the gift of continency; conjugal love^
and cohabitation, diligent labour in our callings, shunning all
occasions of uncleanness, resisting temptations thereunto.
Quest. CXXXIX. What ore the sins forbidden in the seventh
Commandment P
Answ. The sins forbidden in the seventh Commandment, be»
sides the neglect of the duties required, are, adultery, for-
nication, rape, incest, sodomy, and all unnatual lusts, all
unclean imaginations, thoughts, purposes, and affections, all
corrupt or filthy communications, or listening thereunto ;
wanton looks, impudent, or light behaviour; immodest ap-
parel; prohibiting of lawful, and dispensing with unlawful
marriages, allov.-incr, tolerating, keeping of'^t'^w?, ar.d rc^nr"^-
Vol. IV. ' B
10 fllE SEVENTH COMMANDMENIV
■m
ing to them; intangling vows of single life; undue delay of
marriage, having more wives or husbands than one, at the
same time; unjust divorce, or desertion; idleness, gluttony,
drunkenness, unchaste company, lascivious songs, books,
pictures, dancings, stage plays, and all other provocations
to, or acts of uncleanness, either in ourselves or others.
THIS Commandment respects, more especially, the govern-
ment of the affections, and the keeping our minds and
bodies in such an holy frame, that nothing impure, immodest,
or contrary to the strictest chastity, may defile, or be a re-
proach to us, or insinuate itself into our conversation with one
another. And, in order thereunto, we are to set a strict watch
over our thoughts and actions, and avoid every thing that may
be an occasion of this sin, and use those proper methods that
may prevent all temptations to it. Therefore we ought to
associate ourselves with none but those whose conversation is
chaste, and such as becomes Christians, to abhor all words
and actions that are not so much as to be named among per-
sons professing godliness. As for those who cannot, without
inconveniency, govern their affections, but are sometimes
tempted to any thing that is inconsistent with that purity of
heart and life, which all ought religiously to maintain, it is
their duty to enter into a married state; which is an ordi-
nance that God has appointed, to prevent the breach of this
Commandment. And this leads us to consider the sins for-
bidden therein, together with the occasions thereof.
I. Concerning the sins forbidden in this Commandment.
And,
1. Some are not only contrary to nature, but inconsistent
with the least pretences to religion ; which were abhorred by
the very Heathen themselves, and, by the law of God, punish-
ed with death ; which punishment, when it has not been in-
flicted, God has, by his immediate hand, testified his vengeance
against sinners, by raining down fire and brimstone from
heaven, as he did upon the inhabitants of Sodom and Gomor-
rha. Lev. xviii. 22, — 25. chap. xx. 13, 15, 16. Rom. i. 24,
26, 27, 28. Gen. xix. 24. These sins are called in this an-
swer, incest, sodomy, and unnatui-al lusts. To which we may
add, offering violence to others, and thereby forcing them to
do M-^hat they could not even think of, but with abhorrence;
this is called rape; and, by the law of God, the guilty person
was punished with death, Deut. xxii. 25.
2. There are other sins, whereby this Commandment is vio-
lated ; which, though more common, are, nevertheless, such as
are attended with a very great degree of guilt and impurity.
These are either, such as are committed by those who are un-
THE SEVENTH COMMANDMENT. 11
married, viz, fornication, or by those who fire married, as
adultery ; the latter of which, by the law of God, was piuiish-
ed with death. Lev. xx. 10. as contained in it several aggra-
vating circumstances ; inasmuch as hereby the marriage con-
tract is violated; that mutual affection, which is the end of that
relation broken; and thereby the greatest injury is done to the
innocent as well as ruin brought on the guilty. However,
both these sins agree in this, that they proceed from a corrupt
heart; as our Saviour says, Mat. xv. 19. and argue the per-
son that is guilty of them, alienated from the life of God,
And to this we may add,
3. That, another sin forbidden in this Commandment is,
polygamy, or a having more husbands, or wives, than one, at
the same time ; together with that which often accompanies it,
viz. concubinage. It is beyond dispute, that many good men
have been guilty of this sin, as appears by what is recorded,
in scripture, concerning Abraham, Jacob, David, ^c. and w^e
do not find that they are expressly reproved for it, which has
given occasion to some modern waiters, to think that it was
not unlawful in those ages, but was afterwards rendered so by
being prohibited under the gospel-dispensation*. This, in-
deed, cuts the knot of a very considerable difficulty ; but it
contains another that is equally great; inasmuch as hereby it
does not appear to be contrary to the law of nature ; and there-
fore I would rather chuse to take another method to solve it^
viz. that many bad actions of good men are recorded in scrip-
ture, but not appi"Oved of, nor proposed for our imitation. Of
this kind I must conclude the polygamy and concubinage of
several holy men, mentioned in scripture, to have been. And
that it may appear that this practice was not justifiable, let it
be observed,
(1.) That, some sin or other is often expressly mentioned,
as the occasion hereof. Thus Abraham's taking Hagar, was
occasioned by Sarah's unbelief; because the promise of her
having a son was not immediately fulfilled. Gen. xvi. 1, 2,>
And Jacob's taking Rachel to wife after Leah, and his own
discontent aiHsing from it, v»'^as occasioned by Laban's unjust
dealing with him, and his going in unto Bilhah, was occasion-
ed by Rachel's unreasonable desire of children; and his tak-
ing Zilpah, by Leah's ambitious desire of having pre-eminence
over Rachel, by the number of her children, chap, xsix, and
XXX.
(2.) This was generally attended with the breach of thai
peace, which is so desirable a blessing in families, and many
disorders that ensued hereupon. Accordingly, we rer^d of an
• Vid. Grot, dejur. be!!, if facii, Lib- ii. cap. y. 5 9.
12 THE SEVENTH COMMANDMEKl,
irreconcil^le quarrel that there was between Sarah and Hagar;
and Ishmael's hatred of Isaac, which the apostle calls perse-
cution^ Gal. iv. 39. And to this we may add, the contentions
that were in Jacob's family, and the envy expressed by the
children of one of his wives, against those of another; and the
opposition which one wife often expressed to another as that
of Peninnah, one of the wives of Elkanah, to Hannah, the
other. Therefore we must conclude, that Isaac's example is
rather to be followed in this matter, who had but one wife,
and he loved her better than many of the patriarch's did theirs;
whose love was divided among several.
Object. 1. If polygamy was a sin against the light of nature,
it is strange, that it should be committed by good men; and,
that they should live and die without repenting of it, nor be,
in the least, reproved for it ; as we do not find that they were,
in scripture.
Anszv. It was indeed, a sin, which they might have known
to be so, had they duly considered it, in all its circumstances
and consequences; but this they did not; and therefore it was
not so great a sin in them, as it would be in us, who have
clearer dicoveries of the heinous nature of it. Therefore, if
we suppose they repented of all sin agreeably to the light they
had, they might be saved; and this, though unrepented of,
was no bar to their salvation, supposing they knew it not to
be a sin; and God's not having explicitly reproved them for
it, argues only his forbearance, but not his approbation of it.
Object. 2. It is farther objected, that God says, by Nathan,
to David, / gave thee thy master^s xvives into thy bosom^ 2
Sam, xii. 8. therefore, that which God gives, it is not unlaw-
ful for man to receive.
Anszv. The meaning of that scripture in general, is, that
God made him king; and then, according to the custom of
the eastern kings, he took possession of what belonged to his
predecessor, and consequently of his wives. Therefore God
might be said to give David Saul's wives providentially, in
giving him the kingdom; so thajt they were his property, that
he might take them for his own, according to custom, if he
Avas inclined so to do. And this the kings of Judah generally
did ; though it does not follow from hence that God approved
of it; in like manner as tyrants may be said to be raised up
by God's providence and permission; nevertheless, he does
not approve of their tyranny.
All that we shall add, under this head, to what has been
suggested, concerning the disorders that polygamy has occa-
sioned in families, is, that it is contrary to the first institution
of marriage. God created but one woman as an help-meet
for Adam; though, if ever there were any pretence for the
THE SEVENTH COMMANDME^T. 13
necessity of one man's having more wives, it qifust have been
in that instance, in which it seemed necessary for the increase
of the world; but he rather chose that mankind should be
propagated by slower advances, than to give the least dispen-
sation, or indulgence to polygamy, as being contraiy to the
law of nature, Gen. ii. 22, — ^24. And the prophet, in MaL
ii. 15. takes notice of God's making but one; though he had
the residue of the Spirit; and therefore could have given Adam
more wives than one. And the reason assigned for this was,
that he might seek a godlij seed^ i. e. that the children that
should be born of many wives, might not be the result of the
ungodly practice of their father, as it would be, were this con-
trary to the law of nature ; which we suppose it to be. This
I rather understand by a godly seed.^ and not that the charac-
ter of godly refers to the children ; for these could not be said
to be godly, or ungodly, as the consequence of their parents
having one or more wives.
There is one scripture more that I cannot wholly pass over,
which, to me, seems a plain prohibition of polygamy, in Levit.
xviii. 18. Thou shah not take a ivife to her sister^ to vex her^
to wicover her Jiakedness, besides the other in her life-time^
This respects either incest or polygamy ; one of which must be
meant by taking a xvife to her sister. Now it cannot be a
prohibition of incest; because it is said. Thou shalt not do it
in her life-time; which plainly intimates, that it might be done
after her death. Whereas it is certainly contrary to the law
of God and nature, for a person to take his wife's sister after
her decease, as well as in her life-time. Therefore the mean-
ing is. Thou shait not take another Avife to her whom thou
hast married ; by which means they will become sisters. And
here is another reason assigned hereof, vrz. the envy, jealousy,
and vexation that would attend such a practice, as the taking,
another wife would be a means of vexing, or making her un-
easy. And therefore the sense is, as is observed in the mar-
ginal reading; Thou shalt not take one ivife to another; or,
Thou shalt not have more wives than one. This is a plain
prohibition of this sin ; but whether some holy men, in follow-
ing ages, understood the meaning of this law, may be ques-
tioned; and therefore they were not sensible of the guilt they
hereby contracted. Thus we have considered some of the
sins forbidden in this Commandment. Every particular in-
stance of the breach hereof, would exceed our intended bre-
vity, on the subject we are treating of. Therefore,
We shall proceed to consider the ag;];ravation3, more espe-
cially, of the sins of fornication and adultery; which may also
with just reason, be applied to sll other ur.natural lusts ; which
14 THE SEVENTH COMMANDMENT.
have been before considered as a breach of this Command-
ment. And,
[1.] They are opposite to sanctification, even as darkness is
to light, hell to heaven; thus the apostle opposes fornication
and uncleanness, to it, 1 Thes. iv. 3, 7".
[2.] These sins are inconsistent with that relation, we pre-
tend to stand in, to Christ, as members of his body ; inasmuch
as we join ourselves in a confederacy with his profligate ene-
mies, 1 Cor. vi. 15, 16. And to this we may add, that they
are a dishonour to, and a defilement of our own bodies, which
ought to be the temples of the Holy Ghost, and therefore should
be consecrated to him.
[3.] They bring guilt and ruin on two persons at once, as
well as a blot and stain on each of their families, and a wound
to religion by those who make any profession of it, as it g-ives
occasion to the enemies of the Lord to blaspheme^ Prov. vi. 33.
2 Sam. xii. 14.
[4.] They bring with them many other sins ; as they tend
to vitiate the affections, deprave the mind, defile the conscience,
and provoke God to give persons up to spiritual judgments,
which will end in their running into all excess of riot.
And to this we may add, that many sad consequences
will ensue on the commission of these sins ; as they tend to
blast and ruin their substance in the world. Job xxxi. 9, 11,
12. debase and stupify the soul, and deprive it of wisdom,
Hos. iv. 11. Prov. vi. 32. chap. vii. 22. wound the conscience,
and expose the person who is guilty hereof, to the utmost ha-
zard of perishing for ever, chap. vi. 33. chap. vii. 13, 19, 26,
27. And if God is pleased to give him repentance, it will be
attended with great bitterness, Eccl. vii. 26.
II. We are now to consider the occasion of these sins to be
avoided by those who would not break this Commandment ;
and these are,
1. Intemperance, or excess in eating or drinking; the for-
mer of which is a making provision for the flesh, to fulfil the
lusts thereof ; the latter confounds and buries the little reason
a person was master of, and makes him an easy prey to temp-
tation. This was Lot's case, who kept his integrity in Sodom ;
yet being made drunk by his daughters in Zoar, he committed
the abominable sin of incest with them, Gen. xix. 31.
2. Idleness, consisting either in the neglect of business, or
indulging too much sleep, which occasions many temptations.
Thus David first gave way to sloth, and then was tempted to
xmcleanness; and it is observed, that at the ti)?ie when kings go
forth to battle^ 2 Sam. xi. 1, 2. and he ought to have been
with his army in the field, he tarried at Jerusalem, and slept in
the middle of the day ; for in the evening tide he arose from
THE SEVENTH COMMANDMENT. 15
cffhis bed ; And the heinous shi he was guilty^, which was
the greatest blemish in his life, ensued hereupon.
3. Pride in apparel, or other ornaments, beyond the bounds
of modesty, or for other ends than what God, when he clothed
man at first, intended ; when our attire is inconsistent with our
circumstances in the world, or the character of persons pro-
fessing godliness : This God reproves the Jews for, when
grown very degenerate, and near to ruin, Isa. iii. 16, ^c. seq.
And Jezebel, when Jehu came in quest of her, painted her
face^ and tired her head; but this did not prevent his executing
God's righteous judgments upon her. All these things
are mentioned as the sins for which Sodom was infa-
mous ; and gave occasion to those other abominations, which
provoked God to destroy them, Ezek. xvi. 49. And to this
we may add,
4. Keeping evil company : Thus it is said of the lewd wo-
man, she hath cast down many wounded^ Prov. vii. 26. This
will hasten our own ruin ; especially if v/e associate ourselves
with such persons out of choice : for it is a sign that our
hearts are exceedingly depraved and alienated from God : Ne-
vertheless, if Providence cast our lot amongst bad company,
we may escape that guilt and defilement, which would other-
wise ensue, if we bear our testimony against their sin, and are
grieved for it, as Lot was for the filthy conversation of the So-
domites, among whom he dwelt, 2 Pet. ii. 7, 8. Moreover, the
frequenting those places where there are mixed dancing, mas-
querades, stage-plays, £ifc. which tend to corrupt the principles
and practices, and seldom fail of defiling the consciences, and
manners of those who attend on them : These are nurseries of
vice, and give occasion to this sin, and many others, Prov. vi.
27, compared with 32.
As for the remedies against it, these are, an exercising a
constant watchfulness against all temptations thereunto, chap-
viii. 9. avoiding all conversation with men or books which tend
to corrupt the mind, and fill it with levity, under a pretence of
improving it : But more especially a retaining a constant sense
of God's all-seeing eye, his infinite purity and vindictive justice,
which will induce us to say as Joseph did, in the like case,
How can I do this great wickedness and sin against God^ Gen.
xxxix. 9. C^J
(a) The Theatre is said to have commenced at Athens, but to have been so much
disapproved of, both in Greece and at Rome, that it was allowed no peimanen-
cy till the days ofPompey, JMinutius Felix derided the Christians for abstain-
ing from this amusement. It is not probable therefore that the first Christians
required any reproof in any of the Epistles for tliis vice. But every abuse of it
may find its correction \n scripture. Morais and piety may be thi-own ii»to Dla-
16 TH£ EIGHTH COMMANDM£MT.
Quest. U^L. Which is the eighth Commandment I'
Answ. The eighth Commandment is, [Thou shah not steaL]
Quest. CXLI. JVhat are the duties required in the eighth
Commandment ?
Answ. The duties required in the eighth Commandment are,
truth, faithfulness, and justice in contracts, and commerce
between man and man ; rendering to every one his due ;
restitution of goods unlawfully detained from the right
owners thereof; giving, and lending freely, according to our
logue without reasonable objection. But to turn tliese things into play, and the
uiiiusement of the reprobate, cannot be justified. — There is no fairness in argu-
ing from what they might be, to prove the lawfulness of plays in the state in
which they are, always have been, and will probably always be. That they are,
and lend to evil is proved by the avidity with which they are frequented by even
the worst members of society. They are calculated to excite the aftections and
passions in the highest manner, and so to render private happiness, domestic en-
joyments, and religious observances insipid or disgusting. The reiteration of
scenes of impurity, illicit amours, extravagant passions, jealousy, and revenge,
will make a silent and secret impression upon the mind, and if they do not pro-
mote the same wickedness, they will at least render the mind less abhorrent of
such crimes. True religion requires the exclusion of such imaginations, the im-
mediate banishment of such thoughts, that we shouKl mortify and deny our-
selves ; " Blessed are the pure tnlieart for they shall see God." Tiie crueltyand
bloodshed frequently tlireatened, or resorted to in defence offal.se honour; the
pomp, pride, and ambition not unfrequently exhibited upon the stage, must ne-
cessarily prompt to like feats in vindication of character, or at least lead to self-
importance and fastidiousness; but the gospel teaches humility, self-denial,
lowliness of mindT; *' Blessed uj-e the poor in spirit^' When such representations
please, they prove the mind corrupt, and become an index of the morals of those,
who are entertained with such spectacles. The christian duties of meekness, si-
lence, forbearance, humility, bearing the cross, faith, and repentance, are either
incapable of being transferred to the stage, or if seen there are exposed to con-
tempt, and ridicule. The addresses to Deity, and prayers there offered, are sure-
ly Heaven-provoking blasphemies. The Theatre interrupts religious, domestic,
and public duties ; it dissipates and fascinates the mind ; weakens conscience,
grieves the Holy Spirit, wastes property, and time ; and unqualifies both for
tiiis, and the world to come.
■ Every one who attends is chargeable with the evil which obtains before him,
for he goes voluntarily, he submits himself as to the matter of his amusement to
other.s, and thus with the blessings of Providence, bribes the enemies of God to
blaspheme him.
Some men of character for morals have countenanced, and some have written
for tiie stage, perhaps they calculated upon what it might be, and aimed to cor-
rect the evil by drawing to it the more respectable of society. But the great ma-
jority of men are enemies to God, these will only be pleased witli evil, ;ind their
pleasure will al\v;iys be sought, because interest will compel to this. This is
therefore doing evil that good may come ; if indeed it can under any circnm ■
stances be good, to turn even correct performances, if such there were, into pub-
lick amusement.
After all there can be no hope of a total removal of this evil, yet we are on
t!iis account no more excused from bearing testimony against it, than from op-
posing other onnies which cannot be wholly prevcntfd.
THE EIGHTH COMMANDMEKT. 17
abilities, and the necessities of others ; mod«(fation of onr
judgments, wills, and affections, concerning worldly goods ;
a provident care and study to get, keep, use, and dispose
those things which are necessary and convenient for the sns-
tentation of our nature, and suitable to our condition ; a
lawful calling, and diligence in it ; frugality, avoiding un-
necessary law-suits, and suretyship, or other like engage-
ments ; and an endeavour, by all just and lawful means, to
procure, presei-ve, and further the wealth and outward estate
pf others, as well as our own,
THIS Commandment supposes, that God has given to eve-
ry one a certain portion of the good things of this world,
that he mav lay claim to as his own ; which no other has a
right to. .The general scope and design thereof, is to put us
Tipon using endeavours to promote our own and our neigh-
bour's wealth and outward estate. As to what concerns our-
selves, it respects the government of our affections, and setting
due bounds to our desires of worldly things, that they may not
exceed what the good providence of God has allotted for us, in
order to our comfortable passage through this world. Thus
Agar prays, Give me neither poverty nor riches ; feed me xvitk
food convenient for me^ Prov. xxx. 8.
As to what respects our endeavours to gain the world j it
requires a due care and diligence, to get, and keep a competen-
cy thereof ; that we may not, through our own default, expose
ourselves to those straits and necessities which are the conse-
quence of sloth and negligence, chap, xxiii. 21. chap. xxiv. 30,
31. God may, indeed, give estates to some without any pains,
or care to get them, Deut. vi. 10, 11. yet, even in this case,
sloth is a sin which brings with it many hurtful lusts, that ren-
der riches a snare, and hindrance to their spiritual welfare :
Therefore they, who are in prosperous circumstances in the
world, ought not to lay aside all care and industry to improve,
what they have to the glory of God. But, on the other hand,-
they who are in a low condition, ought to use a provident care
and diligence, in order to their having a comfortable subsis-
tence therein. Accordingly this Commandment obliges us to
use all lawful endeavours to promote our own and our neigh-
bour's wealth, and outward estate.
I. To promote our own wealth and estate. This we are
to do,
. 1. By frugality in our expences, avoiding profuseness ,* and
that, either in giving away our substance to unfit objscts, to
wir, those who are in better circumstances than ourselves, who
ought to be givers rather than receivers, Prov. xxii. 16. or
else in making large Contributions to support a bad cause, and
Vol. IV. C
16 'iHh. EIGHTH CuAiMANDMENi .
in consiftning our substance on our lusts. Likewise ivlicn Wf
are unwarily profuse in those expcnces, which would be other
\vise lawful, did they not exceed our circumstances or income
in the world, which contains a disregard of the future estate oi
our families, and taking a method to reduce ourselves and
them to poverty, 1 Tim. v. 8. Or, if our circumstances will
admit of large expenses ; yet, to abound therein, merely out
of ostentation, and at the same time, to withhold our liberality
from the poor is inconsistent with frugality.
2. We ought also to be diligent, and industrious in our
calling ; and, in order thereunto,
(1.) We are wisely to make choice of such a calling, in
%vhich we may glorify God, and expect his blessing, in order
to the promoting our wealth and outward estate ; thereforf.
that business is to be chosen which we are most capable of ma-
naging, and has in itself the fewest temptations attending it ;
especially such wherein the conscience is not burdened by un-
lawful oaths, or prostituting solemn ordinances, not designed
fey Christ as a qualification for them. Moreover, we are not t(i
choose those callings wherein the gain is obtained by oppres-
sion or extortion, and which cannot be managed without clan-
ger of sinning ; which will bring the blast of providence on all
our undertakings. Therefore we are earnestly to desire God's
direction in this weighty concern, as well as depend on him
for success therein, Eccl. ix. 11. Deut. viii. 18.
(2.) When we have made choice of a lawful calling, we are
to manage it in such a way, that we may expect the bles-
sing of God, in order to the promoting our wealth and outward
estate. Accordingly,
[1.] Let us pursue and manage it with right and warranta-
ble ends, to wit, the glory of God ; and, in subordination
thereunto, our providing for ourselves and families, that we
may be in a capacity of doing good to others, and serving the
interest of Christ in our day and generation.
[2.] Let us take heed that our secular employments do not
rob God of that time, which ought to be devoted to his worship ;
and that our hearts be not alienated from him, so that while
we are labouring for the world, we should live without God
therein.
[3.] Let us take heed that we do not launch out too far, or
run too great hazards in trade, resolving that we will be sud-
denly rich or poor, which may tend to the ruin of our own fa-
milies, as well as others, 1 Tim. vi. 9.
[4.] Let us bear disappointments in our callings, with pa-
tience and submission to the will of God, without murmuring
or repining at his wise and sovereign dispensations of provi-
dence herein.
THE EIGHTH COMMANDMENT. 19
II. This Commandment obliges us to promwe the wealth
tnd outward estate of our neighbour. This we are to do, by
exercising strict justice in our contracts and dealings with all
men ; and by relieving the wants and necessities of those Avho
stand in need of our charity.
1. As to what respects the exercise of justice in our dealmgs,
(1.) We must take heed, that we do not exact upon, or take
iinreasonable profit of those whom we deal with, arising from
the ignorance of some, and the necessities of others, Jer. iii. 15.
Neither, must we use any methods to supplant and ruin others,
against the laws of trade, by selling goods at a cheaper rate
than any one can afford them, thereby doing damage to our-
selves with a design to ruin them, who are less able to bear
such a loss.
(2.) Those goods, which we know to be faulty, are not, by
false arts, or deceitful words, to be sold, as though they were
not so, Amos viii. 6. And, on the other hand, the buyer is not
to take advantage of the ignorance of the seller, as it sometimes
happens ; neither is he to pretend that it is worth less than he
really thinks it to be, Prov. xx. 14.
(3.) Nothing is to be diminished in weight or measure,
from what was bought, worse goods to be delivered than what
were purchased, Amos vii. 5. nor the balances to be falsified
by deceit^ Deut. xxv. 13, 14, 15.
2. We are to promote the good of our poor distressed neigh-
bour, in works of charity ; and that not only by invv^ard sym-
pathy, or bowels of compassion towards him ; but according to
our ability, by relieving him. To induce us hereunto, let us
consider, that outward good things are talents given us, with
this view, that hereby we may be in a capacity of helping
others, as well as be needing help ourselves. And when we.
do this, we may be said to improve what we have received
from God, as those who are accountable to him for it, and tes-
tify our gratitude to him for outward blessings. It may also be
considered, that Christ takes such acts of kindness, when pro
ceeding from an unfeigned love to him, as done to himself.
Matt. xxv. 40. Prov, xix. 17. And, to this we may add, that
(liere are many special motives, taken from the objects of our
charity, namely, the pressing necessities of some, the excelling
holiness of others ; and, in some instances^ we may consider^
that, by an act of charity, whereby we relieve one, we do good
to many ; or the tendency that this may have to promote the
interest of Christ in general, when we relieve those that suffer
for the sake of the gospel. This leads us to consider,
(1.) Of whom works of charity are required. If this be du-
ly weighed, we shall find, that scarce any are exempted from
this duty, except it be those of whom it may be said, there arc
20 THE EIGHTH COMMANDMENT.
none poorer than themselves, or who "have no more than what
is absolutely necessary to support their families, or such as are
labouring hard, to spare out of their necessary expenses, what
will but just serve to pay their debts ; or they who are reduced
to such straits as to depend upon others, so that they can call
nothing they have their own.
Nevertheless, this duty is incumbent ;
[l.] On the rich, out of their abundance.
[2.] On those who are in middle circumstances in the world,
who have a sufficiency to lay out in superfluous expenses :
And,
[3.] Even the poor ought to give a small testimony of their
gratitude to God, by sparing a little, if they can, out of what
they get in the world, for those who are poorer than them-
selves ; whicli, if it be but a few mites, it may be an acceptable
sacrifice to God, Luke xxi. 2,4. and, if persons have nothing
before hand in the world, they ought to work for this end, as
well as to maintain themselves and families, Eph. iv. 28.
(2.) We are now to consider, who are to be reckoned objects
of our charity. To which it may be answered ; Not the rich,
who stand in no need of it, from whom we may expect a suffi-
cient requital, Luke xiv. 12, 13, 14. nor those who are strong
and healthy, but yet make a trade of begging, because it is an
idle and sometimes a profitable way of living, 2 Thess. iii.
10 — 12. But such are to be relieved, who are not able to work ;
especially if they were not reduced to poverty by their own
sloth and negligence, but by the providence of God not suc-
ceeding their endeavours ; and if, while they were able, they
were ready to all works of charity themselves, 1 Tim. v. 10. and
to these we may add, such who are related to us, either in the
bonds of nature, or in a spiritual sense, Gal. vi. 10. This leads
us to enquire,
(3.) What part, or proportion of our substance, we are to
apply to charitable uses ? In answer to this, let it be consider-
ed, that the circumstances of persons in the world being so va-
rious, as well as their necessary occasions for extraordinary
expenses, it is impossible to give a general rule, to be observ-
ed by all. However, it must be premised,
[1.] That our present contributions, ought not to preclude
all thoughts, about laying up for ourselves or families, for time
to come.
[2.] Whatever proportion we give of our gain in the world,
some abatements may reasonably be made for losses in trade ;
especially if what we give was not determined, or laid aside,
for that use before the loss happened. As to what may far-
ther be observed concerning this matter, it ought to be left to
the impartial determination of every one, who is to act, as be
THE EIGHTH COMMANDMENT. 21
ing sensible that he is accountable to God herej)^. The apostle
lays down one general rule ; Every man^ according as he pur-
posetli in his heart, so let him give ; not grudgingly^ or of ne-
cessity ; for God loveth a cheerful giver, 2 Cor. ix. 7. But
though we pretend not to determine the exact proportion
which ought to be given, viz. whether it be a tenth part of
their profits, or more, or less ; yet it is highly reasonable, that
every one should contribute as much in works of charity, as"
he lays out in mere superfluities ; or, at least, spare a part oiit
of his superfluous expenses, for charitable uses. And there
are some occasions which may call for large contributions.
Thus the churches in Macedonia are commended, not onl)^ for
their giving according to, but beyond their poxver, chap. viii.
1, 2, 3. Three things may be here considered,
1^?, The extreme necessities of those whom we are bound
to take care of; and, sometimes, the distressed circumstances
of the church of God, in general, require larger contributions
than ordinary ; which was the occasion of the Command men-
tioned by our Saviour, of selling all, and giving to the poor,
which was put in practice in the infancy of the church, or the
first planting of the gospel, at Jerusalem.
2dly, Extraordinary instances of the kindness of God, in
prospering us, either in worldly or spiritual concerns, beyond
our expectation, call for extraordinary expressions of gratitude
to God, in laying by for the poor, 1 Cor. xvi. 2.
Zdly, When we have committed great sins, or are under
very humbling providences, whether, personal or national, as
being exposed to, or fearing the judgments of God, which
seem to be approaching ; this calls for deep humiliation, and,
together therewith, proportionable acts of charity.
(4.) We are now to consider, with what frame of spirit
works of charity are to be performed ? To which, it may be
answered, that they are to be performed prudently, as our own
circumstances will permit, and the necessity of the object re-
quires ; also seasonably, not putting this duty off till another
time, when the necessities of those, whom we are bound to re-
lieve, call for present assistance, Prov. ii. 28. It is also to he
done secretly, as not desiring to be seen of men, or commend-
ed by them for it. Matt. vi. 3, 4, and cheerfully, 2 Cor. ix. 7.
also with tenderness and compassion to those whose necessi-
ties call for relief, as considering how soon God can reduce us
to the same extremity which they are exposed to, who are the
objects of our charity. It ought to be done likewise with
thankfulness to God, that has made us givers, rather than re-
ceivers. Acts X. 35. and, as a testimony of our love to Christ,
especially when we contribute to the necessities of his mcTn-
bers, Matt. x. 42.
^2, THE EIGHTH COMMANDMENT.
Quest. ^CXLII. lyhat are the sins forbidden in the eighth Corn-
tnandfneyit P
Answ. The iiins forbidden in the eighth Commandmtnt, be-
sides the neglect of the duties required, are, theft, robbery,
man-stealing, and receiving any thing that is stolen, fraudu-
lent dealing, false weights and measures, removing land-
marks, injustice and unfaithfulness in contracts between man
and man, or in matters of trust ; oppression, extortion, usu-
ry, bribery, vexatious law- suits, unjust inclosures, and de-
populations ; ingrossing commodities to enhance the price,
unlawful callings, and all other unjust, or sinful ways of
taking, or withholding from our neighbour what belongs to
him, or of enriching ourselves. Govetousness, inordinate
prizing and affecting worldly goods ; distrustful and distract-
mg cares and studies in getting, keeping, and using them,
envying at the prosperity of others. As likewise idleness,
> prodigality, wasteful gaming, and all other ways whereby
we do unduly prejudice our own outward estate ; and de-
frauding ourselves of the due use and comfort of that estate
which God hath given us.
THIS Commandment forbids, in general all kind of theft ;
and may include in it that which is very seldom called
by this name, to wit, the robbing of ourselves and families j
which we may be said to do, by neglecting our worldly call-
ing, or by the imprudent management thereof. Also, by lending
larger sums of money than our circumstances will well bear,
to those who are never like to pay it again ; or, which is in ef-
lect the same, by being surety for such. Moreover we rob
ourselves and families, by being profuse and excessive in our
expenses ; and by consuming what we have, while pursuing
our pleasures more than business ; or by gaming, whereby we
run the risque of losing part of our substance, and thereby re-
ducing ourselves, or others, to poverty. On the other hand,
we rob ourselves and families, when, out of a design to lay up
a great deal for the time to come, we deprive ourselves and
them, of the common necessaries of life, which is, in effect, to
starve for the present, to prevent our starving for the future.
But, passing this by, we shall consider this Commandment
more especially, as it respects our defrauding others ; and this
is done,
I. By taking away any part of their wealth, or worldly sub-
stance. This is generally known by the name of theft, and
that, with the greatest severity, in proportion to its aggrava-
tions ; and they who are guilty of it, are, without repentance,
excluded from the kingdom of God, 1 Cor. vi. 9, 10. How-
THE EIGHTH CO:siMANDMENT. t>3
"ver, let it be considered, that every kind of tMeft does not de-
serve an equal degree of punishment from n:ten ; for sometimes
hereby the owner of what was stolen, receives but little dam-
age ; though in this case, some punishment, short of death,
ought to be inflicted, to reform the wicked person, and deter
him from going on in the breach of this Commandment, from
less to greater sins.
By the law of God, a simple theft was punished with resti-
tution of double, and sometimes, four times as much as the
damage amounted to, which was sustained thereby, Exod. xxii.
1,4, 7. Yet, in other cases, the theft was punished with death,
when it had in it some circumstances that aggravated it in an
uncommon degree ; as if an house, which ought to be reckon-
ed a man's castle, be broke open, and that, in the night-time,
when he is in no condition of defending himself, or his world-
ly substance. In this case the law is not unjust, that punishes
the thief with death ; and this is supposed in that law which
says, that he that kills such an one wiio breaks up his neigh-
bour's house by night, shall have no blood shed for him^ ver.
2. But, in other instances, confinement, and hard labour, may
be as effectual a way to put a stop to this sin ; and is rather to
be chosen than punishment with death. Thus concerning this
Commandment, as broken by theft.
II. It is farther broken, by unfaithfulness, or breach of trust;
whether the trust he devolved on us by nature, as that of pa-
rents towards their children; or by contract, as that of servants,
who are entrusted with the goods and secrets of their masters ;
or, that which is founded in the desire and request of those
who constitute persons executors to their wills, or guardians
to orphans, under age, provided they accept of this trust ; I
say, if these violate their trust, by embezzling or squandering
away the substance of others, defrauding them, to enrich them-
selves. This is not only theft, but pertidiousness, and highly
provoking to God ; and deserves a more severe punishment
from men, than is usually inflicted.
III. This Commandment may be said to be broken, by bor-
rowing, and not paying just debts ; as the Psalmist says, T/ie
rvkkecl borroxueth and payeth not aguin^ Psal. xxxvii. 21. Ne-
vertheless, there are some cases in which a man is not guilty
hereof, though he borrows and does not pay, viz. If, when he
borrowed, there was a probability of his being able to repay it;
or otherwise, if he discovered his circumstances fully to him,
of whom he borrowed, to whom it would hereby appear, whe-
ther there was any likelihood of paying him or not ; or if he
gave full conviction, when he borrowed, that he was able to
pay, but the providence of God, without his own default, has
rendered him unablr : in this case mercy is to be ^hewn hirr.
24- THE EIGHTH COMMANDMENT.
and he is not to be reckoned a breaker of this Commandment.
However, a person is guilty of the breach hereof, in borrowing,
and not paying debts. '
1. If the borrower pretends his circumstances to be better
than they are, and so makes the lender believe, that, in a limit-
ed time, he shall be able to repay him ; when, in his own con-
science, h^ apprehends that there is no probabihty hereof.
2. When a person was m such circumstances at the time of
his borrowing, that by industry in his calling, he might be able
to pay the creditor; but, by neglect of business, or embezzling
his substance, he renders himself unable to pay, such an one is
chargeable with the breach of this Commandment. ■
3. If pity be shewn, by compounding for a part, instead of
the whole debt, in case of present insolvency ; though the
debtor, in form of law, be discharged, with the creditor's con-
sent ; yet the law of God and nature, obliges him to pay the
whole debt, if providence makes him able hereafter ; or else
he can hardly be excused from the breach of this Command-
ment.
This leads us to enquire, what judgment we may pass on
the Israelites borroxviiig of the Egyptians jcxvels of silver^ and
jewels of gold; which we read of m Exod. xii. 2,5. whether
they were herein guilty of the breach of this Commandmento
Answ, The word * which we render borrowed^ might as
well be rendered asked^ or demanded. And so we must sup-
pose, that the Egyptians were so desirous that the Israelites
should be gone, apprehending, that if they continued, they
were all dead men, that they might have of them whatever
they demanded, as necessary for this expedition ; and, if they
came back again, a* they supposed they should, they would be
obliged to return them. If this be the sense of the Hebrew
word, there is no difficulty in the text, nor any appearance of
the breach of this Commandment.
But since the sense of the word is indeterminate, signifying
to demand^ as well as to borrow^ as was before observed, God's
order imports the former ; though they might understand it in
the latter, as denoting a borrowing with a design to restore.
Therefore, let it be considered,
(1.) That they did this by God's command, who has aright
to take away the goods that one possesses, if he pleases, and
give them to another ; for he takes away nothing but his own.
* The tkbre-M rvord vNtV, v-fdch is here used, does not ovly signify commoda-
vit, or Usui dedil, or accepit, btit petiit, or postulavit ; in the last of which se7ises
it is to he imderslood, in Deut. x. 12. What doth the Lord lequiie or demand ot"
thee, &c. Jlnd in Judges v. 25. where the same luordis used, it is sa.d, that^isara.
asked water of J.-icl ; not as one that 7uas borron'ivg it of her, biit as a gratidty for
former kindTtfss -iviurh he had shevn to her.
THE EIGHTH -COMMANDMENT. 25'
Now, that they had his warrant for borro^v|^g or demand-
ing these things of the Egyptians, appears from the second
verse.
(2.) The reason why God ordered them to do this, if we
look beyond his absolute sovere'ignty, was, because the Israeli
ites deserved them as wages, for their hard service ; and this
might be reckoned a reward of the good offices diat Joseph
had done to that kingdom ; which had been long since forgot-
ten.
(3.) As to what concerns the Israelites, it is probable, they
expected nothing else but to return again, and restore to the
OAvners what they had borrowed of them, after they had sacri-
ficed to God in the wilderness ; at least, they were wholly pas-
aive, and disposed to follow the divine conduct, by the hand
of Moses. And when they v/ere in the wilderness, they could
not restore what they had borrowed, since the owners thereof,
as is more than probable, were drowned in the Red Sea, whose
revenge and covetousn. ss, as well as Pharaoh's orders, prompt-
ed them to follow them. Or if some of the owners might have
been heard of, as yet surviving, their right to what was bor-
rowed of them, was forfeited, by reason of the hostile pursuit
of Pharaoh and his hosts, which put them into a state of war. '
This may lead us farther to enquire, what judgment we may
pass on the many ravages and plunders that are generally made
by armies engaged in war ; whether they may be reckoned a
breach of this Commandment i And,
[1.] It is beyond dispute, that, if the war be unjust, as all
the blood that is shed, is murder, or a breach of the sixth
Commandment ; so all the damage that is done by burning of
houses, or taking away the goods of those against whom it is
carried on, is a breach of this Commandment. But,
[2.] If we suppose the war to be just, and the damage done
only to those who are immediately concerned in it, and that it
is an expedient to procure peace ; it is unquestionably lawful,
and no breach of this Commandment. Thus when the Israel-
ites were commanded to destroy the inhabitants of the land of
Canaan, as criminals, they were admitted to seize on the spoil
of other nations, who were remote from them, Deut. xx. 14,
15. when conquered by them.
[3.] As for those plunders and robberies which are commit-
ted on private persons, who are not concerned in the war any
otherwise than as subjects of the goverament, against which ic
is undertaken ; and especially, if their loss has no direct ten-
dency to procure peace ; this can hardly be justified from be-
ing a breach of this Commandment.
IV. This Commandment is also broken by oppression ;
whereby the rich mav be said to rob, and even swallov/ un tht;
Voi, IV,, ■ D * ■
26 THE EIGHTH COMMANDMENT.
poor, Psal. xiv. 4, Psal. x. 9. Micah iii. 2, 3. Now there arc
various ways by which persons may be said to oppress others.
1. By engrossing those goods which are necessary for food
or clothing, thereby to enhance the price thereof, whereby the
poor are brought into great extremities.
2. When persons enrich themselves out of the unmerciful
labour exacted of their servants, whom they will hardly suffer
to live, to eat the just reward of their service. Such a master
was Laban to Jacob, Gen. xxxi. 41, 42.
3. When landlords turn their tenants out of their houses or
farms, when they find that they get a comfortable subsistence
by their industry, taking occasion from thence, to raise their
rent, in proportion to the success God gives them therein.
4. When the rich make the poor suffer by long delays, to
pay their debts, that they m^' gain advantage by the impro^
ment of that money which they ought to have paid them.
V. A person may be said to break this Commandment, by
engaging in unjust and vexatious law-suits. However, it is
to be owned, that going to law is not, at all times, unjust; for
it is sometimes a relief against oppression ; and it is agreeable
to the law of nature for every one to defend his just rights :
itnd for this reason God appointed judges, (to determine such-
like causes) to whom the people w^ere to have recourse, that
iliey might shezv them the sentence of judgment^ Deut. xvii. 8,
9. Nevertheless, we must sometimes conclude law-suits tc
be oppressive; as,
U When the rich make use of the law, to prevent, or pro-
long the payment of their debts, or to take away the rights oi'
the poor, who, as they suppose, will rather suffer injuries thaja
attempt to defend themselves.
2. When bribes are either given or taken, with a design tv
pervert justice, 1 Sam. viii. 2. And to this we may add, that
the person who pleads an unrighteous cause, concealing th<r
known truth, perverting the sense of the law, or alleging,
tliat for law or fact, which he knows not to be so; and the
judge who passes sentence against his conscience, respecting
the person of the rich, and brow-beating the poor ; these are all
confederates in oppression ; and such methods of proceeding,
are beyond dispute, a breach of this Commandment.
Obj. Our Saviour forbids going to law, though it were tc
recover our just rights ; when he says, If any man zuill sue thet
at the law^ and take away thy coat^ let him have thy cloke also^.
JVIatt. V. 40.
Answ. To this it may be replied ; that some things may bo
omitted for prudential reasons, which would not otherwise b-;
unlawful to be done. Our Saviour does not forbid using out
endeavours,. in a legal way, to recover our right in all cases.
THE r.IGlITH COMMANDMENT. 27
but more especially at that time, when his fftlowers could
hardly expect to meet with justice. And, it may be, they
were oppressed by fines, or distress, laid on them, for their
embracing Christianity ; in this case he advises them, patiently
to bear injuries, when they could hardly expect relief from
dieir unjust judges.
VI. This Commandment is broken by extortion, or oppres-
sive usury. Thus it is said of the righteous man. He piitteth
not out his money to usury ^ Psal. xv. 5. The word * signi-
fies biting usury; which is, beyond dispute, unlawful. We
have elsewhere considered in what cases the Israelites might
take usury, and when notf. And, upon the whole, it is cer-
TLainly unlawful, to exact more than the legal rate or worth of
the loan of money; or to exact any usury of the poor; espe-
cially for that which was borrowed to supply them with the
necessaries of life. r
Having considered in what instances this Commandment is
broken, we proceed to shew, what a person ought to do, who
has been guilty of the breach thereof, in any of the foremen*
tioned instances, in order to his making restitution for the in-
juries he has done to his neighbour. This ought always to
attend the exercise of sincere repentance in those who have
been guilty of this sin, of which we have an instance in Zac-
cheus, Luke xix. 8. and the neglect hereof will be like a worm
at the root of ill gotten estates, and will be little better than u
continual theft.
Obj. 1. To this it is objected, that this may be a prejudice
to our reputation, by making our crime public, which before
was only known to ourselves.
Ansxu. To this it may be replied;
1. That, what we do in this matter, is not really a reproach,
but an honour ; and it is hardly to be supposed, that he, to
whom we perform so just and unexpected a duty, will be so
barbarous as to divulge or improve this against us, to our dis-
advantage^
2. There are private ways of retaliation, whereby the injur-
ed party may receive what is sent to him, in a way of restitu-
tion, and not know from whom it comes; or, good turns may
be done to him, in a way of compensation for the damages he
has received, and he not know, that they are done with this
design; and, by this means, we disburden our consciences,
perform a necessary dut}^ and, at the same time, prevent the
supposed ill-consequences that might attend it.
Obj. 2. It is farther objected, that sometimes the making
irstitution is impracticable; as when the person injvircd is
• F^-om ny^3^ momordit. + Se< 3 vol. p. 433.
2« THE NINTH COMMANDMENT.
dead, an^we know of none that has a right to receive it. And
sometimes we may have been guilty of so many instances of
fraud and oppression, and, that to such a great nuni,ber of per-
sons, that it is next to impossible, to make restitution.
Ansxu, To this it may be replied ; that when it is impossible-
for us to make restitution to those whom we have injured; or,
•when we know of none that survive them, who have a right
to receive it, the best expedient, I apprehend, we can make
use of, is, to give it to the poor; for, since it is not, in justice,
our own, we do, as it were, hereby give it to the Lord, wh©
is the original proprietor of all things.
Quest. CXLIII. What is the ninth Cmnmandment f
Answ. The ninth Commandment is, [Thou shalt not bear falsa
witness against thy neighbour.']
Quest. CXLIV. What are the duties required in the ?iinth
Com77iandment f
Answ. The duties required in the ninth Commandment arc,
the preserving and promoting of truth between man and
man, and the good name of our neighbour as well as our
own. Appearing, and standing for, and from the heart,
sincerely, freely, clearly, and fully, speaking the truth, and
only the truth, in matters of judgment and justice, and in
all other things whatsoever; a charitable esteem of our
neighbours ; loving, desiring, and rejoicing in their good
name, sorrowing for, and covering of their infirmities ; freely
acknowledging their gifts and graces; defending their inno-
cency ; a ready receiving of a good report, and unwilling-
ness to admitt an evil report concerning them, discouraging
tale-bearers, flatterers, and slanderers; love and care of our
own good name, and defending it when need requireth,
keeping of lawful promises, studying and practising of what-
soever things are true, honest, lovely, and of good report.
. r
Quest. CXLV. What are the sins forbidden in the ninth
Commandment ?
Answ. The sins forbidden in the ninth Commandment, arc,
all prejudicing the truth, and the good name of our neigh-
bours as well as our own, especially in public judicature,
giving false evidence, suJjorning false witnesses, wittingly
appearing and pleading for an evil cause, out-facing and
Qver-bearing the truth, passing unjust sentence, calling evi?
THE NINTH COMMANDMENT. 2%
good, and good evil, rewarding the wicked ac^rding to the
work of the righteous ; and. the righteous according to the
work of the wicked; forgery, concealing the truth, undue si-
lence in a just cause, and holding our peace when iniquity
calleth for either a reproof from ourselves, or complaint to
others ; speaking the truth unseasonably, or maliciously to a
wrong end, or perverting it to a wrong meaning, or in doubt-
ful and equivocal expressions, to the prejudice of truth or
justice, speaking untruth, lying, slandering, back- biting, de-
tracting, tale-bearing, whispering, scoffing, reviling, rash,
harsh, and partial, censuring, misconstruing intentions,
words, and actions, flattering, vain-glorious boasting, think-
ing or speaking too highly or too meanly of ourselves or
others, denying the gifts and graces of God, aggravating
smaller faults, hiding, excusing, or extenuating of sins when
cailed to a free confession, unnecessary discovering of in-
firmities, raising false rumours, receiving and countenancing
evil reports, and stopping our ears against just defence, evil
suspicion, envying or grieving at the deserved credit of any,
endeavouring or desiring to impair it, rejoicing in their
disgrace and infamy, scornful contempt, fond admiration,
breach of lawful promises, neglecting such things as are of
good report, and practising or not avoiding ourselves or not
hindering, what we can in others, such things as procure an
ill name.
IN this' Commandment we are to consider,
I. What are the duties required ? These are,
1. Our endeav^ouring to promote truth in all w^e say or do;
and that, as to v/hat either concerns ourselves, or others. As
to what concerns ourselves, we are to fence against every
thing that savours of deceit or hypocrisy ; and, in our whole
Conversation, endeavour to be what v/e pretend to be; or to
ypeak nothing but what we know, or believe to be true, upon
good evidence, the contrary whereunto is lying. As to what
concerns others, we must not neglect to reprove sin in them,
how much soever our worldly interest may lie at stake. Thus
Azariah reproved IJzziah, 2 Chron. xxvi. 18. and Elijah,
Ahab ; though this could not hut be an hazardous attempt in
each of them. Moreover, we must endeavour to undeceive
Others, who are mistaken ; especially if the error, they are
liable to, be of such a nature, that it endangers the loss of their
salvation. We are also to vindicate those who are reproached
by others, to the utmost of our power, according as the cause
will admit of it.
2. This Commandment obliges us, to endeavour to promote
(pur own, and oyt; neighbour's good name.
so TUL NINTH CGMMAXDMilvr.
(1.) Onr o\yn good name; which consists, not in our having
the applause of the world, but in our deserving the just es-
teem thereof, and in our being loved and valued, for our use-
fulness to mankind in general. And this esteem is not to be
gained by commending ourselves, or doing any thing, but
what we engage in with a good conscience, and the fear of
God. And in order hereto, we must, take heed that we do
not contract an intimacy with those, whose conversation is a
reproach to the gospel, Prov. xxviii. 7. Also we must ren-
der good for evil, and not give occasion to those, who watch
for our halting, to insult us as to any thing, besides unavoid-
able infirmities, 1 Pet. ii. 12. Phil. iv. 8.
This degree of honour in the world, we ought first to en-
deavour to gain, especially so far as it is necessary to our
honouring God, and being useful to others. And then we
must be cai'eful to maintain our good name ; forasmuch as the
loss thereof, especially, in those who have made a public pro-
fession of religion, will reflect dishonour on the ways of God,
from whence his enemies will take occasion to blaspheme, 2
Sam. xii. 14. But if all our endeavours to maintain our
character and reputation are to no purpose ; being, neverthe-
less, followed with reproach as well as hatred and malice,
from an unjust and censorious world; let us look to it, that if
we suffer reproach^ it be ivrongfully ,- not as evil doers, but for
keeping' a good conscience in the sight of God ; which may be
a means to make those that reproach us, ashamed, 1 Pet. iii,
16. Moreover, let us count the reproach of Christ, that is,
for his sake, a glory, chap. iv. 14. Acts v. 41. Again, let us
always value their good opinion most, who are Christ's best
friends ; and expect little else but ill treatment from his ene-
mies ; and then we shall be less disappointed, when we are ex-
posed to it. And let us not decline any thing that is our duty,
in which the honour of God, and the welfare of his people, is
concerned, for fear of reproach ; but in this case, leave our
good name in Christ's hand; whose providence is concerned,
for, and takes care of, the honour, as well as the wealth and
outward estate of his people.
(2.) We are to endeavour to maintain the good name of
others ; and in order thereto, we must render to them those
anarks of respect and honour, which their character, and ad-
vancement in gifts, or grace, calls for; yet without being
guilty of servile flattery or dissimulation. And if they are in
danger of doing any thing that may forfeit their good name,
we are carefully to reprove them, while we have a due regard
to any good thing that is. in them, towards the Lord their God;
and, in maintaining their good name, we are to conceal their
''"italts, when we may do it without betraying the interest of
THE NINTH COMMANDMENT. 3t
Christ; and especially when the honour of G^, and thtii-
good, is, by this means» better promoted, than by divulging
them, 1 Pet. iv. 8. Prov. xvii. 9.
However, this is not without some exceptions ; and there-
fore it may be observed, that we are not to conceal the crimes
committed by others.
[1.] If private admonition for scandalous sins committed,
prove ineffectual, and the discovering them to others may
make the offender ashamed, and promote his reformation ; then
we are not to conceal his crimes, though the divulging them
may lessen the esteem which others have of him, since it is
better for hiin to be ashamed before men, than perish in his
hypocrisy, Matt, xviii. 16, 17.
[2.J If the crime committed be such, that shame, and the
loss of his* good name, be a just punishment due to it, we are
not to conceal it, thereby to stop the course of justice.
[3.] When the honour and good name of an innocent per-
son cannot be maintained, unless by divulging the crimes of
the guilty, he that, in this case, has forfeited his good name,
ought to lose it, rather tljan he that has not.
We shall close this head by considering what reason we
have to endeavour to maintain the good name of others. To
take away ouf neighbour's good name, is to take away one of
the most valuable privileges he is possessed of, the loss where-
of may be inexpressibly detrimental to him. And sometimes
it may affect his secular interest ; so that hereby we may be
said to take away his wealth and outward estate, and prevent
his usefulness in that station of life in which providence has
fixed him. Accordingly we are to express a due concern for
the honour and reputation of others as well as ourselvts.
Thus concerning the duties required in this Commandmenl.
II. We proceed to consider the sins forbidden therein; wliicu
are contained in that general expression bearing false witness .
This may either respect ourselves or others. A person may he
said to bear false witness against himself ; and that either in
thinking too highly or meanly of himself; in the former res
pect we value ourselves, or our supposed attainments, either iu
gifts or graces, too much, in which we are, for the most part,
mistaken, and pass a wrong judgment on them, and are ready
to say, with the church at Laodicea, / am rich and increased
zvith goods, and have need of nothing ; and knoiv not th-At wc
are xu> etched^ and miserable^ and poor, and blind,, and naked.
Rev. iii. 17. These, on the one hand, mistake the common
gifts of the Spirit, for grace, and conclude themselves to be
something, when they are nothing : And, on the other hand,
many conclude, that they have no grace, and rank themselves
among hypocrites and Uabelievers, when their hearts are right
3J3 Tilt NINTH COl.r^ANDMENti
With Go3, and they have had large experience of the p6wer/ua
influences of his Spirit, but are not sensible thereof. Thus
Christ says to the church in Smyrna, I knoxu thy 'pov£rtij ; but
thou art rich, chap. ii. 9. In these respects persons may be.
said to bear false witness against themselves.
But that which is principally forbidden hi this Command-
fnent, is, a person's bearing false witness against his neigh-
bour ; and that when he either endeavours to deceive, or d6
him prejudice, as to his reputation jn the world ; the one is
called lying, the other back-biting or slandering. As to the
former of these, when we speak that which is contrary to what
we know to be truth, with a design to deceive, this is what we
call telling a lye ; and when we act that which is contrary t6
truth, it may be deemed a practical lye ; both of which are
very great sins.
1. A person is guilty of lying, when he speaks that which is
contrary to truth, with a design to deceive : This the old pro-
phet at Bethel did, to the prophet of the Lord ; upon which
occasion it is said, that he it/ed tinto him, 1 Kings xiii. 18.
I'hat this may be farther considered, let it be observed, that it
is not barely a speaking what is contrary to truth; for that' a
person may do, and be guiltless ; as,
[1.] When there is some circumstance that discovers him to
speak ironicalh/ ; and therefore he does not appear to have a
design to deceive those, to whom he addresses his discourse.
Thus when the prophet Micaiah said to Ahab, Go and prosper^
for the Lord shall deliver it, viz. Ranioth-Gilead, into the hands
cf the kings, chap. xxii. 15. it is plain that he spake the lan-
guage of the false prophets, and that Al\*b understood him in
this sense, or suspected that he spake ironically ; and therefore
says, How many times shall I adjure thee, that thou tell jne
nothing- but that rvhich is true? ver. 16. Upon which, the
prophet tells him, without an irQ7iy, though in a metaphorical
v/ay, which Ahab easily understood ; I saw all Israel scattered
upon the hills, as sheep that have not a shepherd : And the
Lord said. These have no master, let them return every man to
his house in peace, ver. 17. which was an intimation, that, it
he Avent up to Ramoth-Gilead, he should fall in battle : Upon
which occasion Ahab says to Jehoshaphat-, Did I not tell thee,
that he xoould prophesy no good concerning me, but evil, ver.
18. by which it appears, that the prophet did not deceive him,
notwithstanding the mode of speaking, which he at first made
use of, without considering it as an irony, seemed to intimate
as much.
[2.] A person may speak that which is contrary to truth, be-
ing imposed on himself, without any design to deceive another.
This cannot, indeed, according to the description before given,
THE NINTH COMMANDMENT. 3S
fee properly called a lie : However, he may sj|i by asserting
too positively, that which he thinks to be true fronr) probable
circumstances, or uncertain information ; especially it what he
reports, carries in it that which is matter of scandal, or censurcc
This was the case of Job's friends, who did not tell a lie a-
gainst their own consciences : Nevertheless, they were too
peremptory in charging him with hypocrisy, without sufficient
ground ; therefore God imputes /£?% to them, in that they had
not spoken of him the thing zvhich was right^ Job xlii. 8.
Here it may be enquired, whether a person, who designs not
to deceive, nor speaks contrary to the dictates of his own con-
science ; yet if he promises to do a thing, and does it not, is
guilty of lying ? To which it may be replied,
\sty That if a person promises to do a thing, which, at the
same time he really designs, and afterwards uses all the endea-
vours he could, to fulfil his promise, and something unforeseen
happens, in the course of providence, which prevents the exe-
cution thereof, he cannot, properly speaking, be said to be guil-
ty of a lie ; though we oughk not to promise any thing but
upon this supposition, that Ciod enables us to perform it.
2dly^ If a person intends to do a thing, and, accordingly,
promises to do it, but afterwards sees some justifiable reason to
alter his mind, he is not guilty of a lie; since all creatures are
supposed to be mutable. Thus the angels told Lot, that they
would abide in the street all 7iight ; but afterwards, upon his
intreaty, they xverit into the house with him. Gen. xix. 2,
3. And our Saviour, when he walked with his disciples to
Emmaus, made as though he would have gone farther : But
they constraitied hint, saying, abide xvith us ; and he went in to
tarry with them, Luke xxiv. 28, 29. But, notwithstanding this
if a person promises to do any thing that isof advantage to ano-
ther, as the paying a just debt, &fc. it is not a sufficient excuse,
to clear him from the guilt of sin, if he pretends that he has
altered his mind, supposing that it is in his power to fulfil
it : For this is, indeed, a breach of the eighth Commandment,
and in some respects, it will appear to him, to be a violation
of this.
That we may niore particularly speak concerning the sin of
lying which multitudes are chargeable with, let it be observed,
that there are three sorts of lies,
1^^, When a person speaks that which is contrary to truth,
and the dictates of his own conscience, with a design to cover
a fault or excuse himself or others : This we generally call
an officious lie *.
'^dly. When a person speaks that which is contrary to th'^.
• yMsndsriu'yi oficioiium.
Vol, IV. E
H- THE KINTH COMM ANDMENT-.
known truth, in a jesting way ; and embellishes his disc6ms<5^
with his own fictions, designing hereby to impose on others :
This they are guilty of, who invent false news, ov tell stories
for truth, which they know to be false. This is to lie in a jest-
ing, ludicrous manner *.
2dly^ There is a pernicious lie, viz. when a person raises
and spreads a false report with a design to do injury to ano-
ther ; which is a complicated crime, and the worst sort of
lying f.
Here there are two or three enquiries which it may not be
improper to take notice of ;
(1.) Whether the midwives were guilty of an officious lie,
when they told Pharaoh, in Exod. i. 19. that the Hebrew xvo-
men zverc delivered of their children ere they came in unto them;
concerning whom it is said, in the following verse, that God
dealt well with the midwives for this report, which carries in it
the appearance of a lie.
Ansxv. To this it may be replied,
[l.] That they seem not to have been guilty of a lie > for it
is not improbable, that God in mercy to the Hebrew women,
and their children, might give them uncommon strength ; so
that they might be delivered without the midwives assistance ■
Or,
[2.] If this was not the case of all the Hebrew women, but
only of some, or many of them, the midwives report contains
only a concealing part of the truth, while they related in other
respects, that which was matter of fact. Now a person is not
guilty of telling a lie, who does not discover all that he knows.
There is a vast difference between concealing a part of the
truth, and telling that which is directly false. No one is
obliged to tell all he knows, to one, who, he is sure, will make,
a bad use of it. This seems to be the case of the midwives :
and therefore their action was justifiable, and commended by
God, they being not guilty, properly speaking, of an officious
(2.) Another enquiry is, what judgment we must pass con-
cerning the actions of Rahab, the harlot, who invented an offi-
cious lye, to save the spies from those who pursued them, in
Josh. ii. 4, 5. it is said, she took the two men and hid them .
and, at the same time, pretended, so those who were sent to
enquire of her concerning them, that ahe wist not whence the?/
were ; but that they went out of the cilif about the time of the
shutting of the gate ; though whither they xvent she hiew not.
The main difficulty we have to account for, is what the aposth
says, in which he seems to commend this action, in Heb. xi-
♦ This is called mendaciumjocoiUtn j Tliis Is called ^lendacritr. pe-^ni'.iosur.
THE NINTH COMMANDMENT. 35
21. Bij faith Rahab perished not ivith them thfit believed noty
zvhen she had received the spies with peace.
Answ. To which it may be replied, that the apostle says,
indeed, that she received the spies -with peace^ that is, she pro-
tected, and did not betray them into the hand of their enemies :
But this act of faith does not relate directly to the lie that she
invented to conceal them ; for, doubtless, she would have been
snore clear from the guilt of sin, had she refused to give the
messengers any answer relating to them, and so had given them
leave to search for them, and left the event hereof to provi-
dence. This, indeed, was a very difficalt duty ; for it might
have endangered her life ; and her choosing to secure them
and herself, tjy inventing this lie, brought with it a degree of
guilt, and was [fin instance of the weakness of her faith in this
respect.
But, on the other hand, that faith which the apostle com--
mends in her, respects sonie other circumstances attending this
action; and, accordingly, it is not said, that by faith she ntiade
the report to ihe messengers concerning the spies ; but she re-
ceived them xvith peace : And there are several things in which
her faith was very remarkable, as,
[l.] That she was confident ihvit the Lord xvonld g-ive then:,
the land^ which they were contending for, Josh. ii. 9»
[2.] In that she makes a just inference relating to this mat-
ter, from the wonders that God had wrought for tliem in the
red sea, ver. 10. And,
[3.] In that noble confession which she makes, that tlie
Lord their God, is God in heaven above^ aud in the earth be-
neath^ ver. 11.
[4.] Her faith appears, in that she put herself under their
protection, and desired to take her lot with them ', which was
done at the hazard of her own life ', which she might have
saved, and probably, have received a reward, had she betray-
ed them. This, I conceive to be a better vindication of Rahab's
c^buduct, than that which is alleged, by some who suppose,,
that by entering into confederacy with the spies, she put her-
self into a state of war v/ith her own country-men, and so was
not obliged to speak truth to the men of Jericho ; since this
would have many ill consequences attending it, and give too
much countenance to persons deceiving others, under pretence
of being in a state of war with them^ And, as to what the Pa-
pists say in her vindication, that a good design will justify a
bad action ; that it is not tru,e in fact ; and therefore not to be
applied to her case.
(3.) It might be farther enquired, what judgment ought we
|o pass on the method that Jacob took to obtain the blessing,
^vhen he told his father, 1 am j^sau, thy ^rst-hnm • T have'
lit> THE NINTH GOMMANDMENfc
ilone accoi^ing as thou badest me, Gen. xxvii. 19. whether he
was guilty of a lie herein ?
Answ. There is not the least doubt but that he was. SomCj
indeed, endeavour to excuse him, by alleging, that he had,
before this, bought the birth-right of Esau ; and, upon this acr
count he calls himself Isaac's first-born. But this will not clear
him from the guilt of a lye ; since it was an equivocation, and
spoken with a design to deceive. Others own it to have been
a lye ; but extenuate it, from the consideration of God's hav-
ing designed the blessing for him before he was born, chap.
XXV. 31. But these do not at all mend the matter: For,
though God may permit, or over-rule the sinful actions of men
to bring about his own purpose ; yet this does nr^t, in the least,
extenuate their sin. >"
That which may therefore be observed, with' reference to this
action of his, and the consequence thereof, is, that good men
are sometimes liable to sinful infirmities, as Jacob was ; who,
■was followed with many sore rebukes of providence, which
made the remaining part of his life very uneasy.
1st, In his living in exile twenty years, with Laban, an hard
master, and an unjust and unnatural father-in-law.
2c//i/, In the great distress that befel him in his return ; oc-
casioned first by Laban's pursuit of him, and then by the
tidings that he received of his brother Esau's coming out to
Tzeet him ; (-being prompted hereto by revenge which he had
long harboured in his breast) with four hundred men, from whom
he expected nothing less than the destruction of himself, and
his whole family.
odhj. He did not obtain deliverance from the hand of God
-without great wrestling, chap, xxxii. 24 — 25. and this attended
with weeping, as well as rnaking supplication, Hos. xii. 4. and,
though he prevailed, and so obtained the blessing, and there-
with forgiveness of his sin ; yet God so ordered it, that he
should carry the mark thereof upon him, as long as he lived,
by touching the hollow of his thigh, which occasioned an in-
curable lameness.
(4.) Another enquiry is, whether the prophet Elijah did not
tell a lie to the Syrian host, who were before Dothan, in quest
of him, when he said, in 2 Kings vi. 19. This is not the waij,
neither is this the city : Follow yne, and I will bring you to the •
man you seek. But he led them to Samaria P
Ansiv. If what he says to them be duly considered, it wii»
appear not to be a lie ; for he told them nothing but wha<
proved true, according to the import of his words ; for,
' 1st, He does not say, I am not the man ye seek, which would • .
have been a lie ; neither does he sav. the man is not here : ^
THE NINTH COMMANDMENT. S/
bat he tells them, / xoill lead you to the place Shere ye shall
find him, oi- have him discovered and presented before you.
^dly^ When he says, This is not the way ; neither is this thr:
city ; he does not say, this is not the way to Dothan ; neither
is this the city so called ; for then they would have been able
to have convicted him of a lie ; for they knew that they were
at Dothan before they were struck with blindness : But the
plain meaning of his words is, that this is not your way to find
him ; since the men of this city will not deliver him to you :
but / will lead you to the place where you shall see him ; and so
he led them to Sa}?iaria, upon which their eyes were opened,
and they saw him : So that this- was not a lie. And the rea-
son of his management was, that the king of Israel, and the
Syrian host, might be convinced, that they were poor creatures
in God's hand, and that he could easily turn their counsels in-
to foolishness, and cause their attempts to miscarry with shamcj
as well as disappointment.
(5.) It may be farther enquired, whether the apostle Paul
was guilty of a lie ; when, being charged, in Acts xxiii. 4, 5.
with revilirig God's high priest^ he says, I xvist ?iot that he was
the high priest P How was it possible that he should entertain
any doubt concerning his being the high priest ; which none,
who were present, could, in the least, question ?
A?isw. We may suppose, that the apostle, when he says, /
vjist not that he was the high priest^ intends nothing else, but
I do not own him to be the high priest, as you call him ; for
he is not an high priest of God's appointing or approving ;
which, had he been, he would have acted more becoming that
character ; and then I should have had no occasion to have told
him, God shall smite thee^ thou xvhited wall ; for that would have
been a reviling hiin; since I know that scripture very well, that
says, Thou slialt not speak evil of the ruler of thy people; there-
fore he intimates, that, though he was an high priest of man^s
making, he was not one of God's approving ; and accordingly
he was to be treated with contempt, instead of that regard
which was formerly paid to the high priests, when .they were
better men, and acted more agreeable to their character. Nb
one, that deserves to be called God's high priest, would have
-ordered a prisoner, who came to be tried for his life, instead
of making his defence, to be smitten on the mouth.
But, suppose we render the words agreeably to our transla-
tion, I did not understand that he was the high priest, he may
be vindicated from the charge of telling a lie, if we considerv
Ist^ That this was a confused assembly, and not a regular
court of judicature, in which the judge, or chief magistrate, ii
known to all, by the place in which he sits, or the part he acts
ia trying cause?;:
^8 T^IE NINTH COMMANDMENT.
^dli/^rhe high priest, in courts of judicature, was not known
by any robe or distinct habit that he wore, as judges now are;
ior he never wore any other but his common garments, which
were the same that other people wore, except when he minis-
tered in offering gifts and sacrifices in the temple. Therefore
the apostle could not know him by any distinct garment that
he wore.
Sdli/y Through the corruption of the times, the high priest
was changed almost every year, according to the will of the
chief governor, who advanced his own friends to that dignity,
and oftentimes sold it for money ; • it is therefore probable,
that Ananias had not been long high-priest; and Paul was
now a stranger at Jerusalem, and so might not know that he
v/as high priest. Thus, if we take the words in this sense, irj
which they are commonly understood, the apostle may be suf"
jiciently vindicated from the charge of telling a lie.
(6.) It may be farther enquired, what judgment we maj-
pass concerning David's pretence, when he came to Abime-
lech, in 1 Sam. xxi. 2. that the king- commanded kim a business^
which no one xvas to know any thing of; and that he had ap-
■pointed his servants to such and such a place ; and also of his
feigning himself mad ^ before the king of Gath, ver. 13, which
dissimulation can be reckoned no other than a practical lie.
Answ. In both these instances he must be allowed to have;
sinned, and therefore not proposed as a pattern to us ; and all
that can be inferred from it is, that there is a great deal of the
corruption of nature remaining in the best of God's people.
What he told Abimelech was certainly a lye ; and all that he
expected to gain by it, was only a supply of his present neces-
sities ; the consequence whereof was, the poor man's losing his
life, together with all the priests', except Abiathar, by Saul's
inhumanity. And David seems to be truly sensible of this sin,
as appears from Psal. xxxiv. which, as is intimated in the title
thereof, was penned on this occasion ; in which he arms others
against it, in ver. 13. Keep thy tongue from evil, and thy lips
from speaking guile : And in ver. 1 8. he seems to relate hi«
own experience, when he says, The Lord is nigh unto thetn
that are of a broken hearty and saveth such as be of a contrite
spirit.
As to his behaviour before the king of Gath, which was a
visible lie, discovered in his actions ; it can, by no means, be
cjfcused from being a breach of this Commandment. It is, in-
€ieed, alleged by some, to extenuate his fault ; that he was
;^fraid that his having killed Goliah, would have induced
Achish to take away his life ; as appears from what is said in
ver. II, 12. Nevertheless, it may be considered as an ag^rava*
(ion of his ein-
THE KINTH COMMANDMENT. ...^
[1,] That his fear seems to have been altogeth# groundless ;
for, why should he suppose that the king of Gath would break
through all the laws of arms and honour, since Goiiah had
been killed in a fair duel, the challenge having first been given
by himself ? why then should David fear that he would kill
him for that, more than any other hostilities committed in war ?
Besides, it is plain from what Achish says, in ver. 15. Have I
need of mad-men^ that ije have brought this felloxv to play the
tnad-man in viy presence f should this felloxv come into 7nine
house P that the king of Gath was so far from designing to
revenge Goliah's death on him, that he intended to employ
him in his service, and take him into his house ; but this mean
action of his made him despised by all ; for it seems probable,
by Achish's saying. Have ye brought this felloxv to play the
mad-man ? that he perceived it to be a feigned, and not a real
distraction. And this was overruled by the providence of God,
to let the Philistines know, that the greatest hero is but a low-
'^ipirited man, if his God be not with him.
[2.] If we suppose that there had been just ground for his
fear, the method taken to secure himself, contained a distrust of
providence ; which would, doubtless, have delivered him with-
out his dissembling, or thus demeaning himsell^, or using such
:m indirect method in order thereunto. Thus concerning the
violation of this Commandment, by speaking that which is
contrary to truth.
2. This Commandment is farther broken, by acting that
which is contrary to truth ; wliich is what we call hypocrisy :
And this may be considered,
(1.) As that which is a reigning sin, inconsistent with a
state of grace ; in which respect an hypocrite is opposed to a
true believer. Such make a fair shew of religion ; but it is
with a design to be seen of men, IMatt. vi. 5. 'I'hey are some-
times, indeed, represented ixs seeking God, and enqiiirijig early ^
or with a kind of earnestness after him, when under his afflict-
ing hand ; but this is deemed no other than a f uttering him-
xvith their ?nouth^ and a lying nnto him xvith their tongues ;
inasmuch as their heart is 7iot right xvith him^ Psal. Ixxviii.
34, — sr. And elsewhere, they are said to love the praise of
men more than the praise of God., John xii. 43.
(2.) It may be farther considered, as that which believers are
sometimes chargeable with, which is an argument that they are
sanctified but in part ; but this rather respects some particular
actions, and not the tenor of their conversation : Thus the apo-
stle Paul charges Peter with dissimulation. Gal. ii. 11, — 13,
^hough he v/as far from deserving the character of an hypo-
crite, as to his general conversation. And our Saviour cau-
tions his disciples against hypocrisy, aa that which they -^vcif
40 THE NINTH COMMANDMENT;
jn danger "cf being overtaken with, Luke xii. I. though he
does not charge them with it as a reigning sin, as he did the
Scribes and Pharisees, whom he compares to pairite^d sepulchres ^
Matt, xxiii. 27, 28. nor were they such as the apostle speaks
©f, whom he calls double-minded men, who are unstable in all
their Tvai/Sy James i. 8.
As to that hypocrisy which we may call a reigning sin, this
may be known,
[l.j By a person's accommodating himself to all those whom
he converses with, how much soever this may tend to the dis-
honour of Christ and the gospel : And this may give us occa*
ciion to enquire.
First, Whether the apostle Paul was in any respects, charge-
able with this sin, when he says, in 1 Cor. ix, 20 — 22. Unto
the Jexvs, I became as. a Jew, that I might gain the Jews ; to
them that are under the law, as under the law, that I might
gain them that are under the law ; to them that are rvithout
law, as without lazu, (being not without laxv to God, but under
ike law to Christ J that I ?fiight gaifi thetn that are ivithoiit
taw. To the xveak, became I as weak, that I might gain the
weak ; I am made all things to all men, that I ynight by all
means save some. For the understanding of this scripture,
and vindicating the apostle from the charge of hypocrisy, let
it be considered,
1st, That this compliance he here speaks of, was not -with
-4 design to gain the applause of the Avorld, but to serve the
interest of Christ ; neither did he connive at, or give counter
nance to, that false worship, or those sinful practices of any,
that were contrary to the faith, or purity of the gospel. There-
fore when he says. Unto the Jezus, I became as a Jew ; he doeo
not intend that he gave them the least ground to conclude,
tjiat it was an indifferent matter, whether they adhered to, or
laid aside the observation of the ceremonial law : For, he
expressly tells some of the church at Gaiatia, who were sup-
posed to Judaize, that this was contrary to the liberty rvhere-
"vit/i Christ had made them free, a being again entangled with
the yoke of bondage ; and that if they were circumcised, Christ
should prof t them nothing ; and, that they were fallen from
grace ; that is, turned aside from the faith of the gospel. Gal.
V. l,->-^i. Therefore, in this sense he did not become as a Jew,
to the Jews. Neither did he so far comply with the Gentiles,
as to give them ground to conclude, that the superstition and
idolatry, which they were guilty of, was an harmless thing, and
might still be practised by them. Therefore,
2t////, The meaning of his compliance with the Jews or
Gentiles, is nothing else but this ; that whatever he found
praise-worthy in them, he commended ; and if, in any instan*^
THE n'INTH commandment. 4l
ces, they were addicted to their former rites, or llodes of wor-
ship, he endeavoured to draw them off from them, not by a
severe, and rigid behaviour as censuring, refusing to converse
with, or reproaching them, for their weakness; but using kind
and gentle methods, designing rather to inform than discou-
rage them ; while at the same time, he was far from approv-
ing of, or giving countenance to any thing that was sinful in
them, or unbecoming the gospel.
Secondlij^ From what has been before said concerning an
hypocrite's being one who performs religious duties with a de-
sign to be seen of men, as our Saviour says of the Pharisees,
that they love to stand praijing in the synagogues^ or hi the
corners of the streets, that they may be seen of men, Mattli.
vi. 6. We may enquire, what may be said in vindication of
the prophet Daniel, from the charge of hypocrisy ? concerning
whom it is said, in Dan. vi. 10. that Avhen Darius had signed
a decree prohibiting any one from asking a petition of am/ god
or man, save of the king, he should be cast into the den of
Ho7is : He went into his house ; and his windows being open,
in his chamber, toxuards Jerusalem, he kneeled upon his knees
three times a day, and prayed, and gave thanks before his God^
as he did aforetime. In answer to this we may observe,
1st, That this was not done to gain the esteem or applause
of men, which they are charged with, who are guilty of hy-
pocrisy ; but he did it in contempt of that vile decree of the
Persian monarch.
2dly, He did it at the peril of his life j and hereby discover-
ed, that he had rather be cast into the den of lions, than give
occasion to any to think that he complied with the king in his
idolatrous decree.
Sdly, Though it is said, that he prayed, and gave thanks be-
fore his God, as he did aforetime ; yet this is not to be under-
stood as though he set open his windows aforetime ; so that
his praying publicly at this time, was to shew that he was nei-
ther ashamed, nor afraid to own his God, whatever it cost
him ; therefore he was so far from being guilty of hypocrisy,
that this is one of the most noble instances of zeal for the
worship of the true God, that we find recorded in scripture.
[2.] Hypocrisy is a reigning sin when we boast of the high
attainnlents in gifts or grace, or set too great a value on our-
selves, because of the performance of some religious duties,
while we neglect others, wherein the principal part of true god-
liness consists. Thus the Pharisee paid tithe of mint, annisc^
andvummin, while he omitted the weightier matters of the law,'
judgment, rnercy and faith, chap, xxiii. 23, 24.
[3.] It farther consists, in exclaiming against, and censuring
others, for lesser faults, while we allov; of greater in ourselves';
Vol. IV, F
4-i' lllL NINTH COiMIHANUMENT.
like those* %vhom our Saviour speaks of, who beheld the moie
that is in their hrothtr'^s eye, but consider not the beam that is
in their OT.vn, Matt. vii. 3, 5. or, according to that proverbial
way of speaking, strain at a gnat, and swallow a camel. These
are vciy fond of exposing the ignorance of others; though
they have no experimental, saving knowledge of divine truth
in themselves ; or they are very forward, to blame the cold-
ness and lukewarmness which they see in some, while at the
same time, that zeal which they express in their whole conduct,
is rather to advance themselves, than the glory of God.
[4.] When persons make a gain of godliness, 1 Tim. vi. 5.
or of their pretensions to it. Thus Balaam prophesied for a
reward; and accordingly it is said, that he loved the wages of
unrighteousness, 2 Pet. i. 15.
5. When persons make a profession of religion, because it
is uppermost, and are read}' to despise and cast it off, when it
js reproached, or they are like to suffer for it. Thus the Pha-
risees, how mucli soever they seemed to embrace Christ, when
attending on John's ministry; yet afterwards, when they saw
that this was contrary to their secular interest, they were
emended in him, and prejudiced against him; and therefore
they say, Have any of the rulers, or of the Pharisees, believed
on him, John vii. 48.
This sin of hypocrisy, which is a practical lie, has a ten-
dency to corrupt and vitiate all our pretensions to religion. It
is like the dead fiie, mentioned by Solomon, that causeth the
ointment of the apothecary to send forth a stinking savour ^
Eccl. X. 1. and it will, in the end, bring on those who are
guilty of it, many sore judgments ; some of which are spiritual.
Thus it is said of the Heathen, that because, xvhen they knew
God, they glorified him not as God, and did not like to retain
him in their knoxvledge ; he gave them up to a reprobate mind,
to do those things that are not convenie?it, &c. Rom. i. 21, 22,
28. And as for the false hope, and vain confidence, which
the hypocrite entertains, this shall leave him in despair and
confusion. Job viii. 13, — 15. and be attended with unspeak-
able horror of conscience, chap, xxvii. 18. Isa. xxxiii. 1-4.
Upon which occount such are said to heap up wrath, and bring
on themselves a greater degree of condemnation than others.
Job xxxvi. 13. Matt, xxiii. 14. Thus we have considered
this Commandment as broken by speaking or acting tha;
which is contrary, or prejudicial, to truth; which leads us,
II. To consider it as forbidding our doing that which is in-
juriou* to our neighbour's good name, either by words or ac
tions ; and this is done two ways, either before his face, or
behind his back.
1. Dying injuiy to another, by speaking against him, befort-
THE NINTH COMMANDMENT. Jli
his face. It is true, we give him hereby the I'lWrty of vindi-
cating himself. Nevertheless, if the thing be false, which is
alleged against him, proceeding from malice and envy, it is a
crime of a very heinous nature ; and this is done,
(1.) By those, who, in courts of judicature, commence; and
earry on malicious prosecutions, in which the plaintiff, the
witness, the advocate that manages the cause, the jury that
bring in a false verdict, and the judge that passes sentence
contrary to law, or evidence, as well as the dictates of his own
conscience, with a design to crush and ruin him, who is ma-
liciously prosecuted; these are all notoriously guilty of the
breach of this Commandment.
(2.) They may be said to do that which is injurious to our
neighbour's good name, who reproach them in common con-
\'ersation; which is a sin too much committed in this licen-
tious age, as though men were not accountable to God for
what they speak, as well as other parts of the conduct of life.
There are several things which persons make the subject ot
their reproach, viz.
[l.] The defect and blemishes of nature; such as lameness,
blindness, deafness, impediment .of speech, meanness of capa-
city, or actions, which proceed from a degree of distraction.
Thus many suppose that the apostle Paul was reproached for
some natural deformity in his body, or impediment in his
speech, which is inferred from what he says, when he repre-
sents some as speaking to this purpose ; His letters^ say they^
are xveighty and poxverful ; but his hodihj presence is xoeak^ and
his speech conternptible^ 2 Cor. x. 10, And elsewhere, he
commends the Galatians for not despising him on this account ^
Jfy temptation rvhich xvas in my Jiesh^ ye dapised not^ nor re-
jected i but ye received me as an angel of God., even as Christ
^csns. Gal. iv. 14.
Here we may take occasion to speak something of the chil-
drens sin, who reproached Elisha for his baldness, and the
punishment that ensued upon it ; namely, his cursing them in
the name of the Lord; and two and forty of them being torn
in pieces by two she-bears out of the xvood^ in 2 Kings ii. 23,
24. It may be enquired, by some, whether this was not too
great an instance of passion in that holy man, and too severe
a punishment inflicted; inasmuch as they who reproached him,
are called little children. To this it may be answered,
Ist^ That the children were not so little, as not to be able
to know their right hand from their left, or to discern between
good and evil; for such are not usually trusted out of their
parents sight; nor would they have gathered themselves to-
gether in a body, or went some distance from the city, on
purpose to insult the prophet, as it js plain they did, under*
4^i, THE NIKTH COMMANDMENT-
Stand that lie was to come there at that time. This argues
that they were boys of sufficient age, to commit the most pre-
sumptuous sin ; and therefore not too young to suffer such a
punishment as ensued thereupon.
2(r%, Their sin was great, in that they mocked a grave old
man, who ought to have been honoured for his age, and a
prophet, whom they should have esteemed for his character;
and in despising him, they despised God, that called and sent
him.
3d!y^ Bethel, where they lived, was the chief seat of idola-
try, in which these children had been trained up ; and it was a
prevailing inclination to it, together widi an hatred of the true
religion, that occasioned their reproaching and casting con-
tempt on the prophet.
4thltf^ The manner of expression argues a great deal of pro-
faneness, Go up thou bald head; that is, either go up to Bethel,
speaking in an insulting way, as though they should say. You
' may go there, but you will not be regarded by them ; for they
value no such men as you are; or rather, it is as though they
should say, you pretend that your predecessor Elijah is gone
up to heaven, do you go up after him, that you may trouble
us no longer with your prophecies; so that those children,
though young in years, were hardened in sin ; and this was
not so much an occasional mocking of the prophet for his
baldness, as a public contrivance, and tumultuous opposhlon
to his ministry ; which is a very great crime, and accordingly,
was attended with a just resentment in the prophet, and that
punishment which was inflicted as the consequence thereof.
The aggravations of this sin of reproaching persons for their
natural infirmities, are very great. For, it is a finding fault
with the workmanship of the God of nature, the thinking
meanly of a person for that which is not chargeable on him as
a crime, and which he can, by no means redress. It is a cen-
suring those who are, in some respects, objects of compassion;
especially if the reproach be levelled against the defects of the
xnind, or any degree of distraction: and it argues a great deal
of pride and unthrtnkfulness to God, for those natural endow-
ments which we have received from him, though we do not
improve them to his glory.
[2.] Some reproach persons for their sinful infirmities, and
that in such a way, as that they are styled fools, who make a
mock of sin ^ Prov. xiv. 9. This is done,
Isi, When we reflect on persons for sins committed before
their conversion, which they have repented of, and God has
forgiven; and accordingly they should not be now charged
against them, as a matter of reproach. Thus the PJiarisee
reproached the poor penitent woman, who stood weeping '*••'
THE NINTH COMMANDMKNT. ♦i.C
our Saviour's feet, and said within himself; Jf Wis man were
a prophet^ he xvoidd have known zvhat manner of zvoman this
is that toucheth him, for she is a sinner, Luke vii. 37, — 39.
which respected not her present, but her former condition.
2dli/, When they reproach them with levity of spirit, for the
sins they are guilty of at present; as when the shameful ac->"
tions of a drunken man are made the subject of laughter;
which ought not to be thought of without regret or pity.
Object. To this it may be objected, that sin renders a per-
son vile, and is really a reproach to him ; and therefore it mav
be charged upon him as such; especially since it is said, con-
cerning the righteous man; in his eyes a vile person is con-
temned, Psal. XV. 4.
Ansxv. We are far from asserting, that it is a sin to reprove
sin, and shew the person who commits it his vileness, and the
reason he has to reproach and charge himself with it, and loath
himself for it ; therefore,
1st, The contempt that is to be cast on a vile person, does
not consist in making him the subject of laughter, as though
it was a light matter for him thus to dishonour God as he
does; for this should occasion grief in all true believers, as the
Psalmist says, / beheld the transgressors and xuas grieved; be-
cause they kept not thy word, Psal. cxix. 158. But,
2dly, When the Psalmist advises to contemn such an onr,
the meaning is, that we should not make him our intimate, or
bosom-friend ; or if he be in advanced circumstances, in the
vv-orld, we are not to flatter him in his sin ; whereby, especially
when it is public, he forfeits that respect which would other-
wise be due to him. In this sense we are to understand
Mordecai's contempt of Haman, Esther iii. 2.
Here we may take occasion to distinguish, between reprov-
ing sin, and reproaching persons for it; the former of these is
to be done with sorrow of heart, and compassion expressed to
the sinner; as our Saviour reproved Jerusalem, and, at the
same time, wept over it, Luke xix. 41, 42. But, on the othe^-
hand, reproach is attended with hatred of, and a secret plea-
sure taken in his sin and ruin. Again, reproof for sin ougiit
to be with a design to reclaim the offender; whereas reproach
tends only to expose, exasperate, and harden him in his sin.
Moreover, reproof for sin ought to be given with the greatest
seriousness and conviction of the evil and danger ensuing
hereupon ; whereas they who reproach persons, charge sin on
them, as being induced hereunto by their own passions, with-
out any concern for the dishonour which they bring to God
and religion hereby, or desire of their repentance and refor-
mation.
[3.] Sometimes that which i<5 the highest ornament, and
46 THE NINTH COMJf ANDMEX i\
greatest excellency of a Christian, is turned to his reproach;
more particularly,
I*;, Some have been reproached for extraordinary gifts,
which God has been pleased to confer on them. Thus the
spirit of prophecy was sometimes reckoned, by profane per-
sons, the effect of distraction, 2 Kings ix. 11. And Joseph
lyas reproached by his brethren, in a taunting way, with the
character of a dreamer; because of the prophetic intimation
which he had from God, in a dream, concerning the future
estate of his family. Gen. xxxvii. 13. And when the apostles
were favoured with the extraordinary gift of tongues, and
preached to men of different nations, in their own language;
Some were aniazed^ and others mocked them, and said. These
men are full of new wine^ Acts ii. 13.
2dli/y Raised affections, and extraordinary instances of zeal
for the glory of God, have been derided as though they were
matter of reproach. Thus Michael reproached David, when
he danced before the ark, 2 Sam. vi. 20. being induced here-
unto by an holy zeal, and transport of joy on this occasion ;
though he was so far from reckoning it a reproach, that he
counted that which she called vile, glorious.
Zdhj, Spiritual experiences of the grace of God, have, some-
times, been turned by those who are strangers to them to their
reproach and termed no other than madness. Thus when the
apostle Paul related the gracious dealings of God with him in
his first conversion, Festus charged him with being beside
himself Acts xxvi. 24.
4?/*///, A person's being made use of by God, to overthrow
the kingdom of Satan, has been charged against him, as though
it v/ere rebellion. Thus the Jews tell Pilate, when he sought
to release Jesus, If thou let this man go, thou art not Cesar'' s
friend, John xix. 12. and that reformation which the apostles
were instrumental in making in the world, by preaching the
gospel, is styled, turning the world upside down, Acts xvii. 6.
Sthly, Humility of mind in owning our weakness, as not be-
ing able to comprehend some divine mysteries contained in
the gospel, is reckoned matter of reproach by many, who call
it implicit faith, and admitting of the greatest absurdities in
matters of religion.
^thly. Giving glory to the Spirit, as the author of all grace
and peace, and desiring to draAV nigh to God in prayer, or en-
gage in other holy duties, by his assistance, is reproached by
feome, as though it were enthusiasm, and they who desire or
are favoured with this privilege, w^ere pretenders to extraor-
dinary revelation.
7thlif, A being conscientious in abstaining from those sins
whlrh abound in a licentious a^^e, or reproving and bearing
THK NINTH COMMANDMENT. 47
our testimony against those who are guilty ofithem, is re-
proached with the character of hypocrisy, preciseness, and
being righteous overmuch.
^thly^ Separating from communion with a false church, and
renouncing those doctrines which tend to pervert the gospel
of Christ, is called, by some, heresy. Thus the Papists brand
the Protestants with the reproachful name of heretics; to
whom we may answer, that this is rather our glory, and con-
fess, that after the way which they call heresy^ so xvorship wc
the God of our fathers^ Acts xxiv. 14.
This bin is attended with many aggravations; for God
reckons it as a contempt cast on himself, Luke x. 16. and it
is a plain intimation, that they who are guilty of it, pretend not
to be what they reproach and deride in otliers, who, if they
be in the right way to heaven, these discover that they desire
not to come hither. And, in their whole conduct, they act as
though they were endeavouring to banish all religion out of the
world, by methods of scorn and ridicule ; which, if it should
take effect, this earth would be but a small degree better than
hell.
However, when we are thus reproached for the sake of God
and religion, let us not render railing for railing; but look on
those who revile us, as objects of pity, 1 Cor. iv. 12, 13. 1
Pet. ii. 23, v/ho do more hurt to themselves than they can do
to us, thereby. Moreover, let us reflect on our own sins,
which provoke God to suffer this ; and beg of him that he
would turn this reproach to his own glory, and our good*
Thus David did, when he was unjustly and barbai-ously cursed
and railed at by Shimei, 2 Sam. xvi. 10 — 12. We ought also
to esteem religion the more, because of the opposition and
contempt that it meets with from the enemies of God; which
may, indeed, afford us some evidence of tl»e truth and excel-
lency thereof; as our Saviour says concerning his disciples, If
ye were of the xvorld^ the world would love his own ; but be-
cause you are not of the worlds but I have chosen you out of
the worlds therefore the world hateth you^ John xv. 19.
Again, when we are reviled for the sake of Christ and reli-
gion, let us take encouragement from hence, that herein we
have the same treatment that he, and all his saints, have met
with, Heb. xii. 2, 3. chap. xi. 36. And let us also consider,
that there are many promises annexed hereunto. Matt. v. 11,
12. 1 Pet. iv. 14. It is also an advantage to our character,
as Christians; for hereby it appears, that we are not on their
side, who are Christ's avowed enemies; and therefore we
should reckon their reproach our glory, Heb. xi. 26, or, as the
apostle says. Take pleasure in reproaches for Christ'' s €0^16^2
43 THE NINTH COMMANDMENT.
Cor. xii. 10. or, as it is said elsewhere, Rejoice^ that we arc
counted xvorthy to suffer shame for his name^ Acts v. 41.
Thus concerning our doing injury to our ntighboiir, by speak-
ing against him before his face. We shall now consider,
2. The injury that is done to others by speaking against
them behind their backs. This they are guilty of, who raise
or invent false reports of their neighbours, or spread those
which ought to be kept secret, with a design to take away
their good name; these are called tale-bearers, back-biters,
slanderers, who offer injuries to others, that are not in a capa-
city of defending themselves, Lev. xix. 16. These malicious
reports are oftentimes, indeed, prefaced, with a pretence of
great respect to the person whom they speak against. They
seem very much surprised at, and sorry for what they are go-
ing to relate ; and sometimes signiiy their hope, that it may
not be true ; and desire, that what they report may be conceal-
ed, while they make it their business themselves to divulge it.
But this method will not secure their own reputation, while
tliey are endeavouring to ruin that of another. This is done
various ways;
(1.) By pretending that a person is guilty of a fault which
he is innocent of. Thus our Saviour, and John the Baptist
were charged with immoral practices, which there was not the
least shadow or pretence for. Matt. xi. 18, 19.
(2.) By divulging a real fault which has been acknowleged
and repented of, and therefore ought to be concealed, chap,
xvii. 15. or when there is no pretence for making it public;
feut what arises from malice and hatred of the person.
(3.) By aggravating, or presenting faults worse than they
are. Thus Absalom's sin in murdering Amnon, was very
great ; but he that brought tidings thereof to David, repre-
sented it worse than it was, when he said, that Absalom had
slain all the king's sons^ 2 Sam. xiii. 30.
(4.) By reporting the bad actions of men, and, at the same
time, over-looking and extenuating their good ones, and so
not doing them the justice of setting one in the balance against
the other.
(5.) Dv putting the worst and most injurious construction
on actions tiiat are really excellent. Thus, because our Sa-
viour admitted Publicans and sinners into his presence, and
did them good by his doctrine, the Jews reproached him as
though he were a friend of publicans and sinners^ Matt. xi.
19. taking the wordfriend'in the worst sense, as signifying an
approver of them.
(6.) By reporting things, to the prejudice of others, which
are grounded on such slender evidence, that they themselves
THE NINTH COMMANDMENT. 49
hardly believe them, or, at least, would not, H&d they not a
design to make use thereof, to defame them. Thus Sanballat,
in his letter to Nehemiah, tells him, that ' he and the Jews
' thought to rebel ; and built the wall of Jerusalem, that he
' might be their king,' Neh. vi. 6. which, it can hardly be
supposed, that the enemy himself gave any credit to. Thus
concerning the instances in which persons back-bite, or raise
false reports on others.
And, to this we may add, that as they are guilty who raise
them ; so are they who listen to, and endeavour to propagate
them. It is not, indeed, the bare hearing of a report, which,
we cannot but think to be attended with malice and slander,
that will render us guilty ; for that we may not be able to
avoid; but it is our encouraging him that raises or spreads it,
which renders us guilty; and, particularly, we sin when we
hear malicious reports.
[1.] If we conceal them from the party concerned therein,
and so deny him the justice of answering what is said against
him, in his own vindication.
[2.] When we do not reprove those who make a practice of
slandering and back-biting others, in order to our bringing
them to shame and repentance; and, most of all, when we
contract an intimacy with those who are guilty of this sin, and
are too easy in giving credit to what they say, though not sup-
ported by sufficient evidence ; but, on the other hand, canying
in it the appearance of envy and resentment. Thus concern-
ing the sins forbidden in this Commandment. We shall close
this head by proposing some remedies against it. As,
Isty If the thing, reported to another's prejudice, be true,
we ought to consider, that we are not without many faults
ourselves ; which we would be unwilling, if others knew
them, should be divulged. And if it be doubtful, we, by re-
porting it, may give occasion to some, to believe it to be
true, without sufficient evidence, whereby our neighbour will
receive real prejudice from that, which, to us, is only matter
of surmize and conjecture. But if, on the other hand, what
is reported be apparently false, the sin is still the greater; and
the highest injustice is hereby offered to the innocent, v/hile
we, at the same time, are guilty of a known and presumptu-
ous sin, by inventing and propagating it.
2dly^ Such a way of exposing men answers no good end;
nor is it a means of reclaiming them.
odlij^ Hereby we lay ourselves open to the censure of others,
and by endeavouring to take away our neighbour's good name,
endanger the loss of our own.
Vol. IV. G
52 lUL TLNTH COMMANDMtN'I.-
m
our fault, any otherwise than as it is the effect of that sin,
which is the procuring cause of all affliction.
Sth/y, The heavier our afflictions are at presetk, the more
sweet and comfortable the heavenly rest will be, to those who
have a well-grounded hope that they shall be brought to it,
Job iii. 17. 2 Thess. i. 7. 2 Cor. iv. 17.
[2.] If our condition be low and poor in the world, wc arc
not without some inducements to be content. For,
l5/. Poverty is not, in itself, a curse, or inconsistent with
the love of God, since Christ himself submitted to it, 2 Cor.
viii. 9. Matt. viii. 20. and his best saints have been exposed
to it, and glorified God, more than others, under it, 2 Cor.
vi. 10.
2<r%, How poor soever we are, we have more than v/e
brought into the world with us, or than the richest person can
carry out of it. Job i. 21.
odii/, They who have least of the world, have more than
they deserve, or than God was under any obligation to give
them.
[3.] Suppose we are afflicted in our good name, and do not
meet with that lov^e and esteem from the world, which might be
expected ; but, on the other hand, are censured, reproached,
and hated by those with M'hom we converse. This should
not make us, beyond measure, uneasy. For,
1st, We have' reason to conclude, that the esteem of tlie
world is precarious and uncertain; and they who most deserve
it, have oftentimes the least of it. Thus our Saviour was one
day followed with the caresses of the multitude, shouting forth
their hosannah's to him .; and the next day the common cry
was, crucify him, crucify him. And when the apostle Paul
and Barnabas, had healed the cripple at Lystra, they could,
at first, hardly restrain the people from offering sacrifice to
them ; but afterwards they joined with the malicious Jews in
stoning them. Acts xiv. 18, 19. And Paul tells the Gala-
tians, that ' if it had been possible, they would have plucked
' out their eyes, and have given them to him;' but a little after
this, he complains that he was ' become their enemy, because
* he told them the truth,' Gal. iv. 15, 16.
2dli/, The esteem of men is no farther to be desired, than
as it inay render us useful to them ; and if God is pleased to
deny this to us, we are not to prescribe to him, what measure
of respect he shall allot to us from the world, or usefulness
in it.
Sdltf, Let us consider, that we know more evil abounding
in our own hearts than others can charge us with. Therefore,
how much soever they are guilty of injustice to us; yet this
affords us a motive to contentment. Besides we have not
THE NINTH COMMANDMENT. 49
hardly believe them, or, at least, would not, hrfd they not a
design to make use thereof, to defame them. Thus Sanballat,
in his letter to Nehemiah, tells him, that ' he and the Jews
' thought to rebel; and built the wall of Jerusalem, that he
' might be their king,' Neh. vi. 6. which, it can hardly be
supposed, that the enemy himself gave any credit to. Thus
concerning the instances in which pers6ns back-bite, or raise
false reports on others.
And, to this we may add, that as they are guilty who raise
them ; so are they who listen to, and endeavour to propagate
them. It is not, indeed, the bare hearing of a report, which,
we cannot but think to be attended with malice and slander,
that will render us guilty; for that we may not be able to
avoid; but it is our encouraging him that raises or spreads it,
which renders us guilty; and, particularly, we sin when we
hear malicious reports.
[1.] If we conceal them from the party concerned therein,
and so deny him the justice of answering what is said against
him, in his own vindication.
[2.] When we do not reprove those who make a practice of
slandering and back-biting others, in order to our bringing
them to shame and repentance; and, most of all, when we
contract an intimacy with those who are guilty of this sin, and
are too easy in giving credit to what they say, though not sup-
ported by sufficient evidence ; but, on the other hand, carrying
in it the appearance of envy and resentment. Thus concern-
ing the sins forbidden in this Commandment. We shall close
this head by proposing some remedies against it. As,
Ist^ If the thing, reported to another's prejudice, be true,
we ought to consider, that we are not without many faults
ourselves ; which we would be vmwilling, if others knev/
them, should be divulged. And if it be doubtful, v/e, by re-
porting it, may give occasion to some, to believe it to be
true, without sufficient evidence, whereby our neighbour will
receive real prejudice from that, which, to us, is only matter
of surmize and conjecture. But if, on the other hand, what:
is reported be apparently false, the sin is still the greater; and
the highest injustice is hereby offered to the innocent, while
we, at the same time, are guilty of a known and presumptu-
ous sin, by inventing and propagating it.
2«7z/, Such a way of exposing men answers no good end i
nor is it a means of reclaiming them.
C^d/if, Hereby we lay ourselves open to the censure of othero,
and by endeavouring to take away our neighbour's good name^
endanger the loss of our ov/n.
Vol. IV, G
52 THE TENTH COMMANDMLM«
our fault, any otherwise than as it is the effect of that sin,
which is the procuring cause of all affliction.
Sthlij, The heavier our afflictions are at present, the more
sw^eet and comfortable the heavenly rest will be, to those who
have a well-grounded hope that they shall be broug4it to it,
Job iii. ir. 2 Thess. i. 7. 2 Cor. iv. 17.
[2.] If our condition be low and poor in the world, we are
not without some inducements to be content. For,
Isty Poverty is not, in itself, a curse, or inconsistent with
the love of God, since Christ himself submitted to it, 2 Cor.
viii. 9. Matt. viii. 20. and his best saints have been exposed
to it, and glorified God, more than others, under it, 2 Cor.
vi. 10.
2dh/, How poor soever we are, we have more than we
brought into the world with us, or than the richest person can
carry out of it. Job i. 21.
3d/i/, They who have least of the world, have more than
they deserve, or than God was under any obligation to give
them.
[3.] Suppose we are afflicted in our good name, and do not
meet with that love and esteem from the world, which might be,
expected ; but, on the other hand, are censured, reproached,
and hated by those with whom we converse. This should
not make us, beyond measure, uneasy. For,
1st, We have' reason to conclude, that the esteem of the
world is precarious and uncertain; and they who most deserve
it, have oftentimes the least of it. Thus our Saviour was one
clay followed with the caresses of the multitude, shouting forth
their hosannah's to him ; and the next day the common cry
was, crucify him, crucify him. And when the apostle Paul
and Barnabas, had healed the cripple at Lystra, they could,
at first, hardly restrain the people from offering sacrifice to
them ; but afterwards they join^ d with the malicious Jews in
stoning them. Acts xiv. 18, 19. And Paul tells the Gala-
tians, that ' if it had been possible, they would have plucked
* out their eyes, and have given them to him ;' but a little after
this, he complains that he was ' become their enemy, because
'■ he told them the truth,' Gal. iv. 15, 16.
2dh/y The esteem of men is no farther to be desired, than
as it may render us useful to them ; and if God is pleased to
clenv this to us, we are not to prescribe to him, what measure
of respect he shall allot to us from the world, or usefulness
in it.
Sdhj, Let us consider, that we know more evil abounding
in our own hearts than others can charge us with. Therefore,
how much soever they are guilty of injustice to us; yet this
affords us a motive to contentment. Besides we have not
THE TENTH COMMANDMENT. 53
t)i ought that honour to God that we ought; tMlrefore, how-
just is h for him to deny us that esteem irom men which we
desire ?
[4.] Suppose we are afflicted in our relations ; there are
some motives to contentment. Thus if servants have masters
who make their lives uncomfortable, by their unreasonable
demands, or unjust severity, such ought to consider, that their
faithfulness and industry will be approved of, by God, how,
much soever it may be disregarded, by men; and a conscien-
tious discharge of the duties incumbent on them, in the rela-
tion in which they stand, will give them ground to expect a
blessing from God, to whom they are herein said to do ser-
vice, which shall not go unrewarded, Eph. vi. 7, 8.
On the other hand, if masters are afflicted, by reason of the
stubborn and unfaithful behaviour, or sloth and negligence, of
their servants; let them enquire, whether this be not the con-
sequence of their not being so much concerned for their spiri-
tual welfare as they ought, or keeping up strict religion in
their families ? or, whether they have not been more concern-
ed that their servants should obey them, than their great mas-
ter, which is in heaven ?
Again, if parents have undutiful children, which are a grief
of heart to them; let them consider, as a motive to content-
ment, whether they have not formerly neglected their duty to
their parents, slighted their counsels, or disregarded their re-
poofs ? so whether they have not reason to charge themselves
v/ith the iniquity of their youth ? and enquire, whether God
be not, herein, writing bitter things against them for it? or,
whether they have not neglected to bring up their children in
the nurture and admonition of the Lord ? These considei-a-
tions will fence against all repining thoughts at the providence
of God, that has brought these troubles upon them. And, as
a farther inducement to make them easy, let such consider,
that if this does not altogether lie at their door, but, they have
been faithful to their children, in praying for, and intructing
them, God may hear their prayers, and set home their in-
structions on their hearts, when they themselves are removed
out of the world.
On the other hand, if children have wicked parents, whose
conversation fills them with great uneasiness; let such consi-
der, that this has been the case of many of God's faithful ser-
vants; such as Hezekiah, Josiah, and others; and they may
be assured, that they shall have no occasion to use that pro-
verb, ' The fathers have eaten sour grapes, and the children's
'- teeth are set on edge,' Ezek. xviii. 2.
[5.] If we are afflicted, by reason of the treachery and un-
faithfulness of pretended friends, M'hich wound us in the mqst
56 THE TENTH COMMANDMLNT.
(2.) We ought to exercise a charitable frame of spirit to-
wards those who are in more prosperous circumstances in the.
world ; not envying, grieving, or repining at the p^ovidence of
God, because their condition therein is better than ours. We
are therefore to consider, that the most flourishing and
prosperous condition in the world, is not always the best,
Psal. xxxvii. 16. nor is it without many temptations that of-
ten attend it, 1 Tim. vi. 9. and if it be not improved to the
glory of God, this will bring a greater weight of guilt on their
consciences : Whereas, on the other hand, if we enjoy commu-
nion with him, and the blessings of the upper springs, this
is much more desirable than the most prosperous condition
in the world, without it, Psal. xvi. 5, 6. This leads us to
consider.
II. The sins forbidden in this Commandment. And these
include in them, that corrupt fountain from whence the ir-
regularity of our desires proceeds ; or the streams that flow
from it, which discover themselves in the lusts of concupiscence
in various instances, as well as in our being discontented with
our own estate.
1. As to the former of these, to wit, the corruption of na-
ture; this must be considered as contrarj'' to the law of God,
and consequently forbidden in this Commandment. The Pela-
gians and Papists, indeed, pretend that the law of God only
respects the corruption of our actions which is to be checked
and restrained thereby ; and not the internal habits or prin-
ciple from whence they proceed ; accordingly they take an
estimate hereof from human laws, which only respect the overt
acts of sin, and not those internal inclinations and disposi-
tions which persons have to commit it : But when we speak
of the divine laws, we must not take our plan from thence :
for though man can only judge of outward actions, God
judgeth the heart ; and therefore that sin which reigns there,
cannot but be, in the highest degree, offensive to him ; and
though the corruption of our nature cannot be altogether pre-
vented or extirpated, by any prescription in the divine law ;
yet, this is the means which God takes, to reprove and hum-
ble us for it, Rom. vii. 9.
Object. It is objected that the apostle James, in chap. i.
15. distinguishes between lust and sin ; when lust hath con-
ceived it bringeth forth sin ; therefore the corruption of nature
is not properly sin ; and, consequently not forbidden by the
law.
Ansro. To this it may be replied ; that lust may be distin-
guished from sin, as the habit or corrupt principle is from the
act which it produces ; and therefore, the apostle's meaning in
this prripture i?, that liisf, or irrep-ular desires, are first conceiv-
THE TENTH COMMANDMENT. 53.
brought that honour to God that we ought ; i tlflrefore, how
just is k for him to deny us that esteem from men which we
desire ?
[4.] Suppose we are afflicted in our relations; there are
some motives to contentment. Thus if servants have masters
who make their lives uncomfortable, by their unreasonable
demands, or unjust severity, such ought to consider, that their
faithfulness and industry will be approved of, by God, how
much soever it may be disregarded, by men; and a conscien/-
tious discharge of the duties incumbent on them, in the rela-
tion in which they stand, will give them ground to expect a
blessing from God, to whom they are herein said to do ser-
vice, which shall not go unrewarded, Eph. vi. 7, 8.
On the other hand, if masters are afflicted, by reason of the
stubborn and unfaithful behaviour, or sloth and negligence, of
their servants ; let them enquire, v/hether this be not the con-
sequence of their not being so much concerned for their spiri-
tual welfare as they ought, or keeping up strict religion in
their families? or, whether they have not been more concern-
ed that their servants should obey them, than their great mas-
ter, which is in heaven?
Again, if parents have undutiful children, which are a grief
of heart to them ; let them consider, as a motive to content-
ment, whether they have not formerly neglected their duty to
their parents, slighted their counsels, or disregarded their re-
poofs ? so whether they have not reason to charge themselves
with the iniquity of their youth? and enquire, whether God
be not, herein, writing bitter things against them for it? or,
whether they have not neglected to bring up their children in
the nurture and admonition of the Lord ? These considera-
tions will fence against all repining thoughts at the providence
of God, that has brought these troubles upon them. And, as
a farther inducement to make them easy, let such consider,
that if this does not altogether lie at their door, but, they have
been faithful to their children, in praying for, and intructing
them, God may hear their prayers, and set home their in-
structions on their hearts, when they themselves are removed
out of the world.
On the other hand, if children have wicked parents, whose
conversation fills them with great uneasiness; let such consi-
der, that this has been the case of many of God's faithful ser-
vants ; such as Hezekiah, Josiah, and others; and they may
be assured, that they shall have no occasion to use that pro-
verb, ' The fathers have eaten sour grapes, and the children's
' teeth are set on edge,' Ezek. xviii. 2.
[5.] If we are afflicted, by reason of the treachery and un-
faithfulness of pretended friends, which v/ound us in the most
^6 THE TENTH COMMANDMENT.
(2.) We ought to exercise a charitable frame of spirit to-
wards those who are in more prosperous circumstances in the
world ; not envying, grieving, or repining at the providence of
God, because their condition therein is better than ours. We
are therefore to consider, that the most flourishing and
prosperous condition in the world, is not always the best,
Psal. xxxvii. 16. nor is it without many temptations that of-
ten attend it, 1 Tim. vi. 9. and if it be not improved to the
glory of God, this will bring a greater weight of guilt on their
consciences : Whereas, on the other hand, if we enjoy commu-
nion with him, and the blessings of the upper springs, this
is much more desirable than the most prosperous condition
in the world, without it, Psal. xvi. 5, 6. This leads us to
consider.
II. The sins forbidden in this Commandment. And these
include in them, that corrupt fountain from whence the ir-
regularity of our desires proceeds ,* or the streams that flow
from it, which discover themselves in the lusts of concupiscence
in various instances, as well as in our being discontented with
our own estate.
1. As to the former of these, to wit, the corruption of na-
ture ; this must be considered as contrary to the law of God,
and consequently forbidden in this Commandment. The Pela-
gians and Papists, indeed, pretend that the law of God only
respects the corruption of our actions which is to be checked
and restrained thereby ; and not the internal habits or prin-
ciple from whence they proceed ; accordingly they take an
estimate hereof from human laws, which only respect the overt
acts of sin, and not those internal inclinations and disposi-
tions which persons have to commit it : But when we speak
of the divine laws, we must not take our plan from thence ;
for though man can only judge of outward actions, God
judgeth the heart ; and therefore that sin which reigns there,
cannot but be, in the highest degree, offensive to him ; and
though the corruption of our nature cannot be altogether pre-
vented or extirpated, by any prescription in the divine law ;
yet, this is the means which God takes, to reprove and hum-
ble us for it, Rom. vii. 9.
Object. It is objected that the apostle James, in chap. i.
15. distinguishes betwee^i lust and sin ; zvhen lust hath con-
ceived it bringeth forth sin ; therefore the corruption of nature
is hot properly sin ; and, consequently not forbidden by the
law.
Anszo. To this it may be replied ; that lust may be distin-
guished from sin, as the habit or corrupt principle is from the
act which it produces ; and therefore, the apostle's meaning in
this scripture is, that Uift. or irregular desirps. ar'^ first conceiv-
THE TENTH COMMANDMENT. o?
ed in the heart j and then actual sins proceed fropfli them in the
life ; and both of" them are abhorred by God, and contrary to
his law : And they seem to be forbid,dcn, in particular, in this
tenth Commandment.
Here we may observe the various methods that corrupt na-
ture takes, in order to its producing and bringing forth sinful
actions. First, the temptation is offered, either by Satan, or
the world, with a specious pretence of some advantage which
may arise from our compliance with it; and, at the same time
%ye consider not whether it be lawful or unlawful ; and regard
not the threatnings that should deter us from it. And, we some-
times take occasion, from the pernicious examples of the falls
and miscarriages of others, to venture on the commission of
the same sins ; pretending that they are, many of them, more
acquainted with scripture, than we are ; and there seems
to be no ill consequence attending their commission of those
sins : therefore, why may we not give way to them ? And
also, that many, who have had more fortitude and resolu-
tion than we can pretend to, have been overcome by the
same temptations ; therefore it is in vain for us to strive
against them.
Again, corrupt nature sometimes fills the soul with a secret
dislike of the strictness and purity of the law of God ; and, at
other times, it suggests that there are some dispensations al-
lowed, in compliance with the frailty of nature ; and therefore.
v/e may venture on the commission of some sins ; At length
Ave take up a resolution that v/t will try. the experiment, what-
ever be the consequence thereof. Thus lust brings forth sin ;
which, after it has been, for some time indulged, is committed
with greediness, and persisted in with resoliition ; and, in the
end, brings forth death. And this leads us to consider,
2. The irregularity of those actions, which proceed from
the corruption of our nature, which ai-e sometimes, called the
lusts of concupiscence ; whereby, v/ithout the Iv^ast shew of
justice, we endeavour to possess ourselves of those things
which belong to our neighbour. Thus Ahab was restless in
his own spirit, till he had got Naboth's vineyard into his
hand ; and, in order thereto, joined in a conspiracy, to takf;
away his life, 1 Kings xxi. 4. And David coveted his neigh-
bour's wife ; which was one of the greatest blemishes in his
life, and brought with it a long train of miseries, that attended
him in the following part of his reign, 2 Sam. xii. 9 — 12. And
Achan coveted those goods which belonged not to him, the
■wedge of gold y and the Babylonish garment ^ Josh. vii. 21.
which sin proved his ruin.
This sin of covetousness arises from a being discontented
with our present condition, so that whatever measure, cf the
Vol. IV. K
5a THE TENTH COMMANDMEKi.
fclessingT*©f providence we enjoy, we are notwithstanding;,
filled with disquietude of mind, because we are destitute of
what we are lusting after. This must be consid,ered as a sin
thnt is attended with very great aggravations. For,
(1.) It unfits us for the performance of holy duties; pre-
vents the exercise of those graces, which are necessary in or-
der thereunto ; and, on the other hand, exposes us to mani-
fold temptations, whereby we are rendered an easy prey to
our spiritual enemies.
(2.) It is altogether unlike the temper of the blessed Jesus,
who expressed an entire resignation to the divine will, under
the greatest sufferings, John xviii. 11. Luke xxi. 42. And, in-
deed, it is a very great reproach to religion, in general, and a
discouragement to those who are setting their faces towards it,
who will be ready to conclude, from our example, that the
consolations of God are small, or that there is not enough in
the promises of the covenant of grace, to quiet our spirits un-
der their present uneasiness.
(3.) It is to act as though we expected, or desired our por-
tion in this v/orld, or looked no farther than these present
things; which is contrary to the practice of the best of God's
saints, 2 Cor. iv. 18.
(4.) It tends to cast the utmost contempt on the many mer-
cies we have received or enjoy, at present, which are, as it.
were, forgotten in unthankfulness ; and it is a setting aside
those blessings which the gospel gives us to expect.
(5.) It argues an unwillingness to be at God's disposal, and
a leaning to our own understandings, as though we knew bet-
ter than him, what was most conducive to our present and fu-
ture happiness ; and therefore, it is a tempting God, and
grieving his Holy Spirit, which has a tendency to provoke him
to turn to be our enemy^ 'AV\dJight against us^ Isa. Ixiii. 10.
(6.) It deprives us of the present sweetness of other mer
cies ; renders every providence, in our apprehension, afflictive ;
and those burdens which would otherwise be light, almost in-
supportable.
(7.) If God is pleased to give us what we were discontent
cd and uneasy for the want of, he often sends some great af-
ffliction with it : Thus Rachel, in a discontented frame, says,
Give me children^ or else I die^ Gen. xxx. r. she had, indeed,
in some respects, her desire of children ; but died in travail
with one of them, chap. xxxv. 19.
(8.) It is a sin, v.hich they, who are guilty of, will find it
very difficult to be brought to a thorough conviction of the
guilt which they contract hereby, or a true repentance for it :
Thus Jonah, when under a discontented and uneasy frame oi
spirit, justified himself, and, as it were, defied God to do hi^
THE TENTH COMMANDIMENT. 5§
worst against him ; so that when this matter waycharged up-
on his conscience ; Dost tliou zvell to be angry P he replied, in
a very insolent manner, I do zvell to be angrij^ even unto deaths
Jonah iv. 9. The justifying ourselves under such a frame of
spirit, cannot but be highly provoking to Cod ; and whatever
•we may be prone to allege in our own behalf, will rather
aggravate, than extenuate the crime.
There are several things which a discontented person is
apt to allege in his own vindication, wjiich have a tendency
only to enhance his guilt. As,
[1.] When he pretends that his natural temper leads him
to be uneasy, so that he cannot, by any means, subdue his
passions, or submit to the disposing providence of God.
To which it may be replied ; that the corruption of our
nature, and its pronencss to sin, is no ju5t excuse for, but ra-
ther an aggravation of it; whereby it appears to be more
deeply rooted in our hearts ; and, indeed, our natural incli-
nations to any sin are increased, by indulging it. Therefore,
in this case, we ought rather to be importunate with God, for
that grace which may have a tendency to restrain the inor-
dinacy of our affections, and render us willing to acquiesce in
the divine dispensations, than to paliate and excuse our sin j
which only aggravates the guil| thereof.
[2.] Some, in excuse for their discontented and uneasy frame
of spirit, allege; that the injuries which have been offered to
chem, ought to be resented, that they are such as they are
not able to bear ; and not to show themselves uneasy under
them, would be to encourage persons to insult and trample ou
them.
But to this it may be replied; that while we complain of in-
"uries done us by men, and are prone to meditate revenge
against them, we do not consider the great dishonour that we
bring to God, and how much v/e deserve to be made the monu-
ments of his fury, so that we should not obtain forgiveness
from him, who are so prone to resent lesser injuries done to \X%
by our fellow-creatures. Matt, xviii. 23. ^ scq.
[3.] Others excuse their discontent, by alleging the great-
ness of their afflictions ; that their burden is alm.ost insupport-.
able, so that they are pressed out of measure, above strength,
■ind are ready to say with Job, Even to day is my complaint
'ntter ; my stroke is heavier than my groaning-^ Job xxiii. 2.
But to this it may be replied; that our afflictions are not so
jjreat as our sins, which are the procuring cause thereof; nor
are they greater than some that befai others, who are better
than ourselves ; and, indeed, by indyilging a discontented frame
of spirit, we render them heavier than thev wo;^!^' otherwise
hr.
^O TliE TENTH COla^sI ANi3iI£Isi i'..
[4.] SoiIKe pretend, that they are discontented and uneasy
because the affliction they are under, was altogether unexpect-
ed ; and therefore they were unprovided for, and so less able
to bear it. To this it may be replied;
1st, That a Christian ought daily to expect afEictions in this
miserable and sinful world, at least, so far as not to be unpro-
vided for, or think it scrange that he should be exercised with
them, 1 Pet. iv. 12.
2dlif, We have received many unlooked for mercies; and
therefore, why should we be uneasy because we meet with
unexpected afflictions, and not rather set the one against the
other.
4thly, Some of God's best children have oftentimes beeu
surprized with afflictive providences, and yet have been ena-
bled to exercise contentment under them. Thus the messen-
gers who brought Job heavy and unexpected tidings of one
affliction immediately following another, Job i. 13, Q seq. did
not overthow his faith, or make him discontented under the
hand of God ; for, notwithstanding all this, he worshipped and
blessed the name of the Lord^ ver. 20, 21.
[5.] Others allege, that the change which is made in theii
circumstances in the world, from a prosperous to an afflicted
condition of life, is so great, and lies with such weight upon
their spirits, that it is impossible for them to be easy under it.
But to this it may be answered,
1st, That when God gave us the good things we are de-
prived of, he reserved to himself the liberty of taking them
away when he pleased, as designing hereby, to shew his abso-
lute sovereignty over us; and therefore, before this affliction
befel us, it was our duty, according to the apostle's advice, to
■rejoice as though we rejoiced not, and to use the rvorld as not
abusing- it, 1 Cor. vii. 30. and not to think it strange, that wc
should be deprived of it, inasmuch as the fashion thereof
passeth away.
%dly. The greater variety of conditions in which we have
been, or are, in the world, afford more abundant experience
of those dealings of God with us, which are designed as an
ordinance for our faith ; and therefore, instead of being dis-
contented under them, we ought rather to be put hereupon, on
the exercise of those graces that are suitable to the change of
our condition, as the apostle says, I know both hozvto be abas-
ed^ and I kncxv how to abound, Phil. iv. 12.
[6.] Sonic allege, that they have the greatest reason to be
discontented, because of the influence which their afflictions
have on their spiritual concerns, as they tend to interrupt their
communion with God; and they are often ready to fear, thac
these are indication- of his wreath., and, as it wcre^ the begir-
THE TiiHTH CO:uAIAWD-iXUN r. tii
MiHg of sonows; which leads them to the verjffcrink of des-
pair.
To this it miy be replied; that it ir. certain nothing more
sharpens the edge of alRictions, or has a greater tendency to
make us uneasy under them, than such dioughts as these ; and
not to be sensible hereof, would be an instance of the greatest
stupidity ; yet let us consider,
1st, That if our fears are ill-grounded, as they sometimes
are, the uneasiness that arises from them is unwarrantable.
2<////, If we have too much ground for them, we are to make
-ise of the remedy that God has provided; accordingly we are
to have recourse by faith, to the blood of Jesus, for forgive-
ness; and this ought to be accompanied with the exercise of
true repentance, and godly sorrow for sin, without giving way
to those despairing apprehensions, that sometimes arise from
a sense of the greatness of the guilt thereof, as though it set
us out of the reach of mercy; which will add an insupporta-
ble weight to our burden; and,
3dly, If under the afflicting hand of God, v^e are rendered
unfit for holy duties, and have no communion with him there-
in ; this may be owing, not to the affliction, but that discon-
tented, uneasy frame of spirit which we too much indulge un-
der it. Therefore v/e arc not to allege this as an excuse for
that murmuring, repining frame of spirit v/hich we are too apt
to discover while exercised therewith.
The last thing to be considered is, the remedies against this
sin of being discontented v/ith our present condition; and these
are,
Isf, A due sense of that undoubted right Avhich God has to
dispose of us, and our condition in this world, as he pleases ;
inasmuch as we are his own, Matt. xx. 15.
2i%, Uneasiness under the hand of God, or repining at his
dealings, when he thinks fit to deprive us of the blessings wc
f-nce enjoyed, is not the way to recover the possession of them ;
but the best expedient for us to regain them, or some other
blessings that are more than an equivalent for them, is our ex-
i^rcising an entire resignation to the v/ill of God, and conclud-
ing that all his dispensations arc holy, just, and good.
Sd/y, Let us consider, that God oJftentimes designs to make
>i5 better by the sharpest tl-ials, v.hich are an ordinance to
bring us nearer to himself. Thus David says, Before I xvo.;
'-xjjltcied^ I -went astray; but noiv have I kept thy xvord^ Psa".
cxix. 67.
A'thly, We ought to consider that God's design in these dis-
pensations is, to try our faith, and that it may be found aftet-
■■ivardu itnto i)ra}<te. honov.f. and ghy^^-, as it will be, %'^lth res •
62 OT MAN S INABlLiXY TO K£EP THE
pect to every true believer, at the appearing;- of Jesus Chrisi^
1 Pet. i. 7. And to this we may add,
■Sfhly, That there are many promises of the presence of God,
Vv'hich have not only a tendency to afford relief against unea-
siness or dejection of spirit; but to give us the greatest en-
couragement under the sorest afflictions; particularly, that
comprehensive promise, / zvUl never leave thee^ nor forsake
thee^ Heb. xiii. 5.
Quest. CXLIX. Is any man able perfectly to keep the Com-
7nandnients of God?
Answ. No man is able', either in himself, or by any grace re-
ceived in this life, perfectly to keep the Commandments of
God, but doth daily break them in thought, word, and deed.
HAVING considered man's duty and obligation to keep
the Commandments of God; we are now led to speak of
Kim as unable to keep them ; and, on the other hand, charge-
able with the duily breach thereof, which is an argument of
the imperfection of this present state. We have, under a
foregoing ansv/er*, endeavoured to prove that the work of
sanctification is impei-fect in this life; so that ail the boasts of
the Pelagians, and others, who defend the possibility of attain-
ing perfection therein, are vain and unwarrantable. We have
also considered the reasons why God orders that it should be
so. And therefore we shall, without enlarging so much on
this subject, as otherwise we might have done, principally take
notice of what is to be observed in this answer, under two
general heads.
I. In what respects, and with v/hat limitations, man is said
to be unable to keep the Commandments of God ; and, accord-
ingly it is said, that no man is able, perfectly, to keep them.
By which we are to understand, as it is observed in the Shor-
ter Catechism f, no mere man, whereby our Saviour is ex-
cepted, who yielded perfect obedience in our nature. This
is farther explained, with another limitation, namely, that ho
man is able to do this since the fall ; to denote that man, in
his state of innocency, was able, perfectly to keep the Com
mandments of God. Fot he was made upright, and had the
image of God instamped on his soul; which consisted in
knowledge, righteousness, and holiness, Eccl. vii. 29. Gen. i,
27. having the lav/ of God written in his heart, and power to
fulfil it \. And, indeed, to suppose the contrary, would be i.
* S^e Quest. LXXVIII. Vol III. ITO. ■ See QusH. LXXXJI
^ See Vol. If. 44.
COMMANDMENTS OF SOD. 6J
lefiection upon the divine government, and wodid ai-gue man
to have been created under a natural necessity oi sinning, and
perishing; which is contrary to the goodness, hoHness, and
justice of God. It is farther observed, that no man is able,
in this life, thus to keep God's Commandments, which con-
tains an intimation that the glorified saints, in heaven, will b*
enabled to yield perfect obedience; notwithstanding the many
imperfections they are now liable to. Moreover, as man is
not able, of himself, or without the aids of divine grace, to
obey God ; so he is not to expect such assistance from him as
shall enable him to obey him perfectly. There is no doubt
but the grace of God could free us from all the remainders of
sin in this world, as well as in oiu- passing from it to heaven ;
but we have no ground to conclude that it will. For,
1. The whole creation is liable to the curse, (a) (which was
consequent upon man's first apostasy from God,) under which
jt groaneth^ unto this day, Rom. viii. 22, 23. and shall not be
delivered from it, till the scene of time, and things shall be
changed, and the saints shall be fully possessed of v. hat they
are now waiting for, to wit, the adoption^ or the redemption of
their bodies,
2. God is pleased to deny his people that perfection of holi-
ness here, which they shall attain to hereafter, that he may
give them daily occiisiou to exercise the duties of self-denial,
mortification of sin, faith, and repentance, v/hich redound ttj
his ow^n glory, and their spiritual advantage. This leads us,
II. To consider that we daily break the Commandments of
God, in thought, word, and deed.
1. In thought; to w^it, when the mind is conversant about
sinful objects, in such away, as that it contracts defilement. It
is a sign that the wickedness of man is very great, when,
every imagination cf the thoughts cf his heart is only evil^ and
that continually^ Gen. vi. 5. Now the sinfulness of the
thoughts of men, consists in four things ;
(1.) When they chuse, delight in, and are daily conversant
about things that are vain, empty of v/hat is good, and have
no tendency to the glory of God, or the spiritual advantage
cither of ourselves or others. The least vain thought whiclx
contains an excursion from our duty to God, brings some de-
gree of guilt with it ; but when the mind is wholly taken up
with vanity, so that it is turned aside from, or takes no de-
light in those things that are of the highest importance, thi.s
will have a tendency to vitiate the mind, and alienate it from
the life of God.
(2.) The thoughts of men may be said to be sinful, v/heu
(a) KlirK these mean, the animal part of mar;..
64 OF iiANS INABILITY TO KEEP 'I ill
they are nof fixed, or intensely set^ on God and divine things,
when engaged in holy duties ; and that either, when worldly
cares or business, how lawful soever they may, be at other
tioics, have a tendency to divert our thoughts from them, be-
ing altogether inconsistent therewith. Or Avhen our minds
are conversant about spiritual things unseasonably, so as to be
diverted from our present design ; as, when we are joining
with others in prayer, instead of bearing a part with them,
in having the same exercise of faith, and other graces, which
supposes that our thoughts are ercplcyed about the same ob-
ject widi theirs, v»'e are meditating en some other divine sub-
ject, foreign to the present occasion.
(3.) Our-thoughts may be said to be sinful, when they are.
conversant about spiritual things, without suitable affections,
and, consequently, meditating on them as common thmgs, in
which we are not much concerned; as v;hen we are desti"
tute of those holy desires after, or delight in God, when dravr-
ing nigh to him in holy duties, which his law requires. And
this will more evidently appear, when, by comparing the frame
of our spirit therein, with what we observe it to be in other
instances, we lind, that our affections are easily raised, when
engaged in matters of less importance, but stupid, and uncon-
cerned about our eternal welfare, in holy duties; v/hich is ac-
companied with hardness of heart and impenitency, and some-
times with uneasiness and weariness, as though they were a
burden to us.
On the other hand, our affections may be raised in these
duties, and yet we be chargeable with a sinfulness of thought
therein ; as,
[1.] When the affections are raised by things of less im-
portance, vi^hile other things that are more affecting, are not
regarded. As, supposing a person is meditating on Christ's
sufferings, and he is very much affected with, and enraged at
the treachery of Judas, that betrayed him, or the barbarity of
the Jews, that crucified him ; but not in the least with the sin
of the world, that w^as the occasion of it, or the greatness of
his love, that moved him to submit to it.
[2.] When our affections are raised in holy duties, and thin
is all that we depend upon, for justification and acceptance in
the sight of God, vainly supposing that our tears will wash
away our sins, being destitute of faith in the blood of Christ.
[3.] When we are concerned about the misery consequent
®n our sins^ but are not in the least inclined to hate them, nor
grieved at the dishonour brought to the name of God thereby.
This leads us to consider the causes hei-eof, and remedies
against it. If we do not find that our aflVrtions are raised in
these religicu.s exercises, as they have been in times past, we
COMMANDMENTS OF GOD.
ouglit to enquire into the reason thereof; whethlr this be not
attended with some great backslidings from God, which might
first occasion it. Sometimes it proceeds from a neglect of
holy duties, either public or private ; at other times, from pre-
sumptuous sins, committed, or continued in, with impenitency.
And we often find, that our being too much embarrassed with,
or immoderately engaged in our pursuit of the profits or plea-
sures of this world, stupifies and damps our affections, as to
religious matters, so that they are seldom or never raised
therein.
As to the remedies against this stupid and unaffected frame
of spirit; we must not only repent of, but abstain from those
sins, that have been the occasion thereof; meditate on those
subjects, that are most suitable to our case, which have a ten-
dency to enflame our love to Christ, and desire after him, and
our zeal for his glory; and often confess and bewail our stu-
pidity and unbecoming behaviour in holy duties ; earnestly
imploring the powerful influence of the Spirit of God, to bring
us into, and keep us in a right frame of spirit for them.
(4.) We have reason to charge ourselves with sin, when
guilty of blasphemous thoughts ; as,
Ist^ When we have, by degrees, brought on ourselves a dis-
regard of God, either by living in the neglect of holy duties,
or allowing ourselves in the practice of known sins.
2dli/, When, before we were followed with these thoughts,
we have found that we gave way to some doubts about the
divine perfections ; or, thi-ough the ignorance, pride and vanity
of our minds, have contracted an habitual disregard to, or
neglect of that holy reverence with which we ought to medi-
tate on them.
od/if, When we can hear those execrable baths or curses, by
which some profanely blaspheme the name of God, without ex-
pressing our resentment with the utmost abhorrence and de-
testation.
4^/j/y, When we find, that being followed with blasphemous
thoughts, our hearts ai-e too prone to give in to them, as though
they were the sentiments of our mind ; whereby we do, as it
were, consent to them, instead of rejecting them with the ut-
most aversion.
But, on the other hand, blasphemous thoughts are not always
to be charged on us as a sin. Sometimes they are chargeable
on Satan, who herein acts according to his character, as God's
open enemy ; and endeavours to instil into us the same ideas
that he himself has. These thoughts may be charged on him ;
when they are hastily injected into our minds, not being the
result of choice or deliberation ; but are a kind of violence of-
fered to our imagination, and, we cannot but discover the great-
Vol. IV. T
66 , ALL alN& Nur ECiUALLY HEINOUj.
est detestation of them, as well as of that enemy of souls, from
whom they take their rise ; and when, at the same time, we
are enabled to exercise the contrary graces, arid betake our-
selves to God with faith and prayer, that he would rebuke the
Devil, and preserve our consciences undefiled, under this sore
temptation, which w^e cannot but reckon one of the greatest af-
flictions that befal us in the world. Thus concerning the sin-
fulness of our thoughts.
2. We are farther said, daily to break the Commandments
of God in word. Thus the apostle James speaks of the tongue
as an imritly evil full of deadly poison^ James iii. 8. Evil-speak-
ing, as was before observed concerning the sinfulness of our
thoughts, is attended with a greater or less degree of guilt, as
the vanity of the mind, and the wickedness of the heart, more
or less discovers itself therein. Our Saviour speaks of the ac-
countableness of man in the day of judgment, for every idle
xvord., Matt. xii. 36. to denote, that there is no sin so small,
but what is displeasing to an holy God, a violation of his law,
and brings with it a degree of guilt, in proportion to the na-
ture thereof. These indeed, are the lowest instances of the
sinfulness of words. There are others that are of so heinous a
nature, that they can hardly be reckoned consistent with true
godliness, viz, defaming, and malicious words ; which are
sometimes compared to a sxvord^ or arroivs^ Psal. Ivii. 4. or to
^serpenfs tongue^ that leaves a sting and poison behind it, Psal.
cxl. 3. Again, the sinfulness of our words extends itself yet
farther, as they are directed against the blessed God ; when
persons set their mouth against the heavens^ and their tongue
xvalketh through the earthy Psal. Ixxiii. 9. when they give them-
selves the liberty to talk profanely about sacred things, and
openly blaspheme the name and perfections of God. This de-
gree of impiety, indeed, all are not chargeable with. Never-
theless, we may say, should God mark the iniquity of our
words, as well as of our thoughts, who could stand ?
3. We are said to break the Commandments of God, by
deeds, i. e. by committing those sins which are contrived in
the heart, and uttered with our tongues. These have been
considered under their respective heads, as a violation of each
of the ten Commandments, or doing those things that are for-
bidden therein ; and therefore we pass them over in this place,
gnd proceed to speak concerning the aggravations of sin.
Quest* CL. Are all transgressions of the law of God equally
heinous in themselves^ and in the sight of God ?
Answ. All transgressions of the law of God are not equally
THE AGGRAVATIONS OF SIN, &C. 67
heinous. But some sins in themselves, and ^y reason of
several aggravations, are more heinous in the sight of God
than others.
THOUGH all sins be objectively infinite, and equally op-
posite to the holiness of God ; yet there are some cir-
cumstances attending them, which are of that pernicious ten-
dency, that they render one sin more heinous than another; so
that it is not to be thought of, without the greatest horror and
resentment; as well as expose the sinner to a sorer condemna-
tion, if it be not forgiven. These are such as strike at the
very essentials of religion, and tend, as much as in us lies, to
sap the foundation thereof; as when men deny the being and
perfections of God, and practically disown their obligation, to
yield obedience to him. And some sins against the second ta-
ble, which more immediately respect our neighbour, are more
heinous than others, in proportion to the degree of injuiy done
him thereby. Thus the taking away the life of another, is
more injurious, and consequently more aggravated than barely
the hating of him ; which is, nevertheless, a very great crime.
Moreover, the same sin, whether against the Commandments
of the first or second table, may be said to be more or less
heinous, in proportion to the degree of obstinacy, deliberation,
malice, or enmity against God, with which it is committed ;
but these things will more evidently appear under the follow-
ing answer ; which we proceed to consider,
Quest. CLI. What are those ag-gravations zvhich make some
sins more heinous than others ?
Answ. Sins receive their aggravations,
I. From the persons offending, if they be of riper age, great-
er experience, or grace, eminent for profession, gifts, place,
office ; guides to others, and whose example is likely to be
followed by others.
SINS are greater than otherv/ise they would be when com-
mitted by those whose age and experience ought to have
taught them better. Thus Elihu says. A multitude of yearn
should teach wisdom^ Job xxxii. 7. Many things would be a
i-eproach to such persons, which are more agreeable to the cha-
racter of childi-en, than those who are advanced in age. Again^,
if they have had large experience of the grace of God, and
been eminent for their profession, or gifts conferred on them
These circumstances will render the ?ame An more aggrava-
68 THE AGGRAVATIONS OF SIN,
^^
ted ; for where much is given, an improvement is expected iii
proportion thereunto ; and where great pretensions are made
to religion, the acting disagreeable thereunto, Enhances the
guilt, and renders the sin more heinous. Again, if the person
offending be in an eminent station, or office in the world, or the
church ; so that he is either a guide to others, or the eyes of
many are upon him, who will be apt to follow and receive pre-
judice by his example. When such an one commits a public
and open sin, it is more aggravated than if it had been com-
mitted by another. Thus God bids the prophet Ezekiel see
what the ancients of the house of Israel do in the dark^ every
ma7i in the chambers of his imagery^ Ezek. viii. 12. And the
prophet Jeremiah speaks of those who ought to have been
guides to the people, viz* the priests and the prophets, Jer.
xxiii. 11. 14. who transgressed against the Lord; and charges
this on them as an extraordinary instance of wickedness; which
their character in the world, and the church rendered more
heinous, though it was exceeding heinous in itself.
•41. Sins receive their aggravations, from the parties offended;
if immediately against God, his attributes, and worship, a-
gainst Christ, and his grace ; the holy Spirit, his witness,
and workings, against superiors, men of eminency, and such
as we stand especially related and engaged unto ; against
any of the saints, particularly weak brethren, the souls of
them, or any other, and the common good of all or many.
There is no sin but what may be said to be committed a-
gainst God ; yet,
1. Some are more immediately against him, as they carry in
them a contempt of his attributes and worship ; whereby his
name and ordinances are profaned, and the glory that is in-
stamped thereon, little set by, Mai. i. 3, 4. Other sins reflect
dishonour on our Lord Jesus Christ ; and that either on his
person, when we conclude him to be, or, at least, act as if he
were no other than a mere creature ; or, on his offices ; when
we refuse to receive instruction from him as a prophet, or de-
pend on his righteousness as a priest, in order to our justifica-
tion and acceptance, in the sight of God ; or to submit to him
as a King, who is able to subdue us to himself, and defend us
from the assaults of our spiritual enemies ; or when we despise
his grace, and neglect that salvation which he has purchased,
and oflers in the gospel, Heb. ii. 3.
Agnin, our sins ire aggravated when they are committed a-
gsinst the person of the Holy Ghost ; when we deny him to be
a divine Person, or the author of the work of regeneration, as
supposing that grace takes its rise from ourselves, rather than
AND WHENCE THEY ARISE. 69
him ', or when we do not desire to be led by the ^irit, or seek
jus divine influence in order thereunto. But, on the other
hand, resist his holy motions and impressions, and act contra-
ry to those convictions which he is pleased to grant us ; by
which means we are said to grieve, and quench the spirit^ Eph.
iv. 7. 1 Thess. v. 19. Also, when we reject and set ourselves
against the witness of the Spirit, and that, either by concluding^
that assurance of our interest in the love of God, may be attain-
ed without it, and reckon all pretences to it no better than en-
thusiasm ; or, when on the other hand, we suppose that the
Spirit witnesses with our spirits, that we are the children of
God, without regard had to the work of sanctification, that
always accompanies, and is an evidence thereof; whereby we
take that comfort to ourselves which does not proceed from
the Spirit of holiness.
2. Sins are aggravated as committed more immediately or
directly against men, and particularly those, to whom we stand
related in the bonds of nature, or, who have laid us under the
strongest obligations, by acts of friendship to us. This is ap-
plicable to inferiors, who ought to pay a deference to their soji
periors ; those sins that are committed by such, contain the
highest instance of ingratitude, and are contrary to the laws or
dictates of nature, and therefore aggravated in proportion there-
unto.
Moreover, if they are committed against the saints ', this is
reckoned, by God, an instance of contempt cast on himself,
(whose image they are said to bear;) much more, if we op-
pose them as saints, Luke xvi. 16. Matt. xii. 6. And though
we do not proceed to this degree of wickedness, our crime is
said to be greatly aggravated, when we lay a stumbling-block
before those who are weak in the faith, which may tend to dis-
courage them in the ways of God ; and, by this means, we do
what in us lies, to destroy those for xvhom Christ died^ Rom.
xiv. 15. 1 Cor. viii. 11. This is an injury done, not so much
to their bodies, as their souls; which are wounded, and brought
into great perplexity thereby.
However, we must distinguish between an offence given,
and unjustly taken ; or, it is one thing for persons to be offend-
ed at that which is our indispensible duty, in which case we
are not to regard the sentiments of those who attempt to dis-
courage us from, or censure us for the performance of it; and
our giving offence in things that are in themselves indifferent,
and might, without any prejudice, be avoided; in which case
a compliance with the party offended, seems to be our duty ;
especially if the offence takes its rise from conscience, rather,
than humour and corruption ; and our not complying with him
herein, would tend very much to discourage and weaken his
70 THE AGGRAVATIONS OF SIN,
hands in the ^ays of God; and therefore may be reckoned an
aggravation of this sin.
Moreover, it is a farther aggravation of sin commuted, when
it appears to be contrary to the common good of all men.
This guilt may be said to be contracted by them who endea-
vour to hinder the success of preaching of the gospel, 1 Thess.
ii. 15. or otherwise, when the sin of one man brings down the
judgments of God on a whole church or body of people ; of
this kind was Achan's sin, Josh. vii. 20, 21, 25.
III. Sins are aggravated from the nature and quality of the of-
fence ; if it be against the express letter of the law, break
many commandments, contain in it many sins ; if not only
conceived in the heart, but breaks forth in words and actions,
scandalize others, and admit of no reparation ; if against
means, mercies, judgments, light of nature, conviction of
conscience ; public or private admonition, censures of the
• church, civil punishments, and our prayers, purposes, pro-
mises ; vows, covenants, and engagements to God or men ;
if done deliberately, wilfully, presumptuously, impudently,
boastingly, maliciously, frequently, obstinately, with delight,
continuance, or relapsing after repentance.
1. Sin is aggravated when it is committed against the express
letter of the law, so that there remains no manner of doiibt,
whether it be a sin or duty. To venture on the commission
of what jUainly appears to be unlawful, is to sin with great
boldness and presumption, whereby the crime is very much
aggravated, Rom. i. 32.
2. When it contains a breach of several of the Command-
ments ; and therefore it may be reckoned a complicated crime.
Of this kind was the sin of David, in the matter of Uriah ; in
which he was guilty of murder, adultery, dissimulation, injus-
tice, £s?c. Also Ahab's sin against Naboth ; which included in
it not only covetousness, but perjury, murder, oppression, and
injustice.
3. Sins are more aggravated, when they break forth in words,
or outward actions, than if they were only conceived in the
heart. It is true, sin in the heart has some peculiar aggrava-
tions, as it takes deeper root, becomes habitual, and is enter-
tained with a secret delight and pleasure, and as it is the source
and fountain, from whence actual sins proceed. Nevertheless,
when that, which was before conceived in the heart, is discov-
ered by words or actions, this adds a farther aggravation to it,
as it brings a more public dishonour to God, and often-times
a greater injury to men.
4. Sins are farther aggravated, when they are of such a na-
AND WHENCE THEY ARISE. fl
ture, that it is impossible for us to repair thl^injuries done
thereby, or make restitution for them. Thus nothing can
compensate for our taking away the life of another, or for our
casting a reproach on the holy ways of God ; and thereby en-
deavouring to bring his gospel into contempt ; or, when we
entice others to sin, by which means we turn them aside from
God, and endeavour to ruin their souls ; which is an injury
that we cannot, by any means, repair ; and therefore the crime
is exceedingly aggravated.
5. If the sin committed be contrary to the very light of
nature, such as would be offensive, even to the Heathen, 1
Cor. V. 1.
6. Sins receive their aggravations, when committed against
means, mercies, and judgments ; as when we break through all
the fences which are set to prevent them ; and the grace of
God, revealed in the gospel, is not only ineffectual, to preserve
from sin, though designed for that end. Tit. ii. 11, 12. but
turned into lasciviousness, Jude, vcr. 4. When mercies are
misimproved, undervalued, and, as it were, trampled on,
Rom. ii. 4. Isa. i. 3, Deut. xxii. 6. and judgments, whether
threatened or inflicted are not regarded, nor were claimed
thereby.
7. Sins are farther aggravated, when they are committed
against the checks and convictions of conscience ; which is a
judge and a reprover within our own breasts. This is an
offering violence to ourselves, and making many bold advan-
ces towards judicial blindness, hardness of heart, and a total
apostacy.
8. When the sins committed are against public or private
admonitions, censures of the church or civil punishments,
which are God's ordinance to bring men to repentance ; and if
they prove ineffectual, to answer that end, they will be left
more stupid than they were before.
9. Sins are farther aggravated, when they are contrary to
our own prayers, vows, covenants, and promises made either
to God or men. When we confess sin, or pretend to humble
ourselves before God in prayer, and yet, at other times, indulge
the same sins, and are proud, self-conceited, and exalt our-
selves against him ; or when we pray for strength againsl cor-
ruption, or grace to perform holy duties, when, in reality, we
have no love to, nor desire after them ; or when we praise him
for mercies received, while we are habitually unthankful, and
forgetful of his benefits. Moreover, when we are very forward
to make vo\vs, covenants, or engagements, to be the Lord's ;
whereby \re often lay a snare for ourselves, from some cir-
cumstances that attend this action ; and more especially from
our disregarding it afterwards.
f^ ^ THE AGGRAVATIONS OF SIN,
10. Sins are aggravated from the manner of our committing
them, viz. If they are done deliberately, with fore-thought or
contrivance : As when persons are said to devise hiischief up-
on their beds ; and then as to their conversation, to set them-
selves against that which is good, Psal. xxxiv. 5. Again, if it
be done wilfully, that is, with the full bent of the will, making
it the matter of our choice, and resolving to commit it, whatever
it cost us. When we do it presumptuously, either when we
take encouragement hereunto from the grace of God, Rom.
vi. 1. or when his hand is lifted up against us, or when we
see his judgments falling very heavy upon others, and are not
disposed to take warning thereby ; but grow more hardened
and stupid than before.
Again, when sin is committed maliciously impudently, and
obstinately ; this argues a rooted hatred against God. Or,
when it is committed with delight arising either from the
thoughts we entertain thereof, before we commit it ; or the
pleasure we take in what we have done, afterwards. Again,
when we boast of what we have done, which is to glory in our
shame, Psal. x. 3. and lii. 1. when we do, as it were, value
ourselves for having got rid of the prejudices of education, and
all former convictions of sin, that so we may go on therein
with less disturbance. And when persons boast of their over-
reaching others in their way of dealing in the world, Prov.
XX. 14. which they very often do in their secret thoughts,
when they are ashamed to let the world know how remote they
are from the practice of that justice, that ought to be between
man and man. Again sins are aggravated when they are fre-
quently committed, or when we relapse into the same sin, af.
ter having pretended to repent of it, 2 Pet. ii. 20, — 22. Matt,
xii. 43, — 45.
IV. Sins are aggravated from circumstances of time, and
place ; if on the Lord's-day, or other times of divine wor-
ship, or immediately before, or after these, or other helps,
to prevent or remedy such miscarriages, if in public, or in
the presence of others who are thereby likely to be pro-
voked or defiled.
When sins are committed by us on the Lord's-day, it is a
profaning that time which he has sanctified for his service, and
so renders us guilty of a double crime ; or, when they are
committed at any other time, which we occasionally set apart
for divine worship ; or, in those seasons, when God calls for
fasting and mourning for our own sins, or those that are
publicly committed in the world, Isa. xxii. 12, — 14. or, at
other times, when we have lately received signal deliverances,
AND WHENCE THEY ARISE. 73
either personal or national, Psal. cvi. 7. or, wlfln they are
committed immediately before or after we have engaged in
holy duties ; the former renders us very unfit for them ; the
latter will effectually take away all those impressions, which
have been made on our spirits therein.
Again, sins receive aggravation from the place in which
they are committed : As for instance, if they are committed
in those places, in which the name of God is more immediate-
ly called on, which if visible, will afford great matter of scan-
dal to some, and an ill example to others ; and if seci-etly
committed, will tend to defile our souls, and argue us guilty
of great hypocrisy. Moreover, when we commit those sins,
which are generally abhorred in the place where providence
has cast our lot : This is to render ourselves a stain and dis-
honour to those with whom We converse. Thus the prophet
speaks of some, who, in the land of uprightness^ will deal un-
Justli/ylsa.. xxvi. 10. and especially when they are committed
iji the presence of others, who are likely to be provoked or
defiled thereby; by which means we contract the guilt of other
men's sins, as well as our own ; and are doubly guilty, in that
we are, in many respects, the cause of their transgressing.
There are several instances in which we may be said to
contract the guilt of other men's sins, which I shall only men-
tion briefly, viz. when superioi's lay their commands on infe-
riors, or oblige them to do that which is in itself sinful ; or,
when we advise those who stand upon a level with us, to com-
mit sin, or give our consent to the commission of it, Acts vii.
58. chap. vii. 1. Again, when inferiors flatter superiors, or
commend them for their sin : Thus when Herod had courted
the applause of the people, by the oration which he made to
them ; they, on the other hand, flattered him, when they gave
a shonty sayings It is the voice of a god^ and not of a man^ chap.
xii. 22. Again, when v.'e have recourse to those places, v/here
sin is usually committed, and desire to associate ourselves with
them, whose conversation is a reproach to religion, Prov. xiii.
20. or, when v/e are sharers, or partakers, with others, in their
unlawful gains ; first encouraging, abetting, and helping them
therein ; and then dividing the spoil with them,|chap. i. 23, —
25. Again, when we connive at sin committed ; or, if it be in
our power, do not restrain or hinder the commission of it ; or,
when we conceal it, when the farther progress thereof might
be prevented by our divulging it. Again, when we provoke
persons to sin. And hereby draw forth their corruptions ; and
when we extenuate sin, whether committed by ourselves or
others ; which is a degree of vindicating, or pleading for ito
And lastly, when we do not mourn for. or nrav against thos-?
Vol. IV, K - -
74 U)f THE DESIiRT Ot SIN, &Ct.
bins which jfre publicly committed in the world, that are lii::^
to bring down national judgments *.
God'i
Answ. Every sin, even the least, being against the sovereign-
ty, goodness, and holiness of God, and, against his righteous
law, deserveth his wrath and curse, both in this life, and
that which is to come, and cannot be expiated, but by the
blood of Christ.
Quest. CLIII. What doth God req-uire of us, that we maij
escape his wrath and curse due to us by reason of the trans-
gression of the law.
Anew. That we may escape the wrath and curse of God dud
to us by reason of the transgression of the law, he requireth of
us repentance toward God, arid faith toward our Lord Jesus
Christ, and the diligent use of the outward means whereby
Christ communicates to us the benefits of his mediation.
[N the former of these answers, we have an account of the
demerit of sin ; in the latter, we have the character and
disposition of those who have ground to conclude that they
shall be delivered from the wrath and curse of God due to it.
We have already considered one sin as greater than another,
by reason of sev^eral circumstances that tend to enhance the
guilt of those who commit tbem : Nevertheless, there is no
sin so small but it has this aggravation in it, that it is a viola-
tion of the law of God, and is opposite to his holiness ; and
therefore it cannot but render the sinner guilty in his sight j
and guilt is that whereby a person is liable to suffer punish-
juent in proportion to the offence committed : Therefore it
follows, that there is no ground for that distinction which the
Papists make between mortal and venial sins ; whereof the
i'ormer, they suppose, deserves the wrath and curse of God
both in this and another world ; but as for the latter, namely,
venial sins, they conclude that they may be atoned for by hu-
man satisfactions, or penances ; and that they are, in their own,
nature, so small, that they do not deserve eternal punishment.
• These several heads, concerning' the aggravations of sin, are contained in
three or four lines, wliich are lielpful to our memories. Most of the lieads of
this answer, are contained in that verse, Quis ? Quid? Ubi ? Qidbtts auxiliis ?
t'ur P Qvomoflo .? (^niuicio ? And those that relate to our contracting tlie guilt
of other men's sins, in the following lines ; Jussu. Consilio. Consensu. Palpo. Ji"-
^•.ursu. Participans. J^'utans, A''on obstans. JVon manifcstcnu. Ince"sam. J^Jinuens.
^Yon in£rens. Sglicitansve.
or THE DESERT OF SIN, &C. TS
This is an opinion highly derogatory to the glory 'of God, and
opens a door to licentiousness, in a variety of instances ; the
contrary to which, is contained in the answer we are now ex-
plaining.
For the understanding whereof, let it be considered ; that it
is one thing for a sin to deserve the wrath and curse of God,
and another thing for the sinner to be liable and exposed to it.
The former of these arises from the heinous nature of sin,
and is inseparable from it ; the latter is inconsistent with
a justified state. Nothing can take away the guilt of sin,,
but the atonement made by Christ ; and that forgiveness or
freedom from condemnation, v/^hich God is pleased to bestow
us the consequence thereof, Rom. viii. 1, 33. It is this that
discharges a believer from a liableness to the wrath and curse
of God. Though one sin be greater than another, by reason
«.>f various circumstances that attend, or are contained in it, as
was observed under the last answer : yet the least sin must be
concluded to be objectively infinite, as it is committed against
a God of infinite perfection, since all offences are great in
proportion to the dignity of the person against whom they
are committed. Thus the same sin that is committed against
an inferior, or an equal, which deserves a less degree of pu-
nishment, if it be committed against a king, may be so cir-
cumstanced, as that it will be deemed a capital offence, and >
render the criminal guilty of high treason ; though, at the
same time, no real injury is done to, but only attempted
against him. In like manner we must conclude, that though
it be out of our own power to injure or detract from the
essential glory of the great God ; yet every offence committed
against him is great, in proportion to his infinite excellency ;
;iad is therefore said to deserve his wrath and curse. Wrath
or anger, when applied to God, is not to be considered as a
passion in him, as it is in men ; but denotes his will to punish
sin committed, which takes its first rise from the holiness of
his nature, which is infinitely opposite to it. And the de-
gree of punishment that he designs to inflict, is contained in
his law ; which, as it denounces threatnings against those who
violate it, the sinner is hereby said to be exposed to the curse
or condemning sentence thereof, agreeably to the rules of
justice, and the nature of the offence. This is what we are
to understand, in this answer, by sin's deserving the wrath and
curse of God.
And this is farther considered, as v/hat extends itself to
this life, and that which is to come. Punishments inflicted ia
this life, are but the beginning of miseries ; but they arc,
sometimes inexpressibly great, as the Psalmist says, W/io
k)Wr^.'cf.^' tht' power of thine anv-er ? tven according to thy fenx -^
f6 OI THE L'KSERT 01 bIN, hc-
SO is thy xvrciih^ Psal. xc. 11. Sometimes there is but a very
short interval between sin and the punishment; as in the case
' c5f Nadab and Abihu, Korah, and his company, ^Achan, and
many others; whereas, at other times, it is long deferred;
nevertheless, it will fall with great weight, at last, on the offen-
der. Thus God sometimes punishes the sin of youth in old
ajje ; and when a greater degree of guilt has been contracted,
writes bitter things against them, Job xiii. 26. But the great-
est degree of punishment is reserved for sinners in another
world ; which is styled the xvrath to come^ 1 Thess. i. 10. But
these things having been insisted on in some foregoing an-
swers *, we shall add no more on that head ; but proceed to
what is farther observed, viz. that this punishment cannot be
expiated any otherwise than by the blood of Christ. This is
fitly inserted after the account we have had of man's liable-
ness to the wrath of God, by reason of sin : for when we have
an afflicting sense of the guilt we have exposed ourselves to,
nothing else will afford us relief.
The next thing to be considered is, how it may be removed,
or by what means the justice of God may be satisfied, and an
atonement made for sin. This is said to be done no other way
but by the blood of Christ, as has been considered elsewhere,
under a foregoing answer ; in which we endeavoured to prove
the necessity of Christ's making satisfaction, and the price that
he paid in order thereto f. We have also considered the fruits
and effects thereof, as it has a tendency to remove the guilt of
sin, and procure for us a right to eternal life : \ Therefore, we
shall pass over the consideration thereof in this place ; only
we may observe, that, since this can be brought about by no
other means but Christ's satisfaction ; it is not inconsistent
with what is contained in the following words, if rightly un-
derstood by us, to assert that God i-equires of us, repentance,
faith, and a diligent attendance on the outward means of grace ;
thougn we must not conclude them to be the procuring cause
of our justification, or a means to expiate sin. They are cer-
tainly very much unacquainted with the way of salvation by
Christ, as well as the great defects of their repentance and
faith, who suppose, that God is hereby induced to pardon our
sins, or deliver us from the wrath we have deserved thereby ;
nevertheless, we are not to think, that impenitent unbelieving
sinners have a right to determine that they are in a justified
state, or have groimd to claim an interest in the benefits of
Christ's redempiion. I'herefore, these graces are necessary to
* S-c Vol. It. Qncrf. \XVI1I, hXIX, and A'^/.IU. Quest. LXXXIX.
f Sec Vol. II. Qiiesi. XLIV. Porrg 27:\—%<00. .
4: S':(i Quest, liix, Ixxi. Vol.lU.p 66— 9C). and -.vhal t.'He saH under those an-
,-«''ci'«, it er/jlnin ?/;•_' dcrfri'-e nfjuntif'.'nihu.
OF THE DESERT OF SIN, &C. 17
evince our interest in what he has done and suffered for iis,
and they are inseparably connected with salvation; though
they do not give us a rii^ht and title to etei-nal life, as Christ's
righteousness doth. ^V'e have, in two foregoing answers,
given a particular account of repentance and faith. Concern-
ing repentance, we have observed, that it is a special saving-
grace, wrought in us by the Holy Spirit, and have shewn in
what way he works it; and also the difference between legal and
evangelical repentance, as the former is often found in those
who are destitute of the latter. We have considered the vari-
ous acts of repentance unto life*; what the objects and acts
of saving faith are; and how it differs from that which is not
so ; and the use of this grace, in the whole conduct of our
lives, and how it gives life and vigour to all other graces, and
enables us' to perform duties in a right manner f. Therefore
we shall not insist on this subject at present, but only speak
of repentance and faith as means appointed by God, in order
to our attaining compleat salvation.
The means conducive hereunto, are either internal or ex-
ternal; the former of these are inseparably connected with sal-
vation; so that none^ who repent and believe^ shall perish^ John
iii. 16. These graces, together with all others, that accompany
or flow from them, are the fruits and effects of Christ's media-
tion ; and therefore they are sometimes called saving graces.
As they are wrought in the hearts of believers, and have a
reference to salvation ; they may be truly styled internal means
of salvation ; and, as such, they are distinguished from those
outward and ordinary means of grace, by which God is pleas-
ed to work them. And these are die ordinances which wc
are diligently to attend on, in hopes of attaining those graces
under them, till God is pleased to give success to our endea-
vours, and work grace under these means ; the efficacy where-
of, is wholly owing to his power, and is to be reselved into
his sovereign will.
This may be fitly illustrated by what is said concerning the
poor, impotent^ hlind^ halt^ and xvithered persons, waiting- at
the pool, of Bethesda, for the angels troubling the xvater ; after
which, he ^zxjirst stepped in^ xvas made whole, John v. 2 — 4-.
Nevertheless, we do not find that every one who waited there
embraced the first opportunity, and received a cure ; for some
were obliged to wait many years ; and if they were made
whole at last, they had no reason to think their labour lost.
This may be applied to those who have the means of grace.
Many sit under them who receive no saving advantage there-
by, till God is pleased, in his accepted time, to work those
' Sci' Qufii Ixxvl Vfjl. III. p. 106. f Sr-e QiieH. Ixxii. Ixxiii. Vol. III. p. $B.
78 fcF THE UESLRl Gi SIN, &C.
graces which render these ordinanees effectual to salvation.
This blessed success attending them, is from God; he could,
indeed, save his people without them, as he conVerted Paul,
when going to Damascus, with a design to persecute ther
church there; being not only unacquainted with, but preju-
diced against the means of grace. But this is not God's or-
dinary method. He has put an honour on his own institutions,
so as to render it necessary for us to pray, wait and hope for sav-
ing blessings, in attending on them. Thus when he promises
to put his Spirit v/ithin his people, and cause them to zvulk in
his statutes^ he adds ; ytt for this will I be enquired of by the
house of Israel^ to do it far them^ Ezek. xxxvi. 27, 37. accord-
ingly we are commanded to seek the Lord while he viaij he
founds and to call upon him xvhile he is near, Isa. Iv. 6. Here-
by we testify our approbation of that method which he has
ordained for the application of redemption; and by our perse-
verance therein, as determining not to leave off waiting till we
have obtained the blessing expected, we proclaim the valuable-
ness thereof, and subscribe to the sovereignty of God, in dis-
pensing those blessings to his people, which they stand in need
of, as well as pray and hope for them in his own time and
wa}'. Thus we are to wait on the means of grace.
And it Is farther observed, that this is to be done with dili-
gence ; not in a careless and indifferent manner, as though we
neither expected nor desired much advantage from them. Thi'^
implies in it an embracing every opportunity, and observing;
those special seasons, in which God is pleased, in his gospel,
to hold forth the golden sceptre of grace ; as also our having
earnest desires and raised expectations of obtaining that grace^.
from him which he encourages us to wait and hope for (a).
(a) To affect to honour the mercy of Go(i, by supposing this is sufficient
for all oui* sina, liowev^r persevered in, is to disparage his truth which has pro-
posed terms of mercy, connected our salvation with them, and pronounced them
exclusive. It is to imagine that Deity shall change his purposes ; it is an affront
to his wisdom to suppose that after lie has placed us in a state of probation and
wade us accountable, no retribution should be made. It indicates insincerity,
and not a real regard for the divine glory, to set up such a substitute for the
«"ospel sclieme of salvation.
To excuse sin by alleging our Impotency to good, is disingenuous ; because
Me party can be conscious of no obstacle, unless his own inclinations to evil can
h'- so denominated. This excuse casts the blame on God. To persist in sin
nnder such pretences, is io do evil t/tut good may come, which, the Apostle of the
•■"^entiles declares renders condemnation just; it is to sin that grace may aboumi.
To defer the acceptation of offered mercy, and put off the work of repentance,
-.^ unwise, as it is heaping sorrows against the day of bitterness.; it is imprudent,
liepause it is to remain at enmity wilh Him upon whom wo depend, and to b.:
Liable at every moment of this uncertain life to be involved in everlasting des-
nair. It is evidence of a very sordid mind to prefer the base gratifications of thft
.enses, to the refrwd pie;'.3u:'es of virtue, aiid the beauty, pciice, and comfurtR '..■'►
j^.o'LnePE.
OF THE ORDINANCES, kc. 79
Which leads us to speak particularly concernliM|[ those
Ward means, as contained in the following answer.
Quest. CLIV. What are the outivard means tvherehy Christ
comiminicates to its the benefits of his vrediation?
Answ. The outward and ordinary means whereby Christ
communicates to his church the benefits of his mediation,
are, all his ordinances ; especially the word, sacraments, and
prayer; all which are made efTectual to the elect for salva-
tion.
IN explaining this answer, we shall consider,
I. What we are to understand by the ordinances, which
are here stjded outward and ordinary means of grace. The
first idea contained in them is, that they are religious duties,
prescribed by God, as an instituted method, in which he will
be worshipped by his creatures; but that which more especi-
ally denominates tlsem to be ordinances, is, the promise which
lie has annexed to them of his special presence, and the en-
couragement that he has given to his people in attending on
them, to hope for those blessings that accompany salvation.
As God works grace by, and under them, they are called
means of grace; and because he seldom works grace without
first inclining persons to attend on him therein, and wait for
If the procrastination proceed from a dread of the labour of acquiring' the
knowledge of the truth, this will be increased by every hour's delay, as thc'niinfl
become-3 thereby the less susceptible of religious impressions. The time in
Mliich the work should be accunTplished also becomes the siiorter ; like a traveller,
who has mistaken his course, the impenitent has every step to tread back again,
and his time is proportionally curtailed. The truUis of natural science flatttr
our pride and ambition, but those of religion hum.ble and crucify them ; the
latter, being opjwsed to the carnal mind, disgust; if suclf disgust produce a de-
lay of conversion, the truths which have once excited such aversion will be move
likely afterwards to do it, because the mind by once having rejected thenl hivi
become more sensual, and opposed to moral good.
The cares and business of life not merely pre-occupy the mind, and exclude
the thoughts of religion, but augment our addictedness to earthly objects, and
ronder progressively the mind more insensible to lessons of piety. In old agft
avarice or sensuality are often at the hig-hest pitch; the man has become more
impatient and irritable, tenacious even of his errours, and averse to changes, r.o
change can be looked for but the great one, when tlie messenger arrives, who
brings a scythe in his hand.
To defer conversion till death, that its terrors may dissolve the charms of the
world, besides the hazard of surprise, is unreasonable, as it suppo.ses mercv
when we have persisted in rebellion as long as we can ; it is to expect that God's
Spirit shall always strive with man; it is highly presumptuous; and it exposes
also to self-deception, as religion in that late liour must be the effect of nscessi'.v,
and destitute of the fruits and proofs of holiness.
80 OF THE ORDINANCES,
his salvation ; therefore they are called the ordinary means oi
grace ; and because they have not in themselves a tendency to
work grace, without the inward and powerful influences of the
Holy Spirit, accompanying them, they are distinguished from
it, and accordingly styled the outward means of grace.
That which may be observed concerning the ordinances as
thus described, is,
1, That they may be engaged in, pursuant to a divine ap-
pointment; therefore no creature hath a warrant to enjoin any
modes of worship, pretending that this will be acceptable, or
well-pleasing to God; since he alone, who is the object of
worship, has a right to prescribe the way in which he will be
worshipped. To do this would be an instance of profanenesa
and bold presumption; and the worship performed pursuant
thereunto would be m vain; as our Saviour says concerning
that which has no higher a sanction than the cornmandments
of men ^ Matt. xv. 9. and whatever pretence of religion there
may be therein, God looks upon such worshippers as well as
those whose prescriptions they follow herein, with the utmost
contempt, and will punish them for, rather than encourage
them in it. Thus the prophet reproves Israel, as being guilty
of defection from God, who engaged in that worship which
he had not ordained, when he says, The statutes of Omr'i are
kept^ and all the loorks of the house of Ahab^ and ye ivalk m
their counsels^ that I should make thee a desolation^ and the in-
habitants thereof an hissing. Therefore shall ye bear the re-
proach of my people^ Mic. vi. 16. And Jeroboam is often
branded with this character, that he made Israel to sin^ for in-
stituting ordinances of divine worship, and setting- up calves
in Dan and Bethel^ making an house of high places^ and priests
of the loxvest of tlie people^ and appointing sacred times, in
which they shcndd perform this worship ; all which were of
his own devising, and became a snare to the people, Exod.
XX. 24. It is cei^ain, that such appointments cannot be reck-
oned means of grace, or pledges of God's presence ; and it
would redound to his dishonour, should he be obliged to com-
municate the benefits of Christ's redemption hereby, to any
who, (under a pretence of worshipping him in a way of their
own devising,) ofter the highest affront to him.
2. If God is pleased to reveal his will concerning the way
in which we are to worship him, and hope for his presence, it
is our indispensable duty to comply with it, and implore his
acceptance of us herein ; and be importunate with him, that he
would pat a glory on his own institutions, and grant us his
special presence and grace, that we may be enabled to perform
whatever duty he enjoins, in such a manner, that the mo^t
OR OUTWARD MEANS OF-GRAtE. 4l
valuable ends may be answered, and our spiriti||l edification
and salvation promoted thereby.
3. Though we consider the ordinances as instituted means
of grace ; yet, a bare attendance on them will not, of itself,
confer grace, as is very evident from the declining state of re-
iigion, in those who engage in the external part of it, and at-
tend upon all the ordinances of God's appointment, and yet
remain destitute of saving grace j who are stupid under the
awakening calls of the gospel, and regard not the invitations
given therein, to adhere stedfastly to Jesus Christ, M'hom in
words they profess to own, though in works they deny him.
This is a convincing evidence, that it is God alone, who ap-
pointed those ordinances, that can make them effectual to sal-
vation. Thus concerning the nature of an ordinance, and in
what respect it may be c:Uled an outward and ordinary means
of grace. We are now,
ir. To consider what are those ordinances by which Christ
communicates to us the benefits of his mediation* Thtse may
be considered,
1. As engaged in by particular persons, as subservient to
their spiritual welfare, in order to the beginning or carrying
on the work of grace in their souls; such as meditation about
divine subjects, self-examination, and all other duties, which
arc performed by them in their private retirement, in hope of
having communion with God therein. Or,
2. There are other ordinances which God has given to wor-
shipping assemblies, which are founded in that general pro-
mise. In all places xvhere I record my namey I will cofne imt9
■fhce, and I xvill bless thee^ Exod. XX. ^4* Those mentioned in
this answer, are the words, sacraments and prayer ; of which
the sacraments are particular^ given to the churches; the
word and prayer, to all who are favoured with the gospel-dis-
pensation. And to these we may add, singing the praises of
God ; which, though it be not particularly mentioned in this
answer, is, nevertheless, a duty wherein we may expect to
meet with his presence and blessing; and accordingly is an
ordinance which God makes effectual to promote our salvatiouo
Therefore, before we enter on the subject-matter of the fol-
lowing answers, we shall speak soniething concerning this"
duty, as an ordinance which he has instituted; together with,
the way and manner in which it is to be performed. And,
(1.) We may enquire v/hat ground we have to reckon it
among the ordinances of God. This must not be taken for
granted, but proved ; because there are many who deny it to
be so. That it was an ordinance enjoined to, and practised
by the church, under the Old Testament-dispensation, appears
from the many songs and psalms given, bv divine inspiration,-
Vot, IV. L
1^2 dl THE ©RDlVANCfisJ
to be used by* the church, in their solemn acts of worship /
some of which were not only sung by particular persons ; but
the whole church is represented as joining thereia with united
voices. Thus when Pharaoh's host was drowned in the red
sea, it is said, Moses and the children of Israel 6g?2^' the song
that was given by divine inspiration for that purpose, contain-
ed in Exod. xv. And when he was inspired ^vith that song,
in Deut. xxxii. he was commanded, in chaj). xxxi. to wrkie it
for them^ and teach it to them^ and put it in their mouths; that
they might sing it in their public worship ; which he did ac-
cordingly, ver. 22. And from the days ol' David, when pub-
lic worship was more settled than it had been before ; and
many things relating to the order, beauty and harmony thereof,
brought into the church by divint- direction, then there was an
order of men called Singers^ who were to preside over, .<nd
set forward the work. And there was also a book of psalms,
given by divine inspiration, for the use of the church therein^
that they might not be at a loss as to the subject-matter of
praise in this ordinance; as may be inferred from the style
thereof, the words being often put in the plural number; which
argues, that they were to be sung, not by one person in the
church, but by the whole congregation, in their solemn and
public acts of worship; and accordingly We often find the
whole multitude of them exhorted to smg the praises of God.
Thus it is said in Psal. xxx. 4. Sing unto the Lord:, ye
^^aints of his ^ and give thanks at the remembrance of his holi-
uess. And elsewhere. Sing aloud wito God our strength.
Make a joy fid noise unto the God of Jacob. Take a psalm ^ Sec.
For this xvas a statute for Israel^ and a law of the God of facoh^
Psal. Ixxxi. 1, 2, 3, 4. And sometimes the church are repre-
sented as exciting one another to this duty. Thus it is said,
O come let us sing unto the Lord; let us make a joyful noise t»
the rock of our salvation. Let us come before his presence with
thanksgivings and make a joyful noise unto him. with psalms^
Psal. xcv. 1, 2.
And it may be observed, that how much soever the use of
musical instruments, which were in this worship may be con-
cluded to be particularly adapted to that dispensation, as they
were typical of that spiritual joy, which the gospel church
should obtain by Christ; yet the on inance of singing remains.
a duty, as founded on the moral lav ; and accordingly we find,
that the practice hereof was recommended, not only to the Jews,
Jbut to all nations. Thus it is said. Make a joyfxd noise unto
the Lord all the earthy Psal. xcviii. 4. And he speaks to this
purpose, when he presses this duty upon all lands^ whom he
exhorts to serve him with gladness ; and to come before the Lord
^tth singingy Paul. c. 1,2* And besides, it seems to be pre-
•R OUTWARD MEANS OF €BACE» B2>
feiTed before some other parts of worship, which were merely
ceremonial. Thus the Psahiiist says, / rvi/l praise the name
of God with a song. This also shall please the Lord better than.
*vt ox or bullock^ Psal. Ixix. 30, 31, that is, God is more glo-
rified hereby than he is by the external rites of ceremonial
worship; especially when abstracted from those acts of faith,
which add an excellency and glory to them.
And this leads us to consider it as an ordinance practised
by the New Testament- church. Some had songs given in to
them by inspiration ; as the virgin Mary, Zacharias, and Si-
meon, Luke i. 46, 47, 8? seq. chap. ii. 28, £s? seq. and some-
limes the members of particular churches had a psalm given
in by extraordinary revelation, 1 Cor. xiv. 26. and we cau
hai^cUy suppose this to have been without a design that it
should be sung in the church for their edification ; especially
considering it as an extraordinary dispensation of the Spirit :
And, as the singing of a psalm in the church, is an act of
public worship, it is reasonable to suppose, that the whole as-
sembly joined together therein ; and therefore this ordinance
was not only practised by them, but had also a divine sanc-
tion, in that the Spirit was the author of the psalm that was
sung : And we sometimes read of the church's singing an
hymn, which was no other than a psalm or spiritual song, at
the Lord's-supper : Thus our Saviour, in the close of that
ordinance, sung an hymn with his disciples, that small church \
ivith whoni he then communicated, Mark xiv. 26. And at
another time, when he was co?7ie jiigh to the descent of the
mount of olives^ it is said, that the multitude of the disciples be-
gan to rejoice.) and to praise God with a loud voice^ Luke xxlx,
o/. where, by the multitude of the disciples., we must under-
tstand all that followed him, who had, at that time, a convic-
tion in their consciences, that he was the Messiah, from the
miracles which they had seen him Avork ; and we have an ac-
count of the short hymn which they sang ; Blessed be the king
that Cometh in the na^ne of the Lord; peace inheaveny and glo-
ry in the highest., Luke xix. 38. This was not, indeed, sung
in a church-assembly ; however, it was with a loud voice., and
herein they gave glory to God : And though some of the Pha-
risees were offended at it, ver. 39. yet our Saviour, in the fol-
lowing words, vindicates their practice herein ; which argues,
that it was a branch of religious worship, performed by them
at that time; and a duty approved of by him. All that I would
infer from hence, is, that our Saviour gave countenance to the
singing the praises of God, with united voices. Therefore it
follows, that we ought, on all occasions, to do the same thing ;
and consequently, singing is an ordinance, whereby the church
ought to glorify God, and shew forth his praise,. Thus w^
9i Of THE ORDINANCES,
have considered singing to be an ordinanc«, ©r a branch of in-^
stituted worship.
(2.) There are several things in which this ordinance agrees
with some others; particularly with prayer in all the parts
thereof; and with reading and preaching of the word. That
it has something in common with prayer, appears from the
subject-matter of several of the psalms of David ; some of
which are called prayers, and accordingly they contain in thetn
several petitions, for blessings that the church stood in need of,
together with various instances of confession of sin, as Avell as
thanksgiving for mercies received. As to the agreement of
this ordinance, with preaching or reading the word ; that, I
think, ma}' be inferred in general, iVom one of the ends there-
of, mentioned by the apostle, namely, in that we are herein to
teach and admonish one another^ Col. iii. 16. This is what the
Psalmist styles talking of all his -wondrous rvorks^ Psal. cv. 1^
^. And elsewhere, the church are said to speak to themselves,
or to one another in this duty, Eph. v, 19. This may be ob-
served in the subject-matter of some of the psalms, in which
the Psalmist is represented as speaking to the church, and they
as making their reply to him : Thus he advises them to lift
lip their hands in the sanctuary^ and bless the Lord., Psal.
cxxxiv. 2. and ansv/er him. The Lord that made heaven and
earth bless thee out of Zio?2, ver. 3. The name may b£ ob-
. served in many other psalms, in v^'hich there is a frequent
change of the person speaking ; and the subject-matter of the
whole book contains many admonitions or cautions necessary-
to be observed by others, which they who sing, direct and ap-
ply to each other. Again, this ordinance agrees with preach-
ing and reading the word, in that we are, in singing the praises
of God, to take notice of, or celebrate the dispensations of his
providence, either in a way of judgment or mercy j of this we
have many instances in the book of Psalms, as is very evident
in all those that are properly historical,
(3.) We must, notwithstanding, suppose singing to be a
distinct oidinanco froni preaching, prayer^ or reading the
word ; for it is mentioned in scripture, as such ; and that
wherein it principally differs, is, that it is designed to raise the
affections r and it is certain, that the modulation, or tone of
the voice, has oftentimes a tendency so to do. And because
the performing religious worship, with raised affections, is a
great duty and privilege ; therefore God has appointed this as
an ordinance, in some degree conducive to answer that end.
ObJ. I. If the tone of the voice be to be leckoned an ordi-
nance, to raise the affections ; then vocal or instrumental mu-
iic may be ileemed sufncicic to answer this end, without
OR OUTWARD MEANa GT GRACE* 85
-jtiaklug use of those words in singing, which God»has ordain-
ed, whereby it may be denominated u religious duty.
Ansxv. To tins it may be replied ; that to have the affections
raised, is no branch of religion, unless they are excited by those
ideas of divine things, in which it principally consists : There-
fore, that which is a means of raising the affections, may not
have a tendency to excite religious affections ; and, conse-
quently, it is not barely singing, but celebrating the praises of
God therein, with raised affections, that is the duty and ordi-
nance which we ought to engage in : These twio, therefore,
must be connected together ', and if God is pleased, not only
to instruct us aa to the matter about which our faith is to be
conversant, but to give us an ordinance conducive to the ex-
citing our affections therein, it must be reckoned an addi-
tional advantage, and an help to our praising him in a becom-
ing manner.
Ohj. 2. Those arguments that have been taken from the
practice of the Old I'estament-church, to prove singing an or-
dinance, may, with equal justice, be alleged to prove the use
of instrumental music therein ; since we very often read of
their praising- God with the sound of the trumpet^ psaltery ^
harp^ org-an^ and other musical instruments, Psal. cl. 3, 4,' 5.
which is the principal argument brought for the use of them
by those who defend this pructice, and conclude it an help for
devotion, Ca)
CaJ I come now to say somewhat of the antiquity of Musical Instruments,
But that these wei-e not used in the Christian Church in the prnriitive tunes, isi
attested by all the ancient writers with one consent. Hence tliey figuratively
explam all the places of the Old Testament, which speak of Musical Instru-
ments ; as I might easily shew by a thousand testimonies, out of C/ewe;U of
.iliixandria, Basil, Ambroxe, Jerom, Augustine, Chri'sostom, and many others, I
can hardly forbear laughing-, when I meet with some of their alleg-orical inter-
pretations. Thus an Instrument with ten strmgs, according to them, signifies
tlie Ten Commandments, as the unknown author of the Commentary upon tlie
Psalms, among Jerow's works, often explains it. In Ps. xxxii. 2. xliii. 4, &c. But
the pleasantest fancy is the explication of those words: Praise him with strinjeJ
Instruments and Organs. Ps. cl- 4. " Tliat tlie guts being- twisted by reason of
" abstinence from food, and so all carnal desires being subdued, men are found
'' fit for the kingdom of God, to sing his praises." But Chrt/sosCofyi talks more
h.andsomly; '* Asthe Jexvs praised God with all kind of Instruments; so we ai«e
*' commanded to praise him with all the members of our bodies, our eyes, &d"
III Ps. cl. And Clement oi Alexandria talks much to the same purpose. Psedag.
lib. ii. c. 4-
Besides, the ancients thought it unlawful to use those Instruments in God's
worship. Thiis the unknown author of a Treatise, among /?«//// JUartyr^s works r
" Q If songs were invented by unbelievers with a design of deceiving, and were
♦' appointed for those under the Law, becauseof the cliildishness of their minds;
^' why do they, who have receive^ the perfect instructions of grace, which are
" most contrary to the foresaid customs, nevertheless sing in the CImiches, just
*' as they did, who were children under the Law } Ausiv. Plain Singing i.s not
" childishj but only the Singing with lifeless Organ.s, with Dancing :n'id c;vm-
86 OP THE ORDIKAKCES,
Answ. To this it may be replied ; that though we often,
read of music being used in singing the praises of God under
" bals, &c. Whence the use of such Instruments, and other things fit fov
*' children, is laid aside, and Plain Singing only retained." llesp. ad Orthodox,
Q. 107.
Chrtjsostom seems to have been of the same mind, and to have thouglit, the
use of such Instruments was rather allowed the Jews in consideration of their
■weakness, than prescribed and commanded. In Ps cl. But that he was mista-
ken, and tiiut Musical Instruments were not only allowed the Jews, as he thought,
and Isidorus of Pelusmm, (whose testimony I shall mention presently) but were
prescribed by God, may appear from the Texts of Scripture I have before re-
fered to.
Clement, as I have mentioned already, thought tliese things fitter for beasts,
than for men. And though Basil highly commends, and stilly defends the way
of Singing by turns ; yet he thought musical Instruments unprofitable and hurt-
lul. He calls them, the inventions o/Juoal vfthe race q/'Cain. And a little after,
he tiuis expresses himself : " Laban was a lover oF the harp, and of music, with
'"' which he woitld have sent away Jacob : Jfthou hadat told me, said he, I -would
<■' have sent thee anvay tdth mirth, and musical instruments, and an Harp. But the
" Patriarch avoided that music, as being a thing that would hinder his regard-
*' ing the works of the Lord, and his considering the works of his hands." Com-
ment, in Is. c. V. p. 956, 957- And a little before, he says thus : " In such Vain,
*' arts, as the playing upon the Harp, or Pipe, or dancing, as soon as the action
•' ceases, the work itself vanishes. So that really, according to the Apostle's ex-
" presslon. The end of these things is dectruction." page 955.
Isidore o? Pelttsiiim, who lived since Basil, held, music was allowed the JeTos
by Gml, in a way of condescension to their childishness : " If God says he, bore
" with bloody sacrifices, because of men's childishness at that time ; why should
'^'you wonder, he bore with the music of an harp and a psaltery ?" Epist. lib.
2.ep. 176.
Nay, there are some ecclesiastical officers in the Church of England, who, for
their very profession and employment, would have been kept from the commu-
nion of the Church, except they desisted from it. So we are informed by the;
\Sposlolical Constitutions : *' If any come to the mystery of godliness, being a
*• player upon a pipe, a lute, or an harp ; let him leave it off, or be rejected.'^
lAb. viii. c. 32.
From what has been said, it appears, no musical instruments were used in
the pure times of the Church. It became Antichristian, before they were re-
ceived. ' Bellarmine himself does not deny, they were late brought into the
Church. " The second ceremony, says h^, are the Musical Instruments, which
** began to be used in the service of the Church, in the time of Pope Vitalian,
" about the year 660, as Platinn relates out of the Pontifical; or, as Aimonivi
^ rather thinks, lib. iv. De gestis Franfonmi, c. 1 14. after the year 820, in the
*' time of Lewis the Pious." De Missa, /i6. ii. c. 15. Item, De bon. (V>er. lih. i. c. 17.
Dr. JV. would hardly have denied, the Church of iiowie was become Antichris-
tian, when they were first brought in ; even lliough we should allow Beflarmine\-
frst date of them to be the true one. But a Reformed Divine may well be a-
shamod of that antiquity, that does not exceed the rise of Antichrist. But I
am fully satisfied both Bellarmine' s dates are false, and that instrumental music,
in the worship of God, is much later than either of these accounts allow. For
as to Platina, he seems to suspect the truth of what he wrote : " Vitalian, sat/s-.
" Ae, being careful abf)at the worship of God, made an ecclesiastical rule, and
^* ordered the singing, with the addition (as some think) of organs." In Vital.
Again, Bellarmine's Aimonius is not the true Aimonius. For (as Dr. Cave says)
,hmonins of Fkury, wlio w;-ote, De gestis Fraticorum, flourished about the year
1000; and his H. story, whirli begins at the destruction ni' Troy, is brought down
as far as the coronation of King Pipi7i, or to the year 752. For ^\')lat comes aftc
OJl OUTWAAD MEANS OF GJRACE. &7
the Old Testament ; yet if what has been said crocerning its
being a type of that spiritual joy which attends our praising
that, and makes up the fifth book, and thdatter part of the fourth, is the con-
tinuation or another hand. Uistl Liter.-j!;. 597.
P'artlier, that these instruments were not used in God's worship, in Thomas
Aquinas's time, that is, about the year 1250, he himself is witness. " In the old
" Law, says he, God was praised both with musical instruments and human voi-
** ces, and accortling to tliat l^sulm xxxiii. Praise the Lord vHth harp, sh:g unta
" him idth the psaltery, and an instrnment often strings. But the Chiu-ch does not
** use musical instruments to praise God, lest she should seem to judaize.
" Therefore, by parity of reason, .she should not use singing'." Secunda secunds^
Questio 91, art. 4. £i? conclus. 4. The like objection is made by our author. But
'J'homas answers : " As to this objection, we must say, as the philosopher. Lib.
*' viii. Polit. that Pipes are not lo be used for teaching, nor any artificial iiistru-
** ments, as the harp, or the like : but whatever will make the hearers good men.
•« For these musical instruments rather dehght the mind, than form' it to anv
*' good disposition. But under the Old Testament such instruments were useo,
•«* partly because the people were harder and more carnal ; upon which account
" they were to be stirred up by these instruments, as likewise by earthly pro-
"m.ises; and partly because tliese bodily instruments were typical of'some-
« thing." Upon which place Cardinal Cajetan gives ns this Comment : " 'Tis
." to be observed, the Church did not use organs in Thomua's time. Whence,
« even to tliis day, the Church of Fome does not use them in the Pope's pre-
<* sence. And truly it will appear, that musfcal instruments are not to be suffer ■•
« ed in tlie ecclesiastical ofiices we meet together to perform, for the sake of
f receiMng internal instruction from God ; and so much the rather are thev to
" be excluded, because God's internal discipline exceeds all human disciplines,
" which rejected these kind of instruments." Cit. Hottm. Lex. voce Musica.
If any one objects the practice of some foreign churches, I answer with M;-.
Hickman : " They are laid aside by most of the reformed churches ; nor would
" they be retained among the Lutherans, unless they had forsaken their own
" Luther ,- who, by the confession of Eckard, reckoned organs among the ensign<i
" ofliaal. That they still continue in some of the Dutch chni'ches, is against,
" the minds of the Pastors. For in the National Synod at Middicbitrg, in thtf
" year 1581, and in the Synod of JloUandtind Zealand, in the year 1594, it was
" resolved. That tfiey tvoidd endeavour to obtain of the magistrate the laying aside.
" of organs, a7id the singing with them in the churches, even ojit of the time of -war.
■" ship, either before or pf">r sermons : so far are tliose Synods from bearing with
*' them in the worship itself." Apot. p. 139.
The Church of E^igland herself had formerly no very good opinion of these
musical instruments ; as may appear by her Homilies : " Lastly, God's ven-
" geance hath been, and is daily provoked, because much wicked people pass
" nothing to resort unto the church ; either for that they are so sore blinded,
" that they understand nothing of God or godliness, and care not with devilish
*' malice to offend their neighbours ; or else for that they see the church altoge-
*' ther scoured of such gay gazing sights, as their gross phantasie was greatly
*' delighted with ; because they see the false religion abandoned, and the true
" restored, which seemeth an unsavory thing to their usavory laste, as may
"appear by \*is that a woman said to her neighbour : Alas! gossip, what shall
" we now do at church, since all the Saints are taken away ; since all the good-
" ly sights we were wont to have are gone ; since we cannot hear the like piping-,
" singing, Chaunting, and playing upon the organs that we could before i" But,
"dearly beloved, we ought greatly to rejoice and give God thanks, that ou^
" churches are delivered out of all those tilings, which displeased God so sore,
" and filthily defiled his holy house, and his place of pn»yer." Horn, of tlie place
and time of prr;yei, part. 2. p. 131.
A gre: t number also of the Clsrgj' in the first convocation of Queen EUzabftk
66 «ijF Tiir, 6RDl^-AxeEs,
God for tlie privilege of that redemption ■which Christ ha^
purchased be true ; then this objection will appear to have no
Weight, since this type is abolished, together with'the ceremo-
nial lav/. And it may be farther observed, that though we
read of the use of music, in the temgle-service, yet it does not
suffecientlv appear, that it was ever used, in the Jev/ish syna-
gogues ; wherein the mode of worship more resembled that
which is, at present, performed by us in our public assem-
blies. But that which may sufficiently determine this matter,
is, that, we have no precept or precedent for it in the New
Testament, either from the practice of Christ, or his apostles.
And inasmuch "as this is alleged, by some, to overthrow the
ordinance of singing, who pretend, that it ought to be no more
used by us than the harp, organ, or other musical instruments:
It might as well be objected, that, because incense, which was
in 15G3, earnestly laboured to have organs, aiul that pompous theatrical way or
singing laid aside, and missed the carrying it but by one vote, as I observe else-
where. And in this Ardibishop Farhsr concurred with them, or at least did not
Appose them.
I will add one or two testimonies of Papists against this cathedral way ci
worship. Thtfivst shAl he T'olydarus Virgi/ins.
Having taken notice ol' .'iustine''s dislike of that way of singing in his time, he
thus proceeds : " But in our time, it seems much less useful to the common-
" wealth, now our singers make such a noise in our churches, that nothing can
" be heard, beside the sound of the voice ; and they who come there (that is al!
*•■ that are in the city) are satisfied with the concert of music, which their ears
'• itch for, and never mind the sense of tlie words. So that we are come to thaL pass,
" that in the opinion of the common people, tlie whole affair of religious worship
" is lodged in these singers; although, generally speaking, there is no sort of
" men more loose or wicked : and yet a good part of the people run to churcli,
" as to a theaire, to hear them bawl : they hire and encourage them ; and look
" upon them alone as ornaments to the house of God. Wherefore, without
" doubt, it would be for the intei-est of religion, either to cast these jackdaw?
" out of the churches ; or else to toach them when they sing, they sliould do it,
"rather in the manner of reading, than bawling; as .4z«mte says Athanusius
♦' ordered, iic." De Invent. Rer. lib. vi. c. 2. p. 379-
Next hear the judgment of Era^nms: " Let a man be more covetous than
« Cj-assiis, more foul-mouthed than ZoUns, he shall be reckoned a pious rnan, if
" he sings those prayers Vv ell, though he understands nothing of them. But
'* what, I beseech you, must they think of Christ, who can believe he is delight-
" ed witl\ such a noise of men's voices ? Not content with thi.s, we have brought
" into our churches a certain operose and theatrical music ; such a confused dis-
" orderly chattering of some words, as I hardly think was ever heard in any of
*' tlie Grecian or Roman theatres. The church rings with the noise of trumpets.
" pipes and dulcimers ; and human voices strive to bear their part with them. —
" Men run to church as to a theatre, to have their ears tickled. And for thi-i
" end organ-makers are hired with great salaries, and a company of boys, who
" waste a'U their time in learning these whining tones. Pr.iy now compute how
*' many poor people in great extremity might be maintained by the salaries of
." those singers." In 1 Cor. xlv. 19.
Lastly, Lindanus says: " Who will compare the Music of this present age,
" with that which was formerly used ? Wliatever is sung now, signifies little fpr
" informing the people ; wUic!^ "trs eertaijli tlje ancients always designed/'
Panopl ». iv c. 78. PltncE's Ykkdicaxtos.
»R OUTU'ARD MEAN? OF GKAC£. 8V>
used under the ceremonial law, together with prayer in the
temple, Luke i. 9, 10. is not now offv;red by us ; therefore
prayer ought to be laid aside; which is, as aii own, a duty
founded on the moral law.
(4.) In singing those psalms or songs, which are givtTi by
divine inspiration, we are not to consider the subject-matter
thereof, as always expressive of the frame of our own spl-
lits, or denoting the dispensations of providence, which we,
or the church of God are, at present exercised with. This
is necessary in order to our singing with understanding ; and
it may be inferred from what is observed under the second of
those heads, before laid down, relating to the agreement which
there is between singing and reading any of David's psalms.
It must be allowed by all, that we ought to have the same
acts of faith in one, as we have in the other. This is evi-
dent from all composures in prose or verse, whether divine
or Inmian. If the subject-matter be historical, whatever the
form be in M'hich it is laid down, the principal things to be
considered are, those matters, of fact which are therein related.
If an history be written in prose, and the same should be turn-
ed into verse ; its being laid clown in the form of a poem,
though it adds something of beauty to the mode of expression,
yet the ideas, that are conveyed thereby, or the historical re-
presentation of things, are the same as though they had not
been v/ritten in verse. It ma}- be, the reading the same histo-
ry in verse, may add something of pleasure and delight to
those ideas which we have of it, in like manner as singing,
according to the third head before mentioned, is a distinct,
ordinance from reading (though the matter be the same, as
k respects the exciting the affections :) yet this does not give
lis diffei-ent ideas of it ; much less are we to take occasion
from thence, to apply those things to ourselves that are spoken
of others ; unless parallel circumstances require it. If this,
rule be not observed, I do not see how we can sing many of
the psalms of David. Sometimes the subject-matter thereof
is not agreeable to every age of life, or the universal expe-
rience of particular persons. It %vould be very preposterous
for a child, in singing those words, / /lavc been ijQungy and
now am old ; yet luroe I not seen the rTgliteous forsaken^ noj
his seed begging breads Psal. xxxvii. 25. or what is elsewhere
" said; Noxv also^ xvhen I am old and gray-headed^ God^ for-
sake me not^ Psal. Ixxi. IS. to appl)' them, in particular to
himself. And when some other psalms are sung in a pub-
lic assembly, in which God's people are represented as deject-
ed, disconsolate, and, as it were, sinking in the depths of de-
spair; as when the Psalmist says. My soul refused to be cc??:^
forted. J remembered God^ and ivas troubled; I complained^
and my spirit "vas cz'cra'hchned^ PsaU l:^xvii. ?. 3. and ekr".
Vol. IV. U
yt» or THE ORDINANCES,
where, / am counted xv'iih them that go down into the pit.
Thy wrath Ueth hard upon mc. While I suffer thy terrors^ I
am distracted^ Psal. Ixxxviii. 4. 7, 15. This canitot be applied
to every particular person in a worshipping assembly ; as de-
noting that frame ol" spirit in which he is, at present, any more
than those expressions which we meet with elsewhere, which
speak of a believer, as having full assurance of God's love to
Jiim, and his right and title to eternal life ; as when it is said,
Thou shalt guide 7ne with thy cou}isel, and afterward receive
me to glory^ Psal. Ixxiii, 24. can be applied to those who arc
7.n a dejected, despairing, or unbelieving frame of spirit.
And those psalms which contain an historical account of
some particular dispensations of providence towards the church
of old, cannot be applied to it in every age, or to the circum-
stances of every believer ; as when it is said. By the rivers of
Babylon there xve sat down ; yea^ rue wept xvhen xve remember-
ed Zion^Vs^A. cxxxvii. 1. This is not to be considered as
Vv'hat is expressive of our own case, when we are, in the pre-
sent day, singing that psalm. Or, when, on the other hand, the
church is represented as praising God for particular deliver-
ances, as in Psal. cvii. or expressing its triumphs in the vic-
tories obtained over its enemies, as in Psal. cxlix. these are
not to be applied, by particular persons, to themselves; espe-
cially at all times. And when the Psalmist makes use of
those phrases which are adapted to the ceremonial law, as
when he speaks of binding the sacrifice with cords ^ even unto
the horns of the altar^ Psal. cxviii. 27. or elsewhere, of their
offering bullocks upon it, Psal. li. 19. this cannot be taken in
a literal sense, when applied to the gospel-state. And when
we are exhorted to praise God with the psaltery, Sec. Psal. cl.
we are to express those acts of faith which arc agreeable to
the present gospel-dispensation, which we are under; and the
>jeneral rule, which is applicable to all psalms of the like na-
ture, is, that vi^ith the same frame of spirit with which we read
them, w^e ought to sing them. Sometimes we are to consider
the subject-matter of them, as containing an account of those
providences which we are liable to, rather than those which we
are, at present, under; or what we desire, or fear, rather than
experience; and improve them so as to excite those graces
which ought to be exercised in like circumstances, when ii:
shall please God to bring us under them. With this frame oi
spirit the psalms of David are to be sung, as well as read;
othet*wise we shall be obliged to exclude several of them as
not fit to be used in gospel- worship, which I would assert
nothing that should give the least countenauce to, (a) any more
(«) The first hymns of Gospel churches, were neither rythm, nor metre ; and
they; was no vci'.sion ot David's psahiis, that could be sung before Calvin's time
OR OUTWAJID MEANS Ol' GRACii. '.-!
ilian I would affirm that such-like psalms are not to be read
in public assemblies.
0/fJ. 1. To what has been said concerning our using David'.->
psalms in singing the piaises of God, it is objected, that some
of them contain such" imprecation, or desires, that God would
destroy his enemies, Psal. Iv. 15. and lix. 13 — 15. and Ixix.
22 — 25, 27, 2S. as are inconsistent with the spirit of the gos-
pel, or that love which we are, therein, obliged to express to-
wards our enemies, agreeably to the command and practice of
the holy Jestis, Matt. v. 44, 46. Luke xxiii. 34.
Before I proceed to a direct answer to this objection, it
may be observed, that this is generally alleged, by the Deists,
with a design to cast a reproach on divine revelation ; and ■
from hence they take occasion, outrageously to inveigh against
David, as though he was of a malicious and implacable spirit;
upon which account they will hardly allow him to have been
a good man, since these, and such-like impi-ecations of the
wrath of God on the church's enemies, are reckoned by them
no other than the effects of his passion and hatred of them ;
and therefore it is a preposterous thing to s.uppose, that his
psalms were given by divine inspiration.
And there are others, to wit, some among the Socinians,
who give a different turn to such-like expressions ; and pre-
tend, that under the Old Testament dispensation, it was not
unlawful for persons to hate their enemies, or curse, or im-
precate the wrath of God upon them, whereas, our Saviour
thought fit, under the New Testt:ment-dispensation, to com-
mand what was directly contrary thereunto. That it was for-
merly lawful, they argue' from what is said in Matt. v. 43.
Te have heard that it hath been said, Thou shall love thy neig-h-
bour^ and hate thine enemy. And the new Commandment
which he substituted in the room thereof, is contained in the
following words, in Vv^hich he obliges them, to love their cne-
raies^ &c. But this is a gross mistake of the sensei of that
scripture, which speaks of hating' their enemies; since our
Saviour does not, in mentioning it, design to refer to any thing-
said in the Old Testament, but only to expose the corrupt
gloss of the Scribes and Pharisees, given on some passages
contained therein. Therefore, we must conck.t,e, that it was
equally unlawful to hate our enemies before, as it is now, un-
der the gospel-dispensation. These things I could not but
premise, before we come to a direct answer to this objection ;
and, ifv\diat is contained therein v/ere true, it would certainly
t)e unlawful to sing David's psalms; yet, at the same time-, it
would be a very difficult matter, to substitute any hymns and
songs in their room, which would be altogether unexception-
able ; and then the ordinance of sijjninjj would he effectually
ov^jrthrown.
92 OF THE ORDINANCES,
.Ansxu. But to this it may be replied; that the words being
spoken by David, under divine inspiration, some of those
scriptures referred to, may, agreeably to the rules^'of grammar,
be understood as a prediction of those judgments which God
^vould execute on his implacable enemies; especially Avhen the
Avord, that is supposed in the objection, to contain the form of
an imprecation, is put in tht^ future tcnse^ as it often is. And
if it be put in the imperative mood^ as in other places, in
■^vhich it is said. Let death seize on them ; let them g-o doxvn
quick into hell ; let them be blotted out of the book of the living ;
this mode of speaking, especially when applied to God, con-
tains an intimation of what he would do, or the wrath which
he would pour forth, as a punishment of sin, committed, per-
sisted in, and not repented of. And^ indeed, in one of these
psalms, viz> Psal. Ixix. in which the righteous judgments of
God are denouncc*d against sinners, the Psalmist plainly speaks
in the person of our Saviour, to whom the 9th and 2l6t verses
are expressly applied in the New Testament, John ii. 17.
Matt, xxvii. 34. Therefore, when he says, ver. 22. Let their
table become a snare, the meaning is, that God would deny
some of his furious and implacable enemies, that grace, which
alone could prevent their waxing worse and worse under out-
■vvard prosperity. And when he says, ver. 23. Let their eifo^
he darkened ; the meaning is, they shall be given up to judicial
blindness, as the Jews were; the providence of God permit-
ling, though not effecting it. And when it is said, ver. 23.
Pour out thine indignation xipon them, it is an intimation that
this should come to pass. And, in ver. 25. Let their habita-
tion be desolate ; the meaning is, that the land, in which they
dwelt, should be destitute of its former inhabitants, and so
contains a prediction of the desolate state of the Jewish nation,
jifter they were destroyed, and driven out of their country by
the Romans. And when he farther says. Add iiiiquity to their
iniquity; this may be accounted for consistently with the di-
vine perfections, and the sense thereof is not liable to any just
exception; as has been observed elsewhere. This I only
mention, to shew that it is not necessary to suppose that these
imprecations are always to be understood as what will warrant,
or give countenance to private persons to wish, or pray for the
destruction of their enemies.
J>loreover, if the evil denounced be of a temporal nature;
as when the Psalmist is represented as desiring that his ene-
mies may be comumtd an the stubble before the zuind, or as the
tvood that fre burnetii, Psal. Ixxxiii. 13, 14. tiiese arc not the
desires of one vvho meditates private revenge, or wishes to
see the ruin of those Avhom he hates. But they contain the
language of the church of God in general, as acquiescing in
OR OUTWARD MEASS OF GRACE. 93
his righteous judgments, which should be pouwd forth on
those that hate him, and persecute his people; and, if either
the church must be ruined, or those that set themselves against
it, removed out of the v/ay, they cannot but desire the latter,
rather than the former. If such expressions be thus under-
-t-tood, there would be no sufficient reason for that exception
lliat is taken against the book of the psalms; nor will any one
have just occasion to lay aside a part of thexn, as what cannot
be sung by a Christian congregation.
Object. 2. It is farther objected, that if singing could be
proved to be an ordinance, to be used by particular persons ;
it will not follow from thence, that the whole congregation
ought to join with their voices together. It is sufficient if one
person sings, and others make melody in their hearts; where-
as, united voices in signing, will occasion confusion in tiie
worship of God; and, when a mixed multitude join in this
ordinance, it can hardly be supposed that they, ail of them,
sing with the spirit, and with the understanding also. There-
ibre, if one should sing, it is sufficient for them who are quali-
fied to join in this ordinance, to say. Amen; or, to have their
liearts engaged therein ; as they have who join in public pray-
er, in which, one is the mouth of the whole assembly.
Ansxv. To this it may be replied;
[1.] That to insinuate that singing with tmited voices, is
confusion, is to cast a great reproach on that worship which
we often read of in scripture, which was performed in this
manner. Thus Moses and the children of Israel sang the
})raises of God upon the occasion of their deliverance from the
Egyptians, in Exod. xvi. 1. which was certainly an iict of
public worship, not performed by IMoses alone, but by the
whole congregation.
And, in the New Testament, there is a ^'ery remarkable
axample of singing with tmited voices, our Saviour himself
being present, Mark xiv. 26. thus it is said, that he and his
disciples sang cm hymn. The word is in the plural number *;
therefore they all joined with their voices in singing; and
<.ome observe, that it is not without design that it is said, Ht\
that is, Christ, blessed the bread^ and He gave thanks^ Mat.
xxvi. 26, 27. they only joining with him in their hearts, as
the congregation joins with the minister, who is their mouth
m public prayer. But when he speaks of the ordinance of sing-
ing, they all join with their voices therein; and therefore, the
word, as was but now observed, is in the plural number, ver. 30.
[2.] As to that part of the objection, whicli respects the con-
gregation's joining in the heait, with one that sings with the
voice, in like manner as we do in prayer; let it be considered,
that though be that joins with the hcnrt, v;ith another that
94 OF THE ORDINANCES,
prays, may be said to perform the duty of prayer, though he
does not express his desires with his own voice ;^ yet joining
with the heart, while one only sings, cannot properly speaking,
be called singing; much less singing with the voice, or singing
with a loud voice, as it is often expressed in scripture. The
apostle, indeed, speaks of sin^in^ and making melodij in our
hearts,, to the Lord, Eph. v. 19. which, in some measure, seems
to favour the objection. And it is inferred from hence, that,
if one sings with the voice, others may make melody in the
heart. But I take the meaning of that scripture to be this; the
apostle is pi-essing the church to sing, that is, to make melody
to the Lord ; and, that this ordinance may be performed in a
right manner, the heart ought to go along with the voice ;
hereby intimating, that there ought not only to be a melodious
sound, by which the praises of God are sung, but, together
with this, suitable acts of faith ought to be put forth, whereby
we worship him with our hearts, as well as our voices. ' This
does not therefore prove, that the melody here spoken of, only
respects the frame of spirit, as excluding the use of the voice
in singing.
[3.] As to what is objected against the inexpediency of join-
ing in singing, with a mixed multitude, in which, some must
be supposed to want two necessary qualifications for singing,
namely, the Spirit and understanding; this is to join in the
external ordinance, where there is no harmony, as to the in-
ternal frame of spirit, or the exercise of faith, which alone
makes it pleasing to God.
To this it may be replied ; that, if a mixed multitude may
join together in prayer, and particularly the Psalms of David,
may be read in the public congregation; though, perhaps,
there are many present who do not understand the meaning of
every particular phrase used therein : yet it does not follow,
that because wc do not fully understand the Psalms of David,
therefore they ought not to be sung by us. We have before
observed, that there is no essential difference, especially as to
what concerns the frame of our spirit, between singing and
reading («). Therefore it follows, that whatever psalm may be
read, may be sung. He that is not qualified for the latter is
not qualified for the former. The apostle, indeed, speaks of
his praying and singing rvith the Spirit^ as well as rvith the
under standing ; but the meaning of that is, that we ought to
desire the eiBcacious influences of the Spirit, and press after
the knowledge of the meaning of the words we use, either in
prayer or singing; yet the defect of our understanding, or
having a less degree thereof than others, or, than we ought to
have, does not exempt us from a right to engage in this ordi-
(a) There is a difference between praising God, and ipstruotinif men.
OR OUTWARD MEANS OF GRACE. $$
nance. Therefore, we are not to refuse to join jl'ith those in
singing the praises of God, whona we would not exclude from
our society, if we were reading any of the Psalms of David in
public.
(5.) We are now to consider the matter to be sung. There
are very few who allow singing to be an ordinance, that will
deny it to be our duty to sing the Psalms of David, and other
spiritual songs, which we frequently meet with in scripture.
Some, indeed, have contested the expediency of a Christian
assembly's naaking use of several Old Testament-phrases, that
are contained therein. And others have alleged, that the
phrase ought to be altered in many instances, (especially iu
those which have a peculiar reference to the Psalmist's per-
sonal circumstances,) and others substituted in their room,
which are matter of universal experience. But, if what has
been said under the last head, be true, this argument will ap-
pear to have less weight in it ; inasmuch as all the arguments
that are brought in defence of making these alterations in the
Psalms, as they are to be sung by us, will equally hold good,
as applicable to the ordinance of reading them, and, it may be,
will as much evince the necessity of altering the phrase of
scripture, in several other parts thereof, as v/^ell as in these, if
what has been said under the second head be allowed of. For
it will follow from thence, that if some psalms are not to be
sung by a Christian assembly, in the words in which they
were at first delivered, and consequently ai'e not to be read by
them ; because the phrase thereof is not agreeable to the state
of the Christian church ; and therefore it is to be altered, when ap-
plied to our present use ; the same may be said concerning other
parts of scripture ; and then the word of God, as it was at first
given to us, is no more to be read, than to be sung by us («).
As to what is objected concerning the inexpediency of our
making use of those words, and applying them to our case, in
our devotions, that David used in his, with a peculiar view to
liis own condition. What has been said under the fourth
head, relating to the frame of spirit with which the psalms are
to be sung, will very much weaken the force of it ; and this is
what, in a great measure, determines my sentiments as to the
ordinance of conjoint singing, as well as the matter of it; for,
I am well persuaded, that if the words were to be considered
as our own, (as they ought to be, when joining with another,
who is our mouth, to Gjod in prayer,) there are very few
psalms, or hymns of human composure, that can be sung by
a mixed assembly. But as a divine veneration ought to be
paid to the psalms, and they are to be read with those acts of
ijiiith which are the main ingredients in our devotions; we are
(a') TKp first chri^^tians composed and s?t to musi* tbeh* hymns.
96 Oi' TMK ORDlNAJsCLS,
to sing them with the same view, only with this difference; ag
making use of the tone of the voice, as a farther lielp to tlic
raising our affections therein, as lias been before observed.
The next thing to be considered is, what version of the
Psahns is to have the preference in our esteem, as it is sub-
servient to the design of this ordinance. It is not my busi-
ness, under this iiead, to criticise on the various versions of
the Psahns ; nor can it be supposed, that I have a regard to
those poetical beauties in which one version exceeds another ;
for then I should be inclined to think some of them, which I
do not make use of in the ordinance of singing, much prefer-
able to others, for the exactness of their style and composure.
But when I am singing the praises of God, in, or as near as 1
can to, the words of David, or any other inspired writer; that
which I principally regard is, the agreeableness of the version
to the original; and then they may be sung v.ith the same
frame of spirit with which they are to be read; and I am not
obliged in singing, to consider the w^ords as expressive of my
own frame of spirit, any more than I am in reading them.
But if the composure cannot properly be called a version, but
an imitation of David's Psalms, then I make use of it in the
ordinance of singing, with the same view as I would an hymn ;
of which, more hert^after (a).
The versions which, I think, come nearest to the original,
are the New-England and the Scots ; the latter of which, I
think, much preferable to the former; inasmuch as the sen-
tences are not so transposed in this, as in the other, and the
lines are much more smooth and pleasant to be read. I should
be very glad to see a version more perfect, that comes as near
the sense of the original, and excels it in the beauty or ele-
gancy of style. And it ^vould be a ver}^ great advantage if
some marginal notes were added, as a comment upon it;
which would be a help to our right understanding thereof.
I shall now give my thoughts concerning the singing of
hymns. These, according to the common acceptation of the
word, are distinguished from psalms, and they generally de-
note a human composure, fitted for singing; the matter
whereof, contains some divine subjects, in vv'^ords agreeable to,
or deduced from scripture. The arguments that aie generally
brought in defence thereof, arc, that though scripture be a rule
(a) Grotliis thouglit the first Gospel hymns were extemponry, Bafsiuipje.
from TerUillian saysj; "neillier the prayers they made to God, nor Uie hymns
" whlcii tliey sung to his hoiKJiir were reducetl to rule; every one drew Vhciii
*»from tlu; lldly Scriptures, or iVoia his own treasure, according to his genius.'"
A council of 7(J bishops, A. D. 272. cliargcd among other things against Pauhis.
hishop of Antiocli, tliat he abolis'.ied the Psalms, whlcli W(U'e sung in gloi'iain
Chrisli. — When the Ai-iam sang tlie doxology Glury be to ihd Fathev, the ortiio-
dox added, and to the Hon and Spirit. Vide Dr. Latt-a, and Mr. 'I'ud, on I'salmodj
OR OUTWARD MEANS OF GRACE, 97
of faith, from whence all the knowledge of divi|fie things is
primarily deduced; and therefore it has the preierence, as to
the excellency and authority thereof, to any other composure ;
yet it is not only lawful, but necessary to express our faith in
the doctrines contained therein, in other words, as we do in
prayer or preaching. Therefore, if it be a duty to praise God
with the voice, it is not unlawful to praise him in words agree-
able to scripture, as well as in the express words thereof; ac-
cordingly it is argued, that both may be proved to be a duty,
viz. praising God in the words of David, and by other songs
contained in scripture, and praising him in words agreeable
thereunto, though of human composure. This is the best
method of reasoning that I have met with in defence of the
lawfulness of singing hymns, not as opposed to, or excluding
David's Psalms, but as used occasionally, as providence di-
rectsu.us ; that so our acknowledgments of benefits received,
may be insisted on with greater enlargement than they are in
the book of Psalms ; wherein, though it may be, there is some-
thing adapted to every case, yet the particular occasion of our
praise is not so largely contained in the same section or para-
graph ; and therefore an hymn may be composed on that oc-
casion, in order to our praising God thereby. But, when on
the other hand, persons seem to prefer hymns to David's
Psalms, and substitute them in the room thereof, I cannot but
disapprove of their practice.
A late writer * speaks on this subject with a great deal of
moderation ; when, though he proves that scripture psalms
should be preferred before all others, and more ordinarily
sung; yet he thinks that hymns of human composure, ought
not wholly to be excluded, provided they be exactly agreeable
to, and as much as may be, the words of holy scripture. There
are other writers whom I pay equal deference to, Avho have
concisely, though with a considerable degree of judgment,
proved singing to be a gospel-ordinance f, who argue against
singing of hynvis : and, indeed, what they say in opposition to
those who defend the practice thereof from Eph. v. 19. and
Col. iii. 16. wherein hyinns are supposed to be distinct from
psalms and spiritual song-s ; and, consequently, that we are to
understand thereby human composures, agreeable to scripture,
as by psalms and spiritual songs, we are to understand those
which are contained in the very words of scripture, seems very
just. And herein they speak agreeably to the mind of several
* See Mr. Richard Altein^s essay on singing, chap. iv. w/io seems, in my opinion^
in the whole of his short performance, to ar^ue with a considerable degree of candor
and judgment.
f See Sidenham^s gospel ordinance concerriing singing, he- and Hitchen's scrip-
ture proof for singing, &c.
Vol. IV. N
98 OF THE ORDINANCES, &C.
judicious and learned men, who assert that these three words
signify nothing else but those psalms or songs that are con-
tained in scripture *. The question in debate with me, is not
whether the psalms, hymns, or spiritual songs, that are con-
tained in scripture, are designed to be a directory for gospel-
worship ; for that, I think, all ought to allow ; but, whether it
be lawful to sing a human composure that is agreeable to
scripture, either as to the words or sense thereof; especially
when the subject-matter of our praise is not laid down so
largely in one particular section of scripture, as we desire to
express it. In this case, if we were to connect several parts
of scripture together, so that the design of enlarging on a par-
ticular subject might be answered thereby; it would render it
less necessary to compose an hymn in other words. But, in-
asmuch as the occasions of praise are very large and extensive,
and therefore it may be thought expedient, to adore the divine
perfections, in our own words in singing, in like manner as we
do in prayer, considering thfe one to be a moral duty as well
ias the other; I will not pretend to maintain the unlawfulness
of singing hymns of human composure, though some of much
superior learning and judgment have done it.
I would, however, always pay the greatest deference to
those divine composures, which are given as the principal rule
for our procedure herein. Nevertheless, I cannot but express
my dislike of several hymns that I have often heard sting; in
some of which the heads of the sermon have been comprised ;
and others, which are printed, are so very mean and injudi-
cious, and, it may be, in some respects, not very agreeable to
the analogy of faith, that I cannot, in the least, approve of
them. But if we have ground to conclude the composure, as
to the matter thereof, and mode of expression, unexception-
able, and adapted to raise the affections, as well as excite suit-
able acts of faith in extolling the praises of God, it gives me
ho ittore disgust, though it be not in scripture-words, than
praying or preaching do when the matter is agreeable there-
unto. Yet, inasmuch as when v/e confess sin, acknowledge
mercies received, or desire those blessings that are suited to
our case, we always suppose, that the words, which he, who
is the mouth of the congregation, uses, ought to be such, in
• It cannot be denied that the Psalms of David are called ivdifferoitbj by these
tkree names, psalms, hymns, and songs tb?^ "^niD, n"7nn, 4*'^/«'?> m^*' a'^»»>
and sometimes the same psalm is called a song or ])salm, as in the title of Psalm.
Ixv. or a song of a psalm [as the LXX. render it, ai'v ■^uKf/i-] .Indtn Psalm cv
2. v)hen it is said, Sing unto him, sing psalms unto him; <S -noi lV •n''57
the former ivord signifies to ai7ig a spiritual song ; the latter to sing a psalm ; or, as
the Septuagint render the same word, in 1 Chron. xvi. 9. an hymn ['A<r*7e uvltf k*i
vfjivwAlt.] See Sidenham's gospel-ordinance, &c. chap, ii, a?jrf Amc-ivorth on the title
•if Psalm liii. ivhom he therein refi-vs 1o.
HOW THE WORD IS MADE EFFECTUAL, &C. 9.Q
which all can join with him (and in this, the rejj^iing one of
David's prayers, and putting up a prayer in the congregation,
differ as to a very considerable circumstance in each of them)
the same ought to be observed in hymns. But, if an hymn be
so composed, as that all that sing it are represented, as signi-
fying their having experienced those things which belong not
to them, or as blessing God for what they never received ;
this, I conceive, would be an unwarrantable method of sing-
ing hymns of human composure, as ntiuch as if the expressions
%vere used in public prayer. There are, Indeed, many hymns
which have in them a great vein ot piety and devotion, but
are not adapted to the experience of the whole assembly that
sings them ; therefore, though they may join in signing some
h)anns, I do not think they can well join in singing all; not-
withstanding the subject-matter of them may be agreeable to
the analogy of faith ; and this principally depends upon what
we have before laid down, concerning the difference between
making use of a divine and human composure, in the former
of which, the words are not always to be considered as our
own, or expressive of the frame of our own spirits ; whereas
this is universally true, with respect to the latter.
Thus concerning the oi-dinance of singing ; which we cannot
but think included among those whereby Christ communicates
to his church, the benefits of his mediation. And this leads
us to consider the other ordinances, which are particularly in-
sisted on in the remaining part of this work. And that which
next comes under our consideration, is the word read and
preached.
Quest. CLV. How is the rvord made effectual to salvation?
Answ. The Spirit of God maketh the reading, but especially
the preaching of the word, an effectual means of enlighten-
ing, convincing, and humbling sinners^ of driving them out
of themselves, and drawing them unto Christ, of conform-
ing them to his image, and subduing them to his will, of
strengthening them against temptations and corruptions, of
building them up in grace, and establishing their heart in
holiness and comfort through faith unto salvation.
HAVING had an account, in the foregoing answer, of the
ordinances by which Christ communicates the benefits of
redemption to his church, and what they are ; as also, that
singing the praises of God is one of those ordinances. We
are now to consider another ordinance that is made effectual
to salvation, viz. the word read, or preached. We have, un-
100 HOW THE WORD IS MADE
der some foregoing answers, had occasion to speak of the
word of God as contained in the scriptures of the Old and
New Testament, and considered it as the only rule of faith
and obedience, and as having all the properties that are neces-
sary thereunto, so that we may depend upon it as a perfect
and infallible revelation of all things necessary to be believed
and done, in order to our enjoying God here, and attaining
eternal life hereafter *. And now we are to consider the word
as made the subject of our study and enquiry; without which
it would be of no use to us. Accordingly we may observe in
this answer,
I. Something supposed; namely, that the word of God is to
be read by us, and explained by those who are qualified and
called hereunto, by whom it is to be preached. We are not,
indeed, to conclude, that the explications of fallible men, how
much soever they are fitted to preach the gospel, are of equal
authority with the sacred oracles, as transmitted to us by those
who received them, by infallible inspiration from the Spirit of
God; and therefore, the text is much more to be depended on
than the comment upon it; the truth whereof is to be tried
thereby, Isa. viii. 20. 1 Thess. v. 21. Acts xvii. 11. Never-
theless, this is to be reckoned a great blessing, which God is
pleased to bestow upon his church, in order to our under-
standing and making a right use of the written word. Ac-
cordingly, preaching, as well as the reading of the word, is an
ordinance which the Spirit of God makes subservient to the
salvation of them that believe ; and in order thereunto, it is
farther supposed, that the word is to be read by us, and we
are to attend to the preaching thereof; to neglect either of
which, is to despise our own souls, and deprive ourselves of
the advantage of God's instituted means of grace. Therefore,
we are not to content ourselves, barely, with the reading of
the word of God, in our closets or families ; but we must em-
brace uil opportuniftes, in which we may hear it preached in
a public manner, one being no less an ordinance of God than,
the other.
Ohj. It is objected, by some, that they know as much as
ministers can teach them; at least, they know enough, if they
could but practise it.
Anszu. This objection, sometimes, savours of pride and self-
conceit, in those who suppose themselves to understand more,
of the doctrines of the gospel, than they really do ; and it can
hardly be said, concerning the greatest number of professors,
that they either know as much as they ought, or that it is not
possible for them to make advances in knowledge, by a dili
• S'-e Vol. /. 48. 69. Quest, iii. and n-
EFFECTUAL TO SALVATIOX. 101
gent attendance on an able and faithful ministiy.*^ However,
that we may give the utmost scope to the objection, we will
allow, that some Christians know more than many ministers,
who are less skilful than others in the word of truth. Never-
theless, it must be observed that there are other ends of hear-
ing the word, besides barely the gaining of knowledge, viz.
the bringing the doctrines of the gospel to our remembrance,
John xvi. 26. and their being impressed on our affections ; and
for this reason the wisest and best of men have not thought it
bclov/ them, to attend upon the ministry of those who knew
less than themselves. Our Saviour was an hearer of the word
before he entered on his public ministry, Luke ii. 46. and
though it might, I think, truly be said of him, that though he
was but twelve years old, he knew more than the doctors, in
the midst of whom he sat, in the temple, yet he heard mid ask-
ed them questions. And David, though he pofesses himself
to have viore understanding' than all his teachers^ Psal. cxix.
99. yet he was glad to embrace all opportunities, to go up
into the house of the Lord ,- this being God's appointed means
lor a believer's making advances in grace.
II. Tl>ere are several things particularly mentioned in this
answer, in which the Spirit of God makes the word, read or
preached, effectual to salvation.
1. Hereby the mind is enlightened and furnished with the
knowledge of divine truths, which is a very great privilege,
for as faith is inseparably connected with salvation; the know-
ledge of the doctrines of the gospel is necessary to faith ; and
this is said to come by hearings Rom. x. 17. Acts viii. 30, 31.
However, we must not content ourselves with a bare assent
to what is revealed in the w^ord of God; but must duly weigh
the tendency thereof, to our sanctification and consolation, and
admire the beauty, excellency, and glory that there is in the
great doctrines of the gospel, as the divine perfections shine
forth therein, to the utmost. We must also duly consider the
importance of those doctrines that are contained therein, and
how they are to be improved by us, to our spiritual advan-
tage ; and when we find our hearts filled with love to Jesus
Christ, in proportion to those greater measures of light, that
he is pleased to impart to us, so that we grow in grace as well
as in the knowledge of our Lord and Saviour Jesus Christ,
2 Pet. iii. 18. then the word may be said to be made effectual
to our salvation, as our minds are very much enlightened and
improved in the knowledge of those things that lead there-
unto.
2. The word is made effectual to bring us under conviction,
by which means we see ourselves sinful and miserable crea-
tures; particularly we are hereby led to see those depths of
J02 IIQW THE WORD IS MA1)K
•
wickedness that are in our hearts, by nature, which otherwise
could not be sufficiently discerned by us, much less improved
to our spiritual advantage, Jer. xvii. 9. Rom. vij. 9. Would
we take a view of the manifold sins committed in our lives,
with all their respective aggravations, so as to lay to heart the
guilt that we have contracted hereby, or, if we would be ef-
fected with the consideration of the misery that will ensue
hereupon ; as that, hereby, we not only deserve the wrath and
curse of God, but without an interest in forgiving grace, are
bound to conclude ourselves liable to it: These things we are
led into by the word of God. And if we would know whe-
ther these convictions of sin are such as have a more imme-
diate reference to salvation ; let us enquire, whether they are
attended with that grief and sorrow of heart for the intrinsic
evil that there is in sin, as well as the sad consequences there-
of? Psal. xxxviii. 18. compared with ver. 4. or, whether,
when we have taken this view thereof, we are farther led to
enquire after the remedy, and seek forgiveness through the
blood of Christ, and strength against those corruptions that
we have ground to charge ourselves with, which have so much
prevailed over us? Acss xvi. 30. Psal. xix. 13. xxv. 11. Jer.
viii. 22.
3. The word is made effectual to salvation, when what is
contained therein tends to humble and lay us Ipw at the foot
of God; when we acknowledge, that all his judgments are
right, or whatever punishments have been inflicted, pursuant
to the threatenings which he has denounced, have been less
than our iniquities deserve, Ezra ix. 13. And when we re-
ceive reproofs for sins committed, with a particular applica-
tion thereof to ourselves, and are sensible of the guilt we have
contracted thereby.
But that we may make a right use of the word, to answer
this great end, let us consider, what humbling considerations
are contained therein, that may have a tendency to answer this
end.
(1.) The word of God represents to us that infinite distance
that there is between him and us ; so that the best of creatures
are, in his sight, as yiothing^ Isa. xl. 17. less than nothing-^ and
vanity. Herein we behold God as infinitely perfect, and men
as very imperfect, and unlike to him ; and in particular, we
behold him as a God of infinite holiness, spotless purity, and
ourselves as impure, polluted creatures ; which is a very hum-
bling consideration, Prov. xxx. 2. Isa. Ixiv. 6.
(2.) The word of God discovers to us the deceitfulness and
desperate wickedness that there is in our hearts, whereby we
are naturally inclined to rebel against him ; and should, had it
TJot been for his preventing and rencv/ing grace, have run with
EFFECTUAL TO SALVATION. 103
the vilest of men, in all excess of riot. It also I4^ds us into
the knowledge of the various kinds of sin, which we have
ground to charge ourselves with, in the course of our lives ;
the frequent omission of those duties which are required of us;
our great neglect of relative duties, in the station in which
God has fixed us; and the injury we have done to others
hereby, whom we have caused to stumble, or fall by our ex-
ample, or, at least, by our unconcernedness about their spiritual
welfare. It also discovers to us the various aggravations of
sins committed, as they are against light, love, mercies, and
manifold engagements, which we are laid under; and the
great contempt which we have cast on the blessed Jesus, in
disregarding, or not improving, the benefits of his mediation.
An these things duly considered, have a tendency to humble
lis, and we are led into the discovery hereof by the word of
God.
4. The word of God is made effectual to salvation, as it has
a tendency to drive sinners out of themselves, and to draw
them to Jesus Christ. On the one hand, it shews them the
utter impossibility of their saving themselves, by doing any
thing that may bring them into a justified state, and so render
them accepted in the sight of God ; and, on the other hand, it
draws or leads them to Christ, whom they ai-e enabled to be-
hold by faith, as discovered in the gospel, to be a merciful and
all-sufficient Saviour. The former of these is not only antece-
dent, but necessary to the latter : For, so long as we fancy that
we have a sufficiency in ourselves, to recommend us to God,
and procure for us a right and title to eternal life, we shall ne-
ver think of committing our souls into Christ's hand, in order
to our obtaining salvation from him in his own way. Thus
the prophet brings in a self-conceited people as saying, fjTe are
lords, ive will come no more to thee, Jer. ii. 31. No one will
seek help or safety from Christ, who is not sensible of his own
weakness, and being in the utmost danger without him. The
first thing then that the Spirit of God does in the souls of men,
when he makes the word effectual to salvation, is, his leading
them into a humble sense of their utter inability to do what is
spiritually good, or acceptable to God, or to make atonement
for the sins that they have committed against him ; that so they
might be brought into a justified state. It is, indeed, an hard
matter to convince the sinner of this ; for he is very prone to
be full of himself, sometimes to glory with the Pharisee, Luke
xviii. 11. in some religious duties he performs; at other times
in his abstaining from those gi-oss enormities that others are
chargeable with : Or, if he Avill own himself to have exceeded
many in sin ; yet he is ready to think, that, by some expedient
or other, he shall be abk to make atonement for it. This sets
104 HOW THE WORD IS MADE
him at a great distance from Christ ; as it i» said, They that
be whole need not a physician^ but they that are sicky Matt, ix-
12. So these do not see their need of a Saviour^ till they are
convinced that they have nothing in themselves that can afford
any relief to them, so as to deliver them from the guilt of sin,
and the misery that will ensue thereupon. On this account our
Saviour observes, that publicans and harlots go into the king-
dom of Gody chap. xxi. 31. i. e. are more easily made sensible
of their need of Christ, being convinced of sin, when the chief
priests and elders^ who thought they had a righteousness of
their own to justify them, and therefore refused to comply with
the method of the gospel, in having recourse to Christ alone
for this privilege.
Now the word of God is made use of by the Spirit, to drive
the sinner out of these strong holds, and to shew him that he
cannot, by any means recover himself out of that state of sin
and misery, into which he is plunged. It is a very hard thing
for a person to be convinced of the truth of what our Saviour
says, viz. That which is highly esteemed amongst men, is an
abominatio7i in the sight ofGod^ Luke xvi. 15. when it is put
in the room of Christ and his righteousness. This is one of
the great ends to which the word is made subservient when
rendered effectual to salvation.
Moreover, the word of God draws the soul to Christ, so that
it is persuaded and induced, from gospel-motives, to come to
him ; and, at the same time, enabled so to do by the almighty
power of God, without which he cannot come to him, John
vi. 44. the former draws objectively, the latter subjectively and
internally.
As to what the gospel does in order hereunto^ let it be con-
sidered, that it sets before us the excellency and glory of Christ,
as our great Mediator ; represents him as a divine person, and,
consequently, the object of faith, and as such, able to save^ to
the uttermost^ them that come unto God by him^ Heb. vi. 25.
It considers him as having purchased salvation for his people ;
so that they may obtain forgiveness through his blood. It also
discovers him as not only able, but willing to save all that
come to him by faith; so that he will in no wise cast them out,
John vi. o7. It also represents him as having a right to us ;
\wt are his by purchase ; and therefore it is our indispensible
duty to give up ourselves unto him. It also makes known to
us the greatness of his love, as the highest inducement hereun-
to J the freeness, riches and extensiveuess of his grace, as rea-
dy to embrace the chief of sinners, and pass by all the injuries
that they have done against him, and as giving them the ut-
most assurance, that, having loved them in the world, he will
love them tc the end. Tlius Clirist is set forth in the gospel;
EFFECTUAL TO SALVATION. lOS
and when it is made effectual to salvation, the souJUis induced,
or, as it were, constrained hereby, to love him, and yield the
obedience of faith unto him in all things.
5. The word is made of use by the Spirit, as a means to
conform the soul to the image of God, and subdue it to his
will. The image of God in man, is defaced by sin ; so that
l>e is not only rendered unlike, but averse to him, stripped of
all his beauty, and become abominable and filthy in his sight j
and, as long as he remains so, is unmeet for communion with,
or obtaining salvation from him. Now, when the Spirit oif
God communicates special grace to sinners, he instamps this
image afresh upon the soul, which he renews in knowledge,
righteousness, and holiness, sanctifies all the powers and facul-
ties thereof, and subdues the will, so that it yields a cheerful
obedience to the will of God, and delights in his law after the
inward man ; and its language is, Speak^ Lor d^ for thy servant
hearetlu This change the Spirit of God works in the heart,
by his interned efficacious influence ; as has been formerly ob-
served, when we considered the work of conversion and sanc-
tification, as brought about by him ^'. And this effect is also
ascribed to the word as a moral instrument thereof; so that it
is not attained without it, it being, indeed, the principal end of
the preaching the gospel ; as the apostle says. The xveapons of
our xvarfare are not carnal^ but mighty through God^ to the pull-
hig doxvn of strong holds^ casting doxvn imaginations^ aiid every
high thing that exnlteth itsef against the knowledge of God^ 2
Cor. X. 4, 5. and bringing into captivity, every thought to the
obedience of Christ.
6. The word is farther said to be made effectual to salvation,
as hereby we are strengthened against temptation, and corrup-
tion. By the former, those objects are presented to us that
have a tendency to alienate our affections from God ; by the
latter, these temptations are complied with, and the affections
entangled in the snare that is laid for them, Satan, or the world,
present the bait, and corrupt nature is easily allured and taken
by it. The tempter uses many wiles and stratagems to ensnare
lis, and our own hearts are deceitful above all things, and with-
out much difficulty, turned aside thereby ; and so led captive
by Satan at his will. But when the Spirit of God makes the
word effectual to salvation, he takes occasion hereby to detect
the fallacy ; lays open the design of our spiritual enemies, and
the pernicious tendency thereof; and internally fortifies the
soul against them, whereby it is kept from the paths of the de-
stroyer^ Psal. xvii. 4. and this he does by presenting other and
better objects to engage our affections, and leading us into the
knowledge of those glorious truths, that may prevent a sinful
♦ 5fee Q«?.j?. lxvli,lxvui. Vol III. p. IQ
Vol. IV. O
106 . THE WOEt) Of GOD
compliance with the solicitations of the devil. And, accord-
ing to the nature of the temptation that may occur, we are di-
rected to the precepts or promises contained in \he word of
God ; which, being duly improved by us, have a tendency to
keep the heart steady, and fixed in the ways of God.
7. The word of God is made effectual by the Spirit, as he
thereby builds the soul up in grace, and establishes it in holi-
ness and comfort, through faith unto salvation* The work of
grace is not immediately brought to perfection, but is, in a
progressive way, making advances towards it; and thei-efore
we are first made holy by the renovation of our hearts and lives,
and made partakers of those spiritual consolations that accom-
pany or flow from the work of sanctification ; and then we are
built up in holiness and comfort, whereby we go from strength
to strength, and are more and more established in the ways of
God ; and this is done by the preaching of the word, whereby
we are said to g-rozu i?i grace, and in the knowledge of our Lord
and Saviour Jeaiis Christ, 2 Pet. iii. 18. so that every step we
take in our way to heaven, from the time that our faces are first
turned towards it, we are enabled hereby to go on safely and
comfortably, till the work of grace is perfected in glory.
Quest. CLVI. Is the xvord of God to he read by all? .
Answ. Although all are not to be permitted to read the word
publicly to the congregation, yet all sorts of people are bound
to read it apart by themselves, and with their families, to
which end the holy scriptures are to be translated out of the
original, into vulgar languages.
Quest. CLVII. Hoxv is the word of God to be read?
Answ. The holy scriptures are to be read, with an high and
reverend esteem of them ; with a firm persuasion that they
are the very word of God, and that he only can enable us to
understand them, with desire to know, believe, and obey the
will of God revealed in them, with diligence and attention
to the matter and scope of them ; with meditation, applica-
tion, self-denial, and prayer.
7jnHE word^s being made effectual to salvation, which was
_1_ the subject last insisted on, not only supposes that we
read it as translated into vulgar languages, but that we under-
stand what we read, in order to our applying it to our parti-
cular case, and improving it for our spiritual advantage. These
TO BE READ BY ALL- lOr
'liings are next to be considered as contained iiflthe answers
we are now to explain. Accordingly,
I. We have an account, in the forme r of them, of the obli-
gation that all persons are under to read, or at least, attend to
the reading of the word of God ; more particularly,
1. It is to be read publicly in the congregation, by those who
are appointed for that purpose. This is evident, inasmuch as
the church, and all the public worship that is performed there-
in, is founded on the doctrines contained in scripture ; and
every one who would be made wise to salvation, ought to be
well acquainted with it ; and the reading it publicly, as a part
of that worship that is performed in the church, is not only a
testimony of the high esteem that we have for it ; but it will
be of great use to those, who, through a sinful neglect to read
it in families, and their not being disposed to do this in their
private retirement ; or, through the stupidity of their hearts,
and the many incumbrances of v/orldly business, will not allow
themselves time for this necessary duty, by reason whereof
they remain strangers to those great and important truths con-
tained therein.
That this is a duty appears from the charge that the apostle
gives, that the epistle which he wrote to the church at Thtssa-
lonica, should be read unto all the hohj brethren^ 1 Thess. v.
27. And he gives the like charge to the church at Colosse,
Col. iv. 16. And to this we may add, that the scripture is not
only to be read, but explained ; which is the principal design
of the preaching thereof. This is no new practice % for the Old
Testament was not only read, but explained in the synagogues
every Sabbath-day ; which is called, by a metonymy, a read-
ing Moses, Acts xv. 21. ozz. explaining the law that v/as gi,yen
by him. Thus Ezra stood upon a pulp'tt ofxvood^ opened the
book in the sight of all the people ; and he, v/ith some other of
his brethren that assisted him herein, read in the book in the
laxo of God distinctli}, and gave the seiise^ and caused them to
understand the reading, that is, the meaning thereof. Neb. viii.
'i, — 8. In like manner our Saviour went into the synagogue on
the Sabbath-day, and stood up and read, that part of the holv
scriptures, taken from the prophecy of Isaiah ; which, when he
had done, he applied it to himself, and shewed them how it
•was fulfilled in their cars, Luke iv. 16, — 24. So that it is
supposed that the word is to be publicly read.
The only thing in this answer, that needs explaining is, what
is meant b)^ those words, all are not to be permitted to read
the word publicly to the congregation. We are not to suppose
that there is an order of men that Christ has appointed to be
readers in the church, distinct from ministers ; therefore the
mepning of this expression may be, that all are not to r-ad the
108 ^ THE WORD or GOD
word of God together, in a public assembly, with a loud voice ;
for that would tend rather to confusion than edification. Nor
ought any to be appointed to do it, but such as are grave, pi-
ous, and able to read it distinctly, fur the edification of others.
And who is so fit for this work, as the minister whose office is
not only to read, but explain it in the ordinary course of his
ministry ?
2. The word of God is to be read In our families ; which
is absolutely necessary for the propagating religion therein.
This, indeed, is shamefully neglected ; which is one great rea-
son of the ignorance and decay of piety in the rising genera-
tion ; and the neglect hereof is contrary to God's command,
Dei^t. vi. 6, 7. as well as the example of those who are highly
commended for this practice ; as Abraham was for commaiid-
ing his children^ and his household after hi)n^ that they should
keep the xvay of the Lord^ Gen. xviii. 19. Psal. Ixxviii. 3, 4.
3. The word of God ought to be read by every one, in pri-
vate ; and that not only occasionally, but frequently as one of
the great businesses of life. Thus God says to Joshua, Josh.
j. 8. This book of the laxv shall not depart out of thy mouth ;
but thou shah meditate therein day and nighty Psal. i. 2. And
our Saviour commands the Jews to search the scriptures^ John
V. 39. and, in some of his discourses with them, though he
v/as sensible that they were a degenerate people ; yet he takes
it for granted, that they had not altogether laid aside this duty.
Matt. xii. 5. chap. xxi. 42. Luke vi. 3. This practice, especi-
ally where the word of God has not only been read, but the
meaning thereof sought after, and attended to with great dili-
gence, is commended as a peculiar excellency in Christians,
w^ are, in this respect, styled more noble than others, who
are defective in this duty. Acts xvii. 11.
Now it appears, that it is the duty of every one to read the
word of God, inasmuch as it is given us with this design. If
God is pleased, as it were, to send us an epistle from heaven,
it is a very great instance of contempt cast on it, as well as on
the divine condescension expressed therein, for us to neglect
to read it. Does he impart his mind to us herein, and is it
not our indispensable duty, to pay the utmost regard thereto ?
Rev. i. 11. compared with chap. ii. 29. Moreover, our own
advantage should be a farther inducement to us, to read the
word of God ; since his design in giving it, was, that we might
believe, and that believing, we may attain life, through the
name of Christ, John xx. 31. Rom. x. 17, chap. xv. 4. It is
sometimes compared to a sxvord^ for our defence, against our
•spiritual enemies, Eph, vi. 17. and is therefore designed for
use ; otherwise it is no advantage for us. It is elsewhere
rpmpared to a lamp to our feet y Psal. cxix. 105. which is not
TO BE READ BY ALL. 109
designed for an ornament, but to guide us in tho^lright way;
therefore we must attend to its direction. It is also compared
to food^ whereby we are said to be nourished up in the xvords
of faith and good doctrine^ and as new-born babes we are ex-
horted, to desire the sincere milk of the xvord^ that xve may
grow thereby^ 1 Pet. ii. 2. but this end cannot be attained,
unless it be read and applied by us to our own necessities.
This leads us to take notice of the opposition that the Papists
make hereunto, inasmuch as they deny the common people the
liberty of reading the scriptures in their own language, without
leave given them from the bishop, or some other spiritual
guides, who are authorized to allow or deny this privilege, as
they think fit; but without this, the reading of it is strictly
prohibited. And, as an instance of their opposition to it, they
have sometimes burnt whole impressions of the Bible, in the
open market-place; as well as expressed their contempt hereof,
fcy burning particular copies of scripture, or dragging them
through the streets, throwing them in the kennels, and stamp-
ing them under feet, or tearing them in pieces, as though it
was the vilest book in the world; and some have been burned
for reading it. And, that it may be brought into the utmost
contempt, they have cast the most injurious reproaches upon
it, by calling it a bending rule, a nose of wax, a dum.b judge.
And some have blasphemed it, by saying, that it has no more
authority than Esop's fables; and have compared the psalms
of David to profane ballads. And, they pretend, by all this,
to consult the good of the people, that they may not be misled
thereby.
That which they generally allege in vindication of this prac-
tice, is, that they do not so much oppose the reading the s(^te-
ture, as the reading those translations of it, which have Seen
made by Protestants ; and that it is our Bible, not that which
they allow to be the word of God, that they treat with such
injurious contempt.
But to this it may be replied ; that the objections they bring
against scripture, are not taken so much fi-om such passages
thereof, which they pretend to be falsely translated ; but thei-
design is, plainly, to keep the people in ignorance, that thev
may aot, as the consequence of their reading it, imbibe those
doctrines, that will, as they pretend, turn them aside from the
faith of the church ; and therefore, they usually maintain, that
the common people ought to be kept in ignorance, as an ex-
pedient to excite devotion; and that, by this means, they wi!i
be the more humble, and pay a greater deference to those un-
written traditions that are propagated by them, and pretended
to be of equal authority with scripture, which the common
people must take up with instead of it. And, indeed, the
110 THE WORD OF GOB
consequence hereof, is agreeable to their desire ; for they ap-
pear to be grossly ignorant, and think themselves bound to
believe v/hatever their leaders pretend to be trub, without ex-
ercising a judgment of discretion, or endeavouring to know
the mind of Crod relating thereunto.
That which they generally allege in opposing the common
people's reading the Bible, is, that it contains some things in
it that are hard to be understood ; as the apostle Peter expresses
it, in 2 Pet. iii. 16. xvhich they that are unlearned and unstable
rvrest, as they do also the other scriptures, unto their oxvn des-
truction.
But to this it may be replied ; that it must be allowed that
some things contained in scripture, are hard to be understood ;
inasmuch as the gospel contains some mysteries which finite
wisdom cannot comprehend; and the great doctrines of the
gospel, are sometimes unintelligible by us, by reason of the
ignorance and alienation of our minds from the life of God,
as well as from the imperfections of this present state, in which
we know but in part. Notwithstanding, they, who with dili-
gence and humility, desire, and earnestly seek after the know-
ledge of those truths that are more immediately subservient to
their salvation, shall find that their labour is not lostj but in
following on to know the Lord, shall know as much of him as
is necessary to their glorifying and enjo}'ing him, as the pro-
phet says. Then shall ye know if ye follow on to know the
Lord, Hos. vi. 3. It is to be owned, that there are some
depths in scripture, that cannot be fathomed by a finite under-
standing ; which should tend to raise our admiration, and put
us upon adoring the unsearchable wisdom of God, as well as
an, humble confession that we are but of yesterday, and know,
comparatively, nothing. Job viii. 9. Yet there are many doc-
trines that we may attain to a clear knowledge of, and improve,
to the glory of God, in the conduct of our lives. Thus the
prophet speaks of an high xvay, that is called the way of holi-
7iess; concerning which it is said, that xuayfariyig men, who
walk therein, though fools, that is, such as have the meanest
capacity, as to other things, shall 7iot err therein, Isa. xxxv. 8.
that is, they who humbly desire the teaching of the Spirit,
whereby they may be made acquainted with the mind aud will
of God, shall not be led out of the way by any thing that he
has revealed to his people in his word. It is very injurious
to the sacred oracles to infer, that because some things are
hard to be understood, therefore all that read them, must ne-
cessarily wrest them to their own destruction. And besides,
the apostle does not say, that all do so, but only those Avho are
unlearned and unstable ; unlearned, that is, altogether unac-
quainted v/ith the doctrines of the gospel, as not making them
TO BE READ BY ALL. Ill
the matter of their study and enquiry ; and unst^le^ that is,
such as give way to scepticism, or they whose iaith is not
built on the right foundation, but are inclined to turn aside
from the truth, with every wind of doctrine. This God's peo-
ple may hope to be kept from, while they study the holy scrip-
tures, and earnestly desire to be made wise thereby unto sal-
vation.
As to what the Papists farther allege against the common
people's being permitted to read the scriptures, because, as
they pretend, this will make them proud, and induce them to
enquire into those things that do not belong to them, whereby
they will soon think themselves wiser than their teachers ; and
that it has been the occasion of all the heresies that are in the
world.
To this It may be answered, that whatever ill consequences
attend a person's reading of scripture, these are not to be as-
cribed to the use, but the abuse of it. Will any one say, that
we ought to abstain from eating and drinking, because some
are guilty of excess therein, by gluttony and drunkenness?
No more ought we to abstain from reading the scriptures, be-
cause some make a wrong use of them. But, inasmuch as it
is supposed that hereby some, through pride, will think them-
selves wiser than their teachers; this, we will allow, they
may do, Avithout passing a wrong judgment on themselves;
and it is injurious treatment of mankind, to keep the world in
ignorance, that they may not detect the fallacies, or expose
the errors of those who pretend to be their guides in matters
©f faith.
As to what Is farther alleged, that the reading of scripture
has been the occasion of many heresies in the world, I am
rather inclined to think, that this ought to be charged on the
neglect thereof, or, at least, on their not studying them with
diligence, and an humble dependence on God for his blessing
to attend it.
It may be observed, that whatever reasons are assigned for
their denying the people the liberty of reading the scriptures,
these seem to carry in them a pretence of great kindness to
them, that they may not, hereby, be led out of the way, and
do themselves hurt by this means; as it is a dangerous thing
to put a knife, or a sword, into a child's, or madman's hand ;
by which they suppose the common people to be ignorant, and
'^would keep them so. But, whatever reasons they assign, the
true reason why they so much oppose the reading of scripture
is tills, because it detects and exposes the absurdity of many
doctrines that are imbibed by them, which will not bear to be
tried by it. If they can but persuade their votaries, that
whatever is handed down by tradition, as a rule of faith, is to
112 THE WORD OF GOD
be received, witTioiit the least hesitation, though contrary to
the mind of God in scripture, they are not like to meet with
any opposition from them, let them advance doctrines never
so absurd, or contrary to reason.
If it be enquired, whether they universally prohibit the read-
ing of scripture ? It must be allowed, that the Vulgar Latin
version thereof may be read by any one that understands it,
without falling under their censure. But this they are sensi-
ble of, that the greatest part of the common people cannot un-
derstand it; and if they do, it is so corrupt a translation, that
it seems plainly calculated to give countenance to the errors
that they advance*. So that it appears from their whole
management herein, that their design is to deprive mankind
of the greatest blessings which God has granted to them ; and
to discourage persons fi'om the performance of a duty, which
is so absolutely necessary to promote the interest of God and
religion in the world. Therefore we must conclude, that it is
an invaluable privilege that we are not only permitted, but
commanded to read the scriptures, as translated into that lan-
guage that is generally understood by us.
And this leads us to consider the inference that is deduced
from hence, contained in the latter part of the answer which
we are explaining, viz. that the scriptures are to be translated
out of the original into vulgar languages. This is evident, in-
asmuch as reading signifies nothing, where the words are not
understood; and every private Christian is not obliged to ad-
dict himself to the study of the languages in which the scrip-
tures were written ; and it is, indeed, a work of so much pains
and difficulty, that few have opportunity, or inclination, to
apply themselves, to any considerable purpose, to the study
thereof. Therefore, the words of scripture must be rendered
intelligible to all, and consequently, translated into a language
they understand.
This may be argued from the care of providence, that the
scriptures should be delivered, at first, to the Jews, in their
own language ; as the greatest part of the Old Testament was
* Many instances of this might be produced, viz. Gen. ili. 15. instead of, it shall
bruise thy head, they render it she ; by which they understand the Virgin Jilary,
shall bruise thy head, that is, the serpent's. Jlnd, Gen. xlviii. 16. instead of , my
name shall be named on them, ivhich are the -words of Jacob, concerning Joseph's
S071S; it is rendered, my name shallhe invoked, or called upon by them; ivMchfi-
•vours the doctrine of invocatioji of scant s. And, in Psal. xcis. 5. instead of ,ex:K\i the
Lord thy God, and worship at his holy hill, they read, worship his footstool;
which gives coimtenance to their error of paying divine adoration to places or things-
Jlnd, in Heh. xi. 21. instead of, Jacob worshipped leaning on the top of his staff,
they render it, he worshipped the top of his staff. And, in Heb. xiii. 16. instead
of, with such sacrifices God is well pleased, they render it, with such sacrifice:'
God is merited ; -.fhirh fhe'i make -use nf to ei^tabU^h (f/c iverH of good "m^'Is.
TO BE READ BY ALL. 113
wnUcn in Hebrew, and those few sections or chaprers in Ezra
and Daniel, that were written in the Chaldee language, were
not inserted till they understood that language *. And, when
the world generally understood the Greek tongue, so that
there was no necessity for the common people to learn it in
schools, and the Hebrew was not understood by those nations,
for whom the gospel was designed; it pleased God to deliver
the New Testament in the Greek language. So that it is beyond
dispute that he intended, that the scriptures should not only be
read, but understood by the common people. And when the
gospel was sent to various nations of different languages, the
Spirit of God, by an extraordinary and miraculous dispensa-
tion, furnished the apostles to speak to every one in their owa
language, by bestowing on them the gift of tongues ; which
would have been needless, if it were not necessary for persons
to read or hear the holy scriptures with understanding.
II. We are now to consider, how the word of God is to be
read, that we may understand, and improve what is contained
therein to our spiritual advantage ; and in order thereunto,
there arc several directions given in the latter of the answers
we are explaining.
1. We must read the scriptures with an high and reverent
esteem of them, arising from a firm persuasion, that they are
the word of God. That they are so, has been proved by seve-
ral arguments!; therefore we will suppose them that read
them, to be persuaded of the truth thereof; and this will beget
an high and reverent esteem of them. The perfections of
God, and particularly his wisdom, sovereignt}'', and goodness,
shine forth with equal glory in his word, as they do in any of
his works; and therefore it has a preference to all human com-
posures ; in that whatever is revealed therein, is to be admir^
ed and depended on for its unerring wisdom and infallible
verity ; so that it is impossil)le for thenn, v/ho understand and
improve it, to be turned aside thereby, from the way of truth.
We are also to consider the use that God makes of it, to pro-
pagate his kingdom and interest in the world. It is by this
means that he convinces men of sin, and discovers to them the
way of obtaining forgiveness of it, and victory over it, and
thoroughly furnishes them unto every go d work, 2 Tim. iii,
1 6. For this reason the wisest and best of men have express-
. * There is indeed, one verse in Jeremiah, chap. \. 11. that is vrU'sn in Chaldee;
-.rhich, it is probable, they did not, at that time, well vmlerstnnd ; but the prophet, by
this, intimates to them, that they should be carried into a country ii<hcre that lan-
guage shotdd be used; and therefore the Holy Ghost furnishes them vjith a message.
that they -iuere to deliver to the Chaldeans, from the Lord, in their own Invgun^e
The gods, that h;ive not made the heavens and liie earth, e'ccn tl.-ey 'shall p'erLsh
from tlie earth, and from these heavens,
t See Vol. I Quest, iv.p. 69, ?; scq.
Vol. IV. P
114 ^ THE WORD OF G0»
ed the highest esteem and value for it. The Psalmist men-
tions the love he had to it, as a person that was in a rapture ;
how love I thy law I it is my meditatio7i all the day^ Psal/
cxix. 97". And elsewhere he speaks of it as more to be desiv'
ed than gold^ ijea^ than much jine gold ; sweeter also than honey
and the honey comb^ Psal. xix. 16. which argues the high ve-
neration he had for it. This we all ought to have ; otherwise
we may sometimes be tempted to read it with prejudice, and
thereby, through the corruption of our nature, be prone to
cavil at it, as we sometimes do at those writings that are
merely human, which savour of the weakness and imperfection
of their authors, and consequently, it will be impossible for us
to receive any saving advantage thereby.
2. We must, i» reading the word of God, be sensible that
he alone can enable us to understand it. To read the scrip-
tures and not understand them, will be of no advantage to us ;
therefore it is supposed, that we are endeavouring to have our
minds rightly infoniied and furnished with the knowledge of
divine truths : But by reason of the corruption, ignorance, and
depravity of our natures, this cannot be attained without a pe-
culiar blessing from God attending our endeavours ; there-
fore we ought to glorif}^ him, by dependence on him, for this
privilege, (as being sensible that all spiritual wisdom is from
him,) if we would see a beauty and glory in those things that are
revealed therein, and be thoroughly established in the doctrines
of the gospel, so as not to be in danger of being turned aside
from them ; or, especially, if we would improve them to our
being made wise unto salvation, we must consider this as the
gift of God. It is he alone who can enable us to understand
his word aright ; this is evident, inasmuch as it is necessary
that there be an internal illumination, as well as an external
revelation, which is the subject-matter of our studies and en-
quiries. Thus our Saviour not only repeated the words of
those scriptures that concerned himself, to the two disciples
going to Emmaus ; but he opened their understandings^ that
they might understand thetn^ Luke xxiv. 45. Without this, a
person may have the brightest parts, and most penetrating
judgment in other respects, and yet be unacquainted with the
mind of God in his word, and inclined to embrace those doc-
trines that are contrary to it; and especially if God is not
pleased to succeed our endeavours, we shall remain destitute
of the experimental knowledge of divine truths, which is abso-
lutely necessary to salvation.
3. We must read the word of God with a desire to know,
believe, and obey his will, contained therein. If we do not de-
sire to know, or understand the meaning of scripture, it will
remain no better than a sealed book to us ; and, instead of re-
TO BE READ BY ALL. 11>
Qeiving thereby, we shall be ready to entertain pijrfjudlces a»
gainst it, till wc lay it aside, with the utmost dislike j and, as
the consequence thereof, we shall be utterly estranged from the
life of God, through the ignorance and vanity of our minds.
We must also read the word of God with a (^esire to have our
faith established thereby, that our feet may be set upon a rock,
and we mav be delivered from all manner of doubts and he-
sitations, with respect to those important truths which are re-
vealed therein ; and we ought to desire, not only to believe,
but yield a constant and cheerful obedience to every thing that
God requires of us therein.
4. Our reading the word of God ought to be accompanied
Vv-ith meditation, and the exercise of self-denial. Our thoughts
should be wholly taken up with the subject-matter thereof, and
that with the greatest intenseness, as those who are studiously,
and with the greatest earnestness, pressing after the knowledge
of those doctrines that are of the highest importance, that
our profiting herein may appear to ourselves and others, I
1 Tim. iv. 15.
As to the exercise of self-denial, all those perverse reason-
ings which our carnal minds are prone to suggest against the
subject-matter of divine revelation, are to be laid aside. If we
are resolved to believe nothing but what we can comprehend,
we ought to consider that the gospel contains unsearchable
mysteries, that surpass finite wisdom ; therefore we m-ast be
content to acknowledge, that we know but in part. There is «
deference to be paid to the wisdom of God, that eminently
appears in every thing which he has discovered to us in his
word ; so that we must adore the divine perfections that are
displayed therein, whilst we retain an humble sense of the im-
perfection of our own knowledge. Our reason is not to be
considered as useless; but we must desire that it may be
sanctified, and inclined to receive whatever God .is pleased to
impart. We are also to exercise the grace of self-denial, with
respect to the obstinacy of our wills ; whereby they are natu-
rally disinclined to acquiesce in, approve of, and yield obedi-
ence to the law of God, so that we may be entirely satisfied,
that every thing that he commands in his word, is holy, just,
and good.
5. The word of God is to be read with fervent prayer ; as
the apostle says. If anij man lack rvisdorn^ let him ask of God^
that giveth to all men libcralhj^ and uphra'ideth not, and it shall
be given him, James i. 5. The advantage we expect hereby, is
as was before observed, his gift ; and therefore we are hum-
bly to supplicate him for it. There are many things in his
word that are hard to be understood ; therefore we ought to
say, whenever we take the scriptures into ©ur hands, as th»
116' lUE WOKU Oi' GOD
Psalmist does, Open thou mhie eyes that Imaij behold wondrous
things out of thy laxv^ Psal. cxix. 18. We may, in this case,
humbly acknowlege the weakness of our capacities and the
blindness of our minds, which renders it necessary for us to
desire to be instructed by him, in the way of truth. We
may also plead, that his design in giving us this word, was,
that it may be a lamp to our feet, and a light to our paths ;
therefore we dread the thoughts of walking in darkness, when
there is such a clear discovery of those things which are so
glorious and necessary to be known. We may also plead,
that our Lord Jesus is revealed to his people as the prophet of
his church ; and that whatever office he is invested with, he
delights to execute it, as his glory is concerned therein ;
therefore we trust, and hope that he will lead us, by his
Spirit into his truth. We may also plead the impossibility
of our attaining the knowlege of divine things, without his as-
sistance ; and how much it would redound to his glory, as well
as our own comfort and advantage, if he will be pleased to
lead us into the saving knowlege of the truth, as it is in
him : This we cannot but importunately desire, as being sen-
sible of the sad consequences of our being destitute of it ;
inasmuch as we should remain in darkness, though favour-
ed with the light of the gospel.
6. The word of God is to be read with diligence and at-
tention to the matter and scope thereof. We have hitherto
been directed in this answer, to apply ourselves to the read-
ing of scripture, with that frame of spirit which becometJT
Christians, who desire to know the mind and will of God
therein, viz. that we ought to have our minds disengaged
from those prejudices which would hinder our receiving any
advantage from it, and to exercise those graces that the na-
ture and importance of the duty requires ; that we ought to
depend upon God, and address ourselves to him by faith and
prayer for the knowlege of those divine truths contained there-
in. But, in this last head, we are led to speak of some other
methods conducive to our understanding the scriptures ; which
are the effects of diligence and attendance to the sense of the
words thereof, and the scope and design of them.
This being an useful head, I shall take occasion to enlarge
on it more than I have done on the former, and to add some
other things, which may serve as a farther means to direct us,
how we may read tiie scriptures with understanding. I might
here observe, that they who arc well acquainted with the lan-
guages in which they were written, and are able to make just
remarks on the woi'ds, phrases, and particles used therein,
some of which cannot be expressed in another language with-
out losing much of their native beauty and significancy, these
lO BE Bli READ BY ALL. 117
have certainly the advantage of all others : But sinfj^ tliis can-
not be done by the greatest part of mankind, who are strangers
to the Greek and Hebrew languages ; they must have recourse
to some other helps for the attaining this valuable end. And
iu order thereunto,
(1.) It will be of great use for them to consult those exposi-
tions, which we have of the whole, or some particular parts of
scripture ; of which some are more large, others concise; some
critical, others practical. I shall forbear making any remarks
tending to depreciate the performance of some, or extol the
judgment of others ; only this must be observed, that many
have passed over some difficulties of scripture, which omission
has given a degree of disgust to the more inquisitive part of
Christians : But this may be attributed in some instances, to a
commendable modesty, which we find not only in those that
have written in our own, but in other languages ; whereby
they tacitly confess, either that they could not solve the diffi-
culty J or, that it was better to leave it undetermined, than to
attempt a solution, which, at best, would amount to little
more than a probable conjecture. It may also be observed,
that others, who have commented on scripture, seem to be
prepossessed with a particular scheme of doctrine, which, if
duly considered, is not very defensible ; and they are obliged,
sometimes, to strain the sense thereof, that it may appear to
speak agreeably to their own sentiments ; however, their ex-
positions, in other respects, may be used with great advantage.
To this we may add, that the word preached, being designed
to lead us into the knowledge of scripture-doctrines, we ought
to attend upon, and improve it, as a means conducive thereto,
and to bless God for the great helps and advantages we have
to attain it; but more of this wui be considered under some
following answers relating to the preaching and hearing the
word : * therefore we proceed to consider,
(2.) That we ought to make the best use we can of those
translations of scripture, that we have in our own language ;
which, if we compare together, we shall find, not onlv that the
style in which one is written, differs from that of another,
agreeably to the respective times in which they were written ;
but they differ very much in the sense they give of many pla-
ces of scripture ; which may easily be accounted for from the
various acceptations of the same Hebrev/ or Greek word, as
may be observed in all other languages ; and there are other
difficulties relating to the propriety of translating some parti-
cular phrases, or the various senses in which several particles
mad'' use of, ^re to be understood. Howevei-. by comparing,
' .S"^ Qijefit. clJy. cl,X-
118 THE WORD OF GOD
these translations together, they who .are unacquainted with the
original, will be sometimes led into a sense more agreeable to
the context and the analogy of faith, by one of them, than by
another. But we will suppose the English reader to confine
himself to the translation that is generally used by us ; which,
as it cannot be supposed to be of equal authority with the ori-
ginal, nor yet so perfect, as that it is impossible to be corrected,
as to every word or phrase contained therein ; yet I would be
far from taking occasion from hence to depreciate it, or say
any thing that may stagger the faith of any, as though we ^
were in danger of being led aside thereby, from the way of
truth, as some have pretended, who plead for the necessity of
a new translation of the Bible ; whereas it is much to be fear-
ed, that if any such thing should be attempted, it would devi-
ate more from the sense of the Holy Ghost, than that which
we now have, and have reason to bless God for, which, I
cannot but think, comes as near the original as most that are
extant. We shall therefore consider how this may be used to
the best advantage, for our understanding the mind of God
therein. And here we shall observe,
[1.] That there is another translation of words referred to
in the margin of our Bibles ; which will sometimes give very
great light to the sense of the text, and appear more emphati-
cal, and rather to be acquiesced in. I shall give a short spe-
cimen of some texts of scripture, that may be illustrated this
way ; in which the marginal reading differs from the words it
refers to : Thus it is said, in Job iv. 1 8. He put no trust hi
his servants^ and his angels he charged with folly : In the mar-
gin, it is observed, that the words may be read, He put no
trust in his servants^ nor in his angels i?i whom he put light ;
which denotes the excellency of their nature, and the wisdoni
with which they are endowed : Nevertheless, God put no trust
in them, not having thought fit to make use of them in creat-
ing the world, nor committing the government thereof to them.
Again, in Isaiah liii. 3. it is said, We hid^ as it xvere^ our
faces from him^ speaking of our Saviour ; but in the margin,
it is, He hid^ as it were^ his face from lis ; which implies, that,
as he bore our grief, so he was charged with our guilt ; and
accordingly is represented, as having his face covered, as an
emblem hereof ; or else it denotes jhis concealing or veiling
his glory, as he, who was really in the form of God, appeared
in the form of a servant.
Again, in Jer. xlii. 20. the prophet reproving the people,
says, Tc dissembled in your hearts^ when ye sent me unto the
Lord your God^ sayings Pray for us ; but, in the margin, it is,
Ton have used deceit against your souls; which contains a far-
ther illustration of tlv sense of the words ; as it not only de-
TO BE READ BY ALL. 119
notes their hypocrisy, but the consequence thereof to wit, their
destruction ; 'svhich agrees very well with the threatning de-
nounced in verse 22. that they should die by the sxvord^ the fa^
mine^ and by the pestilence. And the same prophet in chap. x.
14. speaking of idolaters, says, Every 7?ian is brutish in his
knoxvlege ; but in the margin it is. Every man is more brutish
than to knoxu ; in which their stupidity is rarther assigned to
their ignorance than their knowlege.
Again, in Zechariah xii. 5. it is said in the text, The gover-
nors of jiidah shall say in their hearts^ The inhabitants of Je-
rusalem shall be my strength in the Lord of hosts their God; but
in the margin it is, The governors of fudah shall say ^ There is
strength to me^ and to the inhabitants of Jerusalem^ in the Lord
of hosts ; and this reading seems more agreeable to what fol-
lows ; which contains several promises of deliverance and
salvation, which God would work for the inhabitants of Je-
rusalem ; So that we are not to suppose them saying, ferusa-
lem shall be our strength ; but, the Lord of hosts ^ who is a safe-
guard to it, as well as to the governors of Judah.
Again, in Acts xvii. 23. it is said in the text. As I passed by ^
and beheld your devotions ; but, in the margin it is, The gods
xvhoni you tuorshtp^ or, the things ye pay divine honour to;
which is very agreeable to the context, and the design of
the apostle therein. Again, in chap. xxii. 29. it is said in
the text, that they departed from him^ which should have ex-
amined him^ meaning Paul, in the margin it is, tortured him ;
which is agreeable to the Roman custom of scourging, and
thereby tormenting one that was under examination for sup-
posed crimes.
Again, in Gal. i. 14. the apostle says, / profited in the
Jews religion^ above many my equals ; in the margin it is, 3Iy
equals in years ; which seems much more agreeable to the
apostle's design.
Again, in Hub. ii. 7. it is said in the text. Thou modest
him, viz. our Saviour, a little lower than the angels ; in the
margin it is, A little while inferior to them ; as referring to
his state of humiliation ; which continued comparativelv, but
a little while.
[2.] In order to our making a right use of our English
translation, that we may understand the mind of God con-
tained therein, let it be farther observed, that by reason of the
conciseness of the Hebrew and Greek texts, there are several
words left out, which must be supplied, to complete the sense
thereof; which are inserted in an Italic character. And it
will not be difficult for us to determine whether the inser-
tion be just or no ; when we consider that the translators
often take their direction herein from some words, either
120 THE WORD or GOD
expressed or understood in the context; as in Heb. vui. 7. it
is said, If the first covenant had been fauHlesSy &c. where the
word covenant is inserted; as it is also in verse 1'3. because it
is expressly mentioned, in verses 8, 9, 10.
Again, in chap. x. 6. it is said, in sacrifices for sin thou.
hadst no pleasure. The word sacrifices is supplied from the
foregoing verse ; and, for the same reason, offerings might as
well have been supplied, as in ver. 8. And, in ver. 25. we
are commanded to exhort one another ; where one another is
supplied from the foregoing verse.
Again, in 1 Pet. iv. 16. it is said. If any man suffer as a
Christian^ let him not be ashamed; where the words, any jnan
suffer^ are inserted as agi-eeable to what is mentioned, ver. 1.5.
And, in Eph. ii. 1. Tou hath he quickened xvho xvere dead in
trespasses and sins ; the words, hath he quickened^ are supplied
from ver. 5. and our translators might as well have added,
you hath he quickened together xvith hiniy viz. Christ. These
things I only mention as a specimen of the insertions, to com-
plete the sense in our translation; and we shall find, that the
words supplied in other scriptures, are for the most part, suffi-
ciently just; but if they be not so, they are subject to correc-
tion, without the least imputation of altering the words of
scripture, while we are endeavouring to give the true sense
thereof; and Ave may be allowed, without perverting of the
sacred writings, sometimes, to supplv other words instead of
them, which may seem more agi-eeable to the mind of the
Holy Ghost therein. Thus, in Eph. vi. 12. it is said. We
wrestle against spiritual xvickedjiess iji high places. The word
'places^ is supplied by our translators ; and, in the margin, it is
observed, that it might as well be rendered heavenly places.
Now because there is no spiritual wickedness in heavenly
places, therefore they choose, without regard to the proper
sense of the Greek word, to render it high places. Whereas,
in chap. iii. 10. where there is no appearance of such an ob-
jection, they render the same word, heavenly places; though,
1 think, the words in both those scriptures, might better be
rendered in xvhat concerns heavenly things.
Again, in 2 Cor. vi. 1. it is said, We^ as xvorkers together
xvith hirn^ beseech yon., &c. where, xvith hiiyr., is supplied to
complete the sense; but, I think, it might better have been
left out, and then the sense would have been, ministers, are
'ivorkers together xvith one another.^ and not together xvith God;
J hey are honoured to be employed by God, as moral instru-
ments, which he makes use of; but they have no other casu-
ality in bringing about the work of grace. The principal rea-
son why tlie words xvith him., are supplied, is because it seems
.igreenble to the apostle's mode of speaking, in 1 Cor. iii., 9.
I
.1*0 Be BEAD BY Alfe. ii^l
We are rVarkers tog-ether xv'ith God; but, I think, Those words
might better be rendered, labourers together of God * ; or wc
are jointly engaged in his work ; therefore there is no reason
from hence to supply the words ■with hun. in the text but now
referred to.
(3.) If we would understand the sense of a particular text
of scripture, we must consider its connexion with the context*
Accordingly we must observe,
1*^ The scope, design, or argument insisted on, in the para*
graph, in which it is contained. Thus in Rom. viii. the apos-
tle's design in general, is to prove that there is no condemna-
tion to them xvhich are in Christ Jcsus^ and to shew who thev
are, that may conclude themselves to be interested in this pri-
vilege ,• together with the many blessings that are connected
with, or flow from it, which the subject matter of that chaptef
principally relates to.
And, in Heb. i. the apostle's principal design is, to prote
the excellency and glory of Christ, as Mediator, above th«;
angels, as he intimates ver. 4. which argument is principally
insisted on,- and illustrated, in the following part of the chap-
ter.
And, in chap. xi. his design is, to give an account of the
great things the Old Testament chuixh were enabled to do,
and suffer, by faith, of which, there is an induction of particu-
lars in several parts of it.
And, in Rom. v. the apostle insists on the doctrine of ori-
ginal sin, and shews how sin and death first entered into the
world, and by what means we may expect to be delivered
from it ; and so takes occasion to compare i\ dam and Christ
together, as two distinct heads and representatives of those
who were included in the respective covenants which mankind
were under; by the former of which, sin reigned unto death-,
and, by the latter, grace and righteousness, unto eternal life.
Again, in chap. vii. especially from ver. 5. the general ar-
gument insisted on, is, the conflict and opposition there is be-
tween sin and grace, and the manner in which corrupt nature
discovers itself in the souls of the regenerate, together with
the disturbance and uneasiness that it constantly gives them«
And, in Psal. Ixxxviii. we have an account of the distress that
a soul is in, when under divine desertion, and brought to the
very brink of despair. And, in Psal. Ixxii. under the type of
the glory of Solomon^s kingdom, and the advantages his sub-
jects should receive thereby, the glory and excellency o£
Christ's kingdom is illustrated, together with the gospel-state
and blessings thereof. And, in Psal. li. David represents a
true penitent as addressing himself to God f©r forgiycBes?;
VoT,, I^'^. Q
425 'THE WORD Ol GOD
though particularly applied to his own case, after he had sin-
ned in the matter of Uriah. Again, the general argument in
Isa. liii. is to set forth the sufferings of Christ, whereby he
made satisfaction for sin, together with the glory redounding
to himself, and the advantages that believers derive from it.
2dli/^ We must consider the method made use of in man-
aging the argument; whether by a close way of reasoning and
consequences deduced from premises, or, by an explication of
what was designed^ to inform the judgment, and laid down be-
fore in a general proposition. Or, whether the principal de-
sign of the paragraph be, to regulate the conduct of our lives,
awaken our consciences out of a stupid frame, or excite in us
becoming affections, agreeable to the subject-matter thereof.
And, we are to observe how eveiy part of it is adapted to
answer these ends.
3<//i/, We are to consider v.'ho is the person speaking, ov
spoken to ; whether they are the v/ords of God, the church, or
the inspired writer ; and, whether they are directed to particu-
lar persons, or to all men in general ? Here we may often ob-
serve, that in the same paragraph there is an apostrophe, or
turning the discoui'se from one person to another. Nothing is
more common than this in the poetical writings of scripture.
Thus, in the Psalms of David, sometimes God is represented
as speaking to man, and then man as speaking to, or concern-
ing God, as we may observe, in Psal. cxxxvii. 1 — 4. there is
a relation of the churches troubles in Babylon ; and, in verses
5 and 6. the Psalmist addresses his discourse to the church ;
If I forget theey Jerusalsvt, let mtj right hand forget ha'
cunning. And, in Vsr. 7. he speaks to God, praying that he
would remember the children of Edom, in the day of Jerusa-
lem ; tcho said. Raze it, raze it, eveti to the foundation thereof.
And, in ver. 8, 9» be tiu-ns his discourse to Babylon, as a-
nation destined to destruction.
Again, in Psal. ii. he speaks concerning the rage of the
Heathen, against Christ and his church, and that disappoint-
jnent and ruin that they should meet with for it. And, in
ver. 6. he represents God the Father as speaking concerning
Christ; yet have J set vitj King upon my holy hill of Zion.
And, in ver. 7, 8. Christ is brought in as speaking or making
mention of the dtcree of God relating to his character and
office, as Mediator, and the success of his kingdom, as extend-
ed to the uttermost parts of the earth, pursuant to his interces-
sion, which was founded on his satisfaction. And, in ver. 19
—12, the Psalmist turns his discourse to those persecuting
powers, or the kings of the earth, whom he had spoken of in
the former part of the Psalm, and instructs them what methods
tiiey should take to escape God's righteoas vengeance. Such -
TO BE REAP BY ALL. i;ii>,
like change of persons speaking, or spoken to, mafp be observ-
ed in many of the Psaims, Psal. xvi. 1, 8?c and cxxxiv.
And throughout the whole book of Canticles, there is ati
inter-changeable discourse between Christ and his church,
which is sometimes called his spouse^ at other times his sister ;
sometinves he speaks to the church, and at otiier times of it.
And, in other places, the church is represented as speaking to
lum, or to the daughters- of Jeriisakm^ namely, those profes-
sors of religion, that had little more than a form of godliness, (a)
Again, we often find, that there is a change with respect to
the persons speaking, spoken to, or of, in the writings of the
prophets, as well as in the poetical writings ; as may be observ-
ed in Isa. Ixiii. throughout the whole chapter. And, in Micah
vii. 18, 19, 20. there is a change of persons in almost every
sentence ; Who is a God like unto thes that pardoneth iniquity^
&c. He retaineth not h\s anger for etier ; he xv'ill subdue our
iniquities ; and thou xvilt cast allour sins into the depths of the sea.
Thou wilt perform the truth to Jacob, and the mercy to Abra-
ham^ which thou hast sxvorn unto our fathers from the days of old.
4<thly, We r.re farther to consider the occasion of what is
laid down in any chapter, paragraph, or book of scripture,
which ^^ c desire to understand. Thus the particular occasioii
of the hook of Lamentations, was the approaching ruin of Ju-
dah, and the miseries that tliey should be exposed to when
Jerusalem was besieged by the Chaldeans. ; as appears by the
subject-matter thereof; though, it may be, that which w^as the
more immediate occasion of its being delivered at that time,
was, that the prophet might lament the death of good Josiah,
ii Chron. xxxv. 2..'. which, probably, he had a peculiar eye to,
when he says, T.^he crown is fallen from our head. Lam. v. 16.
as well as the destruction of the whole nation, which would,
ensue soon after it, in v/hich their civil and religious liberties
would be invaded by their enemies, who would oppress and
lead them captive.
And the principal occasion of tlie r.postle\s v/ritlng the epis*-
lie to the Cialatiaus, was, that he might establish some among
them, in the faith of the gospel, who were so much disposed
to turn aside from him that called them, and embrace another
scheme of religion that was subversive of it j as he observes,
in chap. i. 6. where, by this other gospel^ which he dissuades
them from turning aside unto, w^e are to understr.nd those
doctrines that they had imbibed from those false teachers who
endeavour either to re-establish the observation of the cere-
monial law, or to put them upon seeking righteousness and
life, from their observing the precepts of the moral law, which
tended to overthrow the doctrine of justification by Christ's
CaJ Victe T. WlHiums on the Song of Solpraon.
124 T'UZ WORD Oi- GOL>
ml
righteousness ; which is a subject often Insisted on by ttie
apoptle, both in thir> and his other epistles.
This method ol" enquiring into the occasion of-what is men-
tioned in paiticular paragrajihs of scripture, will often give
light to some things contained therein. Thus we read, in
Blatt, xxi. 2o — 27. that the chief priests and ciders ask our
Saviour this question. By ivhat authoritij dost thou these thhigs ^
which, had it proceedecl from an humble mind, desirous to be
convinced by his reply to it; or, had he not often, in their
liearing, asserted the authority by which he did those things^
he would, doubtleiss, have told them, that he received a com-
mission to do them the Father j and, that every miracle which
he wrought, was, as it were, a confirming seal annexed to it.
But our Saviour, knowing the design of the question, and the
character of the pu'sons that asked it, he does not think lit to
make any reply to it, rather chusing to put them to silence, by
proposing another question to them, which he knew they would
jiot be forward to answer, relating to the baptism of John, viz,
whether it v/as fro7n heaven, or of men. And this was cer-
tainly the best method he could have taken ; for he dealt with
them as cavillers, who were to be put to silence, and madq
;i3hanied at the same time.
(4.) In order to our underGtanding the sense of scripture,
we must, so far as it is possible, compare the phrases, or modes
of expression, as well as the subject insisted on, with what oc-
curs in other parallel places. Thus, in several of the historical
parts of scripture, we have the same history, or, at least, many
things tending to illustrate it; as the history of the reign of
the kings of Judah and Israel, is the principal subject of th«
book of Kings and Chronicles ; one of which often refers to,
as well as explains the other, and, by comparing them together,
we shall lind, that one gives light to the other. Thus it is
said, in 2 Kings xii. 2. that j'ehoash did that rvhich zvas right
in the sight of the Lord all his daijSy xvherein Jehoiada the
'^)rh'st instructed him; by which it is intimated, tRat, after the
death of Jehoiada, he did that which was evil in the sight of
the Lord ; but this is not particularly mentioned in this chap*
ter, which principally insists on that part of his reign which
ivas commendable. But if we compare it with 2 Chron. xxiv. we
have an account of his reign after the death of Jehoiada, how
he set vp xdoiacry^ ver. 17, 18. being instigated hereunto by
•his princes that flattered, or, as it is expressed, made obeisance
Kinto him, and disregarded the prophets sent to testify against
these practices; and how he stoned Zachariah in the court of
ihe hojts'e of the Lord^ for his falthfid reproof and prophetic
intimation of the consequence of the idolatry, in which h^
\2he\ved X\\z greatest ingra^itade. and forojetfuh^ess af the good
TO BE READ BY ALL. 125
things that had been done for him by his father/fvrho set him
on liis throne. We have an account of the time when the Sy-
rians came up against him, and how they overcame him v/ith
a small company of men ; and, that the Lord delivered a va-y
great host into their hand, because they had forsakeii the Lord
God of their fathers, vcr. 23, 24.
Again, in the book of Kings, we have hut a short history
of the reign of Azariah, otherwise called Uzziah, and of his
being smitten by the Lord, so that he xvas a leper imtil the day
of his death, and dxvelt in a several house, 2 Kings xv. 1- — 5>
but in 2 Chron. xxvi. there is a larger account of him, as suc-
cessful in war, and of the honour and riches that he gained
thereby ; and also we have a particular account of the reasoa
of the Lord's smiting him with leprosy, namely, for his invad-
ing a branch of the priest's office.
Again, in the history of the reign of Manasseh, in 2 Kings
xxi. we have only an account of the vile and abominable part
thereof; whereas, in 2 Chi-on. xxxiii. we have not only an ac-
count of his wickedness, but of his repentance, together with
the affliction that occasioned it, ver. 12 — 19.
Moreover, when we read the prophetic v/ritings, we must,
for our better understanding them, compare them with the
particular history of the reign of those kings, in whose time
they prophesied, and the state of the church at that time, their
alliances or wars with neighbouring princes, and the sins that
they were guilty of, which gave occasion to their being some-
times insulted, and overcome by them, till their ruin was com-
pleted in being carried captive into Babylon. Thus when we
read Isa. vii. which gives an account of Rezin, king of Syria,
and Pekah, the son of Remaliah, against Ahaz, and contains
a prediction of their miscarriage in this attempt; and also, that
the king of Asyria should be hired to assist Ahaz, but should^
instead thereof, deal deceitfully with him, so that he should
deprive Judah of their oi-naments, and impoverish, instead of
being helpful to them. This we have a farther explication pf
in the history of Ahaz's reign, in 2 Kings xvi. and 2 Chron.
xxviii. faj
Again, we ought to compare the account of Sennacherib's
invading Judah, and the blasphemous insult of Rabshakeh sent
for that purpose, together with his defeat, and the remarkable
hand of God that brought this about, as an encouragement of
Hezekiah's piety, in the xxxvith and xxxviith chapters of
Isaiah, with the historal account of the same thing, in 2 Kings
xviii. and xix. and 2 Chron. xxxii.
Again, we must compare the Psalms of David with his Hfe,
or the state of the church, which is particularly referred to in
=■ ^' - ' • . . .,. =:fc
CnJ Vide Table of the Order ^f tbc Prophecws. V©1. 1, p. 5-5.
-X26 .THE %V014» OE GQD
Bbme of thciii ; -vvhiGh may be very much illustrated from other
scriptures, that have relation to the same dispensations of pro-
vidence, or contain an historical account thereof. As for those
psalms that v/ere penned on particular occasions, mentioned in
the respective titles prefixed to them, these will be better un-
derstood if we compare the subject-matter thereof with the
jiistory they refer to. Moreover, we shall often find, that
when the same thing is mentioned in different places of scrip-
ture, there is something added in one, which farther illustrates
^vhat is contained in the other. Thus, in the account we have
-of the life of Joseph, in Gen. xxxix. 20. it is said, that he was
jfut into the prison^ the place ivhere the king's prisoners were
Sound; and, in chap. xli. 14. that he was kept in the dungeon^
■^vhich is the worst part of the prison. But the Psalmist speak-
ing of the same matter, in Psal. cv. 18. adds, that \i\^feet -were
Siurt with fetters^ and he was laid in iron ; which contains a
farther illustration of the history of his troubles.
Again, when we read in Numb. xi. 31, 32. of God!* % feeding
Israel^ upon their murmuring in the desert, for want of ftesh,
-with quails in great abundance ; this is mentioned elsewhere,
in Psal. ixxviii. 27. in which we have an account, that these
ijuails were a sort oi feathered fowl ^ which could not have been
so well understood by the sense of the Hebrew word, which
•we render quails*. We have also an account, in Exod. xvii.
B. of God's supplying them with water out of the rock in
Horeb ; and if we compare this with Psal. cv. 41. we shall find
that this water issued from thence in so large a stream, that it
was like a river. And the apostle Paul gives farther light to.
it, when he says, speaking in a figurative way, that the rock,
followed them^ 1 Cor. x. 4. that is, the water that ran from it
like a river, did not flow in a right line ; but, by a continued
miracle, changed its course, as they altered their stations, ia.
their various removes from place to place in the wilderness..
And he also adds, that God designedt his to be a type of Christ*
I might also observe, that there were many things in the life
«f David, after his expulsion from Saul's court, that would
argue him an usurper; inasmuch as he did not barely fly to
secure his life, which he might lawfully do, as a private per-
son ; but he raised a small army ; and accordingly it is said,
in 2 Sam. xxii. 2. that every one that was * in distress, or \\\
'- debt, or discontented, gathered themselves unto him ; and he;
*■ became a captain over him .; and there >vere with him about
* The -word is )^\ff luhick being neither a root to any other word, nor derived
from any other root, iy -wliish tlic sense of Hebrew words is generally known, nor
found any where in scripture, excepting in those tivo or three places which refer to
'/his particular dispensation of providence; it is an hard 7natttr to determine the
fiense of it, without comparinir these lw9 fcriptw'es together. — It ocenrs ,i\'umb, xh
r>T, 32. ^T9c/. y-vi. 13. P»a. CV. 4'>.
1?6 BE RE AS BY AU- |27
' tour hundred men.' And Jonathan, who was Ifeir apparent
to the crown, is forced to capitulate with, and take an oath of
him, that he would grant him his life, as concluding, that he
would be king after his father's death, 1 Sam. xx. 14, 15.
compared with the 42. and Saul's jealousy hereof, which was
attended with rage, amounting to a kind of destraction, was
not altogether without ground; as he intimates to him, when
he tells him, * Behold, I know well that thou shalt surely be
* king,' chap. xxiv. 20. and accordingly, in the following verses,
he makes him ' swear to him, that he would not cut off his
' seed after him, or destroy his name out of his father's house.*
Now this could hardly be justified, if we did not consider-
what we read in another part of scripture, that, before that
time, God had taken away the kingdom from Saul, and anoint-
e<l David to be king in his stead, in 1 Sam. xvi. 13. though
he had not the actual possession of it till after Saul's death.
I might farther observe, that when we read the account con-
tained in the books of Moses, of the ceremonial law, and the
various rites and ordinances of divine service contained there-
in, or meet with any expressions in the Old Testament that
refer to it ; these ought to be compared with several thin^vs
that are recorded in the writings of the apostle Paul, and, par-
ticularly, a veiT considerable part of his epistle to the He-
brews *, in which we have an account of the significatioti
thereof, as ordained to be types of the gospel-dispensation*
And, indeed, there are many scriptures of the Old Testament,
which will be better understood by comparing them with others
that refer to them in the New. Thus it is said, in Isa. xvi.
23. Unto me every knee shall bow ; which appeai-s to be vexy
agreeable to what is said concerning our Saviour, in Phil, iii
10. and it is not only spoken of the divine honour that should
be paid to him ; but it relates, in a peculiar manner, to that
glory which all shall ascribe to him, when they stand before
his tribunal, as appears by comparing it with Rom. xiv. 10, II.
Again, when we read, in Isa. vi. 10. of God's sending the
prophet to make the heart of the people fnt^ and their ear:?
heavy, and shut their eyes, lest they see with their e>./es, and
hear with their ears, and understand with their hearts, and
convert, and be healed. It is not to be supposed that God is
represented hereby as the author of their sin; which \v\\\ plainly
appear, if with compare it with Matt. xiii. 15. in which thj"?>
text is cited, and farther explained, as it is said, This people's
heart is zuaxedfat, and their eyes have they closed, lest ihcu
should see with their eyes, 8cc. And it is also referred to, and
explained in the same sense as charging their sin, and the con-
*- ■S'f'r th-i epfr^th tt the ffsbrewtr, chap: v, t'a tU x. inctk^tiiRj anel-2 Cf>f. x. f-^5.
%^9 THE WORD GF GOK>
sequence thereof upon themselves, in Acts xxviii. 26, 27. By
this method of comparing the Old and New Testament to-
gether, we shall be led to see the beautiful harlinony of the
scriptures, and how the predictions thereof have been accom-
plished ; which will tend very much to establish our faith in
the truth of the Christian religion, that is founded on them.
But this having been insisted on elsewhere *, we pass it over
at present, and proceed to consider,
That there are several places, in the New Testament, which
being compared together, will give light to one another. Thus,
in the four Evangelists, which contain the history of the life
and death of Christ, we may observe, that some things are left
out, or but briefly hinted at in one of them, which are more
largely insisted on in another. Thus we read, in Matt. xii.
14, 15. that ' the Pharisees went out and held a counsel against
* our Saviour, how they might destroy him ;' upon which oc-
casion ' he withdrew himself from thence. And great multi-
*tudes followed him, and he healed thera all.' But Mark,
chap. iii. 17, Sff seq. speaking concerning the same thing, in-
timates that the Herodians were joined with the Pharisees in
this conspiracy ; and that he ' withdrew himself to the sea,' viz.
of Tiberias; where he ordered that ' a small ship should wait
* on him, lest the multitude should throng him.' And we have,
also an account of several places from whence they came,
namely, Galilee, Jerusalem, Idumea, and from beyond Jordan,
and they about Tyre and Sidon, so that a great part of them
were Gentiles ; and this gives light to what follows in Matt*
xii. 18, 21. in which it is intimated, that this was an accom-
plishment, of vvhat was foretold hij the prophet Isaias^ that he
should shew judi^ment to the Gentiles ; and that, in his name
.should the Gentiles trust ; therefore he wrought miracles for
their conviction that he v/as the Messias.
Again, it is said, in Matt. xili. 12. ' Whosoever hath, to
*liim shall be given, and he shall have more abundance. But
' whosoever hath not from him shall be taken away, even that
' he hath.' Some will be ready to enquire, how can that which
he hath be said to be taken away, v/hen he is supposed to have
nothing ? or, how can a person be said to lose that which he
Tiever had? But if compare this %vith a parallel scripture, in
Xuke viii. 18. there it is said, Whosoe'oer hath not^from hivi
shall he taken^ even tluH xvhich he scemeth to have ; or, as it is
in the margin, that xvhich he thinketh he hath. Now, though
a man cannot lose grace, that had it not; yet an hypocrite,
who seems to haVc it, may lose that vrhich ho supposeth him-
•df t:» have*
XO BE READ BY Ail. l29
This method of comparing the four Evangelist^^ogcther, rs
attempted by several divines ; and, among them, a late v/riter,
Avho is deservedly esteemed by all the reformed churches *,
thinks, that the inscription, on the cross of Christ, can hardly
be determined, without what is said of it, by all the four
Evangelists. Mark says these words were written. The kmg'
of the yexvs^ Mark xv. 26. and Luke says, This is the king of
the Jezvs^ Luke xxiii. 38. and Matthew adds another word.
This is fesnsy the king- of the fezvs^ IMatt. xxvii. 37. and Joha
expresses it thus, Jesus of Kazarcth^ the kin^- of the Jexvs^
John xix. 19. So that, by comparing them all together, and
supplying those words from one, which are left out by others
of them, we must conclude, that the inscription was, This is
jesus of Nazarclh^ the king- of the Jeivs.
Again, as the Acts of the Apostles contains a brief history
of the first planting die gospel-church, and of the travels and
ministry of the apostle Paul, in particular; this ought to be
compared with some things, occasionally mentioned in his
epistles, which will give farther light to them. Thus the
apostle says, in 1 Cor. xv. 8. Last cf ail, he xvas seen cf me
also, as one born out of due time ; and speaks of himself in ver.
9. as the least of the apostles, not^meet to be ealled an apostle ;
because he persecuted the church of God. This ought to bd
compared with Acts ix. 1 — 6. which gives an account of him
as a persecutor befoi-e his conversion, and shews how our Sa-
viour was seen of him ; which is not to be tnken in the same
sense as he was seen by the rest of the apostles, before his as-
cension into heaven ; but of his being seen of him, after his
ascension, when, on this occasion, he appeared to him. And-,
if this be compared with 1 Cor. ix. 1. he considers this sight
of Jesus as a necessary qualification for the apostleship: there-
fore, when he speaks of himself as born out of due time, \it\
means, called to, and qualified for the apostleship, out of due;-
time ; that is, not at the same time in which the other apostle's
were, but by this extraordinary dispensation of providence.
Again, when the apostle, in 1 Thes. ii. 2. speaks of his
having been shamefulhj entreated at Fhilippi, This will be-
better understood if we compare it with Acts xvi. 16, 2i, 22»
^ seq. And when he tells the Thessalonians, in the follow-
ing words, thct xve rvere bold in our God, to speak unto you the
gospel of God xvith much contention; this should be compared
■with Acts xvii. 1, 8? set/. Many instances of the like nature
might be given, by which, the usefulness of comparing one
scripture with another, w^ould farther appear. But, I desigu
this only as a specimen, to assist us in the application of thi;i
• See Lightf'uji's Harmmiv oftUf ]?aur Evnvr'^ilist''- ..J.nditU fd^'JiTvini r>f;Jp^ ^^>•:•>
*r(rstament, Vol. J. p. 268. " ' ' - . • ■ ■ »^
V©L. IV. .R
UO Tllii WORD OF GOD
direction; which a diligent enquirer into the sense of scrip-
ture, will be able, in reading it, to make farther improvements
uppn. ^
(5.) In order to our understanding the scriptures, we must
take notice of the several figurative modes of speaking that arc
used therein. As,
Ist^ The part is often put for the whole *. Thus the soul,
which is one constituent part of man, is sometimes put for the
whole man ; as in Gen. xlvi. 26. we read of the souls that
came with Jacob into Egypt; and, in Rom. xii. 1. the body
is put for the whole man; I beseech yoii^ breihren^ by the mer-
cies of God^ that you present your bodies^ that is, yourselves, a
livbig- sacrifcc to God. So the blood of Christ, which is often
spoken of, i)<j scriptm-e, as that by which we are redeemed,
justified, and saved, is to be taken for the whole of his obedi-
ence and sufferings, both iti life and death, to which our salva-
tion is to be ascribed, as well as to the effusion of his blood.
2i//?/, The thing containing, is put for that which is contained
therein! ; so the cup in the Lord's supper, is put for the wine,
1 Cor. xi. 25. And the thing signified is put for the sign
thereof. Thus when it is said, This is ??iy body^ ver. 24. the
meaning is, this bread is a sign of my body, to wit, of the suf-
ferings endured therein.
3^7i/, Places are, by way of anticipation, called by those
names, which in reality, were not given them, or, which the}'
were net commonly known by, till some time after. Thus it
is said, that, as soon as Israel had passed over Jordan, they
encamped in Gilgal^ Josh. iv. 19. that is, in the place which
was afterwards so called ; for it is said, that it was called
Gilgal because there they were circumcised ; and so the reproach
of Egypt ^ occasioned by the neglect of that ordinance, -was rolled
axvay^ chap. v. 9. Again, it is said, The kings that came %ip
against Sodom, when Lot was taken prisoner, had smitten all
the country of the Amalekites^ Gen. xiv. 7. whereas, the coun-
try that was afterwards known by that name, could not be so
called at that time ; since Amalek, from whom it took its
name,, was not born till some ages after, he being of the pos-
terity of Esau, chap. xxxvi» 11.
4thly, The time past, or present, is often, especially in the
prophetic writings, put for the time to come ; which denotes
the certain performance of the prediction, as much as though
it were actually accomplished. Thus it is said, He, that is,
our Saviour, is despised and rejected of men; he hath born our
griefs^ he was -wounded for our transgressions, Isa. liii. 4, 5.
And elsewhere, The people that xmlked in darkness have sccu
* TJ/s is called i^fmccdoc!ic: } IViis is calhil a Metovymrj;
TO BE READ BY AT. J,. 1.3 1
a great lighty chap. ix. 2. and unto us a child is ivrn, chap. v.
9. tPc. "
' St/ily, One of the senses is sometimes put for 'another. Thus
it It said, J turned to see the voice that spake to ?«£■, Rev. i. 12.
where seeing- is put for hearing, or, understanding the mean-
ing of the voice that spake.
Qthlif^ Positive assertions are sometimes taken in a compa-
ritive sense. Thus God says to Samuel, the people in asking
a king, have not rejected thce^ but ?««■, 1 Sam. viii. 7. that is,
they have cast more contempt on me than they have on thee,
q. d. they have offered a greater affront to my government,
who condescended to be their king ; though, they have been
uneasy under thine administration, as appointed to be their
judge. And, in Psal. li. 4. David says, Ag-ainst thee^ thee
only^ have I sinned. Whereas he had sinned against Uriah
and Bathsheba, as having murdered the one, and tempted the
other to commit adultery with him ; he had sinned against the
army, whom he occasioned to fall in battle, pursuant to the
orders he gave Joab, with a design to destroy Uriah; yet says
he, against thee^ thee only^ have I sinned; that is, the greatest
aggravation of my sin is, that it contains rebellion against thee.
And elsewhere, God says, / desired mercy^ and not sacrifice^
Hos. vi. 6. that is, more tlian sacrifice.
7thlij^ There are several hyperbolical ways of speaking in
scripture, whereby more is expressed than what is generally
understood. Thus the vessel in the temple, in which things
were washed, which was ten cubits from one brim to the other,
is called a molten &ea^ 1 Kings vii. 23. because it contained a
great quantity of water ; though, indeed, it was very small, if
compared with the dimensions of the sea : And in 1 Kings x.
27, it is said, that Solomon made silver to be in yerusalem^ a.9
stones ; and cedars as the sycamore-trees^ rvhich are in the vale
for abundance. Silver was not, strictly speaking, as plentiful
as stones ; but it implies, that there were vast treasures there-
of, heaped up by the king, and many of his subjects, and no
lack of it in any one. And, in Judges xx. 16. it is said, there
were some of the Benjamites left-handed^ every one of whom
could sling stones at an hair-breadth^ and not miss ; which on*--
ly signifies that they had an uncommon expertness in this mat-
ter ; and when we read of some of the cities in the land of Ca-
naan, that were great, and walled up to heaven, Dent. i. 28. it
only denotes that their Avails were very high : And, in Kings
i. 43. it is said upon the occasion of Solomon's being anoint-
ed king, that ^Ae /)eo/j/e rejoiced xv'ith great joy ; so that the
earth rent xvith the sound of them ; the meaning of which is
only this, that the shouts of the people were so great, that if
1,3;^' ^ T>ME WORD OF GaD
the concussion of the air, that was made thereb}', could luvC;
r.pnt the earth, thisAvould have done it.
8M/?/, We sometimes {ind ironical expressions, Jind sarcasms
used in scripture, with a design to expose the wickedness and
lolly of men. T. hus, when our Tu'st parents sinned by adhe-
ring to the suggestions of Satan, who told them, that they
should be as g'ods^ knoxuing- good and evil, Gcu, iii. 5. God says
in an ironical way, Behold the viaii is become as one of us^ to
inoxu good and evil ^ 'iD'c. ver. 22. And the prophet Elijah ex-
poses Baal's worshippers ; and Micaiah, Ahab's false prophets^
fcy using a sarcastic way of speaking, 1 Kings xviii. 27. and
chap. xxii. 15. And Job uses the same figurative way of speak-
ing, when he i-eproves the bitter invectives, and fiilse reason-
ings of his friends ; i\'o doubt but ye are the people, and wisdont
.yhall die ivith you, Job xii. 2. And Solomon uses the same way
of address, when he says, Rejmce, young man, in thy youthy
and let thy heart cheer thee in the days of thy youth, and -walk
in the rvays o^ ihij heart, and in the sight of thine eyes : But
knoiv thou^ that for all tJiese things God xvill bring thee into
judgment, Eccl. xi. 9. And, the man that trusts in his owm
righteousness for Justification, is also exposed in the same way,
*• Behold, all ye that kindle a fire, that compass yourselves
*'^ about v.ith sparks ; walk in the light of your fire, and in the
*■ sparks that ye have kindled : This shall ye have of mine
* hand, ye shall lie down in sorrow,' Isa. 1. 11. And when our
Saviour says to his disciples, having found them asleep, in
Matt. xxvi. 45, 46. ' Sleep on now, and take your rest; be>^
* hold the hour is at hand, and the Son of man is betrayed in-
* to the hands of sinners,' it is plain from the following words,
that he uses this figurative way of speaking; for he immedi-
lately adds, without an irony. Rise, let us be going.
This, some think to be the method of speaking which our
■Saviour makes use of, when he i-eproves his disciples for that
ibnd conceit that they had, that his kingdom was of this world ;
<\nd contending sometimes among themselves, who should be
greatest therein : Upon which occasion he bids them make
^irovision for war; and take care to secure those two tilings
that are necessary thereunto, monc)' and arms : Thus he says»
in Luke xxii. 36. ' lie that hath a purse, let him take it ; and
* he that hath no sword, let him sell his garment, and buy one ;■'
ihey <lid not, indeed, immediafcly perceive that he spake in
^an ironical way ; and therefore replied, in vcr. 08. Lord, be-
hold here arc txvo sxvords : Upon Vt-hich he says, still carrjdng
.dn the irony. It is enough- So that, whether they understootl
liis meanin^;- or no, it seems to be tins ; if you are disposed to
■^Tontend who shall be greatest, as though my kingdom were of
v^>tJCmpoi-nl nature, an^ t» b- erected i:ad maiutained by force
TO BE READ BY ALL. 133
of arms, do you think you have siifFicient trerwure to hire
forces to join" with you, or buy arms for that purpose ? or, do
you imagme that you have courage enough to attack the Ro-
man empire, aud gain it by force ? You say, you have two
swords, can you suppose that these are enough ? what a ludi-
crious and indifterent figure would you make, if you expected
to come off conquerors by this means ? No, they that take the
SM'^ord shall perish with the sword ; for my kingdom is not of
this world : So that all the advantages and honours that yoa
are to expect therein, are of a spiritual nature. This seen>s
rather to be the meaning of this scripture, than that which the
Papists generally acquiesce in, namely, that by the two swords^
are meant the civil and ecclesiastical; both which, as they pre-
tend, are put into the Pope's hands.
9thly^ The scripture often makes use of a figurative way of
speaking, generally called an hendyadis^ v;hereby one complex
idea, is expressed by two words, ■which is very common in the
Hebrew language. Thus in Jer. xxix. 11. when God promi-
ses his people, that he would give them an expected end^ in-
tcoding hereby their deliverance from the Babylonish captivi-
ty ; the words, if literally translated, ought to he rendered, as
it is observed in the margin, an end and expectation ; whereas,
our translators were apprized that there is such a figurative
way of speaking contained in them, and therefore they render
them, an expected end : And this figure is sometimes used ill
the New Testament ; as Avhen our Saviour tells his disciples,
in Luke xxi. 15. I rvill give you a mouth and wisdom ; that is,
I will give you ability to express yourselves with so much wis-
dom, that all your adversaries shall not be able to gain-say \u
And some think, that there is the same way of speaking used
in John iii. 5. * Except a man be born of water, and of thks
* Spirit, he cannot enter into the kingdom of God ;' that is-,
except a man be born of the Holy Spirit, or regenerated,
■which is signified by being born of water, he cannot, &c.
lOM/y, Nothing is more common than for the Holy Ghost,
in scripture to make use of metaphors, Avhich are a very ele-
gant way of representing things, by comparing them with, and
illustrating them by others, and borrowing such modes of
speaking from them, as may add a very considerable beauty
to them. Thus repentance and godly sorrow, together with the
blessed privileges which shall hereafter attend them, are com-
pared to sowing and reaping, in Psal. cxxvi. 5, 6. * They that
* sow in tears, shall reap in joy. He that goeth forth and
* weepeth, bearing precious seed, shall doubtless come again
' with rejoicing, bringing his sheaves with him.' And the
prophet sets forth the labour and pains which Israel had ta-
ken in sin ; and exhorts them, by a metaphor taken from bus-
«
bandn', to he as Industrious in pursuing what would turn to
a better account, in Hos. x. 12, 13. where he speaks of their
ha.ving ploxved xuicied/iess, and reaped iniquity ;^And advises
ihem to soxv to themselves in righteousness^ and reap in mercy ;
which, as he farther adds, they should do by seeking the Lord ;
and it is time^ says he, to seek him, till he come and rain righr-
teousness upon yon ; vf hich is necessary to a plenteous harvest
of blessings, which you may hope for in so doing. And, in
chap. vii. 4. he reproves their adulteries by a metaphor, ta-
ten from an oven heated by the baker ; and their hypocrisy by
;inother, taken from a cake not turned^ ver. 8. and their being
weakened, and almost ruined hereby, he compares to Xhtgrai^
hairs of those v/ho are bowed down under the infirmities of
age, ver. 9. and for their cowardice and seeking help from
-other nations, and not from God, he calls them a silly dove
•tvithout an hearty ver. 11.
And we may observe, that there is oftentimes a chain ojf
metaphors in the same paragraph. Of this kind is that elegant
tlescription of old age, sickness, and death, which Solomon
gives, in exhorting persons to remember their Creator in the
days of their youth^ Eccl. xii. 1 — 6. xuhile the sun^ or the light^
or the moon^ or the stars be not darkened; by which, it is pro-
bable, he intends the impairing tlie intellect, the loss of those
sprightly parts which once they had, or, of the memory and
fudgment ; upon which account men are sometimes said to
out-live themselves. And he speaks of the keepers of the house
troubling ; that is, the hands and arms, designed for the de-
fence of the body, being seized with paralytic disorders ; the
Atrong men bowing themselves ; that is, those parts which are
designed to support the body being weakened, and needing a
staff to bear up themselves ; the grinders ceasing because they
itrefeWy signifies the loss of teeth ; and they that look out of
the windows being darkened^ a decay of sight ; their rising up
&t the voice of the bird^ implies their loss of one of the main
Drops of nature, to wit, sleep ; so that thfey may rise early in
the morning, when the birds begin to sing, because their beds
-v^'ill not afford them rest : And the daughters of music being'
brought loxv^ denotes a decay of the voice and hearing, and
being not affected with those sounds which were once most de-
lightful to them. The ahiond-tree flourishing^ plainly signi-
fies the hoary head ; the grashopper being a burden^ is either
:i proverbird speech, importing a want of courage, strength,
and resolution to bear the smallest pressures ; or, as others
imder^tand it, their stooping, when bowed down with old age.
'Jlie silver card loosed^ or, the golden bowl broken at the foun-
taiUy or the xoheel broken at the cistern^ signifies a decay of
ibc animal spirits, a hxation of thci nerves, the irregular
TO BE READ BY ALL.. 1^^
circulation of the blood, or the universal stopp||ge thereof j
and then the frame of nature is broken, and man returna to tht
dust *.
In the New Testament there are several metaphors used ;
some of which are taken from the Isthmian and Olympic
games, practised by the Greeks and Romans. Thus the
apostle Paul compares the Christian life to a race in which wa-
ny run ; but they do not all receive the prize, 1 Cor. ix. 24-
And, in ver. 25. he alludes to another exercise, to wit, wrest-
ling; and recommends temperance as what was practised by
them, as a means for their obtaining the crown. And, ver»
26. he uses a metaphor, taken from another of the games, to
wit, fighting, in hope of victory ; by which he illustrates his
zeal in the discharge of his ministry. And in Hcb. xii. 1. he
speaks of the Christian race, and the necessity of hnjing' aside
every weight, to wit, allowed sins, which v/culd retard our
course, or hinder us in the way to heaven. And in Phil. iii.
13, 14. he speaks of himself both as a minister and a Chris-
tian, as ' forgetting those things which are behind, and reach-
" ing forth unto those things which are before,' and, ' prcss-
' ing towards the mark, for the prize of the high calling of
" God in Christ Jesus:' where he plainly alludes to the pur-
pose, industry, and earaestncss of those who run in a race.
And, in Eph. vi. 11, — 16. he speaks of the diHicul'Lies, temp-,
tations, and opposition that believers are exposed to, ia the
Christian life ; and advises them, to put on the xvhole armour
of God ; and so carries on the metaphor or allegory, by al-
luding to the various pieces of armour, which soldiers make
use of when engaged in battle, to illustrate the methods we
ought to take, that we may come cfi conquerors at last.
(6.) It will be very useful, in order to our understanding-
scripture, for us to know some things, relating to the diffe-
rent forms of civil government, and the various changes made
therein, among the Jev/s, and other nations, uith whom the)-
were conversant. At first v/e fmd, that distinct families had
the administration of civil affairs committed unto them, and
the heads thereof were, as it were, the chief magistrates,
who had the exercise of civil power, in some instances ; es=
pecially if it did not interfere with that of the countrv where-
in they lived. Some think, indeed, that it extended to the
punishing capital crimes with death ; and that Judab, who
was the head of a branch of Jacob's family, when he pas-
ses this sentence concerning Taraar, in Gen. xxxviii. 24.
Bring her forth, and let her be burnt, does it as a civil ma-
gistrate : But, if it be not deemed a rash and unjustinabk
• See more of this in an ingeniotn diifconr.": 6n flii-') s?ihjcct bu Smith in Sofomou'T
i'OKts^iinr': of old age.
13G THE WORD OF GOD
expression iu him, when he says, Let her be brought Jo rlhy and
burnt^ we niust suppose the meaning to be, let her first be con-
fined till she is delivered of her child, and then Jried by the
civil magistrate, the consequence whereof will be, her being
burnt, when found guilty of the adultery that was charged
upon her. So that it does not appear that the heads of fa-
milies, when sojourning in other countries, had a power dis-
tinct from that of the government under which they lived,
to punish offenders with death ; though, I think, it is be-
yond dispute, that they had a government in their own fa-
milies, that extended, in many respects, to civil affairs, as
\vell as obliged them to observe those religious duties which
God required of them.
It may be farther observed, that this government extended
so far, as that the Patriarchs, or heads of families, had,
sometimes, a power of making war, or entering into con-
federacies with neighbouring princes, for their o^vn safety,
or recovering their rights when invaded. Thus when Lot
and the Sodomites, were taken prisoners by the four kings
that came up against them, we read, in Gen. xiv. 13, 14.
that Abraham called in the assistance of some of his neigh-
bours, with whom he was in confederacy, and armed his truin-
cd servants^ three hundred and eighteen^ horn in his house^ and
rescued him, and the men of Sodom from the hands of those
that had taken them prisoners.
We have little more light as to this matter, so long as
the government continued domestic, and the church in the
condition of sojourners : But, when they were increased to
a great nation, their ctvil, as well as religious government,
was settled, by divine direction, under the hand of Moses,
in the wilderness. The first form thereof, was a theocracy,
in whicli God gave them laws in an immediate way; conde-
scended to satisfy them, as to some things, which they en-
quired of him about; gave them particular intimations how
they should manage their affairs of war and peace ; and ap-
peared for them in giving them victory over their enemies,
in a very extraordinary, and sometimes, miraculous way.
But, besides this great honour that God put on them, he
established a form of government among them, in which they
were divided into thousatids, hundreds^ ffties^ and tens^ Exod.
xviii. 31. Deut. i. 15. each of which divisions had their res-
pective captain or governor ; who are, sometimes, styled the
nobles of the children of Israel^ Exod. xxiv. 11. And these
govei-nors were generally heads of considerable families among
them ; which were also divided in the same way, into thou-
sands, fifties, and tens, in proportion to the largeness thereof;
fhus GideoH, speakiDg of his family, in Jud^jv^ vi. 2p. calls
to BE READ BY ALL. i'S7
it, as the Hebrew word signifies, his thousand. "'And, in the
same manner, their armies were divided, when engaged in
war ; thus when Jesse sent David with a present^ into the
army, to his brethren, he bade him deliver it to the captain
over their thousand^ 1 Sam. xvii. 18. and chap, xviii. l3. And
we read, that Saul made David his captain over a thousand ^
which is the same with what we, in our modern way of
speaking, call a commanding officer over a regiment of sol-
diers. Again, when David's soldiers v/ent out to war against
Absalom, it is said, Theij came out bij hundreds and by thou-
sands^ 2 Sam. xviii. 4. each distinct company, or regiment,
having their commanding officer.
Thus the government was settled as to civil and military
afFairs, in such a way, that the head of the respective division,
had a power of judging in lesser matters. But since there
Avere some affairs of the greatest importance to be transacted
in the form of their government, by divine direction, God ap-
pointed seventy men of the children of Israel, to assist Moses
in those matters, in which they had more immediately to do
with himj and accordingly he (fave thein the Spirit^ Numb. xi.
26, 17. that is, the extraordinary inspiration of the Spirit;
whereby he communicated his mind and will to them. This
was the first rise of the Sanhedrim ; and these had a power of
judging in civil matters, throughout all the ages of the church
till the Jews were made tributary to the Romans ; and after
that, this body of nien were as vile and contemptible asr they
had before been honourable in the eyes of just and good men,
as appears by their tumultuous and unprecedented behaviour
in the trial of our Saviour, and the malicious prosecutions, set
on foot by them, against the apostles, without any pretence or
form of law.
After the death of Joshua, and the elders that survived him,
there was an alteration in the form of government, occasioned
by the oppression which they were liable to from their ene-
mies, who insulted, vexed, and sometimes plundered them of
their substance. Then God raised up judges, who first pro-
cured peace for them, by success in war; and afterwards go-
verned them ; though without the character or ensigns of royal
dignity. And, this government not being successive, they
were, on the death of their respective judges, brought into
great confusion, every one doing that which was right in his
own eyes, till another judge was raised up, as some future
emergency required it. Thus the posture of their affairs con-
tinued, as the apostle observes, about the space of four hundred
and fifty years ^ Acts xiii. 20. and then it was altered, when,
through their unsettled temper, they desired a king, in con-
formity to the custom of the nations roimd about them>
Vol., \\\ S
15.8 TliJC U'*RD or GOD
'which thing was displeasing to God : nevertheless, he graft-
ed them their request, 1 Sam. viii. 5, — 7. and so the govern-
ment became regal. And then followed a successiorr of kings,
set over the whole nation, till the division between Judah
and Israel ; when they became two distinct kingdoms, and
so continued, till their respective captivity. These things be-
ing duly considered, will give great light to several things
contained inr scripture ; especially as to what relates to the
civil affairs of the church of God.
And, for our farther understanding thereof, it will be ne-
cessary that we take a view of the government of other na-
tions, with whom they were often conversant. We read al-
most of as many kings in scripture, as there were cities in
several of those countries .which lay round about them ; thus^
in Gen. xxxvi. we read of many dukes and kings, (whose
power was much the same) who descended from Esau. These
had very small dominions, each of them being, as it is pro-
bable, the chief governor of one city, or, at most, of a little
tract of land round about it j and, indeed, besides the As-
syrian, and other monarchies, that were of a very large ex-
tent, and had none who stood in competition with them, un-
der that character, while they subsisted ; all other kingdoms
were very small ; therefore four kings were obliged to en-
ter into a confederacy, to make war with Sodom, and the
four neighbouring cities,, which a very inconsiderable army
might, v/ithout much difficulty, have subdued, Gen. xiv. 1,
&fc. One of them, indeed, is called king of nations ; not as
though he had large dominions, but because he was the chiel
governor of a mixed people, from divers nations, who were-
settled together in one distinct colony ; and the king of Shi-
nar, there spoken of, is not the king of Babylon, who was
too potent a prince to have stood in need of others to join
•with him in this expedition ; but it was a petty king, who
reigned in some city near Babylon, and was tributary to the.
Assyrian empire. These four kings, with all their forces,
•wei-e so few in number, that Abraham was not afraid to at-
tack them ; which he did with success.
Again, we read, that in Joshua's time, the kings in the
land of Canaan, whom he subdued, had, each of them, very
small dominions, consisting of but one capital city, with a few
villages round about it. Thus vsre read of thirty one kings that
reigned in that country, which was not so big as a fourth part
of the kingdom of England,. Josh. xii. And afterwards most.
of these kingdoms were swallowed up by the Assyrian em-
pire. TIius the king of Assyria, as Rabshakeh boasts, had en-
tirely conquered the kings of Hamaih, Arphad, Gozan, and
"Ilafra'A, v/ith several others, 2 Kings xix. 12, IS. these had
TO BE READ BY ALL. ^G^
very small dominions, and therefore were easily subdued by
forces so much superior to any that tjhey could raise. Egypt,
indeed, was more formidable ; and therefore we often read in
scripture of Israel's having recourse to them for help, and are
blamed for trusting in them more than God : And, in Arabia,
there were some kings who had large dominions, as appears by
the vast armies that they raised : Thus Zerah the Ethiopian
came forth against Asa^ with a thousand thousand niai^ 2
Chron. xvi. 19. Nevertheless, the church of God was able to
stand its ground ; for, whether the neighbouring kings were
many of them, confederate against them, or the armies they
raised, exceeding numerous, like the sand on the sea shore ;
they had safety and protection, as well as success in war,
from the care and blessing of providence ; of which we have
an account in the history of scripture relating thereunto.
(7.) It will be of some advantage, in order to our undei'-
standing the sense of scripture, for us to enquire into the
meaning of those civil and religious offices and characters, by
which several persons are described, both in the Old and New
Testament. Concerning the Priests and Levites, we have had
occasion frequently to insist on their call and office : Among
the former of these, one is styled high-priest ; who was not
only the chief aiinister in holy things under the Jewish dis-
pensation ; but presided over the other priests in all those
things that respected the temple-service. There was also ano-
ther priest, who had pre-eminence over his brethren, that was
next to the high-priest in office, who seems to be referred to,
in 2 Kings xxv. 18. where we read oi Seriah, the chief priest,
and Zephaniah the second priest. This office is not often men-
tioned in scripture, but is frequently spoken of by Jewish wri-
ters : They call him, who was employed therein, as the author
of the Chaldee paraphrase does on that text, the Sagan : And,
some think, that this office was first instituted in Numb. iii.
32. in which Eleazar, the son of Aaron the priest was to be
chief over the chief of the Levites^ and to have the oversight of
them^ that kept the charge of the sanctuary : And elsewhere,
we read of Zadok and Abiathar, being, by way of eminency,
priests at the same time, 2 Sam. xv. o5. by which. It is pro-
bable, we are to understand, as many expositors do, that one
was the high priest, the other the Sagan ; who was to perform,
the office that belonged to the high priest in all the branches
thereof, if he should happen to be incapacitated for it.
Besides these, there were others who were styled chief-
priests, as being the heads of their respective classes, and pre*
sided over them when they came to Jerusalem, to minister ia
their courses. There was also the president of the Sanhedrim,
who is generally reckoned ®nc tf Uic chief priest's, Mftreever,
i40 THE WORD OF GSD
when any one was by the arbitrary will of the governors, iu
the degenerate and declining state of the Jewish church, depo-
sed from the high-priesthood, barely to make way" for ano-<
ther favourite to enjoy that honour, he was, though divested
of his oihce, nevertheless called chief priest. This will give
light to several scriptures in the New Testament, in which wc
often read of many chief priests at the same time. See Luke
iii. 2. Mark xiv. 53.
Again, as to the Levitcs, these were not only appointed to
be the high priest's ministers in offering gifts and sacrifices in
the temple ; but many of them were engaged in other offices }
jpomc in instructing the people, in the respective cities where they
dwelt, who were to resort to them for that purpose, or in sy-
nagogues, erected for this branch of public worship. Others
^vere employed as judges in determining civil or ecclesiastical
matters.
Again, we often read, in scripture, of Scribes : These were
of two sorts ; some were employed only in civil matters ; and
we sometimes read of one person, in particular, who was ap-
pointed to be the king's scribe. Thus in David's reign, we
read of Shemaiah the scribe, and in Hezekiah's of Shebna,
1 Chron. xxiv. 6. 2 Kings xviii, 18. This seems to have been
a civil officer, not much unlike a secretary of state among us ;
and we seldom find mention n^ade of more than one scribe at
a time, except in Solomon's reign in which there were two,
1 Kings iv. 4.
But besides thi.'^, we often read of scribes who were engaged
in other works ; thus it is generally supposed, that many of
them were employed in transcribing the whole, or some parta
of scripture, for the use of those who employed them there-
in, and gratified them for it j which was necessary for the
propagating religioti in those ages, in which printing Avas
not known,
There were others who explained the law to the people.
Thus Ez,ra is styled, a ready scribe in the lavo of Jlloses, Ez-
ra, vii. 6. This was an honourable and useful employment,
faithfully managed by him and many others, in the best ages
of the church. But, in our Saviour's time, there were scribes
who pretended to expound the law, and instruct the people ;
but the doctrines they propagated, wore very contrary to die
mind of the Holy Ghost ia Moses''s writings ; and their way-
of preaching was very empty ami unprofitable : Upon which
occasion it is said^ that our I^ord taught as 07ie hamng autho-
rity., and ?iot as the sc^'ibea^ IMatt. vii. 29.
Moreover, we sometimes read in the New-Testament, of
X.awyers, against whom our Saviour denounces woes, for op-
(?osinjg him and his goswcl. Ti.is ;r> supposes! by some, to be
TO BE READ BY ALL 141
ouly a difFcrent name given to the sci-ibes ; inasnroch as they
practised the law in public com-ts of judicature, and pleaded
causes in the Sanhedrin, or taught in their schools or religious
assemblies ; both which the scribes did. And the evangelist
Matthew, speaking concerning a lavv'yer, who asked our Sa-
viour a question, Which, is the great CQr.nnandjnent^ chap. xxii.
35, 36. Mark mentioning the same thing, calls him one of the
■scribes^ Mark xii. 28. So that the same thing, for substance,
seems to be intended by both of them ; or if there was any
difference between them, as others suppose there was, from
what is said in Luke xi. 44, 45. that when our Savi ur had
been reproving the scribes and Pharisees, 0/ie of the tawijerst
said unto him^ thus saying- thou refi}-oachest us alss, where they
speak as though they were distinct from them : yet it is evi-
dent from hence^ that however they might be distinguished
from them, in other respects, they agreed with them as en-
gaged in expounding the law, and herein are said to lade me?!
with heavy burdens and grievous to be horn ; which they them-
selves would not touch xvith one of their fingers.
As for diose civil officers which we read of in tlie Old Tes«
tament before the capuvit}', especially in David and Solomon's
reign, they were either such as were set over the tribute, the
principal of which was at the head of the treasury, 1 Kings iv.
6. and others were employed under them, to see that the
taxes were duly levied and paid : These are called receivers^
Isa. xxxiii. 18. Others were employed in keeping and adjust-
ing the public records, of which, one was the chief; who, by
way of eminence, is called the recorder : And others were ap-
pointed to manage the king's domestic affairs, of which, the
chief was set over the household.^ 2 Kings xviii. 18. Another is
said to be set over the host., 1 Kings iv. 4. who either had the
chief command of the army, or else was appointed to muster
and determine who should go to war, or be excused from it*
And there is another officer we read of once in scripture, viz.
he that counted the towers^ Isa. xxxiii. 18. whose business
seems to have been to survey and keep the fortifications in re-
pair; but these not being so frequently mentioned in scrip-
ture as others, we pass them over, and proceed more espe-
cially to consider some characters of persons we meet with in
the New Testament.
There was one sort of officers who were concerned in ex-
acting the public revenues, after the Jews were made tributa-
ry to the Roman empire : These are called publicans ; the
chief of which were generally persons of great honour and
substance, who sometimes farmed a branch of the revenue,
^nd they WQte, for the most part, Rpmans of noble extract, of
.342 ^THfi WORU Oi GUiJ
"tvhom we have an account in Cicero *, and other heathen svji*
ters ; but there is no mention of them in scripture. jThis ho*
nourable post was never conferred on the Jews ; nevertheless,
we read of Zaccheus, who is said to have been one of the chief
among the publicans^ though a Jew, Luke xix. 2. the meaning
of which is, that he was the chief officer in a particular port,
•j;vho had other publicans under him ; whose business was,
constantly to attend at the ports, and take an account of the.
taxes that were to be paid there, by those of whom they were
.exacted. Of this latter sort was Matthew, who is called the
publican, i. e, one of the lowest officers concerned in the re-
venue, Matt. X. 3. compared with chap. ix. 9. These were
usually very profligate in their morals, and inclined to oppress
those of whom they received taxes, probably to gain advan*
tage to themselves ; and were universally hated by the Jews,
There vras another sort of men often mentioned in the New
Testament, that made the greatest pretensions to religion, but
were most remote from it, and justly branded with the charac'
ter of hypocrites, to wit, the Pharisees, who made themselves
popular by their external shew of piety. There is not, indeed,
the least hint of there being such a sect amongst the Jews be-
fore the captivity ; though, it is true, the prophet Isaiah, laa.
IxA'. 5. speaks of a sort o; people that much resembled them,
which said, Stand bij thyself come not near to me^for lam ho-^.
}ier than thou; from whence, it seems, that there were some
of like principles in his day ; unless we svippose that this
scripture had its accomplishment when the sect of the Pha-
risees appeared in the world in a following age j which was
wot long after the reign of Alexander the great f, between
two and three hundred years before our Saviour's time. They
are generally described in scripture, as pretending to be more
expert than all others in the knowledge of the law ; but, in
rcalitv, making it void, by establishing those oral traditions,
which were contrary to the true intent and meaning thereof,
»nd, as setting up their own righteousness, and depending on
the performance of some lesser duties of the law, as that from
whence they expected a right to eternal life. These were the
* Vid. Cic.in Orat.firo Plane. Jloremequitum Jlomanorrtmornamentwn civitafisy
Jhmamentum Teipubiic£ pHhUcanonim ordine coutiiteri. And in his oration, ad
Qnintum Fratrem, he has mmtij thiv7^ cnncerning the dignitij of the publicansy and
thtir advantage to the ctminornoeu'th : aecordinqbi he saijs. Si publicanis adverse-^
Tunr ordinem do nobis npiime m,Titum, & per noe cum republicu cmjiinctum, & a
noli!:, & a republLcn diitjuvgimne. And, in lu.»familiur epixtles. Lib. xix. Epist. x.
if culls them, Ordinan .tibi semper eominnndatmimnm ; & ad Attieiim, Lib. viK
J'.pist. vii. /i<" sarja, Cdssari amicis«irnmfui,^.:epnbUcanos.
j Sef Juhiph. Jntiqidt. lAb. xiii. Cnp. ix. AndiiM: have an account of their pridfi
nadiri-Mlencuin the tain; author, chap, .'iviii. and of the great disturbance (l!tit ihri',
Tvidt tk ei'-i! jfov^i-ti.'iicnls-. ifrfiiefrnajiXTialV" did ?nt pt'ca^c them.
T© BE BEAD BY ALL, 14S
greatest eMemies, in their conduct, as well as their doctrines,
10 Christ, and his gospel.
There was another sect that joined with the Pharisees, in
persecuting and opposing our Saviour; though otherwise they
did not, in the least, accord with one another ; and these were
the Sadducees, who appeared in the world about the same
time with tlie Pharisees : These were men generally reputed
as profligate in their morals, and for that reason, as much
hated by the common people, as the Pharisees were caressed
by them. They adhered to the Philosophy of Epicurus ; and
took occasion, from thence to deny the resurrection, angels,
and spirits, as they are said to do in scripture. Acts xxiii. 8.
It is true they did not desire to be thought irreligious, though
they were really so ; yet our Saviour describes them, as well
as the Pharisees, as hypocrites^ and inveterate enemies of the
gospel.
There was another sort of people sometimes mentioned
in the New Testament, viz. the Samaritans, who separated
from the Jews, out of a private pique, and built a distinct
temple on mount Gerizzim * ; and for this they ^Were ex-
communicated by the Jews, and universally hated, so that
there was no intercourse between them, John iv. 9, especial-
ly in those things in which one might be said to be obliged
to the other : These did very much corrupt the worship of
God, so that Christ charges them with xuorshippvig they
blew not xvhat^xcv. 12. and it is observed concerning them,
after the ten tfibes were carried captive into Assyria, and
they who were left in the land feared not the Lord^ that he
.'icnt lions amongst them^ 2 kings xvii. 25. upon which occasion
a priest was dismissed by the king of Assyria, under pre*
tence of i7istructing- them in the manner of the God of the land;
and he erected a strange medly of religion, consisting pardy
of those corruptions therein, which had been practised by the
Israelites for some ages past, and partly of the Heathen
idolatry, which they brought from Assyria; upon which ac-
count it is said. They feared the Lord^ and served their oiv)t
j^ods after the manner of the natio?is whom they carried awaif
frovi thence^ 2 Kings xvii. 33.
There is another sort of men, mentioned in the New Testa-
meiit, who are called Herodians : These seem to have been a
political rather than a religious sect. Some of the Fathers, in-^
deed, think that they were so called because they compliment-
ed Herod with the character of the Messiali j, who, as thcv
^aipposed, would be a very flourishing prince, who was tp
"■ See.Joseph.Jntiqvit. Lib. x\. Cni). y'n\.
144 ^He worb op god
reign over them, according to the ancient prediction of the pa«
triarch Jacob, after the sceptre xvas departed from Judah : But
this seems to be a very improbable conjecture ; for Herod the
Great was dead, before we read any thing of the Herodians iu
scripture : And the Jews had an opinion, about this time, that
the Messiah should never die, John xii. 34. Therefore, the
most probable opinion is, that these Herodians were, in their
first rise, the favourites and courtiers of Herod, and disposed
to give into any alterations that he was inclined to make in
the religious or civil affairs of the Jews *. By what is said
concerning them in scripture, it is supposed, that they were,
for thy most part, Sadducecs ; for if we compare Matt. xvi. 6*
with Mark viii. 15. our Saviour warns his disciples upon the
same occasion, to wit, their having ybr^o? to take bread^ to he-
ware of the leaven of the Pharisees and of the Sadducees ; as
the former evangelist expresses it, and of the leaven of Herod^
viz. the Herodians, as it is in the latter : Now, though these
Herodians, or court-parasites, might take their first rise in the
reign of Herod the Great ; yet there was a party of men suc-
ceeded them, who held the same principles, and were dispos-
ed to compliment their governors with their civil and religious
rights ', but they more especially distinguished themselves, by
their propagating principles of loyalty among the people :
And, whereas the Jews, under a pretence that they, were a
free nation, v/ere very unwilling to give tribute to Cesar,)
{though they would not venture their lives as Judas of Gali-
lee, and some others had done, by refusing it :) these Hero-
dians laid it down as an article of their faith, that they ought
to pay tribute to Cesar ; and therefore, when they came with
this question to our Saviour, Is it lawfid to give tribute to Ce-
sar^ or not? Matt. xxii. 17. he soon discovered their hypo-
crisy, and knew the design of that question as he might easi-
ly do from their being Herodians. Thus concerning the vari-
ous characters of persons mentioned in scripture, as subservi*
ent to our understanding thereof.
(8.) After all these helps for the understanding the sense of
scripture, there is one more which is universally to be observ-
ed ; namely, that no sense is to be given of any text, but
what is agreeable to the analogy of faith, has a tendency to
advance the divine perfections, stain the pride of all flesh, in
the sight of God, and, promote practical godliness in all its
branches.
Isty Scripture must be explained agreeably to the analogy
* That Iferod loas disposed to make alterations in the Jcvs religion, by adtUmr
if J it a mixtnye of several rites and ceremonies, taken from the Heathen, is a^rnn-d
by some. See Cwwus de Rep. Hab. Lib. i Cap. xvi. ~.vho quotes Joscplutt ur
scming, that he altered the ar.cicnt (ar:s of their connirj-
fX> feE READ BY ALLo 115
M fiiith. It is supposed that there is soraethhig wff depend on,
which we can prove to be the faith of scripture, or demonstra-
]>ly founded upon it : This we are bound to adhere to ; other-
ivise we must be charged with scepticism, and concluded not
to know where to set our feet in matters of religion. Now,
so far as our faith herein is founded on scripture, every sense
we give of it must be agreeable thereunto ; otherwise we do
as it were suppose that the word of God in one place destroys
what, in another, it establishes, which would be a great reflec-
tion on that which is the standard and rule of our faith. I do
not hereby intend, that our sentiments are to be a rule of faith
to others, any farther than as they are evidently contained in,
or deduced from scripture : Yet that which we beiievi: , as
thinking it to be the sense of scripture, is so far a rule to usi,
that, whatever sense we give of any other scripture, must be
agreeable to it; or else, we must be content to acknowledge,
that we are mistaken in some of those things which we called
articles of faith, as founded thereon.
2d/i/^ No sense given of scripture, must be contrary to tha
divine perl^ctions : Thus, when human passions are ascribed
to God, such as grief, fear, desire, wrath, fury, indignation, 'is'ct.
these are not to be explained, as' when the same passions are>
ascribed to men, in which sense they argue weakness and im-
perfection. And when any phrase of scripture seems to re-
present him defective in power ; as in J er. xiv. 9. ' Why
* shouldst thou be as a irian astonied, as a mighty man that;
cannot save ?' we are to understand it as a charge that would
be unjustly brought against God, if he did not appear in the
behalf of his people, by those who are disposed to reproach
and find fault with the dispensations of his providence : But^
since we have taken occasion, in explaining many scriptures
and doctrines founded upon them, to apply this rule ; I shall
content myself, at present, with the bare mentioning of it.
3dli/^ We are to explain scripture in such a way, as that it
Wtay have a tendency to promote practical godliness in all its
branches ; which is the main end and design thereof. Many
instances might be given, in which this rule is to be applied ;
as when we are said, in Rom. vii. 14. ?iot to be under the
laxv^ but under grace f we are not to understand this as though
we were discharged from an obligation to yield obedience to
whatever God commands ; but either, as denoting our being
delivered from the condemning sentence of the law ; or, from
the ceremonial lav/, to which the gospel-dispensation, which isi
a display of the grace of God, is always opposed. And when
it is said in Eccl. vii. 16. * Be not righteous overmuch, nei-
* ther make thyself overwise : Why shouldst thou destroy thy-
* self?' We are not to understand thereby, that there js any
Vol, IV. 'V
146 ', OF PFE ACHING AND READING THE WORD.
danger of Ijeing too holy, or strict in the performance of reli-
gious duties ; but as forbidding an hypocritical appearing to be-
more righteous than we are, or entertaining a proud send vain-
glorious conceit of our own righteousness, because we per-
form some duties of religion.
Again, there are other scriptures which are sometimes per-
verted, as though they intimated, that prayer, or other reli-
gious duties, were not incumbent on v/icked men ; as wheu
it is said, in Prov. xxi. 27. The sacrifice of the xvicked is an
abomitiation to the Lord: And, chap, xxviii. 9. that his prayer
is so, or that he has nothing ta do with those duties ; be-
cause it is said to such, in Psal. I. 16. JVhat hast thou to do
to declare my statutes^ or^ that thou shouldst take my covenant
in thy mouth. But these scriptures do not imply, that they are
not obliged to perform religious duties ; but, that it is contra-
ry to the holiness of God, and a great provocation to hinx
when they regard not the frame of spirit with wdiich they
perform them, who draw nigh to him with their lips, when
their heart is far from him, or lay claim to the blessings oJr
the covenant of grace, while continuing in open hostility against
him. To apply this rule fully, would be to go through the whole
scripture, aud to shew how all the great doctrines of religion
v/hich are founded upon it, are conformed thereunto i But
this we have endeavoured ta do in all those instances in
which we have had occasion to give the sense thereof; and
therefore shall' content ourselves with this brief specimen, and
leave it to every one to improve upon it in his daily medita-
tions, in enquiring into the sense of scripture, in order to
his being farther established in that religion \vhich is found-
ed thereon.
Quest. CLVIII. By whom is the word of God to be preached?
Ansv^. The word of God is to be preached only hy such as
are sufficiently gifted, and also duly approved and called to^
that office.
Quest. CLIX. Hoxv is the word of God to be preached bij
those that are called thereto ?
Answ. They tliat are called to labour in the ministry of the
word, are to preach sound doctrine, diligently ; in season,
and out of season ; plainly, not in the enticing words of
man's wisdom, but in demonstration of the spirit, and
powei-, faithfull)', making known the whole council of God ;
. wisely,, applying themselves to the. necessities and capaci •
OF PREACHING AND READING THE WORD.. 147
ties of the hearers; zealously, with fervent Hfve to God,
and the souls of his people ; sincerely, aiming at his glory,,
and their conversion, edification, and salvation.
Quest. CLX. IVhat :s required of those that hear the ivord
preached P
Aivsw. It is required of those that hear the word preached,
that they attend upon \x with diiigence^ preparation, and
prayer, examine what they hear, by the scripture, receive the
truth with faith, love, meekness, and readiness of mind, as
the word of God ; meditate, and confer of it ; hide it in
their heart, and bring forth the fruit of it iu their lives.
HAVING considered, what method wc are to take, in our
pri\ate station, or capacity, to understand the word of
God i we have great reason to be thankful, that he has ordaia-
ed that it should be publicly preached, or explained, as a far-
ther means conducive to this end. And accordingly we are led,
3a these answers, to shew, who they are that (iod has called tc'
this work ; and how such ought to perform it ; and Avith whai;
frame of spirit we ought to attend on it.
I. The persons by whom the word of God is to be preach-^
ed ; and these are only such, whom lie has qualified with gifts
sufficient for it ; and they ought also to be duly approved of,
\vhen called hereunto, by those among whom ilie providence of
God directs them to exercise their ministry.
1, Concerning the qualifications which are necessary, in
those that are employed in preaching the gospel. Here it Is to
be observed in general, that they must be suificienily gifted fqr
it ; which is so evident, that it would be unreasonable for any
one to deny it, since no one is to attempt any thing that he is
not able to perform ; especially if it be a work of the highest
importance, and the unskilful managing thereof may have a
tendency to do prejudice to, rather than advance the interest
of Christ. It would be a reflection on the wisdom of a master,
to employ his servant in a work that he has no capacity for, or
entrust him with an affair that is like to miscarry in his hands.
In like manner, v/e are not to suppose that God calls any to
preach the gospel, but those whom he has, in some measure,
furnished for it ; though, it is true, the best may say, as the
apostle does, We are not sufficient of ourselves, to think any
thing" as of ourselves ; but our suffeieneij is of God: Yet he
adds, that they who are employed by him in this work, are
made able ministers of the Nexv-Testamcnt, 2 Cor. iii. 5, 6. It
is, indeed, a difhcult matter to determine who are sufficiently
gifted for it ', the work being so great, and owr natural an4
i48 OP PREACHlJm AND READING THE W08.51.
acquired endowments very small, if compared with it. BuL
that we may briefly consider this matter, it may be observed,
(1.) That some qualifications are moral, without wliich, they
who preach the gospel, would be a reproach to it. These re
spect, more especially, the conversation of those who are enga-
ged in this work, which ought to be blameless and exemplary ;
not only inoffensive, but such as they, whom they are called to
instruct, may safely copy after. Thus the apostle makes a so-
lemn appeal, when he says, Tc are xvitnesses^ and God also ^ how
Jiolily^ and justly^ and wiblamcabhj we behaved ourselves among;
Ijou that believe^ 1 'I'hess. ii, 10. And he advises the Corinthi-
€ins to he folloxvers of him^ 1 Cor. iv. 16. and commends the
thurch elsewhere, for conforming themselves to his example,
so far as it was agreeable to that of bur Saviour, 1 Thess. i. 6.
in which respect alone the best of men are to be followed, 1
Cor. xi. 1. Now this supposes that they have that which we
call the moral qualifications, necessary to the work of the minis-
try, without which, a person will do more hurt, by his example,
than he can do good by his doctrine ; inasmuch as he will lay a
stumbling-block in the way of Christians, who would be ready
to say, as the apostle does to some of those wyho were teachers
among the Jews ; Thou xvh'ich teachest another^ te<xchest thou
not thyself? Rom. ii. 21. or, dost thou live in the practice of
those crimes, which thou condemntst in others, and exhortest
them to avoid ? This qualification therefore, must be supposed
to be necessary ', and, indeed, an experimental knowledge of di-
vine truths, will greatly furnish them to communicate the sante
to others, and spirit them, with zeal, in using their utmost en-
deavours, that they may be made partakers of the same expe-
riences which they themselves, have been favoured with. Ne-
vertheless, we are not to suppose that this alone will warrant
a person's engaging in the Avork of the ministry ; for then every
one who has experienced the grace of Cod, might attempt it,
how tenable soever he be to manage it to the glory of God, and
the edification of the church. I'herefore,
(2.) There are other qualifications more directly subservient
l\ereunto. These the apostle speaks of, when he describes a
gospel-minister as one who is apt to tcach^ 1 Tim. iii. 2. and
able rightly to divide the word of truths 2 Tim. ii. 15. and, by
sound doctrine.^ to exhort and convince gainsai/crs^ Tit. i. 9»
They who take upon them to explain scripture, and apply it
to the consciences of men, ought, certainly, with great dili-
gence and hard study, to use their utmost endeavours to under-
stand it. And to this we may add, that they ought to be able
to reason, or infer just consequences from it; whereby they
Unay appear to be well versed in those great doctrines, on
Viliioh oyr faith and religion is founded. Tliis, indeed, mir/c
or PREACHING AND READING THE WORD. 14.9
Ibe confessed to be a work of difficulty ; and, the|(' who think
themselves best furnished in this respect, will have reason to
conclude, as the apostle says, that they Jinonr but in party and
prophesy in part^ 1 Cor. xiii. 9.
To this we may add, that there are various parts of learning,
that may be reckoned, in some respects, ornamental, wluch
would tend to secure him that preaches the gospel from con-
tempt ; and others, that are more immediately subservient to
our understanding scripture, namely, a being wdi acquauited
•with those languages, in which the Old and New Tebiament
were written, and able to make critical reiDarks on the style
and mode of expression used in each of them, and a being con-
versant in the writings of those, whether in our own or other
languages, who have clearly and judiciously explained the doc-
trines of the gospel, or ltd us into the knowledge of those
things that have a tendency to illustrate them. And, inas-
much as preaching contains in it an address to the judgments
tind consciences of men, I cannot but reckon it a qualification
necessary in order hereunto, that all those parts of learning
that have a tendency to enlarge the reasoning faculties, or help
us to see the connexion or dependence of one thing upon ano-
ther, should be attended to, that we may hereby be htted to
convey our ideas with judgment and method. These qualifi-
cations are to be acquired. We pass by those that are natural,
to wit, a sufficient degree of parts, and such an elocution as is
pecessary for those who are to speak to the edification of an
audience, without which all other endeavours to furnish them-
selves for this work, will be to very little purpose.
2. They, by whom the word of God is to be preached, aix;
to be duly approved and called to that office. A .person mav
think himself qualified for it without sufficient ground .; there-
fore this matter ought to be submitted to the judgment of o-
thers, by whose approbation he is to engage in thiswork. The
first thing that is to be enquired into, is ; v/hether he is called
to.it by God, not only by his providence, which opens a door
for his preaching the gospel, but by the success which he is
pleased to grant to his endeavours, in order to his being dul\
qualified for it ? Notwithstanding, since persons may bp mis
taken, and think they have a divine call hereunto, when they
have not ; it is necessary that they should be approved by those
who are sufficient judges of this matter, that they may not be
exposed to temptation, so as to engage in a work which they
are not deemed sufficient for. Not that it is in the power of
ministers, or churches, especially according to the present situa-
tion of things, to hinder an unqualified person who has too
high thoughts of his own abilities, from preaching to a num-
ber ©f people that is disposed to hf^ar him ; yet no one i^ houna
ioO , Ob PREACHIKG AND R.LADING TIIL WORD.
■»
or ought, in prudence, or faithfulness to God or man, to pwn
any to be a minister, whose gifts do not render him fit to be
approved ; nor, on tiie other hand, can any judgment be pass-
ed on this matter, without suflicient acquaintance or conversa-
tion with him, that thereby it iiiay be known whether he be a
workman that needeth not to be ashamed, and able rightly to
divide the word of truth.
Here, I think, there is some difference between the appro-
bation that ought to be passed on those who first engage in thee
work of preaching, and the call to the pastoral office ; the lat-
ter supposes the former ; and therefore a person ought first to
be approved of, as lit to preach the gospel, in the opinion of
those who are allowed to be competent judges hereof, which is
necessary to his entrance on that work with reputation and ac-
ceptance ; without which, he is to stand and fall to his own
master, and acquiesce in the approbation of those who are will-
ing to sit under his ministry ; while others are not bound (as
being destitute of sufficient evidence) to conclude him furnish-
ed for, or called to it.
As to the call to the pastoral office ; though no one has a
right to impose pastors on churches ; yet it is the indispensi-
ble duty of every church not barely to enquire ; whether the
person, whom they have a desire to call to that office, be such
;in one as is approved by the greater number of them ; but,
whether the step they are taking herein, is such as has a ten-
dency to secure their reputation as a church of Christ, with
out exposing them to the just blame and censure of others,
who are in the same faith, and order with themselves ? that
they may do nothing that is in the least offensive, or that has
a tcTidency to weaken the interest of Christ in his churches.
It is true, no one can put a stop to their proceeding, if they
are resolved to set over them one that is not only scandalous
in his conversation, but inclined to preach what is subversive
of the fundamental articles of our faith ; yet they cannot here-
bv act as a church that has obtained mercy from God to be
faithful, or engage in this important work with judgment. It
is therefore expedient, that churches should set over them mir
■pisters approved hy others as sound in the faith, as well as
jicckoned, by iiiemselves, able to preach to their edification ;
and, in order hereunto, it is expedient that some minijiters, and
members of other churches, shoidd be present at their investi-
ture in that ofitice, to which they have called them, not barely
us being witnesses of their faith and order, in common with
the whole asseinbly, but as testifying hereby their apjirobation
®f their proceedings, and giving ground to the world to con-
<;lude, that that person, whom they have called, is owned by
others, as well as themselves.
OF PREACIIIXG AND READINd THE WORD. Ijl
And, in order thereunto, it is necessary that mi|<sters, who
are to join in begging the blessing of God on their proceedings^
and giving a word of exhortation to them, should be satisfied
concerning the fitness of him whom the church has called to
that office ; which is supposed by their being present, and bear-
ing their respective parts therein. This, I think, is intended
by that expression of the aposde, in which he advises Timothy,
to lay hands suddenUj on no man i nor to be partaker of other
men's sins ; but to keep himself pure^ 1 Tim. v. 22. that is,
without guilt, as being active in aj)proving those that he ought
not to approve of. I do not, by this, take the power out of
the hands of the church, of setting a pastor over themselves ;
but only hereby argue the expediency of their consulting the
honour of the gospel herein, and acting so, as that they may
have the approbation of other churches in that solemnity.
II. We are now to consider how the v/ord of God is to be
preached by those who are qualified, approved, and called there-
unto ; and that, both as to doctrines to be insisted on, and the
manner in which they are to be delivered.
1. What thev are to preach, ought to be sound doctrine, and
that not barely what is deemed to be so by him that preaches
it ; since there is scarce an}'^ one but thinks himself sound )a
the faith, how remote soever his sentiments may be from the
true intent and meaning of the word of God. But hereby we
imderstand those doctrines which are so called by the apostle.
Tit. i. 9. such as are agreeable to that for?n of sonnd words
which is transmitted to us by divine inspiration, 2 Tim. i. 13.
the doctrine xuhicli is according' to godliness^ 1 Tim. vi. 3. as
having a tendency to recommend and promote it. This is sty-
led elsewhere. The faith once delivered to the saints ; which is
Jiot only to be preached, but earnestlif contended for ^ Jwde, ver.'
-3. These are such doctrines as have a tendei:*-/ to advance the
glory of God, and do good to the souls oi men, that are rt:lis]i"
ed and savoured by sincere Christians, who know the truth, as
it is in Jesus ; and are nourished iip^ as the apostle says, in the:
words of faith and of good doctrine^ 1 Tim. iv. 6. This, as
it has a peculiar reference to the gospel, and the way of salva-
tion contained therein, is called preaclvjig Christy Col. i. 18»
or a determining to knoxv nothing ; tiiat is, to appear to know,
or to discover nothing, sa-oe Jesus Christ and him crucified^ X
Cor. ii. 2. or deliver nothing but what tends to set forth the
person and offices of Christ, either directly, or in its remote:
tendency thereunto. O'.u" Saviour advi^5es the church, to take
heed -what they hear, Ivlark iv. 24. as signifying, that we arc
to receive no doctrines but what are agreeable to the gospels.
And this is a sufficient intimation that such only are to be.
preached, the contrary to which method of preaching, the apo^-
lo2 OF I'llEAtlliNG AND READING lliE ^\'•ORB»
tie calls perverting- the gospel of Christ ; and adds, that though
ri<€y or an angel from heaven^ preach any other gospel than that
tvhich zve have preached^ let him be accursed^ Gal. i. 7^~^. These
are the only docti-ines that God will own, because they tend to
set forth his perfections, as they were at first communicated by
him for that end.
2. We are now to consider the inanner in which these doc-
trines are to be preached. This is laid down in several heads,
(1.) Diligently and constantly, m season and out of season,
considering this work as the main business of life, that which
a minister is to give himself xvholhj to^ 1 Tim. iv. 15. and all
his studies are to be subservient to this end. He is to rejoice
in all opportunities, in which he may lead those whom he is
called to minister to, in the way to heaven, and be willing to
lay out his strength, and those abilities which God has given
him, to his glory. Thus the apostle says, I xvoidd very gladly
spends and be spent for you^ 2 Cor. xii. 14* This argues, that
the word is not barely to be preached occasionally, as though
it were to be hid trom the world, or only imparted, when the
leisure or inclination of those who are called thereto, will ad-
mit of it. The character which the apostle gives of gospel-
ministers, is, that they zvatchfor the souls of those to whom
they minister ; that is, they wait for the best and fittest seasons
to inculcate divine truths to them. This is particularly ex-
pressed by preaching the ruord^ and being instant in season^ and
out of season^ reproving., rebuking^ and exhorting xvith all long"
suffering and doctrine^ 2 Tim. iv. 2. which implies, that it
ought to be preached, not only on that day, which God has
sanctified for public worship, ot which preaching is a part; but
on all occasions, when they are apprehensive that the people
are desirous to receive and hear it.
(2.) It is to i-JC preached plainly. Thus the apostle sayg<
We use great plainness of speech, 2 Cor. iii. 12. Tliis method
of preaching is inconsistent with the using unintelligible ex-
pressions ; which neither they nor their hearers well under-
stand. The style ought to be familiar, and adapted to the
meanest capacities ; which may be done without exposing it
T.0 conr(.:mpt. And it is particularly observed, that it ought
not to i)e, in the enticing ivords of viands wisdom, but in demon-
stration of the Spirit and of potver ; as die aposde says con-
t:erning his metliod of preaching, 1 Cor. ii. 14. I'he great de-
f'ign hereof, is, not to please the ear with well turned periods,
or rhetorical expressions, or an affectation of shewing skill in
iiuman learning, in those instances iu which it is not directly
udapted to ediiication, or rendered subservient to the explain-
ing of scripture. A demonstrative v/a}- of preaching, is not,
iijideed, opoosrd to this plainness that is liyre intencit&l but iris
b> PREACniNC AND BEADING T'lIE WORD. 1.^3
•the demonstration of the Spirit ; which, though irdifFers from
that Avhich the apostles were favoured with (who were led into
the doctrines they preached, by immediate inspiration ;) yet
We are to endeavour^to prove, by strength of argument, that
What we deliver is agreeable to the mind and will of God there-
in ; and yet to do this v/ith that plainness of address, as those
who desire to awaken the consciences of men, and give them,
the fullest conviction, proving from the scripture, that what we
say is true. This account the apostle gives of his ministry, 2
Cor. iv. 2. as what was most adapted to answer the valuable
ends thereof.
(3.) The word of God is to be preached faithfully ; whiclV
supposes that they who are called to this work, have the souls.
of those whom they preach to, committed to their care ; so that^
if they perish for want of due instruction, they are, for this ne-
glect, found guilty before God. Thus God says to the prophety.
Son of man y I have made thee a zvatchman to the house of Is^
raely Ezek. iii. 17, he. and therefore he was to g-ive thevn
^varning-^ which, if he did, he delivered his own soul ; but if
not, God intimates to him that their blood should be required
at his hand. This supposes that they are accountable to God
for the doctrines they deliver ; for which reason the apostleu
speaks of them, as stexvards of the mysteries of God^ of whomi
it was required that they should be found faithful^ 1 Cor. iv«
1, 2. and, as a particular instance thereof, he makes a solemn^
appeal to the elders of the church of Ephesus, that he had kept!'
back 72othing' that rvas prof table unto them, nor shunned to cle^
dare all the counsel ofGod^ Acts xx. 27. This faithfulness im
the exercise of the ministry, is opposed to their having respect
of persons from some obligation which they are laid under to*
them, or the prospect of some advantage that they expect froms
them, which makes them sparing in reproving those v/ho aref
blame-worthy, for fear of giving offence, or losing their friend-*
ship. It is also opposed to preaching those doctrines which
are suited to the humours and corruptions of men, and neglect--
ing to insist on the most necessary and important truths ; be-
cause they apprehend that they will be entertained with dis-
gust. This is to act as tliough their main design were to
please men rather than God. And it is very remote from thcs
conduct of the prophet Isaiah ; who, when he vv^as informed
that the people desired that ^ao. prophets would prophesy smcothi
things to them, and cause the holy one of Israel to ceas^fronn
before them, Isa. xxx. 10, 11. he takes occasion to represent
God as the holy one of Israel, in the following words, and to-
denounce the judgments which he w^ould bring upon them,
how unwilling soever they were to receive XJnh doc,trin& i'rorik
him.
VoT. IV, U
134 ~ #r PREACHIN6 ASn RRADIN©' THE ^OtW.
And, to this we may add, that they are to be reclconed n^
other than unfaithful in their method of preaching, who, under
a pretence of pressing the observance of moral duties^ set aside^
the great doctrines of faith in Christ, and justification by hi^
righteousness, which is the only foundation of our acceptance
in his sight. Concerning which we may say, without being
supposed to have light thoughts of moral virtue ; that the one
ought, in no wise to exclude the other. Neither can they be
reckoned faithful, who shun to declare those important truths,
on which the glory of God, and the comfort of his people de-
pend ; and therefore, if morality be rightly preached, it ought
to be inculcated from evangelical motives, and connected with
other truths that have a tendency more directly to set forth the
Mediator's glory j which ought not to be laid aside as contro-
verted doctrines, which all cannot acquiesce in, as supposing
that the tempers, or rather the ignorance and corruption of men,
ivill not bear them.
(4.) The vv'ord of God is to be preached wisely. This wis-
dom consists,
[1.] In the choice of those subjects, that have the greatest,
tendency to promote the interest of Christ, and the good of
mankind in general. There are many doctrines which must
be allowed to be true, that are not of equal importance with
others ; nor so much adapted to promote the work of salvation,
and the glory of God therein. There are some doctrines which
the apostle calls the present tnith^ 2 Pet. i. 12. in which he in-
structs those to whom he writes. Accordingly, those truths
are to be frequently inculcated, which are most opposite to the
dictates of corrupt nature and carnal reason ; because of their
holiness, spirituality, beauty, and glory. Again, those doctrines
are to be explained and supported by the most solid and judi-
cious methods of reasoning, which are very much perverted .
and undermined by the subtle enemies of our salvation. And
whatever truth is necessaiy to be known, as subservient to god-
liness, which multitudes are ignorant of, this is to be frequent-
ly insisted on, that they may not be destroyed for lack of know-
ledge ; and those duties, which we are most prone to neglect,
in which the life and power of religion discovers itself, these
are to be inculcated as a means to promote practical godliness.
[2.] The wisdom of those that preach the gospel farther ap-
pears, in suiting their discourses to the capacities of their hear-
ers ; of whom, it must be supposed,
l5f. That some are ignorant and weak in the faith who can-
mot easily take in those truths that are, with much more ease,
apprehended and received by others ; for their sake the word
of God is to be preached with the greatest plainness and fami-
liarity of style Thus the apostle speaks of some who needed
^F PREACHINO AND READIN* THE WORD. 155
ti> hcfedxvitli milk^ being unskilful in the xvord of r^hteousness^
and, as it were, babes in knowledge, Heb. v. 12, — 14. where-
as others, that he compares to strojij^ mcn^ were fed with meat^
that was agreeable to them. By which he doth not intend, as
I apprehend, a difference of doctrines, as though some were
to have nothing preached to them but moral duties ; while
others were to have the doctrines of justification, and faith in
Christ, &c.,^preached to them ; but rather a different way of
managing them, respecting the closeness and connexion of
those methods of reasoning by which they are established
which some are better able to improve and receive advantage
by, than others.
2i%, Some must be supposed to be wavering, and in dan-
ger of being perverted from the faith of the gospel ; for their
sakes the most strong and cogent arguments are to be made
use of, and well managed, in order to their establishment there-
in, and those objections that are generally brought against it,
ausvv'ered.
odhj, Others are lukewarm and indifferent In matters of re-
ligion ; these need to have awakening truths, insisted on with
great seriousness and affection, suited to the occasion thercof.
4thh/, Others are assaulted with temptations, and subject to
many doubts and fears, about the state of their souls, and the
truth of grace ; or, it rmy be, their consciences are burdened
with some scruples, about the lawfulness or expediency of
things, and some hesitation of mind, whether what they en-
gage in is a sin or duty. Now, that the Word may be adapt-
ed to their condition, the wiles of Satan are to be discovered,
cases of conscience resolved, evidences of the truth of grace^
or the marks of sincerity and hypocrisy are to be plainly laid
down, and the fulness, freeness, and riches of divine grace,
through a Mediator, to be set forth as the only expedient to
fence them against their doubts and fears, and keep them front,
giving way to despair.
Sthly, The word of God is to be preached zealously, with
fervent love to God, and the souls of his people. Thus it is
said, in Acts xviii. 25. concerning Apollos, that being fervent
in the Spirit^ he spake and taught diligejitly in the things of
the Lord. This zeal doth not consist in a passionate, furious
address, arising from personal pique and prejudice ; or, in ex-
posing men for their weakness j or expressing an undue resent-
ment of some injuries received from them ; but it is such a
zeal, that is consistent with fervent love to God, and the souls
of men. The love which is to be expressed to God, discovers
itself, in the concern they have for the advancing his truth,
name, and glory, and the promoting his interest in the woild,
whigh is infinitely preferable to all «ther interests ; and theiv
45S 97 PREAGTlINa AN» READING* THE vrOR*'.
love to the souls of men induceth them to pi-each to them, a??
considerhig that thty have not only the same nature in com*
mon with themselves, in which they must either be happy or
miserable, for ever : But they are liable to the same infirmitiesj
<lifficulties, dangers, and spiritual enemies, which should incline
those that preach the gospel, to express the greatest sympathy
with them in their troubles, while they are using their utmost
endeavours to help them in their way to heaven. They are to
be considered as being, by nature, in a lost, undone condition ;
and the success of the gospel, as being the only means to pre-
vent their perishing for ever. And, w^ith respect to those, in
%vhom the word of God is made effectual for their conversion,
jiiiuisters are to endeavour to build them up in their holy faith,
as those Avho, they hope, will be their- croxvn of rejoicing' in
the presence of our Lord y'esus Clu-isty at his comings 1 Thess.
5i. 19.
&thlyy The word is to be preached sincerely, aiming at the
glory of God, and the conversion, edification, and salvatioii of
Jiis people. Accordingly,
Ist^ Ministers must hrmly believe the doctrines they deliv-
er, and not preach them because they are the generally-receiv-
ed opuiion of the churches j for that is hardly consistent \<i'vA\
smccrity ; at least, it argues a great deal of weakness, or want
of judgment, as though they were \vavering about those im-
portant truths, which they think in compliance with custom,
they are obliged to coi^nmnicate.
2dkjy They must have no by and unwarrantable ends in
preaching, namely, the gaining the esteem of men, or promot-
ing their own secular interest. Though what the apostle says
be true, that the labourer is 7vorthy of his hire^ and, theij that
preach the gospely must live of the gospel^ 1 Cor. ix. 14. Yet
this ought not to be the principal end inducing them hereunto ;
for that IS like what is threatened against the remains of the
house of Eli, who were exposed to such a servile and merce-
nary temper, as to crouch for a piece of silver ; and to say ^ put
incy I pray thee^ into one of the priesC s oJficrSy that I may eat
a piece of bread, 1 Sam. ii. 36. The glory of God is to be the
principal end of the ministry; and, accordingly, they are to en-
deavour to approve themselves to him in the whole of their
conduct therein. Thus the apostle speaks of iiimself, as nof^
.'decking to please m,':i : rohich, if I do, says he, I should not bn
the servant of Christy Gal. i. 10. This method of preaching-
will be a means to beget, in the minds of men, the highest es-
teem of him. And, more especially, the glory of God is to be
^,et forth as it shines in the face of Jesus Christ, or discovers
^Iself in the wo^-k of sahation, breught about by him, Thi'V
OF PREACHING AND READING THE WORD. IST
j'3 the only expedient to render the preaching olithe gospel con-
ducive to answer the most vahiable ends.
And, inasmuch as next to the glory of God, the conversion,
edification, and salvation of men, is to be aimed at ; such a
method of preaching is to be used, as is best adapted hereunto.
Therefore,
(l*?,) In order to the promoting the conversion of sinner?,
they are to be led into a sense of their guilt and misery, while
in an unconverted state ; together with the necessity of their
believing on Christ, to the salvation of the soul ; as also the
methods prescribed in the gospel for their recovery, and es-
caping the wrath they are liable to. They are to be made ac-
quainted with the gospel-call, in which sinners are invited to
come to Christ, and his willingness to receive all that repent
and believe in him. And, since this is the peculiar work of
the Spirit, they are to pray and hope for his grace, to give suc-
cess to his ordinances, in which they wait for his salvation*
And if God is pleased to set home these truths on the consci-
ences of men, and enable them to comply with this call, then
the word is preached in a right manner, and their labour is not
in vain in the Lord.
(2dli/^) As for those who are converted, their farther esta-
blishment, ahd edification in Christ is designed, together witli
the increase of the v/ork of grace that is begun in them. Ac-
cordingly they are to be told of the imperfection of their pre-
sent state, and what is still lacking to fill up the measure of"
their faith and obedience ; and they are to be warned of the.
assaults that they, are like to meet v.'ith from their spiritual eiie-
lilies, of the wiles and devices of Satan, to interrupt the actings
r)f grace, overthrow their confidence, or disturb their peace..
They are also to be directed how they may imir.ove the re-
demption purchased by Christ, for the mortifying of sin, ob-
taining the victory over temptation, and increasing their faitii
in him. And, in addressing themselves to them, they are to
rxplain difficult scriptures, that they may grow in knowledge,
and discover to them the evidences of the strength and weak-
ness of grace, tending to promote the one, and prevent the o-
ther. Also, the promises of the gospel are to be applied to them
for their encouragement, and they excited to go on in the ways
of God, depending on, and deriving strength from Christ, for
the carrying on the work that is begun in them. This leads
us to consider what is contained in the last of the answers vrt
are explaining, viz.
III. What is the hearer's duty, who desires to receive spi-
ritual advantage by the word preached ,• and this respects his
Ijehaviour before, in, and after his hearing the word.
1. Before we hear the word, we are to endeavour to prepare
liS OF PHEACHli.'© AND EEADIKQ T&E WORft,
m
•
ourselves for the solemn work which we are to engage in, du-
ly considering how we need instruction, or, at least, to have
truths brought to our remembrance, and impressed on our
hearts ; as also, that this Is an ordinance which God has insti-
tuted for that purpose j and, as it is instamped with his authori-
ty, so we may depend on it, that his eye will be upon us, to
observe our frame of spirit under the word. And we ought
to have an awful sense of his perfections, to excite in us an ho-
^y reverence, and the exercise of other graces, necessary to our
engaging in this duty , in a right manner ; and inasmuch as these
are God's gift, we are to be very importunate with him in
prayer for them. And, among other things, we are to desire
that he would assist his ministers in preaching the word ; so
that what shall be delivered by them, may be agreeable to his
mind and will ; and, that this may be done in such a way, that
it may i-ecommend itself to the consciences of those that hear
it ; that their understandings may be enlightened, and they en^-
abled to receive it with faith and love ; and that all those cor*
ruptions, or temptations, that binder the success thereof, inay
be prevented. These, and such-like things are to be desired
of God in prayer ; not only for ourselves in particular, but for
«11 those who shall be engaged with us in this ordinance.
We might here consider the arguments or pleas that we may
make use of, with relation hereunto, viz. such as are taken
from those promises which God has made of his presence with
his people, when engaged in public worship, Exod. xx. 24,
Matt, xviii. 20. We may also plead the insufficiency of man'^
instructions, without the Spirit's teaching, or leading us into
all truth ; and that Christ has promised that his Spirit shall be
given to his people for this end, John xvi. 13, 14. We may
also plead our own inability to hear the word of God in a right
jnanner, and the violent efforts that are made by our corrupt
nature, to hinder our receiving advantage by it, and what en-
deavours Satan often uses in conjunction with it, by which
means, as our Saviour expresses it in the parable, Matt. xiii.
.1 9. he catches away that seed which was sown in the heart ;
whereby it will become unfruitful. And to this we may add,
die afflictive sense we have of the ill consequences which will
attend our hearing the word, and not profiting by it, whereby
the soul is left worse than it was before ; as the apostle says,
that he was, in the course of his ministr}', to some, the savour
oj death unto deaths 2 Cor. ii. 16. We may also plead the glo-
ry that will redound to God, by the displays of his grace, in
making the word effectual to salvation, and the great honour
he hereby puts on his own institution, inasmuch as, herein, he
sets his seal thereunto. We may also plead that this is God's
• uml v;iiy in which he dispenses his grace, and accordingly he
OF PREACHING AND READING THE \VOA»< 139
has encouraged us, to hope and wait for it th|jrein ; and, that
multitudes of his saints, both in earth and heaven, have expe-
rienced his presence with them under the word ; whereby they
were first enabled to believe in Christ, and afterwards esta-
blished more and more in that grace, which they were made
partakers of at first from him. Therefore we hope and trust
that we may be admitted to participate of the same privilege.
2. There are several duties required of us in hearing the
word ; particularly we are to try the doctrines that are deli-
vered, whether they are agreeable unto, and founded on scrip-
ture, that we may not be imposed upon by the errors of men,
instead of the truths of God. Moreover, we are to endea-
vour to exercise those graces that are suitable to the work we
are engaged in ; and, as the apostle says, 7nix the xvord -with
faith^ 2 Cor. ii. 16. and express the highest love and esteem
for the glorious truths which are contained therein, discovering
the greatest readiness to yield obedience to every thing God
commands, and thankfulness for whatever he has promised to
us. Moreover we are to hear the word with a particular appli-
cation of it to our own condition, whether it be in a way of
admonition, reproof, exhortation or encoui-agement, and to see
how much we are concerned to improve it, to our spiritual
advantage.
3. We are now to consider those duties which are to be''
performed by us, after we have heard the word preached*
Some of these require privacy or retirement from the world j
by which means we may meditate on, digest, and apply what
we haye heard ; and, together with this, examine ourselves,
and thereby take a view of our behaviour, whilst we have-
been engaged in public worship, in order to our being hum-
bled for sins committed^ or thankful for grace received. But
this having been particularly considered under another answer,
relating to our sanctifying the Sabbath in the evening there-
of *, I shall pass it over at present.
There is another duty incumbent on us, after we have heard
the word, which may conduce to the spiritual advantage of
others, as it is to be the subject of our conversation ^ upon
which account we are to take occasion to observe the excellen-
cy, beauty, and glory of divine truths, that are communicated
in scripture : We are to hear the word, not merely as critics,
making our remarks on the elegancy of style, the fluency of^
expression, or other gifts, which we are ready to applaud in
the preacher, on the one hand, nor exposing and censuring the
defects wh,ich we have observed in his method of address, on
the other. We are rather to take notice of the suitableness- of
560 lii ikiL saCkamlms-.
the truths delivered to the condition of mankind in gfenci-al^
or our own in particular, and observe how consonant the word
preached has been to the holy scriptui'es, the standard of truth,
and the agreement thereof, with the experiences of God's peo*
pie. We are also to take occasion from hence, to enquire into
the meaning of scripture, especially some particular texts that
have been insisted on, or, in some measure, explained, in the
preaching of the word, in order to our farther mformation and
hiiprovement in the knowledge of divine things.
The last thing that is observed in this answer, is, that after
having heard the word of God, we are to endeavour to bring
fordi the fruit of it in our lives : This consists in a conversa-
tion becoming the gospel ; and being induced hereby to deiii/
•iinccodlzness and xvorldlif hists^ and to li<ve soberly^ righteously^
and godly in this present xvorld^ Tit. ii. 13. And we ought to
express a becoming zeal for divine truths, defending them wlien
opposed, and endeavouring to establish others thei-ein ; that so
"we may recommend religion to them, as that which is the most
solid foundation for peace, and leads to universal holiness, that
hereby we may adorn the doctrine of God, our Saviour, in all
things.
Quest. CLXI. Hoxu doth the sacraments become effectual
vieans of salvation P
Ansv7. The sacraments become effectual means of salvation ;
not by any power in themselves, or any virtue derived
from the piety and intention of him by whom they are ad-
minislcred ; but only by the working of the Holy Ghost,
and tlie blessing of Christ, by Avhom they are instituted.
Quest. CLXII. What is a sacrament ?
Answ. a sacrament is an holy ordinance, instituted by Clirir>t
in his church, to signify, seal, and exhibit, unto those that
are within the covenant of grace, the benefits of his media-"
tion ; to strengthen and increase their faith, and all other
graces ; to oblige them to obedience ; to testify and cherish
their love and communion one with another, and to distin-
guish them from those that are without.
(^UEST. C.LXIII. What arc the parts of a sacrament f
Answ. The parts of a sacrament are two ; the one an out-
ward and sensible sign, used according to Christ's own ap-
l^oiniment ; the cthtjr, an inward fi»d spiritaal grace^ thert,-
by siglii-tic.d;
OF THE sacrament's. 161
QiTKsT. CLXIV. Hoto many sacraments haft. Christ insti-
tuted in his churchy under the New Testa?nent P
Answ. Under the New Testament Christ hath instituted in
his church only two sacraments ; Baptism, and the Lord's
Supper.
T has pleased God, in setting forth the r^lory of his wisdom
and sovereignty to impart his mind and will to man, va-
rious ways, besides the discovery which he makes of himself
in the dispensations of his providence. These are, more espe-
k'-ially, reducible to two general heads, viz. his making it known
by words, which is the more plain and common way by which
we are led into the knowledge of divine truths ; or else, by
visible signs, which are sometimes called types, figures, or sa-
craments. The former of these we have already insisted on ;
the latter we now proceed to consijcler. And, in order here-
unto, we are first to explain the nature, and shew what are the
parts of a sacrament, as we have an account thereof in the two
last of these answers ; and then consider, how the sacraments
become effectual means of salvation, as contained in the first
of them.
I. Concerning the nature and parts of a sacrament: In or*
der to our understanding whereof, we shall consider,
1. The meaning of the -sv^ord. It is certain, that the word
sacrament is not to be found in scripture, though the thing in-
tended thereby, is expressed in other words ; and, for this rea-
son, some have scrupled the use of it, and choose rather to
make use of other phj-ases more agreeable to the scripture
mode of speaking : But, though we are not to hold any doc-
trine that is not founded on scripture ; yet those which are
contained therein, may be explained in our own words, provi-
ded they are consonant thereunto. The Greek church knew
nothing of the v/ord sacrament^ it being of a Latin original ;
but, instead thereof, used the word mystery ; thereby signify-
ing, that there is in the sacraments, besides the outward and
visible signs, some secret or hidden mystery signified thereby.
The Latin church used the v/ord sacrament^ not only as sig-
nifving something that is sacred ; but as denoting, that there-
by they were bound as with an oath, to be the Lord's ; as the
Psalmist says, I have srvorn, and I xvill perform it, thai I will
keep tliy rii^hteons judgments, Psal. cxix. 105. and God, by the
prophet, savs. Unto 7ne every knee shall how, and every tongue
shall szvear, Isa. xlv. 23.
The word Sacrament v/as used, indeed, by the Romans, to
signiiy that oath which the soldiers took, to be true and faith-
ful to their general, and to fight courageouslv under his ba;:-
VoL. IV. X
16'2 6r THli SACKAMENTS.
Dcr; but the primitive Chrisfians signified hereby, thut, when
the}^ were ciilleci to suffer lor Christ, which was, as it were, a
lighting under his banner, they did in this ordinance^ as it
were, take an oath to him, expressing their obligaLion not to
desert his cause. Now, since this is agreeable to the end and
design of a sacrament, whatever be the first original of the use
of the word, I think We have no reason to scruple the using
of it, though it be not found in scripture : Nevertheless, Chris-
tians ought not to contend, or be angry with one another about
this matter, it being of no great importance, if we adhere sted-
fastly to the explication given thereof in scripture. CaJ
2. We shall now consider the nature of a sacrament, as
described in one of the answers we are explaining. And
here,
(I.) It is observed, concerning it, that it is an holy ordi-
nance, instituted by Christ. What we are to understand by
an ordinance, and its being founded on a divine institution,
which is our only warrant to engage therein, has been before
considered ; and, indeed, every duty that is to be performed
by God's express command, which he has designed to be a
pledge of his presence, and a means of grace, is a branch of
religious worship, and may be truly styled an holy ordinance.
Now, that the sacraments are founded on Christ's institution,
is very evident from scripture. Thus he commanded his apos-
tles, to baptize all nations^ Matt, xxviii. 19. and, as to the sa-
crament of the Lord's supper, he commanded them to do what
is contained therein, in remembrance of him^ Matt. xxvi. 26,
27. compared with 1 Cor. xi. 24, 25.
(2.) The persons, for whom the sacraments were instituted,
are the church, who stand in an external covenant-relation to
God, and, us the apostle says, are called to be saints^ Rom. i. T.
It is to them, more especially, that Christ, when he ascended
up on high, gave ministers, as a token of his regard to them,
that hereby they may be edified, who arc styled his bodij^ Eph.
iv. 16. And, though these ministers are authorized to preach
the gospel to all nations, which is necessary for the gathering
churches out of the world ; yet they are never ordered to ad-
minister the sacranicnts to all nations, nor, indeed, to any, es •
peciallv the sacram^^nt of the Lord's supper, till they profess
liubjection to Christ, and thereby join together in the fellow-
ship of the gospel. As the sacraments under the Old Testa-
ment dispensation, were to be administered to none but the
church of the J ews, the only people in the world that profess-
ed the true religion ; so, under the gospel dispensation, none
CaJ Sacrament is the word used by the Viilgat. for m_ stcry, and tliis
iiich mo.re jM-obable meaning^ of the tyrn ys used by tjie early christians.
Ol' rriF, SACRAMENTS. t63
ha\ e a right to sa^cramcnts but those who cim therein profes-
ocdly devoted to him.
3. We are now to consider the matter of the sacraments^
which is set forth in general terms ; and it is also called in one
of the answers we are explaining, the parts of a sacrament ;
these are an outward and visible sign, and an inward and spi-
ritual grace, signified thereby ; or, as it is otherwise expressed,
it signifies, seals, and exhibits to those who are within the co-
venant of grace, the benefits of Christ's mediation. These
words are often used, but not so well explained as might be
desired.
(1.) It is called a sign, in which, by a visible action, some
spiritual benefits are signified : This is undoubtedly true; and
it is a reproach cast on God's holy institutions, in some who
deny sacraments to be divine ordinances, Avhen they style them,
all carnal ordinances, beggarly elements, or a re-establishing
the ceremonial law, without distinguishing between significant
signs, that were formerly ordinances to the Jewish church, but
are now abolished ; and those that Christ hath given to the
gospel church. In this idea of the sacraments, we must consi-
der, that they agree, in some things, with the preaching of the
word; namely, that hereby Christ and his benefits, are set
forth as objects of our faith ; and the same ends are desired
and attained by both, viz. our being affected with, and making
a right improvement of the blessings purchased by him, toge-
ther MMth our enjoying communion with him ; and they are,
both of them, sacred ordinances, instituted by Christ, and
therefore to be attended on in an holy manner : But, on the
other hand, they differ, with respect to the way or means by
which Christ and his benefits are set forth ; inasmuch, as in the
preaching of the word, there is a narration of what he hath
done and suffered ; and, upon this account the apostle says.
Faith Cometh by hearings and hearing by the zvord of God^
Rom. X. 17. whereas, in the sacraments, there is a represen-
tation thereof by signs ; in v^^hich case we may apply the xyords
of the prophet, 3Iine eye afflicteth mine hearty Lam. iii. 51. as
there is the external symbol of Christ's dying love, which is
nn inducement to us to love him again. They also differ,
in that the sacraments are not only designed to instruct ;
but, by our act and deed, we signify our engagement to b;-
the Lord's.
(2.) The sacraments are also said to seal the blessings that
they signify ; and accordingly they are called, not only.sign^v.
but seals. It is a difficult matter to explain, and clearly to
state the difference betv/een these two words, or to shev,- whai
is contained in a seal, that is not in a sign : Some think thai
it J5 a distinction without a difference. 7 he prjncip?il ground
164 OF THE SACRAMENTS-
which most divines procced*\\pon, when they distinguisii be-
tween them is, what we read in Rom. iv. 11. in M'hich the
apostle, speaking concerning Abraham, says, he rece'med the
sign of circumcision^ a seal of the righteousness of faith *. But
the same thing might have been affirmed concernnig it, or any
other significant ordinance, if the words sign and seal wei-e sup-
posed to be of the like import ; for it is not said he received
the ordinance of circumcision, which is not only a sign, but a
seal J but he received that which was a sign, or a seal of the
blessing about which his faith was conversant. However, that
we may explain this matter, without laying aside those words
that are commonly used and distinguished in treating on this
subject, it may be observed, that a sign is generally understood
as importing any thing that hath a tendency to signify or con-
firm something that is transacted, or designed to be published,
and made visible : Accordingly some signs have a natural
tendency to signify the things intended by them ; as the regu-
lar beating of the pulse is a sign of health, smoke the sign of
fire. And other things not only signify, but represent that
which they give us an idea of, by some similitude that there
is therein, as the picture doth its original. Other things only
signify as they are ordained or designed for that use, by cus-
tom or appointment ; thus, in civil matters, a staff is a sign of
power to exercise an office ; the seal of a bond, or convey-
ance, is the sign of a right that is therein conveyed, or made
over to another to possess : It is In this respect that the sacra-
ments are signs of the covenant of grace : They do not natu
rally represent Christ and his benefits ; but they signify them
by divine appointment.
But, on the other hand, a seal, according to the most com-
mon acceptation of the word, imports a confirming sign f :
Yet we must take heed that we do not, in compliance with
custom, contain more in our ideas of this word, than is agree
able to the analogy of faith : Therefore, let it be considered,
that the principal method God hath taken for the confirming
our faith in the benefits of Christ's redemption, is, his own
truth and faithfulness, whereby the heirs of salvation have
strong- consolation^ Heb. xv. 17", 18. or else the internal testi-
mony of the Spirit of God in our hearts. The former is an ob-
jective means of confirmation, and the latter a subjective ; and
this the apostle calls our being established in Christ, and sealed,
having the earnest of the Spirit ifi our hearts, 2 Cor. i. 21, 23.
This is not the sense in which we are to understand the word
• Ka; iTn/jL'iiov i'kuSi ■vifilcfAr\(, (Tippnyli!:L rxt Juatcfuvit; Tuc Trla-liais.
J fl'/ten. these tico are distivpitHhed by divines, the one is generally called, signura
significnns ; the other signum conlirmans ; or^ thcfovmer is said, significaro ; i^'
hitter, obsignare.
OF THE SACRAMENTS. 16j
as applied to the sacraments ; since if we call tfaem confirming
seals, we intend nothing else herebj', but that God has, to the
promises that are given to us in his word, added these ordi-
nances ; not only to bring to mind this great doctrine, that
Christ has redeemed his people by his biood ; but to assure
them, that they who believe in him, shall be made partakers of
this blessing ; so that these ordinances are a pledge thereof to
them, in which respect God has set his seal, whereby, in an
objective way, he gives believers to understand, that Christ,
atid his benefits, are theirs; and they are obliged, at the same
time, by faith, as well as in an external and visible manner, to
signify their compliance with his covenant, which we may call
their setting to their seal that God is true ; as we may allude
to that expression of our Saviour, He that hath received his
testimony^ hath set to his seal that God is triie^ John iii. 33,
The sacraments are God's seals, as they are ordinances given
by him for the confirmation of our faith, that he would be our
covenant-God ; and they are our seals, or we set our seal
thereunto, when we visibly profess, which ought to be done
also by faith, that we give up ourselves to him, to be his peo-
ple, and desire to be made partakers of the benefits which
Christ hath purchased, in his own wa3% Thus concerning the
sacraments, as being signs and seals of the covenant of grace.
There is another expression, used in this answer, that needs
a little explication ; namely, when the sacraments are said, not
only to signify and seal, but to exhibit the benefits of Christ's
mediation. To exhibit^ sometimes signifies to shew, or present
lo our view ; which word, if it be so understood in this place,
imports the same as when it is said, that the sacraments arc
eigns or seals thereof, or significant ordinances for the direct-
ing and exciting our faith, as conversant about what we are to
understand therebv. Again, to exhibit^ sometimes signifies to
give, communicate, or convey ; and because it is not only dis-
tinguished from signifying and sealing in the definition which
we have of a sacrament in the Shorter Catechism ; bat is de-
scribed as that by v/hich Christ and his benefits are applied
unto believers ; therefore, I am inclined to think, that it is in
this latter sense that the word is to be taken in the answer
which we are explaining; and if so, we must distinguish be-
tween Christ's benefits being conveyed, made over, exhibited,
or applied, by the gift of divine grace, through the effectual
working of the Spirit ; and this being done by an ordinance, a-;
an external means of grace ; accordingly I am bound to con-
clude, that as the Spirit of God gives these blessings to be-
lievers, who engage in a right manner therein ; so this grace
is represented, and God's people have ground to expect, as h\
166 OF tVS !iACRA:MKNTS,
as an ordinance can be the means thereof, that they shall be
made partakers of these benefits.
We may also observe, that, though the sacran^ents are ap-
pointed to signify to all that partake of them, that Christ has
purchased salvation for his people ; or, that the work of re-
demption is brought to perfection : Yet it is they alone that
engage herein by faith, who can look upon them as signs or
seals to confirm their fttith, that they have aright to the bene-
fits of Christ's redemption, as not only signified, but exhibited
or applied to them : In this sense the sacraments are signs to
them that believe, in such a way as they are to no others.
4. We are now to consider the persons to whom the sacra-
ments are given ; and these are described as those who are
within the covenant of grace. To be within the covenant of
grace, implies in it, either a being externally in covenant Avith
God, or a being internally and spiritually so, as interested in
'the saving blessings thereof.
(1.) They who ar6 externally in covenant, are such as are
visibly so; who are called by his name, professedly devote
themselves to him, and lay claim to him as their God r
These, if they are no odierwise in covenant, are said to be in
Christ, as the branch which beareth no fruit, is said to be in
the vine, John xv, 2. like those whom the prophet speaks of,
when he says. Hear ye this, house ofyacob^ which arc called
hij the name of Israel^ -which sxvear by the name of the Lord,
and make jnention of the God of Israel, hut not in truth nor in
right eousjiess, Isa. xlviii. 1. they have, indeed, the ordinances
which must be reckoned a very great privilege ; they have the
external overtures of divine grace, the convictions and strivings
of the Spirit ; and accordingly they are, in God's way, in which
he is sometimes pleased to work special grace, which, when he
does, they may conclude themselves to have more than the
external blessings of the covenant, which is what we are next
to consider : Therefoi-e,
(2.) Others are internally or spiritually in covenant, children
of God by faith : These are such as are true and real members
of Jesus Christ, by a federal or conjugal union with him : They
have the same mind as was in him, and receive vital influences
trom him, being made partakers of the Spirit. They have, not
-nly professedly, but by faith, embraced him in all his offices,
urrendered up themselves unto him, to be entirely his ; their
inderstandings to be guided and directed, their wills and affec-
lons to be governed by him, and are desirous to be disposed
uf by him, in the whole conduct of their lives. And, as to the
privileges which they partake of, they have not merely a sup-
■:?os(8d> biit a real interest in all the benefits which Christ hath
or THE SACRAMENTS. 167
purchased, have a right to his special care and Ic^e, which will
render them safe and happy, both here and hereafter.
Now, with respect to both these ; they are, each of them,
supposed to attend on the saci'aments : The former, indeed,
have not a right to the saving blessings signified thereby, and
therefore, if they know themselves to be strangers to the cove-
nant of promise, the)^ profess, by engaging in this ordinance,
to lay claim to that which the}'- have no right to : However, if
this be not discernible in their conversation, which is blameless
in the eye of the world, men, v/ho are not judges of their hearts,
have no warrant to exclude tliem from the sacraments. But^
on the other hand, they who are savingly, or internally in cove-
nant, have not only a right to those ordinances in common with
others; but Christ and his benefits, as was before observed,
are exhibited and applied to them, as they have ground to con-
clude, by faith, that they have an interest in all the blessings
which he has purchased.
5. We are now to consider, what those benefits are that Christ
communicates to his people in the sacraments, which are sig-
nified thereby : These are either,
(1.) Such as are common to the whole church, which are re-
lative and external, rather than internal, as hereby they are dis-
tinguished from those that are without. These are advan-
tages, though not of a saving nature : Thus the apostle says,
What advantage hath thejexv^ or^ tvhat profit is therein circwn-
cision^ Rom. iii. 1, 2. To which he replies, much every way^ or
in many respects, q. d. it is an honour which God has put on
the church, as taking them into a visible relation to himself,
and giving them the means of grace, in which they are more
favoured than the rest of the world : Or,
(2.) There are those benefits of Christ's mediation, which
are more especially applicable to believers ; and, in this respect,
God makes every ordinance, and the sacraments in particular,
subsei-vicnt to the increase of their faith, and all other graces.
As faith is wrought under the word, it is farther established
and increased by the Lord's supper, as will be considered im-
der a following answer ; and as they have herein an occasion to
exercise their mutual lore to one another, so they have commu-
nion with Christ, which has a tendency to carry on the work
of grace begun in the soul, and farther to enhance their love to
Christ, v»'ho is eminently set forth and signified herein; and^
from the view they have of their interest in him, arises a
stronger motive and inducement to hate all sin, that tends to
dishonour him, in the whole course of their lives. We arK
nov/ to consider,
II. How the sacraments become effVcuial means of salvation .;
168 OF LilL SAGRAMENIS.
or from whence their efficacy is derived, to answer that great
end.
1. Negatively. They do not become effectual means-of sal-
vation by any power in themselves to answer this end ; for we
are not to suppose, that they are more than ordinances, by
which God works those graces which we receive under them;
which it is his prerogative alone to confer. Again, it is far-
ther observed, that this privilege is not derived fron the piety
or intention of them by whom the sacraments are adminis-
tered ; who, though they are styled stexvards of the mysteries cj
God^ 1 Cor. iv. 1. as persons to whom the administration thereof
is committed ; yet they have not the least power to confer that
grace which is Christ's gift and work : Thus the apostle says,
Who then is Paul^ or rvho is Apolhs^ but ministers by whom ye
believed^ even as the Lord gave unto every man^ chap. iii. 5. (a)
(a) It were lo be wished, the inspired books had been more generally
honoured, as the only sufficient rule of judgment, by those who have wrote. ii>
favor of EPISCOPACY, upon the plan of a inviifE iiifiiiT; and the rather, as they
.speak of it, not merely as an institution of the gospel, but an essentially neces
saryone : insomuch, that gospel ordinances will be mvalid, unless administered
by those, who have been episcopally vested with holy orders.
' In a matter of such momentous concern, they would not have acted an un-
worthy part, if they had confined then- pleas to the sacred writings ; producing
such passages from them as speak to the point, not implicitly and darkly ; but
in peremptory and express terms, so as to leave no reasonable room for hesita-
tion or doubt. It would be dishonourary to the kible, and a gross reflection on
the penman of it, to call that an " appointment of Christ," and an " essentially
necessary" one, whicli is not contained in this sacred volume, and witii such
clearness and precision, that sober and impartial inquirers may readdy perceive
it to be tlierc, without foreign help to assist their sight. And yet, such help is
made necessary by episcopal writers. They scarce ever fail of turning us to the
FATHERS in vindication of their cause; hereby virtually reflecting disgrace on
the scriptures, as though they were insufficient, simply of themselves, to bring
lliis controversy to an issue.
Ill order to reconcile the appeal that is so often made to the fathers with
that honour which is due to the scriptures, tiie episcopalian plea is, that they
consider these fathers, not as judges, but -witnesses only in their cause. _ IJut
what are tiiey brought to witness ? Is it, that episcopacy is an institution of
Jesus Christ.''" If this is witnessed to in the sacred books, of which we, having
these in our hands, are as good judges as they, it is sufficient. There is no
need of any foreign testimony. If it is not, no other testimony can supply this
defect. Are these fathers cited as witnesses to what was tlie practjce in their
<lay > This is now generally the pretence; They may, say the episcopalians,
be properly appealed to, in order to know the truth of fact in the ages in which
they lived. And if, from their unanimous testmiony, even from the first days
of Christianity, it appears, that governixo and ordaining authority was exer-
cised by Bishops ovly, in distinction from Pi-esbytcrs, and as an order in the
-church'above them, it woidd argue great arrogance, if not obstinate pervcrse-
ness, to dispute tiie divine original of episcopacy. But we must be excused,
hoivever perverse we may be accounted, if we cannot bring ourselves to tlunk,
that the practice of the church, since the apostles' days, however universal, will
justify our receiving that as an institution of Christ, and an essentially iinpor-
cant one, which he himself hath not clearly and evidently made so, either in hi.4
own person, or by those inspired writers, whom he commissioned and instructed
Tn dcclaie his will: nor cun ve bcli«v? i!i? grea'. Author of clu-istianity would
OF THE SACRAMENTS. 1G9
I'his is contrary to what the Papists maintaii|| who suppose
that the efficacy of the sacraments arises, partly from an inter-
have put the professors of it to the difficult, I may say, as to most of them, tlie
impossible task of collecting' any thing essential to their salvation from the vo-
luminous recoi'ds of antiquity- We are rather persuaded, he has ordered every
article that is necessary, either in point of faith or practice, to be so fairly and
leg'ibly wrote by the sacred penman, as that there should be no need of having
recourse to the ancient Fathers as witnesses, any more than judges, to ascex'-
tain his mind. To suppose the contrary, wouhl, in reality of construction, sub-
stitute TRADITION the rule of essential truth, in the room of the sciiiptueks,
wbicli were " given by inspiration ot God ;" or, at least make the former so
much a part of this rule, as that the latter, without it, would not be sufficiently
complete. Such dishonour ought not to be cast on the one only standard of the
real mind of Ciirist.
The Bishop, in whose defence an appeal is made to antiquity, is not related,
by his office, to a single congregation of christians only, with one or more Pres-
byters belonging to it ; but his charge is a DiocEss, consisting of a number of
•congregations, greater or less, with their respective Presbyters. The inquiry
therefore is, whether it be an universally attested fact, that episcopacy, in
tliis sense, took place in, and through, the two first ages .'' A Bishop, at the head of
a number of congregations, greater or less, is an officer in the church of Christ
quite different from the pastor of a single congregation ; though he should be
called Bishop, as being the Head-Phesbyter, or vested with the character of
PRIMUS inter pares. It should be particularly noted, which of these kinds of
episcopacy has the voice of the specified antiquity in its favour. It is willingly
left with every man of common understanding, after he has gone over the follow-
ing testimonies, to say, whether he thinks, that Bishops, after the diocesait-
acoDE, were known in the fii'st ages of the church ?
The Bishop, for whom the fathers are called in as witnesses, is an officer in
the church of an order superior to that of Presbyters, and as distinct from it
as the order of Presbyters is from that of Deacons ; the pretence being this,
that Presbyters were thought to have, in primitive times, no more right to med-
dle with the peculiar work of Bishops, than Dcacojis have to concern themselves
with the peculiar work of Presbyters. The question tlierefore is, Whether it
will appear from the following evidence, to be at all a fact, much less an uni-
versally known, and certainly attested one, that there were Bishops, in this
sense, in any church, in any part ol tlie christian world, within the two first
centuries ?
The Bishop, in whose favour the ancient Fathers are »id universally to speak,
is one to whom the exclusive right of governj«ent has been committed by
the appointment of Jesus Christ, or his apostles as commissioned by him. Says
the famous Bishop Hoadiy, treating of the government of the church, as be-
longing to Bishops only, in the above appropriated sense, " And here — I think I
" may say, that we have as universal and as unanimous a testimony of all
" writers, and historians from the apostles' days, as could reasonably be ex-
" pected or desired : every one, who speaks of the govemment of the church, in
" any place, witnessing, that episcopacy was the settled form ; and every one,
" who hatli occasion to speak of the original of it, tracing it up to the apostles'
" days, and fixing it upon their decree.— AVere there only testimonies to be pro-
" duced, that this was the government of the church in all ages, it would be but
•' reasonable to conclude it of apostolical institution; — but when we find the
•' same persons witnessing, not only that it was episcopal, but that it was of
*' apostolical institution, and delivered down from the beginning as such, this
" adds weight to the matter, and makes it more undoubted. So that here are
" two points to which they bear witness, tliat tliis was the government of tht^
" church in their days, and that it was of apostollc.il Institution. And in thcsr;
" there is such a constancy and unanimity, that even St. Jerom himself traces up
" episcopacy to the very apostles, and makes it of their institution." — He .idd:\
"All churches and christians, as far as we know, seem t« have been agj-eed,. in
Vol. IV, y '
170 OF THE SACRAMENTS.
nal virtue which there is in them, to confer grace, (Avhich they
illustrate by a far-fetched similitude, taken from the virtue
" this point, amidst all their other differences, as universally as can well be im-
*• agined " One would suppose, from the peremptory manner in v\ hich this cita-
tion is expressed, that the pact it affirms was so evidently clear, as to leave
no room for the least doubt. Those, who may think it worth while to look
over the testimonies brought to view, in the following pages, will perhaps, by cri-
tically observing their real and just import, be surprized, that any man oi'leam-
ing, who professes a regard to truth, should speak of it, and with such a degree
of assurance, as the universal rEciAiiATioN of ail ages from the apostles, that
episcopacy, in the impleaded sense, was the " form of government in the church
in their day," and that it was by " apostolical institution ;" especially, if they
should not be able to find, as it is certain they will not, so much as a single wit-
ness, for two liundred years, whose evidence is clear, direct, express, and full, in
affirming, either tliat tliis was the form of government in the church, or that it
was ever instituted by Christ, or his apostles : so far is it from the truth, that
this is a fact um-animously and constantlt testified to, even from the begin-
ning, and through all ages.
The Bishop, for the support of whose claims antiquity is repaired to, is one
with whom the sole power of ordination is lodged; insomuch, that he only
can convey holy orders conformably to the appointment of Jesus Christ ; and
should Presbyters presume to do this, they woidd take that upon them which
they liaveno more a right to, tlian Deacons have to baptise, or administer the
Lord's supper. This part of the unanimous report of all ages concerning
the exclusive right of Bishops deserves most of all the special notice of
the reader ; and he is particularly desired, as he goes along, to point out to
himself, for his own satisfaction ; or to others, for their information, any one
among all the testimonies he wUl have placed before his view, that plainly and
directly affirms the bight of ordination to be peculiar to Bishops as a distinct
order from Presbyters, and superior to them ; or that this right was ever
thus exercised by them. If he should not be able to do this, as unquestionably
he will not, how strange must that affirmation appear, which says in the most
positive terms, not only that this is fact, but a fact constantly and unani-
T-iousLY witnessed to by the fathers, in all ages from the days of the apostles.
The Bishop, in whose defence antiquity is pleaded, is vested with the power
of CONFIRMATION, according to the mode of the church of England ; and it is
appi'opriated to him as his right in distinction IVoni all others. But I need not
assure the reader, he will in vain look to find it a fact, within the two first ages,
that Bishops were either vested with, or ever exercised this power. For he
must come down below these ages, before a word is said, by any one of the
fathers, relative to ^ liis superstitious practice. Tertullian is the first that men-
tions it; and he mentions likevyise some other corruptions, which had got
mingled with Christianity in tliat day.
In short, the question in debate, so far as It relates to fact, is, Hot whether
there were officers in the christian church, known by the name of Bishops in the
apostolic age, and down along through the two first centuries ? We join with
the episcopaliiuis in affirming this to be a truth universally testified to in those
times : but the proper question is, what is fact with reference to the order ot
these Bishops, aiul the powp.hs peculiar to theiji office, and as exercised by
them in it ? The name of Bishop is one thing, :ind the power claimed foj", or
exercised by him, is another. The dispute is, aot about the name, but the
POWER appropriated to it. This therefore slioul4 be heedfully attended to by
all, in their examination of the evidences that will be produced' ; and they riiay,
in this v/ay, clearly and satisfactorily determine, each one for himself, whether it
b? at all an attested fact, much less a constant and unaniimously attested
ONE, from the apostles days, and dov/n along througis the two first ages, as
well as after ones, that Bishops were vested with, and did actually exercise, the
above specified powers, which are at this day claimed for them, as the appropri-
ate work of their office by divine appointment > '
cHAtrirci's VIEW of EriscorAcr.
OF THE 5ACRA.MENTS. 171
which there is in food, to nourish the body, \#uch is nothing
!.o the purpose, since no external act of religion can have a ten-
dency to nourish the soul, without the internal efficacious grace
of the Spirit accompanying it;) and partly from the design oi
intention of the priest that administers them, as they are con
secrated and designed, by him, for that end.
There is also an absurd notion which is maintained by some
Protestants, as well as the Papists, viz. that the sacrament of
baptism, administered to infants, washes away the guilt of ori-
ginal sin, and gives them a right and title to heaven, so that by
virtue thereof they are saved, if they happen to die before they
commit actual sin : But this account of the manner in which
the sacraments become effectual to salvation, is absurd to the
last degi-ee ; for it puts a sanctifying and saving virtue into
that which is no more than an outward and ordinary means of
grace. And as to what respects the efficacy of the sacraments,
arising from the intention of him that administers them ; that
is, to lay the whole stress of our salvation on the secret design
of men, in whose power it is supposed to be, to render or pre-
vent these ordinances from being means of grace ; which is in
the highest degree derogatory to the glory of God,
2. Positively. The sacraments become effectual means of
salvation only by the working of the Holy Ghost, and the
blessing of Christ, by whom they were instituted. As, rvith-
oiit Christ we can do nothings John xv. 5. so without his bless-
ing we can receive nothing. Ordhiances are only the channel
through which grace is conveyed ; but Christ is the author and
finisher of faith ; and this he does by his Spirit, when he brings
the heart into a good frame, and excites suitable acts of faith
and love in those who are engaged in those ordinances, and
maintains the lively impressions thereof, which have a ten-
dency to promote the work of grace in the whole conduct of
their lives.
III. We proceed to consider, what sacmments Christ har.
instituted under the New Testament-dispensation. It hath
pleased God, in every age of the world, to instruct his people
by sacramental signs, as an addition to those other ways, in
which he communicates his mind and will to them. Even our
first parents, in their state of innocency, had the tree of life ^
which was a sacrament or ordinance for their faith, that if they
retained their integrity, and performed the conditions of the
covenant which they were under, they might hereby be led into
a farther conviction that they should certainly attain the bless-
ings promised therein : And, some think, that the tree of know-
ledge, of good and evil, was another sacramental sign, whereby
they were given to understand, that if they sinned, they shouUl
die. And paradise, io which they were placed, vras a sacra-
172 OF THE SACRAME.ST3.
ment, or a kind of tj^pe of the heavenly state; inasmuch a=>
there is an allusion to it in that promise, to him that overcometh^
7viII Ig-ive to eat of the tree of life ^ that is in the midst of the pa-
radise ofGod^ Rev. ii. 7. and heaven is, in another place called
paradise^ Luke xxiii. 43. Others think the Sabbath was a sa-
cramental sign to our first parents, of that eternal sabbatism
which they should celebrate in a better world, in case they
yielded perfect obedience as being the condition of the covenant
they were under. However, I desire not to be too peremptory
as to this matter ; it is enough to my pi'esent purpose, to con-
sider the tree of life as a sacrament ; whereby it appears, that
God instituted such signs from the beginning of the world :
But this having been insisted on elsewhere *, we pass it over,
and proceed to consider,
That, after the fall of man, there were sacramental signs, in-
stituted as ordinances for the faith of the church in the pro-
mised Messiah ; especially sacrifices, which signified their ex-
pectation that he would make atonement for sin, by the shed-
ding of his blood. Under the ceremonial law there was a large
body of sacramental ordinances, or institutions, otherwise call-
ed, types of Christ, and the way of salvation by him ; some of
which were occasional ; as manna, the water of the rock, and
the brazen serpent in the wilderness, Csfc. others were standing
ordinances in the church, as long as the ceremonial law conti-
nued ; as circumcision, the passover, and many things contained
in the temple-service. These were the sacraments under the
Old Testament : But, having taken occasion to speak some-
thing concerning them elsewhere f, I shall confine myself to
those sacraments which Christ has instituted under the New
Testament; which are only two, baptism, and the Lord's
supper.
The Papists, indeed, have added five more to them, though
without a divine warrant; to give countenance to which, they
pervert the sense of some scriptures, occasionally brought foi
that purpose. One of the sacraments which they have added,
is, what they call holy orders ; whereby they authorize per-
sons to perform the office of priests, or deacons : This they do
by the imposition of hands, and at the same time pretend to
confer the Holy Ghost : The former, they suppose to be the
sign, the latter the thing signified ; but this was not designed
to be a sacrament given to the church; for the sacraments are
ordinances that belong to all believers, and not only ministers.
And, as for the imposition of hands, whether it be considered
as an ancient form of praying for a blessing on persons, or as
used in setting others apart to an office ; it seems principally to
* Sea ml. II. page 86. i See vol. III. page 424—126. and vol II. fioge 205.
OF THE SACRAMENTS. IT'S
have respect to these extraordinary gifts, which^ey expected
to qualify them for the discharge thereof ; which gifts being
now ceased, the imposition of hands cannot be reckoned a sa-
cramental sign; and the blessing conferred, to wit, the Holy
Ghost^ from whom they received those extraordinary gifts, is
no longer to be signified thereby.
Another sacrament which the Papists add, is that of con-
firmation ; by which they pretend, that children, who, in bap-
tism, were made members of Christ, are strengthened and con-
firmed in the faith; and receive the Holy Ghost, in order to
their performing their baptismal vow : But, whatever engage-
ment they are laid under, by this ordinance, it is God alone
that can confirm or strengthen, and enable them to walk an-
swerable thereunto ; which is a grace not in the power of man
lo bestow, nor can it be by any ordinance.
Another sacrament they speak of, is pennance ; in which,
after auricular confession made to the priest, and some exter-
nal marks of sorrow expressed by the penitent, he is to perform
some difficult service enjoined, which • they call pennance ;
whereby he makes satisfaction for his sins, upon which, he
is absolved from them. But this is an abominable practice,
by which persons are rather hardened in sin, than delivered
from it. It is derogatory' to Christ's satisfaction, and has not
the least appearance of a sacrament, or ordinance of God's
appointment.
Another sacrament that they have added, Is extreme 7inciicn ;
taken from James v. 14, 15. v»diere. the apostle speaks of
sick persons being aJiointed xvith oil in the name of the Lord ;
and it is said, the prayer of faith shall save the sick^ and the
Lord shall raise him tip ; and, if he has committed sins^ they
shall be forgiven him. But to this it may be replied, that
though this practice of anointing the sick with oil, was ob-
served in the first age of the church, while the miraculous
gift of healing was continued; yet it is now ceased; there-
fore no such significant sign is to be used. And, as for for-
giveness of sins, mentioned by the apostle that seems not to
have been conferred by the use of that sign ; but it was
humbly expected and hoped for, as an answer of prayer : If:
is therefore a very preposterous thing to reckon this among
the sacraments, under the gospel dispensation.
Another Sacrament that the Papists add, is that of matri-
mony ; for which, they have very little shadow of reason :
but, because, they suppose, the apostle calls it a great myste-
ry, Eph. v. 32. which word, the Greek church used to sig-
nify a sacrament : But he does not intend hereby, that mar-
riage is a mystery ; but the union between Christ and his
church, which is illustrated by the conjugal union, is so
i'74 OF DAPTliiil.
^^
called * ', and, indeed, it is not an ordinance given to tlie
church, but to mankind in general, heathens as well as Chris-
tians. Therefoi-e nothing can be more absurd than to sup-
pose, that it is one of the sacraments Christ hath instituted
in the gospel-church ; and, according to their opinion, the
priests are excluded from this sacrament, inasmuch as they are
forbidden to marry, as the laity are excluded from the sacra-
ment of holy orders ; so that when they pretend to add to those
institutions, which Christ hath given to the church, or invent
sacraments, which he hath not ordained, they betray not only
their own folly, but bold presumption ; therefore we must
conclude, that there are only two sacraments that Christ hath
given to his church, to wit, baptism, and the Lord's supper;
which are particularly considered in some following answers.
Quest. CLXV. What is baptism P
Answ. Baptism is a sacrament of the New Testament, where-
in Christ hath ordained the washing with water, in the name
of the Father, and of the Son, and of the Holy Ghost, to be
a sign and seal of ingrafting into himself, of remission of
ii'ms by his blood, and regeneration by his Spirit ; of adop-
tion and resurrection unto everlasting life ; and whereby
the parties baptized are solemnly admitted into the visible
church, and enter into an open and professed engagement^
to be wholly and only the Lord's.
THE method in which we shall endeavour to explain this
answer shall be,
I. To prove that baptism is a sacrament of the New Testa-
ment, instituted by Christ, in which there is to be, some way
or other, the application of water.
II. That this is to be performed in the name of the Father,
of the Son, and of the Holy Ghost. And,
III. What is signified therein, and what engagements are
laid upon the person baptized.
I. To prove that baptism is a sacrament of the New Testa-
ment, instituted by Christ, in which there is to be, some
way or other, the application of water. Here let it be con-
sidered,
1 . That there must be the application of water ; and that
either by dipping the person that is to be baptized into the
water, or by pouring or sprinkling water upon him ; otherwise
it doth not answer the proper and literal sense of the word
* See Vot III. p. 12.
OF BAPTISM. 175
baptize, (a) It is true, we sometimes find the ward used in a
metaphorical sense ; as when our Saviour speaks of the bap-
tism that he xvas to be baptized xv'ith^ Matt. xx. 22. Luke xii.
50. whereby he intends the sufferings he was to endure in
shedding his blood upon the cross : And it is elsewhere taken,
hy a metonj'my, for the conferring the extraordinary gifts of
the Holy Ghost, which they were given to expect after Christ's
ascension into heaven, and the apostles were first made parta-
kers of at the day of Pentecost, which immediately followed
it ; wherein there appeared unto them cloven tongues, like as
of fire, that sat upon each of them, as a sign that they should
be filled with the Holy Ghost, and speak with other tongues,
and be enflamed with a holy zeal for Christ's glory and inte-
rest ; which was accordingly fulfilled, and seems to be the
sense of the word baptism, as taken in this figurative sense ;
but we understand the word in the most proper sense there-
of; and therefore suppose that it must be performed with
water.
As to what respects the mode of baptism, or the applica-
tion of water, whether the water is to be applied to the person
baptized, or he put into it, that, I purposely wave the consi-
deration of, till we are led to speak concerning the subjects of
baptism, that we may insist on the several matters in contro-
versy, betAveen those that maintain, and others that deny infant
baptism, together, which we shall have occasion to do under
the next answer : "Whereas, I am ready to persuade myself,
(^aj) Bavri^ai, has been said to signify immergo and exclusively when applied
to sacred baptism. And this is necessary to establish immersion as the only
mode. The question is not, therefore, whether B*^t/c>, sometimes signifies to
immei'se, but whethei' it never signijies any thing else. This can be proved, it is
presumed, by no Lexicographer, and no version of the New Testament. In the
New Testament it is taken in different senses, for example we read of a Baptism
v/ith the Hohj Ghost and ivithfre. It is therefore a generic term and not specific,
r.s immerse cannot be substituted for it in all places. If a specific Greek term sig-
.ifyingto plunge had occasionally been used for it, in the New Testament, yet
.aptism being m our Saviour's conmiission to his disciples, should not have been
confined to one mode, but this is never the case. The numerous admissions of
our divines, that Bsi^-li^a, primarily signifies to immerse, and which are disin-
genuously collected to impose on the ignorant ; do not weaken our cause, as
they did neither influence the practice nor sentiments of those who used them.
If Ba^T/fai, signifies to immerse totallif, OT partially ; to dip, to cleanse, or puri-
fy, &c. it leaves the mode to our convenience or choice ; and reason al.so accords,
hat the mode is unimportant with respect to moi-al defilement.— Porphery has
B^7rT/^«T«f /^s;yii Kcjx;,i(?." The oracle said " B«tt<{» him as a bottle" (of leather,
■' whicli could bwim) but it is not lawful to plunge him -wholly under imter" Sti-s.
bo says, " ZATrTi^i/j^lvm tip to the ivais't." Aristotle says « ^ATrtuxctt mSi^u ty^xW-^,"
it stains and renders Jlorid the hand. Aristophanes says, " Vxtnlo/xim ^fayjiui;,'^
stained ivith taimy colours. Homer says, E.&ttsto i^'etiy.ATi Mfjivee," And the foun-
tain was tinged vith blood. « Rev. x:x. 1". Iv.y.cr:" B«.'?a,M;v5y «(«y,T«." Isaiah xxi 4.
" Fcarftdnese RATrri^u mf"
1?& Oi BAriiiM.
that what I shall advance uilder this, together with that which
respects the improvement of baptism, will not be much con-
tested by those who are in a different way of thinking,
with respect to the subjects of baptism, and the mode of ad-
ministering it.
2. We are now to consider, that baptism is a sacrament of
the New Testament ; and therefore it differs from those bap-
tisms, or washings, that were frequently practised under the
Old Testament dispensation ; concerning which, the apostle
says, that it stood in meat.9 mid drinks, and divers xvashingSy
Heb. ix. 10. or baptisms *. Thus we read of many instances
in which persons were washed under the ceremonial law :
This was an ordinance used in the consecration of persons to
holy offices ; as it is said, that Aaron and his sons were to be
brought to the door of the tabernacle of the congregation, and
ivashed xuith zvater, Exod. xxix. 4. and Lev. viii. 6. when
they were consecrated to be priests. Again, when they mi-
nistered in holy things, or came near unto the altar, it is said,
they zuashed, as the Lord commanded Moses, Exod. xl. 32. for
this reason the laver was set between the tent of the congre-
gation and the altar, and water put therein to wash in ; and
they washed their hands and their feet therein, ver. 30, 31.
And this ceremony was used by them, when they were sub-
ject to divers uncleannesses ; thus, in the method of cleansing
the leper, he was to wash himself, and, after that might come
into the camp, Lev. xvi. 8, 9. The same thing was to be done
by those who were liable to uncleannesses of another nature,
Deut. xxii. 10, 11.
These ceremonial washings, when applied to persons, seem
to be ordained to signify their consecration, or dedication, to
God, in some of the instances before mentioned ; and in others,
diey signified the means which God had ordained to cleanse
the soul from moral impurity ; which was denoted by the ce-
remonial uncleannesses which they desired to be purified from.
These ordinances, indeed, expired together with the rest of
the ceremonial law : Nevertheless, it is very evident, from the
institution of gospel-baptism, that the sign is retained ; though
there are some circumstances in the thing signified thereby, in
which it differs from those baptisms which were formerly used
by the Jewish church. They were hereby devoted to God, to
observe that peculiar mode of worship which he prescribed
by the hand of his servant Moses ; we are devoted to God.
as those who hereby signify our obligation to walk according
to the rules prescribed by Christ in the gospel. They also used
this ordinance, to signify the cleansing virtue of the blood of
HBY baptisim;^ Iff
Jesus, who was to eome, and the Sj)irit that #as to be poured
forth, as consequent thereupon ; we use it to signify or express
our faith in what Christ has accomplished, and in the grace
which the Spirit works pursuant thereunto ; therefore we call
it an ordinance of the New Testament.
3. Baptism was instituted by Christ. This is evident from
the commission he gave to his apostles, not only to preach the
gospel to all nations, but to baptize them in the 7ia7ne of the
Father^ of the Son, and of the Hohj Ghost^ Matt, xxviii. 19. (a)
and this he appointed to be a standing ordinance in the church,
throughout all the ages thereof; on which account he promi-
ses, in the following words, that he will be xv'ith his ministers,
in fulfilling the commission that he gave them to execute, tinio
ike end of the world : Therefore, we must conclude, that it is
a standing ordinance in the church, and not designed to be ob-
served only during the first age thereof, till Christianity uni-
^•ersally obtained. This v/e assert in opposition to the Socini-
ans, who suppose, that baptism was, indeed, instituted by
Christ ; but the design hereof, was only to be an external
badge, or sign, of the heathens embracing the Christian retl-
f'rtj The promulgation of tliis command irwrks a new and important era 'iu
Tiie history of the church and of the worhL These words may be considered fs'j
tlie public and formal abrogation of the ."Mosaic econorj^y ; and the authoritative
linnunciation of tlie new order of thing's under the gospel.
The first connnunications of divine truth, through Adam and Xoah, were made
indiscriminately to thehumair tamily ; but, in both instances, the precious de-
posit was generally adulterated, and nearly lost. The wisdom of God, tliercfcnv",-'
saw it to be necessary to select and separate from the idolatrous world, a ]xir-
ticular lamily which mig'ht serve as a repository of the divine oracles and insti-
tutions ; until tiiat ♦ Seed nf the tvainan^ should come, of whom it was predicted;
that he should ' bruise the serpenfs head:' and that ' seed of .Ibraham' in -wfiotji
all tlie families of the earth should be blessed.
But when Jesus Chiiist, our great high-priest of good things to cmne, had,
through tlie eternal Spirit, offered himself -Mthout spot to God, to bear the sins gf
inany ; and had by this one offering of his own body, perfected them that are sancti-
fied, the service of the first tabernacle was set aside, and as to any utility, or di-
vine authority, ceased forever ; as an emblem of which, the veil of the temple
was rent in twain from the top to the bottom, at the very moment of expiation ;
when Christ our high-priest, by shed'ng liis vital blood and pouring out his
soul unto death, offered Ids one great sacrifice fur sins.
So great, however, was the |>o\ver of early and national prejudice, that the
apostles did not, for some time, understand theextentof their commission. They
had, before, been sent on ashort?nission, on which occasion it was Ordered, tiiirt
vhey should not go into the ivay of the Gentiles, nor even enter into any city of the;
Samaritans ; and they seem to have thought, that by going into all the -world, anil
preaching to every creature, no more was intended, than that they should go to
Vac seed of Abraham now widely dispersed among the nations. But this veil \va^
i,oon removed, by a particular revelation made to Peter in a vision ; and by the
. ailing of Paul to the apostleship, who, from the beginning-, received commii-
Fion to goto the Ger.tiles, and was, in a peculiar manner, designated anddu-ectr-
td, to preach among the Genti'fs the unsearchalle riches of Christ.
Dii. Al"! a>der's MlSsiOKjr.y S^i'r.M'CK,.
VoT.TV. /
irS - or BAVTIbil.
gion, as they were formerly initiated into the Jewish church
by that ceremonial washing that was then in use : But the con-
trary to this will appear from what we shall have occasion to
speak to, under a following head, when we consider what bap-
tism was a sign and seal of ; which is equally applicable to-
the church in our day, as it was to those who lived in the first
planting thereof.
II. It is farther observed, that baptism is to be performed
in the name of the Father, of the Son, and of the Holy Ghosts
This contains in it a professed acknowledgment, in this solemn
act of dedication of the divine Trinity ; and accordingly it is
an act of religious worship, ia which God's right to the per-
sons baptized, is publicly owned, and an intimation given, that
all saving blessings, which are desired or expected in this ordi-
nance, are given by the Father, through a Mediator, purchased
by the Son, and applied by the Holy Spirit* This includes in
it' much more than a being baptized by the authority of these
divine persons; which is all that some of the Antitrinitarians
will allow to be meant by, in their name : For though no ordi-
nance can be rightly performed but by a divine warrant, yet
til is warrant is equally extended to the administering, or en-
gaging in any other ordinance; and therefore, a being baptiz-
ed in the name of the Father, Son, and Holy Ghost, signifies
more than this ; namely, a person's being dedicated to them ;
in v^'hich dedication, a solemn profession is made, that they
have a right to all religious worship, which we are obliged to
perform as well as that all our hope of salvation is from them •.
Therefore, some think, that this idea, which is principally in-
tended in the form of baptism, would be better expressed, if
the words of institution * v/ere rendered into the name of the
Father, Sec. as it is rendered elsewhere, Gal. iii. 27. where the
apostle is speaking of a person's being baptized i?ito Christ f,
and explains it as denoting a putting o?i Christ ; or a profess-
ing, as it is said, ver. 29. that 7ve are Christ''s. Thus they who
are baptized in the name of the Father, Son, and Holy Ghost,
are denoted hereby, to be professedly their servants and sub-
jects; under an indispensible obligation to put their trust in,
and hope for, all saving blessings from them, according to the
tenor of the gospeh
It is enquired, by some, whether it be absolutely necessar}',
in the administration of this ordinance, explicitly to make men-
tion of the name of the Father, Son, and Holy Ghost ? and
some assert, that it is not ; because we read of persons being
baptized in. the 7iame of Jesus'.^ in Acts xix. 5. without any
mention of the name of the Father, or Holy Ghost ; and in
• '£« T« hcux. j E(.- X;/r5v .
OF BAPTISM. 1^9
chap. viii. 16. the same thing is mentioned, as it is said, They
tver€ baptized in the name of the Lord Jesus. But to this it
may be replied, that it does not appear, that this was the ex-
press form of words used in baptizing those tliat are here men-
tioned ; but it only argues, that the ordinance was administer-
ed, and that Christ's name and glory was proclalmt d therein :
So that, though the other divine persons are not pai-ticularly
mentioned, it does not follow from thence, that- -they did not
adhere to the express words of institution, which were given"
to the apostles ; it might as well be argued, that John did not
baptize in the name of any of the Divine persons ; since when
we read of his baptism, it is said, / baptize you with water ;
but it does not thence follow, that he did not baptize them in
the name of God ; inasmuch as he plainly confesses that God
sent him to bapiize xvith rvater, John i. 33.
But, that this matter may be set in a just light, we must
distinguish between a person's omitting to mention the Son or
Holy Ghost, in the form of baptism, as denying them to be
divine persons, (in which case the ordinance is invalid ;) and
his doing this for no other reason, but because he thinks that
we are not to be tied up to a particular form of words, but may
sometimes baptize in the name of the Father, Son, and Holy
Ghost ; and, at other times, in the name of Jesus :- In this case,
I will not say that the ordinance is invalid ; but yet, his man-
ner of administering it, will be highly offensive to many serious
Christians, and can hardly be reckoned an instance of faithfulness
to Christ ; who has, by an express command, intimated what
words are to be used therein.
III. We are now to consider, what is signified in baptism,
and what engagements are laid on the person baptized. There
are some, especially among the Socinians, who maintain, that
it is only an external, or visible badge of Christianity in gene-
ral, signifying a person's right to be called a Christian, or a
professor of that religion, which was instituted by our Saviour;
and their design herein seems to be, that they might evade the
force of the argument which we bring to prove the divinity of
the Son and Spirit, from their being the object of that religious
worship, which according to our explication thereof, is con*
tained in it. Did they intend, by being a Christian, the same
thing as we do, namely, a subjection to Christ, as a divine per-
son, or a professed obligation which v»'e are laid under, to wor-
ship God the Father, through the Son, by the Spirit, we should
have no contention with them about this matter : But since
we are not agreed as to the meaning of being a Christian, es-
pecially, since they intend no more hereby than our being
obliged to adhere to a certain scherne of religious worship pre-
scribed by Christ, of v/hat kind soever it be, in like manner ^s
1§0- - OT ^PlISiM.-
a person is called a Mahometan, because he cmbiiacc^ iVIah»'-
met's Alcoran as a rule of faith, we cannot think this general
account of baptism, as an external badge of Christianity, to
l)e a sufficient explication of what is intended by it as a sigti,
or significant ordinance.
There ai'e several tilings mentioned in this answer, of which,
it is said, to be a sign and seal, viz. of our engrafting into
Christ, and obtaining remission of sins by his blood, of our re-
generation by his S])irit, our adoption, and resurrection unto
eternal life, which include in them all the benefits of Christ's
mediation ; which have been particularly explained under
some foregoing answers : But there is one that contains in it
all the rest; and accordingly it is generally expressed, by di-
vines, as that which is a sign and seal of the covenant of grace,
and all the duties, obligations, and privileges that are either
enjoined or bestowed therein. What this covenant is, toge-
ther with the blessings thereof, and how the grace of God is
manifested therein, has been likewise considered under some
foregoing answers *. Therefore all that I shall now add con-
cerning it, is^ that it contains all the promises in which our sal-
vation is included, of which there is one that comprehends all
the rest, whereby it is often expressed, namely, that God will be
a God unto his people. Gen. xiv. 1. their shield^ and exeeeding"
great mvard^ chap. xvii. And elsewhere that he W^ put his
laws into their ?nind.s', and ivrite them in their hearts, and xvill
be to them a God ; and they shall be to him a people^ Heb. viii.
10. There are very great privileges contained in this relation,
namely, our being under the special, care and protection of
Christ, having a right to what he has purchased, and that in-
heritance which he has laid up in heaven for his children, their
eojoying communion with him here, and being made happy
with him hereafter.
Now tiic main thing to be considered, is, hoAv baptism is n
sign and seal thereof ? To this it may be answered, thi<t we
are not to suppose that this, or any other ordinance, confers
the grace of the covenant, as the Papists pretend | ; for it 13,
at most, but a significant sign or seal thereof; whereas, the
grace of the covenant is the thing signified thereby. There
are, as has been before observed two ways., by which persons
may be said to be in covenant with God, namely, professedly,
or visibly, which is the immediate intent and design of this
ordinance ; and there is a being in covenant, as laying hold on
the grace of the covenant, when we give up ourselves to
Qhrist, by faith; and, as the consequence thereof, lay claim to
• Ses vol. n. Quest XXXI, XXXII. Page 167, & 185.
■f There i:; a common aphorism among them, that ike mcramenis, and bapiist^i j'ri
^ardculw, coi^'er .grace, ex operc operate.
OF BAPTISjr. 181
tlie blessings of his redemption. Now baptism Is a sign and
seal of the covenant of grace in both these senses, though in
different respects. The ordinance itself is a professed dedi-
cation to God, or an acknowledgment that the person baptized
is obliged to be the Lord's; and signifies his right to the ex-
ternal blessings of the covenant of grace, which are contained
in the gospel-dispensation. There is also more than this con-
tained in a person's being given to God in baptism, whether it
be by himself as in those v/ho are baptized when adult; or by
his parents, as in the case of infants, in that the person who-
dedicates, expresses his faith in Christ, the Mediator of the
covenant, and hopes for the sanng blessings which he has
purchased for his peopje. It is one thing, for this ordinance
to confer these blessings, and another, for it to be an instituted
means-K in which we express our faith and hope, that these
blessings shall be bestowed, the person being devoted to God
with that view.
There are other two things that are more especially signified
in baptism, namely, privileges expected, and obligations ac-
knowledged.
1. The privileges expected are such as accompany salvation,
•which are the special gift of the Holy Ghost, viz. the taking-
away the guilt and pollution of sin, and our being made par-
takers of all the blessings that Christ hath purchased, and God
the Father, in him, has promised to the heirs of salvation. 1
do not say, that all who are baptized are made partakers of
these privileges ; but they are given up to God, or give up
themselves to him in this ordinance, in hope of obtaining them.
2. Here is a public profession, or acknowledgment of our
obligation to be the Lord's. This is, from the nature of the
thing, implied in its being a dedication to God. When we
make a surrender of ourselves to him, we do hereby declare,
that we are willing to be his servants and subjects, and entirely
at his disposal : This is contained in a fiducial act of self-
dedication to God, and cannot be done by one in the behalf of
another : And, it is to be feared, that manv, who give up
themselves to God in this ordinance, when adult, though they
make a profession of their faith, yet do not give up themselves
by faith; but that is only known to the heart-searching God :
Nevertheless, as we express our faith and hope, in this ordi-
nance, concerning the privileges but nov/ mentioned ; so we,
in this act of dedication, confess, that God has a right to us.
and that it is our indispensible duty to be his, so that herebv
we are, either by our own consent, as in self-dedication, pro-
fessedly the Lord's ; or this is acknowledged by those wlio
have a right to dedicate, and thereby to signify this obligation ;
which, because it is highly just and reasonable, the persons de-
3 62 Of^JJAPTlSK,
voted are obliged to stand to, or else are brought under a great
degree of guilt, in not being stedfast in God's covenant.
There is one thing more mentioned in this answer, namely,
that the person baptized, is solemnly admitted into tlie visible
church, which I rather choose to pass over ; since it is hard to
understand what some mean by the visible church, and a per-
son's becoming a member thereof by baptism. We have else-
v.here considered the difficulties that are contained in the
dtscription of the visible church; together with the qualifica-
tions for, and admission of persons into church-communion. *
If, by being admitted into the visible church, we are to under-
stand that a person has a right to all the ordinances of the
church by baptism, without being admitted afterwards into it
by mutual consent ; this is contrary to the faith and practice of
lucst of the reformed churches. And if, on the other hand,
th;jy . mean hereby, that here is a public declaration of our
liope, that the person baptized shall be made partaker of those
privileges vi^hich Christ has purchased for, and given to his
church : This is no more than what has been already explained
in our considering the baptismal expectations and obligations ;
Lut, whether this can be properly called an admission into the
church, I rather leave to be determined by those who better
understand what they mean, when they say that this is done in
baptism, than I do. (ci)
* Si-e vol.11, page 15o— 216.
(a) The Gcispel is g-lad tidings of great joy, not a system of new and terri-
ty;iig- i-estrictions und exclusions; so far from retracting formerly conceded pri-
vUcg-es, and coiifining the chuTch within narrower limits, it publishes peace and
srdvation, and Invites the whole human family to participate in tliese blessings.
il must either be rt-ierred to the impressions it has made, or to uninterrupted
'i.sage that females have, by a general coi-^ent, been deemed to possess an uii-
e^uestionable right to approach the holy communion, though neither precept for
■t is found, nor an example of it recorded in tlie Scriptures. 'I'his baptism of
.iiiants was stiil less necessary to be enjoined by, and less likely to have been no-
ticed in the short history given us of apostolical transactions.
He v/ho gave pai'ental affection, and is the Lord of his church under every
flispensation, conierred on children at an early age of the world the privilege of
.itu^ring with their parents in the seals of grace, and bearing the tokens of his
itovenant. Jewish christians having them.selves experienced such benignity, and
h-.cn given to tiie same God, whom they now served under brighter displays of
Ais eternal and unchangeable love, could not have expected, that, an entrance
Into the milder go.=pel-church v/ould have been denied to the seed Avhom God
i,:.d fviven them, and whom tiiey had devoted to him not only in prayer, but in
that ordinance which he had appointed for the purpose. An ordinance which
hcing now obsolete was supplied by another, apparently as j>roper for their
fhildren as themselves. Because infants are incapable of repenting and be-
i.cviug, these duties were not required nor expected of them, eitlicr under the
<»id, or new dispensation ; but thougli incapable of actual sin, and therefore free
f.-om oidigations of obedience unto the law, yet their nature is not pure, arid
ci(»ieq-ieiitly r^eeds the sanctifying influence of divine grace, which can correct
OF THE SUBJEeXS AND MODE 07 B'APTIS^I. }"Sa
Quest. CLXVI. Unto zvhom is bapthm to be administered f
Answ. Baptism is not to be administered to any that are out
of the visible church, and so strangers from the covenant of
promise, till they profess their faith in Christ, and obedi-
ence to him ,- but infants descending from parents, eithet
both, or but one of them, professing faith in Christ, and obe-
■ dience to him, are in that respect v/ithin the covenant, and ta
be baptised.
IN this answer, which principally respects the subjects of
baptism, we have,
I. An account of those who are excluded from this privi-
lege, viz. such as are out of the visible church, and so stran-
gers from the covenant of promise. The visible church i*
here considered in the most large and less proper acceptatiou
of the word, as denoting all who profess the true religion ; and
in this respect is opposed to the Jews and heathen, and those
who, though they live in a Christian nation, are grossly igno-
rant of the gospel, and act as though they thought that it did
not belong to them, not seeing themselves obliged to make any
profession thereof: These may be ranked among infidels, as
much as the heathen themselves ; and, according to this sense
ihe latent oni-nity, and renew the soul. They are capable, tlierefore, of spi-
ritual blessing-s, and may conscquen'cJy be members of the invisible church, and
received into tlie. church triumphant. The obvious reasonablenejjs of the pri-
vilege of being received with their parents into the society of the worshippers
t)f God, a privilege publicly known to have been conferred by tlie great Head of
the church, equally prevented the supposition of an Implied repeal, and the ne-
cessity of a renewal of the right.
If indeed there had been a'^diilerent religion introduced ; if christians werenftt
engrafted into the old stock; if they worshipped some other than the Godof-
israel ; if there was another moral law, another Ciirist than he wiiose day the
fathers anticipate^!, and another faith ; this privilege of receiving iniants into tb<?'
church might have beei\ interrupted ; and in that case unless expressly again
enjoined, it ought not to have been regarded in practice- But it tiie christian
religion is founded upon the prophets ; if the peculiarities of the Jewish worship.
were but shadows of gospel thing.i ; if both were dii-ected to the same glory of
God and salvation of men ; if they both enjoined the same holiness and presented
the same object of faith ; if those who were saved under the Old Testament shall
be associated with those who are saved under the New; the privileges formerly
granted to children will remain the same ; and it is not wonderful th.it the first
christian should obey the dictates of parental tenderness ; and that desiring the
salvation of their clilklren as well as their own, should ciuise their hou.jeholds v>
be baptized as well as themselves. To have affirmi d in the gospel history ex-
pressly, that children were a part of the househ(;ld, could have answered nc
purpose in the first days of Christianity, but would have been thought repeti-
tions and unmeaning until modern times. In tiie fifth, in the third and even so
early as in tlie second century, the baptism of infants was the established usa^e
of die church, and it wa.s then thought, and not disputed, to have been the prac-
tice of the aoostles theuiselves.
J.&4f Oi THK SUBJECTS AND MODii Of BAPTlSxM.
of the word, are not members of the visible church ; and, con-
sequently, while they remain so, are not to be admitted to
baptism. This is agreeable to the sentiments and Dractice of
most of the reformed churches ; and it cannot but be reckoned
highly reasonable, by all who consider baptism as an ordi-
nance in which a public profession is made of the person's be-
ing devoterl to God the Father, Son, and Holy Ghost ; and,
jf he be considered as adult (and of such we are now speaking)
there is a signification, and thereby a profession made, that h»
gives up himself to God ; and, if the ordinance be righdy ap-
plied, there must be an harmony between the inward design of
the person dedicating, and the true intent and meaning of the
external sign thereof; which, by divine appointment, is a vi-
sible declaration of his adhering by faith, to the Father,
Son, and Holy Ghost, and embracing that salvation which
takes its rise from them. This therefore must be done by-
faith ; or else the ordinance is engaged in after an hypocritical
manner; which will tend to God's dishonour, and the preju-
dice rather than the advantage of him, to whom it is adminis-
tered.
II. We are now to consider the necessity of their making a
profession of their faith in Christ, and obedience to him, who
being adult, are admitted to baptism. It was supposed, under
the last head, that if there be not an harmony between the in-
ternal frame of spirit, in the person baptized, and the intent of
the external sign thereof, the ordinance is not rightly applied to
him, inasmuch as he pretends to dedicate himself to God ; but,,
in reality does not do this by faith : And now it may be farther
considered, that it is necessar}' that he should make it appear,
that he is a believer, b}' a profession of his faith ; otherwise,
Ije that administers the ordinance, together with the assembly,
who are present at the same time, cannot conclude that they
are performing a service that is acceptable to God ; therefore,
for their sakes, as well as his own, the person to be baptized,
ought to make a profession of his subjection to Christ, as what
is signified in this ordinance.
This is agreeable to the words of institution, in Matt, xxviii.
19. Go ye therefore^ and teach all nations^ baptizmg thern^ &c.
and in Mark xvi. 15. Go yc into all the xvorkl^ and preach the
gospel to every creature ; he that believeth and is baptized^ .shall
be savedy Z<.z. I am sensible that some, who have defended
infant-baptism, or rather attempted to answer lui objection
taketi from this, and such like scriptures against it, have en-
deavoured to prove the Greek word * signifies, make persons
disciples J VLvd. accordingly it is a metaphor taken from the
• Si3.ix''ti-!jx'.r.-
OF THE SUBJECTS AND MODE OF BAPTISM. 185
practice of a person's being put under the care>|)f one who is
quaHiied to instruct him, whose disciple he is said to be, in or-
der to his being taught by him ; and therefore they suppose,
that we are made disciples by baptism, and afterwards to be
taug'ht to observe all things xvhatso ever Christ hath commanded ;
and this is taken notice of in the marginal reading of our
Bibles ; which supposes that the word may be rendered,
make disciples of all nations : But, I cannot think this sense of
the word so defensible, or agreeable to the design of our Sa-
viour, as that of our translation, viz. Go teach all Jiations ;
which agrees with the words of the other evangelist. Go preach
the gospel to every creature : And besides, while we have re-
course to this sense to defend infant-baptism, we do not rightly
consider that this cannot be well applied to adult-baptism,
which the apostles were first to practise ; for it cannot be said
concerning the heathen, that they arc first to be taken under
Christ's care by baptism, and then instructed in the doctrines
of the gospel, by his ministers *. fa J
Moreover, a profession of faith in those who are baptized
when adult, is agreeable to the practice of the Christian church
in the first planting thereof: Thus it is said, in Acts ii. 41.
They that gladly received the xvord were baptized : And this
might also be observed in the account we have of the jailor
and the Eunuch's being first converted, and then baptized, in
Acts xvi. 31,— 33. chap. viii. Z7^ 38. But, if it be retorted
upon us, as though we were giving up the cause of infant-bap-
tism, it must be observed, that this does not, in the least, af-
fect it; for when our Saviour gave forth his commission to the
apostles, to teach or preach the gospel to all nations, and bap-
tize them, it is to be supposed, that their ministry was to be
exercised among the adult, and that these then were utter
strangers to Christ and his gospel; therefore it would have
been a preposterous thing to put them upon devoting thera-
* Yid Whitbxj in Loc.
(fl) This then is a repetition ; go, teach, baptize, teach. This commission
was to disciple t])e world, baptizing and teaching are the speciiication, and are
participles agreeing with the noniinution.
It is no inference from tlie position of bnptizingbefore teaching are that adults
might be first baptized. This was the institution of the ordinance of baptism
as well as the apostolic commission ; yet it neither contains any direction
either as to tlie mode or subjects ; because Christ spoke to Jews, who knew that
adult proselytes were careiuUy examined, whilst infants were circumcised with
their parents without such examination. They also knew tlie various modes of
religious purifications among the Jews ; both John tiie Baptist, and they having
uiulef that dispensation liaptized. Neither is fiith essential to the' validity
of baptism, nor is the profession of it rerj^uircd of sv.ch as are incapable ci
making it.
Vol.. rV. A a
186 or THE SUBJECTS A>JD MODE Or BAPTISM.
selves to him, before they were persuaded to believe in him :
neither could they devote their children till they had first de-
dicated themselves to him, and this leads us to consider,
III. The right of infants to baptism, provided they, who arc
required to dedicate them to God therein, are believers ; and
particularly, that such may be baptized who descend from pa-
rents of whom only one is a believer. This will appear,
1. If we consider baptism as an ordinance of dedication:
Accordingly, let it be observed,
(1.) That it is the indispensible duty of believers, to devote
themselves and all they have, to God, which is founded in the
law of nature, and is the result of God's right to us and ours.
Whatever we have received from him, is to be surrendered or
given up to him ; whereby we own him to be the proprietor of
all things, and our dependence upon him for them, and that
they are to he improved to his glory. This is, in a particular
manner, to be applied to our infant-seed, whom it is our duty
to devote to the Lord, as we receive them from him : How-
ever, there is this difference between the dedication of persons,
from that of things, to God, that we are to devote them to
him, in hope of their obtaining the blessings which they are
capable of, at present, or shall stand in need of from him,
hereafter. This, I think, is allowed, by all Christians. Nothing
is more common, than for some who cannot see that it is their
duty to baptize their children, to dedicate or devote them to
God, by faith and prayer; which they do in a very solemn
nianner; and that with expectation of spiritual blessings, as an
encouragement of their faith, so far as they apprehend them
capable of receiving them.
(2.) We shall now consider, that baptism, in the general
idea thereof, is an ordinance of dedication or consecration of
persons to God. If this be not allowed of, I cannot see how
it can be performed by faith, in the name of the Father, Son,
and Holy Ghost; or how this can be a visible putting on of
Christ, as the apostle styles it, Gal. iii. 27.
Object. This proposition would not be denied, if baptism
were to be considered as an ordinance of self-dedication,
but then it would effectually overthrow the doctrine of in-
fant-baptism ; for since infants cannot devote themselves te
God in this ordinance, therefore it is not to be applied to
them.
A?iS7v. To this it may be replied, that as there is no other
medium, which, I apprehend, can be made use of to prove
that the solemn acts of consecration or dedication to God in
baptism, is to be made only by ourselves, but what is taken
from a supposition of the matter in controversy, by those who
assert that infants are not to be baptized : So if this method
OF THE SUBJECTS AND MODE OF BAPTISM. 187
A reasoning be allowed of, we might as well sa)« on the other
hand ; infants are to be baptized ; therefore baptism is not an
<-)rdinance of self-dedication, since they cannot devote them-
selves to God ; and that would militate against what, I think ,
is allowed of by all, that baptism, when applied to the adult,
is an ordinance of self-dedication. That which I would there-
fore more directly assert, in answer to this objection is, thai
baptism is an ordinance of dedication, either of ourselves, or
others ; provided the person who dedicates, has a right to that
which he devotes to God, and can do it by faith. When I do,
as it were, pass over my right to another, there is nothing re-
quired in order hereunto, but that I can lawfully do it, consider-
ing it as my property ; and this is no less to be doubted con-
cerning the infant-seed of believers than I can question, whe-
ther an adult person has a right to himself, when he gives up
himself to God in this ordinance, faj
(3.) It follows, from the last head, that parents, who have a
right to their infant-seed, may devote them to God in baptism,
provided they can do it by faith ; and therefore a profession
of faith, is only necessary in those who are active, in this or-
dinance, not in them that are merely passive. This we arc
obliged to maintain against those who often intimate that chil-
dren are not to be baptized, because they are not capable of
believing : Or when it is replied hereunto, that they are capa-
ble of having the seeds of faith, though not the acts thereof;
this is generally reckoned insufficient to support our argument,
by those who are on the other side of the question ; inasmuch
as it cannot well be determined, what infants have the seeds of
faith, and what not ; and, I think those arguments which arc
generally brought to prove that the infants of believing pa-
rents, as such, have the seeds of faith, on the account where-
of they are to be baptized can hardly be defended ; because
manv good men have wicked children.
Therefore what we insist on in this argument, is, that be-
lieving parents may give up their children to God in baptism »
fa J To be brought into the visible churcl), is a high privilege, of which in-
fants are as capable ncr, as under the former dispensation. Consent is not ne-
cessary ; for infants recewe inheritances. This is 'uij force of municipal la-ms. But
are not the laws of God of equal force ? — Baptism implies obligations, xvhich can
be founded only on consent. Then it will follow that infants are not bound by hu-
man laws, for they liave not assented to tiie social compact ; they are imder no
obligation to obey parents, guardians, or masters, because tliey either did not
choose them, or were incompetent to make sucli clioice ; they are not bound by
the laws of God himself, which is this very case, because they have not consent-
ed to his authority ; and if they never consent, they will be always free equally
from all obligations, and all sin, Such are tlic consequences of tlie above oli
jection.
188 OF THE SUBJECTS AND MOD£ Ol' BAPHs:m.
in hope of their obtaining tlie blessings of the covenant, (^aj
whether they are able to conclude that they have the seeds of
faj The dictates of nature, uncnntrouled by revelation, are the ivill of Christ,
and our rule of duty. I'he rMl of Christ, expressed in t!iese dictates, requires us to
benefit our children us they arc capable. jBaptism, as the initiatory seal of God's
covenant, is a benefit of which iniiuits are capable. — This evidence is not eclipsed,
but brightened, by scripture authority, as we shall see in the sequel of this
chapter.
Let tlie reader carefully notice, that we do not suppose, by insisting on this
arg-ument, the insvUnciency of direct scripture evidence : for this has been ffe-
quently urged with advantage, to satisfy persons of the best dispositions and a-
biliiies. That is, reader, " sonic of the most eminent Pccdobaptists that ever fill
edtlie Professor's chair, or that ever yet adorned the Protestant pulpit." Bu'.
since our opponents insist, that what has been so often urged, is not conclusive ;
and modestly aflinn, it is only calculated to catch " tlie eye of a superficial oh
" server ;" they are desired once more impartially to weigh this reasoning, and
then, if they are able, to refute it. Let them know, lio\ve\er, that hackneyed
phrases without meaning — principles tt,kea upon trust — and empty declama-
tion — must not be palmed on us instead of solid arguments.
Were it necessary, it would be easy to sliew, that the principles above urged
are no novelty ; but are perfectly agreeable to experience, — aixl to the practical
judgment of the most serious Pcedobaptists, both illiterate and learned. But
waving this, we proceed next to anotlier corroborating proof of the main pro
position.
What we contend for is. That it is the loill of Christ we should baptize our in-
fantchildren. liiproof of this we have shewn, first, that ihcdictates of right reasov
require us to benejit them, and consequently to baptize them ; as baptism is always
a benefit when administered to capable subjects. We come, secondly, to shew —
That God has constantly approved of this principle, in all preceding- dispensa-
tions. In other words — i'hat the principle of the last argument is so far from be-
ing Tjeahcned by scripture evidence, that the Lord's approbation of it, in his con-
duct towards the offspring of his professing people, in all the dispensations ol
true religion, is abundantly illustrated and confirmed.
Mr. B's misapplied but favimrile maxim — " Positive laws Imply their ne-
g-ative," has no force in the baptismal contniversy, until lie demonstrates, in op-
position to what is advanced, that the dictates of right reason must be smother
ed, or else, tliat revelation countermands their influence. But to demonstrate the
former, in matters about which, on the supposition, scripture is silent, is no easy
task. And the difficulty will be increased in jiroportion as tlie sacred oracles
corroborate reason's verdict. Let us now ap])eal to these oracles.
We appeal to that period of the cluirch, and dispensation of grace, which ex-
tended from Adam to Noah. Tlie inspired narrative of this long space of time is
very short : on wliich we make the following remarks. We then assert.
Whatever exhibition of grace was made tq antediluvianj!)are«<s, was constant.
]y made to their offspring ; and consequently whatever sea^s of grace were grant-
ed to the former, must equally appertain to the latter if not voluntary rejectors
of them. Therefore, all such parents had a revealed warrant to regard their off-
spring as entitled to the seals of the covenant, in like manner as themselves, ac-
cording to their capacity. For,
All allow that Gcii. iii. 15. contains the promulgation of gospel grace; nor are
we authorised to question the interest of children therein with their parents,
without an express contravention. For, it were nnnatuml for a parent to confine
such a benefit X-o his own person to tlie exclusion of his children, who are not on-
ly parts of his family but of himself. To which we may add, that the phrase //;//
need, though jirinciiJally referring to the Messiah, respected Eve's natural seed
as sharers in common with herself in the exhibition of inercv ; and we suppose
OF THE SUBJECIS AND MODE OF BAPTISM. 18.9
grace or no ; they may devote them to God in h^e of regene-
ration ; though they cannot know them to be regenerate, as
not less so tli.in her husband. For this application of the phrase tfijj seal, com-
pare Gen. xvii. 7- and Gal. ill. 16. Again,
It is generally agreed, that not only the institution of sacrifices, but also the
coats of skin, (Gen. lii. 21.) were emblematic of cc^vcnant blessings ; and not only
so, in common with mere types, but seals of the covenant, as earnests and
pledges of exhibited favour.' " Who wdl deny," says VVitsius, " that God's
cloathing our fir.st parents was a stimboUcal act? Do not Christ's own words
(Rev. iii. 18.) very clearly allude to this i"' Ksiov sacrifices, Xhty were slaiii at
God's command after the promulgation of the covenant. For, if Abel offered by
fuith, (lleb xi. 4.) it presupposes the divine »(s/<7;^?/!>ri uf them. And tins insa-
"tutlon, most probably, took place vvhen God — taking occasion from the insutVi-
ciency of the aprons of fig-leaves, which the fallen pair se\ved togedier, to cover
the shame of then- nakedness — himself cloathed them with coats of skins. And
most divines agree, that ic is very probable, these were the skins of those beasts
which were slain tor sacrifices. However, God ga%^e testimony to these oblations
of the ancient patriarchs, that they were acceptable to Inm ; but this cannot be
suijposcd without admitting them to be lUviuely instituted. Besides, a distinc-
tion of clean and rinclean animals was obser^'ed before the deluge; which was
not from nature, but the mere divine pleasure ; and may we not add, with a par-
tier, lar resjicct to sacrifices ? Now,
If, according to Witsius and others, these skins of beasts, and sacrifices, were
appointed seals of the righteousness of faith ; I would ask — Was the covenant di-
rected for the use of then- seed in common with the parents, and not the seal in
iike manner ? For, if the seals be affixed to the covenant for confirmation of its
contents, as well as, in another view, for signification ; I would tain know, by
what rule of construction we can mkr, that the covenant itself belongs to the
parents and their seed iti commo7t, while the confirmation of it belongs exc/z/s/t'e///
to the former .■' Is it not contrary to custom and vnreaso-nable to conclude, that a
charier of privdeges, or a testamentary instrument, (which by the way express
the nature of the covenant) belongs to a man arid his heirs alike, but the cor.-
firming seal respects the former only ; while on the supi'osition, the sovereign,
or tlie testator, has given no ground for such partiality ? Besides,
If the covenant itself be a benefit to the persons to whom it is directed, as it
certainly is in every dispensation of it, it follows that the confirmation of it is so ;
for parents, therefore, to deny their offspring ail the share in such common bene-
fits they are capable of, without a divine warrant, is unnatural, and an act of n*-
jnstice. AVe may therefore conclude — tiiat irom Adam to Noah, the covenant
and its seals appertained to infants in conmion witii their parents.
We appeal next to that period of the church which extended from Noab to
Abraham : On v/hich we observe.
Whatever benefits and privileges belonged to the former d ispensation, continue
to flow on to the present, if not expressly rejjealed ; for the change of a dispen-
sation of itself, is no adequate cau.se of their abrogation. '.»'hat would be as un-
reasonable as to suppose that the bare change from night to day was, of itself,
an adequate cause of a man's being disinherited. Or we may as well say, that
the abstract notion of an epoch in chronology has a real influence on the sequence
of events. Whatever covenant privileges, tlierefore, belonged to Noah and his fa-
mily before the deluge, if not expressly repealed, must bch>ng ti^ them (fter the
deluge. But,
So fiir were these privileges fro?n being abridged at this period, that tlie}-
were greatly enlarged and confirmed, by additional discoveries. For thus v.e
read, Gen. vi. 18. But with thee will I establish my covenant ; and thou shall come
into the ark, thou, and thy sons, and thy wife, and thy so/;*' ■im>es -with thee. Again,
chap. vii. l.And the Lord said unto J^oah, Come thou, and all thy house into the
ark ; for thee have I seen righteous bforeme in this generation. And again, ch;!i .
lyO Of IHE SUajKClS Ax\D iMODii Gl BAP'HS.M.
all ordinances are to be performed with this view, that they
may be rendered effectual means of grace. And fi-om hence it
viii. 20. . inJ JVoah huilikd an nUar niifo the lAtrd \ and took of every clean beaut,
and of every dean fowl, and offered burnt-offerings on the altar. Once more, chap,
jx. 8, 9, 12, 13. .ind God spake unto jVoa/t, and to Ids sons xoith him, saying, And
I, behold, I establish my covenant trith you, and -loith your seed after you. And Gbd
laid, This is the token of the covenant I do set my bo-cu in the cloud. Hence we fur-
Uier learn,
'I'hat the covenant or divine, charier, first given to Noah, included the prece-
ding ; it was the same covenant with additional grants : for tlie Lord says, " I
•will establish my covenant." Lest Noah should infer that the drowning of the
world in wrath disannulled ti)e v.;ell known covenant, God dissipates his fears,
j>y saying, " 1 will establish my covenant."
On Noah's account, or as belonging to him,«?^ hishoztse or family was privileg'-
cd. The privilege is, — " Come thon, and all thy house into the ark." The ground
and reason of that privilege — "for thee have I seen righteous." It is trtie, the na-
tural dictates of reason and affection, whereby a father pitieth his children, and
whereby an infidel careihfor his o-wn, especially those of his o~,vnhouse, would have
prompted tliis righteous person to bring all his family, (except any adults refused
" com])liance) into the ark, Cthe like fgnre ivhereimto is baptism, as an inspired
teacher assures us, 1 Pet. iii. 21.) yet the Lord was pleased to brighten his evi-
dence aiid strengthen his obligations of duty by express revelation.
After the flood the institution o? sacrifices continued as the seal of the first
part of the covenant ; and the rainbow was instituted as tlie seal of the addition-
al psivt, or, us Vareus calls it, " o/;/;e/u//a: of the covenant of grace." And here
it is worthy of notice, that as the first exliibition of the covenant and its seals res-
pected the ofispring of faderati, and the renewal or establishment of it to Noah
retahied that privilege in full force : so also the appendi.r of the covenant com-
prehended his seed.
Respecting this appendix of the covenant of which the rainbow was the .seal,
tliough we suppo.se, with Witsius, it was not formally and precisely the cove-
nant of grace ; yet we observe, witli the same excellent author, " it does not
" seem consistent with the divine perfections, to make such a covenant with eve-
*' ry living creature, but on supposition of a covenant of grace, and having a j-es-
"pect to it." And as this covenant, in its universality, implied the covenant of
grace, we are not to deny, but the promises of it were also scaled to Noah and
his seed by the rainbow. See Rev. iv. 3. x. 8.
It is observaide, finally, that Noah his sons, and their seed were faderati, in
Ihis ratification of the covenant; consequently whatever seals of the covenant
belonged to Noah, belonged to his sons, and their seed, while non-dissentients.
.Vppeal we next to a very important period of sacred history, viz. From Abra-
ham to Moses. On this also we make the following remarks.
'I'he Abrahamic covenant included \.\\e preceding dispensations, on tlie general
jirinciple — that grants and privileges continue in force until repealed. Which
i-epealing, if it be not either express, or arise from the nature of the case, in it-
self plain, can have no binding nifluence, that is to say, no existence at all : ex-
cept we maintain, that we ai-e 602*7;^/ to resign an important good without an as-
signable cause ; which is in fact to maintain that we ought to deny that to be,
which is.
I suppose it will be granted, that the principal blessing exhibited in the foi'C-
going dispensations was the righteou-^ness of faith ; tliegreat Importance of which
to the Jmman race, in every age of t!ie world, no one will deny wiio considers
things as they are. Tills covenant, therefore, was in force to Abraham prior to
.what is called the Abrahamic dispensation ; and in this connexion we might
mention Lot and his family. But, behold,
A most explicit ratification of it, with SM/)era JJer/ favours. Gen. xii. 3. — In
thee shall all families of the earth be blessed. Andl'-vill establish my covenant be-
_ OF THE SUBJECTS AND MODE OF BAPTISM. 191
may be inferred, as is observed in this answer, Wat infants de-
scendingfrom parents, either both, or but one of them, profess-
tweeii me and thee, and thy seed after thee in their generations, fir aii everlasting
covenant ; To be n God unto thee and to thy seed after thee. ver. 10. This is my
covenant -tuhich ye shall keep between 7ne and yon, and thy seed after thee: every
man-chUd among you shall be circumcised, ver. 12. He that is eight days old shall
be lircitmcised among yon, every mau-childin your generations ; he that is born in
the house, or bought with money ot'any stranger, xuhich is ?iot of thy seed. ver.
24 — 27. ^■ind Abraham -was ninety years old and nine, when he was circumcised in
the flesh of his foreskin. And Ishmacl his son ivaa thirteen years old, when he was
circttmcii-ed in the flesh of his foreskin. Jn the seli-same day was Abraham clrcum-
eised, and Ishmae'l his son. And all the men of his house, born in the house, and
bouglit witii money of the stranger, 7vere circumcised with him. Hence we learn.
The nature and extent of tiie Abrahumic covenant or promise. Whatever bles-
sings are promised to ruined man, must be i7i virtue of the covenant of grace. All
promised blessings, tlierefore, must imply an exhibition of gospel grace. And the
glad tidings of salvation tiirougii Christ preached to the gentile world, is ex-
pressly called — The blessing of Abraham (Gal. iii. 14.) Not th.it this liiik is the
first in the chain of exhiblttd mercy to the fallen race in general, or with an uni-
versal and unlimited aspect, if tlie reasoning in the last sections be just: but
for its explicitness, and precious (because expressly diffusive) intendment, it
may be j ustly termed a golden link. In this respect Abraham may well be styled —
The Father of zcs all ,- not to the disavowal of Noah, with M'honi the cove-
nant was before ratified, or Eve, who received Xheflrst intimation of it, and who
in this respect eminently may be called The mother of all living. The cove-
nant of grace, in its external maniiestation, containing an exhibition -of exceed-
ing great and precious promises \.o every human being on the faceof tlie globe, to
whom providence directs the joyful news, may be compared to a flowing stream :
it proceeds ultimately from the immense ocean of sovereign gTace in Christ;
Ws first visible source we trace to paradise, where it rises in a small spring, and
glides on to Noah. During this part of its progress, there were but few compa-
x'atively who participated of its cleansing and healhig virtues, thougli none were
debarred from it. This continuing to glide along, without interruption, (not-
withstanding God's awful visitation of a corrupt world by the deluge) we dis-
cern through the person of Noah another source, whence is poured fortli a se-
cond stream which empties itself into the former channel. The streams thus
united become a river, which flows on to Abraliam — a river to whicii all are in-
vited, buty^TO come, and these made willing by the omnipotent energy of divine
influence which observes the laws of another — a /w'(/(fe« dispen.^ation, running pa-
rallel as it were with the former ; which was also the case in the preceding pe-
riod. Then, through tlie highly honoured person of Abraham we behold anotiier
mighty spring copiously pouring forth the waters of salvation, and again uniting
itself to the former river ; and from him to Christ, with a wide majestic flow,
it proceeds along tlie consecrated channel of the Jewish nation ; gradually in-
creasing by the accession of other streams, till it arrives at the Saviour's finish-
ed work ; where, impatient of confinement, it breaks over its baiik.s on every
side, and the healing waters flow to the most distant regions — That the blessing
of Abraham might come upon the Gentiles. (Gal. iii. 14, 8. compared vv'itli Gen. xii.
.5. xviii. 18. xxii. 18.) Paul expressly says, that " the Gospel (even the very same
as the New Testament contains — salvation by Grace) " was preached to Abra-
" ham :" And (Heb. iv. 2.) it was preached to his unbelieving descendants in
the wilderness.
.\s it is natural to expect, that whatever exhibition of privileges the parents
enjoyed should be extended to their children, in common with themselves ; so
we find that in fact they are expressly included in this dispensation as well as the
preceding. The covenant is established between God and Abraluim's seed, in the
v!.'rrj same sense as witls Abrahntn himsc'f ; the. essence of whteh h—to be a God
192 'OF THE SUBJECTS AND MODE OF BAPTISM.
ing faiih in Christ, are to be baptized; since one parent has as
Therefore, the unbe-
to him ami his seed And lest it should be objected that the term sfeJreferstohis
adiill posteritii who should tread in his steps, to the exclusion otinfants, all doubt,
is dissipated by the appointment of applying the seal of the covenant in early in-
iancy.
Sacrifices continuing in full force to seed the covenant, till the divine oblation
should be made ; and the bow of the covenant continuing as a token and seal of
it, until the Messiah's second comiiig ; at the commencement of this period is
given an additional seal — circumcinon. Tiie very 7iaitire of the rite shews that all
females Are excluded from being the subjects of it; as well as the discriminating
specification — every man-child. Here observe in general, that children, in tiiisrite,
have the same privileges as tiieir parents. Tiie males are treated as Abraham,
and the females as Sarah : These therefore, had the covenant sealed in tlie same
manner as their honoured mother. Again: though Sarah and her sex were not
tlie subjects of this rite, they were constant xvitnesses to the institution ; and
therefore there was an important sense in which circumcision was a seal to Sa-
rali and her daughters ; a sense analagous to that in which sacrifices were.
Every domestic head being, in truth, a prophet, priest, and king, in his own
family ; a question must arise, Whether the covenant and its seals are restricted
to the parent head of the family, and his children, or else extended to tlie other
domestics? Nor would the question be unimportant; for liis instructions, his
prayers, and commands,- answerable to his three-fold oiFice, must be directed ac-
cordingly. To this question right reason replies : If the covenant and its seals
are beneficial to all capable subjects, benevolence requires that they should be
extended to the othei* non-disscntint^- members — except forbidden by indisputable
authority. This is the voice of reason ; and we find that this is the voice of God.
'J'he privilege is common to the seed, and to hitn that is born in the house, or
bouq-ht v)ith money of any stranger, which is not of the seed. Gen. xvii. 12.
It has been objected. " that the covenant with Abraham v/as a covenant o? pe-
culiarity only, and that circumcision was no more than a token of that covenant ;'"
but if so, as Mr. Henry observes, " howcanie it that all /^rose/j/^ep, of what nation
" soever, even the strangers, were to be circumcised; thougli not being of anv
" of the tribes, they had no part or lot in the land of Canaan ? The extending the
" seal of circumcision to proselyted strangers, and to their seed, was a plain indi-
" cation, that the New Testament administration of the covenant of grace would
'■ reach, not to the covenanters only, but their seed." IJut it has been proved
that circumcision sealed to Abraham and his seed the righteousness of faith ,- and
ihercfore it does not affect the point in debate to contend that temporal promi-
ses were sevAed-also.
We next appeal to the long and interesting period from Moses to Christ, On
which let the following observations be considei-ed.
Wliatever appertained to the Abrahamic covcjiant was not disannulled by the
ISIosaic dispensation. This St. Paul asserts in plain terms. Gal. iii. 17.
It may not be amiss to take notice, before we proceed, of Job's family ; who,
being as is generally supposed, cotemporary with Moses, and unconnected witli
his history, deserves a previous regard. Of him it is said, that " he sanctified h'la
" cliildren, and rose \i\> early in the nioniing, and offered burnt-offerings, accovd-
" ing to the iinmber of them all — Thus did Job continually" or, ail the days. (Job
i. 5.) On this 1 would only observe, let the sanctifying be what it iTiay, the sacri-
fices must have been of divine institution ; aJid used by Job, being an eminently
righteous man, as the seals of the covenant of grace ; with respect to his chi!
dren separately.
Superadded to the foregoing seals of the covenant, is the passover ; a divine
rite of the nature of a sacrifice, instituted in memory of Israel's deliverance out
<»f Egypt, representing and sealing spiritual blessings. " As to the quests, says
' W;t.xi.iis. they W'-./', tivst. all native hrgrUtes, who were not exclmU'd by legal
OF THE SUBJECTS AND MODE OF BAPTISM. 193
lief of one does not exclude the other from ajving it up to
God by faith, in hope of its obtaining the savingblessings of the
covenant of grace. 1 Cor. vii. 14.
2. The right of the infant-seed of believers to baptism, may-
be farther proved, from their being capable of the privileges
" uncleanness. For all the congregatiov of Israel is commanded to solemnize the
" passover. And, next, the Proselytes circumcised and become Jews ; whether
" bondmen born in the house or bought with money, &c. Exod. xii. 48. When a
" stranger will sojourn with tliec, and keep the passover to the Lord, let all his
•' males be circumcised, and then let him come near and keep it, and lie shall be as
" one that is born in the land." On this passage in Exodus, Dr. Jennings observes
these two things ; " First, Tiiat when a man thus became a Proselyte, all his
*' tnalss were to be circumcised as well as himself, wiiereby his children were ad-
" mitted into the visible church of God, in his right, as their father. Secondly,
" That upon this, he should be entitled to all the privileges and immunities of the
" Jewish church and nation as well as lie subject to the whole law : He should
" be as one born in the land." In short; not only men and women, but also young
children partook of this ordinance, as soon as they -were capable of answering the
revealed design of it, tor — no positive rule was given them on this head, like that
of circumcision. It is manifest tiiat since the injunction respected not only indi-
viduals of such a description, but also families as such, every member without
exception huAsL legal right to the ordinance ; and nothing prevented infants from
a participation, but what lay in the natural incapacity to answer the design of it.
" Besides the ordinary and universal sacraments of circumcision and the /lasso-
" ver, some extraordinary sj'mbols of divine grace were granted to the Israelites
" in the wilderness, which in the New Testament are applied to Christ and his
" benefits, and said to have the same signification with our sacraments. And
" they are in order these — The passage in tlie cloud through the Red Sea — the
" manna which was rained from Jieaven — The rvater issuing out of the rock —
" and the brazen serpent erected by Moses for the cure of the Israelites." To
this we may add, among other things, with tlie author now referred to — the clear
and familiar display of the divine majesty — and the adumbration of divine myste-
ries daily sealed by religious ceremonies. Our subject does not call for an investi-
gation of these particulars, but 1 would remark in general, that the principle fop
which we contend, is so far from being weakened, that it is abundantly corrobo-
rated by the inspired testimony of every dispensation, and the Mosaic in particu-
lar — That it is a common dictate of right reason, children should from their
earliest infancy share in their parents' privileges, as far as they are capable, when
no positive authority contravenes it.
From the preceding induction of sacred evidence in favour of children being;
sharers of the seals of grace in common with their parents, we conclude, that
for the space of four thousand years, that is to say, /;-o?n the creation to Christ, it
was a rule universally incumbent on parents to treat their children as entitled to
religious privileges equally with themselves, according to their capacity. — And
as a counterpart of what was observed of privileges, we may remark that, in virr
tueof the same uniform principle, often when the parents were punished with
excommunication or death, their infant children were included with them. As
miglit be instanced in — the deluge — the destruction of Sodom and Gomorrah —
the case of Achan the Son of Zerah (Josh. vii. 24.) — the matter of Korah, Dathan,
and Abiram — the case of the conquered nations (Deut. xx. 16, 17) — and many
more instances, down to the destruction of Jerusalem. Far be it from us to sup-
pose, that the parents' crimes and impenitence made their suflering children in
capable of mercy — that mercy which proceeds on an invisible plan, and belongs
to a purely spiritual dispensation. Yet, that children, during their dependence on
their parents, should share equally with them in judgment and mercies externaj-
ly, is the effect of an all-wise constitution coevaj with mankind.
Dr Wiij.ia'I8 ox Baptisv.
Vol, IV. B b
194 to:- lllL S'JBJLCIS AND MODE 01' BAPilSSr.
signified therein ; and vinder*hn indispensable obligation to per-
form the duties which they, wlio dedicate them to God, make
a public profession of, as agreeable to the design of tliis ordi-
nance. None are to be excluded from any of those ordinances,
which Christ has given to the church, but they who are either
in a natural or a moral sense, to be deemed incapable subjects
thereof. Some, indeed, are incapable of engaging in erdinances,
by reason of a natural unraeetncss for them, as infants are not
to be admitted to the Lord's supper, as being under a natural
incapacit)' ; and, ignorant and profane persons are not to be ad-
mitted to it, as being under a moral incapacity; and, for the
same reason, a wicked man, when adult, is not a proper subject
of baptism : But if there be neither of these bars to exclude
persons, they are not to be denied the advantage of any ordi-
nance. This, I think will be allowed by all ; and therefore,
the only thing I need prove is, that infants are not incapable of
the principal things signified in baptism. That they are not inca-
,pable of being dedicated to God, has been proved under the last
head ; and now we shall consider several privileges that are sig-
nified therein, which they are equally capable of; as,
(1.) Baptism is an external sign of that faith and hope
which he has, that dedicates a person to God, that the per-
son dedicated, shall obtain the saving blessings of the cove-
nant of grace ; Now, that infants are capable of these bless-
ings, none will deny, who suppose them capable of salvation.
If we suppose infants not to have regenerating grace, which
is neither to be affirmed or denied, it being a mutter, at pre-
sent, unknown to us ; yet they are capable of having it, for
the reason but now assigned ; and though they cannot at
})rcsent, put forth any acts of grace', they will be capable
thereof, as soon as they are able to discern between good
and evil.
They are not excluded by their infant-state, from be-
ing under Christ's special care ; which is, doubtless, to be
extended to elect infants as well as others ; and they are capa-
ble of being discharged from the guilt of original sin, though
not of laying claim to this privilege, which they may be enabled
to do afterwards. Now, if infants are capable of these privi-
leges, certainly the person who dedicates them to God, (v/ho
has a right to do it, inasmuch as they are his property, and he
is able to do it by faith) may devote them to him, with the ex-
ercise of this grace, and a iiducial expectation that they shall
obtain these privileges: And, indeed, wljen we engage in this
ordinance, we ought to expect some saving blessings, as the
consequence hereof, as much as when we engage in any other
ordinance of divine appointment.
Object. It is objected to this, that though a person may de-
OF THE SUBJECTS AND MODE OF BAPTIS?!. 1 9o
\ ote his child to God in hope of his obtaining sa^ng blessings :
yet he cannot exercise any act of faith, that he shall obtain
them : Therefore though he may perform this duty with a de-
gree of hope, or, at least, with a desire hereof ; yet he
cannot do it by faith : Therefore, if children are to be de-
voted to God by faith, they are not the subjects of this or-
dinance.
Ansrv. To this it may be replied, that some things may be
said to be done by faith, when we have not a certain ground
to expect the saving fruits and effects thereof. Suppose an in-
fant was expiring and the tender parent concerned about its
salvation, whether he has a certain expectation that it shall be
saved or no ; yet he may, and ought to be eai-nest with God
by faith and prayer, that the child may be happy when taken
out of the world; and, if he finds that he has the lively ex-
ercise of faith, with respect to this matter, this will afford him
some degree of hope, that God, who excited this grace in him,
will own it by giving the blessings which he desires ; which
is the only comfort that a parent can take in the loss of his in-
fant-seed : And, may there not be this act of faith, when he
dedicates him to God in baptism ? Did we assert that giving-
up our children to God by faith, necessarily infers their ob-
taining saving blessings, the objection would have some force
in it ; or if there could be no faith exercised, without our be-
ing certainly persuaded that rhis should have a saving effect ;
then it might be argued, that because we are not certain that
infants shall be saved, therefore we cannot give them up to
God by faith : But if there may be faith, where there is not
this certain persuasion, or any ground by which this matter
may be determined, then, I think, it will follow, that infants
may be devoted to God by faith, as well as with a desire of
their obtaining saving blessings, and, consequently, this ob-
jection does not take away the force of our argument. We are
far from supposing that baptismal dedication necessarily in-
fers these saving blessings, or is inseparably connected with
them, so that the one cannot be without the other. Therefore,
it is sufficient to our purpose, to suppose that they are capa-
ble of those blessings v/hich faith desires, and, it may be,
hopes for ; and, consequently, of those things which are prin-
cipally signified in bapiism.
(2.) Infants are under an indispensable obligation to perform
the duties which are incumbent on those who are given up to
God in baptism, and signified thereby. This respects some
things future, (they being, at present, incapable of performing
any duty) and, indeed, obligations to perform duties may res-
pect the time to come, as well as the time present ; as when a
person is bound to pay a just debt, this obligation is valid,
196 Of THE SUBJECTS AND MODE 01; BAPTISM.
though it is not expected thai it should be immediately paid.
Thus infants are professedly bound, when given up to God, to
be the Lord's : Whether ever they will give up themselves to
hiin by faith, or no, is unknown to us, nevertheless, the obli-
gation will take place as soon as they are capable of doing
good or evil. Therefore it follows, that the parent may bind
his child to be the Lord's, inasmuch as the obligation is just,
as being founded in God's right to obedience, and when he
has laid his child under it in this ordinance, he ought after-
wards strictly to charge him to stand to it, as he would not
contract double guilt ; not only in neglecting to perform an in-
dispensable duty, but to pay that debt of obedience which has
been so solemnly acknowledged in this ordinance. These ar-
guments taken from the nature and design of the ordinance of
baptism, give me the fullest conviction concerning our waVrant
to apply it to infants : But there is one more which is not
wholly to be passed over, viz.
' 3. It appears, that the infant- seed of believers, are to be
consecrated or devoted to God in baptism, because they arc
included in the covenant wherein God has promised that he
will be a God to his people, and to their seed ; who are, upon
this account, styled holy Ezra. ix. 2. And it is said concern-
ing Israel, that they are the seed of the blessed of the Lord^ and
their off-spring zvith them^ Isa. Ixv. 23. the branch is said to
be holy^ together with the root^ Rom. xi. 16. and the children
of the promise are counted for the seed^ chap. ix. 8. that is in-
cluded in that covenant in which God promised that he would
be a God to children, together with their parents, as he says
to Abraham; I xvill establish my covenant hetix)e en me and thee^
and to thij seed after thee^ to he a God unto thee^ and to thy seed
after thec^ Gen. xvii. 7". And, in this sense, I think, we are to
tmderstand the apostle's words, in 1 Cor. vii. 14. CaJ The
unbelieving' husband is sanctified by the believing rvife^ and the
zinbelieving wife by the believing husband ; else were your chil-
fnj Tertullian observes on this passage, that if either parent were chris-
tians, the children were enrolled in Jesus Christ by early baptism. And it tairh''
implies infant baptism in the days of Paul, for, having declared that the unbe-
lieving partner was not to be divorced according to the law of Moses, which held
the heathen to be unclean ; he pronounces the unbelievers set apart by such
Tnarriage to God, as far as regarded that marriage ; and in proof of this he re-
fers to a fact as known to the Corinthian.s, namely that the children of such mar-
riages were received into the church, and treated as holy, that is devoted to
*God. Now if the children of such marriages were not treated as heathens, bu^
owned by the church, and this could be in no other way than by receiving then*
by baptism, there can be no doubt, that this was the case when both parents
xvere believers. Ax:{,9:(pro; & aKU; never mean illesitimate and kgiiimalc ; and
if they did, this would be no proof that the unbelieving party was consccraten
■-0 Gcd, so as that the children should b,; clean and devoted to him.
OF THE SUBJECTS AND MODE OF BAPTISM. 197
dren unclean^ but now arc they holy. By these, j.nd other ex-
pressions of the like-nature, we are not to understand the spe-
cial saving grace of regeneration and sanctification ; for that is
not a privilege that descends from parents to children by birth,
as our Saviour says. We are born not of bloody nor of the xv'ill
of the fiesh^ nor of the will of man^ but of God., John i. 13.
Therefore, when some, who are on the other side of the ques-
tion, think that we intend hereby the saving blessings of the
covenant, or that holiness which is an internal qualification or
meetness for heaven, they do not rightly undei'stand our mean-
ing. Some, indeed, may have given occasion to conclude that
they intend this, who speak of the grace of regeneration as
conferred in baptism ; and assert, that it intitles persons to
salvation, if they happen to die before they are adult : Where-
as, if afterward they appear to be in an unconverted state, by
the wickedness of their conversation, they are said to fall from
that grace This is what I do not well understand ; nor do I
intend, when I speak of the infants of believers as an holy seed,
that they are all internally regenerate or sanctified from the
womb ; but they are included in the external dispensation of
the covenant of grace ; which must be reckoned a greater ad-
vantage than if they had descended from Indians, who are
strangers to it.
I am sensible, indeed, that they who deny infant-baptism,
suppose that the holiness of the children spoken of by the a-
postle in the scripture but now referred to, who descended
from parents, of whom one only was a believer, implies no-
thing else but their being legitimate : But that does not seem
to be his meaning; inasmuch as marriage is an ordinance ot
the law of nature, which all, without distinction, have a right
to, heathens as much as Christians ; and the children of the
one, are as legitimate as those of the other. Therefore, there is
something else intended by their being holy, namely, the same
thing that is meant in those other scriptures that v/e but now
referred to, as taken for an external relative holiness, wherebv
God must be supposed to have a greater regard to them than
to others who are styled unclean ; and, if this does not infer.
as was before observed, their being internally regenerate or
sanctified : yet it is not a word without an idea affixed to it :
Therefore we must understand thereby, an holiness in the low*
est sense of the word ; as children are said to be an heritage
of the Lord.,and the fruit of the xvomb his reward., Psal. cxxxvii.
f. or, it denotes the obligation they are laid under, by the
privilege of their descending fioni believing parents, to adhere
to their fathers' God ; v/hich obligation is professed or acknov.-
ledged, when thev are dedicated to him in baptism, as bar.
been before observed; and this is the US'; which I woidd nnik/
198 Oi' THE SUBJECTS AND MODE OF BAPTISM-
of this aceou!it which we have of them in scripture, to prove
their right to be devoted to God in this ordinance.
yVnd, I think, v/e do not assert this without some warrant
from ecriptvi! e ; for when God told Abraham, in the promise
but now mentioned, that he would be a God unto him., and to
his seedy which h the founrlation of their federal hohness ; this
3s assigned as a reason why they should be devoted to God
in circumcision, Gen. xvii. 10. ior we cannot but conclude
«;ircumcision, as we do baptism, to ha\'e been an ordinance of
dedication or separation to God : And, in Acts ii. 39. when
the apostle had been pressing those Jews, amongst the mixed
multitude, to whom he had preached, to repefit and he baptiz-
ed ; and encouraged them to hope for the gift of the Holy
Ghost i he assigns this as a reason, nainely, that the promise
zuas to them and to their children, which refers to the promise
of the covenant made with Abraham, and his seed ; and it im-
mediately follows, and to them that are afar off^ that is, the Gen-
tiles, who might claim this promise, when they believed, whom
the apostle calls elsewhere, children of the promise^ as Isaac
waSy Gal. iv. 28. These who are styled, before conversion, a
people afar off, were after it reckoned the spiritual seed of
Abraham, and so had a right to the blessings of the covenant,
that God v/ould be a God to them ; and, by a parit^'^of reason,
in the same sense in which the seed of Abraham were chil-
dren of the promise, the seed of all other believers are to be
reckoned so, till by their own act and deed, they renounce this
external covenant relation : Now, from hence it may be in-
ferred, that if they stand in this relation, to God, this is pub-
liclv to be owned ; and accordingly they are to be given up to
hiu) in b-aptism, as there is therein a professed declaration
thereof.
As to V, "hat was but now inferred from the infant-seed of be-^
iievers under the Old Testament having a right to circumci-
sion, because they were included in the covenant which God
made with their fathers, that therefore they have a right to
baptism ; this is not to be wholly passed over; though, I am
ficusible, they who deny infant-baptism, will not allow of the
consequence. Some have argued, in opposition to it, that cir-
cumcision was ordained to be a sign and seal of that covenant
of peculiarity, which God made with the Jewish church, or of
those blessings which they were made partakers of, as a
aatiou excelling others, in name, honour, and glory : But this,
I think, comes far short of what the apostle says on that
Rubject, viz. that it was a seal of the righteousness of faiths
Rom. iv. 11. And, indeed, when we call that dispensation u
covenant of peculiarity, we intend nothing else thereby, but
s'">iTie external privileges annexed to the aavin.g blessings of th::
OF THE SUBJECTS AND MQDE -OF BAPTISM. 199
covenant of grace ; and therefore, Abraham's foith was con-
versant on both of them ; the righteousness of faith, which re-
spected his own salvation, and that of his spiritual seed ; and
those privileges of a lower nature, which they who were, in
other respects, his seed, were made partakers of, by virtue of
the covenant, in which God promised that he v/ould be a God
to him, and to his seed. Moreover, it is generally denied, by
those who are on the other side of the question, that baptism
comes in the room of circumcision. This therefore remains to
be proved, in order to our establishing the consequence, that
since children were to be devoted unto God by circumcision
vmder the law, they are to be devoted unto him by baptism,
under the gospel-dispensation.
Now, that this may appear, let it be considered, that God
has substituted some ordinances, under the gospel-dispensation,
in the room of others, which were formerly observed under the
ceremonial law. Thus the Lord's supper is instituted in the
room of the nassover ; otherwise the apostle would never have
alluded to one when he speaks of the other, and says, Christ,
our passover^ is sacrificed for us; therefore let ks keep the
feast, &c. 1 Cor. v. 7", 8. And we have as much ground to
conclude, that baptism comes in the room of circumcision, as
we have that any gospel-ordinance comes in the room of ano-
ther, that belonged to the ceremonial law, from Vv^hat the apos-
tle says, in xvhain ije are circuvicised by the circiwicision made
xvithout hands, buried with him in baptism. Col. ii. 11, 12.
where he speaks of the thing signified by circumcision and
baptism, as being the same, namely, our communion with
Christ in his death; so that the thing signified by baptism, is
styled, as it were, a spiritual circumcision : Therefore, since
these two ordinances, signify the same thing for substance, and
are set one against the other in this scripture, we may, I think,
infer from thence, that baptism comes iu the room of circum-
cision.
And, it is farther argued, that baptism being the only ini-
tiating ordinance, at present, as circumcision was of old ; so
ihat the first visible profession that v/as made, especially by
any significant ordinance, that tliey were the Lord's, was made
therein, which is what we understand by an initiating ordi-
nance under the gospel, as circumcision was under the law, their
it follows, that it comes in the room thereof; or else no other
ordinance does : But if it be said, that no ordinance comes in
the room of circum.cision, then the privileges of the church
•under this present dispensati;on, would be, in a very disadvan-
tageous circumstance, less than they v/ere under the former ;
and if infants received any advantage hy being devoted to
Go(\. bv c!rcumc!?^ion of old. but .are. not to he devoted to him
200 OF THE SUBJECTS AKD MODE OF BAPTISM.
by baptism now, their condition is much worse tlian that of
those who were the children ol" such as lived under the legal
dispensation ; whereas, on the other hand, God has not> under
this present dispensation, abridged the church of its privileges,
but rather increased them.
Obj. 1. It is objected, that infants have no right to baptism,
because they cannot believe and repent, since these graces are
often mentioned in scripture, as a necessary qualification of
those who have a right to this ordinance, as might be suffi-
ciently proved from those scriptures in which persons are said
first to believe and repent, and then to be baptized ; and, in
order thereunto, the gospel was first to be preached^ according
to our Saviour's direction, Mark xvi. 15, 16. And we read oi
persons gladly receiving it, and then being baptized^ Acts. ii.
41. therefore Philip v/ould not baptize the Eunuch till he pro-
fessed his faith in Christ, chap. viii. 37, 38. Moreover, this is
called an ordinance of repentance, as none have a right to it,
.but those who repent : Thus it is said, John preached the bap-
tis7n of repentayice for the reinission of sins ^ Mark i.4. and else-
where, that he baptized xvith the baptism of repentance^ saying
to the people^ that they should believe on him which should come
after him^ that is, 07i Christ Jesus, Acts. xix. 4.
Ansxv. We do not deny the necessity of faith and repent-
ance to baptism, in them who are adult, as appears by those
concessions which have been made under a foregoing head ;
in which we considered, that none are to be baptized if adult,
till they profess faith in Christ and obedience to him ; and this
ought to be accompanied with repentance, otherwise it is not
true and genuine ; therefore we freely owned also, that the
gospel was to be preached by the apostles, to those who were
immediately concerned in their ministry, before they were
either to be baptized themselves, or their infant-seed. Ne-
vertheless this does not overthrow the doctrine of infant-bap-
fism, since that, as has been before proved, depends upon dif-
ferent qualifications. Faith is, no doubt, necessary in the per-
son that dedicates, or devotes to God : But, if what has been
said concerning the obligation which every one that is able to
dedicate his child to God by faith, is under, to do it, (as much
iis he that is able to dedicate himself to him by faith, when
adult, is bound to do it,) be true ; then we are to have regard
only to the faith of him that dedicates, and to hojje for the
saving privileges of faith and repentance, and all other graces,
as divine blessings to be bestowed on the person devoted to
God, as the great end which we have in view in this solemn
action, {a J
r» ) Ml these scriptures which require faith, that i'^, tlie credible prolcssion oi
'«r T^E SUBJECTS AMS» MODE OF BAPTlSlrZ* 20t
Obj. 2. There is another objection which is i^oncludetl, by
^.ome, to be unansv/erable, viz. that there is tseither precept-,
nor example in the New Testament, that gives the least coun-
tenance to our baptizing infants ; therefore it cannot be reck-
oned a scripture doctrine, and consequently is not from
heaven, but of men. (bj
it, to precede baptism, are certainly directed only to those ^vl^o are at j'cars ca-
pable of it, and not to infants, 'f hese scriptures do not excUule infants wliose
claim is throiis^h the cU'irch-membership of their parents, by which they are not,
" unclean" 1 Cor. vii. 14. but holij, entitled to the promises made to the seed o'.'
Abraham ; and also by virtue of the commission to disciple all nalionn, of which
they are a part as mucli as their believing parents ; and by the practical e:;posi-
tion of that commission i;! the universal baptism of infants in the christian
churches for the first four hundred years.
(^bj It may be objected, "If the preceding account be true, that baptism is
not an institution merely positive, as much so as any enacted under the Mosaic
dispensation ; then the present economy hath no institutions at all of that kind-,
Tliis objection supposes,
1. That precepts of a positive nature under the Mosaic dispensation, were ab.
solutely so in all their circumstances ; so as not to leave any thing to be inferreil
by the person or persons concerned, in the discharge of the duty enjoined. — Wvt
if these things were so, if the Jewisli ritual was so express as to leave nothing;
to be determined by inference, one might well wonder whence cf)uld spring sa
many Targnr.is and Ttihmiils, so maiiy voluminous works intended to explain and
iUustrate the various circumstances attending the performance of ihtF^e positive,
duties among others. Are not these iinprescribed ci)xumsta7ices of ritual worshij),
and other positive injunctions, what in a great degree swell the iriterprttutiouy
of the Jiabbins? — The truth is, that there were many precepts under the Jewish
economy positive in a considerable degree, relative to the subject as well as the
mode of an institute, and respecting tlie former, it was sometimes particularly
scrupulous, for reasons already assigned ; but it docs not follow that ^nt onb
of these were so strictly positive, as not to take some things ?ov gra?iied re
apecling the circumstances of the duty, such as national custom, the -^ommon
dictates of sense and reason, traditionai-y knowledge, the general principles oi"
the law of nature, &c. And it should not be forgotten, that the administrator
of the Jewish rites had the subjects distinguished and characterized in a iv;ji/-
f'le manner, which qualification was to be determined by the same sort of evi-
dence as any fuels in common life ; but the administrator of the Christian rites
has no such gix)unds to proceed on ; his commission is of a discretioiianj nutiue,
arising from the nature and "design of the institutions themselves, us before
■shewn.
2. The objection again suppo.'.es, that there is some excellency in an institution
being merely and absolutely positive, more than in one of a mixed natui-e. But
this supposition is vain and erroneous. For vdiat conceivable superior excel-
lency can there be in any precept or duty on account of its posltiveness ? Wetvi^
there any force in the objection, it Would imply that the Christian dispensaVjoa
is less excellent than the Mosaic ; as having fewer positive rites, and tlieir pro-
portion of positiveness being also smaller. And it would also imply, that thft
reasonable duties of prayer and praise, as founded on the law of nature, as wfU
as more fully enjoined by revelation, were teis excellent than baptism and the
Lord's supper ; and it would follow, that the services of the church triuraphant
are in their own nature less excellent tiian those of the church militant; whicb.
arc consequences from the force of the objection equiUly genuine and absurd .
Our liord's answer rejecting the first and great commandment, shews at once:
that wliat is the most important duty, is also the most natural, and therefore the
lUost remote from what is merely },50jltive : and tbati;i the bvi iff Q<id> TIi'^
Vol. IV. C-:
202; OF THE SUBJECTS AND MODE OF BAfTlS25.
Answ. To this it may be replied, that consequences justly de-^
duced from scripture, are equally binding with the words or
matter has been fully shewn before. In one word, the spirit of the objection i3
truly pharisaic.
Some may perhaps object, " that this has been always admitted as true, that
baptism and the Lord's supper are positive institutions of the New Testament :
and that many pjeclobaptists have availed themselves of this fort, in ascertaining
the nature and enforcing the obligation of the latter, and particularly bishop
Hoadly. And as his lordship's principle, in his Plain Account of the Sacrament
of the Lord's Supper, has been deemed unanswerable, Mr. Foot, Dr. Stennett,
and others, have taken but the same method in treating about baptism." To
this I reply.
That, as principles taken upon trust, dignified titles, and lawn sleeves, are
light as a feather in the scale of argument ; so, on the other hand, I am satisfied,
the bishop of Winchester's positions, taken in a sound sense, nay, the o?!!;/ con-
sistent sense in which they can be taken, are evidently true and important. The
sum is this ; that all positive duties, or duties made such by institution alone,
depend entirely upon the will and declaration of the person who institutes or
, ordains them, with respect to the real design and end of them, and consequently,
to the due manner of performing them." This is strictly true, in the degree thai
any duties are positite, but no further. And to denominate a precept or duty
positive, though hut partialiff so, I have no objection, for the sake of distinguish-
ing them from such as are merely moral, and evidently founded on the reason
and nature of things. " Except we observe this caution," as bishop Butler ob-
serves, " we shall be in danger of running into endless confusion."
It may be said, " If we resign this maxim, that a positive precept or duty ex-
• eludes all moral reasoning, analogy and inference, we open u door to number-
■ less innovations, and deprive ourselves of a necessary barrier against the en-
croachments of popery, &.c." In reply to this specious objection let it'be ob-
served,
1. That this maxim, whatever confidence our opponents place in it, is a very
insiifficient bar?ier for the defence of tmth, if the objection implies, that it is cal-
culated to defend truth against error, and not error against truth as well. For
it is notorious, that there is hardly any extravagance, in the whole compass of
the distinguishing peculiarities of religious practice, that is not barricadoed by
this very maxim. If Protestants use it against Papists, Papists in their turn use
■ it against Protestants.' If the Quakers are pursued and foiled when they
occasionally quit this fort, they soon rally their controversial forces, and,
entrenching themselves behind the strength of this maxim, become again
■victorious. Whence passive obedience and non-resistance.' Vvhence an op-
position to all forensic swearing, in common with profane ? Whence the
Quakers' nonconformity to what other serious Christians consider as lawful ?
Their peculiar mode of salutation and address.' Their method of conducting
religious worship ? The little stress they lay on the observance of the christian
Sabbath .'&c. Whence the popish absurd figment of trunsubstantiation, apos-
tolical succession, extreme unction ? £cc. — On the contrary,
2. Not to distinguish between the positiveness and morality of a precept, ordi-
nance or duty, and not to ascertain their respective degrees ; and to deny that
the tofe>* distinction admits of moral reasoning, inference and analogy, open a
wide door to bigotry, and numberless glaring abuses of the sacred oracles. By
rejecting the analogy of faith and the design of scripture herein, we give the
most effectual encouragement to every senseless intrusion. And what is stili
more remarkable is, that the more firmly any one adheres to the undistinguishing-
positive scheme, in reference to any christian ordinance whatever, the more
closely will he be allied to the interest of genuine bigotry. For it has a direct
tendency to make the unpi-cscribed circumstances of a positive rite, essential to
the rite itseU, and consequently to make that necessary and essential which tb'
or THE SUBJECTS AND MODE OF BAPTISM. 203
<ixamples contained therein. If this be not allow^ld. of, we shall
hardly be able to prove many doctrines which we reckon not
institutor has not made so. How far this is applicable to the antipaedobaptist's
cause, will be further considered. — The doctrine that teaches the propriety o£
yielding our reason to positive institutions as such, or in the degree they are so,
is just and proper, as founded on the sovereign, absolute and manifest authority
of tlie Supreme Legislator ; and in this view it has been of singular service in
refuting the cavils of deistical impiety. But to carry the principle any furttier,
tends to betray the cause of Christianity into the h.-mdi of infidels, and to breed
unhallowed party zeal and uncharitable animosities among its sincerest pro-
fessors. •* For who are most likely to put weapons into the hands of iiifidels .•
they, who seerti to discard reason in the investigation of truth, or they, whose
researches are founded on her most vigorous exertions, and niost rational deci-
sions ? — They, who make scripture bow to their preconceived notions, in direct
opposition to the dictates of reason and common sense, or they, whose argu-
nients are founded on a coalition of scripture and right reason ?" Once more,
3. The objection, as it includes Mr. B.'s favourite maxim, and tends to oppose
the distinction above stated, involves a gi-eat inconsistence with itself For on
what principle, except what they affect to discard, do our opponents retain
t:ome of the positive rites of the New Testament and reject others ? Why regard
baptism and the eiuharist as of standing obligation ; while the pedilavinm an4
feasts of charity (the former enjoined expressly by our Lord, and both practised
by the disciples of the apostolic age, see John xiii. J.4, 15. 1 Tim. v. 10. Jude
13.) are judged unworthy of continuance ? Why receive females to commu-
nion, or adopt the/r.9( day of the v;eek for the christian sabbatli } How can they
justify theii- conduct in these matters, these circumstances o? positive institu-
tions, without undermining their own avowed hypothesis .'' With regard to the
sabbath, indeed, the antipaedobaptlsts ai-e divided among themselves ; while
some are content with the frst day of the week, others observe the seventh. On
tliis point Dr. S. is very open and ingenious ; Mr. Addington appeals to an ob-
j'^ting aatipxdobaptist, ♦' whether he does not think himself sufficiently autho-
rized to keep the christian sabbath, though Christ has no where said in so many-
words, Remember the first day of the week to keep it holy ?" To this the Dr. re-
plies, " There is, I acknowledge, some weight in this objection : and all I can
"• say to it is, that not having yet met with any passage in the New Testament
•' tfiat appears to me to have repealed the fourth commandment, and to have re-
*' quired the observation of the first day, I cannot think myself sufficiently au-
<* thorized to renounce that, and to keep this." If the doctor is professedly an
observer of the Jewish sabbath, he is consistent with himself, however different
from so great a part of the christian world ; if not, he and his tenet are at vari-
ance : analogy and infei'ential reasoning have got the better of the positive sys-
tem, which nevertheless must not be resigned, for fear of worse consequences.
Another objection much insisted on is, " If our Lord has left any thing to be
inferred relative to the subject and mode of baptism, being a positive institute ;
or if he has not delivered himself expressly and clearly in every thing, respecting
the question wAo are to be baptized, and the manner how ; it implies a reflexion
on his wisdom and goodness." But this objection is impertinent on different
accounts. For,
1. Its force is derived from the supposition that the Institutor was somehow
obliged to make his will known to men by one method only. But is the Great
Supreme under any such obligations to his absolutely dependent creatures ?
%Vhat should we say of a philosopher, who, having to judge of any important
phenomenon in physics, should quan-el with the author of nature, because he
had not confined his method of information to one source only, to tlie exclusion
of all others? That his evidence, for instance, was not confined to the informa-
tion of sense, to the exclusion of reason and analogy ? Or what should we say of
a person, who having to decide on the truth ind re^Uty of a mirncle, should'im-
204 oy THE SUBJECTS Al^D MODE CJ BAPTISM^
only to be true, but of great importance. It would be end-^
less to enter into a detail of particulars, to illustrate and con-
firm this matter ; and I cannot but think it unnecessary,"- since
they who deny infant-baptism, do not deny the validity of just
scripture-consequences, fcj
peach the ivisdom and goodness of his Maker, because he did not appeal to one
sense only of his dependent and unworthy creatures, that o'i seeing, for instancf,
to the excluiiion of that of hearing ? The answer is plain, and the application
£.1S}^
2. The objection is g-ulltjr of another impertinence, nearly allied to the for-
mer : it unreasonably requires positive evidence for what is discoverable by othe;-
means. It is demonstrable, and I think has been demonstrated, that the quah-
ilcations of the subjects oi' baptism (the mode also will be examined in its place)
is what cannot possibly be determined by any positive rule whatever as such,
but must be resolved to the discretionary nature of the commission, or the sup-
posed 7iiisdom a.nd pmdence of the admiRistrators, in common with other parts
of the same commission, such as the choice of an aiidience, the choice of a con-
cionatory subject, &c. I'reach the gospel to every creature, is a part of the com-
Tnission, but the execution has no positive rule. Nor does this commission of
preaching the gospel prohibit preaching the laiu, for a lawful use, or any branch
of natural religion, notwithstanding Mr. B.'s excluding standard, that " positive
laws imply their negatives." In like manner, the commission to baptize be
fievers, and the taught, we contend and prove, does not mean to include all sorts,
of believers and taught persons, but such of them as the administrators judge
lit, according to the rules of christian prudence and discretion. And we fur-
ther insist, as shall be more fully shewn hereafter, tliat the terms of the com-
mission, believers and taught, stand opposed, not to noti-believers and untaught,
but to unbelievers and persons perversely ignorant. What, therefore, falls uece^-
carify to the province of inferential reasoning, is impertinently referred to a po-
fcitlve standard.
3. The objection implies an ungratefid reflexion on the Institutor's wisdoni
aud goodness, contrai-y to what it pretends to avoid. And this it does, by coun-
teracting and vilifying those natural dictates of reason, prudence and common
sense, that our all-wise and beneficent Creator has given us — his goodness, in not
suspending tlieir operations, but leaving them in full force, as to these circuni-
Etances of positive duties — his ivisdom, in grafting what is positive of his lav/s on
these common principles — and finally, the favourable circumstance of his di-
minishing tl}e degree of positiveness In New Testament institutions, as well as
their number.
Let us now recapitulate what has been said in this chapter— From an inves-
tigation of the nature of positive precepts and duties, as distinguished from.
moral ones, together with their comparative obligations and importance, we have-
seen, that, in any case of supposed competition, tlie latter claims an uudoubted
preference. We have also seen, that nothing but absolute, decisive, discernible
authority can turn the scale in favor of the former, or, indeed, place any law or
duty in the rank of positive. Mcjreover, it has been shewn, that every duty re-
sulting from, any discernible moral relation, must needs be classed among moral
duties; that some tilings appertaining to the very essence of baptism, on our op-
poncat^' own principles, are of moral consideration ; particularly tiie qualifica-
tions of proper subjects ; consequently, that baptism is an ordiiiance oi a. mixed
nature, partly positive and partly moral. Of all which an unavoidable conse-
quence is, that our opponents' outcry against all nwnd and analogical reasons iu
our enquiries respecting the subjects and mode of baptism, is impertinent and
absurd, and to a denioni;tration contradictory to their own avowed principles.
Db. WiLiiAMS ON Baptism.
CcJ The commission to disciples baptizing all ?tationa is both a positive and
express autUority Ibr ths baptigm of the infiUits of such as ai'c- thcinselves tCs»,
cipled. " '■
OF THE SUBJECTS AND MODE OF BAPTISM. 205
Therefore, all that I need say to this is, that<|f the method"
we have taken to prove infant-baptism, appears to be just ; and
if the premises be true, the conclusion deduced from them.,
«nust be allowed of; namely, that the infants of believing pai-
rents are to be baptized, though this be not contained in so
many express words in scripture : And, 1 cannot but think
that the objection woxdd equally hold good against Christ's
dying for infants, us well as others, or of their being capable
of justification, regeneration, and the saving blessings of the
covenant of grace; and it might as well be inferred from
Kence, that they are not to be devoted to God in other in-
stances, besides that of baptism ; or that we have not the lease
ground to expect their salvation; for it would be as hard a
matter to find this contained in express words of scripture, as
that which is the matter in controversy, to wit, that they are to
be baptized.
Here I cannot but take notice of the method v/hich thr
learned Dr. Lightfoot takes to account for the silence of scrip-
ture, as to this matter *, which is, for substance, as follows,
viz. that baptism was well enough known to the Jews, as
practised by them under the ceremonial law ; by which he;
means the ordinance in general, as including in it a consecra-
tion to God, to worship him in that way which he then insti-
tuted; and accordingly they are said to have been baptized into
Moses. He also adds, _that the apostle speaking concerning
this matter, as referring to what v/as done in the cloud, and in
the sea., 1 Cor. x. 2. supposes that the whole congregation, of
which the infants which they had in their arms, were a part,
were solemnly devoted to God at that time ; which, I cannot
but conclude to be more agreeable to the sense of the word
baptize., than that which some critics give, who suppose that
nothing is intended by it, but their being wet, or sprinkled
with the water of the sea, as they passed through it ; for that
was only an occasional baptism, which could not be weI4
avoided. But, if I may be allowed a little to alter or im-
prove on his method of reasoning, I rather think, that the
apostle's meaning is, that the whole congregation was baptized
into Moses., soon after they were delivered from the Egyptians,
while they were encamped at the sea-shore ; at which time,
God, for their security, spread a cloud for a covering to them ;
and then, as the kind hand of Providence had led the way,
and brought them under a renewed engagement, they hereupon
expressed their gratitude and obligation to be God's people,
by this universal dedication to him in baptism. But to re-
ttirn t© the author but now mentioned j he adds, ^iiat whea
» ^te }m vj'P'fo, T»r. U. pag. 1139. 113?, 113?-
2.0O oi ti:e subjects akd mode or iiAPTisir.
Jacob v/as delivered from Laban, and set about the work of
reforming his household, he ordered them, not only to put
iiivaij the strayige gods that were among them^ but to be ''ckan^
Gen. XXXV. 2. by which, as he observes, the Jews confess, that
baptism, or a dedication to God by washing, is intended. He
also observes, that the ordinance of baptism in general, before
Christ instituted gospel-baptism, was so well known by the
Jewish church, that they no sooner heard that John baptized,
but they came to his baptism ; and they did not ask him, why
dost thou make use of this rite of baptizing ? but, what is thy
warrant, or, roho sent thee to baptize ? He further adds, that
both John and Christ took up baptism as they found it in the
Jewish church ; by which he means the ordinance in general,
without regard to some circumstances, in which Christ's bap-
tism differed from that which was practised under the ceremo-
iiial lav\r ; and this v/as, as he observes, applied by the Jewish
church to infants as well as grown persons ; therefore, our Sa-
viour had no occasion, (when he instituted this ordinance with
those circumstances, agreeable to the gospel-state, in which it
differs from the baptism which was before practised,) to com-
mand them to baptize all nations, that is, all who were the sub-
jects of baptism, and infants in particular.
Obj. 3. It is further objected, that our Saviour was not bap-
tized in his infancy ; therefore his example is to be followed,
and, consequently, no one is to be baptized till he be adult.
Ansrv. To this it may be replied, that every circumstance
or action in the life of Christ, is not designed to be an ex-
ample to us ; and, indeed, there were some things signified in
his baptism, that are not in ours, inasmuch as in its application
to him, it did not signify his being cleansed from the guilt and
power of sin. The only thing wherein that which was signi-
fied in his baptism, agrees with ours, is in that he devoted
himself unto God, not as expecting salvation through a Medi'
^tor as we do, but as denoting his consent to engage in the
work that he came into the world about ; which he now be-
gan to perform in a public manner, which he fulfilled in the
course of his ministry, while he went about doing good. New
it was not convenient that this should be done in his infancy j
for though the work of redemption began from that time ; yet
bis proving himself to be the Messiah, especially his doing this
in a public manner, did not take place till he was thirty years
of age, and then he was baptized, that this might be an ordi-
nance for the faith of his church, that he was engaged in the
work of our redemption- Moreover, it must be considered,
that John's baptism, which circumstantially differed from that
which was practised in the Jewish church, as well as our Sa-
vio!ir\ waf, not instituted till the year before Christ was bap-
OF THE SUBJECTS AND MODE OF BAPTISM. 207
tized ; therefore he could not be baptized agre^bly to the al-
teration that was made in baptism at this time, had he been
baptized in his infancy.
ObJ. 4. It is further objected, that infant baptism is a no-
velty, and not practised by the church in the earliest age-s
thereof from the apostles' tinie.
Ansiv, To this it may be replied, that if this could be proved
to be true, I should regard arguments deduced from scripture-
consequences, much more than the sense of antiquity to deter-
mine this matter. The principal use of the writings of ihc^
Fathers, in my opinion, is to lead us into the knowledge oi
what relates to the historical account of the affairs of the churCh
in their respective ages. The main thing supposed in this ob-
jection is, that infant-baptism was not practised in the earU
ages of the church ; the contrary to which will appear, if we
consider some things mentioned by the Fathers concerning this
matter : Thus Justin Martyr says, we have not received the
carnal but circumcision by spiritual baptism ; and all persons
are, in like manner, enjoined to receive it, as they were tr,
receive circumcision of old, wherein he refers to that oi
the apostle, in Coloss. ii. 11, 12. IVe are circumcised xcii^'~
the circumcision made witJwut haiids^ buried xvifh him in
baptism; and, consequently, he supposes that baptism comes-
in the room of circumcision, as has been observed else-
where ; and he likewise speaks of their being brought to
the water, and there regenerated; by which he means, bap.-
tized, in the same manner as we are, in the name ut
the Father, our Lord and Saviour, and the Holy Ghost *.
And Cyprian, in a council, wherein there were sixty-six bi-
shops convened, delivered it not only as his opinion, but sup-
poses it to have been received by them all, that infants ought
to be baptized before the eighth day, in answer to a question
under debate, whether the time in which this ordinance was to
be performed ought to be the same with that in which chil-
dren were circumcised under the law f. And, Irenaeus f,
speaks of Christ's sanctifying and saving persons of ever)
age, infants not excepted ; and therefore they are to be rege
nerated ; by which he means, baptized ; as the Fathers often
put the thing signified for the sign : And Gregory Nazianzeri
speaks to the same purpose §, that baptism may be performed
as circumcision was, on the eighth day ; but that it ought net
to be omitted any longer, than till the children are two, or
three years old. And to this I might add, the testimony oi
Augustin ; who asserts, that it had been practised by the
• Vid. Just. Martyr, Qusst. & Rap. Qvcst. CII. £s? ejusd. J'sol II.
f Vid. Cyp. in Epist. ad Fid. Lib. lii. Epi. viii.
4 Vid. Ircu. Lib, ii. xxxix. § Vid. Fmsl Orat x'
:208 Ot TH£ SUBJECTS AND MODS OF BAPTiSM.
church, in foregoing ages, fi'bm our Saviour's time ; which,
had it not been matter of fact, he would, doubtless, have been
disproved by Pelagius, and his other antagonists *.
It is further objected, by those who deny infant-baptism,
that the practice of many in the ancient church, who deferrecl
baptism till they were adult, argues, that they did not think it
lawful for any to be baptized in infancy. Thus Constantino
the great, as Eusebius observes, was not baptized till a little
before his death : And, it is well known, that Gregory Nazi-
anzen, and Chrysostom, Ambrose, Augustin, and others of
the Fathers, were not baptized till they came to a state of man-
hood ; and Tertuliian, who lived in the second cfentmy^ ex-
horts persons to defer baptism, and adds, that it is the safest
way to delay the baptism of infants, till they are capable
of engaging for themselves, being arrived to years of dis-
cretion f. (a)
. * Vi(l Jlugristi7i. da peccal. merit. & remiss. Lib. i. Cap. xx\m. parvutos bapii-
Ziiudos esse concedant qui contra autoritatem ziniversj: eccicsiie proculdiiblo per do-
tij'num, SJ Apustolos traditam venire non possunt ; and in ISermon. x. de verb;;:
^postal, speaking concerning infant-baptism, he says, .A'emo vobis sjisurret dvc-
innas alieims. Hoc ecdesia semper kabnit. semper tenuit ; hoc a mujorum fide
percepit : hoc usque injinem perseveranter ciistodit.
\ Vid. TerivL Lib. de Baptism, Cap. xviii.
'aj It is veiy rcmarknble, that in those ages and countries, ~u<lere the mode
oi'dippiiig h:is been, or still is, the most prevalent, there infant-baptism has beea
the most generally practised, and there the mode of baptizing has not been
deemed essential. Instead, therefore, of finding «// these people Baptists, but
vf^ryfe-w, ifanri, of that denomination, are to be found among them. Dr. Wall,
who was himself an advocate for dipping, tells us, " that all christians in the
'■' world, vuAffJiertT ownad the pope's uutUovity, do now, and ever did, dip their
" infants, in the ordinnry use." They always baptized their infants ; and, ordi-
narily, by di]:>ping, but not universally, for they, occasionally, sprinkled theiij.
The mode of dipping was of ordinary use; but the practice of infant-baptism,
ill those churches v/ho -tcere never under the injluence of poperij, appears to have
been universa!, both in ancient and modern times.
\Ye do not pretend to rest the proof of infants' right to baptism upon historr-
cal evidence, relative to the ancient practice of tlie church in this respect. How-
ever, if it should ap])ear, that the churches, soon after the apostles, did admit
the infant cliikiret^ of believiisg parents to baptism— if no account can be pro-
ciiiced, of anv church that rejected them — if no h)dividual can be named, why
T»retended that the practice was unlawful, or an innovation — these facts will cer-
xainly furnish a very v/eighty argument in favour of tlic aforesaid doctrine.
l?aptism is an important transaction of a public natiu-e. Those christians,
v»lio lived and wrote in the earliest times after t he apostles, must have known
what tficir practice was, with reference to the infant children of believers. The
tcstiusony of these ancient writers, as historians or witnesses, respecting this
\Aih\ matter of fact, justly claims our most impartial and attentive considera-
tion, it is not, however, my intention to write a complete history of infnnt-bap-
lisin. A history of this kind' has been written a century ago, by Dr. Wall, a very
coiTCCt rind judicious historian. This history is highly approved and recom-
niendcd by the best judge.% ^ b<ing a vvork of great mef it, candour and im-
partiality. On
OP THE SUBJECTS AND MODE OF BAPTISM. 29^
But to this it may be answered, that particulaSF instances, or
tlie sentiments of some of the Fathers are not sufficient to
Oi\ February 9th, 1705, the clcrgfv of England, assembled in general conven-
tion, " ordered, that the thanks of' this house be given tu Mr. Wall, vicar of
" Shorcham in Kent, for tlie Icarricd and excellent book lie hath lately written
" concerning' intant-baptism ; and that a committee be appomted to acquaint
" him With the same " Dr. Atterbury, a leading member in said convention,
says, " tiiat the history of .nfant-bapt'ism uas a book, for which the author de-
" served the thanks, not of the English clergy alone, but of all the christian
." churches." Mr. Whiston also, a'very learned man, well acquainted with tbe
writings of the Fathers of the four first centuries, and a professed Baptist, in bia
address to the people of that denomination, declares to them, " that Dr. Wall's
" history of vifunt-bupiisin, as to facts, appeared to him most accurately dona,
" and might be depended ou by the Baptists themselves." JMem. of his life, part,
2, page 461.
The aforesaid hiBtory is still extant in two volumes. T!ie same author ha.*
since published another volume, which is a defence of the two former volumes,
against the reflections of Dr. Gale and others. In these publications, he has
favoured us with the testimony and sayings of the ancient Fathers, with i-espect
to infant-baptism, a few of which 1 shall produce, as authorities on the present
.occasion.
Justin .Martyr, who wrote about forty ye.irs after the apostolic age, says, " We
" have not received the carnal but spiritual circumcision, by baptism. And it
" is enjoined on all persons to receive it in the same way." lie here evidently
considers baptism as being in the place ot circumcision, and, consequently, likp
that .incient rite, designed for infants as well as for adults. In one of his apolo-
gies for the christians, he observes, " Several persons among us, of sixty or
'*' seventy years old, who were made disciples to Christ from their childhood,
"do continue uncorrupt." — Who ivere made disciples. — ^I'ake notice; for he:
makes use of the very same word that was used in the commission given to the
apostles. Biscipls all naiicms, baptizing tlie.m, &c. • Now, if infant children were
made disciples, they were undoubtedly baptized. Justin wrote about 105 years
after the ascension of Christ. Those persons whom he mentions were then 7f>
years old ; and consequently born and made disciples, in the times of the
apostles.
Iren ECUS, who wrote about sixt3'-seven years after the apostles, and was then
an aged man, says, concerning Christ, «« "he came to save all persons who by
•♦ him are regenerated (or baptized) unto God, infants, little ones, youths and
" elderlv persons." He speaks of ivfanis and little ones as being regenerated.
It is evident from his own words that he had reference to their baptism ; for ha
tells us, " When Christ gave his apostles tiie command of rc^aieratiiig unto
« God, he said, go and teach all nations baptiziii!^ them." The ancient Fathers
as customarily used the word regeneration for baptism, as the church of Eng-
'land now use the woi-d christening. Justin Martyr, whose name and testimony
we have already meniioned, speaking of some particular persons who had been
baptized, says,'" they are regenerated in the same way of regeneration, in which
" we have been regenerated, for they are -u-ashed ivith ivater in the name of the
" Father, and of tlie Son, and of the Holy Ghost." In this short sentence, tiie
word regeneration, or regenerated, is put for baptism no less th:in three times.
It is a matter of no importance in the present dispute, whether the primitive
Fathers used the aforesaid word properly or improperly. We certainly know
in what sense they did use it, and this is all the information needed. I would
however repeat a former observation, viz. that by a common figure, the tiling
.signified is often substituted for the sign, and the sign for the thing signified.
Thus, the Abrahamic covenant is sometimes put, by God himself, tor circum-
cision ; and circuiiicisiop. the siirn and token thi'v^of. is sometime? put tijr tt.e
Voh. IV. I) d
iilO or THE &UEJEGT5 AND MODE Of BAPTISM.'
prove that infant-baptism was not practised by tlic ancient
church. As to what is alleged concerning Constantine's not
covenant. Accordingly, baptism has been put for regeneration ; and regencra
tion, for baptism.
We have already shown, that the Jews were in the habit of baptizing the Gen-
tile proselytes, even belbre the time of John and of Christ. They considered
these ])ros"elyte3 as being, by baptism, born the children of Abraham ; and
llierefare expressed their baptism, by regeneration. Accordingly, Christ and
liis apostles, on some particular occasions, adopted a similar language. Our Sa-
viour said to Nicodemus, except one be born again — except he be born of luater
and of the Spirit, he cannot enter the kingdom of God. By this new birth, Christ
evidently had reference to water baptism, as truly as to the renewing of the Holy
(ihost. The apostle Paul styles baptism, the ivuBhing ofregeneration. The ancienU
commonly expressed baptism with water, by regeneration ; for they considered
this external sacrament as a sign of internal, spiritual renovation and purification
Irenxus expressly calls baptism regeneration, and says that infants were regene-
rated, that, is baptized. His testimony is plain and full ; and cannot be doubted
by any person acquainted with the phraseology and writings of the Fathers. He
.jiientions not only old persons and youths, but also little ones, and even infants.
This Irenxus was bishop of Lyons in France. According to Mr. Dodwell, he
was born before the death of St. John— was brought up in Asia, where that
apostle had lived and died. He was acquainted with Polycarp ; and in his
yoimo-er years, had often heard him preach. Polycarp was John's disciple, had
been chosen by him to be bishop of Smyi-na — and probably tliat angel of the
church, so highly commended in the 2d chapter of Rev. Ircnxus, and those
christians who lived in an age so ne.ir the apostles, and in a place where one of
them had so lately resided, could not be ignorant — they must have known what
the apostolic practice was, with respect to infant-baptism — a matter of the. most
notorious and public nature.
Dr. Lathrop observes, " that Tertullian, who flourished about one hundred
years after the apostles, gives a plain testimony, that the church admitted in-
fants to baptism in his time. It is true, he advises to delay their baptism ; not
because it was uiilaiiful, for he allows of it in cases of necessity ; but because
the sponsors were often brought into a snare ; and because he imagined that
sins committed after baptism, were next to unpardonable. He accordingly ad-
vises that unmarried persons be kept from tliis ordinance, until they either
marry or are confirmed in continence. His advising to a delay, supposes that
infant-baptism was practised, for otherwise there would have been no room for
the advice. He does not speak of it as an innovation, which he would certainly
have done, bad it begun to have been ]3ractised in his time. His words rather
im])ly the contrary. His speaking oi' sponsors, who engaged for the education of
the infants that were baptized, shows that there had been such a custom. And
his askinp", " why that innocent age 7nade such haste to baptism," supposes that
infants had usually been baptized, soon after their birth. So :hat he fully-
enough witnesses to the fact, that it had been the practice of the church to bap-
tize infants. And his advice to delay their baptism, till they were grown up and
married, was one of those odd and singulai' notions for which this father was
vei^y remarkable."
This quotation agrees well with the account given of Tertullian, by Dr. Wall
and other approved writers. Tertullian was evidently a man of abilities and
icarning, and in some respects an useful writer. His integrity and veracity were
never questioned. But as has hem hinted, he held to some strange and peculiar
notions. He was not deemed perfectly orthodox by the .-uicient christians. Be-
ing a person of warm imagination, he expressed himself, very strongly, on dif-
lerent subjects, at different times ; and some have thought, in a manner that
was not consistent. Some of the later Baptists have even pretended that he de-
OF THE SUBJECTS AND MODE OF BAPTISM. 211
being baptized till a little before his death, and ttregory Na
zianzen, Chrysostom, ^c. not till they were adult : This may
nled infant-baptism. But these considerations do not disqualify him as a wif
ness in the present case. Instead of mvalidating', tliey serve to confirm his tes-
timony.
Dr. Gill says, that Tertullian is the first man who mentiom infant-baptism, and
speaks aj^ainst it ; and infers that it had not come into use before his time. To
this, Mr. Clark, in his answer, replies, " So he is the first man, 1 suppose, that
" mentions the baptism of unmarried peoj)le, virgins, and widows, and speaks
" against it, and as earnestly pleads for its delay till the danger of temptation is
" past ; till marriage, or the abatement of Uist. But will it thence follow, that
" the baptism of such unmarried persons did not obtain in the churc!) till Ter-
" tuUian's time ? Or that it then first beg.an to be in use ? Our author might as
*• reasonably have inferred the latter opmion, as the former. But the very
•* words, In which he expi'esses his advice against baptizing infants, plainly ini-
" ply that it was a common practice. After all, what is it that Tertullian has
" said against infant-baptism ? He has given it as his judgment, that it would
" be more profitable to defer their baptism, until they come to riper years, and
" were able to understand something of its nature and desisgn ; but he does not
" like the anti-pxdobaptists, condemn it as unlawful ; which he would have
" done, if it had been a novel practice — an innovation, contrary to the rule of
** scripture, or without the approbation or direction of the apostles. On the
" contrary, he allows it in case of necessity, of sickness, and danger of death.
" Dr. Gill, instead of saying, that Tertullian was the first man who mentioned
<« infant-baptism, and spoke against it, ought to have said, that he was the only
" man, in all antiquity, whose writings have come down to us, who has said any
" thing at all against the practice of baptizing infants." The very advice, how-
ever, which he gave, plainly shows, that infant-baptism was then commonly-
practised. He does not intimate, that the practice was of human invention, or
not authorized by the apostles. His private opinion, with respect to the expe-
diency of delaying baptism in several cases, and the reasons which he offered,
are nothing to us. We have only cited him as a voiicher to an ancient fact ; and
the testimony which he has given affords clear and Incontestable proof of said
fact, viz. that infants were baptized in his times.
Origen, who flourished in the beginning of the third century, and was ^ov
some time contemporary with Tertullian, in his otli homily on Levit. 12, ob-
.serves, " David, speaking concerning the pollution of infants, says, I was con-
*' ceived in i?iiquili/, and in sin did my mother bring me forth. Let it be considered
" what is the reason, that whereas the baptism of the church is given for for-
*' giveness, infants also, by the usage of the church, ai-e baptized ; when if there
" were nothing in infants, which wanted forgiveness and mercy, the grace of
" baptism would be needless to them. And again, infants are baptized for the
" remission of sin. Of what sin.? Or when have they sinned.? Or haw can any
•' reason of the laver hold good in their case ? But according to that sense be-
*' fore mentioned, none is free from pollution, though his life be only the length
" of one day upon the earth. It is for this reason that infants are baptized, be-
•* cause by the sacrament of baptism, our pollution is taken away." In another
treatise, he says, ** the church had a tradition, or conim.and from tlie apostles, to
" give bajjtism to infar.ts ! for they, to whom tlie divine mysteries were com-
" mitted, knew that there is, in all persons, the natural pollution of sin, which
•' ought to be washed away by water and the spirit ; by reason of which pollu-
" tion, the body itself is also called the body of sin, &c. &c.
These testimonies of Origen are full and unequivocal. They put tlie matter
in debate beyond all reasonable doubt, if any credit can be given to them ; and
no reason appears, why they should not be credited. It is true, they are taken
from Latin translations. Origen wrote in the Greek language. But the fidelity
of the translators and authenticity of thsse passages, have been sufficiently \\ii-
212 t)F THE SUBJECTS ANB MODE OF UAPTISM.
be accounted for, by supposing that their parents did not em-
brace the Christian religion while they were infants: and, ii
dicated by Dr. Wall, e\'en to the entire satisf.iction of all impartial enquirers.
None will object, but those persons wlio are disposed to cavil.
I perceive that you have admitted tlie atore.said facts ; but have made an im-
tisual outcry against the tradition and order from the apostles, mentioned bj
Origen. There is, I suspect, more ])o!icy and popularity m your remarks, tlian
real weight. It will not do tor us to turn tho.se weapons against the ancient
Fathers and holy apostles, wliich the protestants have used with so much suc-
cess, in their disputes v. iih the Tapists.
Let us hear what St. Paul s;iy3, with respect to traditions. 2 Tiiess. ii. 15.
" Therefijre, brethren, stand fust, and hold ttie traditions which ye liave been
•' taught, whether bi/-.vor(l, or our epistle." And in tlie 3d chap. 6th verse, he
says, "Now we command you, brethren, in the name of our Lord ,Tes»ts Christ,
*' that ye withdraw yourselves from every brother that walketli disorc.'erly, and
"not after the tradition wh\ch he received of us." So also in 1 Conn. 11th
chap. 2d verse. " Now I jjraise you, brethren, that ye remember ine in all
" tilings, ami keep the ordinances (tlie traditions, paradoseis) as I delivered
them to you." The apostle was here speaking of christian ordinances, which
'he calls traditions. The original word signifies traditions, and is so rendered by
our translators in the other aforecited passages.
Thus, sir, you see in what a solemn manner— rVi the name of Christ, the holy
apostle charged the primitive christians, to hold and keep the traditions — not
merely such as had been written by the pen of inspiration, but also those which
v^ere delivered to them % vjord, or in an oral and vei-bal manner, and with par-
ticular reference to tlie rules and ordinances of the gospel. The traditions and
commandments of mere men, which pretend to divine authority, are to be re-
jected. But those traditions are not to be treated with sneer and ridicule,
which were delivered by the apostles to the primitive christians — recorded and
authenticated by the ancient Fathers — and transmitted down to us, by the
iaitliful historian.
Origen lias expressly informed us, that infant-baptism was practised in his
time. With re,spect to this matter of fact, Origen was certainly a competent
witness ; and he had every oj^portunity and advantage for knowing what had
been the practice of his predecessors and even of the apostles. INIany of the
ancient Fathers were illiterate, and descended from heathen parents ; and being
the first of their family who embraced Christianity, must have been baptized
when adults. But Origen was one of the most learned men of the age. He was
born and educated at Alexandria in Egypt, but travelled into Home, and
Greece, and Capadocia, and Arabia. He resided for some time in several of the
most eminent churches, and spent the greatest part of his life in Syria and Pa-
lestine. His ancestors were christians. Eusebius tells us, that his forefiithers
had been christians, for several generations. His father was martyred, in the
persecution under Severus.
It is very remarkable, that his pedigree should have been so accurately ascer-
tained. The occasion was this : Porphyry, a great enemy to Christianity, had
represented tlie christians as being an ignorant people, destitute of science ; but
not being able to conceal the repute of Origen, for his uncommon skill in hu-
man literature, pretended that he had been at first a heathen, and had learned
their philosopliy. In order to confute tliis falsehood, Eusebius enquired into
his ancestry, and set forth his ciiristian descent.
Origen was born in the year of otir Jyird 18.5, that is, eighty five years after
the apostles. He was seventeen years old when his father suffered martyi-dom.
He had himself, undoubtedly, been baptized in his infancy ; and must have been
informed concerning tlie practice of the apostles, respecting the baptizing of
infants; for his grandhither, or at least his great-grandfather, lived in the apos-
tolic times, and Uiey both were clu-istiuns. This is the man, who has expressly
or THE SUBJECTS AND MODE OF BAPTISM. 213
'lliat were true, they ought not to be baptized till they could
give up themselves to God by t;iith : This ar late learned
declared, that infants were baptized in liis day, and that the churcli w.is tlirect-
ed by an order or tradition from the apostles, to baptize them. His circum-
stances were such as afforded him all the necessary and suitable means tor ob-
taining' information. We have no reason to suspect his credibility as a witness ;
and nothing can be more unreasonalile, tiian to reject or treat his testimony
with contempt. It is a circumstance worthy of our verij particular notice, that
Origen and tiie otlier ancient Fathers do not speak of infant-baptism as being a
practice that was denied or opposed by any one. They mention it as a practice
generally known and approved, and for the purpose of illusti-ating and confirm-
ing otlier points that were tlicn disputed.
I shall now produce the testimony of the blessed martyr Cj'prian, M'ho was
for some time contemporary with (irigen ; and next to him, the most noted
christian writer of tliat age. Cyprian was constituted bishop or minister of
Carthage, in the year 248, and Origen died in the year 252. The testimony of
this ancient saint, to whicli I now iiave an immediate reference, '.vas occasioned
by a question proposed to him, by one Fidus, a prcsbi/ter, or minister in the
country, viz. Whether cm infant might be baptized before he was eight days old?
The reason of his doubt, it seems, was an article in tiie law respecting circum-
cision, which, under the Old Testament dispensation, required tliat infants
should be circumcised on the eighth day from their birth. Pursuant to the
aforesaid question, an ecclesiastical council of sixty -six bishops, having con-
vened at Carthage, A. U. 25,3, Cyprian proposed a resolution of the following im-
port, viz. "that an infant miglit be baptized on the second or third day, or at
" any time after its birth ; and that circumcision, besides being a sacramental
" rite, had something in it of a typical nature ; and particularly, in the circum-
" stance of being administered on the eighth day, which ceased at tiie coming of
•' Christ, who has given us baptism, the spiritual circumcision ; in which ordi-
" nance, we are not thus restricted, with respect to the age or time of adminis-
•' tration." To this resolution the council agreed unanimously ; as it appears
from the testimony of Cyprian in his epistle to Fidus, from wiiich I shall extract
a few paragraphs, in oixlcr to show the sentiments of those venerable and an-
cient saints relative to infant-baptism. — The inscription is as follows :
" Cyprian and the rest of the colleagues, who are present in council, in nuni-
" ber sixty-six, to Fidus our brother,
" Greeting!"
" As to the case of infants, whereas you judge that they must not be baptized
" -Oitldii two or three days after they are born ; and that the la-u of the ancient cir-
" ciimcision is to be observed; so that you think 'none should be baptized and smicti-
"fcd, until the eighth day after their birth ,- we were all in our assembly ot a quite
" different opinion. For in this matter, wltii respect to that which you thought
*' fitting to be done, there was noto«eof your mind. Butallof us rather judged,
" that the gi-ace and mercy of God is not to ])e denied to any person born. For
" whereas our Lord in his gospel, the Son of Man came not to destroy men's souls
" (or lives) but to save them. — That the eighth day, appointed to be observed in
" tiie Jewish circumcision, was a type going before in a shadow, or resemblance,
" but on Christ's coming was fulfilled in the substance ; for because the eighth
" day, th.at is tiie next after t!ie Sabbath, was to be tlie day on whicl\ the Lord
** was to rise from tlie dead, and quicken us, and give us the spiritual circum-
" cision. This eighth day, that is, tlie next to the Sabbath, or the Lord's day,
" went before in the t3'pe, which type ceased when the substance came, and the
** spiritual circumcision was given to us. So that we judge, no person is to be
♦' liindered from olstaining the grace, (that is of baptism) by the law which ia
*« now established ; and that the spiritual circumcision ought not to be re-
'•strained by the circumcision which was according to the flesh; but that all
*' are to be admitted to tiie ffvace of Chrigi ; sinec I'cter, speaking- in the Acts
i;i4. Oi- THL SUBJECTS AInD I.lODii Ol iJAPXiSiu.
«•'
writer attempts to prove *. Moreover, some who have been
converted, have neglected baptism, out of a scruple they have
* See TVall's Histonj of Tnfivit-Baptism, Part ll.page 52—86.
*' of the apostles, says, fh^ Lsrdhath shown me that no person is to be. called common
" or unclean. This, Ihtr; fore, dear brother, was our opinion in the assembly,
" that it is not for us to hinder any person from baptism, and from the grace of
*' God, who is merciful, and kind, and affectionate to all. Which rule, as it
" holds for all, so we think it is more especially to be observed in reference to
" infants, and those tliat are newly born, to whom our help and the divine mercy
" is rather to be granted, because by their weeping and wailing at their first en-
" trance into the world, they do intimate nothing so much as that they implore
" compassion," &c.
Saint Ambrose, who wrote about 274 years after the apostles, declai'js ex-
presslj-, " that infant-baptism was practised in his time, and m. the time of the
" apostles."
Saint Ciirysostom observes, "that persons may be baptized either in their In-
" fancy, in middle age, or in old age."— He tells us, infants were baptized, al-
-f though they had no sin ; and that the sign of the cross was made upon their
•'foreheads at baptism."— Saint llicrome says, " if infants be not baptized, the
** sin of omitting their baptism is laid to the parent's charge." — Saint Austin,
■who wrote at the same time, about 280 years after the apostles, speaks " of infant-
*' baptism as one of those practices which was not instituted by ajiy council, but
•• had ahuayi: been in use. The tuhole church of Christ, he informs us, had con-
" stantly held tliat infants were baptized for the forgiveness of sin." — That he
" had never read or heard ni any Christian, Catholic or sectary, who held other-
*' wise." — " That no christian, of any sort, ever denied it to be useful or neces-
" sary." If any one," saith he, " should ask for divine authority in this matter,
" though that, which the whole church practises, and which has not been insti-
'"' tuted by councils, but was ever in use, may be believed, very reasonably, to be
" a thing delivered or ordered by the apostles, yet we may, besides, take a true
" estimate, how much the sacrament of baptism does avail infants, by the cir-
" cumcision whicli God's former people received."
No one of these ancient Fathers ever wrote directly in favour of, or against,
infant-baptism. In their various discourses and writings, they often mention it,
occasionally and transiently, when discoursing on some other subject. — They
mention it as a general practice of universal notoriety, about which there was
ro controversy, in order to confute some prevailing heresy, or establish certain
tioctrines, that were then disputed. Similar testimonies might easily be pro-
duced from the writings of many other ancient witnesses,but this would unneces-
sarily add to the prolixity of the present work. I will therefore conclude, by
stating very briefly, the incontestible and conclusive evidence in proof of infant-
baptism, arising out of the well-known Pelagian controversy respecting original
sin, which happened about three hundred years after the apostles.
Pelagius held, that infants were born free from any natural and sinful defile-
ments. Tlie chief opposers of him and his adherents were Saint Hierome, and
Saint Austin, wlio constantly urged, very closely, in all their writings upon the
subject, the following argument, viz. " That infants are, by all christians, ac-
" knowledged to stand in iieed of baptism, luhich must be in them for original sin,
" since they have no other." " If they have no sin, why are they then baptized,
" according to the rule of the church,/or the forgiveness of sins ? IVhj arc they
" washed in the laver of regeneration, if they have no pollution ?" Pelagius, and
also Celestius, one of his principal abettors, were extremely puzzled and embar-
rassed with this argument. They knew not how to evade or surmount its force,
but by involving themselves in greater absurdities and difficulties. Some per-
sons aggravated the supposed error, by charging upon them tlie denial of in-
fant-baptism, as u consequence that foUov.-ed from their tenet. Pelagius dis-
OF THE SUBJECTS AND MODE OF BAPTISM. 215
had of their unfitness for it, as many, in oltc day, do the
Lord's supper; and others, it may be, might have neglected to
Ijaptize their infants, or to be baptized themselves, till they
apprehended themselves near to death, as being misled by a
false supposition, which was imbibed by several, that baptism
washed away sin ; therefore, the nearer they were to their end,
the more prepared they would be, by this ordinance, for a bet-
ter world. However, whether it was neglected for this, or
any other reason, it does not much affect the argument we are
claimed the slanderous imputation with abhorrence, declaring that he was ac-
cused falsely, la the confession of faith, Pelagius then exhibited, which Dr.
Wall has recited, he owns, " that bciptism ought to be administered to infuntSf
" luith the same sacramental -words which are xiscd in the case of adult persons" —
He vindicates himself in tlie strongest terms, saying, " that men slander him as
"if he denied the sacravient of baptism to infants, and did promise the kingdom of
" heaven to any person -without the redemption of Christ ; aiid ajffirms that he never
" heard of any, not even the most impious heretic, that would say such a thing ofi7i-
fants." Now these difficulties would have been instantly removed, and the battery,
which so greatly annoyed them, been demolished at once, by only denying that
infiints were to be baptized. But they did not suggest or entertain any doubt at
all respecting this doctrine. Pelagius readily avowed, in the most explicit man-
ner, the incon tested right, and the established immemorial practice of infant-
baptism. Celestius also confessed, " that infants were to be baptized " accord-
" ing to the rule of the universal ckurch."
One of these itien was born and educated in Britain, and the other In Ireland.
They both lived a long time at Rome, the ceptre of the world and place to wliich
- all people resorted. Celestius settled at Jerusalem, and Pelagiias travelled over
all the principal churches of Europe, Asia and Africa. If there had been any
number of churches, or a single church, in any part of the world, not only iii
that but in the two preceding ages, who denied the baptism of infants, these
learned, sagacious persons must have known or heard of it ; and certainly tliey
would have mentioned it, in order to check the triumph of their opponents, ani
to wrest from them that argvmnent, by which, above all others, they were most
grievously pressed. It is evident there was no society of Baptists then in the
world, nor had there been any of that denomination, within the memory of man.
The conlession of Pelagius and Celestius amounts almost to demonstration. It
proves, beyond all reasonable doubt, that infant-baptism had universally obtain-
ed, and had always been practised among christians, even from the apostolic
times.
Dr. Wall, who enjoyed the best advantages for being acquainted with the
history of infant-baptism, and who made this the principal subject of his studies
and enquiries, briefly sums up the evidence on both sides, in the following
words : " Lastly, for the first four hundred years, there appears only one man,
" TertuUian, who advised the delay of infant-baptism in some cases, and one
*' Gregory, who did /ler/ia/jc practise such delay in the case of his own children ;
" but no society ot men so tlunkingor so practising; or any one man saying it
" was unlawful to baptize infants. So in the next seven hundred years, there is
•' not so much as one man to be found, who either spoke for or practised any
" such delay, but all the contrary. And when about the year 1130, one sect
" among the Waldenses or Albigenses declared against the baptizing of infant?,
" as being iricapable of salvation, the main body of that people rejected their opi-
" nion; and tliey of them who held that opinion, quickly dwindled away and
" disappeared, there being no more persons heard of, holding that tenet, untii
" llie rising of the German ar.ti-picdobaptists in the year 1522."
Rrro's Afoiogt.
216 or THE SUBJECTS AND MODE OF BAPTISM.
maintaining, our design being principally to prove, that it wai
practised in the early ages of the church ; and, in what in-
stances soever it was omitted, it was not because they clenied
that the infants of believing parents had a right to it. As to
several things mentioned by the authors before cited, and
others that treat on that subject, whereby they seem to main-
tain the absolute necessity thereof, to wash aAvay the pollution
of sin ; or, when they assert, that it is as necessary to salvation
as regenerating grace, we have nothing to say as to this me-
thod of reasoning ; However, whatever they speak in defence
of it, is a sufficient evidence that it is not a practice of late in-
vention.
As to what respects Tertullian's advice to defer baptism till
persons were capable to engage for themselves ; this caution
argues, that it was practised by some, which is the principal
thing designed to be proved. And the reason assigned by
^him for the neglect of baptism, being this, because the sureties,
who undertook to instruct them in the doctrines of religion,
often promised more than diey made conscience of perform-
ing, and so brought themselves into a snare thereby ; there-
fore, for their sakes, infant-baptism, which could not be ad-
ministered without sureties, had better be delayed ; this only
proves that he was against infant-baptism for some prudential
reasons, as it was attended with this inconvenience, not that he
thought it was in itself unlawful to be practised by them.
From hence we mav conclude, that the objection taken from
infant-baptism, being supposed to be a novelty, does not
v/eakenthe cause we are maintaining*. Thus concerning the
subjects of baptism.
We are now to consider the mode thereof, or what we are
to understand by the word baptism. It is said, in the forego-
ing answer, to be the washing with water, in the name of the
Father, and of the Son, and of the Holy Ghost. There has
been a great dispute in the world, concerning the meaning ot
the word /iu.^li^ai, by which this ordinance is expressed ; froni
whence arises the different mode of the administration thereof.
Some think, that it only signifies the putting a person, or thing,
into the water, whereby it is covered, or, as it were, buried in
it ; which is otherwise expressed by the word dipping. Others
(whose opinion I cannot but acquiesce in) conclude that it may
as Avell be performed by the application of water, though it be
in a different manner, either by pouring or sprinkling ; and ac-
cordingly, that it signifies the using the means of cleansing by
• Tfiey that loonld see more on this subject may consuU G. J Voss. dc bofitismt
dispnt Xiv. Forbes, ivstnict. hist, theol. Lib. x. cap, v. and Wall's histoiy nf infant
baptism, vol 1.
Of the subjects and mode ot baptisst. 217
the application of water, whatever be the form orf^iode thereoff
This argument depends very much upon the sense in which
the word is applied to the action intended thereby, either ia
cripture or other writers. And, inasmuch as the sense
hereof, as used in scripture, and other writings, is well ex-
plained by the learned and judicious Dr. Owen, agreeably to
the sense we have given of the word ; I have no occasion to
make any other critical remarks upon it, by referring to those
writings in which the word is found *<.
* See Dr. Owen's complete Collection of Sermons, page 580, 581. of dipping;,
in which he observes, that /iua-loo, when used in these scriptures, Luke xvi. 24.
and John xiii. 2f>. is translated to ilifi ; and in Rev. xix. 13. where we read of a
vesture dip(jed in. blood ; it is better rendered stained, by sprinkiinE^ blood ujion
it ? and all ihesc scriptures denote only a touclimg- one part of tlie Ijody, and not
plunging'. In otlier authors, it signifies, ti7igfj, immergo. lm<o, abluo ; but in no
author it ever signifies to dip, but only in order to wasliing, or as the means of
washing. As for the Hebrew word "p^C' it *s rendered, by the LXX. m Gen.
xxxvii. 31. by /xoi.uvia, to stain by s/iriiiklinff, or otlierwise mostly by f?.wla>: la 2
Kings V. 14. they render it by ^ATrli^ai, and no where else : In ver. 10. Elisiia com-
mands Na:im.in'to wash ,- and accordingly, ver. li. pursuant to this order, it is
s:i\d, he dipped himse!/ seven times,- the word is 'j^C'T i v/hich the LXX. rencier
t^xTirlis-sila; and in Exod. xii. 22. where the woj-d ^^12 is used, which we render
flip, speaking concerning the dipping the bunch of hyssop in the blood, the
LXX. render it by the word &i7rlc«: And, in 1 Sam. xiv. 27, it is said, that Jona-
than dipped the end of his !-od in an honey -comb; the word here is also "ja^M
and the LXX. render it iSa-^v, in which place it cannot be understood of his
dipping it by plunging : And in Lev. iv. 6. 17. and chap. ix. 9. the priest is said
to dip liis finger in the blood, whicli only intends his touching the blood, so as
to spi-inkle it ; and tlierefore does not signify plunging-.
This leai'ned author likewise observes, that ySa;r7/<'&) signifies to wash ; as in-
stances out of all authors may be given; and he parvicularly mentions Suidas,
>Iesychius, Julius Pollux, and Phavorinus and Eustachius. And he fui ther
zdds, that it is first used in the scripture, in IVIark i. 8. John i. 33. and to the
same purpose. Acts i. 5. in which place it signifies to pour ; for the expression is
equivocal ; / baptize you ivith r.'ater, but he shall baptize xjou rAth the holii Cihost ;
which is an accomplishment of tliat promise, that the Holy Ghost should be poured
on them. As for other place:5, 2)i Mark vii. 2. 4. yi'w]*, which sig-nifics to -zvash,
and is so translated, is explained in the words iniinediateiy following-, as signi-
fying to baptise. And, in Luke xi. S8. it is said, tliat the Ph irisee niarvelled that,
oar Saviour had not ivarhed before dinner : 'I'hc word in the Greek is \Ca.'?r'ltT^j),^
to whom he replies in the following verse, Ye Pharisees make dean the ontsiu!',
V. c. so that the word, ^Ttli^ai signifies tliere to cleanse, or to use the means of
li-ansing.
He also observes, that though the original and natural signification of the
.vc.rd imports, to dip, to phmge, to dye ; yet it also signifies to xvash or cleanse .■
Neverlhekss, he thinks that it h so far from signif, ing nothing else but to d/p
or plunge, that wiien it is to be understood in that sense, the words ought to be
'ifAi'x.7rlu, or tfjiCa-rli^ii, rather than jSetTrlo), or ^ttTrlt^u j and also that it no where
sigififies to dip, but as denoting a mode of, and in order to washing ; and that it
signifies to -wash, in all good authors. He also refers to Scapula and Stephanus,
as translating the word /3*t]/^» by la-vo, ov ubluo ; and Suidas, as rendering it by
madefacio, luvo, abhfi, pvrgo, mundo: And he speaks of some authors, that he
had searched in every place when-in they ment-.on bai)tism, and that he found
i.ot one word to the purPQue ; s«nd therei'ore concludCj that he Wita obliged to
VoT- IV. E e
218 OP THE SUBJEtTS AND 5I0UE OF BAPTISM.
But, since the greatest number of christians are not so well
versed in the Greek language, as to be able to judge whether
those methods of reasoning that are taken from the use ef the
word which we render baptize^ are sufficiently conclusive ;
And, when it is asserted, that many who are undoubtedly very
good masters of the Greek tongue, have determined that it
signifies all manner of washing with water, as well as dipping
into it, this will be reckoned, b}^ them, a very fruitless and
unprofitable subject,* however, M'-e me obliged to mention it,
because great stress is usually laid on the sense of this word,
say, and was ready to make it good, that no honest man, who understands the
Greek tongue, can deny the word to signify to lunsh, as well as to dip. faj
{a) Dr. Wall, In the appendix of his reply to Dr. Gale, mentions a remarkable instance, in.
Vfhich the mode of wetting or of applying water was certainly that of pouring, and not that
of dippiii;;. It is as follows :— St. Origen when commenting on the Baptism ot John, enquires
, thus of the Phari'ii.es ; " How could you think that Elias, when he should come, would baptixc,.
" who diJ not in Ahab's time baptize the wood upon the altar, which was to be washed before
" it was burnt by the Lord's appearing!; in fire ? But he ordered the priest to do that ; not once
" only, but he says, do ic the second time ; and they did it the s^e.ond time. And do it thft
•' third titi.e; and they did it the third time. Therefore, how could it be like'iv that this man,
'• who did not then baptixe, but assigned that work to others, would \\\m%t\i baptize, when he
" jihouhl, accordinK to the prophecy of Malachi. again appear here on earth?"
We find in the first book ot Kings, xviii. 33, that the order given by Elijah was to fill four
barrels with water, and pour it on the wood and on the burnt offering. This pturing nfnuater,
Origen, thai accurate scholar, who lived in the .second century, and v/as well acquainted with
the (Jreek classics, and Greek Testament, calls baptizing. In the very same sentence, he makes
4se of the Greek word Baptixa four times; twice with express reference to the Baptism of
John ; and twice with express reference to that Baptism which took place in the days of the
Prophet Elijah; which baptism, vfe are expressly told, was not performed by dipping the
wood ami sacrifice into water, but hy pouring water upon them.
It is also evident, even from the frc(|uent use of the word baptize, by heathen authors, that it
does not always simifv a total immersion. Mr. Walker tells us, " that I'orphyrie mentions
" a river in India, into which if an offender enters, or attemjits to pass through it, he is imrae-
" diately *c<»'f «at up to his head:" (ia/i/i.trfai mechri Kephalrs) Here a person is said to be
baptized, although his head did not go under, but remained above the water. This certainly
was not a total immersion.
" He also instances a case from Mr. Sydenham, as delivered by the oracle (viz. askos baptixt.
duK.ii dt toi ou ihemis esti.") In which instance, if dunai signifies to plunge wholly under
watev. as if certainly does, then baptize must signify something less than a total immiTsion.—
" Baptize him as a bottle, but it is no! la-wful to plunge him "wholly under the ii'nter." Tht
baptism here described, resembles that of a blown bladder or bottle of leather, « hich when pur
into the water, will not sink to the bottom, but swim upon the ton.
The same critical ;nithor mentions an inst.ince from Schrevelil's and Robrrtson's Lexicons,
19th chapter, in which case, the primitive word bapto signifies a wetting with water, that was
certainly less, and very diflferent from a total diiiping or immersion. The sentence i? this .
(•• Baptei men asknn, udor de ngron dunei pote.) He indeed baptixeth a bladder or bottle, but i':
•' nevfr goeth undvr the liquid -water.''
To th^se instances, we might add a well known case, taken from a poem attributed to Homer,
called the liattle of the frogs and the mice, in which the lakeTs said to be baptized by the b!ocd
cfafrog. {Eiapteto de aimati limne porphureo.) This lake was not dipped into the blood ol.
a fiog; it was only bespattered and tinped therewith.
We could easily multirly authorities if it were necessary. It appears undeniably evident
from the Greek clissicks. and from Icai-ned writers and commentators, both ancient and mo-
dern, that the word baptizo has other significations besides that of a total dipping or immei -
The most celebrated and respectable Lexicographers and criticks have often translated
baptiio into the soltowing Latin words, viz. baptizo, vtergo, immergo, tingo, intittgo, iavt, abluo,
m :d'ifacio, purf,n, mundo. No one, 1 presiiire, will pretend that all the?e words are mentiorec
as being perfectly synonimous-of the same meaning exactly. And certainly if the word baptize
signify any thing less or different frbm a total immersion, then persons itiay be kaptixcd in
some other mode
Besides, if it had been the intention of Christ and of his Apostles, t.? specify the mode, or U'
have restricted all christians to one and the same mode of bapriting, thijy might, for this par.
pose, have selected from the Greek language words of the most uncauivocal and definite sigBif -
cation. If it had been their intention to specify the mode of sprinkling, they micht have usetf
the word Fontizo; if the mode of pouring, they might have used the word Ekcheo; if th;a
inoile of bathing or ■wnshirtg, which is pel forired'by the application of *vater with friction o.
roWnng, they might have u' td the word f.c.'fl ; and if it had been their intention to specify tdt
mods «f dipping, they mi^ht have used the *'«r(l Bvpt^ f D'int, &c.
PE TH2 SUBJECTS A^t> MODE Of SAPTISM. 219
Co establish that mode of baptism which is alj^ayg used by
those who are on the other side of the question.
I shall take leave to add, to what that learned author, but
now quoted, refers to, has observed on this subject; that it
does not appear to me that the w^ord /SuirH^^ always signifies to
vv^ash, by dipping into water, but by the application of water
some other way ; because it is sometimes applied to those
things which were too large and cumbersome, and therefore
could not well be cleansed that way. Thus it is said, in Mark
vii. 4. that the Pharisees not only held the zvashing-^ or, as it is
in the Greek, the baptism of cups and pots, and brazen vessels^
whicli might, indeed, be washed by immersion, but of tables^
or, as it may be rendered, of beds, or those seats on which the
Jews, according to the custom of the eastern nations, lay at
their ease, when they eat their meals. These, I conceive were
washed some other way, different from that of dipping or
plunging in water j And if it was possible that they might be
washed that way, yet the word may be applied to innunierabie
things, that cannot be baptized by immersion : Therefore, the
general sense that we have given of it, that it signifies to wash,
whether by dipping into the water, or by the application of
water to the thing washed, may justify our practice, with re-
spect to the mode of baptism, commonly used by us.
Object. 1. It is objected hereunto, that the mode used by us,
is not properly baptism, but rantism ; or, that to sprinkle, oj:
pour, is not to baptize.
Ansxv, To this it may be replied, that this method of beg-
ging the question in controversy, is never reckoned a fair way
of arguing. If baptism be a using the means of cleansing,
by the application of water, which is the thing we contend for,
then the word baptize may as well be applied to it as to any
other mode of washing. That which may be further replied
to this objection is, that if the thing signified by the action of
baptizing, namely, the blood of Jesus, together with those
gifts and graces of the Spirit, which are applied to those to
whom God makes this a saving ordinance, be sometimes set
forth by sprinkling or pouring clean water upon a person, then
it cannot be well concluded, that sprinkling, or pouring, is not
baptizing, though it differ very much from that which they
who contend with us about this matter generally call baptizing.
That sprinkling or pouring, is sometimes used in scripture, to
signify the conferring of those spiritual gifts and graces which
are signified in baptism, is very evident; inasmuch as it is
said in John i. 17. The blood of Jesus Christ his Son, cleanseth
zis from all sin ; and this is called the blood of sprinkBi^, \n
Heb. xii. 24. 1 Pet. i. 2. Therefore, in a spiritual sense,
sprinkling is called cleansing from sin : and the graces of the
220 "^F THE SUBJECTS AND MODE 01 BAPTISM.
Spirit conferred in regeneration, are represented m Ezclc.
xxxvi. 25 — 27. by sprinkling clean water ; which mode of
speaking would never be used, were not sprinkling a means ot
cleansing. And, some think, that the apostle when he speaks
ot our drawing near to God^ having our bodies washed with
ptre zuater, Heb. x. 22, intends the ordinance of baptism ; yet
it alludes to the ceremonial cleansings that were under the law,
which were often done by sprinkling : Therefore we cannot
hut assert, that sprinkling water in baptism, is as much cleans-
ing as any other mode used therein.
Moreover, sometimes the thing signified in baptism, is re-
presented by a metaphor taken from pouring ; which, if our
mode of baptizing be just, will not seem disagreeable to itj
and, it may be, the explication is tak^n from it, as the con-
ferring the Holy Ghost, which they who were baptized were
given to expect', is often called pouring out the Spirit^ Acts
ii. 17, 18- chap. viii. 38.
' Obj. There is another objection which is concluded by many,
to be unanswerable, viz. that when we read of baptism in the
New Testament, the person baptized is said to go doxvn into
the water. Thus the Eunich did, chap. viii. 38. and immedi-
ately after this, he is said to come up out of the water ; which
can be applied, as is supposed, to no other mode of baptism
but that of immersion.
Anaw. To this it may be replied, that the whole strength of
this objection depends upon the sense that is given of the
Greek particles, which v/e often render into^ and out of'*. But
this will have no weight with any but those who are unac-
quainted with the Greek language, since it is so well known
to all that understand it, that the former of these particles of-
ten signifies w, as well as into ; and the lattery>o??i, as well as
cut of; as innumerable instances might easily be given, was it
needful, from scripture, and other Greek authors, in which the
■words are applied to those things, that according to the natu-
ral signification thereof, cannot be understood as denoting into^
or out of. There is one scripture v/hich no one can suppose
is to be taken in any other sense but what is agreeable to our
present purpose, viz. Mat. xvii. 27. wherein our Saviour bids
Peter Go to the sea\^ and cast an hook^ and take up the fish that
first Cometh thence^ &c. where, by go to the sea^ we can under-
stand nothing else, but go to the sea-shore ; and yet the word
is the same with that which is, in some other places, rendered
into. There are other scriptures in which persons are said to
go to the mountain, or some other places, wherein it would be
Very improper to say, that they went into the place ; though
* 'E{; and 'if. f 'E« tw SitMTa-Ay.
0¥ THE SUBJECTS AND MODE 01' EAPTIS?!. 221
%h& word be the same with th^it which in otheulinstances we
render into. And the word * which is sometimes rendered
out of, is frequently rendered fro??!, and can be understood in
no other sense : As when it is said, in Luke xi. 31. The
queen of the south came from the utmost parts of the earthy to
hear the xvisdc7n of Solomon ; which cannot be understood of
her coming out of but from thence. But, this matter being
so well known to all that read the New Testament in the ori-
ginal, it is needless for me to give any other instances, f
As to what concerns the Eunuch's going into the water ^ I
cannot think anv thing else is intended by it, but that he de~
scended or lighted down from his chariot, to the water, that is,
by a metonymy, to the watt:r-side, in order to his being bap-
tized by Philip. It is no uncommon mode of speaking, to
say, that a person goes down to the rivcr-si do, to take water,
or to the well, to draw it ; therefore, this is no strain on the
sense of the v/ord ; and I am the rather inclined to give into
this opinion, because some modern travellers, taking notice of
the place where this was done, intimate, that it was only a spring
of water; and therefore without sufficient depth to plunge the
bodv in : And some ancient writers, who lived between three
and four hundred years after our Saviour's time, as Jerom and
Eusebius, intimate the same thing. If it be said, that these
may be mistaken as to the place, inasmuch as the particular
spot of ground in v/hlch this water was, is not mentioned in
scripture : I v/ill not lay much stress upon it; however, I can-
not but observe, that it is represented, by a dimininutive ex-
pression, as it is said, they came to a certain zoater, that is,
probably, a brock, which was by the way-side ; not a river, or
a great collection of water. And it is further observed, that
Philip, as well as the Eunuch, xve7it down vUo the zuater ;
though none suppose that he was plunged in the water ; there-
fore it does not certainly appear, from the sense of the word,
that the Eunuch was, unless the matter in conti'oversy be taken
for granted, that baptism can be performed in uo other way,
but by plunging.
Moreover, to go down to the rvafer^ does not always signify-
in other scriptures, going down to the bottom of the water ; as
when the Psalmist, in PsaL cvii. 23. speaks of them that go down
to the sea in ships, he does not mean them that go down to the
bottom of if.; therefore, going down to the water does not always
■j- //* ar.y one has a mind to see hotu these particles iit and va, are used in the
J^Tev Testamsnt, lie may consult Sckmid. Ciucord. in voc. eic and at., ivuere there ar^
a great number of places me-ntioneJ, in ivhich these words are used; and, it w"
hardly be thouslit, by any inpartitd reader, that the greatest part oftliem can be
nndered l>y, into or out of; but rather X.o, cr fraio.
222 t»l!" THE SUBJECTS AND MODE OF BAVriill^
signify being plunged iu it. As for what is said concerning
Philip and the eunuch's coming- up out of the water, it may very
fairly be understood of their returning trom the water-side, and
the eunuclrs going up again into his chariot. Moreover, I can-
not but think, that in this, and all other places, where persons'
are said to come up out of the watery it denotes an action per-
formed with design, and the perfect exercise of the under-
standing in him that does it ; which seems not agreeable to one
v/ho is at the bottom of the water, and cannot well come up
from thence, unless by the help of him that baptized him. The
sense of the words, combig out of the water ^ is agreeable to
what is said concerning our Saviour at his baptism, in Matt*
iii. 16. Jesus went up straightxvaij out of the water ; which
seems to be a mistake in our translation ; where the Avords
«,<ii i5 u<ry7ot, have been rendered, y}-o?/j thexvater; which is of the
same import with the sense of the Greek particle «, when a
person is said to come up out of the water.
Obj, o. It seems very evident, that John the Baptist used
no other mode but that of immersion ; because he chose those
places to exercise this part of his ministry in, that were well
supplied with water, sufficient for this purpose. Accordingly,
we first read of his removing from the wilderness of Judea^ in
Vv'hich he preached the doctrine of repentance ; and told the
people, that the kingdom of heaven, that is, the gospel-state,
v/hich was to begin with the appearing of the Messiah, wajf
at hand; and then we read of his removing to the banks of the
river Jordan, for the conveniency of baptizing those who came
to him tor that purpose : And, after that, we read of another
station in which he resided, viz. Enon^near to Salim; and this
reason is assigned ; because there was much water there, John
lis. 23. Nov/, if he had baptized by sprinkling, or pouring a
little water on the face, he had no need to remove out of the
'ivilderness of J'udea : For, v/hatever scarcity of water there
might be there, it was no difficult matter for him to be sup-
plied with enough to serve his occasion, had this been his
mode of baptizing.
Answ. To this it may be replied, that though John removed
to Jordan and ^Enon, that he might be well supplied Avith
v/ater, as he daily wanted large quantities thereof; yet it doth
not necei/sarily follow from hence, that this was done for the
sake of immersion therein: And it doth not sufficiently appear
to me, that yEnon afforded water deep enough for a person to
be baptized in it after this manner ; for it seeins to be but a
small tract of land, in which it is hardly probable, that there
were many lakes, or rivers of water contained ; which is as
much a^ can be said concerning a well watered countryv
OF THE SUBJECTS AND MODE OF BAPTIiiM, 223
Therefore, I think, the words * ought to have heen rendered
many waters '; by which we are to understand, asTDr. Lightfoot
observes, that it was a place of springs f, or bmall brooks of
water. This place John chose, that he might be supplied with
water for his use ; but it doth not, I think, necessarily, follow
froni hence, that he baptized by immersion i Besides, if there
had been a great collection of waters there, there would have
been some indications thereof at this day; which, I believe, it
would be hard to prove that there are.
As to the other part of the objection, that it was a very easy
matter for him to have been supplied with water in the wikl'.:'r-
uess of Judea, to baptize by sprinkling or pouring, by his having
it brought to him in vessels for that purpose : It may be re-
plied, that if he had only poured water on the head or face,
there is no need to suppose that he was so sparing of it, as
not to use above a spoonful, especially when it was so easy a
matter for him, by his removing to another station, to be better
supplied. If there was but a little water poured on every one
that came to be baptized by him, it would require a very great
quantity of water to baptize the vast multitudes that came to
him ; inasmuch as it is said, that y erusalem^ and all yiidca^ mid
all the region round about Jordan^ -were baptized of htm : It is
one thing for a little v/ater to be brought in a bason to baptize
a person or two, and another thing for this to be done in the
case under our present consideration. Moreover, it is certain,
that in hot countries, and particularly in Judea; and more espe-
cially in the wilderness thereof, there was a very great scarcity
of water; accci-dingly we read, sometimes, that water was so
valuable a thing, that it was reckoned a very considerable part
of a man's estate : Thus Isaac was envied by the Philistines,
for all the Aveils his father's servants had digged; and then v/c
read of their stopping them up, and his digging other wells ;
and also of the strife between the herdsmen of Gerar, and his
herdsmen, for the possession thereof, Gen. xxvi. 14, — 20. And
we read, in Gen. xxi. 14<,~-16. that v/hen Abraham sentliagar
aM'ay from him with Ishmael, he gave her bread, and a botije
of water ; and when the zvater luas spent in the bottle, she cast
:he child wider one of the shrubs, despairing of his life ; which
jhe need nnx. have dune, if water was so easy to come bv as it
is supposed in this objection. It is certain, that a person may
'.ravel many miles without finding water to quench his thirst, in
these desert places. This farther appears from Samson's being
readij to die for thirsty after the great victory he had obtained
over the Philistines, on which occasion God wrought a miracle
to supply him, Judges sv. 18, 19, which can hardly be account-
• 'T/*,?* <riK\*. t ■ Sti Ligf-ffool's Twrkg, Vol. I. Pa^e 500.
S24 0>- TKL SUBJECTS AND MODJi OP EAPTISM.
ed for, if there had been so grfat plentj- of water in that coun-
try, as there is in ours ; this then, I apprehend to be the reason
ol John's removal to Jordan and j¥A\on ; therefore it doth not
necessarily prove that his design was to baptize in that way that
is pleaded for by those on the other side of the question.
Moreover, as it doth not sufficiently appear to ine, from any
thing contained in the objection, that John used immersion in
baptism, so it seems most agreeable, to some circumstances that
attended it, to conclude that he did not; inasmuch as there was
Tio conveniency for the change of their garments, nor servants
appointed to help them therein ; which seems necessary to an»
swer this occasion. And some have supposed, that it might
endanger the health of those who were infirm among them, and
John's much more, M'ho was obliged to stand many days toge-
ther in the water, or, at least, the greatest part thereof, while
he was administering this ordinance. And they who were
baptized must immediately retire when the ordinance was over,
or it would endanger their health; unless we have recourse to
H "dispensation of providence, that is next to miraculous :
'i'liough I am sensible, some say, that none ever suffered here-
by in our day; which, if the observation be true, is a kind
providence that they ought to be thankful for.
But if, after ail that has been saJd on this matter, it will not
be allowed that baptism signifies any thing else but dipping in
ivater : Then Z might farther allege, that this might be done, by
dipping the face, which is the principal part of the body, with-
out plunging the whole body ; and this might answer the de-
sign of the ordinance as w^ell as the other; since it is not the
i.iuantity used in a sacramental sign that is so much to be re-
g,arded, as the action performed, together with the matter of it;
if the smallest piece of bread, and a spoonful of wine are used
in the Lord'.- supper, this is generally reckoned as well adapted
to answer the design of the ordinance, as if a great quantity of
each were received by every one that partakes of it. Now, ar>
to what concerns our present argument, the washing a part of
the body is deemed sufficient to signify the thing intended, as
much as though the whole body had been washed. Thus when
our Saviour washed his disciples' feet, and told Peter, j^ he
yvashed him not^ he had 7w part ifi him^ John xiii. 5. wherein
(by the way) we may observe, that he calls washing his feet,
washing him, by a synecdoche, for a part of the whole; upon
which occasion Peter replies, 7iot mij feet onlij^ but also 7ny hands
(ir:d my head; and Jesus answered. He that is washed nee deth
not^ save to u-ash his feet, but is clean every xvhit^ ver. 10. by
uhich, I think, he intends, that this signifies that cleansing,
which is tb.e spiritual meaning thereof, as much as though the
whole body had been v>^ashed with water; for though one (h
TDF THE SUBJECTS AND MODE OF BAPTISM 2^'^
sign hereof might be to teach them humility ^and brotherly
kindness; yet it also signifies their being washed or cleased by
his blood and Spirit.
Obj. 4. There is another objection on which very much
stress is generally laid, which I should not do justice to the
cause I om maintaining, if I should wholly pass it over, taken
from what the aposde says, in Rom. vl. 3,4, 5. so 7nanif cf us
as were baptised into Christ Yesus, xvere baptized into his death :
1 herefore xve xoere buried ivith him l>y baptism (a) into death i
CaJ In Col. ii. 12. and context, is a succession of fig;ures, designed, in dlt'-"
fcient ways, to illustrate and eniorce Die snnie Jact. Verse 11. " In whom also
ye are ciiv.umciscd with the firciimcisiorij ma<le -ibithout hands, in putting' oli'
the body of the sins of the flcsli by llie circumcision of Ghnst." Tliat is, ii*
)->utting'offthe old man, you are circumcised without hands; the work is effected
~by the Holy Spirit. — You are born ag-ain, which is spiritual ciixumcisi'oni
"Circumcision is that of the heiirt^ Tins renewing of tlie Holy Spirit consists
in putting ofl' the body of sin, in renouncing sin, and reforming the iiie. Or,
\vc are " buried with him in baptism." As the burial of Jesus Christ gavt;
evidence, that he had really died, tlie just for the unjust ; that he hud yielded
himself a sacrifice for sin; so we in our spiritual circumcision or baptism, tb^i
figure now used, show ourselves to be really dead to sin, crucilied in the \\i%* i
of olir minds. As Christ, when buried, was clcad and separated from the worlil j
so in regeneration we become separate from sin. We are new creatures, havinj-
put off the old man. We are buried from the wicked indulgences and pursuits ok
the world:
The death, burial, and resnrrection of Christ, are, not only causes, but type-^
and symbols to represent the death of our sins, oiu- putting oil" the old mar;, and
becoming new creatures.
No reference is made in the text to the water of baptism, any more than t'>
the knife of circumcision in the preceding verse. The writei- is speaking ot"
that baptism, and of that alone, in wliich we " are risen with Christ, through
the faith, which is the operation of God." This certainly can be nothing less
than spiritual baptism, or regeneration; for liie most %'!olent advocate foi-
dipping, or plungin^g, or burying, will not pfetend, that this, necessarih', i-*
connected with " faitif ;" he will allow it may be fmssible for a man to be plunge<l
and buried in imter, and yet not have V tlte faith, which is the operation of Cud.'"
If he allow this, and allow this lie must and will, tl>cn our text is no support oi
his cause. It cannot be water baptism which is mentioned.
Were not this tiie fact, nothing could be inferred respecting the iriode of
baptism. It would then only signify that, as Christ v.as buried and separated,
from the world ; so we in baptism are buried and separated from a world of sin.
The zeal for the literal construction of this figure may, perhaps, be extinguish-
ed by indulging it in other instances. St.Vaul s;tys, " I am crucified witii
Christ." Would any person suppose from this, that he had been led to Calvary,
nailed to the cross, and pierced by the soldier's spear i" Cliristians are said to
be " circumcised in Christ." Does any one infer from tins that all christians e»
perience the bloody rite of tl>e Jews P Or, because Christians " are p.artakei .•5
of Christ's sufferings," are all christians, therefore, betrayed by Judas, sp.t.
tipon, buffeted, and crowned with thorns ? Or, because St. Paul says the Phi-
lijjpians wei-e his " croivn" were they, thereflirc, formed into a crown of honor,
and worn as a badge of future glory ? Or, because the sacrament represents
tlie sufferings and death of Christ, are all worthy communicants crucified ?
Were our baptist brethren consistent with tlremselves, such would be their
explanation of these passages of scripture.
It immediately follows our text; " whPi'cin also you were risen v/ith him
through the faith of tlie operation of God, v/ho \\\'% lai'-cd him fiom the dfcad*'
Vol. IV, ' F f
1.'26 OF THE SUBjr.CTo AND MODE OF BAPTISMo
that, like as Christ 7va.f raised up from the dead bij the glory of
the Father^ even so xue also shoidd zvalk in newness of life. For
Wherein, or in Vt'hich baptism " we are risen," actually " risen with Christ by
the ikith" which God gives to tlie new creature. You, who have this spiritual
baptism, rise like Ciirist above the selfish motives, and sensual pursuits of a
iiillen world. You seek the kingdom of God; you aspire after divine good.
Tersons, born again, like Jesus Christ, separate their hearts from the world,
snd rise to a divine life. Thr.t this is the only true construction of the text,
may be inferred from a corresponding passage. Rom. vi. 4. " Therefore we are
buried witli him by baptism into deutli, that like as Christ was raised from the
dead by the glory of the Father, even so we also should walk in newness of life."
By .spiritual baptism we partake the privileges of Christ's death. By dying to
j;in ourselves, ys we do in the new birth, we resemble Jesus Ciu-ist in his death,
who d'led "to make an end of sin." As (;hrist was raised from the grave ; so
we, not in water baptism, but in regeneration or spiritual baptism, are" raised'*
to walk in newness of life. Old things arc done away; c.V things are becomft
new. If we have experienced this spiritual baptism, we sl>;dl have the Spirit of
Christ, We shall be separate from the world of sin, as Christ was in the grave,
and we shall l.ke him rise to a holy, a new life. We obey a new master, seek a
new way of salvation, act fiom new motives, to accomplish new designs; we
(Ciioose new companions, expei-ience new sorrows, and new joys. As it buried,
•we are separate from our former lives.
St. John says, " He [Christ] shall baptize you witli the Holy Ghost and with
A'-e." TJie Sclucians and Ilermians understood this literally, and maintained
that material fire was necessary in the administration of baptism. Valentinus,
like our baptists, rebaptized those, who had received baptism out of the sect,
5iid drew them through the fire. Herculian, cited by Clemens Alesandrinus, says
that some applied a red hot iron to the ears of the baptized. St. Paul says, we
iire buried with Christ in baptism. This also Jias been understood literally ;
but sttch persons forget that to be consistent, on their plan, they should continue-.
'/ buried" three d-ay.v and three nights, the time Christ lay in the earth. Should
jtny object that Ibis would drown them, the baptist, in his way of trcatinf,-
r'ii,'ures, would have an easy answer, and readily prove tliat drowning was the
vevy design xA' baptism. Rom. vi. 4. " M'e are bu.'ied with him by baptism
into his death." ^Ve are not merely buried, for this is only a part, any more
than sprinkling ; but we are buried to death, " buried into his death." Thus he
bas scripture for dnjwning all whom he baptizes, and precisely as much scrip-
ture for drowning, as iov burying. Th? very same passage, might he say,
whicli comniands burying, commands drowning-, com.mands " death."
In the present mode of plunging, the resemblance is almost entirely k)st,
Wliat is tlic diflererice between laying a dead body in a rock, covering it with
a great stone; scaung it in a solemn manner; all things continuing in this state,
three days and *hree nights, what is the resemblance between this, and suddenly
phinging a living body into water, and instantly lifting it out of the water.'
"What, possible likeness is there between a Uvivg person m the ivater, and a dead
hodij in a rock } The similitude is little better than that of the blind many who
supposed the liglit of the sun was like the noise of a cannon. We have ac-
cordingly endeavoured to sliow in the introduction, that the elegant scholar-
the christian oratf)r of Tai'sus, had no thought of any such resemblance; his
object was to show, thit in regcncr.ation or spiritual baptism, which ib followed
" with newness of life," or, a new life, " through faith wiiich is the operation oi'
God," we are dead and buried to sin, and rai.seil or made alive to God, as Christ
w.as. 'I'he evident design of the text la to illustrate the preceding vc rse, which
speaks of spiritual circumcision made without hand.-;. This baptism is that by
which we are raised laith Christ ; b)it in water baptism we are not always raised
with Christ. If men are plunged they may generally be ra;.'-ed from the wafer;
but this has no necessary connexion with *• rising- with Christ." This baptism
Oi THE SUBJECTS AND MODE OF BAPTISM. "^27
ifive have been planted together in the I'lkenea^ ^ his deaths xve
shall be also in the likeness of his reswrcction^ From whcncci
it is argued, that there ought to be a similitude between the
sign and the thing signified; and, consequently, that baptism
should be performed in such a way, that, by being covered
with water, there might be a resemblance of Christ's burial ;
snd by being lifted up out of the water, a resemb|ance of his
resurrection : Therefore this ordinance doth not only signify
the usii-!g the means of cleansing with water, but the mode,
xiamely, being plunged, or, as it >vere, buried in water.
Ansvs. To this it may be replied, that it is not agreeable to
the nature of a sacramental sign, in any other instance ; that
there should be an analogy between the thing done, and what
is signi{if;d thereby, any otherv/jse than by divine appointment.,
Accordingly we observed, in the foregoing answer, that a sa
crament has not a natural tendency to signify Christ, and his
benefits ; as the eating bread and drinking wine doth not sig-
nify the body and blood of Christ, any otherwise than as this
bigaification is annexed by our SaViour, to the action perform-
ed ; the same, I think, rnay be applied to baptism ; especially
our consecration, and dedication to. God therein ; and if any
other external sign had been instituted, to signify the blessings
of the covenant of grace, we should have been as much obliged
to make use of it as we were of water. Therefore, I conceive^
the apostle, in this scripture, mentioned in the objection, doth
not refer to our being buried in water, or taken out of it, as a
natural sign of Christ's burial and resurrection; but our having
communion ■with him in his burial and resurrection. This, 1
think, would hardly be denied by many, on the other side oi
the question, did not the objection, but nov/ mentioned, and the
cause they maintain, render it expedient for them to under
stand ^the words in another sense. This is all that I shall
say with respect to this matter in controversy, as to the sub-
jects and mode of baptism ; in which, as I should have been
unfaithful, had I said less to it ; so I have not the least incli-
nation to treat these that differ from me in an unfriendly way,
as having a just sense of their harmony with us, especially a
great part of them, in those doctrines that have a more imme-
diate reference to our salvation.
We shall now proceed to consider, that as there are some
is also efFected " through faith which is the operation of God ;" but a man m-.-.v
be raised out of an ocean of water, every day ot liis life, and remain destitute ov"
faith ; therefore, tiie text has no reference to water baptism.
S28 OF THE SUJBJECTS AND MODE Oi" BAPTISM.
>vho appear to be grossly ignorant of the thing signified in bap-
tism, Avho seem to engage in it, as though it were not a divine
institution, concluding it to be little more than an external rite
or form to be used in giving the child a name, being induced
hereto rather by custom, than a sense of the obligation they are
T.nder, to give up their children to God by faith therein ; so
there are others v.'ho attribute too much to it, when they assert,
that infants are hereby regenerated ; and that if they die before
they commit actual sin, they are undoubtedly saved, inasmuch
;iS they are hereby made members of Christ, children of God,
and heirs of the kingdom of heaven: This seems to be an
:!scribing that to the ordinance, which is rather expected or
desired, than conferred thereby.
As for the child's being signed with the sign of the crossj,
signifying hereby that he should not be ashamed to confes?;
the faith of Christ crucified, but manfully to fight under his:
banner against sin, the world, and the devil ; how much soever
this may be a branch of that baptismal obligation, which he is
professedly under ; yet I cannot see wh^t warrant persons have
to make use of this external sign and symbol, which can be
reckoned no other than an ordinance for their faith, though
destitute of a divine institution.
There is also another thing practised by some in baptism,
that is greatly abused, namely, the requiring that some should
be appointed as sureties for the child, by wdiom it is personated ;
■and they engage, in a solemn manner, in its behalf, that it shall
fulfil the obligation that it is laid under, which is not only more
than what is in their power to perioral ; but it is to be teared,
that the greatest part of these sureties hardly think themselves
obliged to shew any concern about them afterward. And that
M'hich is further exceptionable in this matter, is that the parents,
^vho are more immediately obliged to give up their children
to God, seem to be, as it were, excluded from having any hand
in this matter.
I have nothing to except against the first rise of this prac-
tice; which was in tl:e second century, when the church was
under persecution ; and the design thereof ^v^3 laudable and
good, namely, that if the parents should die before the child
came of age ; whereby it would be in danger of being seized
on bv the Heathen, and trailed up in their superstitious
and idolatrous mode of worship, the sureties promised, that,
in this case, they would deal with it as though it were their
own child, and bring it up in the Christian religion ; which
Icind and pious concern for its welfare, might have been better
expressed at some other time than in baptism, lest this sliould
be thought an appendix to that ordinance: However, through
the goodncsG pf God, the children of believing parents arc nor
HOW BAPTISM SHOULD BE IMPROVED. 229
reduced to those hazardous circumstances ; andljhcrerore the
obligj^tion to do this, is less needful; but to vow, and not pet-
form, is not only useless to the child, but renders that only a
matter of form, which they promise to do in this sacred or-
dinance.
The only thing that I shall add under this answer, is, that
if we have been baptized, either in our infancy, or when adult,
we are obliged, iti faithfulness, as we value our own souls, to
improve it to the glory of God, and our spiritual welfare in the
whole conduct of our lives, And this leads us to what is con-
tained in the following answer.
Quest. CLXVII. IIoxu is baptism to be improved by us ?
Answ. The needful, but much neglected duty of improving
our baptism, is to be performed by us all our life long ; es-
pecially in the time of temptation, and when we are present
ut the administration of it to others, by serious and thankful
j^onsideration of the nature of it, and of the ends for v/hich
Christ instituted it, the privileges and benefits conferred and
sealed thereby, and our solemn vow made therein, by being
humbled for our sinful defilement, our falling short of, and
walking contrary to the grace of baptism and our engage*-
ments, by grov/ing up to assurance of pardon of sin, and of
all other blessings sealed to us in that sacrament, by di-awing
strength from the death and resurrection of Christ, into
whom we are baptized, for the mortifying of sin, and quick-
ening of grace, and by endeavouring to live by faith, to have
our conversation in holiness and righteousness, as those that
have therein given up their names to Clu'ist, and to walk
in brotherly love, as being baptized by the same Spirit, into
one body.
IN this answer we may observe,
I. That our baptism, together with the engagements which
we are therein laid under to be the Lord's, is to be improved
by us ; though this duty be too mucli mgiccted. That it ough.*:
to be improved is evident, inasmuch as it is an ordinance, c.r
means of grace, for our attaining spiritual blessings ; therefore
we are not only guilty of a sinlui neglect, but we lose the ad-
vantage that might be expected thereby, if we do not improve
it so as to answer the valuable end thereof; and when we con-
sider it as a professed dedication to God, as has been before
observed, or a bond and obligation laid on us, to be entirely,
and for ever, his, it cannot but be reckoned the highest affront
offered to rhe divine Majesty, and a being unstedfast in his co«
2S0 ]fOW BAPTIS3I SHOULB BE IMPROVED.
a*
venant, for us practically to disown the engagement, or, in ef-
fect, to deny his right to us. Now, it is farther observed, that
this duty is much neglected, and the reason hereof is, "-
1. Because many have very low thoughts of this ordinance,
and understand not the spiritual intent or meaning thereof, nor
what it is to improve it. These reckon it no more than an ejv-
ternal rite, established by custom, and commonly observed in
a Christian nation, without duly weighing the end and design
for which it was instituted, or what is signified thereby.
2. Others suppose, that there is nothing in it but a public
declaration, that the person baptised is made a Christian, or
has that character put upon him ; but they know not what it
is to be a Christian indeed, being utter strangers to the life
and power of religion, and the spiritual blessings hoped for,
or, through the grace of God, consequent upon our baptismal
dedication.
3. Others have, indeed, right apprehensions of the sign and
the thing signified thereby, yet through the prevalency of cor-
ruption, and the pride and deceitfulness of their hearts, they
do not tiduriaiiy give up themselves to God, nor desire the spi-
ritual and saving blessings of the covenant of grace. These
therefore do not improve their baptism ; and, it is to be feared,
that this is the condition and character of the greatest number
of professors : Which leads us to consider,
II. How baptism is to be improved by us, and that in sever-
al cases,
1. When we are present, at the administration of it to oth
ers. We are not, indeed, at that time, so immediately con
cerned in the ordinance, as the person who is publicly devoted
to God therein. Nevertheless, we are not to behave ourselves
as unconcerned spectators ; and therefore,
(1.) We are to join herein with suitable acts of faith and
I>rayer, as the nature of the ordinance calls for them, and to
adore the persons of the Godhead whose name and glory is
raentioned therein. And we are to apply ourselves to God,
for the grace of the covenant, that is signified thereby, that he
would be oiir God, as well as the God of the person who is
particularly given up to him in baptism. We are also to be-
wail the universal depravity of human nature, and that guilt
which we bring with us into the world, which is signified in
infant-baptism ; and this, together with the habits of sm, whicfi
•'ot'-e have contracted, is confessed by those who are bapti:5ed
;vhen adult, which we cannot but see a great defal of, in our
daily experience. We ought also to entertain becoming
thoughts of the virtue of the blood of Christ, and of the pow-
er of the Holy. Ghost, which alone can take away the guilt of
ai'n, and render this ordinance effectual to salvation ; which we
now BAPTISM SHOULD BE IMPROVED. 231
are not only to desire with respect to the person baptized, but
that we ourselves may be made partakers of that ^ace, which
we equally stand in need of.
(2.) We ought to confess before God, with sorrow and
shame, how defective we have been, as to the improvement of
our baptismal engagements ; so that, though we have been de-
voted to him, our hearts and affections have been very prone
to depart from him ; and we ought to adore and acknowledge
tlie goodness and faithfulness of God, in that, though we have
been unstedfast in his covenant, through the treachery and de-
ceitfulness of our hearts ; yet he has been ever mindful there-
of, and made good the promises contained therein, to all his
servants who have put their trust in him.
2. Our baptism is to be improved by us in the time of tempta-
tion, in order to our resisting it, and preventing our being en-
tangled and overcome thereby.
(1.) If the temptation takes its rise from the world, or we
are thereby induced to lay aside, or be remiss in our duty to
God, from the prosperous circumstances in which we are there-
in, we should consider, that in having been devoted to God in
our infancy, or given up ourselves professedly to him, when a-
dult, it has been intimated and acknowledged, that he is our
portion, better to us than all we can enjoy in the world ; and
therefore we ought to acquiesce in him as such, and sa}- , Who7n
have I in heaven but thee ; and there is ?2one^ or nothing, upcii
the earth that I desire besides thee, Psal. Ixxiii. 25.
Moreover, if we are tempted to be uneasy, and repine at the
providence of God, by reason of the many evils that befal us
in the world, we ought to consider, that when we were givei^.
up to God, this implied in it an obligation to be content to be
at his disposal, and to be satisfied with whatever he allots for
us, as not questioning the care and justice of his providence,
in which we were under an indispensable obligation to acqui-
esce. Therefore when God tries us, by bringing us under va-
rious afflictions, our baptismal engagement obliges us to say.
It is the Lord, let him do with us what seemeth good in his
sight.
(2.) If we are exposed to the temptations of Satan, or those
inward suggestions, whereby sinful objects are presented to
our thoughts, and a false gloss put upon them, to induce us to
a compliance therewith, we are to improve our baptismal en-
gagement, by considering that it contains a soltma acknow-
ledgment of God's right to us, exclusive of all others : there-
fore, we cannot but dread the thoughts of submitting to be vas-
sals to Satan, which is, in effect, to disown that allegiance which
%ve owe to God, and to say, that other lords shall have dcmi-
»ion over us. This will have a tendency to induce us to ad-
252 HOW BAPTISM SUOULD BE iMPRCVEt'-
here stedfastly to <iod, as the result of our having been devo-'
ted to him in this ordinance.
And if we are afraid of being ensnared by those wiks and
methods of deceit, which Satan often makes use of, that are
not alwa)'s discerned by us, we are to consider ourselves as
having been devoted to Christ ; and, pursuant thereunto, if we
have, in any instance, improved this solemn transaction, we
have given up ourselves to him, in hope of being under his pro-
tection, and interested in his intercession, so that though we
are sifted as wheat ^ owr faith may not fail ^ Luke xxii. 31, 32,
Moreover, when we are assaulted, and, as it were, wounded
•with Satan's fiery darts, whereby great discouragements arc
thrown in our way, the guilt of sin magnified, as though it
irere unpardonable, and the stain and pollution thereof such,
as can never be washed away : And when we are ready to
conclude from hence, that our state is hopeless, and the com
forts we once enjoyed, irrecoverably lost ', this is, indeed, an
afRictive case. Nevertheless, our baptism is to be improved
by us, as considering that remission of sins was the blessing
desired and hoped for, inasmuch as it was signilaed thereby ;
so that we are to be sensible that the blood of Christ cleanseth
from all sin ; and that, as we were given up to him, in hope of
obtaining this privilege, and ha\'e been enabled since then, to
give up ourselves to him by faith, and therein to improve our
baptismal engagement; we therefore trust, that he will appear
for us, rebuke the adversary, establish our ccimforts, and enable
us to walk as those, who desire to recommend his grace to o-
ihers, that tUey may be encouraged to adhere to him, by the
tomfortable sense which we have of his love shed abroad in
our hearts, by the Holy Ghost.
3. Our baptismal engagement is to be improved by us, be-
fore and after we are brought into a converted state.
(1.) Um-egenerate persons are to improve it, as it should
afford them matter of deep humiliation, that though they have
been devoted to God, and thereby were called by his name,
and made partakers of the external blessings of his covenant ;
yet they have been alienated from the life of God, and strangers
to the internal saving blessings tliereof. There Was a profess-
ion made, in baptism, that they stood in need of Christ's me-
diation^ to deliver them from tlie guilt of sin, and of being
cleansed from tlie pollution thereof, which is of a spreading
nature ; bat they have, notwithstanding, given way to it ; and,
how pure soever they have been in iheir own erjcs^ a-re not Tjct
i.vashed from their flthiness^ Prov. xxx.- 12. Now such may
take occasion from hence to plead earnestly with God for con-
verting grace ; v/hicli is the only means whereby they may
Xnow that he has accepted of thoir R<i»lemn dedication to him i
ifOW BAPTISM SHOULD BE IMPROVED. 25?
or that they are not only born of water, but of t^fc Spirit ; and
are made partakers of the thing signified in'baptism, without
which, the external sign will not afford any saving advantage-
We may also plead with God, that as we are pfofessedly his,
he would assert his own right to us, overcome us to himself,
and niake us ruUling' in the day of his poiver^ Psal. ex. 3.
(2.) Our baptismal engagement is constantly to be improv-
ed by us, if we are brought into a state of grace, in order to
the growth and increase thereof; especially if we are sensible
of great declension therein, or that it io not, in all respects with
us, as it once wasj if we are sensible of deadness and stupidi-
ty, in holy duties, and stand in need of being quickened, ex-
cited, and brought into a lively frame of spirit, or to be restor
ed after great back-slidings ; if we v/ould have sin mortified,
and the secret workings thereof in our heart subdued, we
ought to consider, that having been baptized into Jesus Christy
we were baptized into his death ; and that we are obliged here-
by to walk in neumess of life; therefore sin should not reigyi i?i
cur mortal bodies^ Rom. vi. 3, 4, 12. Arid as we hope and trust,
that we are made partakers of the saving blessings signified in
this ordinance, Ave desire to improve the relation we stand in
to Christ, as his people, as a matter of encouragement, that
when we are oppressed, he will undertake for us.
If we are destitute of assurance of his love, and our interest
>n him, we are to improve the consideration of our being his,
not only by professed dedication, but by a fiducial adherence
to him ; this will encourage us to hope. that he will enable u?
to walk holily and comfortably before him, and lilt up the light
of his counteaance upon us, as our reconciled God and Father.
And, in the whole course of our conversation it will be of
use, for the promoting the life of faith, which consist's in an
entire dependance on him, as those v/ho are sensible that we
can do nothing without him, to consider, that when we were
first devoted to him, it was acknowledged, and from the time,
wherein we have been enabled to give up ourselves to him by
faith, we have been always sensible that we stand in need of
daily supplies of grace from him, as all ouf springs are in him.
Moreover, our baptismal engagement is to be improved, as it
is an inducement to us to have our conversation in lioliness
and righteousness ; whereby practical religion will be promoted
in all its branches, when v/e consider that we are not our own,
and therefore dare not think of living as v/e list, or serving di-
vers lusts and pleasures, but that we are obliged to make his
revealed will (whose we are, and whom we desire to serve,)
the rule of all our actions.
And lastly, we ought to walk in brotherly love, as being bap-
tized hij the Spirit info one bodii^ 1 Cci'i xii. 13. Th^v Ayhu wif^
Vol. JV. ' . ^^ g
i>J4 bi ThE LORD'S SUPPER.
partakers of the saving blessings signified by baptism, have
ground to conclude themselves members of Christ's mystical
body, or the invisible church, of which he is the head.-- This
is a spiritual baptism, being the effect of divine power, and the
special work of the Holy Ghost ; and certainly this will be an
inducement to all who are partakers thereof, to walk together
in brotherly love, as those who are favoured with the same pri-
vileges, and hope to enjoy that complete blessedness, in which
they, who are before devoted to Christ, shall be for ever with
him. Thus concerning the ordinance of baptism.
And now v/e are led to speak concerning the sacrament of
the Lord's supper, which is considered either absolutely in it-
self, or as compared with baptism. And accordingly it is en-
quired ; wherein they agree, or differ. In considering the na-
ture of the Lord's supper, it is farther enquired ; how they,
who are to partake of it, ought to prepare themselves for it be-
fore they engage therein ? And there are also two cases of coii-
science answered ; the one respecting those who are not satis-
fied concerning their meetness for it ; the other respecting those
who ought to be kept from it. We have also an account of
the duties of communicants, while they are engaged in this or-
dinance ; or those that are incumbent on them, after they have
attended on it. These things are particularly insisted on in
several following answers, which we are now led to consider.
Quest. CLXVIIL What is the Lord's Supper ?
Answ. The Lord's supper is a sacrament of the New Testa-
ment, wherein by giving and receiving bread and wine, ac-
cording to the appointment of Jesus Christ, his death is shew-
ed forth ; and they that worthily communicate, feed upon
his body and blood, to their spiritual nourishment and
growth in grace, have their union and communion with him
confirmed, testify and renew their thankfulness, and engage-
ment to God, and their mutual love and fellowship each
with other, as members of the same mystical body.
Quest. CLXIX. Haw hath Christ appointed bread and winv
to be given and received in the sacrament of the Lord^s sup-
per ?
Answ. Christ hath appointed the ministers of his word, in the
administration of this sacrament of the Lord's supper, to set
apart the bread and wine from common use, by the word of
institution, thanksgiving, and prayer, to take and break the
bread, and to give both the bread, and the wine to the com-
OF THE lord's SUPPER. 2*35
ivmnicants, who are, by the same appointmenlf to take, and
cat the bread, and to drink the wine, in thankful remem-
brance, that the body of Christ was broken and given, and
his blood shed for them.
Quest. CLXX. Ifoxu do they that xvorthily communicate in
the Lord^s supper^ feed upon the body and blood of Christ
therein ?
Answ. As the body and blood of Christ are not corporally or
carnally present in, with, or under the bread and wine in the
Lord's supper, and yet are spiritually present to the faith of
the receiver, no less truly and really than the elements them-
selves are to their outward senses ; so they that worthily
communicate in the sacrament of the Lord's supper, do
therein feed upon the body and blood of Christ, not after a
corporal, or carnal, but in a spiritual manner, yet truly and
really, while by faith they receive and apply unto themselves
Christ crucified, and all the benefits of his death.
THERE are several things contained in these answers, viz.
I. The general description of this ordinance, as it is call-
ed a sacrament of the New Testament ; in which we shall be
led to speak concerning the person by whom it was instituted
in common with other ordinances ; and that is our Lord Jesus
Christ.
IL We shall consider the persons by whom it is to be ad-
ministered, namely, the mijiistej-s, or pastors of particular
churches ; inasmuch as it is an ordinance given only to those
who are iu church-communion.
in. We have an account of the matter thereof, or the out=
ward elements, to wit, bread and wine.
IV. We shall consider the ministers act, antecedent to the
church's partaking of this ordinance, in setting apart the ele-
ments from a common to a sapred use ; which is to be done
by the word and prayer, joined >vith thanksgiving.
V. We have an account of the actions, both of the minister
and people ; the one breaks the bread, and pours out the wine^
in order to their being distributed fimong those who are to re-
ceive them ; the other, to wit, the communicants, partake of
them, and join with him jn eating the bread, and drinking the
wine.
VI. We are to consider what is signified hereby, namely,
the body and blood of Christ ; which are not supposed to be
corporally and carnally, but spiritually present to the faith of
the receivers, upon which account they maX' be said to feed
236 01? TiiE lord's supper.
upon the body and blood of Christ, and apply the bcucnts oi
his death to themselves.
VH. We have an account of the persons who hope to enjoy
these privileges, and partake of the Lord's supper in a right
manner ; these are said worthily to communicate ; as also the
ends which they ought to have in view, namely, their spiritual
nourishment, and growth in grace, their enjoying communion
with Christ ; and that love that they are obliged to express to
each other, as members of the same mystical body.
I. It is an ordinance of the New Testament, instituted by
our Saviour. That it is an ordinance, is evident, in that it is
founded on a divine command ; as appears from the words of
institution, in Matt. xxvi. 26, 27. Take eat^ this is my body ;
and he took the cup^ and gave it to them^ saying-^ Drink ye all
of it, &c. And this is also intimated by the apostle, when,
speaking particularly concerning it, as also the manner in
which it is to be performed, he says, I have received of the
Lord, that which also I delivered unto youy 1 Cor. xi. 23.
Moreover, there is a blessing annexed to our partaking of it
in a right manner ; which may pbinly be inferred from the a-
postle's distinguishing those v/ho receive it xvorthily^ irom o-
thers that receive it u7ixvorthily^ or :a an unbecoming manner;
of whom the former are said to come together for the better^
the latter/or the worse, ver. 17. and to partake of the Lord's
supper for the better, is to partake of it for our spiritual ad-
vantage, which supposes, that there are some blessings annex-
td to it, which render it not only a duty, but an ordinance, or
means of grace. And, that it is a gospel-ordinance of the
New Testament, appears from the time of its being instituted
by our Saviour, as well as the end and design thereof. It is
particularly intimated, that Christ instituted this ordinance im-
mediately before his last sufferings, as a memorial of his dying-
love. I'hus the apostle says. The same night in which he was
betrayed, he took bread, ver. 23. And that it was designed to
continue as a standing ordinance in the church throughout all
ages, appears from what he farther adds. As often as ye eat
this bread, and drink this cup, ye do shew the Lord's death, till
he come, ver. 26.
The contrary to this is maintained by some modern enthu-
siasts, who deny it to be an ordinance, as they also do baptism ;
concluding that no cei-emony, or significant sign, is consistent
with the gospel-dispensation. And as for what the apostle
says concernmironr shewing forth t/^e Lord\ death till he come,
they suppose, that hereby is meant, till he comes by the ef-
fusion of the Spirit ; and thcvefoic, if it was an ordinance at
first, it ceased to be so when the Snirit vv^as poured forth on
OF THE lord's SUPPER. 237
ihe church, in the beginning of the gospel-dlsp^sation. To
this it may be replied,
1. That ceremonial nistitutions are not inconsistent with the
gospel-dispensation, inasmuch as they may not be designed to
signify some benefits to be procured by Christ, as they did^
which were instituted under the ceremonial law ; but they may
be considered as reniemorative signs of the work of redemp-
tion, which has been brought to perfection by him.
2. When the apostle, in the icripture but now mentioned,
says, that we shexu the Lord's death till he come^ it cannot be
meant concerning his coming in the plentiful effusion of the
Spirit ; inasmuch as this privilege was conferred on the church
in the apostle's days, at the same time, when he speaks of their
shewing forth his death. Therefore, doubtless, he intends
thereby Christ's second coming, when this, and all other ordi-
nances, which are now observed in the church, as adapted to
the present imperfect state thereof, shall cease ; we must there-
fore conclude from hence, that it was designed to be continued
in the church in all ages, as it is at this day.
II. We are to consider the persons by whom this ordinance
is to be administered; and these are only such as are lawfully
called, and set apart to the pastoral office, whose work is to
feed the church, not only by the preaching of the word, but
by the administration of the sacraments, which are ordinances
for their faith, in which they are said to receive, and spiritual-
ly feed upon Christ and his benefits ; upon which account God
promises to give his people pastors according' to his own hearty
•who should feed thetn with knowledge and understandings Jer.
iii. 15. Now that none but these are appointed to administer
this oi-dinance, is evident in that they, who partake of it, are
said to have communion with him, and with one another there-
in, for their mutual edification and spiritual advantage ; there-
fore it doth not belong to mankind in general, but the church
in particular. And, to prevent confusion therein, Christ has
appointed one, or more proper officers in his churches, to
whom the management of this work is committed ; who are
called hereunto, by the providence of God, and the consent and
desire of the church, to whom they are to minister.
III. We are now to consider the matter, or the outward ele-
ments to be used in the Lord's supper ; and these are bread
and wine. Thus it is said, Jesus took bready Matt. xxvi. 26.
and he also took the cupi which, by a metonymy, is put for ihe
wine : For, our Saviour referring to this action, speaks of his
drinking the fruit of the vine^ ver. 29. As for the bread that
is to be used in this ordinance, there was a very warm debate
between the Latin and Greek church concerning it ; the for-
mer, as the Papists do at this day, concluding it absolutely nc-
238 , OF THE LORD'S SUPPER.
»
cessarv, that it should be unleavened bread, inasmuch as that
kind of bread was used by cur Lord, when he first instituted
it, which was at the time of the passover, when no leaven was
to be found in their houses. And they make it also a signifi-
cant sign of the sincerity and truth with which the Lord's sup-
per ought to be eaten ; for which, they refer to what the apos-
tle says, in J Cor. v. 8. Let its keep the feast, not zvith old kav-
en, neither with the leaven of malice and ivickedness ; but with
the unit-averted bread of sincerity and truth. But this seems
only to be an allusion to the use of unleavened bread in the
passover ; which, it may be, might have a typical reference to
that sincerity and truth with which all the ordinances of God
are to be engaged in ; but it does not sufficiently appear that
he intends hereby that the bread used in the Lord's supper
should be of this kind, or, that it was designed to signify the
frame of spirit with which this ordinance is to be celebrated.
On the other hand, the Greek church thought that the bread
ought to be leavened, according to our common practice at this
day, it being the same that was used at other times. And this
seems most eligible, as it puts a just difference between the
bread used in the passover, which was a part of the ceremoni-
al law, and a gospel-institution, that is distinct from it. But,
I think, there is no need to debate either side of the question
with too much warm.th, it being a matter of no great import-
ance. As for the wine that is to be used in this ordinance, it
is a necessary part thereof; and therefore the Papists are guilty
of sacrilege in v/ithholding the cup from the common people *.
IV. We are now to consider what the minister is to do, anr
tecedent to the church's partaking of the Lord's supper : He
is to set apart the outward elements of bread and wine from
a common, to this particular holy use. Upon which account
It may be said to be sanctified by the word of God and prayer^
1 Tim. iv. 5. The words of institution contain an intimation
that these elements are to be used in this ordinance, by Christ's
appointment ; without which, no significant sign could be used
in any religious matters. And, as for prayer, this is agreeable
to Christ's practice ; for, he took bread and blessed it, or pray-
ed for a blessing on it ; and as the apostle expresses it ; this
was accompanied with thanksgiving, as he says ; When he had
gi^^en thanks he brake it, Matt. xxvi. 26. 1 Cor. xi. 24. which
is'^agreeablc to the nature and design of the ordinance, as here-
in we pray for the best of blessings, and express our thankful-
ness to him for the benefits of Christ's ledemption.
Here I cannot but observe how the Papists pervert this or-
* This loag done by the council at Constance, Ji. 7), 1415. before -which time there
Owrfre, indeed, several disputes about the matter or form of the ciip, in -which the iiiins
;;■•■• er).i-.Ui!Sdd,- tiu it vus lunvr taken a-waiifrom the common people till then.
OF THE LORD S SUPPER. 230
dinance in the manner of consecrating the bre^., which the
priest does only by repeating these words in Latin ; This is my
body ; -and from thence they take occasion to advance the ab-
surd doctrine of transubstantiation; and suppose, that, by these
words pronounced, the bread is changed into the body and
blood of Christ ; which they assert, contrary to all sense and
reason, as well as the end and design of the ordinance ; and
from hence it will follow, that man has a power to make the
body and blood of Christ ; and another consequence thereof,
■will be, that the human nature of Christ is omnipresent, which
is inconsistent with a finite nature, and those properties that
belong to it as such ; from whence it is to be concluded, that
it is no where else but in heaven ; and it involves in it the great-
est contradiction to suppose that it is bread, and having all the
qualities thereof; and yet our senses must be so far imposed
on, as that we must believe that it is not so, but Christ's body.
It also supposes, that Christ has as many bodies as there are
wafers in the world ; which is a monstrous absurdity. It like-
wise confounds the sign with the thing signified, and is very
opposite to the sense of those words of scripture, This is nnj
body ; which implies no more, than that the bread, which is
the same in itself, after the words of consecration, as it was be-
fore, is an external symbol of Christ's body, that is, of the suf-
ferings which he endured therein for his people.
V. We are nov/ to consider the actions both of the minister
and the church, when engaged in this ordinance, viz. breaking,
distributing, eating the bread, pouring forth, and drinking the
wine, for the ends appointed by Christ, in instituting this or-
dinance. Whether our Saviour gave the bread and wine to
every one of the disciples in particular, is not sulHciently de-
termined by the words of institution : For, though Matthew
and Mark say, He gave the bread and the cup to the disciples^
Matt. xxvi. 26, 27. and Mark xiv. 22, 23. Yet Luke speak-
ing either concerning the cup used in the passover, or that in
the Lord's supper, represents our Saviour as saying to his dis-
ciples, Take this and divide it among^ yourselves, Luke xxii. 17.
which seems to intimate that he distributed it to one or more
of them, to be conveyed to the rest, that they might divide it
among themselves ; which is agreeable to the practice of se-
veral of the reformed churches in our day, and seems most
expedient in case the number of the communicants is very
great, and the elements cannot be so conveniently given by the
pastor into the hand of every one.
Here I may observe how the Papists pervert this part of the;
Lord's supper; inasmuch as they will not permit the common
people to touch the bread with their hands, lest they should
def le it ; but the priest, puts it into their mouths ; for which
240 OF THE lord's SUPPKR.
purpose it 13 made up into small, round wafers ; and the peo-
ple are ordered to take great care that they do not use their
teeth in chewing it; for that would be, as it were, a crftcifying
Christ afresh, as oiFering a kind of violence to what they call
his body. But these things are so very absurd and unscriptu-
ral, that they confute themselves. And their consecrating a
wafer to be reserved in a case prepared for that purpose, and
set upon the altar in the church, to be worshipped by all that
come near it, savours of gross superstition and idolatry.
We may farther observe, that they deny the people the cup
in this ordinance, but not the priests ; for what reason, it is
hard to determine. And, they mix the wine with water;
which, though it dees not seem to be agreeable to Christ's in-
stitution, yet it was often practised by the ancient church, from
whence they took it ; and their making this a sacramental siga
of Christ's divine and human nature, united together in one
person, is much more unwarrantable ; nor can I approve ot
what others suppose, viz. that it signifies the blood and water
that came out of his side when he was pierced on the cross.
And, I can hardly think some Protestants altogether free from
the charge of superstition, when they so tenaciously adhere to
the tise of red wine, as bearing some small resemblance to the
colour of Christ's blood; for which reason others chuse to bear
their testimony against this ungrounded opinion, by the using
of white wMne, without supposing that any thing is signified by
it more than by red ; and others chuse to use one sort at one
time, and another at another, to signify that this is an indiffer-
ent matter ; and these, I think, are most in the right.
Moreover, the practice of the Papists, and some others, in
receiving the Lord's supper fasting, to the end that the conse-
crated bread may not be mixed with undigested food, is not
only unwarrantable, but superstitious, as well as contrary to
what we read concerning our Saviour and his apostles parta-
king of the Lord's supper in the first institution thereof, im-
mediately after having eaten the passover, and to what the a-
postle suggests, when he reproves the church at Corinth, for
eating and drinking to excess immediately before they partook
of the Lord's supper ; upon which occasion he advises iheni
to eat and drink (though with moderation) in their own houses^
I Cor. xi. 21, 22.
Again, the adminlstring the Lord's supper privately, as the
Papists and others do, to sick people, seems to be contrary to
the design of its being a church-ordinance ; and when, to give
countenance to this practice, it is styled, as by the former oi
these, a viaticum, or means to convey the soul, if it should
soon after depart out of the body, to heaven, they are much
more rerr.cte from our Saviour's design in instituting this or •
OF THE LORD S SUPPEU. 241
di nance; neither do they rightly understand ti^ sense of the
scripture, from whence they infer the necessity thereof, except
ye eat the fiesh of the Son of man ^ and drink his bloody ye have
no life in you^ John vi. 53. when they apply it to this purpose.
There is another thing that must not be wholly passed over,
viz. the various gestures used in receiving the Lord's supper.
The Papists not only receive it kneeling ; but, they allege, that
they ought to do so, as being obliged to adore the body and
blood of Christ, which, as they absurdly suppose, is really pre-
sent, inasmuch as the bi-ead is transubstantiated, or turned in-
to it. And the Lutherans, with equal absurdity assert, that
the body of Christ, is really, though invisibly, present in the
bread ; which is what they call consubstantiation. Some other
Protestants, indeed, plead for the receiving it kneeling, as sup-
posing Christ to be spiritually, though not corporally, present
therein ; and therefore they do not worship the bread and wine,
but our Saviour ; which, they suppose, they ought to do with
this becoming reverence.
What I would take leave to say, in answer to this, is, that
we humbly hope and trust, that Christ, according to his pro-
mise, is present with his people in all his ordinances ; yet, it is
not supposed that we are obliged to engage in every one of
them kneeling. But that which determines the faith and prac-
tice of all other reformed churches, who do not use this gesture
in the Lord's supper, is, because it is contrary to the example
of our Saviour and his apostles, when it was first celebrated ;
which ought to be a rule to the churches in all succeeding a-
ges.
If it be said, that this is a gesture most agreeable to prayer,
or, at least, that sitting is not so. To this it may be replied,
that it is not an ordinance principally or only designed for pray-
er ; for, whatever prayers we put up to God therein, are short,
ejaculatory, and mixed with other meditations, which may be
performed with an awful reverence of the divine majesty, such
as we ought to have in other acts of religious worship, though
we do not use that gesture of kneeling. And besides, we think
ourselves obliged to receive the Lord's supper sitting, that be-
ing a table gesture in use among us, in like manner as that
which our Saviour and his apostles used, was among the east-
ern nations.
As for the reformed Galilean churches, they receive it for
the most part, standing ; which, being a medium between both
extremes, they suppose to be most eligible. But this not be-
ing a table-gesture, nor, in that respect, conformed to that
which was used by our Saviour and his apostles, I cannot think
it warrantable. Nevertheless, when the gesture of standing or
sitting is made a significant sign as some do the former, of our
Vor,. IV. H h
242 Of TH£ LORD S SUlTEhc
being servants, ready to obey the will of Christ our great Lord
and Master ; or, as others explain it, as signifying our being
travellers to the heavenly country | and the latter, viz. sitting,
of our familiarity, or communion with Christ. These are ra-
ther the result of human invention, than founded on a divine
.institution, since we have not the least account in sci-ipture, ot
. these things being signified thereby. This leads us to consi-
der,
VI. The thing signified in this ordinance, and in what re-
spect Christ is said to be present therein, together with the
henefits expected from him, as we are said to feed upon him
by faith for our spiritual nourishment and grov.rth in grace.
I cannot but think that the genei-al design hereof, is not much
unlike to that which was ordained under the ceremonial law,
in which, after the sacrifice was offered, part of it was reserved
to be eaten in the holy place. Lev. vi. 16. which was a signifi-
cant feast upon a sacrifice. In like manner, the Lord's sup-
per, which comes in the room of the passover, is ordained to
be a feast on Christ's sacrifice ; so the apostle styles it, when
lie says, Christ, our passover, is sacrificed for us : Therefore let
its keep the feast. Sec. 1 Cor. v. 7, 8. The fiducial application
of Christ, and the benefits of his death, is the principal thing
to be considered in this gospel-festival. However, there are
some cautions necessary to be observed with respect to the
things signified therein, as what may be useful to us that our
faith may be exeixised in a right manner. Therefore let it be
considered,
1. That though the Lord's supper was instituted in com-*
memoration of Christ's love, expressed in his death, which
was the last and most bitter part of his sufferings for our re-
demption. Yet he did not design hereby to exclude his other
sufferings in life ; nor, indeed, his whole course of obedience
from his incarnation to his death ; since it is very evident that
the death of Christ is often considered in scripture, by a synec-
doche, as denoting the whole course of obedience, both active
and passive, which is the matter of our justification ; and there-
fore is to be the object on which our faith is to be conversant
in the Lord's supper, as well as his sufferings in, or immedi-
ately before his death.
2. When Christ's sufferings upon the cross are said to be
signified by the bread and wine ; we are not to conclude that
these sufferings are to be so distinctly or separately consider-
ed, as that the bread broken, is designed to signify the pains
that he endured upon the cross, when his body was as it were
broken, its tendons, nerves, and fibres snapped asunder, and
his joints dislocated, by being stretched thereon ; and the wine
poured forth, to signify the shedding his blood when his hands
or THE lord's supper. 24i
and feet were pierced with the nails, and his sfcjfJe with the
spear, as some suppose ; since all these things are to be made
the subjects of our affectionate meditation in every part of this
ordinance, while we are taken up with the contemplation of his
last sufferings. And this seems to give countenance to the
practice of many of the reformed churches, in consecrating and
distributing the bread and wine together ; though it is true,
many think, on the other hand, that the elements are to be se-
parately consecrated, as well as distributed, it being most a-
greeabie to what is said concerning Christ's blessing the bread,
and giving it to his disciples, and afterwards takmg the cup,
and giving it to them. Matt. xxvi. 26, 27. However, if this be
allowed of, it is not necessary for us to infer from hence, that
each of these elements are designed to signify some distinct
parts of Christ's sufferings on the cross, but only that the ordi-
nance is to be still continued, the whole including in it two ex-
ternal and visible signs to be used, each of which signify the
means whereby he procured our redemption ; and, indeed,
when the wine is poured forth, and set apart for another part
of this ordinance, we are not so much to enter on a new sub-
ject in our meditation, though the sign be different from that
of the bread, as to proceed in thinking on, and improving the
love of Christ, in his humbling- himself j and becoming- obedient
unto deaths even the death of the cross^ Phil. ii. 8. and all this
is signified by this sign, as well as the other, neither of which
are adapted to this end, otherwise than by divine appointment.
3« We must take heed that we do not make more significant
sigps in the bi-ead and wine than Christ has done ; as some,
suppose, that almost eveiy ingredient or action used in making
them, is to be applied to signify some things that he has done
or suffered for our redemption. It is a very great liberty that
some take in expatiating on this subject, and applying it to this
ordinance. We have a specimen hereof contained in an hymn,
composed to be sung as a thanksgiving after the i-eceiving the
Lord's supper *; in which the corn, as first living and grow-
ing, and afterwards cut down, and by threshing, separated
from the husk, and then ground in the mill, and bakecl in the
oven, are all made significant signs of the sufferings and tor-
ments which our Saviour endured. And the corn being united
in one loaf, is made a sign of the union between Christ and
his church. In like manner the grapes being gathered, press-
ed, and made into wine, is supposed to signify our spiritual
joy, arising from Christ's shedding his blood. And, as many
grapes make one vine, so believers should be united by faith
iind love. What lengths is it possible for the wit and fancy of
* TAij hvrnn is insert fd cfi<:r Sternliold aiidlfopkin^s version of the Fsnlmt.
244 or THE LORD'S SUPPER.
men to run, when they have a fruitful invention, and are dis-
posed to make significant signs, and apply them to this ordi-
nance without a divine warrant !
4. When we meditate on Christ's sufferings, our faith is not
to rest in, or principally be fixed on the grievousness of them,
as Dr. Goodwin observes * ; so that we should only endeavour
hei-eby to have our hearts moved to a relenting, and com-
passion exprecised towards him, and indignation against the
Jews that crucified him, together with an admiring of his no-
ble and heroical love herein ; so that if persons can get their
hearts thus affected, they judge and account this to be grace ;
whereas, it is no more than what the like tragical story of some
great and noble personage (full of heroical virtues and ingenu-
ity ; yet inhumanly and ungratefully used) doth ordinarily work
in ingenuous spirits, who read or hear of it ; which, when it
reacheth no higher, it is so far from being faith, that it is but
a carnal and fleshly devotion ; and Christ himself, at his suffer-
■ ing, found fault with, as not being spiritual, when he says,
Daughters of Jerusalem xveep not for 7?ze, but for yourselves
and for your children^ Luke xxiii. 28. that is, not so much for
this, when you see me thus unworthily handled by those for
whom I die, as for yourselves.
Moreover, he farther adds, that it was not the malice of the
Jews, the falseness of Judas, the feai'fulness of Pilate, the in-
iquity of the times he fell into, that wrought our Saviour's
death ; God the Father had an higher design herein : And this
our faith is coni;tantly to be conversant about, considering it
as the result of an eternal agreement between the Father and
the Son, and of that covenant which he came into the world
to fulfil ', and his being made sin for us, to take away our sins
by the atonement which he made hereby. And, besides this,
we may add, that the highest and most affecting consideration
in Christ's sufferings, ought to contain in it the idea of his be-
ing a divine person, which is the only thing that argued them
sufficient to answer the great ends designed thereby, as it ren-
dered them of infinite value ; and it was upon this account that
his condescension expressed herein, might truly be said to be
infinite. These things, I say, we are principally to rest in,
when we meditate on Christ's sufferings in this ordinance ;
though the other, which are exceedingly moving and affecting
in their kind, are not to be passed over ; since the Holy Ghost
has, for this end, given a particular account thereof in the gos-
pels, not barely as an historical relation of what was done
to him, but as a convincing evidence of the greatness of his
love to us.
* See JJr. Goodxcin's Christ set forth, § 2. Chap, ii,
OF THE lord's SUPPER. 245
Thus concerning Christ's death, shewed forth oivsignified in
this ordinance. We are farther, under this head,^to consider
how he is present, and they who engage in it aright feed on his '
body and blood by faith. We are not to suppose that Christ
is present in a corporal way, so that we should be said to par-
take of his body in a literal sense ; but he being a divine person,
and consequently omnipresent ; and having promised his pre-
sence with his church in all ages, and places, when met toge-
ther in his name; in this respect he is present with them, in
like manner as he is in other ordinances, to supply their wants,
hear their prayers, and strengthen them against corruption and
temptation, and remove their guilt by the application of his
blood, which is presented as an object for their contemplation
in a more peculiar manner in this ordinance.
As for our feeding on, or being nourished by the body and
blood of Christ, these are metaphorical expressions, taken from,
and adapted to the nature and quality of the bread and wine
by which it is signified ; but that which we are to understand
hereby, is, our graces being farther strengthened and estabhsh-
ed, and we enabled to exercise them with greater vigour and
delight ; and this derived from Christ, and particularly founded
on his death. And, when we are said to feed upon him, in
order hereunto, it denotes the application of what he has done
and suffered, to ourselves ; and, in order hereunto, we are to
bring our sins, with all the guilt that attends them, as it were,
to the foot of the cross of Christ, confess and humble our souls
for them before him, and by faith plead the virtue of his death,
in order to our obtaining forgiveness, and, at the same time,
renew our dedication to him, while hoping and praying for the
blessings and privileges of the covenant of grace, which were
purchased by him.
Moreover, there is another thing signified in this ordinance,
as a farther end for which it was instituted, namely, in that we
are to have communion with one another, and thereby express
our mutual love, as members of Christ's mystical body, who
have the same end in view, and make use of the same means,
viz. Christ crucified, as we attend on the same ordinance in
which this is set forth, and having the same common necessi-
ties, infirmities and corruptions, and the same encouragements
for our faith. Therefore w^e ought to sympathize with one
another, and, by faith and prayer, be helpful to them, with
whom we join in this ordinance, while we are representing
our own case in common with theirs, before the Lord. This
leads us to consider,
VII. What ought to be the qualifications of those who have
a right to, and are obliged to partake of the Lord's supper :
These are expressed in general terms by the apostle, by dis-
5:4.6 PREPARATION FOR THE LORD'S SUPPER.
*»■
cernin^ the Lord^s hodij^ 1 tor. xl. 29. Now this a person
cannot do, who is ignorant of the design of his death ; there-
fore there must be some degree of knowledge in those who are
qualified for this ordinance. There must also be an afflictive
sense of the v/eight and burden of the guilt of those sins which
are daily committed by us, and an apprehension arising from
thence, of our need of the merits of Christ, to take them away,
and that his death is designed to answer this end. And, that
this may be done for our real advantage, as we are said to feed
on Christ by faith ; it is supposed, that this grace is wrought in
us, or, that we are effectually called out of a state of unrege-
neracy, to partake of gracious communion with Christ; where-
by we may be said to be fitted to have fellowship with him in
this ordinance, and so partake of it in a right manner, for our
spiritual nourishment and growth in grace.
Quest. CLXXI. Hoto are they that receive the sacrament of
the Lord'*s supper^ to prepare themselves before they C07ne
unto it ?
Answ. They that receive the sacrament of the Lord's supper,
are, before they come, to prepare themselves thereunto, by
examining themselves, of their being in Christ, of their sins,
and wants, of the truth and measure of their knowledge,
faith, repentance, love to God and the brethren, charity to
Jill men, forgiving those that have done them wrong, of
iheir desires after Christ, and of their new obedience ; and
by renewing the exercise of these graces, by serious medita-
tion, and fervent prayer.
THE Lord's supper being a sacred and solemn ordinance,
it ought not to be engaged in without due preparation
before-hand, in those who partake of it. The duties men-
tioned in this answer, which are preparatory for it, are self-
examination, the renewing the exercise of those graces which
are necessary to our partaking of it aright, serious meditation
on the work we are going about, and fervent prayer for the
presence and blessing of God therein.
I. Concerning the duty of self-examination ; in order here-
unto, we must retire from the hurries and incumbrances of the
world, that our minds may be disengaged from them, and not
filled with distracting thoughts, which will be an hindrance to
us in our enquiries into the state of our souls. We must also
resolve to deal impartially with ourselves, and consider what
really makes against us, as matter of sorrow, shame, and hu-
miliation, as well as those things that are encouraging, and
JPREPARATION rOR THE LORD's SLTPER. 247
occasions of thanksgiving to God. We must also endeavour
to be acquainted with the word of God, to whiclr our actions
and behaviour are to be applied; whereby we are to determine
the goodness ©r badness of our state in general, or the frame
of spirit in which we are, in particular.
Now there are several things, concerning which we are to
examine ourselves before we come to the Lord's supper.
1. Whether we are in Christ or no? since persons must be
first in him before they can have spiritual communion with
him. There are some things, which, if we find in ourselves,
would give us ground to determine that we are not in Christ y
particularly.
That man is not in Christ who is an utter stranger to his
person, natures, offices, and the design of his coming into the
world; together with the spiritual benefits purchased by his
death. Neither is he in Christ, who never saw his need o£
him, or that there is no hope of salvation without him. Again,
he is not in Christ, who obstinately refuses to submit to his
government, lives in a wilful contempt of his laws, resolutely
persists in the commission of known sins, or in the total ne-
glect of known duties. Again, he is not in Christ, who is
ashamed of his doctrine, his gospel, his cross, which a true
believer counts his glory ; as the apostle says, God forbid that
J should g-lory^ save in the C7-oss of Jesus Christy Gal. vi. 14„
He must also be reckoned out of Christ, who is stupid and
presumptuous ; and, though, probably, he may hope to be saved
by him, yet desires not to have communion with him, but ex-
pects to be made partaker of his benefits without faith ; or if
he pretends to have faith, it is only an assent to some truths,
without being accompanied with repentance, and other graces
which are inseparably connected with that faith which is
saving.
But, on the other hand, we may know that we are in Christ,
■f we can truly sa)%
(1.) That we have received a new nature from him, from
whence proceed renewed actions, which discover themselves in
the whole course of our lives; If any man be in Christy he is a
new creature : Old tlwigs are passed azvay^ behold^ all things
are become nerv^ 2 Cor. v. 17.
(2.) We must enquire, whether we endeavour constantly to
adhere to his revealed will, not barely as the result of some
sudden conviction; but as making it the main business of hfe,
to approve ourselves to him in well doing, as our Saviour says^
Jf ye continue in my xvord^ then ye are my disciples indeed^
John viii. 31.
(3.) Converse with Christ in ordinance, is another evidence
of our being in him : For, ?.% a man is r>aid to be known bv the
24d PREPARATION FOR THE LORD's SUPPPER.
company he keeps, or delights to be in ; so a true Christian is
known, as the apostle sajs, by his having fello-ws hip with the
Father^ and zvith his son Jesus Christy 1 John i. 3. -.
(4.) We must enquire, whether we have a great concern for
the glory and interest in our own souls, and an earnest desire
that his name may be known and magnified in the world ; and
this accompanied with our using the utmost endeavours in
our various stations and capacities in order thereunto ?
2. The next thing that we are to examine ourselves about,
before we come to the Lord's supper, is, what sense we have
of sin ? whether we are truly humbled for, and desirous to be
delivered from it ? It is not sufficient for us to take a general
view of ourselves as sinners, in common with the rest of man-
kind, without being duly affected with it ; but we must consider
the various aggravations of sin, with a particular application
thereof to ourselves; and how much v/e have exceeded many
others therein, either before or since we were called by the
grace of God, by which means we may take occasion to say,
as the apostle does concerning himself, that we are the chief of
sinners^ 1 Tim. i. 15. and a sense of the guilt hereof, when
duly considered, will give us occasion to lie very low at the
foot of God. We are also to take notice of our natural pro-
pensity and inclination to sin, and the various ways by which
this has discovered itself in our actions ; and accordingly we
are to enquire,
(1.) Whether we have sinned knowingly, wilfully, presump-
tuously, and obstinately? or, whether we have been surprised
into it, or ensnared by some sudden unforeseen temptation,
and committed it without the full bent of our wills? whether
we have striven against it, or given way to it, and suffered our-
selves to be prevailed upon without making resistance?
(2.) We must enquire, whether we have continued in sin,
or unfeignedly repented of it ? whether sin sits light or heavy
on our consciences? or, if our consciences are burdened with
it, whether we seek relief against it in that way which Christ
has prescribed in the gospel ?
(3.) We must enquire, whether there are not some sins that
more frequently and easily beset us ? what they are, and whe-
ther we are daily watchful against them, and use our utmost
endeavours to avoid them ?
(4.) We must also enquire, whether we have not frequently
i-elapsed into the same sin which we have resolved against at
various times, and, in particular, at the Lord's table, and here-
by broke our engagements ; and if so, whether we did not rely
too much on our own strength, when we made those resolu-
tions against sin ?
(5.) We are to enquire, whether sin gets ground upon us,
^'REPARATION TOR THE LORD's SUPPER, 249
.vlicrcby grace Is weakened ? or, whether, though .we commit
it, we find its strength abated, and we enabled, iirsotne mea-
sure, to mortify it, though we do not wholly abstain iVom it.'' as
the aposde says, That which I do^ I alloxv not ; but what Jhate^
that do /, Rom. vii. 15.
(6.) We are also to enquire, whether our sins have not car-
ried in them a great neglect of Christ, his blood, his grace, his
benefits, as not thinking of them, admiring or prizing them
above all things, nor laying hold on them by faith, and so not
making a right use of his dying love, which is signified in the
Lord's supper.
3. We are to examine ourselves, before we come to the
Lord's table, what particular wants we have to be supplied.
Our Saviour is to be considered in this ordinance, not only as
signified by the external elements; but as present with his
people when met together in his name, with earnest expecta-
tion of enjoying communion with him : And, as he is appointed
to apply, as well as purchase redemption for us, we must con-
sder him as having his hands full of spiritual blessings, to im-
part to his necessitous people, who come to him for them :
Therefore they ought before they go, to enquire, not only, as
has been before observed, what are their sins which are to be
confessed and bewailed before him, but what it is more espe-
cially, that they stand in need of from him ? The question that
Christ will ask them, when they come there, is, what is thy
petition, and what is thy request i what are those wants which
thou desirest a supply of? Accordingly, we are before-hand
to enquire, whether, though we have some little hope that we
have experienced the grace of God in truth, yet we do not want
a full assurance of our interest in Christ, that xve 7nay knoxv
that we have eternal ///>, 1 John v. 13. together with the joy
of faith accompanying the actings thereof? and, whether we
do not want enlargement of heart, and raised affections in holy
duties? which the Psalmist seems to intend, when he says,
Bring my soul out of prison, that I may praise thy name, Psal»
cxlii. 7.
Again, whether we do not want many experiences, which
Ave have formerly had, of the grace of God, and his special
presence in holy duties ; or have not occasion to say with Job,
that it xvere as in months past, as in the days when God pre-
served me : When his cayidh shinsd upon my head^ and^ by his
light I walked through darkness. Job xxix. 2, 3. Moreover,
we are to enquire, whether we do not want a greater degree of
establishment in the great doctrines of the gospel ; or to be
kept steady in a time of temptation ? and, whether we do not
'vant a greater degree of zeal for the honour of God, in a dav
Vol. IV. I \
250- PREPARATION iOR IRL L«RD's iLPPE-R.
in whicli many proffssors are lukewarm? as our Saviour oh.
serves concerning the church of Laodicea, That tlieij were
ncitiwr cold nor hot^ Rev. iii. 15. or, whether we do aot want
together with this zeal, a compassion to the souls of others,
who make shipwreck of faith, not having a good conscience,
which may induce us, as the apostle says, In meekness to in-
struct those that oppose themselves^ if God p^radi>enture will
give them resentence to the acknowledging of the truth ? 2 Tim.
ii, 25. and, whether v/e are duly affected with the degeneracy
of the age wherein we live, and are not too negligent in bear*
ing our testimony against the errors advanced therein? or,
whether we understand the meaning of those various dispen-
sations of providence, which we are under, and what is our
present duty in compliance therewith ? These things are of a
more genei-al nature, and to be made the subject of our enquiry,
whenever we draw nigh to Christ in any ordinance in which
^e hope for a supply of our wants.
But there are other things which we ought to have a more
particular regard to in our enquiries, when we are to engage
In the ordinance of the Lord's supper.
(1.) In order to our partaking of it aright, we are to enquire,
whether \vc do not want a clear and distinct apprehension of
the covenant of grace, and the seals thereof, and how we are
to act faith in a way of self-dedication, and how we ought to
renew our covenant engagements with God, which we are
Inore especially called to do therein?
(2.) Whether we do not w^ant a broken heart, suitably af-
fected with the dying love of Jesus Christ, which is signified
therein, that we may look on him xvho was pierced^ and mourns
Zech. xii. 10.
(3.) Whether we do not want to be led into the true way
of improving Christ crucified, to answer all those accusations
that are brought in against us, either by Satan or our own con-
sciences, and how this is an expedient for the taking away the
guilt and power of sin ?
(4.) Whether we do not want to be made more like to
Christ, and conformed to his death, that, while we behold him
represented as dying for us, we nia_y reckon ourselves as dead to
sin, and to the world; and that our old jnan is crucified with
/iim, that the body of sin might be destroyed^ that henceforth w&
should not serve sin ? Rom. vi. 6. 10,
(5.) Whether we do not want an abiding impression of the
love of Christ, and a greater stedfastness in our resolution, to
sidhere to him ; that so, whatever grace w^e may be enabled to
act, by strength derived from him, may be maintained and ex-
ercised, not only at that time, but when we are more imme-
diately engageti in that ordinance .'
FREPARATIO!* iOK THE LORD's SUPPER. 2il
i'hcse things we are to examine ourselves con(j#i*ning, that
e may spread our wants before the Lord at his table. And
.■) induce us hereunto, we may consider, that our corrupt na-
ture is very prone to think ourselves better than we really are ;
so that, how indigent and distressed soever we maybe, we are
ready to conclude, with the church of the Laodiceans, that zvd
are rich and increased with ^ocds^ and have need of nothing-^
Hev. iii, ir.
Moreover, if we are not truly sensible of our necessities,
we shall not value Christ's fulness, or the rich provisions he
has made for his people, and is pleased to dispense in this or-
dinance; as it is said, The lohole need not a ph7jsician^but they
that are sick^ Matt. ix. 12. and we muse consider, that a great
part of our vvork therein, consists in ejacuiatory prayer, which
We shall not be able to put up in a right manner, if we are not
Reiisible of our wants ; and one reason why we are so often at
a loss in prayer, or go out of the presence of God empty, is,
because our hearts are not enlarged therein, which they cannot
be, unless we are affected with a sense of our necessities.
Now, to encourage us to examine ourselves concerning them,
before we partake of the Lord's sapper, let us consider that
Christ invites us to draw nigh to him therein ; that he may
take occasion to communicate the blessings of his redemption,
which are signified thereby; that he may supply our wants, sa-
tisfy our desires, surmount our difSeukits, and apply to us the
great and precious promises of the covenant of grace, which
are to be sought for at his hands, by faith and prayer, which
supposes the performance of this duty of self-examination, with
respect to the blessings that we stand in need of from him.
4. We are, before we partake of the Lord's supper, tp ex-
amine ourselves concerning the truth ancl mc-asure of our know-
ledge in divine things; inasmuch as without the knowledge
hereof, the heart cannot be good, nor any spiritual duty en-
gaged in, in a right manner. As for a perfect comprehensive
knowdedge of divine truths, that is not to be expected, by rea-
son of the weakness of our capacities, and the imperfection of
this present state ; wherein, as the apostle says, Tve see but
through a glass darkly^ or, as it is said elsewhere, We are but
of ijesterdaij^ and knoxv^ comparatively, nothings Jobviii. 9.
However, there is a degree of knowledge, whicli is not only
attainable, hut necessary to our right engaging in this ordi-
nance ; and this docs not consist barely in our knowing that
there is a God, or that he is to be worshipped, or that there
was such a person as our Saviour, who lived in the world, was
crucified, rose again from the dead, ascended into heaven, and'
shall come again to judge the quick and the dead : For a per-^
son may have a general notion of all tliese things, and yet 1^9
252 PREPARATION FOR THZ LORDS SUPPTiR.
unacquainted with the end and design of Christ's death, and
the blessings and privileges of the covenant of grace, which
he procured thereby, or with the claim that a person^ay lay
by faith, to them f without which, there is not a sufficient
knowledge, such as the apostle calls a discerning the Lord^s
body^ 1 Cor. xi. 29. which we ought to do in this ordinance.
Now, that knowledge of divine truths, which ought not
only to be pressed after, but, we are to examine ourselves,
whether we have, in some measure attained to, respects,
(1.) The person of Christ, as God-man, Mediator, and the
offices which he executes as such; and more particularly, the
manner and end of his executing his priestly office, in which
he offered himself as a sacrifice for sin, which we are more
especially to commemorate in this ordinance.
(2.) We must have an affecting sense or knowledge of the
guilt of sin ; and, as a relief against it, must be acquainted
v/ith the doctrine of the free grace of God, displayed in the
gospel, and founded in the blood of Jesus, whereby sin is
pardoned. We are also to be fully convinced of the almighty
power of the Holy Ghost, whereby alone it can be subdued,
and of the method he takes therein to make the redemption
purchased by Christ, effectual to answer that end.
(«.) We are to endeavour, in some measure, to know God
as our Father, and covenant-God in Christ,^ who bestows on
his people the rich and splendid entertainment of his house,
and satisfies them with the abundance of his goodness, pur-
suant to what Christ has purchased. And we must also know
what it is to deal with him as those who see themselves oblig-
ed herein to devote themselves to him as their God ; and what
large expectations they may have from him, whom he has
avouched to be his peculiar people ; and how this is a founda-
tion of that humble boldness with which they are encouraged
to come unto the throne of grace^ that they may obtain mercy ^
mid find grace to help in time of need^ Heb, iv. 16.
Moreover, we are not only to enquire, whether we are ap-
prehensive of the excellency, glory, and suitableness of those
great things, that are revealed in the gospel, to answer out-
particular exigencies, and render us happy in the enjoyment of
God ; but whether the knowledge hereof makes a due impres-
sion on our hearts, is of a transforming nature, and has a ten-
dency to regulate the conduct of our lives, and put us on the
application of these great things to ourselves ?
As to the degree of our knowledge we must enquire, whe ■
ther it be only a single apprehension that the doctrines of tht-
gospel are true, or, at most, contains in it some general ideas
of their being excellent and worthy of the highest esteem ; but
whether we can prove them to be true, and render a reason cf
PREPARATION FOR THE LORD's SUPPLE. 25:i
our faith, without which, it may, indeed, be righ^y placed as
to its object ? But it cannot be said to be deeply rooted ; and
therefore it is exposed to greater danger of being foiled,
weakened, or overthrown by temptation. We must also en-
quire, whether we grow in knowledge in proportion to those
opportunities or means of grace that we are favoured with,
which the apostle calls g-rorumg in grace^ and in the knoxvledge
of our Lord and Saviour Jesus Christy 2 Pet. iii. 18.
5. We are to examine ourselves concerning the truth and
degree of our faith, and other graces that are inseparably con-
nected with it. As for faith, we are to enquire, whether it
be a living, or what the apostle calls a deadfaithy James ii.
17, 18. as being alone, and destitute of those good works
which ought to proceed from it? Whether it only contains in
it an assent to the truth of divine revelation ; or, whether it
puts us upon a closure with Christ, embracing him in all his
offices, and trusting in him for all those benefits which he has
purchased by his blood ? We must also enquire, what fruits or
effects it produces, and what other graces accompany or flow
from it ? Whether it inclines us to set the highest value on
Christ, as being in our esteem, altogether lovely ; and gives
us low thoughts of ourselves, as having nothing but what v/e
depend on him for, or derive from him ? Whether it be at-
tended with some degree of holiness in heart and life, as the
apostle speaks of the hearths being purified by faith^ Acts xv.
9. Again, whether it be such a faith as overcomes the worL\
1 John v. 14. and prevents our being easily turned aside front
God, by the snares that we may meet with in it ? Whether we
are inclined hereby, to confess ourselves to be strangers and
pilgrims on the earthy Heb. xi. 13. and desire a better countrrj.,
vcr. 16.
There are many other fruits and effects of faith, which the
apostle mentions in Heb. xi. by which we may examine our-
selves concerning the truth and sincerity of this grace ; and
there are several graces mentioned in this answer, which are
connected with faith, concerning which, we must enquire, whe-
ther they are found in us, particularly repentance, which must
of necessity be exercised in this ordinance as well as faith ;
inasmuch as by the one, we behold Christ's glory, and, by the
other, we take a view of sins deformity ? And it is such a re-
pentance, as inclines us not only to hate sin, but forsake and
turn from it, as seeing the detestable and odious nature of it,
in what Christ endured to make satisfaction for it.
But since faith and repentance have been particularly consi-
dered under a foregoing answer, together with the nature, pro-
perties, and effects thereof * ; we shall pass them over, and
*^Sss Orient. Ixxii. Vcl, UI. paje^V. (J scj. and Quest. Ixsvlj Ixxxv, Ixxxvil,
254 tREfATlATlON -yOR THE L«IID*S SUPPER,
consider the graces of love to God, desire after Christ, acii
our using endeavours to approve ourselves his servants and
subjects, by constant acts of obedience to him : These' things
are to be the subject-matter of our enquirj'^, before ^jve engage
in this ordinance. It is very suitable to the occasion, to en-
' quire, whether we love Christ or no; inasmuch as we are to
behold and be affected with the most amazing instance of love,
which he has expressed to us ; Let us therefore enquire, whe-
ther our love to him be superlative, far exceeding that which
"vve bear to all creatures, how valuable soever they may be to
lis, how nearly soever ■w^e may be related to them, or what*
ever engagements we may be laid under to esteem and value
them.
We may also try the sincerity of our love to God, by enquir*
ing, whether it puts us on performing the most difficult duties
for his sake, with the greatest cheerfulness ? And, whether
we are hereby encouraged to bear the most afflictive evils with
patience ; because it is his pleasure that v/e should be exer-
cised therewith, 1 Sam. iii. 18. Let us also enquire, whether
we love him with all our heart, or, whether our love is divid-
ed betwixt him and the creature, whereby our affections are often
drawn aside from him ? And, whether it puts us upon im
proving our time, strength, and all our other talents to his
glory ^ Whether we have no interest separate from his, which
Christy Phil. i. 21. and, whether we are earnestly desirous to
bring others to him, not only by recommending his glory to
them in words ; but by expressing the esteem and value we
have for him, in the whole course of our conversation ? Whe-
ther we are hereby inclined to hate every thing that he hates j
as the Psalmist says, Te that love the Lord hate evil^ Psal.
xcviii. 10. and whether we make those things the object of our
choice that he delights in ?
JMoreover, we are to enquire, whether we have had any
communion v/ith him in ordinances, and particularly in this
ordinance at other times ? And when he is pleased to with-
hold this privilege from us in any degree, that hereby we ma^
see that all our comforts flow from him ; or, when he has a
design to humble us for those sins that provoke him to depar*:
from us, whether v/e are earnestly desirous of his return, and
cannot be satisfied with any thing short of him ?
As for our desires after Christ, which we are farther to ex-
amine ourselves about, vre must enquire, whether, that, which
moves or inclines us to desire him, be the view we have of the
glory of his person, and the delight that arises from our con-
^empU>f'"U'; ;!:■? divine e-' c'ff-ni.-ies : or whether we desire him^
PREPARATION TOR THE LORDS SUPPER. 235
oiily for the sake of his benefits, or, that he might deliver us
from the wrath to come ? Whether we desire Chrfit only vvjicn
his service is attended with the esteem of men, o:, as a means
to gain some worldly advantage from them ? Or, whether we
desire to adhere to him, when we are talKtd to suffer reproach,
or even the loss of ail things lor his sakt; ; which wiil be a
convincing evidence oi the sincerity ot our desires after, and,
conscquentiv, of our love to him ?
And, we are farther to enquire, whether our love to Christ,
and desire after him, discovers itself by renewed acts of obe-
dience to him ; particularly, whether our obedience be univer-
sal or partial, constant or wavering, performed widi delight
and pleasure or with some reluctarxy ? And, whether it fiuts
us upon universal holiness, as being induced hereunto by
gospel-motives ? Thus concerning our examining ourselv^,s
about our faith, repentance, love to Christ, desire after him,
and our endeavour to yield obedience to hiia in aii things.
The next thing we axe to examine ourselves concerning, is,
•whether we have sueh a love to tne brethren, and charity to
all men, whereby v/e are disposed to exercise forgiveness to
those that have done us any injuries ? The Lord's-supper be-
ing an ordinance of mutual fellowship, we are obliged to be-
have Qursejlves towards one another as members of the same
body, subjects of the same Lord, engaged in the same reli-
gious exercise ; and consequently, are obliged to love one
another, whereby it will appear, that we are Christ's disciples,
John xiii. 35. This love consists in our desiring and endeavour-
ing to promote the spiritual interest of each other, to the end
that Christ herein may be glorified ; and it includes in it that
charity that casts a veil over their failures and defects, and our
forgiving those injuries which thev have, at anytime, done to
us. This frame of spirit is certainly becoming the nature of
the ordinance, in which we hope to be made partakers of the
fruits and effects of Christ's love, and to obtain forgiveness
from him, of all the injuries we have done against him ; there-
fore it is very necessary for us to enquire,
. [l.] Concerning our love to the brethren, whethei' it be such
as is a distinguishing character of those who are Christ's
friends and followers ; or which, as the apostle expresses it,
will afford an evidence to us, that we are passed from death io
life, 1 John iii. 14. And, in order to our discovering this, let
us examine ourselves, whether we love the brethren, because
■we behold the image of God in them ? Which is, in eftect, to
love and glorify God in tliem^ Gal. i. 24. Again, whether our
love to men leads us to desire and endeavour to be reckoned a
common good to all, according to the utmost of our ability ?
As it is said of Mordecai, that he tvas accepted of the rnulii-
£56 PREPARATION FOR THE LORD's SUPPER.
tilde of his brethren^ seeking the wealth of his people, and
speaking peace to all his seed, Esther x. 8.
Again, we are to enquire, whether our love be morp espe-
cially to the souls of men, as well as their outward concerns ?
This consists in our using all suitable endeavours to bring them
vmder conviction of sin, by faithful and well-timed reproofs ;
the contrary to which, or our refusing to rebuke our neighbour
or brother, and thereby suffering sin upon hitn, is reckoned no
other than an hating of him, Lev. xix. 17. We are also to
express our love to the souls of men, by endeavouring to per-
suade them to believe in Christ, if they are in an unconverted
state, or to walk as becomes his gospel, if they have been
made partakers of the grace thereof: Thus the apostle ex-
presses his love to those to whom he writes, when he says,
J travail in birth again till Christ be formed in you, Gal. iv. 19.
and elsewhere, he signifies to another of the churches, how
affectionatelij desirous be was of them ; which made him •wil-
ling, not only to impart the gospel of God, but his own soul ;
because they xvere dear unto him, 1 Thes. ii. 8.
Again, we must enquire, whether our love puts us upon
choosing such to be our associates that truly fear the Lord ;
whom we count, as the Psalmist expresses it. The excellent,
in who?n is all our delight P Psal. xvi. 3. and, on the other
hand, whether we avoid the society of, or intimacy with, those
that are Christ's open enemies; the contrary to which,. good
Jehoshaphat was reproved for by the prophet, when he says,
Shouldest thou help the ungodly, and love them that hate the
Lord ? 2 Chron. xix. 2. Again, let us enquire, whether our
love to men is then expressed when it is most needed? As it
is said, A friend loveth at all times, and a brother is born for
adversity, Prov. xvii. 17. Again, whether we are inclined to
all those acts of charity which covereth a multitude of faults ?
As the apostle describes it, that it suffereth long, and is kind;
envieth tiot; vaunteth not itself; is not puffed up ; doth not behave
itself unseemly ; seeketh not her own, is not easily provoked,
ihinketh no evil, rejoiceth not in iniquity, but rejoiceth in the
truth : Beareth all things, believeth all things, hopeth all things^
and endureth all things, 1 Cor. xiii. 4,' — S-
[2.] We are to enquire, whether our love to men be express-
ed in forgiving injuries ; which is a frame of spirit absolutely
necessary for our engaging in any ordinance ; as our Saviour
says. If thou bring thy gift to the altar, and there rememberest
that thy brother hath ought against thee. Matt. v. 23, 24.. that
J5, if there be a misunderstanding between you, whoever be the
aggressor, or gave the firr^t occasion for it, leave there thy gift
before the altar, and go thy way, first be reconciled to thy bro-
ther ; that if,, do whatever is in thy pov/er in order thereunto.
PREPARATION FOR THE LORd's SUPyER. H^T
and then come and offir thy gift. And this is mo|^ necessary
•when we engage in this ordinance, in which we hope to obtain
forgiveness ol the many offences which we have committed a-
gainst God ; and accordingly the apostle says, Let us keep the
Jeast^ not with old leaven, neither with the leaven of malice and
wickedness, but xuith the unleavened bread of sinceritij and
truth, 1 Cor. v. 8. It is no difiicuit matter for us to know whe-
ther we are disposed to forgive those who have injured us;
therefore the principal thing we are to examine ourselves about,
is, whether we do this with a right frame of spirit, as consi-
dering how prone we are to do those things ourselves, which
may render it necessary for us to be forgiven, both by God
and man ? and whether, as the consequence hereof, though we
were before this, inclined to over-look those graces which are
discernable in them ; yet now we can love them as brethren,
and glorify God for what they have experienced, and be ear-
ressly solicitous for their sah'ation as well as our own ? Thus
concerning the first duty mentioned in this answer, viz. our
examining ourselves before we engage in this ordinance. We
now proceed to consider some other duties mentioned there-
in, viz.
II. The renewing the exercise of those graces, which are
necessary to our right engaging in it, whereby the sincerity
and truth thereof may be discerned : Therefore, since faith,
repentance, and several other graces, ought to be exercised in
this ordinance, it is necessary for us to give a specimen there«-
of, before we engage in it. As the artificer first tries the instru-
ment he is to make use of in some curious work before he uses
it, so the truth and sincerity of our faith is to be tried before
it be exercised in this ordinance.
There is another duty preparatory to the Lord's Supper,
mentioned in this answer, viz. serious meditation, that so we
may not engage in it without considering the greatness of the
Majesty with whom we have to do, together with our own
vileness and unworthiness to approach his presence : We must
also consider his power, wisdom, and goodness, to encourage
us to hope for those supplies of grace from him, which we
stand in need of; and we are to have an awful sense of his
omnipresence and omniscience, as he is an heart-searching God,
to excite in us an holy reverence, and prevent the wandering
of our thoughts and affections from him, or any unbecoming
behaviour in his presence ; and, more particularly we are to
consider, before-hand, the end and design of Christ's institut-
ing this ordinance, viz. that his dying love to sinners might
be signified and shewed forth, as an encouragement to our faith,
and an inducement to thanksgiving and praise, as the uature ef
the thing calls for it.
Vol. IV. K I;
25S -^VliO ill TO JftE COMJlUNlCANlrS.
After all this it is farther observed, that we are to endea-
vour to prepare for this ordinance by fervent prayer, as being
sensible, that when we have done our best, we shall be too
much unprepared for it, unless we h?ive the special assistance
of God, when engaging in it ; to which I may apply Hezeki-
ah*s words, The good Lord pardon every one that prepareth his
heart to seek God^ the Lord God of his father ; though he be
7iot cleansed according to the cleansing of the sa?ictuari/., 2
Ghron. xxx. 18, 19. And we are to be earnest with him, that
he would give us a believing view of Christ crucified, and es-
pecially of our interest in him ; that we may be able to say as
the apostle does. He loved me^ and gave himself for me^ Gal. ii*
20. and that he would apply to us those blessings which he has
purchased by his death, which we desire to wait upon him for,
when engaging in this ordinance, that our drawing nigh to
him therein may redound to his glory and our spiritual ad-
vantage.
Quest. CLXXII. May one who doiibteth of his being in
Christy and of his due preparation^ come to the Lord's
Supper ?
Answ. One who doubteth of his being in Christ, or of his due
preparation to the sacrament of the Lord's Supper, maj
have true interest in Christ, though he be not assured there-
of; and in God's account, hath it, if he be duly affected
with the apprehension of the want of it, and unfeignedly de-
sires to be found in Christ, and to depart from iniquity, in
which case (because promises are made, and this sacrament
is appointed for the relief even of weak and doubting Chris-
tians,) he is to bewail his unbelief; and labour to have his
doubts resolved, and so doing, he may, and ought to come
to the Lord's Supper, that he may be farther strengthened.
Quest. CLXXIIL 3Iay any who profess thefaith, and desire
to come to the Lord''s Supper^ be kept from it ?
Answ. Such as are found to be ignorant, or scandalous, not
withstanding their professsion of the faith, and desire t»
come to the Lord^s Supper, may, and ought to be kept from
that sacrament by the power which Christ hath left in hi?
church, until they receive instruction, and manifest their re-
formation.
IN these answers we have an account of those who are the
subjects of this ordinance and ought to partake of it, or oV
WHO PIT TO BE COMMtTNICANTS. 259
i2iose who must be kept from it : the former respeefts, more es-
pecially doubting Christians, who desire to receive satisfaction^
whether they ought to engage in it or no ; the latter respects
those who are ready to presume that they are qualified for it,
and ought to partake of it ; though, indeed, they are to be ex-
cluded from it.
I. As to the case of one who doubteth of his being in Christ,
and duly prepared for the Lord's Supper : Here are several
things that may afford matter of encouragement to him ; and
accordingly it is observed,
1. That though this be a matter of doubt to him, as being
destitute of assurance of his being in Christ ; yet he may be
mistaken in the judgment which he passes concerning himself:
since assurance, as has been before observed, is not of the es-
sence of saving faith *. For a person may rely on, or give up
himself to Christ, by a direct act of faith, who cannot at the
same time, take the comfort that would otherwise arise from
thence, that Christ has loved him, and given himself for him.
Many have reason to complain of the weakness of their faith,
and the great resistance and disturbance which they meet with
from the corruption of nature : And others, who have assu-
rance, at present, of their interest in Christ, may afterwards,
through divine desertion, lose the comfortable sense thereof ;
so that we must not conclude, that every doubting believer is
ilestitute of faith. Such are to be tenderly dealt with, and not
discouraged from attending on that ordinance, which others,
who converse wjth them, cannot but think they have a right
to, and are habitually prepared for ; though they then\selves
very much question, whether they are actually meet for it, as
being apprehensive that they cannot exercise those graces, that
are necessary to their partaking of this ordinance in a right
manner. However, it is observed,
(1.) That there are some things, which, if duly considered
by such an one, would afford him, ground of hope ; though it
may be, he cannot sufficiently improve them to his own com-
fort. As,
[l,] If he be truly affected with his want of assurance, and,
as the result thereof, is filled with uneasiness in his own mind,
laments his condition, and can take no comfort in any outward
enjoyments, while destitute of it ; and, if he be importunate
with God in prayer, that he would lift up the light of his coun-
tenance upon him, and grant him the exercise, as well as the joy
of faith. Moreover, if he frequently examines himself with
impartiality, and an earnest desire to be satisfied, as to his
state ," and if, notwithstanding this, he still walks in darkness,
» See Qic^sf. Ixxii. Vgl. HI- pa^e 268,
260 WHO FTT TO B£ COMMUNICANTS.
and his doubts and fears prevail against him, he has some
ground to conclude, that he is better than he apprehends him-
self to be, if he be truly hunabled for those sins that ^may be
reckoned the procuring cause thereof, and determines to be
still waiting, tiil God shall be pleased to discover to him
his interest in forgiving grace, and thereby resolve his doubts,
and expel his fears, v/hich reader him so very uneasy.
[2.] A person has some ground of hope, if he can say, that
he unfeignedly desires Christ and grace above all thmgs, and
can find satisfaction in nothing short of him ; in this respect it
may be said, that Christ is precious to him, as he is to them
that believe. And to this vie may add, that if he desires to for-
sake all sin, as being offensive, and contrar}^ to him ; so that
■when he commits it, he can readily say with the apostle. That
rvhich Ida J alloxv not of; for what I would, that do I not ; but
rvhat I hate that do I ; and from hence he concludes himself
wretched; and earnestly desires to be delivered from the bod^
of this death, Rom. vii. 15, 24.
(2.) There are some promises which a weak Christian may
lay hold on for his encouragement ; as,
1st, If the guilt of sin lies as an heavy burden upon him,
and is the occasion of his doubts about his being in Christ ;.
there are promises of forgiveness, Mich. vii. 18, 19. Isa.
iv. r, 8.
2dly, If he complains of the poM'er of sin, and its prevalent
cy over him, there is a promise that is suited to his case, in
Rom. vi. 14. * Sin shall not have dominion over you ; for ye
* are not under the law, but under grace.'
2dlij, If Satan's temptations are very grievous to him, and
such as he can hardly resist, there are promises suited to this
case, in 1 Cor. x. 13. that ' God will not suffer his people to be
^ tempted above that they are able, but will, with the tempta-
* tion, make a way to escape ;' and in Rom. xvi. 20. ' The
*" God of peace shall bruise Satan under your feet shortly.*
A-thlij, If he wants enlargement, and raised affections in
prayer, or other religious duties ; which is very discouraging
to him, that promise may afford him some relief, in Zech. xii.
10. ' I will pour upon the house of David, and upon the inha-
* bitants of Jerusalem, the spirit of grace and of supplicationo*
And, in Psal. x. 17. ' Lord, thou hast heard the desire of the
*• humble : Thou wilt prepare their heart, thou wilt cause thine
^ ear to hear.'
Sthly If our doubts arise from frequent backslidings, and
relapses into sin, we may apply that promise in Psal. xxiii. 3.
JHe restoreth my sou'^ &c. And, Hos. xiv. 4. ' I will heal their
' backsliding, I will love thcni fr.-ely ; for mine anger is turned
'^ away from them :' And irx isa. lvn=. 17, 18. in which it i?
WHO FIT TO BE COMMUNICANTS. Ji6l
supposed, that God was wroth, and hid himself fr<Jfm his peo-
ple for their iniquity ; and they are described -ds going- on fro-
wardly in the way of their heart ; yet God says, ' 1 have seen
* his ways, and will heal him : I will lead him also, and restore
* comforts to him, and to his mourners :' And, in Hos. xi. 7
— 9. where God's people are described as bent to backslide
from him; yet he determines not to destroy them, but says, in
a very moving way, ' How shall I give thee up Ejjhraim ?
* How shall I deliver thee Israel, ^c. Mine heart is turned
*• within me, my repentings are kindled together ? I will not
* execute the fierceness of mine anger ; I will not return lo de-
* stroy Ephraim ; for I am God and not man, the holy One ia
^ the midst of thee.'
ethlyy If we want communion with God, or his presence
with us m his ordinances ; which makes us conclude that we
are not in Christ : Let us consider what is said in Isa. xlv. 19.
* 1 said not unto the seed of Jacob, Seek ye me in vain :' And,
in chap. liv. 7, 8. ' For a small moment have I iorsakcn thee,
* but with great mercies will I gather thee. In a little wrath I
* hid my face from thee, for a moment; but with everlasting
^ kindness will 1 have mercy on thee.'
Tth/y, If we are under frequent convictions, but they soon
wear off, which occasions us to fear that we never experienced
a thorough work of conversion, let us consider, Isa. Ixvi. 9.
* Shall I bring to the birth, and not cause to bring forth, saith
* the Lord i"' And, in Zech. iv. 10. * Who hath despised the
* day of small things r' And, in Isa. Ixv. 8. ' As they nev/
* wine is found in the cluster, and one saith, Destroy it not, for
* a blessing is in it; So will I do for my servants sake, that I
' may not destroy them all.'
Sthlif^ If we are in a withering and declining condition, and
want reviving ; or, if we complain of barrenness under the
means of grace, so that we may attend upon them, as we ap-
prehend, to very little purpose ; there are some pi'omises that
are suited to this case, as Hos. xiv. 7, 8. Isa. xlviii. 17.
9thlyy If our doubts arise from the hardness of our hi-arts,
so that we cannot mourn for sin as we ought to do, or would
do, let us consider what God has promised in Ezek. vii. 16.
Deut. xxx. 6. Acts v. 31.
lOthly, If we are under the visible tokens of God's displea-
sure, so that we are ready to conclude, that he distributes ter-
rors to us in his anger ; and, as the consequence thereof, we
walk in darkness, and are far from peace : There are many
promises that are suited to this case, as Jer. iii. 5. Psal. ciii. 8,
—10. Isa. xii. 1. Joel ii. 13. Isa. 1. 10. Psal. Ixxix. 15. and
:^lii. 11.
2, We have a farther account how such,- who are at pre-
:262 WHO FIT ro BE COMMUNICAX'iS.
sent, discouraged from coming to the Lord's table, ought to
manage themselves in this case. And here it is observed,
that they ought to bev/ail their unbelief, to labour to have their
doubts resolved ; and, instead of being discouraged, they
should come to the Lord's supper, to be further strengthened.
Tiiis advice is not given to stupid sinners, or such as are un-
concerned about their state, or never had the least ground to
conclude that they have had communion with God in any or-
dinance ; and, especially if their distress of conscience arises
rather from a slavish fear of the wrath of God, than a filial
fear of him ; or, if they are more concerned about the dread-
ful consequences of sin, than the intrinsic evil that is in it, I
say, this advice is not given to such, but those, as before der
scribed, who lament after the Lord, earnestly seek him, though
they cannot, at present, find him ,• and have fervent desires of
his presence, though no sensible enjoyment thereof, and ap-
pear to have some small degrees of grace, though it be very
weak : In this case a few words of advice ought to be given
to them ; p:^rticuiarly,
(1.) That they should take heed of giving way to any hard
thoughts of God ; but, on the other hand, lay the whole blame
hereof on themselves. Thus God says by the prophet, " Hast
*' thou not procured this unto thyself, in that thou hast for-
" saken the Lord thy God, when he led thee by the way ?"
Jer. ii. ir.
(2.) They should give glory to, depend on, and seek relief
from the Holy Spirit, the Comforter, who glorifies himself by
sealing believers unto the day of redemption; and, together
with this, bestows those comforts on them which they stand in
need of.
(3.) They must endeavour, to their utmost, to act grace, and
so go forward in the ways of God, though they do not go on
comfortably, and not say, " why should I wait on the Lord
any longer ? Are they sometimes afraid they shall not arrive
safely to the end of their race, they should nevertheless re-'
solve not to give out, or to run no longer in it; and because
their way is attended with darkness, or hedged up with thorns,
rhey should not determine, for that reason, to go backward, as
though they had never set their faces heaven-ward.
(4.) They ought to lie at God's foot, acknowledging their
nn worthiness of that peace which they desire, but are desti-
tute of, and plead for his special presence, that would give an
happy turn to the frame of their spirits, as that which they
prefer to all the enjoyments of life ; as the Psalmist says,
* There be many that say, Who will shew us any good?
'■ Lord, lift thou up the light of thy countenance upon us','
pBaJ. iv. 6.
WHt) riT TO BE COMMUNICANTS. 263'
(5.) It would be adviseable for such to contract an intimacy,
and frequently converse with experienced Chrjrtians, who
know the depths of Satan, and the deceitfulness of the heart of
man, and the methods of divine grace in restoring comforts to
those who are, at present, destitute of them, agreeably to what
they themselves have experienced in the like case, 2 Cor. i. 4.
(6.) They ought, as a farther means for the strengthening of
their faith, and establishing their comforts, to wait on God in
the ordinance of the Lord's supper, hoping for Christ's pre-
sence therein ; in which many have found that they have been
enlivened, quickened, and comforted, while others, through the
neglect hereof, have had their doubts and fears increased.
And this leads us to consider,
II. What is contained in the latter of the answers we are ex-
plaining, which is applicable to those who desire to come to the
Lord's supper, but are to be kept from it. Here it is taken for
granted, that all are not to be admitted to this ordinance,
though it may be, they make a general profession of the chris-
tian faith, and are not willing that any should question their
right to it. These are described in this answer,
1. As being ignorant of the great doctrines of the gospel,
and, consequently, unacquainted with Christ, whom they ne-
ver truly applied themselves to, nor received by faith ; and
therefore they cannot improve this ordinance aright, or have
communion with Christ therein.
2. They are to be excluded from the Lord's supper, who
are scandalous or immoral in their practice, whatever preten-
sions they iTiake to the character of christians : These are
described by the apostle, as persons who profess that thcq
^now God ; but in ■works they deny him^ being abominable and
disobedient and unto every good work reprobate^ Tit. i. 16,
Such ought not to have communion with those whom the
apostle describes as called to be saints^ Rom. i. 7. nor can they
partake of this ordinance aright, since they are not apprized of
the end and design thereof, nor are the}' able, as the apostlf^
expresses it, to discern the Lord^s bodij^ 1 Cor. ix. 27. for, if
they are strangers to themselves, how can they apply the be-
nefits of Christ's redemption to their own case ? and, if they
neglect the preparatory duty of self-examination, so that they
do not knov/ their own wants, how can they go to Christ in
this ordinance for a supply thereof ? or, if they do not desire
the spiritual blessings of the covenant of grace, what right can
they have to make use of the seals thereof? and if they arc
openly and visibly of another family, under tlie dominion of
the powers of darkness, what right have they to the privileges
which Christ has purchased for those who are members of iiis
family, and spiritually united to him ?
254 WHO HT TO IE commdkicants.
Object. 1. To what has betti said concerning those that *re
to be excluded from this ordinance, it is objected, that it ap-
pears, that both good and bad have a right to it, from what
our Saviour says in the parable of the wheat and the tares, in
Mat. xiii. 29. both which are said to groxv together until the
harvest^ when the reapers will be sent to gather first the tares^
and bind them in bundles to burn ihetn, and the xvheat into the
barn : So that hypocrites, and sincere christians, are to conti-
nue together in the same church, and, consequently to par-
take of the same ordinances.
Ansiv. To this it may be replied ; this is not the sense of
the parable ; for our Saviour explains it otherwise, when he
says in ver. 38. The Ji eld is the world : the good seed are the
<:hildren of the kingdom^ but the tares are the children of the
xvicked one. And from hence we may infer, that good and
bad men are, through the forbearance of God, suffered to live
together iu the world ; but it gives no countenance to this sup-
position, that the wicked ought to be joined with the godly as
members of the same church : Not but that hypocrites may,
and often do intrude themselves into the churches of Christ ;
yet since this is not known to them, they are not to blame for
it, the heart of man being known to God alone ; and the
judgment that we are to pass concerning those who are ad-
mitted into church-fellowship, or to the Lord's supper in par-
ticular, is to be founded on that credible profession which they
make ; in which, though it be possible for them to deceive
others, yet the guilt and ill consequence thereof, will only af-
fect themselves.
Object. 2. It is further objected, that Judas was at the
Lord's supper when it was first instituted by our Saviour,
though he knew him to be an hypocrite and a traitor, and that
he would speedily execute what he had designed against his
life ; and if so, then all ought to be admitted to this ordi-
nance. And the reason that is generally assigned why he
was there at that time, is, because it is said, in Luke xxii. 14.
When the hour was conie^ he sat doxvn^ and his txvelve apostles
with him; and afterwards we read, in ver. 19. that he took
bread and brake it^ &c. and also the cup after supper, &c. ver.
20. and then it is sair], in ver. 21. Behold the hand of him that
betraijcth me is xvith me on the table. This is supposed, by
some, to have been spoken by Christ when they were eating
the Lord's supper ; fx'om whence it may be concluded that
Judas was there.
Ansxv. But to this it may be replied ; that it seems much
more probable that he was not there when the Lord's supper
was administered though he joined with Christ and the other
apostlcs in eatin;^ the pwssover; f©r Vi^c must cc>n«i(ler,
W^HO FIT TO BE COMMUNICAliiTS. 265^
i;^!.) That the passover and the Lord's supper >»5re celebrated,
one immediately after tht other, at the same tJble, or sitting ;
therefore the hand of Judas might be with Christ on the table,
in the former, though not in tht; latter : So that, though these
words, the hand of him that betrayeth me^ is xvith me on the
tablcy are inserted after the account of both these ordinances
being concluded ; yet we have ground to suppose, they were
spoken while they were eating the passover, when Judas was
present.
(2.) It appears yet more probable that he was not present at
the Lord's supper, from the account which John gives of this
matter, in chap. xiii. 21. wherein our Saviour tells them, that
one of them should betray him : and, in ver. 26. he discovers
that he meant Judas, by giving him the sop ; and in ver. 30.
it is said, that having- received the aop^ he xvent immediately out.
Now it is certain there was no sop in the Lord's supper, as
there was in the passover, inasmuch as there was no flesh
therein : Therelbre Judas went out when they were eating the
passover, before they began to partake of the Lord's supper ;
being, as we may reasonably suppose, in a rage that his hypo-
crisy should be detected, and he marked out as a traitor, who
was, before this, reckoned as good a man as any of them :
Therefore we have not sufficient ground from hence to con-
clude, that wicked men ought to be admitted to partake of the
Lord's supper.
Object, 3. For christians to exclude any from the Lord's
supper, would argue a great deal of pride, or vain-glorious
boasting, and it is, as it were, to say to them who are ex-
cluded, " Stand off, for wo. are holier than you."
Answ. 1. A believer may with thankfulness, acknowledge
tlie distinguishing grace of God vouchsafed to him, and not to
others ; and, at the same time, bless him, that he has given
him a right to the privilege of his house, which all are not ad-
mitted to partake of, without doing this in a boasting way ; he
may say with the apostle in 1 Cor. xv. 10. By the grace of
God lam what I am ; and yet at the same time, deal faithfully
with those who are destitute of this grace ; he may bless God
for the right which he hopes he has to this ordinance, and yet
it is not his duty to admit them to it who have no right.
2. It is one thing not to admit persons who are unqualified
to this ordinance, and another thing to despise them upon this
account. Our business is not to reproach them, but to treat
them with meekness; if perad venture God may give them re-
pentance to the acknowledgment of the trutli, that hereby they
may appear to have a right to it.
Object. 4. If wicked men are to be excluded from one ordi-
nance which Christ has instituted in his church, tlev mav, f^t»^
Vol. W, \r> ' '
26& .WHO riT TO Be communicants.
]the same reason be excluded mTm all ; and so they may as well
he. debarred the privilege of hearing the word, and joining
with the church in public prayer.
Ansxv. There is not the same reason for excluding wicked
men from hearing the word, or joining in prayer with the
church, as there is for refusing to admit them to partake of
the Lord's supper. For prayer, and preaching the word, arc
God's appointed means for the working the grace of faith, in-
structing the ignorant, awakening the stupid and secure sin-
ner, and putting him on complying with that method of salva-
tion which God has prescribed in the gospel, and embracing
Christ as offered therein : Whereas, on the other hand, the
Lord's supper is an ordinance which supposes the soul to have.;
before this, received Christ by faith j and therefore he is there-
in to feed upon him, and to Lake comfort from what he has
done and suffered for him, as conducive to the farther mortifi-
eation of indwelling sin ; which supposes that he has had, be-
fore this, some experience of the grace of God in truth. Thus
concerning the exclusion of ignorant or immoral persons, as
being not qualified for the Lord's supper.
■ And here we may farther observe, that they who bring;
these and such-like objections, with a design to open the door
of the church so wide, that all may be received into it, and
partake of those ordinances by which it is more particularly
distinguished from the world, are very ready, in defence of
their own cause, to charge othei-s with being too severe in
their censures, and refusing to admit any into church-commu-
nion, unless they can tell the very time in which they, were
converted, and the means by which this work was begun, and
carried on ; and this they are obliged to do in so public a man-
ner, as that many are denied the privilege of partaking of this
ordinance, for a mere circumstance ; which is an extreme as
much to be avoided as the receiving unqualified persons to the
Lord's supper.
But it may be replied to this, that since this charge is rathcT
the result of surmize than founded on sufficient evidence, ii
deserves to have less notice taken of it : However, this I
Wou^d say in answer to it, that I never knew it to be the prac-
tice of any church of Christ, to exclude persons from its com-
munion, because they knew not the time or means of their con-
version ; which may be sometimes occasioned by their having
been favored with the blessing of a religious education and re-
straining grace from their childhood, so that they have nor
ruTi those lengths in sin which others have done ; and there-
fore the change which is wrought in conversion, especially as
to what concerns the time and manner thereof, is less discerni-
ble. Sometimes the work has been begun with a less degree ofc
WHO riT TO BE COMMUNICANTS. 26?
"the terrors of conscience, under a sense of the ^ilt of sin, and
the condemning sentence of the law, than othefl have experi-
enced : These have been drawn with the cords of love, and
the grace of God has descended upon them insensibly, like the
d.ew upon the grass ; and thbrefore all that can be perceived
by them, or that is to be required of them as a necessary qua-
lification for their being admitted to the ordinances and privi-
leges which belong to believers, is their discovering those fruits
of faith which are discernable in the convei'sation of such as
have experienced the gi'ace of God in truth.
As to the other part of the charge, in which some churches
are pretended to insist on such terms of communion as are
merely circumstantial, so as to refuse to receive any that can-
not comply v/ith them : This is to be answered by those who
appear to be liable to it. All that I shall therefore add under
this head, is, that since a visible profession of faith in Christ
is to be made, as necessary to constitute a visible church, and
the conversation of those who make it, ought to be apparently
agreeable thereunto : And inasmuch as none are obliged to
make any thing known to the church, that contains the least ap-
pearance of dishonour or reflection on their character in the
world ; but are only required to testify and give a proof of
their steady adherence to Christ, and their desire to embrace
him in all his offices, as well as worship him in all his ordinan-
ces ; this cannot justly be reckoned an unnecessary circum-
stance or making that a term of communion which Christ has
not made, and thereby excluding those wiio have a right to-
the Lord's supper. ^
And now we have considered the terms of communion, and
the qualifications for it, as well as the spiritual privileges that
are to be expected by those who have a right to it. I cannot
but observe, how this is abused, and practically disowned, by
those who engage in this ordinance merely as a qualification
for a civil employment. A person may certainly be a good
member of a commonwealth, and very fit to be entrusted with
the administration of the civil alfairs thereof, who has little or
nothing to say concerning his experiences of the grace of God.
To assert, that a right to a civil employment is founded on the
same qualifications that give a person a right to partake of the
Lord's supper, would be to advance, not pnly that which is
indefensible, but what would be almost universally denied, un-
less it could be proved, that all might partake of it, the con-
trary to which, we have endeavoured to maintain.
Moreover, when Christ instituted this ordinance, his people
were in no expectation of bearing any part in the civil govern-
ment ; therefore this was most remote from the first intent and
design thereof: And we often find that this ii a temptation to.
S68 BUTIES REl^IRED IN ANB AVTER
men to profane this ordinance^nd lays a burden on the con-
sciences of those who know themselves unprepared for it, who
had little or nothing in view but the securing their secular in-
terest ; by which means it is to be feared, that many of them
eat and drink unworthily, and, instead of receiving advantage
by it, bring their consciences under such entanglements, that
they o^muot easily extricate themselves from. Thus concern-
ing those who are to be admitted to be partakers of the Lord's
Sapper, though doubting of their meetness for it, and others
being excluded, who have no right to it.
The last thing observed in this answer, is, that they who
are not, at present, deemed fit for this ordinance, may after-
wards be admitted to it when they have received instruction,
and manifested a thorough reformation ; or when, by their di-
ligent attendance on other ordinances, or means of grace, ac-
companied with the divine blessing, that, which at present
disqualifies them, being removed, they may humbly and thank-
fully wait on God therein, and hope for his presence and bless-
ing ; and then the church will have reason, as well as them-
selves, to bless God for that grace which they have experienc-
ed, whereby they may come to it for the ^better, and not for
the worse.
Quest. CLXXIV. What is rerjuired of them that receive the
sacrament of the Lord^s Supper, in the time of the adminis-
tration of it ?
Answ. It is required of them that receive the sacrament of
the Lord's Supper, that during the time of the administra-
tion of it, with all holy reverence and attention they wait
lipon God in that ordinance, diligently observe the sacra-
mental elements and actions, heedfully discern the Lord's
body, and aifectionately meditate on his death jind suffer-
ings, and thereby stir up themselves to a vigorous exercise
of their graces, in judging themselves and sorrowing for
sin, in hungering and thirsting after Christ, feeding on him
'by faith, receiving of his fulness, trusting in his merits, re-
joicing in his love, giving thanks for his grace, in renew-
ing of their covenant with God, and love to all the saints.
Quest. CLXXV. IFhat is the duty of Christians after they
have received the sacrament of the Lord^s Supper P
Answ. The duty of Christians after they have received the
sacrament of the Lord's Supper, is, seriously to consider
how thty hsive behaved themselves therein, and with wjja;
JIECKIVING THE LORd's SUPPER. 26^
success ; if they find quickening and comfort,^o bless God
(ov it, beg the continuance of it, watch against relapses, ful-
fil their vows, and encourage themselves to a frequent at-
tendance on that ordinance ; but if they find no present be-
nefit, more exactly to review their preparation to, and car-
riage at the sacrament; in both which, if they can approve
themselves to God and their own consciences, they are to
wait for the fruit of it in due time ; but if they see they
have failed in either, they are to be humbled, and to attend
upon it afterward Arith more care and diligence.
THESE two answers respect our behaviour in, and after
our engaging in this ordinance.
I. We are to consider with what frame of spirit we are to
engage therein ; how our meditations are to be employed, and
what graces are to, be exercised.
1. Here is something observed, which is common to it with
all other ordinances, viz. that we are to wait on God with an
holy reverence arising from a becoming sense of his divine
perfections, and the infinite distance we stand in from him ;
and we are to impress on our souls an awful sense of his om-
niscience and omnipresence ; whereby he knows with what
frame of spirit we draw nigh to him, better than this is known
to ourselves ; and highly resents every thing that is contrary to
liis holiness, or unbecoming the character of those who are
worshipping at his footstool.
2. There are other things peculiar to this ordinance, that
are necessary in order to our engaging in it in a right man-
ner; as,
(1.) We are diligently to observe the sacramental elements
and actions, which contain the external part of the duty re-
quired of us. The bread and wine, together with the actions
to be performed in our receiving them by Christ's appoint-
ment, are, as has been before observed, significant and instruc-
tive signs of his death, and the benefits which he has procured
for us thereby, that are to be attended to, and brought to our
remembrance in this ordinance.
Moreover, we are to consider, that though the blessings of
the covenant of grace are signified thereby, as they are insti-
tuted, not natural signs thereof; yet the gospel, in which we
have an account of what Christ did, and suffered for us, is a
large and sufficient explication hereof for the direction of our
faith, when conversant about them.
(2.) We are affectionately to meditate on the sufferings and
death of Christ, which are signified thereby. Meditation is
a great part of the work we are to be engaged in, and the
death of Christ is the principal subject thereof; accordingly
2r0 DDTIES P..EOUIKEJJ IN ANB AFTER.
we are to consider his condescending love in giving his life a
ransom for us ; and, in order to our being aflected therewidi,
and to excite our admiration and tiiankfulness for it, we^must
contemplate the divine excellency and glory of his Person ;
%vhich adds an infinite value to every part of his obedience and
sufferings. We must also consider the kind of death he died;
Hvhich is called his being rvounded^ bruised^ Isa. liii. 5. cut off
Dan. ix. 26. and is represented as that which had the external
mark of the curse of God annexed to it; upon which account
lie is said to h.ive been made a curse for us, Gal. iii. 13.
We are also to consider the character of the persons for
whom he laid down his life; who are described as being
zvithout strength^ or ability to do what is good, and ungodly^
and so open enemies to him, Rom. v. 6, 8, 10. and therefore
there was nothing in us that could induce him to do this for
us. We are also to consider, that he died in our room and
stead, as bearing our griefs^ and carrying our sorroxus^ Isa. liii.
4. and being delivered for our offences^ Rom. iv. 25. And
we are also to consider the great ends designed thereby, as
God is hereby glorified, his holiness andjustice in demanding
and receiving a full satisfaction for sin, illustrated in the high-
est degree ; so that he declares himself well-pleased in what
Christ has done and suffered, Matt. iii. 17. and xoell-pleased
likewise, as the prophet expresses it, for his righteousness'^
sake^ Isa. xlii. 21. We are also to consider the great advan-
tage that we hope to receive thereby, as being justified by hii
bloody we shall be saved from wrath through him, Rom. v. 9.
This is therefore the highest inducement to us, to give up our-
selves entirely to him.
3. We are, in this ordinance, to stir up ourselves to a vi-
gorous exercise of those graces that the nature of the ordinance.
Requires : And accordingly we are,
(1.) To judge ourselves; as the apostle says, Jf we wotdd
judge ourselves, we should not be judged, 1 Cor. xi. 31. anoi
this we ought to do, by accusing, condemning, and passing-
sentence against ourselves, for those sins which we have com-
mitted against Christ, whereby we were plunged into the ut-
most depths of misery, in Avhich we should for ever have con-
tinued, had he not redeemed us by his blood. We are also
to acknowledge our desert of God's wrath and curse ; so that
if he should mark iniquity, we could not stand, Psai. cxxx. 3.
and this sense of sin ought to be particular, including in it
those transgressions which are known to none but God and
ourselves ; as we ought to make a particular application of the
blood of Christ for the forgiveness thereof. This is certainly
very suitable to the nature of the ordinance we are engaged
b, wherein Christ is set forth as a sacrifice for sin, and we
KECEIVISG THE LCRD S SUPPER. 27't
ave led, at the same time, to be duly affected with our mala'Iy,
und the great remedy God has provided ; whiq|(l -svill have a.
tendency to enhance our praise and thankfulness to him, who
loved us, and gave himself for us.
(2.) We are to exercise a godly sorrow for sin, which is the
ground of all that distress and misery which we are liable to :
This ought to take its rise from the corruption of nature, from
whence all actual sins proceed ; and we are to bewail our sins
pf omission, as well as commission ; our neglect to perform
duties that are incumbent on us, as well as those sins that have
been committed by us v/ith the greatest presumption, delibe-
ration, wilfulness, and obstinacy, which contain in them the
highest ingratitude and contempt of the blood of Christ, and
the method of salvation by him. And this sorrow for sin
ought to produce those good effects of praying and striving
against it, endeavouring to return to God, from whom we
have backslidden. The apostle calls it, sorrozving- after a
godlij sort ; and speaks of it as attended with carefulness^ that
we may avoid it lor the future ; clearing' cf ourselves^ so that
we may either be encouraged to hope that v/e have not com-
mitted the sins which we are ready to charge ourselves with,
or, that the guilt thereof is taken away by the atonement that
Christ has made for us. It ought also to produce an holy in-
dignation^ and a kind of revenge against sin, as that which
has been so prejudicial to us ; as likewise a fear of offending;
a zeal for the glory of God, whom we have dishonoured ; and
a vehement desire of those blessings which we Kave hereby
forfeited. This sorrow for sin ought to proceed from an in-
ward loathing and abhorrence of it ; and the degree thereof"
ought to bear some proportion to its respective aggravations,
and the dishonour we have brought to God thereby; which
would be an effectual means to incline us to abhor ourselves^
and repent in dust and ashes.
This is very agreeable to the nature of the ordinance we
are engaged in, since nothing tends more to enhance the vile
and heinous nature of sin, than the consideration of its having
crucified the Lord of glory ; which is to be the immediate sub-
ject of our meditation therein. We read that Christ, in his
last sufferings, was exceeding sorro7vfuly even unto deaths
Matt. xxvi. 38. vvhich could not proceed from the afflictive
view that he had of the pains and indignities he was to suffer
in his crucifixion ; for that would argue him to have a less
degree of holy courage and resolution than some of the martvrs
have expressed v/hen they have endured extreme torments, and
.most ignominious reproaches for his sake : Therefore his sor-
row proceeded from the afflictive sense that he had of the guilt
fif our .sins which he bore- If therefore he not onlv suffered.
272- aUTIES Rtqi-iKEB IN AKD AFT211
but his soul was exceeding dffrrowful for our sins ; this ough;
to excite in us the exercise of that grace in this ordinance, in
which it is brought to our remembrance.
(3.) We are to hunger and thirst after Christ j which im-
plies in it an ardent desire of having communion with him :
Thus the church says. With my soul have I desired thee in the
night ; yca^ with mij spirit xuill I seek thee early ^ Isa. xxvi. 9.
and the Psahiaist compares this to the hunted hart^ that is ready
to die for thirst, which pants after the water-brooks^ Psal. xlii.
1. This arises from a deep sense of our need of Christ, nnd
farther supplies of grace from him, and is attended with a
firm resolution that nothing short of him shall satisfy us, as
not being adapted to supply our wants. Such a frame of spirit
is agi-eeable to the ordinance we are engaged in, since Christ
is therein represented as having purchased, and being ready to
apply to his people, those blessings which are of a satisfying
and comforting nature.
(4.) We are to feed on Christ by faith, and thereby receive
of his fulness, as he is frequently represented in scripture, un-
der the metaphor oi food: Thus he styles himself, The bread
of life^ John vi. oS. and the blessings he bestows, are called,
' The meat which perisheth not, but endureth to everlasting
* life,' ver. 27. and the gospel-dispensation is set forth by a
* feast of fat things, a feast ©f wines on the lees, of fat things
'■ full of marrow, of wines on the lees well refined,' Isa. xxv.
6. Thus our Saviour also represents it in the parable. Matt,
xxii. 4. in which he commands his servants to invite those that
were bidden to the marriage-feast, by telling them what things
he had prepared for their entertainment, as an encouragement
to their faith. Thus we are to consider that fulness of grace
that is in Christ, (when drawing nigh to him in this ordinance,)
of merit, for our justification, of strength to enable us to
mortify sin, and resist temptations, of wisdom to direct us in
all emergencies and difficulties, of peace and comfort, to re-
vive and encourage us under all our doubts and fears, and te»
give us suitable relief when we are ready to faint under the
burdens we complain of. All these blessings arc to be appre-
hended and applied by faith, otherwise we cannot conclude that
they belong to us ; and nothing can be more adapted to this
ordinanoe, wherein Christ is represented as having all those
blessings to bestow, which he has purchased by his blood, and
these are signified or shewed forth therein.
(5.) We arc, in this ordinance, to trust in the merits of
Christ, or to exercise an entire confidence in him, who, by his
death, has purchased for us all spiritual and saving blessings.
This ought to be attended with an humble sense of ouv
own unworthlness, as being less than the least of all Gstfs nicr-
RECEIVING THE LORD's SUPPER. S7S
cieSy Gen. xxxii. 10. and as deserving nothing/: but his fierce
wrath for our iniquities. And, since he has paid a full and
satisfactory price of redemption for us, and thereby procured
the blessings that we had forfeited, which have a tendency to
make us completely happy, we ought to lay the whole streas
of our salvation on him, as being sensible that /le is able to
save to the uttermost^ all that come unto God by him, Heb.
xii. 25.
(6.) We are to rejoice in Christ's love, which is infinitely-
greater than what can be in the heart of one creature towards '
another : This love of Christ has several properties ;
1st, It doth not consist merely in his desiring our good, or
wishing that we were happy, but in making us so ; nor does it
only consist in his sympathizing with us in our miseries, but
delivering us from them, and discovering himself as our re-
fuge and strength, a very present help in trouble.
2dly, As Christ's love to his people did not take its motive
at first from any beauty or excellency which he found in them
who were deformed, polluted, and worthy to be abhorred by
him, but afterwards adorned and made comely through his
comeliness put upon them, Ezek. xvi. 14. so when they forfeit
his love by their frequent backsiidings, and deserve to be cast
off by him, it is nevertheless unchangeably fixed upon them,
inasmuch as having loved his own which were in the zvorld, h'i
loved them unto the end, Johnxiii. 1.
Zdly, Christ's love is infinitely condescending, which arises
not only from that infinite distance which there is between him
and his people, but from his remembring them in their low
estate, having compassion on them whom no eye pitied^ and
saving them when they were in the utmost depths of despair
and misery, saying to them when they zvere in their blood, live.^
Ezek. xvi. 6.
4thly, It is not like the love of strangers, which contents it-
self with some general endeavours to do good to them whom
they design not to contract an intimacy with, but it is attended
with the highest acts of friendship and communion, imparting
his secrets to them, as he promises to love, and manifest him-'
self to them, John xiv. 21. and tells his disciples, * Henceforth
* I call you not servants ; for the servant knoweth not what his
'■ lord doeth : But I have called you friends; for all things that
* I have heard of my Father, I have made known unto you,"
chap. XV. 15.
5thly, It is such a love as forgives all former injuries,, and
upbraids not his people for what they have done against hinrs,
either before or since they believed in him. Thus God is said
to ' pardon the iniquity, and pass by the transgression of the
'■ remnant of his heritage,' and * lo cast all their sins intg tK§
Vol. IV. M m
274: DUTIES RE<iJJlRED IN AND AFTER
* depths of the sea/ Micah vii. 18, 19. and * to blot out their
* transgressions for his own sake, and not to renaember their
* sins, Isa. xliii. 25.
ethlyy It is such a love as affords us all seasonable and ne-
cessary help in times of our greatest straights and difficulties,
Psal. xlvi. 1. and makes provision for our future necessities;
as he tells his disciplt-s, /^o to prepare a place for ijou, John
siv. 2. that they might be assured of being happy in another
world J and accordingly he expresses himself in his mediato-
rial prayer, ' Father, I will that these whom thou hast givea
* me, may be with me where I am, that they may behold my
* glory,' John xvii. 24.
7thli/i It is such a love, as puts him upon reckoning all in-
juries done against his people, as though they were done against
himself, and the kindnesses expressed to them, as though they
■were expressed to him, as it is said, Ne that toucheth yov,
toueheth the apple of his eye^ Zech. ii. 8. and, he that despisetb
"tjou^ despiseth me, Luke x. 16. And, when he takes notice of
those expressions of kindness, which his people had shewn
to one another, he says, Inasmuch us ye have done it unto one
cf the least of these my brethren, ye have done it unto me. Mat.
sxv. 40.
^thly. It is such a love as inclines him to interpose himself
between his people and all danger, whereby he prevents their
being oyercome by their enenxes; and indeed, he not only
hazarded, but as a good shepherd gave his life for his sheep^
Johnx. 11.
This is that love which Is to be the subject of our medita-
tion in this ordinance j accordingly we are first to endeavour,
to make out our interest in him, by faith, which will be
evinced by those acts of love to him that flow from it, and
then we may rejoice in it as a constant spring of peace and
blessedness.
(7.) The next grace to be exercised in this ordinance, is
thankfulness, adoring and praising him that he has been pleas-
ed to extend compassion to us in bestowmg those blessings,
which are the result of his discriminating grace, the instances
whereof are various, viz. as he delivers us from the ruin that
sin would have inevitably brought upon us, prevents us with
the blessings of goodness, and restrains the breaking forth of
pur corruptions, which would otherwise have inclined us to
commit the vilest abominations ; and, more especially, as he
renews our nature, changes our hearts, creates us unto good
works, and then quickens and excites that grace in us which
his own hand wrought, and comforts us when our spirits are
overwhelmed with sorrow, whereby he enables us to go on in his
way rejoicing, and so carries on the work which he has begun
RECEIVING THE LORD's SUPPER. 275
in U3, till it be completed in glory. There is nmhing that we
have, either in hand or hope, but what will afford matter for
the exercise of this grace ; and more particularly, our hearts
ought to be excited hereunto from the consideration of the be-
nefits that are signified in this ordinance ; especially if we are
enabled to receive them by faith.
(8.) We are, at the Lord's supper, to renew our covenant
with God. That this may be rightly understood, we must
consider what it is for a believer to enter into covenant with
God, which he is supposed to have done before this ; and that ,
consists not in our promising that we will do these things that
are out of our power, or, that we will exercise those graces,
which none but God, who works in his people, both to will
and to do, can enable us to put forth ; but it consists in our
making a surrender of ourselves to Christ, and depending on
him for the supply of all our spiritual wants, humbly hoping
and trusting that he will enable us to adhere stedfastly to him,
working in us all that grace which he requires of us ; v/hich
blessing if he is pleased to grant us, we shall be enabled to
perform all the duties that are incumbent on us, how difficult
soever they may be. This is an unexceptionable way of en-
tering into covenant with God, as it contains an acknowledge-
ment of our own inability to do that which is good without
him, and desire to give the gloiy of all to him ; on whom we
stedfastly rely, that we may obtain mercy from him to be
faithful.
Moreover, to renew our covenant, is to declare, that through
his grace, we are inclined stedfastly to adhere to our solemn
dedication to him, not, in the least, repenting of what we did
therein ; and, that we have as much reason to depend on hh
assistance now, as we had at first, since grace is carried on,
a-s well as begun by him alone ; and accordingly, while we
express our earnest desire to be stedfast in his covenant, we
depend on his promise that he will never fail us, nor forsake
us : And we take this occasion, more especially, to renew our
dedication to him, as it is very agreeable to the nature of this
ordinance, in which we have the external symbols of his love
to us, which lays us under the highest obligation thereunto.
(9.) We are, in this ordinance, to shew our readiness to
exercise a Christian love to all saints ; which consists, more
especially, in our earnest desire that all grace and peace may
abound in them, as in our own souls ; that hereby we may
have occasion to glorify God together, and shew our mutual
concern for the spiritual welfare of each other. We are to
bless God for the grace they are enabled to exercise, though,
it may be, we cannot exercise it in the same degree ourselves :
\ndy as for others, we are to sympathize with them in their
ST& DUTIES REqUIRED lH AND ArT£B.
weaknesses, grieve for theirmlls and miscarriages ; and be
very ready to make abatements ior those frailties and infirmi-
ties that we behold in them, which we ourselves are some-
times liable to, especially if they are not inconsistent with
grace, in which case we should cast a mantle of love over
them, not knowing but we may be exposed to, and fall by
the same temptations.
Xiiis love is to be expressed, more especially in this ordi-
nance ; inasmuch as we are to consider all saints as members
of Christ's mystical body, children of the same God and Fa-
ther, partakers of the same grace with us, fellow travellers to
the same heavenly country, where we hope to meet with them
at last, though now they are liable to the same difficulties with
ourselves, and exposed to those assaults and temptations that
we often meet with from our spiritual enemies. This expres-
sion of our love, though it be more immediately and directly
extended to the same society, that joins in communion with
\is ; yet it is not to be confined within such narrow limits, but
includes in it the highest esteem for all who are sanctified in
Christ Jesus, called to be saints, though their place of abode
be remote from, and they are not known to us in the flesh.
II. We are now to consider the duty of Christians after they
have received the sacrament of the Lord's supper; and that
consists in enquiring, how they have behaved themselves there-
in ? and, whether they have any ground to conclude, that they
have been favoured with the special presence of God in this
ordinance, whereby it has been made a means of grace to
them i
As to the former of these enquiries relating to the frame of
our spirits, while engaging in this solemn duty, we shall some-
times find, that it has been such as affords matter for deep hu»
miliation and self-abasement, in the sight of God, when we re-
flect upon it ; particularly,
1. When our minds and affections have been conversant
about those things, which are altogether unsuitable to the work
we have been engaged in, and, instead of conversing with
Christ in this ordinance, we have had our thoughts and medi-
tations most taken up with worldly matters ; or, if they have,
indeed, been conversant about religious affairs, yet we may, in
some measure, see reason to blame ourselves, if these »have
been altogether foreign to the great end and design of the or-
dinance we have been engaged in. There are many portions
of scripture, or heads of divinity founded upon it, which we
may employ our thoughts about at other times, with great ad-
vantage ; yet they may not be altogether suitable, or adapted
to our receiving spiriti^il advantage by, or making a right
RECEIVING THE LORD S SUPPER. 277
improvement of Christ crucified, as the nature of this ordi-
nance requires. ^
2. They behave themselves unbecomingly, in this ordinance,
who meditate on the thing signified therein, to wit, the dying
love of Jesus Christ, as though they were unconcerned spec-
tators, having only an historical faith, and content themselves
with the bare knowledge of what relates to the life and death
of Christ, without considering the end and design thereof, viz.
that he might make atonement for sin, or their particular
concern herein, so as to improve it, as an expedient for
the taking away the guilt and power thereof in their own
souls.
3. We may reflect on our behaviour in this ordinance,
when we have given way to deadness and stupidity, without
using those endeavours that are necessary for the exciting our
affections ; when a subject so affecting as Christ's pouring out
his soul unto death, being wounded for our transgressions, de-
spised and rejected of men, bleeding and dying on the cross,
and, in the midst of his sufferings, crying out. My God^ my
Gody why hast thou forsaken me^ has not had an efficacy to
raise our affections, any more than if it were a common
subject ?
4. We have reason to blame our behaviour in this ordi-
nance, when we have attended on it with a resolution to con-
tinue in any known sin, without being earnest with God to
mortify it, or desiring strength and grace from Christ, in or-
der thereunto, aud improving his death for that end. Thus we
have reason, sometimes, to reflect on our behaviour at the
Lord's supper, with grief, and sorrow of heart, as what has
been disagreeable to the nature of the ordinance we have been
engaged in.
But, on the other hand, we may, sometimes, in taking a
view of our behaviour therein, find matter of encouragement,
when, abating for human frailties, and the imperfection of
grace, that inseparably attends this present state, we can say,
to the glory of God, that we have, in some measure, be-
haved ourselves as we ought to do. Thus when we have found,
that our hearts have been duly affected with the love of Christ,
and we have had the exercise of those graces that are suita-
ble thereunto ; and if we can say, that we have had some com-
munion with him, and have not been altogether destitute of his
quickening and comforting presence, and the witness of his
Spirit with ours, that we are the children of God ; then we
may conclude, that we have engaged in this ordinance in a
right manner. And if we have found that it has been thus
with us, we are to bless God for it, as considering that h^
alon? caa excite grace in us, who wrought it at first. And
27^' r>UTIES REqUlRED IK AND AFTER
we are farther to consider, tmlt such-like acts of grace will
be a good evidence of the truth and sincerity thereof ; where-
by our comforts may be more established, and we enabled to
walk more closely and thankfully with God, by the communi-
cation of those graces that he is pleased to bestow upon us in
this ordinance.
Moreover, if we have had experience of the presence of
God therein, and have been brought into a good frame, we
aught to beg the continuance thereof. The best frame of spi-
rit will be no longer abiding, than it pleases God to keep up
the lively exercise of faith and other graces ; and this, being
so valuable a blessing, is to be sought for by fervent prayer and
supplicatioii, that our good frames may not be like the morn-
ing cloud, or early dew, that soon passes away : This will dis-
cover, that we set a value upon them, and glorify God as the
author of them ; and it is the best expedient for our walking
with God at other times, as well as when engaged in holy or-
dinances.
Again, it is farther observed, that they, who have beeu
quickened and comforted, when partaking of the Lord's sup-
per, ought to watch against relapses into those sins, that for-
merly they have been overtaken with, but now see reason to
abhor. This we ought to do, because, though we are some-
times brought into a good frame, yet still we have deceit-
ful hearts, that, before we are aware, may betray us into the
commission of those sins which have occasioned great dis"
tress to us in times past ; and, to this we may add, the en-
deavours of Satan to ensnare us by his wiles ; so, that when
we think ourselves the safest, we may be exposed to the great-
est dangers. When we have been least apprehensive of our
return to our former sins, and, it may be, have been too secure
in our opinion, while confiding too much to our own strength,
we have lost those good frames, and our troubles have been re-
newed thereby : Therefore, it is our duty to watch against the
secret workings of corrupt nature, and the first motions of sin
in our hearts, while we earnestly implore help from God, that
we may be kept from our own iniquities ; namely, those sins
that we have formerly committed, or that more easily beset us
than any other.
The next duty incumbent on us, after we have received the
Lord's supper, is, to fulfil our vows : This will be better un~
stood, if compared with what was before observed concerning
sacramental vows or covenants : which ought not to contain in
them a making promises, especially in our own strength, that
we will be found in the exercise of those graces which are the
special gift and effects of God's almighty power. Therefore, I
iiiw.iys, when occasionally mentioning making religious vows,
RECEIVING THE LORD S SUPPER. 279
consider them principally as containing an expr^s declaration,
that wc are under an indispensable obligation tor perform those
duties, and put forth those acts ol grace which are incumbent
on us, as those who desire to approve ourselves Christ's faith-
ful servants, whom he has taken inio a covenant-relation with
himself. We also declare, that without help from God we can
do nothing : This help we iniplorc from him, at the same time
when we devote, or give up ourselvts to him ; so that we do
this, hoping and trusting that he will besiow upon us that grace
which is out of our own power ; which, if he will be pleased to .
do, we determine that he shall have all the glory that arises
from it. This is most agreeable to the sense of the Latin
word * ; from whence the word vow is derived ; and, I think,
it is much rather to be acquiesced in, than that general descrip-
tion which some give of it, when they exhort those who are
engaged in this ordinance, hrst to conicss those sins which they
have committed since they were last at the Lord's table, so iar
as they occur to their memories ; and, as a means of their ob-
taining forgiveness, to make a solemn vow, or promise, that
they will abstain from them for the future, and walk more
agreeably to the engagements which they are laid under : I'his
they do without an humble sense of the treachery of their own
hearts, or their need of strength from God, to perform any
thing that is good ; and afterwards, they are as little inclined
to fulfil their own promises, as they were before forward to
make them, with too much reliance on their own strength ;
and, by this means, they bring themselves int© the greatest
perplexities, and go on, as it were, in a round of making so-
lemn vows and resolutions, and then breaking them, and after-
wards renewing them again : Whereas, when we intend no-
thing by our vowing, but a confessing that what others promise
in their own strength, we see ourselves obliged to do ; and, at
the same time, depend on Christ for strength to enable us to
perform it, and give up ourselves to him, as his covenant-people,
in hope thereof ; this is the safest way of vowing, inasmuch as it
redounds most to the honour of God, and contains every thing
in it that may put us upon using our utmost endeavours to per-
form the duties that are incumbent on us, and, at the same time,
we express our unfeigned desire to glorify him as the God and
Author of that grace, which is necessary thereunto. And, in
this sense I would understand what we are exhorted to in the
answers we are explaining, when it is said, in one of them, that
while we are receiving the Lord's supper, we ought to rtnev/
©ur covenant with God ; and after we have received it, we arr
to fulfil our vows, as it is expressed in the other ; as the fci
raer includes in it such a dedication to God as has been hn:
"' Vovco.
280 DUTIES HE^yiRED ttl AND AFTEK
■how considered ; the latter, to wit, the fulfilling our vo\v's,
implies in it a doing every thing that is in our power, in or-
der thereunto ; and, at the same time, a waiting on God to
give success to our endeavours, and to work in us that
which is well-pleasing in his sight, without which we can do
nothing.
After we have waited on the Lord in this ordinance, we are
to encourage ourselves to a frequent attendance thereon ; es-
pecially if we have ground to conclude, that we have had any
sensible communications of his grace voacnsafed to us therein.
As this is an honour which God puts on his own institutions^
it is certainly an encouragement to us, to persevere in waiting
on him therein. Thus the Psalmist says, Because he hath hi-
clined his ear unto me, therefore will I call upon him as long as
I live, Psal. cxvi. 2. This will effectually remove all those
doubts and scruples that discourage us from engaging in this
ordinance, lest we should not behave ourselves in a right man-
ner therein, fearing that we are not sufficiently prepared for it,
and therefore shall be disowned by Christ, when we engage in
it: I say, this we are fenced against, by having experienced
his quickening and comforting presence therein.
But, suppose we have not met with this desirable blessing,
which the best believers do not experience in a like degreej at
all times ; then we ought, after we have received the Lord's
Supper, to endeavour to find out the particular cause of God's
'.vithdrawing his special presence from us, and what is that
root of bitterness v/hich springs up and troubles us. It maybe,
he withholds this privilege from us in a way of sovereignty,
that we may hereby learn that our comforts are not at our own
disposal ; or, that they are not the necessary result of our at-
tendance on ordinances, but arise from the divine blessing ac-
companying them. This, God, it may be, withholds from us
for the trial of our graces ; and that we may see how needful
it is for us to wait for those spiritual comforts, which, at pre-
sent, he withholds from us ; as the prophet says. Therefore
ivill the Lord tvait, that he may be gracious unto you^ and there-
fore will he be exalted, that he may have mercy upon you ; for
the Lord is a God of judgment i blessed are they that wait for
him, Isa. xxx. 18.
But since we may, for the most part, apprehend some parti-
cular reason why God denies us his quickening, and comfort-
ing presence, arising from sins of omission or commission, an-
tecedent to, or whilst we have been engaged in this ordinance :
We must enquire,
(1.) Whether there has not been some defect, as to prepara-
tory duties I and particularly, whether we have duly examined
ourselves before we came to the Lord's table, concerning our
WHEREIN BAPTISM AND THE LORd's SU1»PER ^C, 281
knowledge of Christ, and the benefits of his tedemption ; or,
especially, of our being enabled to improve them by faith ? and,
•whether we have examined ourselves concerning the sense we
have of the guilt of sin, and the need we stand in of Christ's
righteousness, to take it away, and accordingly resolved to
wait on him in ^is ordinance, with earnest desires of obtain»
ing this privilege.
(2.) We must enquire, whether our behaviour when we have
been engaged in this ordinance, has not been, in some measure,
imbecoming the spirituality and importance thereof? whether
we have not spared, or indulged, some secret corruption, thaC
has broke forth therein ? or, whether we have not given way
to some temptation, that has then beset us ? whether we have
not depended on our own righteousness, for the taking away
the guilt of sin, and procuring for us acceptance in the sight
of God ? or, whether we have not engaged in this ordinance,
in our own strength, and by this self-confidence, provoked him
to withdraw from us ; which, if we have, it will afford matter
of deep humiliation in his sight, and call for repentance and
reformation, if we would be fenced against this inconvenience,
which, at present we labour under ; and then we may hope
that we shall be enabled to wait on him in this ordinance, in
such a way, that we may have those comfortable experiences
of grace from him, which will be an evidence that we have
waited on him for the better, and not for the worse.
Quest. CLXXVI. IFherem do the sacraments of Baptism and
the Lord^s Supper agree ?
Answ. The sacraments of baptism and the Lord's Supper^
agree, in that the author of both is God, the spiritual part
of both is Christ and his benefits ; both are seals of the same
covenant, are to be dispensed by ministers of the gospel,
and by none other, and to be continued in the church of
Christ, until his second coming.
Quest. CLXXVII. Wherehi do the sacraments of Baptism
and the Lord^s Supper differ ?
Answ. The sacraments of baptism and the Lord's supper
differ, in that baptism is to be administered but once witli
water, to be a sign and seal of our regeneration, and ingraft-
ing into Christ, and that even to infants, whereas the Lord's
supper is to be administered often, in the elements of bread
and wine, to represent and exhibit Christ as spiritual nou-
rishment to the soul, and to confirm our continuance and
Vol. IV. N n
■^S.2 WIIERLIN BAPTISM AKD THE LORD's SUPIPER
growth in him, and thaS%nly to such as are of years and
ability to examine themselves.
THESE two answers contain little more than a recapitula-
tion of some things, that have been occasionally mention-
ed, in explaining the nature of these ordinances ; and there-
fore We shall very briefly insist on them.
I. Concerning those things wherein the sacraments of bap-
tism and the Lord's supper agree ; accordingly,
1. It is observed, that God is the Author of both. This
may be inferred from what has been said concerning their be-
ing holy ordinances, or means of grace ; in which we are to
expect his presence and blessing to make them effectual to
salvation : This we cannot do without engaging in them by his
own warrant, v/hich he has been pleased to give us, as appears
from his word, and the experience of many believers, who have
found sensible advantage thereby ; so that the effects of his
power and grace, that have been produced in their hearts,
when engaged therein, afford a convincing evidence that God
is the Author thereof. This, as to what concerns baptism,
respects more especially, the baptism of those that are adult ;
for when infants are baptized, though God can, and sometimes
does, as is more than probable, own this ordinance, by regene-
rating them at that time ; yet this cannot be known by us, un-
less it be inferred, from those extraordinary communications
of grace which they may experience, who are enabled, by faith
to give up their children to God therein.
2. Baptism and the Lord's supper farther agree, in that
Christ, and his benefits are signified by both of them : for they
are, each of them, ordinances for our faith, as they are signs
and seals of the covenant of grace, in which Christ, and the
benefits of his redemption, are set forth : Thus the apostle
says, with respect to baptism, So many of us as were baptized
into Jesus Christy -were baptized into his death^ buried xvith him
iy baptism into deaths Rom. vi. 3, 4. accordingly we have
communion with Christ as crucified, dying and buried, and,
after this, rising again from the dead, whereby he brought the
work of redemption to perfection : These things are signified ;
and thus our faith is to make use of this sign in baptism ; and
the apostle says the same thing with respect to the Lord's
Supper : As often as ye eat this bread, and drink this cup, ye
do shew the Lord^s death till he co)ne, 1 Cor. xi. 26.
3. Baptism and the Lord's supper, are farther observed to
agree, in that they are to be dispensed by none but the minis-
ters of the gospel. Under the Old Testament-dispensation,
where all the parts of the temple-service were significant signs
of Ghrisi, and the benefits of the covenant of grace ; these were
AGREE, AND WHEREIN THEY DIFFER. 2BC'
to be administered by none but those who were qualified, call-
ed, and lawfully set apart to that work, as the aptfstle says, Nc
man taketh this honour unto himself^ but he that is called of
Gody as zvas Aaron^ H:b. v. 4. And we may conclude, that the
moral reason of the thing extends itself to the administration
of the seals of the covenant, under the gospel-dispensation. It
is certain, that some must be appointed, or set apart to this
work, otherwise it would belong to every body, and conse-
quently there would be no determinate administrators of these
ordinances, who might be said to have a special call thereunto,
from God and man. It may also be inferred from those scrip-
tures that speak of pastors after God^s oxim hearty who are to
feed his people rvith knowledge and understandings as being his
special ^j/?, Jer. iii. 15. and from what the apostle says, con-
cerning gospel-ministers, whether extraordinary or ordinary,
as being Christ's g'ft^ when he ascended up on high, Eph. iv.
8,11.
4. It is farther observed, that these two ordinances agree, in
that they are both to be continued in the church, until Christ's
second coming. Though v/e look and hope for more of the
presence of God therein, and a greater effusion of his Spirit,
to make them more effectual, and render the church more
bright and glorious, as being favoured with greater degrees of
the communications of divine grace ; yet we have no ground
to expect new ordinances, or a new dispensation to succeed
this we are under, till Christ's second and most glorious com-
ing; therefore this is called, 1 he last time, 1 John ii. 18. Up-
on which account the apostle says, th^V the ends of the xuorld
are cofne upon us, 1 Cor. x. 11. by which we are to under-
stand, that the present dispensation of the gospel that we
are under, is the last we are to expect till Christ's second
coming.
And this also appeal's, from the promiise which Christ has
given of his presence with his ministers and churches, when
faithfully engaging in these ordinances, as he says, Lo, J am
rvith you always, even unto the end of the world. Matt, xxviii.
20. And, as his death, as was before observed, is to be shexved
forth till he come, 1 Cor. xi. 26. this proves that the Lord's
supper is also to be continued in the church till then. This I
would the rather observe, inasmuch as it is contrary to what
some maintain, who, while they hope for a greater effusion of
the Spirit, and a more glorious state of the church in the latter
day, are ready to extend their thoughts too far, they conclude
that it will be a new dispensation, as the ordinances which the
church is favoured with, at present, shall cease, particularly
baptism and the Lord's Supper; which we can by no mean*
approve «f.
f284 WHEREIN BAPTISM AND THE LORD*S SUPPER, b'c.
II. We are now to considBii wherein the sacraments of bap-
tism and the Lord's supper differ.
1. It is observed that they differ, in that baptism is to be ad-
ministered but once ; whereas, the Lord's supper is to "be ad-,
ministered often. This appears from two different circumstan-
ces contained in them. As for baptism, it signifies our first in-
grafting into, or putting on Christ ; and when denominated
from the thing signified thereby, it is called, the ruashingof
reg-enerationy and the renewing- of the Holy Ghost^ Titus iii. 5.
which is hoped for in this ordinance ; accordingly it is consi-
dered as our first solemn dedication to Christ ; and, as this is
signified thereby, it is called an initiating ordinance, in which
we are bound to be the Lord's ; which bond holds good as
long as we live, and therefore needs not to be signified, seal-
ed, or confirmed by our being baptized a second time : But„
on the other hand, the Lord's supper signifies our feeding or
living upon Christ, and receiving daily supplies of grace from
him, as our necessities require : Therefore this ordinance
" differs from baptism as it is often to be engaged in.
2. They differ, in that the former as has been before proved,
is not only to be applied to the adult, if they have not been
baptized before, but to the infants of believing parents, which
the Lord's supper is not. In baptism, the person dedicated may
be considered as being passive, and so devoted to God by the
faith of another, who has a i-ight to do this : But none are
to partake of the Lord's supper but those who have such a
degree of knowledge, that they are able to discern the Lord's
body, and capable of performing that duty which the apostle
recommends as necessary thereunto, when he says. Let a man
examine himself and so let him eat of that breads and drink of
that cupy 1 Cor. xi. 28. ^
I am sensible that some of the ancient church, and particu-
larly Cyprian, in the third century, have pleaded for, and prac-
ised the administration of the Lord's supper to infants, being
led into this mistake, by supposing what does not sufficiently
appear, viz. that infants among the Jews ate the passover, be-
cause whole families are said to eat it. But this does not ap-
pear to include infants ; for whom another sort of food was
designed : neither could they reap any advantage by it, not
being capable of discerning the thing signified, or feeding on
Christ, the true Paschal Lamb ; which could be done no other-
wise than by faith.
Others were led into this mistake from the wrong sense they
gave of that scripture, in which Christ says. Except ye eat the
flesh of the Son of man^ and drink his bloody ye have no life in
youy John vi. 53. thinking that our Saviour meant hereby, the
bread and wine in the Lord's supper. Therefore t^is ord:«
OF PRAYER. 2^5
aance was absolute!)^ necessary to salvation ; upon which ac-
count they thought that it ought to be extended^to infants, as a
means of their obtaining it. But it is certain this cannot be
the meaning of that scripture, since the Lord's supper was not
instituted, or known in the church, when our Saviour spakp
these words : Therefore, he intends nothing else thereby but
the fiducial application of Christ's death, as an expedient fqr
our obtainino: eternal life.
Quest. CLXXVIII. Which is Prayer P
4.NSW. Prayer is an offering up of our desires unto God, in
the name of Christ, by the help of his Spirit, with confession
of our sins, and thankful acknowledgment of his mercies.
HAVING considered the things that are to be believed
and done ; what remains is, to enquire concerning those
things that are to be prayed for, and how this great duty of
prayer is to be performed. This is necessary to be insisted on,
inasmuch as we are obliged to yield obedience to the revealed
ivill of God ; nevertheless, by reason of our depravity and
weakness, we can do nothing that is good without his assist-
ance, which is not to be expected, unless it be humbly desired
of him ; and this is what we generally call prayer; which be-
ing performed by creatures who are not only indigent, but un-
worthy, this is to be acknowledged, and accordingly we are,
in prayer, to confess sin as the principal ground and reason ot
this unworthiness. And, inasmuch as God has been pleased
to encourage us to hope, that we shall not seek his face in v^in,
who, in many instances is pleased to grant returns of prayer ;
this obliges us to draw nigh to him with thanksgiving. These
things are particularly contained in the answer we are explain-
ing ; and the method in which we shall endeavour to spea^ to
it, is to consider,
I. What, prayer supposes ; and that is,
1. That we are dependent and indigent creatures, have many
wants to be supplied, sins to be forgiven, miseries, under which
we need pity and relief, and weaknesses, under which we want
to be strengthened and assisted in the performance of the duties
that are incumbent on us. From hence it may be inferred, that
though our Lord Jesus Christ is often represented as praying
to God, this is an action performed by him in his human na-
ture ; in which alone he could be said to be indigent, who, in
his divine nature, is all-sufficient.
2. It supposes that God, who is the object of prayer, is re-
garded, by us, not only as able, but v.'ilUng to h^lp us j ai^d
285 or PRAYKS,.
that he has encouraged us to dra^v nigh to him ibr reUef : And
therefore it is a duty that more especially belongs to those who
are favoured with tlie hope of the gospel. ^
II. We shall now shew how prayer is to be considered, as
to the various kinds hereof ; and accordingly wc are represent-
ed as drawing nigh to God, vrith an humble sense of our secret
3ins and wants, which none but God and our own consciences
are privy to. This kind of prayer our Saviour intends, when
he says, Thou, when thouprayest^ enter into thy do set, and when
thou hast shut thtf dooj\ pray to thy Father which is in secret^
and thy Father which seeth in secret, shall rcxvard thee openly^
Mat. vi. 6. and we have an instance hereof in himself; inas-
much, as it is said, that when he had sent the multitudes away,
he went up into a mountain apart to praij, q\vx^. xiv. 23. also,
Peter xvcnt up upon the honse-top to pray, Acts x. 9. in which^
being retired from the world, he had a greater liberty to pour
forth his soul unto God.
- Moreover, we are to join with others in perfornning this
duty, in which v/e confess those sins, and implore a supply of
those wants that arc common to all who are engaged therein :
This our Saviour encourages us to do, when he says. If two of
you shall agree on earth, as touching any thing that they shall
ask, it shall be done for them of my Father which is in heaven.
For where two or three are gathered together in my name, there
am I in the midst of them. Mat. xviii. 19, 20. This is a branch
of social worship, and is to be performed by ^.v^ry family apart,
%vhereof we have an example in Cornelius, concerning whom it
is said, that he was a devout man, and feared God zvith all his
house, and prayed to him ahuays ; and that he did this, at cer-
tain times, in his house. Acts x. 2. compared with ver. 30.
Moreover, this duty is to be performed publicly in the church,
or any v/orshipping assembly met together for that purpose :
Of this we have an instance in the apostle Paul, who, when he
had called for the elders of the church at Ephesus, designing
to take his leave of them, after an affectionate discourse, and
suitable advice given to them, he kneeled doxun and prayed with
them all, chap. xx. 36.
Again, prayer may be considered as that for which a stated
time is set apart by us, either alone, or with others i or, that
which is occasional, short, and ejaculatory, consisting in a se-
cret lifting up of our hearts to God, and may be done when we
are engaged in other business of a different nature, without be-
ing a let or hindrance to it : Thus it is said that Nehemiah
prayed, when he has going to deliver the cup into the king'^s
hand, between the king's askinghim a question, and his return-
ing him an answer to it ; which seems to be the meaning of
what is said in Neh. ii. 4, 5. Then the king said ■unto me; for
OF PRAYER. 2iif
what dost thou make request ? so I prayed to the God of heaven^
and I said unto the king', &c. These ejaculatory prayers are
either such as we put up to God while engaged in worldly bu-
siness for direction, assistance, or success therein ; or when
attending on the word read or preached, or any other holy
duties, in which we lift up our hearts to him for his presence
therein.
III. The next thing to be considered, is, the various parts
of prayer; and these are three, viz. Confession of sin ; petition
for a supply of our wants; and thanksgiving, for mercies re-
ceived. Confession of sin supposes that we are guilty, and de-
serve punishment from God ; petition supposes, that we are
miserable and helpless ; and thanksgiving implies, a disposi-
tion to own God, the author of all the good we enjoy or hope
for, and includes in it a due sense of those mideserved favours
we have received from him.
From this general account of the duty of prayer, and the
parts thereof, we may infer,
1. That the two former of them, namely, confession of sin,
and petition for relief, under the vaiious miseries and dis-
tresses which we are liable to, is only applicable to those who
are in a sinful and imperfect state, as believers are in this
world. As for glorified saints in heaven, they have no sins to
be confessed, nor any miseries under which they need help, and
pity. As for that part of prayer which consists of thanksgiving
for mercies already received, that, indeed, is agreeable to a
perfect state, aiid is represented as the constant work of glo-
rified saints: Thus the Psalmist says. The heavens, that is, the
inhabitants thereof, shall praise thy rvonders^O Lord, thy faith-
fulness also in the congregatio7i of the saints, Psal. Ixxxix. 5.
2. Sinners, who have lost their day of grace, against whom
the door of hope and mercy is shut, >vho are enduring the
punishment of sin in hell, these are not properly the subjects
of prayer ; concerning whom it may be said, not only that
they cannot pray, being destitute of those graces that are ne-
cessary thereunto ; but having no interest in a Mediator, or in
the promises of the covenant of grace, which are a warrant
and encouragement for the performance of this duty.
3. In this world, wherein we enjoy the means of grace, none
are the subjects of prayer but man. The Psalmist, indeed,
speaks of God's giving- to the beast his food, and to the young'
ravens xvhich cry, Psal. cxlvii. 9. and elsewhere it is said, He
■provideth for the raven his food, xvhen his young ones cry unt9
God, Job. xxxviii. 41. The meaning of which is, not that
brute creatures formally address themselves to God for a sup-
ply of their wants, having no idea of a divine being; but, that,
when they coaiplain for want of food, the providence gf God
28« 6t prayer.
supplies them, tliough they krifiw not the hand from whence it
comes.
4. Though it be the duty of all men in the world to pray ;
yet none can do this by faith, and, consequently, in an accept-
able manner, but believers, concerning whom the apostle says,
Tehave received the spirit of adoption^ whereby they cry, Abba^
JFather^ Rom. viii. 15.
As for the first part of prayer, viz. petition, or supplication.
This will be particularly considered under several following
answers, and especially those that contain an explication of
the Lord's prayer ; which is a directory for what we are to
ask of God : Therefore we shall, at present, only consider
the other two parts of prayer, viz. confession of sin, and thanks-
giving for mercies.
(1.) Concerning confession of sin ; and accordingly,
[1.] We shall prove, that it is an indispensable duty incuni-
\)ent on all men ; and that, not only on those who are in a
state of unregeneracy, and consequently under the dominion
of sin, but on believers themselves, who are in a justified state.
This will appear, if we consider, that not to confess sin, is, in
effect, to justify ourselves in the commission of it ', and, as it
were, to deny that which is so well known to the heart-search-
ing God, as well as to our own consciences. It also contains
in it a charging God with injustice, when he inflicts on us
the punishment that is due to it; which is contrary to what
Ezra says ; Thou., our God., hast punished ua less than our ini-
quities deserve., Ezra ix. 13.
Moreover, none was ever truly humbled in the sight of
God, or obtained mercy and forgiveness of sin, but he was
first brought to confess it with suitable affection, and broken-
ness of heart ; which are ingredients in true repentance : Thus
it is said. He looketh upon }nen., and if any say., I have sinned,
and perverted that which was right., and it profited me not; he
■will deliver his soul from going into the pit., and his life shall
see the light.. Job xxxiii. 27, 28. It is also said elsewhere,
He that cover eth his sins shall not prosper : But whoso confesseth
and forsaketh them shall have mercy., Prov. xxviii. 13. This
duty is so evident, that, one would think, no one, who duly
considers what he is, or how contrary his actions are to the re-
vealed will of God, should have the front to deny it : How-
ever, it is well known, that many seem designedly to wave all
confession of sin in prayer ; and, others argue against it, mort
especially, as to what concerns the case of believers : Ac-
cordingly,
Object, It is objected, that believers ought not to confess
Mn ; since that is inconsistent with a justified state: It is, in
effect, to plead guilty, though God has taken away the guilt of
OF PRAYER. 28d
fcin, by forgiving it for the sake of the atonement which Christ
has made : It is a ![a}ing open the wound that Uod hath heal-
ed and closed up, or bringing to remembrance that which he
hath said, he xvill remember no more, Heb. x. 67. and it is con-
trary to the grace of God, who hath said, none shall lay any
thing" to the charge of his elect, since it is God that jiistijieth,
Rom. viii. 33. for a believer to lay any thing to his own
charge, which he does when he confesses sin.
Answ. To this it may be replied ;
1st, That we must distinguish between a believer's desert of,
punishment or condemnation, and his being actually punished
by God, as a sin-revenging judge, according as his iniquities
deserve. That a believer shall not eventually fall under con-
demnation, is true, because his sins are forgiven ; and with re-
spect to such, the apostle says, There is now no cojidemnation to
them which are in Christ Jesus, ver. 1. Nevertheless, though
he be in a justified state, and, as the consequence hereof, shall
be undoubtedly saved ; yet, according to the tenor of his own
actions, he being a sinner, contracts guilt in the sight of God ;
and, a desert of punishment is inseparably connected with
every sin, though a person may be in a justified state who
commits it. It Is one thing to be liable to condemnation, and an-
other thing to deserve to be condemned : The former of these is,
indeed, inconsistent with a justified state ; but the latter is not °
And it is in this sense that we are to understand the Psalmist's
words. If thou. Lord, shouldst r.iark iniquities, Lord, xvko shall
siand, Psal. cxxx. 3. And, accordingly, the best believer on
earth, though he have a full assurance of his being forgiven by
God ; yet, inasmuch as he is a sinner, he is obliged to con-
less that he deserves to be cast off by him, or, if God should
deal with him according to what he finds in him, without look-
ing upon him as he is in Christ, his head and surety, he would,
be undone and lost for ever.
"Hdhj, Believers are daily sinning, and therefore contracting
fresh guilt ; as it is said. There is not a just man upon earth that
doeth good and sinneth not, Eccl. vii. 20. and, indeed their sin
is sometimes so great, that they grieve the Holy Spirit, wound
their own consciences, and ,act very disagreeably to their eha-
racter as believers. This therefore ought to be confessed with
shame and self-abhorrence ; as the prophet says, That thou,
i.uiyest remember and be confounded, and iiever open thy mouth
any mere, because of thy shame ; when I am pacifed towards
thee for all that thou hast done, saitk the Lord God, Ezek. xvi.
63. Moreover, it Is certain that believers, when they have
had a discovery that their sin was pardoned, ha%'e, at the same
time, confessed it v/ith great humilit}-. Thus, immediateiy
irfter Nathan had reproved David for his sin, and told hiip*
Vol. IV. O o
29t) or PRAYERo
upon his repentance, that the Lord had put it awaif, 2 Saiw.
xii. 13. yet he makes a penitent confession of it before God,
and says, J^ains? thee, thee only have I sinned, and dome this
evil in thy sights Psal. li. 4.
[2.] We shall now consider with what frame of spirit sin is
to be confessed; and this ought to be done,
Ist^ With a due sense of the infinite evil thereof, as it re-
flects dishonour on the divine perfections ; and particularly as
it is opposite to the holiness and purity of God, and a con-
tempt cast on his law, which expressly forbids it, and a disre-
garding the threatenings denounced thereby against those who
violate it, and rendere us liable to his wrath, as a sin-revenging
Judge, pursuant to the intrinsic demerit thereof: And there-
fore it is justly styled an evil thing and bitter ; the only thing
that can be called a moral evil ; and it is certainly bitter in the
consequences thereof.
2dly, We are to confess sin with humility, shame, confusion
' of face, and self-abhorrence ; and that more especially, by rea-
son of the vile ingratitude there is in it, as committed by
those who^ are under the greatest engagements to the contrary
duties.
^dly^ Sin is to be confessed with the hope of obtaining for-
giveness through the blood of Christ, as laying hold on the
promises of mercy, which are made to those who confess and
forsake it, Prov. xxviii. IG* and, with an earnest desire, to be
delivered from the prevailing power thereof, by strength de^
rived from Christ,
[3.] We shall now consider what sins we are to confess be-
fore God ; and these are, either the sin of our nature, or those
actual transgressions that proceed from it.
1st, The sin of our nature. As fallen creatures, we are des-
titute of the image of God ; and, having contracted corrupt
habits, by repeated acts of rebellion against him, all the powers
and faculties of our soitls are vitiated thereby, and we not only
indisposed and disinclined to what is good, but naturally bent
to backslide from God, and to commit the greatest abomina-
tions, if destitute of his preventing, restraining, or renewing
grace : Thus the apostle says, / know that in me, (that is, in
myjicsh) dwelleth no good thing, Rom. vii. 18. And this is
to be considered as what has universally defiled and depraved
our nature ;• and therefore we ought to cry out with the leper,
Unclean, unclean. Lev. xiii. 45. or, as the prophet says, From
the sole of the foot even unto the head, there is no soundness in z/.v,
i>ut zvouTids, and bruises, and putrifying sores, Isa. i. 6. We are-
to consider it as that which insinuates itself into our best du-
ties } and it is like the fly in the precious ointment .; and it is
of such a nature, that when v/e have been enabled to gain some
or PLAYER. 291
^Rdvantage against it, it will afterwards recover strengtli. Not-
'vvithstanding all our endeavours to the contrary/ It is like au
incurable disease in the body, which, though we endeavour t©
keep it under for a while, yet it will prevail again, till the
frame of nature is demolished, and thereby all diseases cured
at once : Nevertheless, when we confess and are humbled for
this propensity, that is in our nature to sin, we are to pray and
hope, that the prevailing power thereof may be so iar weatcen-
ed, that, by the principle of grace, implanted in regeneration,
and excited by the Spirit, in promoting the work of sanctifica-
tion, though it dwells in us it may not entirely have dominion
over us, or we be thereby denominated the servants of sin.
2(//j/, We are to confess tlie many actual sins that we daily
commit, with all their respective aggravations ; sins of omis-
sion and commission, both of which are coi?.tained in the apos-
tle's confession ; The good that I zuould^ J do not; but the evil
ivhich I xvould noty that I do^ Rom. vii. 19. Our sinful ne-
glects of duty are numberless; we are to confess our not
having redeemed our time, but spent it in those trifles and vain
amusements that profit not ; particularly if we have misim-
proved the very flower and best part of our time and strength,
and not remembered our Creator in the days of oux youths,
'.rhis Job reckons the principal ground and reason of the evils
that befal him in his advanced age, when he s}»ys. Thou tvrkest
bitter things against me ; anjinakest me to possess the iniquities
of my youth^ Job xiii. 26. And we are humbly to confess our
not having improved, and» thereby, lost many opportunities
for extraordinary service, either to do, or to get good : Thus
the prophet says, 2'ea^ the stork in the heaven knoweth her ap-
pointed times^ and the turtl£, and the crane, and the swallow ob-
serve the time of their coming, but my peopk know not the judg-
ment of the Lord, Jer. viii. 7, We are also to cov)fess our ne-
glecting to comply with the calls and invitations of the gospel ;
upon which account we are said, to receive the grace of God in
vain, 2 Cor. vi. 1. or not to know the tiiiic cf our visitation^
Luke xix. 44. but when God has called, we have refused;
when he has stretched out his hand, no man regarded, but have
set at nought all his counsel, and xvould none of his reproof
Prov. i. 24, 25. We are also to confess our neglect of public
and secret duties, or worshipping of God in a careless indif-
ferent manner ; as the prophet represents the people, saying.
Behold, what a weariness is it, arid ye have snuffed at it, saitk
the Lord of Hosts ; and ye have brought that zvhich was torn,
and the lame and the sick; should I accept this at yoitr hands ?
Mai. i. 13. We are also to confess our neglect of relative du-
ties, in not instructing those under Qur care, nor reproving
them for sin committed, nor sympathizing with the afilicted,
nor warning thosR who are jf 9in5 out of God's way ; by which
^U^ Of PKAYI^o
means a multitude of sins mig^t have beeivprevented, whereiiy
many have been ruined through oui* sinful neglect.
As for sins of commission, which are also to be confessed ;;
these are either such as were committed before or after our
conversion to God ; the former of which contain a disowning
his authority, or right to obedience ; the latter, an ungrattful
disregard to, or forgetfuhiess of the greatest benefits received
from him. We are also to confess those sins which are con-
trary to the moral law, or the very light of nature ; which we
are often guilty of : And, that we may be furnished with mat-
ter, and give scope to our thoughts and affections therein, it
xnay be of use for us to consider the sins forbidden under each
of the Ten Commandments, which have been before particu-
larly insisted on. We ought also to confess the various ag-
gravations of sin ; and, to assist us therein, those things that
are contained in a foregoing answer *, may be of some use
to us, especially if we make a particular application thereof to
our own case, and observe how far we have reason to fall un-
der a sensci of guilt, or charge ourselves with crimes of the
like nature.
Moreover, we are to confess the sins we have committed
against the engagements or grace of the gospel ; the low
thoughts we have sometimes had of the person of Christ, his
love to us, or the benefits we have been made partakers of from
him, wiaile v/e have been ready to say, as the daughtei'S of
Jerusalem are represented speaking. What is thy beloved more
than another beloued^ Cant. v. 9. and how much we have
hardened our hearts against him, refusing to submit to his
yoke, or bear his cross ; how often we have been ashamed of
his cause and interest, especially when called to suffer re-
proach for it. Have we not sometimes questioned the truth of
his promises, refused to submit to his righteousness, and de-
pend upon it alone for justification, while we have had too high
thoughts of ourselves, glorying and valuing ourselves upon the
performance of some moral duties, which we have put in the
room of Christ ?
We ought to confess how much we have opposed him in
:ill his offices ; not depending on him as a prophet to lead us
in the way of truth and peace, but have leaned to our own un-
derstanding, and therefore have been left to pervert, disbe-
lieve, or, at least, entertain some doubts about the great doc-
trines of the gospel ; or, if our minds have been rightly in-
formed therein, yet we have not made a practical improvement
thereof, for our spiritual advantage. Have we not opposed
him as a p'.-iest, and neglected to set a due value on that atone-
5Qent he has made for sin, not improving his intercession for
* See Quest. CLI.
OF PLAYER. 29.3
tis, who IS entea-ed into the holy place, made \vithout hands,
to encourage us to come boldly to the throne of grace ? Have
we not also i-efused to submit to him as king of saints, or seek
protection from him against tlie assaults of our spiritual ene-
mies ? These things are to be confessed by us in prayer ; and
that with such a sense of our own guilt, that we ought to ac-
knowledge ourselves to be, (as the apostle says concerning
himself,) the chief of sinners^ 1 Tim. i. 15.
I am sensible that many will be ready to conclude, that much
of what has been said concerning sins to be confessed, is ap- .
plicable to none but those tliat are in a state of unregeneracy ;
and, among them, few can say, that they are the chief of sin-
ners, unless they have been notoriously vile and scandalous m
the eye of the world ; and that the apostle Paul, when he ap-
plies this to himself, has a peculiar reference to what he was
before his conversion.
But to this it may be replied \ that it is impossible we should
know so much of the sins of others, together with their re-
spective aggravations, as we may of those that have been com-
mitted by ourselves^ And if we have not been left to commit
those gross and scandalous sins, which we have beheld in thein
with abhorrence, this is not ovving to ourselves, but the grace
of God, by which we are what we are ; which, if we had been
destitute of, we should have been as bad as the worst of men ;
and if our hearts have been renewed and changed thereb}^, eo
that we are kept from committing those sins that are inconsis-
tent with a state of grace ; yet there are very heinous aggrava-
tions attending those we have reason to charge ourselves with :
whereby we have acted contrary to the experience we have had
of the efficacious influence of the Holy Spirit, and have been
guilty of very great ingratitude against him, that has laid us un-
der the highest obligations. Thus concerning confession of sin.
when drawing nigh to God in the duty of prayer.
(2.) We are now to consider another part of prayer, namely,
that we are therein thankfully to acknowledge the mercies ot
God : Thus the Psalmist says. Enter into his gates with thanks-
g-iving, and i}ito his courts with praise ; he thankful unto him^
and bless his name^ Psal. c. 4. And elsewhere, / will offer tc
thee the sacrifice of thanksgiving ; and xvill call upon the name of
the Lord^ Psal. cxvi. 17. that is, I will join prayer and praise
together. Nothing is more obvious, than that favours receiv-
ed ought to be acknowledged ; otherwise we are guilty of that
ingratitude which is one of the vilest crimes. Not to acknow-
ledge what we receive from God, is, in eifect, to deny our ob-
ligation to him ; which will provoke him to withhold from us
those other mercies which we stand in need of.
This duty ought to be performed at all times, and on all oc-
casions : Thus the apostle says, Iji every thing by prayer and.
supplication xvkh thanksgiving^ let your request htmcde knorvii.
unto God^ Phil. iv. 6. This is evident, in that there is no conditioR
of life but what has some mixture of mercy in it ; and that this
may be more particularly considered, we may observe, that the
mercies we receive from God, are either outward or spiritual,
common or special ; the former of these he gives to all with-
out distinction ; as it is said, The Lord is good to all^ and his
tender mercies are over all his works^ Psal. cxlv. 9. And else-
where, he is kind unto the unthankful, and to the evil^ Luke vi.
35. and ynaketh his sun to rise on the evil and on the good, and
ssndeth rain on tfu: just and on the unjust. Matt. v. 45. The
latter sort of mercies he bestows on the heirs of salvation, in u
covenant-way, as the purchase of the blood of Christ, and a
pledge of farthei- blessings whi-ch he has reserved in store for
them : There are mercies which we have in hand, or in pos-
session, arid others which we have in hope or in reversion : Thus
the apostle speaks of the hope v/hich is laid up for the saints iJi
heaven. Col. i. 3, 5. which he thanks God for in his prayer for
the church.
Again, the mercies of God may be considered either as per-
sonal or relative ; the former we are more immediately the
subjects of; the latter affect us so far as we stand related to
others, for whose welfare we are greatly concerned, and whose
happiness makes a very considerable addition to our own.
[1.] We are to express our thankfulness to God for personal
mercies ; and accordingly we are to bless him for the advan-
tages of nature, which are the effects of divine goodness : Thus
the Psalmist says, I xvill praise thee ; for I am feai fully and
Tvonderfidkj made, Psal. crsxxix. 14. Though the human na-
ture falls very short of what it was at first, when the image o^
Govd was perfectly enstamped on all the powers and faculties
of the soul ; and it is not what it shall be when brought to a
state of perfection in heaven : Yet there are many natural enr
dowments which we have received from God, as a means for
our gloriivlno- him, and answering the end of our being, in the
whole conduct of our lives : And,
Ist^ As to what concerns the blessings of providence, which
vre have received in every age of life. In our childhood and
youth we have great reason to be thankful, if we have had the
iavaluable blessing of a religious education, and have been
kept or delivered from the pernicious influence of bad ex-
aaipleG, from whence that age of life oftentimes receives such
a tincture as tends to vitiate the soul, and open the way for
all manner of sin, which will afterwards insinuate itself into,
and prevail, like an infectious distemper, over all the powers
and facultiLs thereof. What reason have we to bless God if
we have been favoured with restraining or preventing grace,
v,'h '.rsby we h'tve be-n kept from youthful lusts, which ^p
destructive to multitudes, and lay a foundation for their fatuic
ruin ; and especially if it has pleased God to W-ing us under
early convictions of sin ; so that we have experienced in thar
age of life, the hopeful beginnings of a work of grace, which
js an effect of more than common providence ! We ought to
take notice, with great thankfulness, of the methods of divine
grace, if we have bec» early led into the knowledge of the first
principles of the oracles of God, especially if they have made
such an impression on our hearts, that we can say, with
good Obadiah, I t/it/ servant, fear the L&rd fro/ii mij youth,
1 Kings xviii. 12.
Again, we are to express our thankfulness for the mercies
which we have received in our advanced age, v/hen arrived to
a state of manhood ; and accordingly are to bless him for di-
recting and ordering our settlement in the world, in those
things more especially that relate to our secular callings and
employments therein, and the advantages of suitable socie*ty in
those families in which our lot has been cast, as well as the
many instances of divine goodness in our own. We ought
also to bless him for succeeding our industry and endeavours
used, to promote our comfort and happiness in the world, to^
gether with that degree of usefulness which it has pleased God
to favour us with, therein. We ought also to bless him for
carrying us through many difficulties that lay in our way, some
of which we have been almost ready to think insurmountable ;
as also for bringing us under the means of grace, in which the
providence of God is more remarkable, in those who have not
been favoured with a religious education in their childhood;
and more especially if these means have been made elFectuai
lo answer the highest and most valuable ends.
There are other mercies which some have reason to bless
God for, who are arrived to old age, which is the last stage of
life, wherein the frame of nature is declining and hastening
apace to a dissolution. These, I say, have reason to be thank-
ful, if they have not, as it were, outlived themselves, wholly
lost their memory and judgment, by which means they would
have been brought back again, as it were, to the state of child-
hood, as some have been; or, if old age be not pressed down
beyond measure, with pain and bodily diseases, or a multitude
of cares and troubles about outward circumstances iu the v/orld,
which would tend to embitter the small remains of life, which
lias not much strength of nature to bear up under great troubles,
nor can those methods be made use of, whereby others, with-
out much difficulty, are able to extricate themselves out c^f
them : But they, of all others, have most reason to bless God,
who can look back on a long aeries of usefulness, in propor-
tion to the number ^f rears they have lived : 5otha<: that »ro*
296 OF PRAYER.
tnise isfullilledtothem, The^shall still bring forth fruit in old
age; they shall be fat and flourishing^ Psal. xcii. 14. This is
more than a common mercy, and therefore requires a greater
degree of thankfulness, when it may be said of them. The
hoary head is a crozvn of glory^ being found in the xvay of
righteousness^ Prov. xvi. 31- and grace keeps equal pace with
a>-,v; ; and they have nothing to do l^ut to wait for a release,
from a careful, vain, uneasy life to heaven. Thus concerning
the occasions we have for thankfulness in every age of life.
2dly^ We are now to consider the reason that we have to be
thankful in the various circumstances or conditions of life;
particularly,
Ist^ When we have a great measure of outward prosperity,
which is more than many enjoy; which calls for a proportion-
able degree of thankfulness, especially if it be sanctified and
sweetened with a sense of God's special love, so that it is a
pledge and earnest of better things reserved for us hereafter.
When we have the good things of this life for our conveniency,
that our passage through the Vv^orld may be more easy and com-
fortable to us ; and yet we have ground to hope that this is not
our portion, or that we are not like those M'hom the Psalmigt
speaks of, and calls the men of the uoorld^ xvho have their por*
tio7i in this life^ Psal. xvii. 14. or, like the rich man in the
parable, to whom it was said, Son^ remember that thou in thy
life-time receivedst thy good things^ Luke xvi* 25. W6 have
reason to bless God when outward prosperity is a means of
our glorifying him, and being more serviceable to promote his
interest, and not a snare or occasion of sin, when it is not like
the prosperity of fools ^ which has a tendency to destroy theniy
Prov. i. 32. or when what is said concerning that murmuring
generation of men, whom the Psalmist speaks of, that lusted
exceedingly i7i the wilderness^ and tempted God in the desert:
so that though he gave them, their request^ he sent leanness into
their soul^ is not applicable to us, Psal. cvi. 14, 15. Again,
when we enjoy the outward blessings of yirovidcnce, and, at
the same time, live above them ; so that our hearts are not too
much set upon them ; but we are willing to part with them,
when God is about to deprive us of them, or take us from
them ; and when outward enjoyments are helps, and not hin-
drances to us in our way to heaven. These are inducements
lo the gi-eatest thankfulness, and ought to be acknowledged to
rue glory of God.
2i//;/, We have reason to be thankful, though it pleases God
to follow us with many afflictions and adverse providehces in
the world : These are not, indeed, to be reckoned blessings in
themselves ; nevertheless, they are not inconsistent with a thank-
ful frame of spirit; especialh'j
OF PRAYER. 297
Isfj When we take occasion from hence to be affected with
the vanity, emptiness, and uncertainty of all outif ard comforts,
which perish in the uaing.
ad/y, When afflictive providences have a tendency to humble
and make us submissive to the divine Avill, so that we are
hereby led to have a deep sense of sin, the procuring cause
thereof. Thus Jtphraim speaks of his being ciiastised by God,
and, at the same time, ashamed and confounded^ as bearing the
reproach of former sins committed by iiim, Jer. xxxi. 18, 19.
or, when those sins, whicii before prevailed, are hereby pre-
vented, and we enabled to mortify them : Thus the Psalmist
says, Bejore Ixvas afficted^ I went astray ; but noxv I have kept
thy wordy Psal. cxix. 67. And when God is pleased to cause
his grace to abound as outward troubles abound. 2 Cor. iv. 16.
and when the want of outward mercies makes us see the worth
of them, and puts us upon improving every instance of the
divine goodness, as a great inducement to thankfulness.
3 J/j/, We have reason to be thankful under afflictions, when
we have a comfortable hope that they are evidences of ovu- being
God's children, interested in his special love, Heb. xii. 7. so
that we have ground to conclude, that he is hereby training us
up, and making us more meet for the heavenly inheritance, so
that we can say with the apostle, Our light ctfflictmiy which is
but for a mo?nent^ worketh for us a for more exceeding and
eternal weight of glory ^ 2 Cor. iv. 17.
[2.] We are to express our thankfulness for those mercies
which we call relative, or for the blessings that others enjoy,
in whose welfare we are more immediately concerned. As it
is the duty of every one to desire the good of all men ; so we
ought to bless God for the mercies bestowed on others as well
as ourselves. The relation we stand in to others, is either more
general or extensive, and, in this respect, it may include in it
all mankind ; and accordingly we are to be thankful for the
mercies which our fellow-creatures receive from the hand of
God, inasmuch as hereby the divine perfections ai-e magnified:
And, as for those who receive the blessings that accompany
salvation, the ends of Christ's death, and the dispensation of
the gospel, are hereby attained; and whatever mercies God
bestows on others, we bless him for them, as taking encourage-
ment to hope that he v/ill bestow the same blessings upon us,
when we stand in need of them.
As tor those who are related to us in the bonds of nature, or
as members of the family to which we belong, for whose wel-
fare v/e are more immediately concerned, we may, in some
measure, reckon the mercies they enjoy, our own, and
therefore should be induced to bless God, and be thankful for
them, as well as for those v/hich we receive in our Tjersons.—
Voj , TV. P n
2<M ^I PRAYER TO GOD ONLV.
There is also another relatioinSvhich is more large and exten-
sive, namely, that which we stand in to all tlie members oi'
Christ's mystical body, whom the apostle calls the household of
faith^ Gal. vi. 10. and, as such, supposes them to be entitled to
our more special regard: Accordingly we are to express our
thankfulness to God, in prayer, for all the mercies they receive,
especially those that are of a spiritual nature; inasmuch as
herein Christ is glorified, and his interest advanced, Avhich
ought to be dearer to us than any thing that relates to our own
private or personal interest, as the Psalmist speaks of his pre-
ferring Jerusalem's welfare above his chief joy ^ Psal. cxxxvii. 6.
And that v/hich farther inclines us to do this, is, because we
hope that we shall be made partakers of the same blessings,
v\'hereby others will have occasion to bless God on our behalf.
Thus concerning the inducements we have to thankfulness for
blessings received, either by ourselves or others.
I shall conclude this head by considering, that thankfulness,
.which ought to be a great ingredient in prayer, is always to be
accompanied with the exercise of other graces, whereby we
are disposed to adore and magnify the divine perfections that
are displayed in the distribution of those favours which wc
bless him for; together v/ith an humble sense of our own uri-
worthiness of the least of those mercies which we enjoy, and an
earnest desire that we may be enabled, not only to do this in
v/ords, but to express our thankfulness to him by such a frame
of spirit as is agreeable thereto.
There are two things more, contained in the answer we
have been explaining, v/ithout the due consideration whereof,
the duty of prayer would be very imperfectly handled, name-
ly, its being an offering up of our desires to God in the name
of Christ, and by the help of the Spirit : But since these are
particularly insisted on in some following answers, I have pur
posely waved the consideration of them at present.
Quest. CLXXIX. Are zve to pray unto God only ?
Anstv. God only being able to €earch the hearts, hear the
requests, pardon the sins, and only to be believed in, and
worshipped with religious worship, prayer, which is a special
part thereof, is to be made by all to him alone, and to none
other.
Quest. CLXXX. What is it to pray in the iiavic of Christ ?
Answ. To pray in the name of Christ is in obedience to his
command, and in confidence on his promises to ask mercy
WHY AVE ARE TO PRAY IN CHRIST'S NAME. 299
for his sake, not by bare mentioning of his n^me, but by
drawing our encouragement to pray, and ^ur boldness,
strength, and hope of acceptance in prayer, from Christ and
his mediation.
Quest. CLXXXI. Why are we to pray in the name of Chris tP
Answ. The sinfulness of man, and his distance from God by
reason thereof, being so great as that we can have no access
into his presence without a Mediator ; and there being none
in heaven or earth appointed to, or fit for that glorious
work, but Christ alone; we are to pray in no other name
but his only.
IN these answers we have a farther explication of what i?
briefly laid down in the last ; and that, more especially, as
to what respects the object of prayer; and the method pre-
scribed in the gospel, relating to our drawing nigh to God,
through a mediator, which is called praying in the name of
Christ ; together with the reason hereof.
I. It is observed, that prayer is to be made to God alone,
and to none other. This appears,
1. Because it is an act of religious worship, which is due to
none but God ; as our Saviour says, Thou shalt xvorship the
Lord thy God^ and him only shalt thou serve. Matt. iv. 10. — <
This can be denied by none who are, in any measure, acquaint-
ed either with natural or revealed religion ; in which we are
obliged to extol, adore, and admire those divine perfections
which are displayed in the works of nature and grace, and to
seek that help from him, and those supplies of grace that we
stand in need of to make us completel}'- blessed, which sup-
poses him to be infinitely perfect and all-sufficient. Now to
ascribe this divine glory to a creature, either directly, or by
consequence, is, in effect, to say that he is equal with God,
and thereby to rob him of that glory that is due to him alone,
to seek that ixova the creature, that none but God can give, or
to ascribe any of the perfections of the divine nature to it, i"^
the highest affront that can be offered to the divine Majesty.
Now as prayer without adoration and invocation, is destitute
of those ingredients which render it an act of religious wor-
ship ; so to address ourselves, in such a way, to any one but
God, is an instance of such profaneness and idolatry, as is not
to be mentioned without the greatest detestation.
2. Prayer is to be made only to God, inasmuch as he onlv
is able to search the heart, which is a glory peculiar to himself,
in which he is distinguished from all creatures, 1 Kings viii. 39a
Acts i. 24. It is the heart that is principally to be i-egarded in
300 WHY WE ARE TO PRAY IN CHRIST's NAME.
prayer : If this be not right w'^th God, there is no glory that
•we can ascribe to him, that will be reckoned any better than
faitering- him -with our mouth, and lying- to him xvith our
tongues, Psal. Ixxviii. 36, 37. as the Psalmist says : Therefore,
the inward frame of our spirit, and the principle, or spring
from whence all religious duties proceed, being only known
to God, prayer is only to be directed to him.
3. He alone can hear our requests, pardon our sins, and
fulfil our desires. Prayer, when addressed to God, is not like
that in which we desire those favours from men, which are of
a lower nature, whereby some particular wants are supplied,
in those respects in which one creature may be of advantage
to another ; but when we pray to God, we seek those blessings
which are the effects of infinite power and goodness, such as
may make us completely happy, both in this and a better
world. Moreover, we are to implore forgiveness of sin from
him in prayer J which is a blessing none can bestow but God,
Mark ii. 7. for as his lav/ is the rule by which the goodness or
badness of actions are determined ; and the threatening which
he has annexed to it, is that which renders us liable to that
puuishmtnt sin deserves; so it is he alone that can remit the
debt of punishment, which we are liable to, and give us a right
and title to forfeited blessings ; w hich being the principal thing
that we are to seek for in prayer, this argues that none but God
is the object theieof.
4. God alone is to be believed in : Accordingly prayer, if
it be acceptable to him, must be performed by faith. ' Thus
the apostle says, Horv shall theij call on him, in whom theij have
not believed? Rom. x. 14. There must be a firm persuasion
that he can grant us the blessings we ask for; herein faith ad-
dresses itself to him as God all-sufficient; and is persuaded that
he will fulfil all his promises, as a God of infinite faithfulness;
and accordingly we are to give up ourselves entirely to him as
our proprietor and bountiful benefactor, the only fountain of
blessedness, and object of religious worship : This is to be done
by faith in prayer, and consequently it is to be directed to God
only.
II. We are now to consider what it is to pray in the name of
Christ : This doth not consist barely in a mentioning his name;
which many do when they ask for favours for his sake, without
a due regard to the method God has ordained ; in which we
are to draw nigh to him by Christ our great Mediator, who
is to be glorified as the person by whom we are to have access
to God the Father as the fountain of all the blessings, which
are communicated to us in this method of divine grace. To
come to God in Christ's name, includes in it the whole work
of faith, as to what it has to plead with, or hope for, from him,
WHY ffE ARE TO PRAY IN CHRIST's NA^iE. iQl
through a Mediator, in that way which he has nrescribed t«.
us in the gospel. And this more especially insists in our
making a right use of what Christ has done and suffered for
us, as the foundation of our hope, that God will be pleased to
grant us what he has purchased thereby ; which contains the
sum of all that we can desire, when drawing nigh to him in
prayer. Here let it be considered,
1. That the thoughts of having to do with an absolute God,
cannot but fill us with the utmost distress and confusion, when
we consider ourselves as guilty sinners, and God, out of Christ,
as a sin-revenging Judge, a consuming fire, Heb. xii. 29. in
which case we may well say, as our first parent did, imme-
diately after his fail, / heard thy voice and I was afraid^ Gen.
iii. 10.
2. God is obliged, in honour, as a God of infinite holiness,
to separate and banish sinners from his comfortable presence,
they being liable to the curse and condemning sentence of the
law ; by reason whereof his terror makes them afraid, and his
dread falls upon them ; nevertheless,
3. They have, in the gospel, not only an invitation to come,
but a discovery of that great Mediator, whom God has or-
dained to conduct his people into his presence, having procured
liberty of access to him, or, as the apostle expresses it, bold-
Jiess to enter into the holiest by his blood, by a nexv and living-
zvay^ xvhich he has consecrated for us through the vail, that is
to say, his fiesh, Heb. x. 19, 20. and he has, for this end,
erected a throne of grace, and encouraged us to come to it,
and given many great and precious prornises, whereby we may
hope for acceptance in his sight; these being all established in
Christ, and the blessings contained therein procured by his
blood, and having liberty, in coming, to plead v/hat he has
done and suffered, as what was designed to be the foundation
of our hope of obtaining mercy, we are said to come and maky
our supplications to God in the name of Christ.
III. We are now to consider the reason why we are to pray
in the name of Christ; and that we have in one of the answers
we are explaining. In which it is observed; that man, by sin,
is set at such a distance from God, that he cannot, by any
means, come into his presence. God cannot look upon hini
with any delight or complacency ; inasmuch as his guilt ren-
ders him the object of his abhorrence ; and he cannot do any
thing which has a tendency to reconcile God to him, and there-
fore he is speechless, and can ask for no blessing at his hand.
And it is farther observed, that there is none in heaven or
earth, that is, no mere creature, that is fit for that glorious.
work ; none has a sufficiency of merit to present to God,
v^hereby he may be said to make atonement for sin ; or, as Job
302 ov THE spirit's help in prayer.
expresses it, there is 7io days-man that might lay his hand in
both parties, Job ix. :io. that is, able to deal with God in pay-
ing a ransom; which he may, in honour accept of; ok. witli
man, by encouraging him to hope that he shall obtain the
blessings which he stands in need of; and bringing him into
such a frame, that he may draw nigh to God in a right manner.
This is only owing to our Lord Jesus Christ; and he does it
as our great Mediator, who alone is fit to manage this im-
portant work ; therefore we are to pray to God, only in his
name, who is, by divine appointment, an advocate with the Fa-
ther, pleading our cause before his throne, and thereby giving
us ground of encouragement, that our persons shall be ac-
cepted, and our prayers answered upon his account, who is
the only Mediator of redemption and intercession, in whom
God is well pleased, and gives a believer ground to conclude
that he shall not seek his face in vain.
Quest. CLXXXII. How doth the Spirit help us to pray ?,
Answ. We not knowing what to pray for as we ought, the
Spirit hclpeth our infirmities, by enabling us to understand
both for whom, and what, and how prayer is to be made,
and bv working and quickening in our hearts (although not
in all persons, not at all times in the same measure) those
apprehensions, affections, and graces, which are requisite
for the right performance of that duty.
Quest. CLXXXIII. For xvhom are we to pray?
Answ. We are to pray for the whole church of Christ, upon
earth, for magistrates and ministers, for ourselves, our bre-
thren, yea, our enemies, and for all sorts of men living, or
that shall live hereafter, but not for the dead, nor for those
that are known to have sinned the sin unto death.
Quest. CLXXXIV. For xvhat things are xve to pray P
Answ. We are to pray for all things tending to the glory of
God, the welfare of the church, our own, or other's good, but
not for any thing that is unlawful.
AS there is no duty that we can perform in a right manner,
without help obtained from God— And the same may be
said, in particular, concerning that of prayer : Accordingly we
are led,
I. To speak of the help that the Spirit of God is pleased to
FOR WHOM AND FOR WHAT WE ARE TO PRAY. 303
afford believers, in order to their engaging aright in this duty..
Here we may observe, ^
1. That it is supposed that we know not what to pray for as
we ought, or how to bring our souls into a prepared frame for
this duty, without the Spirit's assistance.
(1.) We are oftentimes at a loss with respect to the matter
of prayer; and this may be said to proceed from our being
unacquainted with ourselves, and not duly sensible of our
wants, weaknesses, or secret faults : Sometimes we cannot de-
termine whether we are in a state of grace or no ; or, if v/e are, .
whether it is increasing or declining ; or, if we have ground to
complain by reason of the hidings of God's face, and our want
of communion with him, we are oftentimes hard put to it to find
out what is that secret sin which is the occasion of it; nor are we
sufliciently apprized of the wiles of Satan, or the danger we
arc in of being ensnared or overcome thereby. Moreover, we
are oftentimes not able to know how to direct our prayers to
God aright, as we know not what is most conducive to his
glory, or what it is that he requires of us, either in obedience
to his commanding will, or in submission to his providential
will. Hence it arises, that many good men, in scripture, have
asked for some things which have been in themselves unlaw-
ful, through the weakness of their faith, and the prevalency of
their corruption : Thus some have desired, that God would
call them out of this world by death, being impatient under
the many troubles they met with therein ; accordinglv we read
concerning Elijah, that * he requested for himself that he might
' die, and said. It is enough ; now, O Lord, take away my
' life ; for I am not better than my fathers,' 1 Kings xix. 4.
and job says, ' O that I might have my request ! and that God
' would grant me the thing that I long for ! Even that it would
' please God to destroy me ; that he would let loose his hand,
" and cut me off,' Job vi. 8, 9. And Jonah says, ' O Lord, I
* beseech thee, take my life from me ; for it is better for me to
' die than to liv^,' Jonah iv. 3. And Moses, though he had
the character of the meekest man upon earth, and doubtless
excelled all others in his day, in those graces which he had
received from God, as well as in the great honours conferred
on him ; yet he puts up a most unbecoming prayer, both as to
the matter and manner thereof; as it is observed, that he said
unto the Lord, ' Wherefore hast thou afflicted thy servant?
'- and wherefore have I not found favour in thy sight, that thou
* layest the burden of all this people upon me ? Have I con-
* ceivcd all this people ? have I begotten them, that thou should-
' est say unto me. Cany them in thy bosom (as a nursinp-
*■ father beareth the sucking child) unto the land which thoti
* vswarest unto their fathers i Whence should I have flesh to
.j04
' give unto all this people rror they weep unto me, saying,
' Give us flesh, that we may eat. I am not able to bear all this
■■ people alone, because it is too heavy for me. And il thou deal
' thus with me, kill me, I pray thee, out of hand, it I have
- found favour in thy sight ; and let me not see my wretched-
■ ness,' Numb. xi. 11 — 15. And, in another instance, he asks
i'ov a thing which he knew before hand, that God would not
^jrant him, when he says, ' I pray thee, let me go over and see
'- the good land that is beyond Jordan, that goodly mountain,
' and Lebanon :' Upon which God says, * Let it suffice thee,
* speak no more unto me of this matter,' Deut. iii. 25, 26. —
Many instances of the like nature are mentioned in scripture ;
and, indeed, nothing is more obvious from daily experience,
that what the apostle James observes, tliat persons ' ask and
* receive not, because they ask amiss,' James iv. 3. or what the
apostle Paul says, ' We know not what we should pray for as
■vve ought, Rom. viii. 26.
(2.) We are, at other times, straitened in our affections.,
and so know not how to ask any thing with a suitable frame of
spirit : It is certain we cannot excite our affections, or espe-
cially put forth those graces which are to be exercised in
pra5^er, when we please. Our hearts are sometimes dead,
cold, and inclined to wander from God in this duty; and, at
other times, we pray with a kind of indiffei-ency, as though it
v/as of no great importance whether our prayer were answered
.»• no. How seldom do we express that importunity in this
laty which Jacob did, ' I will not let thee go, except thou
' lilcss me i" Gen. xxxii. 26. And as for those graces that are
o be exercised in prayer, we often want that reverence, and
those high and awful thoughts of the divine Majesty, which
■wc ought to have, who draw nigh to a God of infinite perfec-
tion ; nor, on the other hand, do we express those low and
humble thoughts of ourselves, as our own meanness, the im-
aerfection of our best pei-formances, and the infinite distance
■/hich we stand at from God, ought to suggest; and to this
we may add, that we are often destitute of that love to Christ,
and trust in him, which are necessary to the right performance
.1 this datv, as also of that hope of being heard, which is a
7 cry great encouragement to it.
2. We are now to enquire wherein the Spirit is said to help
)ur infii'-mities ; and this may be considered as adapted to that
:wo-foid necessity v/hich we are often under, respecting the
matter or frame of spirit with which this duty is to be per-
formed.
(1.) The Spirit helps our infirmities, with respect to thf-
matter of prayer. This is not in the least derogatory to his
dvivinc glory, if he is pleased tg coodesceud thus to conver'-^
OF THE spirit's UELP IN PRAYER, ,SOi
v/ith man, and it is not contrary to the nature o£ things j for
the Spirit, being a divine Person, searches the heart, and can
impress those ideas on the souls of his people, whereby they
may be led into the knowledge of those things that they ought
to ask in prayer, with as much facility as any one can convey
his ideas to another by words. If it was impossible for God
to do this, his providence could not be conversant about in-
telligent creatures, any otherwise than in an objective way, in
which it would not differ from that which may be attributed to
finite spirits. And it v/ould have been impossible for Ciod to
have imparted his mind and will by extraordinary revelation,
(without which, it could not have been known) if he may not,
though it be in an ordinary wav, communicate those ideas to
the souls of his people, whereby they may be furnished with
matter for prayer.
I am not pleading for extraordinary revelation ; for that is to
♦"xpect a blessing that God does not now give to his people :
But I only argue from the greater to the less ,• whereby it
may appear, that it is not impossible, or absurd, from the na-
ture of the thing, or contrary to the divine perfections, for God
to impress the thoughts of men in an ordinary way ; since he
formerly did this in an extraordinary, as will be allowed bj'
all, who are not disposed to deny and set aside revealed reli-
gion. Moreover, there was such a thing in the apostle's days^
as being led by the Spirit, which was distinguished from his
miraculous and extraordinary influences, as a Spirit of inspira-
tion ; otherwise, it is certain, he would not have assigned thir^
as a character of the children of God, which he does, Rom.
viii. 14. And when our Saviour promises his people the Spirit
to g-uii/e them into all truths John xvi. 13. I cannot think that
this only respected the apostles, or their being led into the
truths that they were to impart to the church by divine inspi-
ration ; but it seems to be a privilege that belongs to all be-
lievers : Therefore, w^e conclude, that it is no absurdity to
suppose that he may assist his people, as to what concerns the
matter of their prayers, or suggest to them those becoming
thoughts which they have in prayer, when drawing nigh t©
God in a right manner.
Some have enquired, whether we may conclude that the
Spirit of God furnishes his people with words in prayer, dis-
tinct from his impressing ideas on their minds ? This I would
be very cautious in determining, lest I should hereby not put
a just difference between this assistance of the Spirit, that be-
lievers hope for, and that which the prophets of old received
by inspiration. I dare not say, that the Spirit's work consists
in furnishing believers v\'ith proper expressions, with which
their ideas are clothed, when they engage in this duty, but
Vol. ^^ ^l q
506 of THE spirit's help 11^ PKAYLR',
rather with those suitable arguments and apprehensions ot
divine things, which are more immediately subservient there-
unto : Accordingly the apostle, speaking of the Spirit'svassist:
ing believers, when they know not what to pray for as they
ought, says, that he does this xvith groanings that cannot be
littered: that is, he impresses on their souls those divine
breathings after things spiritual and heavenly, which they
sometimes, notwithstanding, want v/ords to express ; though,
at the same time, the frame of their spirits may be under a
divine influence, which God is said to know the meaning of,
when he graciously hears and ansv/ers their prayers, how im-
perfect soever they may be, as to the mode of expression.
(2.) The Spirit helps our infirmities by giving us a suitable-
frame of spirit, and exciting those graces which are to be ex-
ercised in this duty of prayer. This the Psalmist calls, pre-
paring their hearts ; which God does, and then causes his ear
to hear, Psal. x. 17. which is a very desirable blessing; and.
in order to our understanding it aright, let it be considered,
[l.] That we cannot, without the Spirit's assistance, bring
our hearts into a right frame for prayer ; and that is the rea-
son why we engage in this duty, in such a manner as gives
great uneasiness to us when we reflect upon it; so that when
we pretend to draw nigh to God, we can hardly say that wc
worship him as God, but become vain in our imaginations ,'
and the corruption of our nature discovers itself more at this
time than it does on other occasions ; and Satan uses his ut-
most endeavours to distract and disturb our thoughts, and take
off the edge of our affections ; whereby we seem not really to
desire those things which, with our lips, we ask at the hand
of God. As for an unregenerate man, he has not a principle
of grace, and therefore cannot pray in faith, or with the exer-
cise of those other graces which he is destitute of; and the be-
liever is renewed but in part, and therefore, if the Spirit i?
not pleased to excite the principle of grace which he has im-
planted, he is very much indisposed for this duty, which cannot
be performed aright without his assistance.
[2.] We are, nevertheless, to use our utmost endeavours, in
order thereunto, hoping for a blessing from God to succeed
them. According]}', we are to meditate on the divine perfec-
tions, and the evil of sin, which is contrary thereunto ; where-
by we are rendered guilty, defiled, and unworthy to come into
the presence of God ; yet we consider ourselves as invited to
«:ome to him in the gospel, and encouraged by his promise
and grace, to cast ourselves before his footstool, in hope of ob-
taining mercy from him.
We are also to examine ourselves, that we may knov/ what
Ams are to be confessed bv us, and what are those necessities
CJl- THE SPIRIT 3 HELP IN PRAYfiR. oO?
which will afford mattei- for petition or supplicatbn in prayer,
together with the mercies we have received ; wnich are to be
thankfully acknowledged therein. We are also to consider
the many encouragements which we have, to draw nigh to God
in this duty, taken from his being ready to pardon our iniqui-
ties, heal our backsUdings, help our infirmities, and grant us
undeserved favours. We must also impress on our souls a
due sense of the spirituality of the duty we are to engage in,
and that v/e have to do with the heart-searching God, who will
be worshipped with revei:ence and holy fear ; and therefore
we are to endeavour to excite all the powers and faculties of
our souls, to engage in this duty in such a way that we may
hereby glorify his name, and hope to receive a gracious answer
from him.
[3.] When we have used our utmost endeavours to bring
ourselves into a praying frame, yet we must depend on the
Holy Spirit to give success thereunto, that we may be enabled
to exercise those graces that are more especially his gift and
work : And, in order thereunto,
Isty We must give glory to him as the author of regenera-
tion, since no grace can be exercised in this duty but what
proceeds from a right principle, or a nature renewed, and in-
ternally sanctified, and disposed for the performance hereof i
which is his work, as the Spirit of ^t ace and of supplication ^
Zech. xii. 10.
2dly^ As we are to draw nigh to God in this duty, as a re
conciled God and Father, if we hope to be accepted by him .:
so we are to consider, that this is the peculiar Vtork of the Spi-
rit, whereby we are enabled to cry^ Abha^ Father^ Rom. viii. 15.
Gal. iv. 6. This will not only dispose us to perform this duty
in a right manner, so as to enable us to pray in faith ; but it
will afford us ground of hope that our prayers will be heard
and answered by him.
Qdly^ Inasmuch as we often are straitened in our spirits,
which is a great hindrance to us in this duty, we must consi-
der it as a peculiar blessing and gift of the Holy Ghost, to have
our hearts enlarged ; which the Psalmist intends, when he says.
Bring my soul out of prison^ that I may praise thy name^ Psal,
cxlii. 7. and it is u peculiar branch of that liberty which he is
pleased to bestow on his people, under the gospei-illspensation ;
as the apostle says. Where the Spirit of the Lord is^ there is li
^^erty^ 2 Cor. iii. 17. And by this means our alTections will be
raised, and we enabled to pour out our souls before him.
This may give us occasion to enquire concerning the difFe-
rcnce that there is betvv^een raised aiicctions in prayer, which
Tinregenerate persons sometimes have, from external motives ;
and tho3s which the Spirit excites in U!> as a peculiar blessing.
3(*8 0? THE oPIKIT's help IN PIlAY£n'-
whereby he assists us in the aischarge of this duty. There are
several things in which they differ ; as,
1^^, The former of these oftentimes proceeds from a slavish
fear and dread of tlie wrath of God ; the latter from a love to.,
and desire after him, which arises from the view we have of
his glorv, as our covenant God, in and through a Mediator.
2dly^ Raised aff-^ctions in unregenerate persons, are seldom
found, but when thty are under some pressing affliction, in
which case, as the prophet says, Theij xvill seek God earbj^ Hos..
V. 15. but when this is removed, the affections grow stupid,
cold, and indifferent, as they were before his afflicting hand
was laid upon them : Whereas, on the other hand, a believer
will find his heart drawn forth after God and divine things,
when he is not sensible of any extraordinary affliction that
gives vent to his passions ; or he finds, that as afflictions tend
to excite some graces in the exercise whereof his affections are
moved, so when it pleases God to deliver him from, them, his
affections are still raised while other graces are exercised
agreeably, thereunto.
36%, Raised affections, in unregenerate men, for the most
part, carry them forth in the pursuit of those temporal bless-
ings which they stand in need of : Thus when Esau sought
the blessing carefully with tears, it was that outward prosperi-
ty which was contained therein, that he had principally in
view, as disdaining that his brother Jacob should be preferred
before him ; or, as it is said, made his Lord^ and his brethren
given him for servants^ Gen. xxvii. o7. but he had no regard
to the spiritual or saving blessings contained therein : Where-
as, a believer is most concerned for, and affected with those
blessings that immediately accompany salvation, or contain in
them the special love of God, or communion with him, which
he prefers to all other things : Thus the Psalmist says. There
he many that say^ Who will shew us any good? Lord^ lift thou
up the light of thy countenance upon us, Psal. iv. G. And ta
this we may add,
4thlyy Whatever raised affections unregenerate persons may
have, they want a broken heart, an humble sense of sin, and
an earnest desire that it may be subdued and mortified ; they
are destitute of self-denial, and other graces of the like nature,
which, in some degree, arc found in a believer, when assisted
by the Spirit, in performing the duty of prayer in a right
manner.
From v^hat has been said concerning the Spirit's assistance
in prayer, we may infer,
Isty That there is a great difference between the gift and the
grace of prayer : The former may be attained by the improve-
racnt of oiir natural abilities, and is oftentimes of use to othfre
TOR WHOM WE ARE TO PRAY. 309
who join with us therein ; whereas the latter is a peculiar
felessing from the Spirit of God, and an eviden^ of the truth
of grace.
2^/y, They who deny that the Spirit has any hand in the
work of grace, and consequently disown his assistance in
prayer, cannot be said to give hini that glory that is due to
him, and therefore must be supposed to be destitute of his
assistance, and very deficient as to this duty.
2dli/^ Let us not presume on the Spirit's assistance in prayer,
while we continue in a course of grieving him, and quenching-
his holy motions.
t^thiij^ Let us desire raised affections, as a great blessings
from God, and yet not be discouraged from engaging in pray-
er, though we want them ; since this grace, as well as all
others, is dispensed in a way of sovereignty : And if he is
pleased, for wise ends, to withhold his assistance ; yet we
must not say, why should I wait on the Lord any longer ?
Sthly^ If we would pi-ay in the Spirit, or experience his help,
to perform this duty in a right manner, let us endeavour to
walk in the Spirit, and to maintain a spiritual, holy, self-deny -
ing frame, at all times, if we would not be destitute of it,
"when we engage in this duty. This leads us to consider,
IL The persons for v/hom we are to prayj and ontheothei
hand, who are not to be prayed for.
1. As to the former of those : It is observed,
(1.) That we are to pray for the whole church of Christ
upon earth ; by which we are to understand, all those that pro-
fess the faith of the gospel, especially such whose practice is
agreeable to their profession ; and in particular, all those reli-
gious societies who consent to walk in those ordinances where-
by they testify their subjection to Christ, as king of saints.
The particular members of which these, societies consist, are,
for the most part, unknown to us ; so that we cannot pray for
them by name, or as being acquainted with the condition and
circumstances in which they are ; yet they are not to be whol-
ly disregarded, or excluded from the benefit of our prayers :
Thus the apostle speaks of the great conflict he had^ not only
for them at Laodicea ; but ^ for as many as had not seen his face
in the fleshy Col. ii. 1. This is a peculiar branch of the com-
munion of saints, and it is accompanied with those earnest de-
sires which we have, that God may be glorified in them,
and by them, as well as ourselves ; particularly we are to
pray,
[l.] That they may be united together in love to God and
to one another, John xvii. 21. That this may be attended with
all those other graces and comforts which are an evidenct;
of their interest in Christ.
SIO FSR WHOM AND FOR WHAT WE ARE TO PRAV.
[2.] That they may hav?Wie special presence of God witlx
them in all his ordinances, which will be a visible testimony
of his regard to them, and an honour put on his own institu-
tions, as well as an accomplishment of what he promrsed to
his aposdes just before he ascended into heaven, that he
v/ould be with them always even unto the end of the zvorU,
Mat. XXV iii. 20.
[3.] That the}' may be supported under the burdens, diffi-
culties and persecutions which they meet v/ith, either from the
powers of darkness or wicked men, for Christ's sake, that so
the promise may be made good to them, that the gates of hell
shall not prevail against them^ chap. xvi. 1 8.
[4.] I'hat there may be added to particular churches out of the
worIcl,,many such as shall be saved, Ac^s ii. 47. which shall be
an argument of the success of the gospel : And when we pray,
that God would magnify his grace in bringing sinners home
to himself, we arc to pray for the accomplishment of those pro-
mises that respect the conversion of the Jews : Thus the apos-
tle says, Brethren., my hearths desire and prayer to God for Is-
rael is^ that they -/night be saved,, Rom. x. 1. and, that there
may be a greater spread of the gospel throughout the most re-
mote and dark parts of the earth, among whom Christ is,
.it present, unknown : This the apostle calls The fulness of
the Gentiles coming in,, chap. xi. 25. and it is agreeable to
what is foretold by the prophet Isaiah, in chap. Ix. which
seems not as yet to have had its full accomplishment.
[5.] We are to pray that the life of faith and holiness may
be daily promoted in all the faithful members of the church
of Christ, that they may be enabled more and more to adorn
the doctrine of God, O'lr Saviour, and be abundantly satis-
fied, and delighted with the fruits and effects of his redeeming
love.
[6.] That God would accept of those sacrifices of prayer
and praise that are daily offered to him by faith, in the blood
of Christ, in every worshipping assembly, which will redound
to the advantage of all the servants of Christ, whom they
think themselves obliged to make mention of in their prayers,
as well as to the glOry of God, which is owned and advanced
thereby.
[7.] That the children of believers, who are devoted to God,
may be under his special care and protection, that they may
follow the footsteps of the flock, and fill up the places of those
who are called off the stage of this world ; that so there may
be a constant supply of those who shall bear a testimony to
Christ and his gospel in the rising generation.
[8.] That the members of every particular church of Christ
may acquit themselves so as that they may honour him in tl^e
FOR WHOM AND FOR WHAT WE ARP, TO PRAY. 311
r3'cs of the world, and be supported and carried safely through
this waste howling wilderness, till they arrive n that better
country for which they are bound ; and that they may not
be foiled or overcome while they are in their militant state,
but may be joined with the church triumphant in heaven.
(2.) We are to pray for magistrates. This is not only in-
cluded in the general exhortation given us to praijfor all me?i :
but they ^ire particularly mentioned by the apoctle, and it is
intimated that it hg-ood and acceptable in the siifkt of God our
Saviour^ 1 Tim. ii. 1- — 3. This also may be argued from hence,
that magistracy is God's ordinance, Rom. xiii. 1, 2. and there
is no ordinance which is cnstamped with the divine authority,
though it may principally respect civil affairs ; but we are to
pray that God would succeed and prosper it, that it may answer
the valuable ends for which it was appointed.
Now there are several things that we are to pray for in
the behalf of magistrates, viz. that they may approve them-
selves rulers after God's own heart, tofulfd all his rvill^ Acts
xii. 26, as was said of David ; that their counsels and conduct
may be ordered for his glory, and the good of his church ;
that they may not be a terror to good works ; namely, to per-
sons tliat perform them, h\xt to the evil; and so may not bear
the sxvordin vain, Rom. xiii. 3, 4. Accordingly we are to pray,
that they may be a public blessing to all their subjects, and
herein that promise may be fuHilled ; King's shall be thy
mtrsing-fathers, and their queens thy nursing-7nothers, Isa.
xlix. 23. and, as an instance hereof, that under them xue may
lead a quiet and peaceable life, in all godliness and honesty, 1
Tim. ii. 2. And, as to what concerns their subjects, that their
authority may not be abused and trampled on by them, on the
one hand, while they take occasion to ofFend with impunity ;
nor be dreaded as grievous toothers v/hofeel the weight there-
of, in instances of injustice and oppression.
(3.) We are to pray for ministers. This is a necessary duty,
inasmuch as their work is exceeding great and difficult ; so that
the apostle might well say, Who is su^.cient for these things,
2 Cor. ii. 16. And, indeed, besides the difficulties that attend
the worlv itself, there are others that they meet with, arising
IVom the unstable temper of professed friends, who sometimes,
as the apostle says, become their enemies for telling ttiem the
trxuh. Gal. iv. 16. or from the restless malice and violent op-
position of open enemies j v/hich e\ identl}' takes its rise from
that inveterate hatred that they bear to Christ and his gospel.
Moreover, as they have difficulties in the discharge of the
work they are called to, so they must give an account to
God for their faithfulness therein ; and it is of the highest
importance that they do this xvith. joy-, and not xvilh grief
312 Ol PRAYER I OK THE tUNlS'l RY.
Heb. xiii. 17, 18. as the aposlle speaks ; and immediately he
intreats the church's prayers, as that which was necessary ia
order hereunto. Now there are several things which ought to
be the suoject-matter of our prayers, with respect to minis*
ters.
[1.] That God would send forth a supply or succession oi
them, to answer the church's necessities ; inasmuch as the har-
vest is plenteous^ as our Saviour observes, but the lahcv.rcrs are
few. Matt. xi. 37, 38.
[2.] That they may answer the character which the apostle
gives of a faithful minister ; and accordingly study to shew
themselves approved unto God, workmen that need not to be
ashamed, rightly dividing the x^ord of truth, 2 Tim. ii. 15.
[3.] That they m.ay be directed and enabled to impart those
truths that are substantial, edifying, and suitable to the cir-
cumstances and condition of their hearers.
[4.] That they may be spirited with zeal, and love to souls,
•in the whole course of their ministry ', that the glory of God,
and the advancement of his truth may lie nearest their hearts,
and a tender concern and compassion for the souls of men,
may incline them to use their utmost endeavours, as the apos-
tle speaks, to save them with fear ^ pulling them out of the fire -
Jude, ver. 23.
[5,] That their endeavours may be attended with success,
which, in some measure, may give them a comfortable hope
that they are called, accepted, and approved of by God, which,
from the nature of the thing will tend to their own advan
tage, who make this the subject of our earnest prayers on their
behalf; and, indeed, the neglect of performing this duty, may,
in some measure, be assigned as one reason why the word is
often preached with very little success ; so that this ought to
be performed, not barely as an act of favour, but as a duty
that redounds to our own advantage.
(4.) We are to pray, not only for ourselves and our bre
thren, but for our enemies. That we are to pray for our-
selves, none ever denied, how much so ever many live in the
neglect of this duty ; and as for our obligation to pray for otir
brethren, that is founded in the law of nature ; which obliges
us to love them as ourselves, and, consequently, to desii-e thei;
welfare, together with our own.
However, it may be enquired, what we are to understand b}'
our brethren, for whom we are to express this great concern
in our supplications to God ? For the understanding of which.,
let it be considered, that, besides those who are called bre-
thren, in the most known acceptation of the word, as Jacob's
^ox\?, X.A\]o?,t^\\,lVe be tzvelve brethren, sons of one father. Gen.
xlii= 32. it ii: sometimes taken, in scripture, for any near kins-
rOR WHOM AND FOR WHAT WE ARE TO PRAY. 313
man : Thus Abraham and Lot are called brethren, chap. xiii.
3. though they were not sons of the same tather/ftor Lot was
Abraham's brother's son, chap. xi. 31. this is a very common
acceptation of the word in scripture. Again, it is sometimes
taken in a more large sense, for those who are members of the
same church : Thus the apostle calls those that belonged to
the church at Colosse, the saints and faithful brethren in Christ,
Col. i. 2. and sometimes they who are of the same nation, are
called brethren : Thus it is said, When Moses was full forty
years old^ it came into his heart to visit his brethren the children
of Israel^ Acts vii. 23. And it is sometimes taken for those
who make profession of the same religion with ourselves ; and
also for those who are kind and friendly to us : Thus it is
said, A friend loveth at all times, and a brother is born for ad-
'sersitif, Prov. xvii. 17. and, indeed, the word is sometimes
taken in the largest sense that can be, as comprizing in it all
mankind, who have the same nature with ourselves, 1 Johu.
iv. 21. These are objects of love, and therefore our prayers
are, especially in proportion to the nearness of the relation
they stand in to us, to be directed to God on their behalf.
Some, indeed, are allied to us by stronger bonds than others ;
Wut none, who are entitled to our love, pity, and compassion,
are to be wholly excluded from our prayers.
This will farther appear, if we consider that v/e are also t©
pray for our enemies, as the law of nature obliges us to do
good for evil ; and consequently, as our Saviour says, we are
vo pray for them xvhich despitefully use us^ and persecute us^
Matt. V. 44, We are not, indeed, to pray for them, that they
may obtain their wicked and unjust designs against us ; or that
they may have power and opportunity to hurt us ; for that is
contrary to the principle of self-preservation, which is im-
pressed on our nature J but we are to pray for them.
[1.] That however they carry it to us they may be made
Christ's friends, their hearts changed, and they enabled to
serve his interest; that they, together with ourselves, may be
partakers of everlasting salvation ; therefore it is a vile thing,,
and altogether inconsistent with the spirit of a christian, to de-
sire the ruin, much more the damnation of any one, as many
wickedly and profanely do.
[2.] We are to pray that their corruptions may be subdued,
their tempers softened, and their hearts changed ; so that they
may be sensible of, and lay aside their unjust resentments
against us. And,
[3.] If they are under any distress or misery, we are not tc
insult or take pleasure in beholding it, but to pity them, and
to pray for their deliverance, as much as though they were EOt
enemies to us.
Vol. IV. R r
J 14- '-ii'' THE Sk'iRiX 3 UELS IS i'ilAXLK.
(5.) We are to pray not only for all sorts of men now liv-
ing; according to what is contained in the last head, but for
tliose that shall live hereafter. This includes in it an earnest
desire that the interest of Christ may be propagated from ge-
neration to generation ; and his kingdom and glory advanced
in the world until his second coming : Thus the Psalmist says.
Me tvill reg'ard the prayer of the destitute^ and not dcspiae their
prayer : This shall be written for the i>-eneralion to c07ne ; and
the people which shall be created^ shall praise the Lord^ Psal. cii.
17, 18. and our Saviour says, Neither pray 1 for these alonc^
but for them also ivhich shall believe on me through their wordy
John xvii. 20.
2. We are now to consider those who are excluded from
our prayers ; and these are either such as are dead, or those
who have sinned the sin unto death.
(1.) We are not to pray for the dead. This is asserted iu
opposition to what was maintained and practised by some in
the early ages of the church, and paved the way for those
abuses and corruptions which are practised by the church of
Rome, at this day, who first prayed for the dead, and after-
wards proceeded farther in praying for them. The first step
that was taken leading hereunto, seems to have been their be-
ing guilty of great excesses in the large encomiums they made
in their public anniversary orations, in commemoration of the
martyrs and confessors, v/ho had suffered in the cause of
christianit}-. This was done at first, with a good design, viz.
to excite those who survived, to imitate them in their vii-tues,
and to express their love to the cause for which they suffered ;
but afterwards they v/ent beyond the bounds of decency in
magnifying and extolling them ; and then they proceeded yet
farther, in praying for them ; This is often excused, by some
modern writers, from the respect they bear to them, who first
practised it ; though it can hardly be vindicated from the;
charge of will-worship, since no countenance is given to it io
scripture.
That which is generally alleged in their behalf, is, that they
supposed the souls of believers did not immediately enter into
heaven, but were sequestered, or disposed of in some place in-
ferior to it, which they sometimes call paradise^ or Abraham^s
bosom, where they are to continue till their souls are re-united
to their bodies. Whether this place be above or below the
Qarth, all are not agreed ; but their mistake arises from their
misunderstanding those scriptures which describe heaven un-
4er these metaphorical characters of paradise^ or Abraham^s
bosom *. Here they suppose that they are, indeed, delivered
• Seepage 31?.
roR TfHOM AND FOR WHAT "VVE ARE TO PRAY. 515
itom the afflictions and miseries of this present life ; but j'et
not possessed of perfect blessedness in God's iminediate pre-
sence. Therefore they conckule, that there was some room
for pi-ayer, that the degree of happiness which they were pos-
sessed of, might be continued, or rather, that it might in the
end, be perfected, when they are raised from the dead, and ad-
mitted to partake of the heavenly blessedness.
Others thought, that at death, the sentence was not pe-
remptorily past either on the righteous or the wicked, so that
there was room left for them to pray for the increase of the
happiness of the one, or of the mitigation of the torment of the
other ; and therefore, in different respects, they prayed for all,
both good and bad, especially for those who were within the
pale or inclosure of the church ; and above all, for such as
were useful to, and highly esteemed by it.
The principal thing that is said in vindication of this prac-
tice (for what has been but now mentioned, as the ground and
reason thereof, will by no means justify it) is, that though the
souls of believers are in heaven ; yet their happiness will not
be, in all respects, complete, till the day of judgment: There-
fore, in their prayers, they chiefly had regard to the consume
mation of their blessedness at Christ's second coming, toge-
ther with the continuance thereof, till then ; without supposing
that they received any other advantage thereby. And, inas-
much as this is not a matter of uncertainty, they farther ob-
serve, that many things are to be prayed for, which shall cer-
tainly come to pass, whether we pray for them or no ; e. g-.
the gathering of the whole number of the elect, and the coming
of Christ's kingdom of glory : Therefore they suppose, that the
advantage principally redounds to those who put up prayers to
God for them, as hereby they express their faith in the doc
trine of the resurrection, and the future blessedness of the
saints, and the communion that there is between the church
militant and triumphant.
This is the fairest colour that can be put upon that ancient
practice of the church, and the many instances that we meet
with, in the v/ritings of the Fathers, concerning their prayers
for the dead *.
• T/wt several of the Fathers practised avd pleaded for praying' for the dead, if
evident from lohoi Cvprian says, Epist. xxxix. conceruinff the church's offeHiig sa-
crifices, by -which he means prayers for the martyrs ; amonc^ ivhom, he particitlarl^
inentious Laiirentius anil IffnatiMS, on the yearly return of those days, on which the
memorial of their martyrdom was celebrated. And Eusebiiis, in the life of Constan-
tine. Lib. iv. Cap. Ixxi. w/ien speaking concerning- the funeral obseyuiet performed
for that monarch, says, that a great number of people, with tears and lamentations
poured forth p7\iyera to God for the emperor's soul. And Gregory A'azianteh
prated for his brother Cicsarius after his death. Vid. Ejusd in Fun. Ceesar, OnXU
X Also Arrtbro:e praijedfor the re[ijioii3 empernTi, falentifiian and Gratitn, end^
aiti »j? THE spirit's help IN PRAYER-
Thus concerning the practice of the church, before we read
of tht fictitious place which tiie Papists call purgatory ; where
they fanc}', that separate souls endure some degrees of tor-
ment, and are relieved by the prayers of their surviving friends;
%vhich M'as not known to the church before the seventh centu-
ry ; and is without any foundation from scripture, as has been
before observed imder a foregoing answer *. Now since this
"was formerly defended, and is now practised by the Papists,
the contrary doctrine is asserted in this answer, viz. that we
are not to pray for the dead ; and that this may farther ap-
pear, let it be considered,
That the state of every man is unalterably fixed, at death i
so that nothing remains which can be called an addition to the
happiness ol the one, or the misery of the other, but what is the
resulv of the re-union of the soul and body at the resurrection;
and therefore to pray that the saints may have greater degrees
of glory conterred upon them, or sinners a release from that
, state of miscrv in which they are, is altogether ungrounded;
and then-fore such prayers must be concluded to be unlawful.
Tiuit the state of man is fixed at death is sufficiently evident
from scriptui'e : Thus our Saviour, in the parable of the rich
ynan and Lazarua^ speaks of the one as immediately carried
bif the angels into Abrahaiii's bosom., Luke xvi. 22, ^c. (by
which, notwithstanding what some ancient writers have assert-
ed to the contrary, we are to understand heaven ;) and the
other as being in a place of torments.^ without any hope or pro-
bability of the least mitigation thereof ; whereby hell, not pur-
gatorv is intended : And the apostle says, It is appointed unto
men once to die.^ and after this the judgment., Heb. ix. 27, by
which he intends, that all men must leave the world ; and when
they are parted from it, their state is determined by Christ ;
though this is not done in so public and visible a manner, as
it wih be in the general judgment: If therefore the state ot
men be unalterably fixed at death ; it may be justly inferred
from thence, that there is no room for any one to put up pray-
ers to God on their behalf: Prayer must have some proof on
which it relies, otherwise it cannot be addressed to God by
faith; or, as the apostle expresses it., nothing wavering., ]Q.mts
i. 6. Now, if we have no ground to conclude that our prayers
shall be heard and answered ; or have any doubt in our spi-
fo\- Theodoshis, and far his brother Satvrus. Fid. Ejuad. de obit. Valentifi. Theodos.
& Satyr. And Av^nstin speaks of his praying for his mother Monica, after her
decease, in Confess. J.ib. ix. Cap xiii. And Epiphainus defends this practice -zvith
so much ymrmth, that he con hardly forbear charging- the denial hereof, as one of
JieHus's heresies. Vid. Tptpltan. Leres. Ixxv. And some Popish -.vriterSf-when de'
fending ihiir praying for the dead, have, -Mth more malice than reason, charged the
Frotestants -with being Aerians, nf>on this account.
* See Quest. l}ixwi.page 313.
FOR WHOM AND FOR WHAT WE ARE TO PRAY. 317
rlts whether the thing prayed for be agreeable to the will of
God ; such a prayer cannot be put up in faithj Imd therefore
is not lawful.
Obj. 1. The Papists, in defence of the contrar)'' doctrine,
are very much at a loss for scriptures to support it : However,
there is one, taken from a passage in the apocryphal writings,
in which Judas Maccabeus, and his company, are represented
as praying and offering a sin-offering, and thereby making re-
conciliation for the dead, i. e. some that had been slain in bat-
tle, 2 Maccab. xii. 43, — 45.
Aiisxv. The reply that some make to this, is, that the prayers
for the dead here spoken of, are of a different nature from those
which the Papists make use of in the behalf of those whom
ihey pretend to be in purgatory, or, that they prayed for
nothing but what some of the Fathers, as before-mentioned
did, viz. that they might be raised from the dead, whereby
they expressed their faith in the doctrine of the resurrection :
But, I think there is a better reply may be given to it, namely,
that the argument is not taken from any inspired writing ; and
therefore no more credit is to be given to it than any other hu-
man composure, in which some things are true, and others false :
And as for this book in particular, the author himself plainlv in-
timates that he did not receive it by divine inspiration ; for he
says, If I have done xuell^and as it is jitUng the story ^ it is thai
tvhich I desired ; but if slenderly and meanly^ it is that which
I could attain unto^ chap. xv. 38. which is very honestly said;
but not like an inspired writer, and therefore nothing that is
said therein is a sufficient proof of any important article of
faith or practice, such as that is, which we are now defend-
Obj, 2. It is farther objected, that the apostle Paul puts up
a short and affectionate prayer for Onesiphorus, in 2 Tim. i.
18. The Lord grant unto him^ that he may find mercy of the
Lord in that day ; whereas, it is concluded by some, that, at
the time the apostle wrote this epistle, Onesiphorus was dead,
since there are two petitions put up, one in this verse for him,
and another in ver. 16. for his house ; and in chap. iv. 19.
when he salutes some of his friends, according to his custom,
lie makes mention of the household of Onesiphorus^ not of him.
This turn Grotius himselt gives of this scripture *. And the
Papists greedily embrace it, as it gives countenance to their
practice of praj'^ing for the dead.
Answ. It is but a weak foundation that this argument is
built on ; for though Paul salutes his household, and not him-
celf, in the close of this epistle, it does not foUov/ from hence,
* Vid, Grot, in tC:
31S OF tni. SPt&lT''s HELP IK #iflAY*iR.
that he was dead ; for he might be absfettt from his family at
this time, as he often was, when engaged in public service^ as
being sent by the church, as their messenger, to eliqui^e con-
cerning the progress and success of the gospel in other parts ;
or to carry relief to those who were suffering in Christ's cause :
It may be, the apostle might be informed that he was then in
his way to Rome, where he was hirtiself a prisoner when h6
wrote this epistle ; and if so, it would not have been proper to
sciid salutations to him, whom he expected shortly to see,
while, at the same time, he testified the great love he bore to
him and all his family, as being a man of uncommon zeal for
the intere-tof Christ and religion.
(2.) They are not to be {grayed for who have sinned the
sin unto death. This sin we read of, as what exchides per-
sons from forgiveness, in scripture, Matt. xii. 32. in which
such things are said concerning it, as should make us fear and
tremble, not only lest we should be left to commit it, but give
'Way to those sins which border upon it j atid there is enough
expressed therein to encourage us to hope that we have not
committed it ; v/hich is the principal thing to be insisted on,
when we treat on this subject in our public discourses, of
any are tempted to fear, lest they are guilty of it. Here let it
be observed, that though it be called the sin vjtto deaths we afe
not to suppose that it is one particular act of sin, but rather a
course or complication of sins, wherein there are many ingre-
dients of the most heinous nature. And,
[l.] That it cannot be committed by any but those who
have been favoured with gospel light ; for it always contains
in it a rejection of the gospel, which supposes the revelation ot
preaching thereof.
[2.] It is not merely a rejecting the gospel, though Attended
with sufficient objective evidence, in those who have not had
an inward conviction of the truth thereof, or whose opposition
to it proceeds principally from ignorance, as the apostle says
concerning himself, that though he was a blasphemery a perse-
cutor^ and injurious ; yet he obtained mercy ^ because he did it ig~
norantly^ in unbeliefs 1 Tim. i. 13.
[3.] it is a rejecting the gospel which we once ptofessed to
embrace, and therefore carries in it the nature of apostacy :
Thus the Scribes and Pharisees, wheir they attended on John's
ministry, professed their willingness to adhere to Christ, and
afterwards, when he first appeared publicly in the world, they
were convinced in their consciences, by the miracles which he
wrought, that he was the Messiah ; though, after this they were
•flfended in him, and ashamed to own him, because of the hum-
bled state and condition in which he appeared in the world;
FOR WHOM AND FOR WHAT WE AHB TO PRAY. 519
Kir which reason, they, in particular, were charged with this
sin in the scripture before-mentioned. |
[4.3 It also contains in it a rsjectingof Christ ind the known
truti), out of envy, and this attended with reviling, perse-
cuting, and using their utmost endeavours to extirpate ami
haaish it out of the world, and beget in the minds of men thft
greatest detestation of it : Thus the Jews are said to deliver
Christ out of envij^ Matt, xxvii, ly. and with the same spirit
they persecuted the gospel.
[j.] Such as a^-e guilty of this sin, have no conviction ia
their consciences of any crime committed herein ; but stop
their ears against all reproof, and set themselves, with the
greatest hatred and malice, against those, who, with faithful-
ness, admonish them to the contrary.
[6.] They go out of the way of God's ordinances, and wil-
fully exclude themselves from the means of grace, which they
treat with the utmost contempt, and use all those endeavours
that arc in their power, that others may be deprived of them.
[7.] This condition they not only live but die in ; so that
their apostacy is not only total, but final.
However, I cannot but observe, that some are of opinion
that this sin cannot be now committed, because we have not
the dispensation of miracles, whereby the Christian religion
was incontestibly proved, in our Saviour's and the apostles'
time : And the main thing in which it consisted in the scrip-
ture before-mentioned, in Matt. xii. was, in that the Pharisees
v/ere charged with saving, that Christ cast out devils by Beel-
zebuby the prince of the devils ; whereby. they intimate that those
miracles, which they had before been convinced of the truth
of, as being wrought by the finger of God, were wrought by
the devil: which supposes that they were eye-witnesses to
such-like miracles wrought, which we cannot be : Therefore it
is concluded by some, that this sin cannot now be committed ;
inasmuch as the dispensation of miracles is ceased. But this
method of reasoning will not appear so strong and conclusive,
if we consider, that though, it is true, the gospel is not nov/
confirmed to us by miracles ; yet we have no less ground to
believe that the christian religion was confirmed by this means,
than if we had been present at the working of these miracles.
Nevertheless, though it sliould be alleged, that this ingredient
cannot, in every circumstance, be contained in the sin against
the Holy Ghost, in our day ; yet tliere are other things in-
cluded in the description of it, before-mentioned, in which it
principally consists, that bear a very great resemblance to that
sin which we have been considering : As for instance, if per-
sons have formerly believed Christ to be the Messiah, and
been persuaded that this was incontestibly proved by the mi-
320 OF THE spirit's HELP IN PRAYER.
racles which he wrought, ^SSd accordingly, were inclined td
adhere to him, and embrace the gospel, wherein his person and
glory are set forth ; and yet have afterwards apostatized from
this profession ; and if this had been attended with envy and
inalice against Christ; and if they have treated the evidence
which they once acknowledged, the Christian religion, to have
been undeniably supported by, with contempt and blasphemy ;
and have totally rejected that faith wliich they once professed,
arising from carnal policy, and the love of this Morld; and
when this is attended with judicial nardness of heart, blindness
of mind, and strong delusions, together with a rooted hatred of
all religion, and a malicious persecution of those that embrace
it J This is what we cannot but conclude to bear a very great
resemblance to that which, in scripture, is called the unpardon-
able sin ; and it is a mast deplorable case, which should be so
far improved by us, as that we should use the utmost caution,
that we may not give way to those sins which bear the least re-
semblance to it : Nevertheless, doubting christians are to take
"heed that they do not apply this account that has been given
of it to themselves, so as to lead them to despair; which is
not the design of any description thereof, which we have in
scripture. Now that these may be fortified against such-like
objections, let it be considered,
ist, That it is one thing peremptorily to determine that it is
impossible for any one to commit this sin in our day, since the
dispensation of miracles is ceased, (which is, in effect, to sup-
pose that we can have no evidence for the truth of the Chris-
tian religion, but what Is founded on occular demonstration :
such as they who saw Christ's miracles ;) and another thing W
determine concerning particular persons, that they are guilty of
this sin. It is certain that this matter might be determined
with special application to particular persons in our Saviour's
and the apostles' time, when there was among other extraor-
dinary gifts, that of discerning of spirits ; and consequently It
might be known, whether they who apostatized from the faith
oi the gospel, had before this, received a full conviction of the
truth thereof; and it might then bij known, by extraordinary
revelation, that God would never give them repentance, and
therefore their apostacy would be final ; and, it is more than
probable, that this was supposed by the apostle, when he
speaks of some that had committed this sin, who are not to he
prayed for : But these things cannot be known by us ; there-
fore I would not advise any one to forbear to pray for the worst
of sinners, who seem most to resemble diose that are charged
with this sin, this matter not being certainly known by us.
2c//i/, That whicli is principally to be considered for the en-
couragement of those who are afraid that they have committed
rOR WHOM AND FOR WHAT WE ARE TO PRAY. 321
this sin, is, that persons certainly know that they have not
committed it, though they are in an unregenerate sfate ; as,
l,sY, When they /iavc?iot had opportunity, or thost means that
are necessary to attain the knowledge of the truth, and so re-
main ignorant thereof; or if they have had sufficient means to
know it, they have not committed this sin, if they desire and
resolve to wait on God in his ordinances^ in order to their re-
ceiving good thereby.
2<//y, They rvho are under conviction of sin^ disapprove of,
and have some degree of sorrow and shame for it, may certainly
conclude that they have not committed the sin against the
Holy Ghost.
z'dly, If persons have reason to think that their hearts are
hardened through the dcceitfulness of sin, and that they are
greatly backslidden from God ; yet they ought not to con-
clude that they have committed this sin, if they are afraid lest
they should he given up to a perpetual backsliding, or dread
nothing more than a total and a final apostacy ; upon which
account they are induced to pray against it, and to desire a
broken heart, and that faith, which, at present, they do not ex-
perierice. In this case, though their state be dangerous, yet
they ought not to determine against themselves, that they have
committed the sin unto death.
The use which we ought to make of this awful doctrine,
and the hope that there is that we have not committed this sin
is,
1. That we should take heed that we do not give way to wil-
ful impenitency, and a contempt of the vieans of grace, lest we
should provoke God to give us up to judicial hardness of
heart, so as to make sad advances towards the commission
thereof : Let us take heed that we do not sin against the light
and conviction of our own consciences, and wilfully neglect
and oppose the vieans of grace, which, whether it be the sin
unto death or no, is certainly a crime of the most heinous and
dangerous tendency.
2. Let doubting christians take heed that they do not give
way to Satati's suggestions, tempting them to conclude that
they have committed this sin ; which they are sometimes afraid
that they have, though they might determine that they have
not, did they duly weigh what has been but now observed con-
cerning this matter.
3. Let us bless God, that yet there is a door of hop.e,y and re-
solve by his grace, that we will always wait on him in the ordi-
nances which he has appointed, till he shall be pleased to give
us ground to conclude better things concerning ourselves, even
things that accompany salvation. This leads us to consider, .
III. What we are to pray for; particularlv,
Vol. IV. S s '
322 FOR WHAT WE ARE TO PBAY.
1. For those things whick coneern the glory of God. And
that we may know what they are, we are to enquire ; whether,
if God should give us what we ask for, it would haye a ten-
dency to set forth any of his divine perfections, and thereby
render him amiable and adorable in the eyes of his creatures,
so that in answering our prayers, he would act becoming him-
self? We are also to take an estimate of this matter, from the
intimation he has given us hereof in his word, in which we may
observe, not only whether he has given us leave, but commands
and encourages us to ask for it ; more especially, whether he
has promised to give it to us ; and, whether our receiving the
blessing we ask for, has a tendency to fit us for his service,
that hereby praise that waits for him, may be ascribed to him.
2. We are to pray for those things which concern our own
good, or the good of others. These are particularly insisted on
in the Lord's prayer, which is explained in the following an-
swers ; therefore it is sufficient for us, at present, to consider
the good we are to pray for in general, namely, temporal bles-
sings, which are the effects of divine bounty, concerning which,
our Saviour says. Tour heavenly Father knoweth that ye have
need of these things^ Mat. vi. 32. We are also to pray for
spiritual blessings, such as forgiveness of sin, strength against
it, and the sanctifying influences of the Spirit, to produce in
us holiness of heart and life ; as also, for deliverance from, and
victory over our spiritual enemies. We are also to pray for
the consolations of the holy Ghost, arising from assurance of
the love of God, whereby we may have peace and joy in be-
lieving ; and for all those blessings which may make us happy
in a better world.
3. We are to pray for those things which are lawful to be
asked of God; and accordingly,
(1.) The things we pray for, must be such as it is possible
for us to receive, and particularly such as God has determined
to bestow, or given us ground to expect, in this present world :
Therefore we are not to pray for those blessings to be applied
here, which he has reserved for the heavenly state ; such as a
perfect freedom from sin, tribulation or temptation, or our en-
joying the immediate views of the glory of God : These things
are to be desired in that lime and order, in which God has de-
termined to bestow them ; therefore we are to wait for them
till we come to heaven, and, at present, we are to desire only
to be made partakers of those privileges which he gives to his
children in their way thither.
(2.) We are not to pray that God would inflict evils on
others, to satisfy our private revenge for injuries done us ;
since this is, in itself, unlawful, and unbecoming a Christian
.frame of spirit, and contrary to that ditty which was before
HOW WE ARE TO PRAY. 323
considered, of our praying for our very enemies, and seeking
their good.
(3.) We are not to ask for outward blessings without setting
bounds to our desires thereof; nor are we to ask for them un-
seasonably, or for wrong ends. We are not to pray for them
as though they were our chief good and happiness, or of equal
importance with things that are more immediately conducive
to our spiritual advantage ; and therefore, whatever measure
of importunity we express in praying for them, it is not to be
inconsistent with an entire submission to the divine will, as
being satisfied that God knows what is best for us ; or, whether
that which we desire, will, in the end, prove good or hurtful
to us i much less ought we to ask for outward blessings, that
we may abuse, and, as the apostle James speaks. Consume them
upon our lusts^ James iv. 3.
Quest. CLXXXV. How are we to pray P
Answ. We are to pray with an awful apprehension of the
Majesty of God, and deep sense of our own unworthiness,
necessities, and sins, with penitent, thankful, and enlarged
hearts, with understanding, faith, sincerity, fervency, love,
and perseverance, waiting upon him, with humble submission
to his will.
THIS answer respects the manner of performing this duty^
and the frame of spirit with which we are to draw nigh
to God. Accordingly,
1. We are to pray with an awful apprehension of the Ma-
jesty of God ; otherwise our behaviour would be highly re-
sented by him, and reckoned no other ^an a thinking him
altogether such an one as ourselves. Some of the divine per-
fections have a more immediate tendency to excite an holy
reverence; accordingly we are to consider him as omnipresent,
and omniscient, to whom our secret thoughts, and the prin-
ciple from whence our actions proceed, are better known than
they can be to themselves. We are to conceive of him as a God
of infinite holiness ; and therefore he cannot but be highly
displeased with that worship that is opposite thereunto, as pro-
ceeding from a conscience defiled with sin, or performed in an
unholy manner. Thus the prophet says. Thou art of purer
eyes than to behold evil, and canst not look on iniqtiity, Hab. i.
13. that is, thou canst not behold it without the utmost detesta-
tion; and therefore, if we regard ]t in our heart, he will not
hear our prayers, Psal. Ixvi. 18. We are also to have a due
sense of the spirituality of his nature, that we may worship
324 HOW WE ARE TO PRAY.
him in a spiritual manner ; therefore we are not to entertain
any carnal conceptions, or' frame any ideas of him, like those
we have of finite or corporeal beings; nor are we to .think it
sufficient, that our external mien and deportment have been
grave, and carried in it a shew of reverence, when our hearts
have not, at the same time, been engaged in this duty, or dis-
posed to give him the glory that is due to his name. We are
also to draw nigh to him with a due sense of those perfections
that tend to encourage us to perform this duty, with hope of
fuiding acceptance in his sight. Therefore we are to conceive
of him, as a God of infinite goodness, mercy, and faithfvilness,
with whom is plenteous redemption, in and through a Media-
tor, which is suitable to our condition, as indigent, miserable,
and guilty sinners; and a God of infinite power, who is able
to do exceeding abundantly above all rve are able to ask or think^
Eph. iii. 20.
2. We are to pray to God with an humble sense of our own
unworthiness. This is the necessary result of those high, con-
ceptions we have of his divine excellency and greatness;
whereby we are led to consider ourselves as infinitely below
him ; and, indeed, the best of creatures are induced hereby to
worship him with the greatest humility : Thus the Seraphim
are represented in that vision, which the prophet Isaiah had of
them, as ministering to, and attending upon our Lord Jesus,
when sitting on a throne on his temple; as covering- their faces
and their feet -with their xvings^ denotin.g their unworthiness
to behold his glory, or to be employed by him in his service,
Isa. vi. 1 — 4. But when we take a view of his infinite holi-
ness, and our own impurity, this should be an inducement to
us to draw nigh to him, with the greatest humility : As de-
pendent creatures, we have nothing but what w€ derive from
him ; as frail dying creatures, we wither away, and are brought
to nothing, Job xiii. 25. Job compares this to a leaf that is
easily broken, and driven to and fro, or to the dry stubble,
that can make no resistance against the wind that pursues it ;
and the Psalmist, speaking of man in general, says, Lord,xvfiat
is man, that thoii takest knoxvledge of him ; or the son of man^
that thou makest account of him ? Psal. civ. 3. And elsewhere
it is said. What is man, that thou shouldest magnify him, and
that thou shouldest set thine heart upon him 7 Job vii. 17. These
are humbling considerations ; but we shall be led into a farther
sense of our own unworthiness, when we consider ourselves as
sinful creatures, worthy to be abhoiTed by Ciqd ; therefore he
might justly reject us, and refuse to answer our prayers. But
since this humble frame of spirit is so necessary for the right
performance of this duty, let us farther observe, as an induce-
ment hereunto.
HOW Wa ARE TO PRAT. 325
(I.) That the greatest glory we can bring to God can make
no addition to his infinite perfections : Thus it is'/said, Can a
7nan he profitablt unto God^ as he that is wise may be projitable
unto himself? L it any pleasure^ that is, any advantage, to the
Almig'htif^ that thou art righteous? or is it gain to him^ that thou
makest thy ways perfect ? Job xxiii. 2, 3. And elsewhere, If
thou be righteous^ rvhat givest thou him, or what receiveth he of
thy hand? ch. xxxv. 7. denoting that it is impossible for us,
by any thing we can do or suffer for his sake, to make him
more glorious than he would have been in himself, had we
never had a being: Therefore, if there is nothing by which we
Clin lav any obligations on God, we have reason to address our-
selves to him with a sense of our own unworthiness.
(2.) We are so far from meriting any good thing from the
hand of God, that by our repeated transgressions, notwith-
standing the daily mercies we receive from him, we give far-
ther proofs of our great unAVorthiness ; and, indeed, if we are
enabled to do any thing in obedience to his will, this is not
from ourselves ; yea, it is contrary to the dictates of corrupt
nature, and must be ascriljed to him as the author of it.
(3.) If we could do the greatest service to God by espous-
ing his cause, and promoting his interest in the wot Id ; it is
no more than what we are bound to do ; and, at the same time
we must consider, that it is God that workelh in us, both to
xvill and to do of his good pleasure, Phil. ii. 13.
(4.) The best believers recorded in scripture, have enter-
tained a constant, humble sense of their own unworthiness :
Thus Abraham, when he stood before the Lord, making sup-
plications in the behalf of Sodora, expresses himself thus. Be-
hold^ now I have taken upon me to speak unto the Lord, ivho am
but dust and ashes. And Jacob says, / am not worthy of the
least of all thy mercies^ and of all the truthwhich thou hast shewed
unto thij servant. Gen. xxxii. 10. And they who have been
most zealous for, and made eminently useful in promoting
Christ's interest in the world, have had an humble sense of
their own unworthiness ; as the apostle says concerning him-
self, I am the least of the apostles, that am not meet to be called
an apostle, 1 Cor. xv. 9. And he immediately adds, By the
grace of God I am rvhat I am, ver. 10. And elsewhere he
styles himself, less than the least of all saiiits, Eph. iii. 8.
We have another instance of humility in praver, in the
Psalmist's words, / am a rvorm, and no man, Psal. xxii. 6.
which, so far as they have any reference to his own case, may
^ive us occasion to infer, that the most advanced circumstances,
jn which any are in the world, are not inconsistent with hu-
mility, when drawing nigh to God in prayer; but if we consi-
der him speaking in the person of Christ, as several expre^.-
326 HOW WI ARE TO PKAY.
sions of this Psalm argue ntTri to do, and cannot well be taken
in any other sense*; then we have herein the most remark-
able instance of the humble address that was used by Christ
in his human nature, when drawing nigh to God in prayer;
which is certainly a great motive to induce us to engage in this
duty with the utmost humility.
3. We are to draw nigh to God in prayer, with a sense of
our necessities, and the sins that we have committed against
him. Accordingly, we are to consider ourselves as indigent
creatures, who are stripped and deprived of that glory, and
those bright ornaments which were put on man at first in his
state of innocency ; destitute of the divine image, and all those
things that are necessary to our happiness, unless he is pleased
to supply these wants, forgive our iniquities, and grant us
communion with himself; which things we are to draw nigh
to him in prayer for. We are also, in this duty, to have a
sense of sin, viz* the guilt that we contract thereby, and the
punishment we have exposed ourselves to, that we may see
our need of drawing nigh to God in Christ's righteousness ;
and also of the stain and pollution thereof, which may induce
us to fall down before the footstool of the throne of grace, with
the greatest degree of self-abhorrence. We are also to con-
sider how we are enslaved to sin, how much we have been,
and how prone we are at all times, to serve divers Ittsts and
pleasures, Tit. iii. 3. and to walk according- to the course of this
7vorld, according to the prince of the power of the air^ the spirit
that now tvorketh in the children of disobedience, Eph. ii. 2.
Moreover, we are to consider sin as deeply rooted in our
* JMaiiy suppose that all those Psalms, in -which some particular expressions are
referred to in the JVew Testament, as having their accomplishinejit in Christ, are
to be understood as containing a dotible reference, nameli/, to Damd, as denoting his
particular case, and to Christ, of whom he -was an eminent type. lint as for Psalm
xxii. thee are several expressions in it, not only applied to Christ in the j\'ew Tes-
tament ; but%hey cannot well be understood of any other but him. In the first verse
he uses the same words that were uttered by Christ on the cross, Matt, xxvii. 46.
My God, my God, why hast tlioii forsaken me ? and in ver. 8. he trusted in the
Lord that he would deliver him ; let him deliver him : This was an expression
used by those who mocked and derided him, Matt, xxvii. 41, 45. Jind what is said
in verses 14, 17. All my bones are out of joint ; I may tell them, they look and
stare upon me ; does not seem to be applicable to David, from any thing said con-
cerning him elsewhere ; but they are a lively representation of t/ie torment a person
endures, when hanging on a cross, as our Saviour did; which has a tendency to dis-
joint t/ie bones, and cause them to stick out. And when it is said, ver. 16, 18.
they pierced my hands and my feet; and they part my garments among them, and
cast lots upon •my vesture ; the former was fiilf lied in Christ's being nailed to tJie
cross, andtdi side pierced with a spear ; and the latter is expressly referred to as
fulfilled in the parting of Christ^s garments, and existing lots upon his vesture,
J^iatt. xxvii. 35. as an accomplishment of what was foretold, by the i-oyal prophet in
this Psalm. 'J'hese expressions cannot, in tlie least, be applied to David, but are to
be understood of our Saviour ; therefore, we may conclude that those words in ver.
6. I am a worm, &c. are particularly applied to bim.
HOW WE ARE TO PRAIP. 327
hearts, debasing our affections, and captivating our wills. If
we are in an unconverted state, we are to look/ upon it as
gi-owing and encreasing in us, rendering us more and more
indisposed for what is good, by which means we are set at a
farther distance from God and holiness : On the other hand,
if we have ground to hope we are made partakers of convert-
ing grace, then we have acted contrary to the highest obliga-
tions, and been guilty of the greatest ingratitude. These
things we are to endeavour to be affected with, when drawing
nigh to God in prayer, in order to our performing this duty
aright.
4. There are several graces that are to be exercised in
prayer;
(1.) Repentance : This is necessary, because we are sinners;
and as such, are to come into the presence of God with con-
fession, joined with supplication which must be made with a
penitent frame of spirit ; the contrary to which, is a tacit ap-
probation of sin, and a kind of resolution to adhere to it, which
is very unbecoming those who are pleading for forgiveness :
Accordingly, when God promised that he would pour out upon
the house of David ^ and upon the inhabitants of Jerusalem^ the
spirit of grace and of supplications, he adds, that they shall
look upon him, •whom they have pierced, and mourn for him, or
for it, as one mourneth for his only son; and shall be in bitter'
ness, as one that is in bitterness for his first-born: And that
this shall be done by every family apart, and their zvives apart,
Zech. xii. 10. 8? seq. So when the priests, the ministers of
the Lord, are commanded to pray, that he would spare his
people; they, are, at the same time, to weep between the porch
and the altar, to rent their hearts^ and turn unto the Lord their
Cod, Joel ii. 13. 17. And when Israel is advised to take with
them words, and instructed how they should pray, they are
exhorted to turn unto the Lord ; to repent of their seeking help
from Assyria and Egypt, and of that abominable idolatry
which they had been guilty of, Hos. xiv. 1,2, 3, 8.
Now there are several subjects very proper for our medita-
tion ; which may, through the divine blessing accompanying
it, excite this grace, when we are engaged in the duty of
prayer ; particularly the multitude of transgressions which are
charged on the consciences of men by the law, that every mouth
may be stopped, and all the world become guilty before God^
Rom. iii. 19. and especially the ingratitude which we have
reason to accuse ourselves of, and our contempt of Christ, and
the way of salvation by him, which is discovered in the gos-
pel ; and our having done many things in the course of our
lives, which fill us with shame and sorrow, whenevei' we come
328 HOW Wl ARE TO PRAY.
into the presence of God, ta pour out our hearts before him
in this duty.
(2.) The next grace to be exercised in prayer is, tlvankful-
ness, in which respect prayer and praise ought to be joined
together : Thus the Psalmist says, Praise waiteth for thee^
God^ in Zion^ and unto thee shall the vow be performed^ O thou
that hearest prayer, Psal. Ixv. 1, 2. That this is a part of
prayer has been observed under a foregoing answer ; in which
we considered the many blessings that we have reason to be
thankful for. I shall only add, at present, that it is matter of
thankfulness, that we have liberty of access to God, in hope of
obtaining mercy from him, as sitting on a throne of grace, who
might have been forever banished from his presence, or have
been brought before his judgment-seat as criminals, doomed to
everlasting destruction.
Moreover, we are to bless him, not only that we have leave
to come before him, but have often experienced that he has
heard, and answered our prayers, and therein has fulfilled that
promise, I said not to the seed of facob^ seek ije me in vain.,
Isa. xlv. 19. And that we may be brought into a thankful
frame, we ought to consider,
[l.] The worth of everj' mercy; especially those that are
spiritual, or accompany salvation; and this we i«ay judge of
by the price that was paid for it, which is no less than the
blood of Jesus ; which the apostle not only styles precious^ but
speaks of it as infinitely preferable to every thing that is cor-
ruptible, 1 Pet. i. 18, 19. And we may, in some measure,
take an estimate thereof by the worth and excellency of the
soul, and as it is conducive to promote its eternal welfare.
[2.] We are also to consider every saving blessing, as the
fruit and result of everlasting love, and as the consequence of
God's eternal design, in having chosen those, who are the ob-
jects thereof, to salvation in Christ, Jer. xxxi. 3. Eph. i. 3, 4.
We must also consider these mercies as discriminating, where-
by God distinguishes his people from the world, and herein
glorifies the riches of his grace, in those who deserve to have
been, for ever, the monuments of his wrath : W^e might here
consider, as an inducement to this grace of thankfulness, the
aggravations of the sin of ingratitude.
1*?, It is a virtual disowning our obligation to, or depend-
ence on God, from whom we receive all mercies, and a be-
having ourselves in such a manner as though we were not
beholden to him for them, or could be happy without him ; as
though we were self-sufficient, and did not look upon him a«
the fountain of blessedness.
2J/;/j It is a refusing to give him the glory of his wisdom,
HOW WE ARE TO PRAY. S29
power, goodness, and faithfulness, which are eminently dis-
played in the blessings that he bestows. of
5dly^ It is disagreeable to the large expectations we have of
those blessings he has i-eserved for his people, or promised to
them, or that hope which he has laid up for them in heaven.
Therefore we cannot but conclude that ingratitude argues a
person destitute of that holiness which eminently discovers it-
self in the exercise of the contrary grace : Accordingly the
apostle joins these two characters together, when speaking
of the vilest of men, whom he styles, unthankful^ unholy^ 2
Tim. iii. 2.
(3.) Another grace, to be exercised in prayer, is faith.
This implies an habitual disposition of soul, proceeding froni
a principle of regenerating grace, whereby we are led to com-
mit ourselves, and all our concerns, into Christ's hand, de-
pending on his merits and mediation for the supply of all our
wants, considering him as having purchased, and as being
authorized to apply, all the benefits of the covenant of
grace, which are the subject-matter of our supplications to
him. More particularly, faith exerts and discovers itself in
prayer,
[l.] By encouraging the soul, and giving it an holy bold-
ness to draw nigh to God, notwithstanding our great unwor-
thiness. If we are afraid to come into the presence of an holy
God, and, destruction from him is a terror to us, if the threat-
nings he has denounced against sinners, such as we knov^
ourselves to be, discourage us from drawing nigh to him, so
that we are ready to say with Job, ' Therefore am I troubled
* at his presence ; when I consider, I am afraid of him,'
Job xxiii. 15. If his almighty power, that can easily sink us
into perdition, overwhelms our spirits, and fills us with the
utmost distress and confusion, so that we cannot draw nigh
to him in prayer, considering him as an absolute God ; we
are encouraged by faith, to look upon him as our covenant
God, and Father in Christ ; and then all his divine perfections
will afford relief to us. His sin-revenging justice is regard-
ed by faith, as that which is fully satisfied by Christ's obedi-
ence and suflferings ; and therefore will not demand that satis-
faction at our hands, which it has already received from our
surety, who was ' made sin for us' though he ' knew no sin,
' that we might be made the righteousness of God in him,' 2
Cor. V. 21. His infinite power is no longer looked upon, as
engaged to destroy us, but rather to succour us under all our
weakness; and therefore, as Job says, ' He will not plead
* against us with his great power ; no, but he will put strength
* in us,' Job xxiii. 6. We consider it as ready to support us
under the heaviest pressures, and so enable us to perlorm the
Vol. IV. T t
3oO HOW WE ARE TO PRAV.
most difllcult duties, and t^ overcome all our spiritual ene-
mies, who would be otherwise too strong for us : So that this
attribute is so far from discouraging us from drawing nigh
to God in prayer, that, by faith^ we behold it as delighting
to exert and glorify itself, in doing those great things for
lis which we have in view, when we engage in this duty.
[2.] Faith discovers itself in prayer, by enabling us to plead,
and apply to ourselves, the great and precious promises which
God has given to his people in the gospel. As prayer cannot
subsist without a promise, so we are enabled, by faith, to ap-
prehend and plead the promises, and to say, *■ Remember the
* word unto thy servant, upon which thou hast caused me
* to hope,' Psal. cxix. 49. And hereby we look upon God as
ready to bestow the blessings which he has promised, and
his faithfulness as engaged to make them good. According-
ly the Psalmist says, *■ Hear my prayer, O Lord, give ear
* to my supplications ; in thy faithfulness answer me, and in
* thy righteousness,' Psal. cxliii. 1. There is nothing that we
want, or ought to pray for, but there are soine promises, con-
tained in the word of God, which faith improves and takes
encouragement from in this duty : And since what we pray
for, respects either temporal, or spiritual, and eternal blessings,
these are looked upon by faith as promised ; as the apostle
says^ g'odliness has the promise of the life that now is, ayid of
that which is to come, 1 Tim. iv. 18. This might be very large-
ly insisted on, and many instances given hereof, which are
contained in scripture ; but I shall more especially consider
those promises which respect God's enabling us to pray, and
his hearing and answering our prayers, which faith lays hold
on, and improves, in order to our performing this duty in a
right manner.
1st, There are promises of the Spirit's assistance to enable
us to pray. This the apostle calls his viaking intercession for
usy according to the will of God, in Rom. viii. 27. And our
Saviour says, in Luke xii. 13. If ye then, being evil, know
hoxv to give good gifts to your children, horv much more shall
your heavenly Father give the Holy Spirit to them that ask him f
'Hdly, There are other promises that respect God's hearing
and answering prayer. Thus it is said, in Psal. Ixxxvi. 7. In
the day of my trouble I will call upon thee ; for thou wilt a?i-
sxver 7ne : And elsewhere in Psal. cii. 17. God xvill regard the
prayer of the destitute and not despise their prayer. This is
considered as being of a very large extent : Thus our Saviour
says, in John xvi. 23. Whatsoever ye ask the Father in my
name, he xvill give it you : And in chap. xv. 7. If' ye abide in
me. Olid my xuords abide in you, ye shall ask what ye will, a?id
it shall be done unto you : Which universal expressions of
HOW WE ARE TO PRAY. 331
God's giving believers what they xvill, are to be i|:iderstood of
his granting their hxwful and regular desires ; and, indeed,
faith wiii never ask any thing but what tends to the glory of
God, and that with an' entire submission to his will ; though
it is far otherwise with respect to those prayers that are not
put up in faith.
Moreover God has promised to hear and answer all kinds
of prayer, provided they proceed from this grace ; particular-
ly, united prayers in the assemblies of his saints, as he says
to Solomon, after the dedication of the temple, in 2 Chren.
vii. 15. 3fme eyes shall be open, and mine ears attent unto the
prayer that is made in this place ; and those prayers that are
put up to God in families, where a small number are joined
together ; though it be but two or three, Christ has promised
to be in the midst of them, xviii. 20. not only to assist them in
this duty, but to give them what they ask for. There are
also promises made to secret prayer : Thus when our Saviour
encourages his people to pray to their Father, which is in se-
cret, he tells them, My Father rvhich seeth in secret, shall re-
ward thee openly, chap. vi. 6.
Here it will be enquired, whether it be necessary in order
to our praying by faith, that we be assured, at all times, that
our prayer shall be heard.
To this it may be answered,
1st, That it is not our duty to believe that every prayer
shall be heard ; for God heareth not sinners, that is, those who
are under the reigning power of sin, and consequently are des-
titute of the grace of faith ; nor will he hear those prayers
that proceed from feigned lips : Thus it is said, If I regard
iniquity in my heart, the Lord xvill not hear me, Psal. Ixvi. 18.
'Hdly, It is not the duty of those who. have the truth of
grace, to believe that their prayer shall be heard, when, by
reason of their infirmity, or the weakness of their faith, they
ask for that which is unlawful, and not redounding to the glo-
ry of God and their real good.
Q,dly, If what we pray for may be for the glory of God, and
redound to our advantage ; yet it is not our duty to determine,
with too great peremptoriness, that he will certainly grant
what we ask for, immediately, or in that particular way which
we desire ; since he may answer prayer, and yet do it in his
own time and way.
Mhly, It is not our duty to believe assuredly, that God
will give us all those temporal blessings that we ask for ;
especially if they be not absolutely necessary for us, since he
may answer such-like prayers in value, though not in kind, and
so give spiritual blessings, instead of those temporal ones,
which we pray for j in which case none will say, that he is
332 BOW WE ARE TO PRAY.
'^
unfaithful to his promise, though we have not those blessings
in kind that we desire : Therefore it is our duty, and the great
concern of faith in prayer, to be assured, that as God knows
what is best for us, so he will make good his promises, in such
a way, that we shall have no reason to conclude ourselves to
have been disappointed, or that we have asked in faith, but
have not obtained.
I am sensible that there is a difficulty in the mode of ex-
pression used by the apostle James, in chap. i. 6, 7. But let
him ask infaith^ nothing rvavering ; for let not that man think
that he shall receive any thing of the Lord: By which, the a-
postle does not intend, that he who doubts whether his prayer
shall be answered, cannot be said, in any sense, to pray in
faith ; for, as assurance of our salvation is not of the essence
of faith, so that faith cannot subsist without it ; in like man-
ner assurance, or a firm persuasion that the very thing we ask
shall be given, is not such an essential ingredient in prayer, as
that we should determine, that for want of it, we shall re-
ceive nothing that is good from the Lord. Therefore, I con-
ceive, that the apostle, by rvavering in this text, rather res-
pects our being in doubt about the object of faith; or else
oU( not being stedfast in the grace of faith, but praying with
hypocrisy, as he illustrates it by the similitude taken from a
wave driven with the wind; which sometimes moves one way,
at oiher times the contrary ; and he farther explains it, when
he says, in ver. 8. a double-minded man^ is unstable in all his
rvays ; so that the person, whom he describes as wavering is
the eame with a double-minded man^ or an hypocrite : Such
an one cannot ask in faith ; therefore the apostle does not
hereby intend that no one can exercise this grace in prayer,
but he that has a full assurance that his prayer shall be answer-
ed, in that particular way and manner as he expects.
Obj. 1. It is objected by some, that they have no faith ;
therefore since this grace must be exercised in prayer, they
are very often discouraged from performing the duty of
prayer.
Answ. That though the want of a prepared frame of spirit,
for any duty affords matter of humiliation, yet it is no
excuse for the neglect thereof; and as for prayer in particular,
we are to wait on God therein, for a prepared frame of spirit,
that by this means, we may draw nigh to him in a right man-
ner, as well as for a gracious answer from him.
[2.] If we cannot bring glory to God by a fiducial plead-
ing of the promises, or applying them to ourselves ; we
must endeavour to glorify him by confessing our guilt and
unworthiness, and acknowledging that all our help is in him.
[e.] It is possible for us to have some acts of faith in prayer,
HOW WE ARE TO PRAY. 333
when we are not sensible thereof, and at the same time, be-
wail our want of this grace. f
[4.J If none were to pray but those who have faith, then it
would follow that none must pray for the first grace, which
supposes a person to be in an unregenerate state ; neverthe-
less, such are obliged to perform this duty, as well as they can,
and therein to hope for that grace which may enable them to
do it as they ought, faj
Obj. 2. It is objected by others, that though they dare not
lay aside the duty of prayer, yet, inasmuch as they do not
experience those graces, which are necessary for the right per-
formance thereof, nor any returns of prayer, they have no
satisfaction in their own spirits.
Ansrv. To this it may be replied ;
Ist^ That there may be faith in prayer, and yet no imme-
diate answer thereof. God herein acts in a way of sovereign-
ty, whereby he will have his people know that if he grants
their requests, it shall be in his own time and way. There-
fore it is their duty to wait for him till he is pleased to
manifest himself as a God hearing prayer, and thereby re-
moving the discouragements that, at present, they labour under.
2^/^/, There are other ways by which the truth of grace is
to be judged of, besides our having sensible answers ol
prayer. Sometimes, indeed, God may give many intima-
tions of his acceptance of us, though, at present we know-
it not.
(3.) The next grace to be exercised in prayer, is, love to
God : This implies in it an earnest desire of his presence, de-
light in him, or taking pleasure in contemplating his perfec-
tions as the most glorious and amiable object. Desire sup-
poses him, in some measure, withdrawn from us ; or that we
are not possessed of that complete blessedness, which is to
be enjoyed in him ; and delight supposes him present, and, in
some degree, manifesting himself unto us. Now love to God,
in both these respects, is to be exercised in prayer. Is he in
any measure withdrawn from us ? we are, with the greatest
earnestness to long for his return to us, whose loving-kind-
ness is better than life. Is he graciously pleased, in any de-
gree, to manifest himself to us as the fountain of all we enjoy
or hope for ? this will have a tendency to excite our delight
in him, and induce us to conclude that our happiness consists
in the enjoyment of him. These graces are to be exercised
at all times, but more especially in prayer, \vhich is an offer-
ing up of our desires to God ; in which we first press after
the enjoyment of himself, and then of his benefits. And, as
faj ^Vhat under one aspect is grace, under another is duty.
334 HOW WE ARE TO PRAY.
we are to bless and praise him for the discoveries we have
of his glory, in and through our Lord Jesus Christ, in order
to the securing our spiritual good and advantage ; 4;his is to
express that delight in him, which is the highest instance of
love.
(4.) Another grace to be exercised in prayer, is submission
to the will of God ; whereby we leave ourselves and our pe-
titions in his hand, as being sensible that he knows what is best
for us. This does not include in it a being indifferent whe-
ther our prayers are heard or no ; for that is to contradict
what we express with our lips, by the frame of our spirits.
Whatever may be concluded to be lawful for us to ask, as re-
dounding to our advantage, and is expressly promised by God,
that we ought to request at his hand, in prayer; and if we
pray for it, we cannot but desire that our prayer may be heard
and answered ; and this is not opposed to that submission to
the divine will, which we are speaking of, provided we leave
it to God to do what he thinks best for us, being content that
the way and manner of his answering us, as well as the time
of his bestowing those blessings which we want, together with
the degree thereof; especially if they are such as are of a tem-
poral nature, ought to be resolved into his sovereign will.
Thus concerning the graces that we are to exercise in prayer.
There are other things mentioned in this answer, which are
necessary to our exercising those graces, viz. our minds being
enlightened, our hearts enlarged, and our having sincerity in
the inward part.
[l.] There must be some degree of understanding, since ig-
norance is so far from being, as the Papists pretend, the mo-
ther of devotion, that it is inconsistent with the exercise of
those graces, with which we ought to draw nigh to God in
prayer. The affections, indeed, may be moved, where there
is but a very little knowledge of the doctrines of the gospel ;
but they will, at the same time, be misled ; and this can no
more be called religious devotion than the woi'ds or actions of
one that is in a phrenzy, can be called rational ; therefore, as
prayer is unacceptable without the exercise of grace, so grace
cannot be exercised without the knowledge of the truth, as de-
rived from the sacred treasury of scripture.
Here we might consider, that we must know something
of God who is the object of prayer, as well as of all other
acts of religious worship. We must also know something of
Christ the Mediator, through whom we have access to, as well
as acceptance witii him ; and something of the work and glory
of the Holy Ghost, on whom we are to depend for his assis-
tance ill presenting our supplications to God. We must know
our necessities, otherwise we cannot tell what to ask for ; and
HOW WE ARE TO PRAY. 335
also the promises of the gospel, otherwise we cannot be en-
couraged to hope for an answei-. ;(
[2.] In order to our exercising grace in prayer, we must
have some degree of enlargedness of heart ; that is, when
every thing that tends to contract our affections, abate the fer-
fency of our spirits, or hinder that importunity which we
ought to express for the best of blessings, is removed. Now
our hearts may be said to be enlarged in prayer.
l6?. When we draw nigh to God in this duty with delight
and earnest longing after his presence, and an interest in his
love, which we reckon preferable to ail other blessings.
2dli/y When we are affected with a becoming sense of his
glorious perfections, and our own nothingness, in order to our
adoring him, and coming before him with the greatest hu-
mility.
2cily^ When we have suitable promises given in, and are
enabled to plead them with a degree of hope, arising from the
goodness and faithfulness of God, that he will fulfil them ; and
that more especiallv as we draw nigh to him as to a covenant-
God.
Athly^ When our thoughts and affections are engaged with-
out wandering, weariness, or lukewarmness, and filled with
importunity, agreeable to the importance of the duty, and our
absolute need of the blessings we pray for.
[3.] In order to our exercising those graces, which are ne-
cessary for our drawing nigh to God aright in prayer, we must
have sincerity of heart : This includes in it much more than
what is generally so called, as opposed to dissimulation, in
those who perform some good actions merely to be seen of
men, or who take up religion to answer some base and vile
end, which they have in view ; in which respect a sincere per-
son is one that is no dissembler : But that sincerity, which we
are speaking of, consists in a person's acting from a principle
of grace implanted in regeneration ; or when a person can ap-
peal to God, as Job does. Thou knoxvest that lam not xvicked^
Job X. 7. that is, that there is no reigning sin, whereby my.
heart is alienated from, or set against thee. A sincere person
is such an one as our Saviour describes, when he speaks of
Nathaniel, and gives him this character. Behold an Israelite
indeed^ in whom is no guile^ John i. 48. In this case a per-
son's heart and actions go together ; and he may truly say, as
David does, attend unto my cry^ give ear unto viy prayer^ that
goeth not out of feigned lips^ Psal. xvii. 1. Thus concerning
the graces that are to be exercised in prayer, and what is ne-
cessary in order thereunto.
What is farther observed concerning this duty, is, that we
are to persevere in prayer ; resolving not to desist from wait-
336 HOW WE ARE TO PRAY.
ing on God therein, whalever seeming discouiageinents may,
at present, lie in our way. Prayer is not a duty to be per-
formed only at some certain times, as the prophet speaks of
those who, in their affiiction will seek God early ^ Hos.\. 15. or,
as the mariners in Jonah, who cried^ every man unto his god^
in a storm ; though it is probable, they seldom prayed at other
times, Jon. i. 5. But we are to pray always with all prayer
and supplication^ and to watch thereunto with all perseverance^
Eph. vi. 18. that is, we ought always to endeavour to be in a
praying frame, and, on all occasions, to lift up our hearts to
God for direction, assistance, and success in every thing we
do, agreeable to his will, and for a supply of those wants which
daily recur upon us.
\st^ By reason of the deadness and stupidity of our spirits,
which we cannot bring into a suitable frame for the discharge
of this duty ; and therefore we are ready to conclude, that
while we draw nigh to God with our lips, our hearts are far
from him. This is, indeed, a very afflictive case ; but we
ought not from hence, to take occasion to lay aside the duty
but rather depend on the assistance of the Spirit, to enable us
to perform it in a right manner.
2fi^/?/, Another discouraging circumstance is, God's denying
us sensible returns of prayer, which he may do for various rea-
sons. Sometimes he sees those defects that we are guilty of
in prayer, which he is obliged to testify his displeasure against ;
and this he sometimes does by hiding himself, or, as it were,
withdrawing from us, and, in all appearance, shutting out our
prayers, that we may take occasion to search out the secret sin
that lies at the root thereof ; which we must confess and be
humbled for. Thus when Joshua, after a small defeat, which
Israel had received by the men of Ai, fell upon his face, and
spread the matter before the Lord in prayer, God condescends
to tell him the reason of it ; ' Get thee up, wherefore liest
' thou thus upon thy face ? Israel hath sinned, and they have
* also transgressed my covenant which I commanded them ,- for
' they have even taken of the accursed thing ; therefore could
' they not stand before their enemies,' Josh. vii. 10 — 12. And
when the sin was discovered, and Achan, who troubled them
punished, what he asked for was granted. Again, God may
deny an immediate answer to prayer, out of his mere sovereign-
ty, that hereby we may know, that it is not for us to prescribe
to him the time or way in which he shall dispense those bene-
fits, which are not owing to our merit, but his free grace.
3(//z/, Sometimes we pray, but do not use other means, which
God has appointed for the obtaining the blessing ! Thus, when
Israel was disheartened, being pursued by Pharaoh and his
host, and did not care to move out of their places, Moses ad-
HOW WE ARE TO PRAY. 337
dresses himself to God in prayer, and the Lord said unto him^
Wherefore criestthoii unto me? speak unto thech'ddrdi of Israel^
that they go forxvard; and then he ordered him to lift up his
rod^ and stretch it over the sea^ and divide it, that they might
go through the midst thereof on dry ground^ Exod. xiv. 15, 16.
" We are not only to pray, but to use other means that God has
appointed ; without which, we cannot expect that prayer should
be answered. Thus Hezekiah, when sick, prayed to God,
who assured him, that he had heard his prayers, and would
heal him ; nevertheless, he was to use the means which God
had ordered, by taking a lump of Jigs and laying it on the boil ;
which he did accordingly, and was restored to health, Isa.
xxxviii. 21. Do we pray for a comfortable subsistence in the
world ? we must, if we expect that God should answer us, use
industry in our callings, as well as own him by prayer and
supplications. Do we pray for any of the graces of the Spirit
in order to the beginning or carrying on the work of sanctifi-
cation ? we must, at the same time, attend on the means of
grace, which God has ordained for that purpose : Or, do we
pray for assurance of the love of God, and that spiritual com-
fort which is the result thereof ? we must be diligent in the
performance of the work of self-examination ; or else Ave are
not to expect that God will answer our prayers.
Aithly^ Sometimes God delays to answer our prayers, be-
cause we have not given him the glory of former mercies ; or
else he designs hereby to try our patience, whether we are not
only inclined to wait upon him, but to wait for him ; as the
prophet says, I xvill stand upon my xvatch^ and set me upon the
tower^ and will watch to see xvhat he will say unto 7ne, and xvhat
I shall ansxver xvhen I am reproved^ Hab. ii. 1. So the Psalmist
says, As the eye of servants look unto the hands of their mas-
ters^ and the eyes of a maiden unto the hands of her mistress ;
so our eyes xvait upon the Lord our God, until that he have
7nercy upon us, Psal. cxxiii. 2. And elsewhere the Psalmist,
though he was in great depths, and stood in need of an imme-
diate answer, when he cried unto the Lord ; yet he determines
to xvait for him, and hope i?i his word; that is, while he is ex-
pecting a mercy, he does not despair of having it in the end,
because he depends on God's word of promise ; but yet he
resolves to xvait as those that watch for the morJiitig, Psal.
cxxx. 1, 5, 6, which contains a mixture of two graces, namely,
patiently waiting, and yet earnestly desiring the blessing ex-
pected. This is our indispensable duty, whereby we glorify
God, as being sensible that it is not for us to prescribe to him,
when he should fulfil our desires : Whereas we should say,
with Jacob, / xvill not let thee go, except thou bless me. Gen.
xxxii. 26. I will persevere in prayer till thou art pleased to
Vol. IV. U u ^
338 OF THE RULE FOR OUR DIRECTION IN PRAYER.
give me all the blessings r%tand in need of, and bring me into
that state in which I shall be satisfied with thy goodness, and
my imperfect prayers turned into endless praises.
Quest. CLXXXVI. What rule hath God ^ivenfor our direc-
tion in the ditty of prayer ?
Answ. The whole word of God is of use to direct us in the
duty of praying ; but the special rule of direction, is that
form of prayer, which our Saviour Christ taught his disci-
ples, commonly called the Lord's prayer.
Quest. CLXXXVII. How is the Lord'' s prayer to be used?
Answ. The Lord's prayer is not only for direction, as a pat-
tern, according to which we are to make other prayers, but
may also be used as a prayer, so that it be done with un-
derstanding, faith, reverence, and other graces necessary to
the right performance of the duty.
AS to what is said in the former of these answers, concern-
ing the word of God, being a rule for our direction in
prayer, it may be observed,
I. That we need some direction in order to our performing
this duty ; for man is naturally a stranger both to God and
himself. He knows but little of the glorious perfections of
the divine nature, and is not duly sensible of the guilt which
he contracts, or of the mercies which he receives ; and with-
out the knowledge hereof, we shall be at a loss as to the mat-
ter of the duty which we are to engage in. It is certain, many
have a general notion of religion, or of some moral duties,
which they are sensible of their being obliged to perform :
Nevertheless, they cannot address themselves to God in such
a manner as he requires ; so that it may truly be said of them,
that they cannot order their speech by reason of darkness^ Job
xxxvii. 19. We find that the disciples themselves, who were
intimately conversant with Christ, and, as it must be supposed,
often joined with him in prayer, were, notwithstanding, at a
loss, as to this duty ; and therefore they say, Lord teach us to
pray ^ as John also taught his disciples^ Luke xi. 1.
II. It is farther observed, that the word of God is to be
made use of for our direction in prayer. This is evident, in-
asmuch as we are to ask for nothing but what is agreeable to
his revealed will, which is contained therein ; and no one, who
is well acquainted with it, will have reason to say, that he
wants sufficient matter for prayer. This is a very useful head,
OF THE RULE FOR OUR DIRECTION IN PRAYER. 339
and therefore we shall consider several things which occur to
us in scripture ; which ought to be improved, in dlrder to our
direction and assistance in the performance of this duty.
And,
1. The historical parts of scripture, which contain an ac-
count of the providences of God in the world, and the church,
may be of use for our direction in prayer, as we are to pray,
not only for ourselves, but for others : Therefore his former
dealings with his people, will furnish us with matter accom-
modated to our present observation of the necessities of the
church of God in our day : Accordingly we find,
(1.) That the sins which a professing people have commit-
ted, have been followed with many terrible instances of the di-
vine wrath and vengeance : Thus we have an account, of the
universal apostacy of the world from God, which occasioned
their being destroyed by a flood ; and the unnatural lusts of
the inhabitants of Sodom, for which they were consumed by
fire from heaven ; and of the idohitry and other abominations
committed by the Israelites, for which it is said, that God was
-vroth^ and greatly abhorred them ; upon which thc-y were ex-
posed to many temporal and spiritual judgments, so that, as
the Psalmist says, he forsook the tabernacle of Shiloh^ the tent
ivhich he placed among men ; and delivered his strength into cap-
tivity^ and his glory into the enemies hand^ Psal. Ixxviii. 59 —
61. From hence we may take occasion to enquire, whether we
have not been guilty of sins equally great, and, it may be, of
the same kind, which are to be confessed, and the judgments
which have ensued to be deprecated by us ? And when wc
read in the New Testament, of some flourishing churches,
planted by the apostles, in the beginning of the gospel dispen-
sation, that have nothing left but a sad remembrance of the
privileges which they once enjoyed ; in whom, what Christ
says, concerning his removing his candlestick out of its placc^
was soon fulfilled. Rev. iii. 15. This is of use for our direc-
tion in prayer, that he would keep his church and people from
running into the same sins, and exposing themselves to the
same judgments.
(2.) We have an account, in scripture, of the church's in-
crease and preservation, notwithstanding the darkest dispensa-
tions of providence, and the most violent persecutions which it
has met with from its enemies. When it was in hard bon-
dage, and severely dealt with, in Egypt, it is observed, that
the more the Egyptians afficted them^ the more they mul-
tiplied and grexu^ Exod. i. 12. and when they have, in all ap-
pearance, been nearest to ruin, God has opened a door for
their deliverance, and oftentimes done great things in their
behalf, which they looked not for. We have also an historical
340 OF THE RULE FOR OUR DIRECTION IN PRAYER.
account, in scripture, of Gi^jl's owning and encouraging his
people, so long as they have kept close to him ; and ot his vi-
siting their iniquities with a rod, when backsliding from him ;
and, indeed, whatever we read concerning the providences of
God towards particular believers in the Old or New Testa-
ment, the same may be observed therein, which is of very great
lise for our direction in prayer ; and accordingly their experi-
ences are recorded for ovir instruction, and their necessities, that
we may know what to pray for, as far as there is an agree-
ment between the account we have of them, and what we find
in ourselves.
2. The word of God, as it is a rule of faith, contains those
great doctrines, without the knowledge whereof, we cannot
pray aright. Thus we have an account, in scripture, not only
of tiie Being and perfections of God, which may be known by
the light of nature, but of those glorious truths which cannot
be known but by divine revelation : And,
(1.) Of the personal glory of the Father, Son, and Holy
Ghost; of the Father's giving all spiritual blessings to his
people, in and through a Mediator; and the Son is considered
as invested in this office and character, and, as God incarnate
procuring for us, by his obedience and death, forgiveness of
sins, and a right to eternal life. We have also an account of
the Holy Ghost, as being a divine person, and therefore equal
with the Father and Son ; yet as subservient to them in his
method of acting, as the application of redemption attains the
end of the purchase thereof, in like manner as the purchase of
it was a means to bring about that purpose and grace which
rvas given us in Christ before the world began, 2 Tim. i. 9.
These doctrines are necessary to direct us in those things
which respect the distinct glory which we are to give to the
Fatiier, Son, and Holy Ghost, and the method in which we
are to hope for the blessings which we ask for in prayer.
Thus tlie apostle, speaking of this duty, supposes that we are
acquainted with this doctrine, when he says, Through him,
that is, Christ, ive have a?i access by one Spirit unto the Father,
Eph. ii. 18.
(2.) In the word of God, we have not only an account of
the works of nature and providence, or God's being the Creator
and Governor of the world, which we have some knowledge of,
in a method of reasoning from the divine perfections ; but we
have an account therein of those works which have an imme-
diate reference to our salvation, and that special providence in
which God expresses a greater regard to the heirs of salvation
than to all the world besides : When we draw nigh to God in
prayer, we are not barely to consider him as the God to whom
we owe our bein^-, as men, but our well-being as christians,
OF THE RULE FOR OtIR DIRECTION IN PRAYER. 341
delivered from that ruin which we brought on ourselves, by
our apostacy from him ; and also, xuhat is the exc^ding' great-
ness of his poxver to iis-ward^ -who believe^ according to the
xvorking of his mighty poxver^ xvhich he xvrought in Christy
tvhen he raised him from the dead^ chap. i. 18, 19. as th^, apos-
tle expresses it in that affectionate prayer put up for the church
at Ephesus. And when we survey the works of providence,
we are not barely to think of God as the Governor of the world
in general, but to consider what have been those special acts
of providence, by which he has governed man before and since
the fall, and to consider the first covenant as made with him
in innocency ; and the covenant of grace, as being a dispensa-
tion of grace, established in and with Christ, as the Head of
the elect, in order to their being delivered from that state of
sin and misery into which they had brought themselves. These
doctrines will be of use for our direction in prayer, as hereby
we are led to acknowledge our fallen state, what we were by
nature, and what we should have been, had we been left in
that state ; and hereby we are also led to adore the riches of
God's grace, as he brings the greatest good to his saints out
of the greatest evil.
(3.) The word of God gives us a distinct account of the of-
fices in which Christ is invested, as they are suited to the ne-
cessities of his people, which is a means for our direction con-
cerning what we are to ask for, with a particular relation to
each of them, and the hope we have that he will grant our re-
quest. As he is appointed by the Father, to be our High
Priest, to make atonement for sin ; our Advocate, to plead
our cause ; our Prophet, to lead us in the way of salv^ation ;
and our King, to subdue us to himself, and defend us from the
assaults of our spiritual enemies. So we are, in our pi-ayere,
to improve these discoveries which we have thereof, as a
means to direct us in those things which are the subject-mat-
ter both of prayer and praise.
4. The word of God is of use for our direction in prayer, as
we have an account therein of those duties which are to be
performed by us as men, or christians, in every condition of
life, and in ail those relations which we stand in to one another.
As for that which is matter of duty in general, or that obedi-
ence which we owe to God, this cannot be performed but by
his assistance ; which is humbly to be asked in prayer : And
accordingly we are to say as one does. Lord, work in me that
which thou requirest, and then require what thou pleasest.
Here we might shev^ how all the duties which God has com-
manded, may be of use to direct us in prayer : that hereby we
may be led to apply ourselves to him, that he would enable us
to perform them ; and all the sins forbidden in scripture, may
342 OF THE RULE FOR OUR DIRECTION IN PRAYER.
be of use to instruct us whlfe to deprecate, when we pray that
God would keep us from our own iniquities, and what we are
to confess before him, and implore the forgiveness of; and all
those commands which respect instituted worship, vizr our at-
tendance on the ordinances, or the exercise of various graces
therein, in the whole course of our conversation : These are
of use for our direction in prayer, as hereby we know what to
ask for, with relation thereunto ; and particularly as to what
concerns the advantage we hope to receive, under the means
of grace, whenever we draw nigh to God in the way which he
has appointed.
5. As the word of God contains many promises and predic-
tions, together with their accomplishment, for the encourage-
ment of our faith and hope in prayer, it is of use to direct us in
the performance of this duty. As for the predictions that are
fulfilled, so far as they respect the blessings which God design-
ed to bestow on his church, they are equivalent to promises, and
we are to take occasion from thence, to adore and magnify his
faithfulness; and hope that whatever remains to be done for
us, or his people in general, shall, in like manner, have its ac-
complishment, which will afford matter of encouragement to
us in addressing ourselves to him for it.
The promises which are contained in scripture, are also a mo-
tive and inducement to prayer. These are a declaration of
God's will to give the blessings, which he sees necessary for us,
and therefore are of great use in order to our performing this
duty aright. Thus God gives an intimation of the great things
that he will do for, or bestow upon his people, when he says, in
Jer xxxi. 33. 1 will put my law in their inward parts^ and write
it in their hearts^ and xvill be their God, and they shall be my
people: and there are many expressions of the like nature,
which contain the form of a promise. But besides these,
there are others which are equivalent to, and may be applied by
us in like manner as though they were laid down in the same
form, as the promises generally are ; as,
(1.) When God is said, in his word, to be able to do his peo-
ple good, or bestow some particular blessings upon them, this
gives them ground to conclude, that he will do it, or that his
power shall be engaged in their behalf: Thus God is said, in
Jude, ver. 24. to be able to keep them from falling, and to pre-
sent them faultless before the presence of his glory with exceed-
ing joy. And elsewhere it is said, 2 Cor. ix. 8. that God is
able to make all grace abound towards his people, that they al-
ways having ull-sufficiency in all things, may abound to every
good work : This is the same as though it had been said, that he
would dothis for them.
(2.) When God is said to glorify any of his perfections in giv-
OF THE RULE TOR OUR DIRECTION IN PRAYER. 343
ing those blessings that his people want, this is also equivalent to
a promise : Thus, in Exod. xxxiv. 4, 6. when the I-ord passed
by before Moses^ and proclaimed the Lord God^ merc^ul and gra-
cious^ long-sufferings and abimdant in goodness and truth^ &c. it
is the same as though he had said that he would shew mercy
to them, since the design thereof is to encourage them to hope
for it.
(3.) Whatever blessings are said to be purchased by Christ
as our Redeemer, or prayed for by him as our Advocate, these
may be included in the number of promised blessings ; for they
will certainly be applied by him, who will not lose what he has
purchased by his blood, and is never denied what he asks for.
(4.) The universal experience of believers, relating to the
blessings that accompany salvation, contains the nature, though
not the form, of a promise ; and therefore, when this is record-
ed in scripture, for the encouragement of others, in all succeed-
ing ages, it is as much to be applied by us when we are in like cir-
cumstances as though it were more directly promised to us :
Thus when God's faithful servants are said, 1 Pet. i. 5. to be
kept by the power of God, through faith unto salvation ; or,
when the Psalmist says, in Psal. xxxvii. 25. 1 have been young-,
and now am old; yet have I not seen the righteous forsaken, nor
his seed begging bread; these, and such-like expressions, are
to be applied by us as promises.
(5.) That which is proposed to us, or which we are to have
in view, as the end of our attending on ordinances, is equiva-
lent to a promise ; and accordingly, when we are commanded
or encouraged to hope and pray ifor any spiritual blessings,
when waiting upon God therein, in such a way as he requires,
it is the same thing as though he had said, that he would give
us those blessings. If a believer is thirsty, and encouraged to
come to the waters ; or if he wants grace or peace, and is told
that these are to be attained in ordinances, the bare intimation
that we are to seek these blessings in such a way is equiva-
lent to a promise.
(6.) God's seeing our distress or knowing our wants, is some-
times to be understood in scripture, as containing the nature of
a promise, relating to the supply thereof: Thus our Saviour
tells his disciples, in Matt. vi. 32. Tour heavenly Father know-
eth that ye have need of all these things; which is the same as
though he had told them, that God had promised or designed
to bestow those outward blessings upon them : And when he
designed, or promised to deliver his people out of the bon-
dage, in which they were in Egypt, he says, / have surely
seen the affliction of my people : I know their sorrows, &c.
Exod. iii. 7. Thus concerning the manner in which the pro-
mises are laid down in scripture.
344 OF THE RULE FOR OUR DIRECTION IN P^RAYER.
We shall now consider k^v they are to be made use of Jii
order to our direction and encouragement in prayer. And
here it may be observed, that the promises either respect out-
ward, or spiritual blessings, both of which we are to prfty for :
Thus the apostle says, in 1 Tim. iv. 8. Godliness has the pro-
mise of the life that notv is^ and of that which is to come ; the
former respects the temporal dispensations of providence ; the
latter, grace and glory, or the things that accompany salvation.
[l.] We shall consider the promises that respect temporal or
outward blessings which we are obliged to pray for, as we
stand in need of them. These are of various kinds ;
Ist^ There are promises of health and strength, whereby our
passage through this world may be made easy and comforta-
ble, and we better enabled to glorify God therein : Thus it is
said, in Prov. iii. 7, 8. Feaj- the Lord, and depart from evil.
It shall be health to thy navel, and marrow to thy bones. And
in Psal. ciii. 5. Who satisfleth thy mouth with good things ; so
that thy youth is renexved like the eagles.
2dly, There are promises of food and raiment, or the neces-
sary provisions and conveniences of life, in Psal. xxxvii. 3.
Trust in the Lord, and do good; so shalt thou dwell in the
la?id, and verily thou shalt be fed. And in Deut. x. 18. He
doth execute the judgment of the fatherless and tuidow, and
loveth the stranger, in giving him food and raiment.
5dly, There are promises of comfort and peace in our dwell-
ings, in Job v. 24. * Thou shalt know that thy tabernacle shall
' be in peace ; and thou shalt visit thy habitation, and shalt not
sin. And, in Psal. xci. 10. ' There shall no evil befal thee, nei-
' ther shall any plague come nigh thy dwelling.' And in
Psal. cxxi. 8. ' The Lord shalt preserve thy going out, and
' thy coming in, from this time forth and forevermore.'
4<thly, There are promises of quiet and composed rest by
night, on our beds, in Job xi. 18, 19. Thou shalt take thy rest
in safety : Also thou shalt lie down, and none shall make thee
afraid. And in Prov. iii. 24. When thou liest down, thou
shalt not be afraid; yea, thou shalt lie doxvn, and thy sleep shall
be sweet.
Sthly, There are promises of success, and a blessing to at-
tend us in our worldly callings, in Psal. cxxviii. 2. Thou shalt
eat the labour of thine hands : Happy shalt thou be, and it shall
be well xvith thee. And in Deut. xxviii. 4, 5, 12. ' Blessed
' shall be the fruit of thy body, and the fruit of thy ground,
' the fruit of thy cattle, and the increase of thy kine, and the
' flocks of thy sheep. Blessed shall be thy basket and thy
* store. The Lord shall open unto thee his good treasure, the
*• heaven to give the rain unto thy land, in his season, and to
* bless all the work of thine hand : And thou shalt lend unto
OF THE E.UI.E FOR OUR DIRECTION IN PRAYER. 345
* many nations, and shall not Ijorrow.' And in Psal. i. 3. ' He
* shall be like a tree, planted Ijy the rivers of wateiv, that bring-
' eth forth his fruit in his season ; his leaf also shall not wither,
' and whatsoever he doth shall prosper.'
Qthlyy There are promises of an intail of blessings on our fa-
milies, in Psal. cxxviii. 3. ' Thy wife shall be as a fruitful
* vine, by the sides of thine house ; thy children like olive-
' plants round about thy table.' And, in Psal. ciii. 17. * The
*■ mercy of the Lord is from everlasting to everlasting, upon
' them that fear him ; and his righteousness unto children's
' children.' And, in Psal. cii. 28. * The children of thy
* servants shall continue, and their seed shall be established be-
*■ fore thee.' And, in Psal. xlv. 16. ' Instead of thy fathers
* shall be thy children, whom thou mayest make princes in all
' the earth.'
I might have mentioned many more promises of outward
blessings, which God will bestow on his people, though with
this limitation, so far as it may be for his glory, and their real
good, viz. such as respect riches, as in Psal. cxii. 3. ' Wealth
* and riches shall be in his house ; and his righteousness en-
' dureth for ever ;' or honours, as in 1 Sam. ii. 30. and these
accompanied with long lifej as, in Prov. iii. 17. 'Length
* of days are in her right hand ; and in her left hand riches
' and honour.' And, in Psal. xxxiv. 12, 13. ' What man is
* he that desireth life, and loveth many days, that he may see
* good ? Keep thy tongue from evil, and thy lips from speak-
' ing guile ;' or, if God does not think fit to give them this, he
will take them out of the world in mercy, and gather them into
a better, to prevent their seeing the evil he designs to bring on
the inhabitants thereof, Isa. Ivii. 1. ' The righteous is taken
away from the evil to come.' He has also promised some
blessings that respect their good name, in Zeph. iii. 20. * I
' will make you a name and a praise among all people of
' the earth.' And in Prov. x. 7. ' The memory of the just is
blessed.' But that which I shall principally add concerning
these and such-like outward blessings, is, that God has not
only promised, that he will give them to his people, but that
he will sanctify them to them for their spiritual advantage, and
enable them to improve them aright to his glory, which will
render them more sweet and desirable to them. Thus Go4
has promised,
Ist^ That he will free his people, who enjoy outward good
things, from the sorrow which is oftentimes mixed tlierewith,
and tends greatly to imbitter them, in Prov. x. 22. * The
* blessing of the Lord maketh rich, and he addeth no sorrow
* with it.' He has also promised to give them inward peace,
together with outward prosperity, in Psal. xxxvii. 11. * The
Vol. IV. X x
346 or THE RULE FOR OUR DIRECTION IN PRAYER.
' meek shall inherit the eartk^and shall delight themselves in
* the abundance of peace.'
2dly., He has promised to give them spiritual and heavenly
blessings, together with the good things of this life, in Job xxii.
24—26. ' Thou shalt lay up gold as dust, and the gold of Ophir
' as the stones of the brooks. Yea, the Almighty shall be thy
' defence, and thou shalt have plenty of silver : For then shalt
* thou have thy delight in the Almighty, and shalt lift up thy
' face unto God.' And in Psal. xxiii. 5, 6. ' Thou preparest
' a table before me in the presence of mine enemies ; thou
* anointest mine head with oil, my cup runneth over. Surely
' goodness and mercy shall follow me all the days of my life ;
' and I will, or, I shall, dwell in the house of the Lord for
' ever.'
odly^ God has promised together with outward blessings, to
give a thankful heart, whereby his people may be enabled to
give him the glory thereof, in Deut. viii. 10. ' When thou
* hast eaten and art full, then thou shalt bless the Lord thy
' * God, for the good land which he hath given thee.' And, in
Joel ii. 26. ' Ye shall eat in plenty, and be satisfied, and praise
* the name of the Lord your God, that hath dealt wondrously
' with you ; and my people shall never be ashamed.'
4<thly^ He has not only promised that he will confer out-
ward good things on his people, but that he will make them
blessings to others, and thereby enable them to lay out what
he gives them for their good, to support his cause and gospel
in the world ; and to relieve those that are in distress, in Gen.
xii. 2. ' I will bless thee, and make thy name great; and thou
* shalt be a blessing.' And, in Deut. xxvi. 11. ' Thou shalt
* rejoice in every good thing which the Lord thy God hath
"■ given unto thee and unto thine house, thou and the Levite,
' and the stranger that is among you.' These promises more
especially respect those who are in a prosperous condition in
the world.
But there are others which are made to believers, in an af-
flicted state ; and, indeed, there is scarce any affliction which
they are liable to, but what has some special promises annexed
to it. Accordingly,
(1.) There are promises made to them when lying on a sick
bed, in Psal. xli. 5. ' The Lord will strengthen him upon the
' bed of languishing; thou wilt make all his bed in his sick-
' aiess.' And, in Deut. vii. 15. ' The Lord will take from thee
' all sickness, and will put none of the evil diseases of Egypt
' (which thou knowest) upon thee ; but will lay them upon all
' that hate thee.' And, in Exod. xxiii. 25. ' I will take sick-
' ness away from the midst of thee.'
(2.) There are other promises made to believers, when poor
OF THE RULE FOR OUR DIRECTION IN PRAYER. 347
and low in this world, in Psal. cxxxii. 15. ' I will abundantly
* bless her provision; I will satisfy her poor uitli!ft)read.'
(3.) There are other promises that respect God's giving a
full compensation for all the losses which his people have sus-
tained for Christ's sake, in Matt. xix. 29. ' Every one that
* hath forsaken houses, or brethren, or sisters, or father, or
' mother, or wife, or children, or lands for my name's sake,
' shall receive an hundred-fold, and shall inherit life everlast-
•• ing.' And, in chap. x. 39. ' He that findeth his life shall
* lose it; and he that loseth his life for my name's sake shall
" find it.'
(4.) There are other promises made to believers under op-
pression, in Psal. xii. 5. ' For the oppression of the poor, for
* the sighing of the needy, now will I arise (saith the Lord)
* I will set him in safety from him that puffeth at him.' And
in Hos. xiv. 3. ' In thee the fatherless findeth mercy.' And, in
Psal. Ixviii. 5. ' A father of the fatherless, and a judge of the
' widows, is God in his holy habitation.'
(5.) There are other promises made to believers, when re-
viled and persecuted for righteousness' sake, Matt. v. 11, 12,
'- Blessed are ye when men shall revile you, and persecute you,
* and shall say all manner of evil against you falsely for my
* sake. Rejoice and be exceeding glad ; for great is your
* reward in heaven.' And, in 1 Pet. iv. 19. ' Wherefore
' let them that suffer according to the will of God, commit the
' keeping of their souls to him in weil-doing, as unto a faithful
* Creator.'
(6.) There are promises made to God's people, when they
are in distress, and, at present, see no way of escape : Thus
when Jeremiah was shut up in the court of the prison, he had
this promise given him, in Jer. xxxiii. 3. ' Call unto me, and I
' will answer thee, and shew thee great and mighty things,
' which thou knowest not.'
(7.) God has made promises suited to the condition of his
people, when their lot is cast in perilous times : Thus it is said,
in Isa. xliii. 2. * lF/ie?i thou passest through the xvaters^ I rvi/I
he xvith thee; and through the rivers^ they shall not overjloxv
thee: When thou xvalkest through thejire^ thou shah not be burnt;
neither shall thejftame kindle upon thee.
Now there are several mercies which God has promised to
his people, under the various afflictions which we are exposed
to, as,
(l5f,) Sometimes he promises to prevent the afflictions which
we are most afraid of, in Psal. cxxi. 7. ' The Lord shall pre-
serve thee from all evils ; he shall preserve thy soul.' And, in
Job V. 19. ' He shall deliver thee in six troubles; yea, in seven
' there shall no evil touch thee.'
348 OF THE RULE FOR OUR DIRECTION IN PRAYER.
(2(/,) He has promised td*f)reserve his people from, or de-
fend them in, a time of trouble, in Gen. xv. 1. ' Fear not Abram :
' I am thy shield, and thy exceeding great reward.' And, in
Ezek. xi. 16. ' Thus saith the Lord; although I have cast them
* far off among the heathen ; and although I have scattered
' them among the countries, yet will I be to them a little sanc-
* tuary in the countries where they shall come.'
(3(/,) He has promised to moderate their afflictions, in Isa.
xxvii. 8. ' In measure when it shooteth forth, thou wilt debate
' with it; he stayeth his rough wind in the day of his east
' wind.' And, in Jer. xlvi. 28. ' Fear thou not, O Jacob, my
* servant, saith the Lord, for I am with thee, for I will make a
•■ full end of all the nations whither I have driven thee, but I
' will not make a full end of thee, but correct thee in measure ;
* yet I will not leave thee wholly unpunished.'
(4^/2,) He has also promised, that if need be, he will shorten
the affliction, in Psal. cxxv. 3. ' The rod of the wicked shall
' not rest upon the lot of the righteous ; lest the righteous put
* forth their hands unto iniquity.' And, in Mark xiii. 19, 20.
*■ In those days shall be affliction such as was not from the be-
* ginning of the creation : And except that the Lord had short-
* ened those days, no flesh could be saved ; but for the elect's
* sake, whom he hath chosen, he hath shortened the days.
(5fA,) God has also promised his people that he will enable
them to bear those afflictions which he lays upon them, in Psal.
xxxvii. 24. ' Though he fall, he shall not be utterly cast down;
* for the Lord upholdeth him with his hand.' And, in 2 Cor.
xii. 9. ' He said unto me. My grace is sufficient for thee ; for
* my strength is made perfect in weakness.'
(6th.') He has promised to shew his people the particular sin
that is the cause of the affliction, that they may be humbled
for it, in Job xxxvi. 8, 9. * If they be bound in fetters, and
* be holden in cords of affliction ; then he sheweth them their
woik and their transgressions that they have exceeded.'
(7th.) He has promised to bring good to them out of their
afflictions, in Isa. xxvii. 9. * By this therefore shall the ini-
quity of Jacob be purged, and this is all the fruit to take away
* his sin.' And in Psal. xcvii. 11. ' light is sown for the
* righteous, and gladness for the upright in heart. And in
Zech. xiii. 9. ' I will bring the third part through the fire, and
* will refine them as silver is refined, and will try them as gold
* is tried : They shall call on my name, and I will hear them :
* I will say, that it is my people ; and they shall say. Thou art
* my God.' Thus concerning the promises that more especially
respect outward blessings which God bestows on his people.
[2.] There are other promises contained in scripture, that
OF THE RULE FOR OUR DIRECTION IN PRAYER. 349
relate more especially to spiritual blessings, which are of great
use to lis, when we are asking them of God in prujf/er.
Isty There are promises that relate more especially to the
ordinances or means of grace : These are various,
1. Some respect the duty of prayer, and also the event and
success that shall attend it, in God's giving gracious returns,
or answers thereof, in Psal. xci. 15. ' He shall call upon me,
* and I will answer him.' And in Jer. xxix. 12, 13. * Then
* shall ye call upon me, and ye shall go and pray unto me, and
* I will hearken unto you. And ye shall seek me, and find me,
* when ye shall search for me with all your heart.' And, in
Psal. 1. 15. ' Call upon me, in the day of trouble, I will de-
*■ liver thee, and thou shalt glorify me.'
2 Another ordinance to which promises are also annexed,
is meditation about spiritual things, in Prov. xiv. 22. ' Mercy
*• and truth shall be to them that devise good.' And, in Josh,
i. 8. * This book of the law shall not depart out of thy mouth,
' but thou shalt meditate therein day and night, that thou
' mayest observe to do according to all that is written therein ;
* for then thou shalt make thy way prosperous, and then thou
* shalt have good success.' There are also promises made to
those who read the word of God, to wit, that he will make
known his words to them, so that they may understand them,
Prov. i. 23. ' Turn you at my reproof: Behold, I will pour
* out my Spirit unto you, I will make known my words unto
you.'
3. There are promises made to those who attend on the
public worship of God, in Psal. xxxvi. 8, 9. ' They shall be
' abundantly satisfied with the fatness of thy house ; and thou
' shalt make them drink of the river of thy pleasures.' And,
in Psal. cxxviii. 5. ' The Lord shall bless thee out of Zion;
*■ and thou shalt see the good of Jerusalem all the davs of thy
' life.'
4. There are promises made to religious fasting on special
occasions, as in Mat. vi. 17. * When thou fastest, anoint thine
*■ head, and wash thy face; that thou appear not unto men to
' fast, but unto thy Father which is in secret, and thy Father
* which seeth in secret, shall reward thee openly.'
5. There are promises made to alms-giving, in Prov. xi. 25.
* The liberal soul shall be made fat ; and he that watereth shall
' be watered also himself.' And, in Eccl. xi. 1* ' Cast thy bread
*■ upon the waters ; for thou shalt find it after many days.'' —
And in 2 Cor. ix. 6, 7, 8. ' He whkh soweth bountifully shall
' also reap bountifully : God loveth a cheerful giver, and is
* able to make all grace abound, £5J^c.'
6. There are promises made to believers, when they appear
in the behalf of truth, at those times when it is opposed and
350 OF THE RULE FOR OUR DIRECTION IN PRAYER.
perverted, that by this md^feis it may not be run down, nor
they confounded, or put to silence by its enemies, Luke xxi.
15. ' I will give you a mouth and wisdom, which all your ad-
* versaries shall not be able to gainsay, nor resist.*
7. There are promises made to the religious and strict ob-
servation and sanctification of the Lord's day, Isa. Ivi. 2.
' Blessed is the man that doth this ; that keepeth the Sabbath
' from polluting it, and keepeth his hand from doing any evil.*
2dly^ There are promises, contained in scripture, which
respect God's giving his people special grace, together with
that joy, peace and comtort that flows from it, which will be of
great use to them, in order to their engaging aright in the duty
of prayer.
1. There are promises of the grace of faith, and others that
are made to it; as it is said, in John vi. 27. ' All that the Fa-
* ther giveth to me shall come to me ; and him that cometh to
* me I will in no wise cast out.' And, in Eph. ii. 8. ' By grace
,* are ye saved, through faith; and that not of yourselves; it
' is the gift of God.'
2. There are promises of the grace of repentance, in Rom.
xi. 26. ' There shall come out of Zion the deliverer, and shall
* turn away ungodliness from Jacob.' And, in Ezek. xx. 43.
* Ye shall remember your ways, and all your doings, wherein
* ye have been defiled, and ye shall lothe yourselves in your
* own sight, for all your evils that ye have committed.'
3. There are promises of love to God : Thus in Gal. v. 2.
» The fruit of the Spirit is love.' And, 2 Tim. i. 7. ' God
* hath not given us the spirit of fear, but of power and love,
* and of a sound mind.' And, in Rom. v. 5. * Hope maketh
' not ashamed, because the love of God is shed abroad in our
* hearts, by the Holy Ghost which is given unto us.' And, in
2 Thes. iii. 5. * The Lord direct your hearts into the love of
* God, and into the patient waiting for Christ.'
4. Another grace promised is an holy filial fear of God, in
Jer. XXX. 39, 40. ' I will give them one heart, and one way,
* that they may fear them for ever, for the good of them, and
* of their children after them. And I will make an everlasting
' covenant with them, that I will not turn away from them to
' do them good ; but I will put my fear in their hearts, that
* they shall not depart from me.' And, in Hos. iii. 5. ' They
* shali fear the Lord and his goodness.'
5. Obedience to God's commands, which is an indispensable
duty, is also considered as a promised blessing, in Deut. xxx.
8. * Thou shalt return and obey the voice of the Lord, and do
* all bis commandments which I command thee this day.'
Moreover, as there a^e promises of the graces of the Spirit,
so the comforts that flow from thence are also promised : Thus
OF THE RULE FOR OUR DIRECTION IN PRAYER. 351
it is said in Isa. li. 12. /, even /, am he that comforteth you.
And, in chap. xl. 1. Comfort ye, comfort ye my fiaople: Speak
ye comfortably to Jerusalem, &c. more particularly,
(I.) There are promises of peace of conscience, which is a
great branch of those spiritual comforts which God gives his
people ground to expect: Thus it is said in Isa. Ivii. 18, 19.
' I will restore comforts unto him, and to his mourners. I
* create the fruit of the lips ; peace, peace to him thac is afar
* off, and to him that is near, saith the Lord.' And, in chap,
xxvi. 4. ' Thou wilt keep him in perfect peace, whose mind is
* stayed on thee ; because he trusteth in thee.'
(2.) God has promised a good hope of eternal life, in 2 Thes.
ii. 16. * Now our Lord Jesus Christ himself, and God, even
* our Father, who hath loved us, and hath given us everlasting
* consolation, and good hope through grace, com fort your hearts.'
And, in Rom. xv. 4. ' Whatsoever things were written afore-
* time were written for our learning ; that we through patience
* and comfort of the scriptures, might have hope.'
(3.) God has promised spiritual joy to his people, in Psal.
Ixiv. 10. * The righteous shall be glad in the Lord, and shall
* trust in him ; and all the upright in heart shall glory.' And,
in Psal. xcvii. 11, 12. ' Light is sown for the righteous, and
* gladness for the upright in heart. Rejoice in the Lord ye
* righteous ; and give thanks at the remembrance of his holi-
^ ness.'
Here we shall consider a believer, when drawing nigh to
God in prayer, as depressed and bowed in his own spirit, and
hardly able to speak a word to him in his own behalf, as the
Psalmist says, in Psal. Ixxvii. 3, 4. I complained and my spirit
rvas over-whelmed, I am so troubled that I cannot speak ; and
how he may receive great advantage from those promises
which he will find in the word of God ; as,
(l5f,) When he complains of the wickedness, hardness and
perverseness of his heart; in this case God has promised, in
Ezek. xi. 19. ' I will put a new spirit within you, and I will
* take the stony heart out of your flesh, and will give you an
* heart of flesh.' And, in Jer. xxiii. 29. * Is not my word like
* a fire, saith the Lord, and like a hammer that breaketh the
* rock in pieces.'
(2^,) When a believer is sensible of his ignorance, or, at
least, that his knowledge of divine truths bears no proportion
to the means of grace, which he has been favoured with, and
that he is often destitute of spiritual wisdom, to direct his way,
and carry him through the difficulties he often meets with, as
to what concerns his temporal or spiritual aff"airs : There are
promises suited to this case, in Prov. ii. 3 — 6. ' If thou criest
* after knowledge, and liftest up thy voice for understanding ;
352 OF THE RULE FOR OUR DIRECTION IN PRAYER.
* if thou seekest her as silve»^^and searchest for her, as for hid
' treasures ; then shalt thou understand the fear of the Lord ;
' and find the knowledge of God.' And in James i. 5. ' If
* any of you lack wisdom, let him ask of God, that-giveth
' to all men liberally and upbraideth not ; and it shall be given
* him.'
{3d,) If they complain of the weakness of their memories,
that they cannot retain the truths of God when they hear them ;
Christ has promised, in John xiv. 26. that the Holy Ghost
shall teach them all things, and bring all things to their re-
membrance.
(A-th^ If they complain of their unthankfulness, or that they
have not hearts disposed to praise God for the mercies they
receive, he has promised, in Isa. 21. This people have I form-
ed for myself they shall shew forth my praise. And, in Psal.
cxl. 14. Surely the righteous shall give thaiiks unto thy name^
the upright shall dwell hi thy presence.
{5th,) There are many who are not altogether destitute of
hope that they have the truth of grace, but yet are filled with
trouble, as apprehending that they do not make those advances,
in grace, as they ought, but seem to be at a stand, which they
can reckon little other than going backward, and they dread
the consequences thereof ; such may take encouragement from
those promises that respect a believer's growing in grace ; as
it is said, in John viii. 7. Though thy begin7iing zvas small,
yet thy latter ejid shall greatly increase. And, in Isa. xl. 29,
31. He givcth power to the faint ; and to them that have no
might, he increaseth strength. They that xuait upon the Lord
shall renew their strength ; they shall mount up with wings as
eagles, they shall run and not be xveary, and they shall walk and
not faint. And if they complain of their unprofitableness uij-
der the means of grace, and not receiving any spiritual advan-
tage by the various dispensations of providence which they are
under ; there is a promise adapted to this case, in Isa. xlviii,
17. Thus saith the Lord thy Redeemer, the holy One of Israel^
I am the Lord thy God, zv/iich teacheth thee to profit, xvhich
leadeth thee by the way that thou shouldest go.
(6th) Are they afraid that they shall fall away after having
made a long profession of religion ? There is a promise which
our Saviour himself took encouragement from, though never
liable to any fear of this nature, which a believer may apply
to himself, as affording relief against these fears and discou-
* ragements, in Psal. xvi. 8. ' I have set the Lord always be-
* fore me ; because he is at my right hand, I shall not be mov-
* ed.' And there is another which is more directly applica-
ble to this case, in 1 Cor. i. 8. ' Who shall also confirm you
' unto the end that ye may be blameless in the day of our Lord
OF THE RULE FOR OUR DIRFXTION IN PRAYER. 353
* Jesus Christ.' And if he is fallen, and, at the same time,
afraid that he shall never be able to rise again^and recover
what he has lost, there is another promise in Psal. xxxvi. 24,
28. * Though he fall, he shall not be utterly cast down ; for
* the Lord upholdeth him with his hand. The Lord loveth
'judgment, and forsaketh not his saints :' And God al-
so says, in Heb. xiii. 5. ' I will never leave thee, nor for-
sake thee.'
(7M,) If a believer be under divine desertion, which he
may be, and yet kept from apostacy ; if he is mourning after
the Lord, and earnestly desiring that he would return to him ;
he may take encouragement from that promise in Psal. xlii.
5. ' Why art thou cast down, O my soul ; and why art thou
* disquieted in me ? hope thou in God, for I shall yet praise
' him for the help of his countenance.' And, in Jer. xxxi.
13, 14. ' Then shall the virgin rejoice in the dance, both
' young men and old together : For I will turn their mourn-
' ing into joy, and will comfort them, and make them rejoice
' from their sorrow. And I will satiate the soul of the priests
' with fatness, and my people shall be satisfied with my good-
' ness, saith the Lord.'
{St/i,) Is he cast down under a sense of the guilt of sin,
and afraid of the punishment that will ensue ? there are many
promises in the word of God that respect the forgiveness of
sin, in Psal. ciii. 3. * Who forgiveth all thine iniquities : who
* healeth all thy diseases.' And, in Psal. cxxx. 4. ' There is
* forgiveness with thee, that thou mayst be feared.' And, in
Isa. xliii. 25. ' I, even I am he that blotteth out thy ti-ansgres-
*■ sions for mine own sake, and will not remember thy sins.'
(9^/z,) Is a believer afraid of the last enemy, death, by rea-
son oi the fear whereof Ae is all his life-time subject to bon-
dage: Heb. ii. 15. and Psal. xlviii. 14. ' This God is our
' God for ever and ever ; he will be our guide even unto
* death.' And, in Psal. xxiii. 4. ' Yea, though I walk through
* the valley of the shadow of death, I will fear no evil j for
' thou art with me, thy rod and thy staff they comfort me.'
And, in Psal. xxxvii. 37. ' Mark the perfect man, and behold
' the upright ; for the end of that man is peace.' Thus we have
considered the promises of God as suited to every condition,
and, consequently, as affording matter of encouragement to us
in drawing nigh to him in prayer.
5. Those reproofs for sins committed, and threatenings which
are contained in the word of God, as a means to deter from
committing them, may be improved for our direction in prayer.
(1.) As we are hereby induced to hate sin, beg strength to
subdue and mortify it, and deprecate the wrath and judgments
of God against those that commit it.
Vot. ly. Y y
354 OF THE RULE FOR OUR DIRECTION IN PRAYER.
(2.) We are hereby led to see our desert of punishment,
while we confess ourselves to be sinners, and to bless God that
he has not inflicted it upon us ; but especially if he has, given
us ground of hope that he has delivered us from that con-
demnation which was due to us for sin.
(3.) They will be of use to us in prayer, as we are thereby
led to have an awful sense of the holiness and justice of God,
and to draw nigh to him with fear and trembling, lest we should
provoke his wrath by our unbecoming behaviour in his presence,
and thereby bring on ourselves a curse instead of a blessing.
6. The word of God is of use for our direction in prayer,
as it contains many examples of the performance of this duty
in a right manner by the saints, whose graces, and the manner
in which they have drawn nigh to God, are proposed for our
imitation in this duty : Thus we read of Jacob's wrestling with
God, and his great importunity, when it is said, in Hos. xii.
4. ' He had power over the angel, and prevailed ; he wept and
' ' made supplication unto him ;' as referring to what is men-
tioned in Gen. xxxii. 26, 28. ' The angel,' that is, Christ, says,
* let me go, for the day breaketh,' q. d. cease thy importunity,
which thou hast maintained to the breaking of the day ; during
which time I have given thee no encouragement that I will
grant thy request. Jacob persists in his resolution, and says,
' I will not let thee go, except thou bless me ;' that is, I will
not leave off importuning thee, till thou givest me a gracious
answer : Upon which, our Saviour says, * as a prince hast thou
' power with God,' that is, with me, ' and with men,' to wit,
with Esau thy brother, '■ and hast prevailed :' So that he shall
do thee no hurt, in ver. 28. but his heart shall be turned to-
ward thee.
Again, we read of Abraham's humility in prayei", when he
says, in Gen. xviii. 27. ' Behold now, I have taken upon me
* to speak unto the Lord, which am but dust and ashes.' And,
in ver. 30. ' Oh ! let not the Lord be angry, and I will speak.'
We also read of David's sincerity, in Psal. xvii. 1. ' Attend
* unto mv cry, give ear unto my prayer that goeth not out of
' feigned lips;' atwl of Hezekiah's addressing himself to God
with tears in his sickness ; upon which, he immediately re-
ceived a gracious answer, in Isa. xxxviii 3, 5. and when he
was recovered, he gives praise to God, in ver. 19. ' The living,
* the living, he shall praise thee as I do this day : The Father
* to the children shall make known thy truth.'
We have an instance of Jonah's faith in prayer, when his
disobedience to the divine command, had brought him into the
utmost distress, in Jonah ii. 2, 4. * Out of the belly of hell cried
' I, and thou heardest my voice. Then I said, I am cast out
' of thy sight; yet will I look again toward thy holy temple.*
or THE RULE FOR OUR DIRECTION IN PRAYER. 355
We have also an instance of Daniel's drawing nigh to God
with an uncommon reverence, and awful fear flff his divine
Majesty, and an account of the manner in which he addresses
himself to him, with confession of those sins which Israel had
been guilty of, in Dan. ix. 4, 5. ' I prayed unto the Lord my
* God, and made my confession, and said, O Lord, the great
* and dreadful God, keeping the covenant, and mercy to them
* that love him, and to them that keep his commandments :
* We have sinned, and committed iniquity, and have done
* wickedly, and have rebelled, even by departing from thy pre-
* cepts, and from thy judgments.' And we have this humble
confession and supplication, continued to ver. 19. and then an
account of the success thereof, in the gracious answer that
God sent him by an angel from heaven.
We also read of Joshua's interceding for Israel, when he
' fell upon his face before the ark of the Lord, with his clothes
' rent,' Josh. vii. 6. and we have the plea that he makes use of
in ver. 9. ' What wilt thou do unto thy great name.'
We have also an instance of fervency in Moses, (when plead-
ing for the people, after they had worshipped the golden calf,)
who prefers God's glory to his own happiness ; and had rather
have no name in the church, or be blotted out of the book which
God had zvritten, than that his wrath should zvax hot against
Israel^ to co7isume them ; of which we have an account in Exod.
xxxiii. 10, 11, 31, 32. (a J
There are many other instances of this nature mentioned in
scripture ; which, for brevity sake, I pass over ; and, indeed,
the whole book of the Lamentations is of use to direct us in
prayer, under pressing afflictions, either feared or undergone ;
and the book of Psalms is a directory for prayer to the believer,
suited to eveiy condition which he may be supposed to be in,
and of praise for mercies of all kinds, whether temporal or spiri-
tual. And the same may be said of many other parts of scripture.
From what has been said concerning the word of God being
a direction to us in prayer, we may infer,
(1.) That, as reading the scriptures in our families and clo-
sets, is a great help to raise our affections, and bring us into a
praying frame ; So the application of scripture-doctrines and
examples to our own case, will supply us with fit matter and
expressions upon all occasions, when we draw nigh to God in
this duty.
(2.) The pretence of some that they know not how to pray,
or that they cannot do it without a prescribed form, arises, for
the most part, from an unacquaintedness with, or a neglect to
study the scriptures, to answer this end.
^ 'I'a) Viile aiite vol. I. p. 19. in note.
S56 OF THE RULE FOR OUR DIRECTION IN PRAYER.
(3.) Since the word of God is a directory for prayer, we
ought not to aftect modes of expression, or human strains of
rhetoric, which are not deduced from, or agreeable tq, scrip-
ture ; but, on the other hand, we are to use such a simplicity
of style, and spirituality of expression, as we find contained
therein J especially in those parts thereof, as are more directly
subservient to this duty.
(4.) It will be of very great use for us sometimes, in the
course of our reading scriptur-e, especially in private, to turn
what we read into prayer, though it do not contain in itself the
form of a prayer ; as when we read of the presumptuous sins
committed by some, and the visible marks of God's diplcasure
that ensued hereupon, we ought to lift up our hearts to him,
to keep us from them ; or, if we have reason to charge our-
selves as guilty of them, that we may be humbled, and obtain
forgiveness from him. And when we read, the excellent cha-
racters of some of the saints, in scripture, we ought to pray
that God would enable us to be followers of them herein ; or
when, in some parts thereof, believers are represented as pray-
ing for particular mercies, we ought, at the same time, to lift
up our hearts to God for the same : This will be a means, not
only to furnish us with matter and proper expressions in prayer;
but to excite our affections when we engage in this duty, in
those stated times which are set apart for it. This leads us
to consider,
III. That there is a special rule of direction contained in
that form of prayer which Christ taught his disciples, com-
monly called the Lord'^s prayer. This prayer is mentioned
only by two of the evangelists, viz. Matthew, in chap. vi. 8,
— 13. and Luke, in chap. xi. 2, 3, 4. in which we may observe,
that though there be a perfect harmony between them, as there
is between all other parts of scripture, as to the matter or sense
of them ; yet it is obvious to all who compare them together, ,
that there is some diiference as to the mode of expression ; par-
ticularly as to the fourth andffoh petition, (and thai not only
in the translation, as being sufficiently just, but in the original)
which there would not have been, had it been designed for a
form of prayer.
1, In the fourth petition, Luke teaches us to say. Give us
day by day our daily bread: Whereas, in Matthew, -it is ex-
pressed. Give us this day our daily breads in which there are
different ideas contained in the respective words. This is very
common, when the same sense, for substance, is laid down in
different parts of scripture, faj Give us this day our daily bread,
contains a petition for what we want at present; and. Give us
faJ The petition in Luke offered daily, is equivalent to that 'in Matthew.
OF THE RULE FOR OUR DIRECTION IN PRAYER. 35/
this, day bij day, implies, that these wants will daily recur
upon us, in which it will be necessary to desire i^supply from
God ; and therefore, if both these accounts of this petition be
compared together, we are hereby directed to pray, Lord, give
us the blessings which we want at present ; and let these wants be
daily supplied, as we shall stand in need of a supply from thee, ("a J
2. In the fitth petition, Luke directs us to' pray, Forgive us
our sins ; for xue also forgive every one that is indebted to us :
Whereas, in Matthew, the expression is very different, viz.
Forgive us our debts as we forgive our debtors.
3. The evangelist Luke leaves out the doxology, For thine
is the kingdom, and the power, and the glory, for ever. Atneji ;
which Matthew adds.
From hence, I conceive, it may be inferred, that our Sa-
viour's design, in dictating this prayer to his people, was not
that they should confine themselves wholly to the mode of ex-
pression used therein, without the least variation; for then,
doubtless, the two Evangelists would have laid it down in the
very same words ; but he rather designed it as a directory re-
specting the matter of prayer.
I am sensible it will be objected to this, that the preface,
which Luke prefixes to it, is, xuhe?i we pray, say. Our Father,
Sec. which seems to intimate that these very words should be
used, and no other : But to this it may be replied, that the
evangelist Matthew, who beyond dispute, laid down this pray-
er more fully than Luke does, says, by way of preface to it.
After this jnanner pray ye; which seems to be an intimation
that it was designed rather to be a directory, as to the matter
of prayer, than a form of words to be used without the least
variation; and therefore I cannot but think, that what Luke
says, when you pray, say, &c. imports nothing else but, pray
after this manner.
It farther appears, that our Saviour principally designed this
prayer as a directory, respecting the matter of our petitions,
rather than a form ; because it does not explicitly contain all
the parts of prayer, nor particularly, confession of sin, or thank-
ful acknowledgment of mercies. I say, it does not contain
these explicitly, but only implicitly, as a deduction, or infer-
ence from the petitions themselves ; as when we say. Forgive
us our debts, or sins, this supposes that we acknowledge our-
selves to be sinners. It cannot be denied, but that there are
some expressions which contain matter of thanksgiving ; as
when we pray, Hallowed be thy name, it implies, a thankful
acknowledgment of all those instances in which God has sanc-
tified his name, as well as a desire that he would do it, q. d.
fa J arirnvKf is found only in this pr;i}?r, and rather means necessar'j.
358 OF THE RULE FOR OUR DIRECTION IN PRAYER.
thou hast, in the various di^nsations of thy providence ; and
in all thine holy institutions, set forth the glory of thy perfec-
tions that thou mayest be adored and magnified by thy crea-
tures ; this we own with thankfulness at the same time that
we desire the continuance thereof. And when we pray. Give
us daily bread ; we do, in effect, acknowledge the bounty of
his providence, from whence we receive all the comforts of
life, and the large share thereof, which he has communicated
to us, whereby our wants have hitherto been supplied. This,
I say, is an implicit direction for thanksgiving. But if our Sa-
viour had designed that it should be a perfect form of words,
to be used without varying in the least from them, he would
have given us some more full and direct account of what sins
■we are to acknowledge, and what mercies we are to thank him
for, which is more plainly contained in some other scriptures,
than it can be supposed to be in this prayer ; therefore, it seems
to be principally designed as a rule for our direction what we
are to ask for ; or how that part of prayer, which includes in
it petition, ought to be performed, agreeably to the mind and
will of God.
Moreover, there is no explicit mention of the Mediator, in
whose name we are to pray ; nor of his obedience, sufferings,
or intercession, on which the efficacy of our prayers is found-
ed, which our faith is to have a great regard unto. These
things therefore are to be supplied by what we find in other
parts of scripture, all which, taken together, give us a perfect
directory for prayer; though neither this, nor any other prayers
used in scripture, sufficiently appear to have been designed as
a form of words which we are to confine ourselves to, without
the least variation from them.
As to what is observed in the latter of the answers, under
our picbcnt consideration, viz. that the Lord's prayer is not
only for direction, as a pattern, but may be used as a prayer,
provided it be done in a right manner. It is granted that the
Lord's prayer is of use, as a pattern and rule for our direction,
in common with all other prayers contained in scripture ; but
the ma'iU difficulty relating to this matter, is, whether our Sa-
viour designed that his disciples, and the church, in all follow-
ing ages, should confine themselves to the words thereof, so
far as that the mode of expression should not be, in the least,
altered, or any thing added to the petitions contained therein,
how agreeable soever it be to the sense, and words of scrip-
ture. This does not seem to have been his intention therein;
and, ;) • it will not be denied by any, that every one of the pe-
titions contained in it, may be interspersed and joined with o-
ther p';tilions to God in prayer, so, uhen this has been done,
or, at least, the sense thereof expressed in other words, it will
THE PREFACE OF THE LORD's PRAYER EXPLAINEJD. 359
be very hard to prove that it is absolutely necessary that these
petitions should be recollected, and prayed over "again, in the
same method in which they are laid down in this prayer, bare-
ly for the sake of our making use of it as a form ; especially
if this is not expressly commanded by our Saviour, as it does
not sufficiently appear to be, if what was before observed be
true, that those words, When we pray, sot/, Our Father, &c.
implies nothing else but, prai/ after this manner.
However, I would be very far from censuring or blaming
the practice observed by many of the reformed churches, who
conclude their ex tempore^ or premeditated prayers with it, pro-
vided it be done with understanding, reverence, and suitable
acts of faith, as any other petition contained in scripture may
be made use of by us in prayer ; not only in words agreeable
thereunto, but in the express words thereof. The principal
thing that I would militate against, is not so much the using
the words, as doing this in a formal way, supposing that the
bare recital of them doth, as it were, sanctify our other pray-
ers ; which, though very agreeable to the sense thereof, are, as
some suppose, rendered so incomplete, that they will hardly be
regarded by God without it. And I cannot but conclude the
Papists highly to blame, who think the frequent repetition of it,
though in a tongue unknown to the common people, is not only
necessary, but, in some measure, meritorious. And the prac-
tice of some ignorant superstitious persons, who think that it
may be made use of as a charm ; and that the words thereof
repeated, as the Jews of old did their Phylacteries, as a means
to drive away evil spirits, is not only to be disapproved, but
it is a vile instance of profaneness, very remote from the design
of our Saviour in giving it.
■Quest. CLXXXVIII. Of hoiv many parts doth the Lordh
prayer consist P
Answ. The Lord's prayer consists of three parts, a preface,
petitions, and a conclusion.
Quest. CLXXXIX. What doth the preface of the Lord's pray-
er teach us P
Answ. The preface of the Lord's prayer [contained in these
words. Our Father zvhich art in heaven] teacheth us, when
we pray, to draw near to God widi confidence of his father-
ly goodness, and our interest therein, with reverence, and all
other child-like dispositions, heavenly affections, and due ap-
360 THE PREFACE OF THE LORD's PRAYER EXPLAIi/eD.
prehensions of his Sovereign power, majesty, and gracious
condescension ; as also to pray with, and for others.
IN this prayer we are taught to begin our prayers with a
preface, and therein to make an expUcit mention of the
name of God, and some of his divine perfections. The pre-
face to this prayer is contained in these words ; Our Father
which art in heaven. In which we may observe, that we are
to draw near to God with reverence, and suitable apprehen-
sions of his sovereign power, majesty, and other divine perfec-
tions, and with an holy confidence of his fatherly goodness j"
and that we are to pray with, and for others, which may be in-
ferred from his being styled. Our Father ; by which we are in-
structed to begin our prayers with some expressions of rever-
ence, agreeable to the nature of the duty that we are engaged
in, whereby we express the sense we have of his essential or re-
lative glory, of which we have various instances in scripture,
wherein God's people, in addressing themselves to him, have
made mention of his glorious names, titles, and attributes, in
variety of expressions. Thus David, in his Psalms, that con-
tain the matter and form of prayers, sometimes begins them
with the name of God, to whom they are directed ; as when he
says, God be merciful unto us, and bless us, &c. Psal. Ixvii. 1.
And elsewhere, God! thou art mij God, Psal. Ixiii. 1. And
sometimes he makes mention of his name Jehovah ; which we
translate Lord: Thus he says, Lord, rebuke me not in thy
zvrath, &c. Psal. xxxviii. 1. And elsewhere, I will love thee,
Lord, my strength, Psal. xviii. 1. And, Lord, our Lord,
how excellent is thy name in all the earth, Psal. viii. 1. And
Solomon begins his prayer at the consecration of the temple ;
Lord God of Israel, there is no God like thee in heaven above, or
earth beneath ; xvho keepest covenant and mercy with thy ser-
vants that xvalk before thee with all their heart, 1 Kings viii.
23. And Ezra begins his prayer, my God ! I am ashamed,
and blush to lift up my face to thee, my God! Ezra ix. 6. And
Daniel expresses himself thus, in the preface to his prayer,
Lord, the great and dreadful God, keeping the covenant, and
mercy to them that love him, and to them that keep his command-
ments, Dan. ix. 4. These are all expressions, that denote re-
verence, and adoration ; which, together with other instances
of the like nature, are of use for our direction, as to what re-
spects the preface, or beginning of our prayers to God ; but
the preface to the Lord's prayer is somewhat different; in
which we are taught,
1. To address ourselves to God as a Father; which relation
includes in it,
(1.) Something common to mankind in general ; in which
TJIE PREFACE OP THE LORd's PRAYER EXPLAINED. 361
respect we are to adore him as our Creator, our Owner, and
Benefactor, in whom we live^ and move, and hav^ our being.
Acts xvii. 28. as the prophet says. Have we not all one Father P
hath not one God created us ? Mai. ii. 10. And elsewhere it
is said, He formeth the spirit of man within him, Zech. xii. 1.
upon which account he is called, the God of the spirits of all
flesh. Numb. xvi. 22. and, the Father of spirits, Heb. xii. 9.
(2.) God being a Father to his people, sometimes denotes
that external covenant-relation which they stand in to him, as
a people called by his name, favoured with the means of grace,
and as such, the objects of that care and goodness, which he is
pleased to extend to those whom he governs by laws given by
special revelation from heaven, and encourages to wait on him
in those ordinances, in which they may hope for his presence,
and also promises all saving blessings to those that give up
themselves to him by faith. In this sense we are to under-
stand those scriptures, in which God says, Israel is my son, even
my first-born, Exod. iv. 22. And, I have nourished and brotight
up children, and they have rebelled against me, Isa. i. 2. And,
IVilt thou not, from this time cry to me. My Father, thou art
the guide of my youth, Jer. iii. 4.
(3.) The relation which God stands in to his people, as a
Father, is sometimes taken in the highest sense, as implying
in it discriminating grace, or special love, which he is pleased
to extend to the heirs of salvation. Thus he is called so by
right of redemption j in which respect Christ is styled. The
everlasting Father, Isa. ix. 6. as being the Head and Redeem-
er of his people. And the church says. Thou, Lord, art our
Father, our Redeemer ; thy name is from everlasting, chap. Ixiii.
16. And believers are called his children by regetieration ; in
which respect they are said to be born of God, John i. 13. and
to be made partakers of a divine, 2 Pet. i. 4. that is, an holy
and spiritual nature, which had its rise from God, when he was
pleased to instamp his image upon them, consisting in holiness
and righteousness. They are also called the children of God
by adoption ; thus he is said to have predestinated them to the
adoptio7i of children by Jesus Christ to himself, Eph. i. 5. and
they are said to receive the adoption of sons. Gal. iv. 5. and as
such, have a right to the inheritance of children, Rom. viii. 17.
compared with Col. i. 12.
These various senses in which God is said to be a Father
to man, may sei've for our direction when we style him. Our
Father, in prayer. Unregenerate persons, when they pray to
God, can ascend no higher than what is contained in their re-
lation to him as a God of nature, and of providence ; who are
obliged to adore him for the blessings which they have receiv-
ed from him, as the effects of common bountv, which include
Vox. IV. Z 7
o62 THE PREFACE OF THE LORD's PRAYER EXPLAINED.
in them all the blessings WlSich belong to this life, together
with his patience, forbearance, and long-suffering, which de-
lays to inflict the punishment that sin deserves. Therefore,
v/hen they say, Our Father^ they acknowledge that they"derive
their being from him, and though they cannot lay claim to the
benefits of Christ's redemption, yet they confess their obliga-
tions to God as their Creator ; and consider him as having
given them souls capable of spiritual blessings, and themselves
as daily receiving the good things of this life from him, and
dependent on him for those things that tend to the comfort and
support of life. They also stand in need of those blessings
which are suited to the nature of the soul, and consequently
beg that they may not remain destitute of those things that
may conduce to their evei-lasting welfare ; and therefore they
may use the Psalmist's words, Thy hands have made me^ and
fashioned me : Give me understandings that I may learn thy
com7nandmentSs Psal. cxix. 73.
As for those who are God's children, by an external cove-
nant-relation, there is something more implied therein, than
barely their being creatures ; for herein they are led to adore
him for those discoveries that he has made in the gospel, of the
way of salvation by Jesus Christ, who calls and invites sinners
to come to him, and encourages them to hope, that those who
are enabled to do so in a right manner, he will, in no wise,
cast out ; therefore, when they call upon CTod as their Father
in prayer, it is, in effect, to say ; Lord, we cannot conclude
ourselves to be thy children, as redeemed, effectually called
and sanctified ; nor can we lay claim to the inheritance laid up
for thy saints in heaven ; yet we are encouraged to wait on
thee in the ordinances of thine appointment, and to hope for
thy special presence therein, whereby they may be made effec-
tual for our salvation. We are, indeed, destitute of special
grace, and cannot conclude that we have a right to the saving
blessings of the covenant ; yet, through thy great goodness, we
still enjoy the means of grace. We have not been admitted
to partake of Christ's fulness, nor to eat of the bread of life ;
yet we are thankful for those blessings of thy house, which
thou art pleased to continue to us ; and since thou still in-
cludest us in the number of those who are thy children as fa-
voured with the gospel, we humbly take leave, upon this ac-
count, to call thee our Father, and to wait and hope for thy
salvation, and continue to implore that grace from thee, which
will give us a right to the best of blessings that we stand in
need of. fa J
As for those who are God's children in the highest sense, by
{aj Qu. For Futfier is designed in its appellative sense, aiid our as a covenant-
plea.
THE PREFACE OF THE LORd's PRAYER EXPLAINED. 365
redemption, regeneration, and adoption, they may draw nigh
to him, with an holy boldness ; for these have, m the apostle
expresseth it, the Spirit of adoption., whereby they cry^ Abba.,
Father ; they have reason to adore him for privileges of the
highest nature, that he has conferred upon thtm, and to en-
courage themselves that he will bestow upon them all the
blessings they stand in need of as to this, or a better world.
These may draw nigh to God with confidence of his fatherly
goodness, and their interest therein ; which they ought to take
notice of and improve, in order to their drawing nigh to him,
in a right manner, in prayer, as well as to induce them to behave
themselves, in the whole course of their conversation, as those
who are taken into this honourable relation to him. Accordingly,
[1.] This should raise their admiring thoughts of him, that
they, who were, by nature, strangers and enemies to him, should
be admitted to partake of this inestimable privilege ; as the a-
postle sviys., Behold xvhat manner of love the Father hath bestowed
upon tis^ that we should be called the sons of God J 1 John iii. 1.
[2.] We should also take encouragement from hence, to hope
that he will hear and answer our prayers, though very imper-
fect, so far as it may tend to his glory and our real advantage.
Thus our Saviour says. If ye then, being- evil, hiow hotv to give
good gifts unto your children^ how much more shall your Father^
which is in heaven., give good things to them that ask him P
Matt. vii. 11. Do we pray for spiritual blessings, such as the
increase of grace, strength against corruption, and to be kept
from temptation, or falling by it ? we have ground to conclude
that these shall be granted us, inasmuch as they are purchased
for us by Christ, promised in the covenant of grace, as we have
the earnest and first-fruits of the Spirit in our hearts, whereby
we are sealed unto the day of redemption. And when we pray
for temporal blessings, we have reason to hope they shall be
granted, if they be necessary for us, since our Saviour says,
Our heavenly Father knoxveth that xue have need of all these
things. Matt. vi. 32.
[3.] This should excite in us those child-like dispositions,
which are agreeable to this relation, not only when we draw
nigh to God in prayer, but in the whole conduct of our lives.
And it includes in it,
1st, Humility and reverence, which is not only becoming
those who have an interest in his love, and a liberty of access
into his presence, with hope of acceptance in his sight ', but it
is what we are obliged to, as his peculiar people, and a branch
of that honour which is due to him as our God and Father.
Thus he says, by the prophet, A son honoureth his father,
Mai. i. 6. whereby he intimates that this is the character and
disposition of those that stand in the relation of children to
364 THE PREFACE OF THE LOKD's PRAYER EXPLAINEb.
him. And the apostle argifes from the less to the greater,
when he says, that xve have had fathers of our fiesh^ which cor-
rected us J and we gave them reverence^ shall xve not much rather
be in subjection to the Father of Spirits^ Heb. xii. 9.
2dly^ Patience under rebukes, considering our proneness to
go astray, whereby we not only deserve them, but they are ren-
dered necessary ; and especially when we consider that they
flow from love, and are designed for our good ; as the apostle
says. Whom the Lord loveth he chastneth^ and scour geth every
son whom he receiveth, ver. 6.
Sdly^ Another child-like disposition is being grieved for our
Father's frowns ; especially that we have incurred his displea-
sure by our misbehaviour towards him ; and it contains in it a
readiness to confess our faults, and a carefulness to avoid them
for the future.
4thly, Contentment with the provision of our Father's house,
whatever it be. We shall never, indeed, have the least cause
to complain of scarcity, as the returning prodigal in the parable
says, that even the hired servants of his father^ had bread e-
7iough^ and to spare^ Luke xv. 17. It can hardly be supposed
that he who is at the fountain head, can perish for thirst; ne-
vertheless, though we are not straitened in God, yet we are
often straitened in our bowels, through the weakness of our
faith, when we are not inclined to receive what God holds
forth to us in the gospel ; and then we are discontented and
uneasy, while the blame lies at our own door ; whereas, if we
behaved ourselves as the children of such a Father, we should
not only be pleased with, but constantly adore and live upon
that fulness of grace that there is in Christ j and whether he
is pleased to give us more or less of the blessings of common
providence, we should learn, in whatsoever state we are^ there-
with to be content^ Phil. iv. 11.
Sthly^ Obedience to a father's commands, without disputing
his authority, or right to govern us, is another child-like dispo-
sition. Thus when we draw nigh to God as to our Father,
we are to express a readiness to do whatever he requires,
whereby we not only approve ourselves subjects under a law,
but, as the apostle styles it. Obedient children.^ as being holy in
all manner of conversation^ 1 Pet. i. 14, 15.
6thly^ Another disposition of children is, that they have a
fervent zeal for their father's honour, and cannot bear to hear
him reproached without the highest resentment. Thus the
children of God, how much soever they may be concerned
about their own affairs, when injuriously treated by the world,
are always ready to testify their utmost dislike of every thing
that reflects dishonour on him, or his ways.
Tthly, Another child-like disposition is love, which the rela-
THE PREFACE OF THE LORD's PRAYER EXPLAINED. 365
tion of a father engages to. Thus when we draw nigh to God
as our Father, we express our love to him, whiiffi is founded
in his divine excellencies, which render him the object of the
highest delight and esteem.
Sthly^ He that has a child-like disposition, retains a grateful
sense of the obligations that he is under to his Father. Thus
we ought to be duly sensible of all the favours which we have
received from God, which are more than can be numbered ;
the contrary hereunto, is reckoned the basest ingratitude and
disingenuity, altogether unbecoming the temper of children.
Thus Moses says to Israel, Do ye thus requite the Lordy
foolish people and unwise P Is not he thy Father who hath
bought thee P hath he not made thee^ and established thee P
Deut. xxxii. 6. A believer's obligations to God are so very
great, that he cannot look back upon his former state, or con-
sider what he was, how vile and unworthy of any regard from
him, how miserable and unable to help himself, when he first
had compassion on him, without seeing himself under the
strongest engagements to be entirely, and for ever, his ; which
is a becoming behaviour towards such a Father.
9thly, Love to all that are related to us as children of the
same Father, is another child-like disposition. In like man-
ner our love to the saints and faithful brethren in Christ, is a
temper becoming the children of God ; and, indeed, it is no
other than a loving God in them, as we behold his image in-
stamped upon them ; and hereby we express the high esteem
we have for regenerating grace, whereby God is denominated
our common Father ; and we, being acted by the same princi-
ple, are obliged and inclined to love as brethren. Thus they
who love God, are induced to love his children, as the apostle
says. Every one that loveth him that hegat^ loveth him also that
is begotten of him^ 1 John v. 1. and he also assigns this as an
evidence that we are passed from death to life^ because we love
the brethren^ chap. iii. 14. Thus concerning our drawing nigh
to God, as to a Father, as we are taught to do in this prayer.
2. We are directed, in this prayer, to draw nigh to God, as
being in heaven; which is the most glorious part of the frame
of nature, in which his power, wisdom, and goodness is emi-
nently displayed, as he designed it to be an eternal habitation
for the best of creatures, to whom he would discover more of
his glory than to any others ; and in this respect it is called his
throne^ Acts vii. 49. And this leads us,
(1.) To have high and awful thoughts of the majesty and
greatness of God, whom all the hosts of heaven worship, with
the utmost reverence, and are satisfied with the immense trea-
sure of his goodness. We therefore take occasion from hence
to admire his infinite condescension, that he will look upon
366 THE PREFACE OF THE LORD's PRAYER EXPLAINED.
creatures here below ; thus Solomon, in his pvayer says, Will
Gody indeed, dwell on the earth f behold the heaven^ and the heav-
en of heavens cannot contain thee, 1 Kings viii. 27. -.will he
therefore look down upon those, who are so mean, deformed,
and destitute of his image, as we are, who dwell in houses of
clay, and deserve to be banished out of his sight?
(2.) It should also be improved by us to teach us humility
and modesty, in our conceptions and discourse, concerning
God, and divine things : It is but a little that we know of the
affairs of the upper world, and the way and manner in which
God is pleased to manifest himself to his saints and angels
there ; and we know much less of his divine perfections, which
the inhabitants of heaven adore, being sensible of the infinite
distance they stand at from him, as creatures, upon which
account they cannot comprehend, or find out the Almighty to
perfection ; and shall we pretend to search out the secrets of
his wisdom, or express ourselves in prayer, as though we were
speaking to one that was our equal, or could fathom the infi-
nite depths of his unsearchable counsels? Thus Solomon's
advice may be well adapted to this case, Be not rash -with thy
mouthy and let not thine heart he hasty to utter any thing before
God; for God is in heaven, a7id thou upon earth ; therefore let
thy words be few, 1 Kings viii. 2T. We are not to think that
we may say what we please, or be rash and inconsiderate in
what we say, when we are before the Lord; for he is in heaven:
And when it is farther inferred, that therefore our words should
be few, that is, we should not think that the efficacy of our
prayers depends upon the multitude of our words ; or if we
speak more or less to God, our expressions ought not to be
bold, rash, hasty, or inconsiderate, but with a becoming de-
cency and reverence, as those who are speaking to the majesty
of heaven.
(3.) It should put us upon meditating frequently on the
glory of the heavenly state, as those who hope at last, to be
joined with that happy and numerous assembly, who are, in
God's immediate presence, in heaven : and therefore our con-
versation should be there ; and we should profess ourselves to
be sojourners here on earth, seeking a better country, looking
and waiting for the glorious appearing of the great God, our
Saviour ; and hoping, that when he comes, he will receive us
to heaven, where our hearts are at present, as our treasure is
there.
3. We are, in this prayer, farther taught, that it is our duty
to pray with, and for others, as we say, Our Father: Hereby
we signify our relation to, and concern for, all the members of
Christ's mystical body; therefore, if we do not join with others
in prayer, we are to have them upon our hearts, who are the
THE PREFACE OF THE LORD's PRAYER EXPLAINED. 367
objects of Christ's special love and care. This argues, that
we have a sympathy with all those who are exp^jpsed to the
same wants and miseries with ourselves ; and we take a great
deal of delight in considering them as subjects of the same
common Lord, joining in the same profession with ourselves ;
concerning whom, we desire and hope that we shall be glori-
fied together.
Moreover, if we join with others in prayer, so that the
whole assembly make their supplications by one that is their
mouth, to God; this is what we call social worship : There-
fore it is our duty to pray with, as well as for others; and in
this case we must take heed that nothing be contained in
tmited prayer, but what the whole assembly may join in, as
being expressive of their faith, desires, or experiences ; other-
wise there cannot be that beautiful harmony therein, such as
the nature and design of the duty we are jointly engaged in,
calls for : and this is agreeable to social or united prayers, in
which all the petitions are to be adapted to the particular case
of every one who addresses himself to God, how numerous
soever the worshipping assembly may be ; and therefore we
are obliged to make use of that mode of expression, in which
we are taught to say. Our Father.
Thus our Saviour directs us how we should begin our
prayers to God ; and, inasmuch as this ought to be reduced
to practice, I shall give a summaiy account of what is con-
tained in this preface ; that we may be furnished with matter
taken from thence, in order to our addressing ourselves to God
in prayer, in a way agreeable thereunto, when we come into
his presence with such a frame of spirit as the importance of
the duty requires ; accordingly we are to express ourselves to
this purpose, " O our God, we desire to draw nigh to thee with
" a becoming reverence, and an awful sense of thine infinite
" perfections : When we consider thee as a jealous God, and
" ourselves as sinful, guilty creatures, we might well be afraid
" to come before thee ; but thou hast encouraged us to ap-
" proach thy presence as to a Father, in, and through the
" merits and mediation of our Lord Jesus Christ ; and there-
" fore we come with an humble boldness before thy throne of
" grace, confessing that though we are called thy children, we
" have been very undutiful and rebellious against thee, and
" therefore unworthy of that relation or of the inheritance
" which thou hast laid up for those whom thou hast ordained
" to eternal life. Thou, O Lord, hast established thy throne
" in the heavens, where there is an innumerable company of
" angels and spirits of just men made perfect, who all behold
" thy face, and are made completely blessed in thine imme-
" diate presence : As for us, we dwell in houses of clay ; but
368 THE riSRT PETITION EXPLAINED.
" we earnestly beg that we%nay be made meet for, and then
" admitted into that happy society, that we may worship thee
" in a more perfect manner than we are capable of doing in
" this imperfect state. May all the powers and faculties of
" our souls be renewed, and influenced by thy holy Spirit, that
" we may have our conversation in heaven, whilst we are here
" below, and in all things, may be enabled to approve ourselves
" thy children, have a constant sense of duty, and the manifold
" obligations thou hast laid us under, that we may love, de-
" light in, and submit to thee in all things, and have a fervent
" zeal for the honour of thy name as becomes thy children,
" that we, together with all thy faithful servants, may be under
" thy safe protection here, and be received to thy glory here-
" after."
Quest. CXC. JVhat do we praij for in the first petition?
Answ. In the first petition [which is. Hallowed he thy Name^
acknowledging the utter inability and indisposition that is
in ourselves and all men to honour God aright, we pray that
God would, by his grace, enable and incline us, and others,
to know, to acknowledge, and highly to esteem him, his
titles, attributes, ordinances, word, works, and whatsoever
he is pleased to make himself known by, and to glorify him
in thought, word, and deed; that he would prevent and re-
move atheism, ignorance, idolatry, profaneness, and whatso-
ever is dishonourable to him ; and, by his over-ruling pro-
vidence, direct and dispose of all things to his own glory.
HAVING considered the preface to the Lord's prayer, the
next part of which it consists, is petitions; and these are
six, which are laid down in this method.
1. We are taught to pray for what concerns God's glory,
Avhich is the highest and most valuable end ; and therefore
ought first to be prayed for : And this is the subject-matter of
the three first petitions.
2. We are directed to pray for what respects our own ad-
vantage, which is contained in the three last petitions, in which
we are directed to pray for outward blessings, as in the fourth
petition, and then for spiritual, without which outward bless-
ings would afford us no relish or savour, nor render us truly
happy. These spiritual blessings include in them either for-
giveness of sin, and this we pray for in the fifth petition ; or
our being sanctified and delivered from the prevalency of cor-
ruption and temptation, together with all the evils that sin ex-
poses us to ; this we pray for in the sixth petition. That which
THE FIRST PETITION EXPLAINED. 369
■we are more particularly to consider in this answer, is, what
we are taught to pray for in the first petition, \J^ich is con-
tained in these words, Hallowed be thy name, oy the name
of God we are to understand every thing, by which he is
pleased to make himself known to his creatures, as when he
discovers himself in his divine perfections, which are either es-
sential or personal, absolute or relative ; and in his glorious
titles, as the Lord of Hosts, the God and Rock of Israel, the
hope of Israel, the God that cannot lye, the Father of mercies,
the God of all grace and glory, the preserver of man ; which
have all a tendency to raise in us the highest veneration for,
and esteem of him. He has also made himself known by his
ordinances, words, and works : These are the subject-matter of
this petition ; and when we pray that they may be sanctified,
we are not to understand hereby that they may be made holy ;
but that the holiness and glory thereof may be demonstrated
by him, and that we may be enabled to adore and magnify him
agreeably thereunto.
Now the name of God may be said to be sanctified either
by himself or by his people in diflfercnt respects ; accord-
ingly,
I. We pray that God would sanctify, that is, demonstrate
the glory of his own name, or proclaim and make it visible to
the world, so as to excite that adoration and esteem which is
due to him. His name, indeed, has been eminently glorified
in all ages, in the various methods of his providence and
grace ; whereby his power, wisdom, and goodness have been
illustrated in the eyes of angels and men ; and, in all hjs
works, he has appeared to be a God of infinite holiness : We
therefore pray that he would continue to glorify these perfec-
tions, and enable us to improve the displays thereof to our
spiritual advantage.
This is a subject of the highest importance, without which
we cannot give to God the glory due unto his name ; there-
fore, as praise is joined with prayer, it is necessary for us to
take a view of the various ways by which God has manifested
the glory of his holiness. We might here consider how he
did this in his creating man at first, without the least blemish
or disposition in his nature to sin, and enscamped his own
image upon him, which principally consisted in holiness,
which was the greatest internal beauty and ornament that he
could be endowed with.
But that which we shall principally consider, is, how the
holiness of God is demonstrated in his dealings with fallen
man. His suffering sin to enter into the world, was not incon-
sistent with the holiness of his nature, since his providence, as
has been observed elsewhere, was not coaversant about it, by
Vol. IV. 3 A
370 THE FIRST PETITION EXPLAINED.
bringing any under a naturaHpecessity of sinning ; and there-
fore there is not the least ground to charge him, with being
the author of sin. We now proceed to shew how the holiness
of God was glorified in the dispensations of his providence to-
wards fallen man, and in the methods he took in order to his
recovery.
1. The holiness of God was glorified, or he sanctified his
great name, in the dispensations of his providence towards
fallen man, Ijefore he gave him any hope of salvation. It can-
not be supposed that this rebellion against, and apostacy from
God, should not be highly resented by him ; accordingly we
read of his proceeding against the rebel as a judge, charging
his crime upon him, and passing sentence pursuant to the de-
merit of his sin ; and all the miseries that we are exposed to,
either in this life, or that which is to come, are the result of
the display of his holiness, as a sin-revenging Judge. As soon
as ever our first parents sinned against him, he charged the
guilt thereof on their consciences, and thereby filled them with
a dread of his wrath : Hence proceeded an inclination to flee
from his presence ; and when they heard the voice of the
Lord coming to call them to an account for what they had
done, they were afraid.
This is God's usual method in dealing with sinful crea-
tures : He first convinces them of sin by the law, and awakens
the conscience, so that his terrors are set in array against it
round about, before he speaks good and comfortable words by
the gospel : And by this means he sanctifies his name, and
thereby discovers his infinite hatred of all sin : but we shall
principally consider,
2. How God glorifies his holiness in the method he has
taken to deliver man from that guilt and misery, under which
he had brought himself. The terms of reconciliation and sal-
vation, were such as tended to secure the glory of his justice ;
and therefore he insisted on a satisfaction to be given, without
making the least abatement of any part of the debt of punish-
ment that was due for our sin ; and accordingly he spared not
his oxun Son^ Rom. viii. 32. but delivered him over unto death,
and obliged him to drink the bitterest part of that cup which
was most formidable to nature, and which, had it been possi-
ble, he would fain have been excused from drinking; there-
fore he is represented, by one of the evangelists, as praying,
that God the Father would take this cup from hiniy Mark xiv.
.35, 36. and by another, that he would save hitnfrom this hour,
John xii. 27. Nevertheless, he expresses the utmost resignation
CO the divine will ; and being sensible that this was an expedient
to glorify the holiness of God, he does, as it were, give a check
to the voice of nature, and submits to bear the punishment he
THE FIRST PETITION EXPLAINED. S71
came into the world to suffer, how terrible soever it might be ;
and therefore says, Father glorify thy name^ q. d. ver. 28. take
what method is most expedient to demonstrate the glory of
thy holiness let the whole debt be exacted on me, I am willing
to pay the utmost farthing : Upon this God says, by a voice
from heaven, / have glorified it, atid will glorify it again ;
that is, in every step that has been, or shall be taken, in order
to the bringing about the work of redemption, I have hallowed
my name, and will do it hereafter. And, in this respect, God's
holiness was glorified in finishing transgression, making an end
of sin, bringing in everlasting righteousness, and also in the
impetration of redemption, by our great Mediator and Surety.
3. God has sanctified his name in all the methods which he
has taken in the application of redemption, in the various dis-
pensations of his providence and grace towards his church and
people ; and in order hereunto, he has determined, that if his
children forsake his law, and zualk ?iot in his jiidg)7ients ; if
they break his statutes and keep not his conunand merits, he xvill
visit their transgression with the rod, and their iniquity with
stripes, Psal. Ixxxix. 30, 32. And this is done to manifest the
glory of his holiness : Though he is pleased to pardon their
iniquity for the sake of Christ's righteousness ; yet they shall
know, by experience, that he hates it ; and therefore, whatever
be his designs of grace, with respect to his redeemed ones, as
to the event thereof, they shall, notwithstanding, find that their
sin shall not altogether go unpunished, though this punishment
be not of the same kind with that which was suffered by
Christ, from the hand of vindictive justice demanding satis-
faction. Moreover, God has sanctified his name, in that he
has connected sanctifi cation with salvation ; therefore he has
said, Without holiness no man shall see the Lord, Heb. xii. 14.
He first makes his people holy, and then happy ; every mercy
that he bestows, is a motive or inducement to holiness ; and all
the ordinances and means of grace are made subservient to
answer this end.
Here we may take occasion to observe the various methods,
whereby God has sanctified his name, in all his dealings with
his church, in the various ages thereof, both before and since
our Saviour's incarnation ;
(1.) Under the legal dispensation. The people, whom he
chose out of all the nations of the earth, and called them by
his name ; among whom he designed to magnify his perfec-
tions in such a way, as argued them to be the peculiar objects
of his regard above all others, as he designed to make them
high in name, in praise, and in honour ; these are styled an
holy people, Deut. xxvi. 19. and elsewhere, holiness unto the
Lord, Jer. ii. 3. and the wonderful things that he did for them in
3^2 THE FIRST PETITION EXPLAINED.
destroying their enemies, whifche brought them outof Egyptian
bondage, gave them occasion to celebrate his name, as a God
glorious in holiness^ fearful in praises^ doing wonders^ Exod.xv.
11. and the worship that he established among them wa'fe such,
in which he expressly required holiness, both in heart and life;
and when, at any time, they cast a reproach on his perfections,
or defiled and debased his holy institutions, he testified his dis-
pleasure against them in the highest degree : Of this we have
various instances in the judgments which he has executed on
particular persons for not performing what he had commanded,
with the greatest exactness, in those things which related to
his worship : Thus when Nadab and Abihu offered strange
fire^ they were devoured^ before the Lord^ by fire from heaven^
Lev. X. 1,2. And, when David was bringing the ark of God
to Jerusalem, we read, that Uzzah put forth his hand to take
hold of it to prevent its falling, when shaken by the oxen,
which he, doubtless, did with a good design, and it is therefore
called an error ^ rather than a presumptuous sin ; yet it is said,
that the anger of the Lord was kindled against him^ so that he
smote him that he died hy it, 2 Sam. vi. 6, 7. this being contra-
ry to an express law which God had given, that the sons of
Kohath should bear the ark^ but they should not touch it^ or aiiy
holy thing that was covered, lest they die. Numb. iv. i5. And
elsewhere we read, that some of the men of Bethshemesh, be-
cause they had looked into the ark of the Lord, were smitten, so
that fifty thousand, and threescore and ten of them died, 1 Sara,
vi. 19. inasmuch as God had forbidden that any should in-
dulge their curiosity, so far as to look on the holy things on
pain of death, Numb. iv. 20. And he also threatened the
children of Israel with death, if any of them who were not ap-
pointed to minister in holy things, came nigh the tabernacle of
the congregation, so as to perform that service which they
were not sanctified or called to, since this was reckoned no
other than an instance of profaneness in them. And if Aaron
himself, whose office was to go into the holiest of all to per-
form the yearly service, in which he was to make atonement
for the sins of the whole congregation, presumed to do this, at
any other time but that day which God had appointed, he was
to be punished with death, Lev. xvi. 2.
And, when any thing was brought into the worship of God,
contrary to what he had instituted, which was reckoned no
other than a profaning it, God hallowed his own name, by
pouring forth his wrath on those who gave occasion to, or com-
plied with it. Thus when Jeroboam, set up calves in Bethel
and Dan, made priests of the loxvest of the people, which were
nU of the sons of Levi, ordai7ied feasts like those which God had
appointed ; and, in many other instances, corrupted his wor-
THE FIRST PETITION EXPLAINED. 373
ship, whereby the people, who complied with him herein,
were led aside from God, it is said, This became^in unto the
house of Jeroboam^ even to cut it off^ and to destroy it from off
the face of the earthy 1 Kings xii. 29 — 33. compared with chap,
xiii. 34. And when Ahaz erected an altar ^ according to the
pattern of that which he saxv at Damascus, and sacrificed to the
gods of the people, from whom he had took the pattern thereof, this
brought ruin on him and his kingdom, 2 Kings xvi. 10. com-
pared with 2 Chron. xxviii. 23. And when Uzziah usurped
the priest's office, by offering incense in the temple, God imme-
diately testified his displeasure against him, by smiting him
zvith leprosy ; whereby he was separated from the congrega-
tion of the Lord, and rendered unfit to govern his people to
the day of his death, 2 Chron. xxvi. 16, 20, 21. And when
holy men, in any instance, have not sanctified his name in the
eyes of the people, God has highly resented it : Thus when
Moses and Aaron spake unadmsedly with their lips, upon
which account they are said not to sanctify the name of God at
the waters of Merihah, he tells them, that therefore thev should
not bring the children of Israel into the land of Canaan, but
should die in the xvilderness. Numb. xx. 12. ,
And, as we have many instancesof the judgments of God on
particular persons, for not sanctifying his name ; so we have a
public and visible display of his holiness, in his dealings with
the whole nation of Israel, after their many revolts from him,
when they served other gods, and not only corrupted, but laid
aside his institutions, and were guilty of those vile abomina-
tions, which were inconsistent with the least pretensions to ho-
liness ; God sanctified his own name, not only by reproving
them by the prophets, but sending those many judgments
which were the forerunners of that desolation, which they had
reason to expect, and then by delivering them into the hand of
those who carried them captive, Israel into Assyria, and Judah
into Babylon. This leads us to consider,
(3.) How God has, and still continues to sanctify his name,
under the gospel-dispensation. Our Lord Jesus Christ, who
is the Head and Saviour of his church, has, in his whole ad-
ministration, set forth the glory of God's holiness. This ap-
pears,
[l.] In that he came into the world, with a commission from
his Father, to engage in the work of our redemption ; and ac-
cordingly he is said to have been sanctified and sent into it for
this very purpose, John x. 36. And, when he entered on his
public ministry, he produced his commission, and gave unde-
niable proofs that he was the Messiah, the person whom God
the Father had sealed, and set over his house to manage this
great affair. Every miracle which he wrought, was a divine
3/4 THE FIRST PETITION EXPLAINED.
testimony for the confirmErBpn of this truth, that the gospel-
dispensation took its rise from Christ our great Mediator^
and was a glorious display of the holiness of God ; and the
world could not have the least ground to think they were im-
posed on, when they concluded that this Jesus was he that was
to come into the world (according to the predictions of all the
holy prophets that went before him) to erect that dispensa-
tion in which his own and his Father's glory were eminently
to shine forth, and thereby the name of God was to be hal-
lowed in :i greater degree than it had ever been before.
[2.] God sanctifies his own name under the gospel-dispensa-
tion, in raising Christ from the dead, after he had finished the
work which he came into the world about; in which respect it
may be said of him, that for^ or after the suffering of death ^ he
■was crowned with glory and hojioiir., Heb. ii. 9. and put into a
capacity of applying the redemption which he had purchased,
so that God the Father glorijied the Son^ that the Son also might
glorify hiniy John xvii. 1. That this was not done till he had
made a full satisfaction to the justice of God, and thereby glo-
rified his holiness to the utmost, has been already considered ;
after this he entered upon his glory ; and from that time the
gospel-dispensation might, by way of eminency, be said to be-
gin, upon which occasion we may apply the words of the
Psalmist, ' Sing unto the Lord ye saints of his, and give
thanks at the remembrance of his holiness,' Psal. xxx. 4.
[3.] God sanctified or hallowed his name in the method
which he took in his dealings with the Jewish nation, after
Christ's ascension into heaven, which made way for the esta-
blishment of the gospel-church, and was in itself an awful dis-
play of his holiness. It must be supposed, that the treatment,
which our Saviour met with from that nation, who might be
said herein to fill up the measure of their iniquities to the ut-
most, would be followed v/ith some terrible displays of divine
vengeance ; and thus it was, as appeared by the utter ruin of
their civil and religious liberties, which were the immediate
consequence thereof ; and this is a visible proof of the truth of
the Christian religion, and a very awful instance of God's be-
ing sanctified in them.
[4.] The holiness of God farther appears in the methods
which he took to propagate his gospel through the world,
which was not to be done by might or power, nor by those
methods of secular policy, whereby civil states are advanced ;
but by his Spirit, whereby they who were called, were suffici-
ently qualified for this important work ; who preached the
gospel to all nations, according to the commission that was
given them, confirmed it by miracles, and were instrumental
in gathering a people out of the world, that yielded themselves
THE FIRST PETITION EXPLAINED. 375
willing subjects to Christ, a people called by his name, and
subjected and entirely devoted to him. ^t
[5.] The holiness of God appears in all those doctrines which
were preached, on which the faith of the church is built, and
those ordinances in which they were to express their subjec-
tion to Christ, and hope of salvation by him,
Ist^The doctrines of the gospel are all pure and holy ; their
great design is to set forth the harmony of the divine perfec-
tions, as displayed in the method of salvation by Jesus Christ ;
and to induce those who are made partakers thereof, to serve
him in holiness and righteousness ; and there is no gospel-
doctrine that gives the least countenance, or leads to licen-
tiousness. None have a right to claim an interest in Christ's
righteousness, or to hope for that salvation which he has
purchased, but they who believe, and none can be said to be-
lieve, to the saving of the soul, but they who are enabled to
perform all those duties, whereby it will appear, that they are
an holy, as well as an happy people.
2dly^ All those ordinances which Christ has instituted in the
gospel, have a tendency to set forth the holiness of God. What
these are, has been considered under foregoing answers ; as
also, that they were instituted by Christ, and that no creature
has a right to invent any modes of worship, or make any addi-
tions to his institutions, without incurring the guilt of deprav-
ing and sullying the beauty of gospel-worship * ; and there-
fore all that I shall add under this head, is, that as these are
set apart, and sanctified by God, to be means of grace, and
pledges of his presence ; so they, who engage herein, are to do
it with this view, that they may be made holy in all conversa-
tion, as he who hath called them is holy ; and hereby God
sanctifies his own name in the dispensations of his providence
and grace.
Now when we pray, Hallowed be thy name^ with a particu-
lar view to what God dees in order hereunto, we adore him
with an holy trembling, when we behold the displays of his vin-
dictive justice in punishing sin ; and if he sees it necessary to
secure his own honour as the governor of the world, so that
without it he would not appear to be an holy God, nor the
glory of his truth in those threatenings which he has denoun-
ced against sin, discovered, we are fully satisfied that all his
ways are right, as acquiescing in his providence ; and when
his judgments are made manifest, we say, Hcdloived be thy
name.
However, when we put up this petition, with a particular
* Sec Q.uest. CLIV-page 79.
376 THE FIRST PETITION EXPLAINED.
view to God's executing Bfa threatened vengeance on his ene-
mies, several cautions are to be used. As,
1st, We are to take heed that we do not do this out of ha-
tred to the persons of any, for even they who are the monu-
ments of divine justice, in whom God will be glorified as a sin-
revenging judge, are the objects of our compassion, as they
are miserable, how much soever that sin, which is the cause
thereof, is to be hated and detested by us.
2dli/, We must always pray, that God would rather convert
than destroy his enemies, were it consistent with his purpose,
which must be accomplished.
3dhj, We are never called to pray expressly for the damna-
tion of any one, how great an enemy soever he may have been
to God or us ; but rather, on the other hand, that God would
glorify his name in his salvation by Jesus Christ.
Aithlyy If we pray that God would prevent those evils, which
his church is exposed to, through the power or malice of its
enemies, and, in order thereunto, that he would remove them
out of the way, that they may not be able to hurt them ; this
is to be considered only as an expedient for their safety, so
that if one of the two must suffer ruin, we rather desire that it
may be his enemies than his people. We should be glad if
God would be pleased to bring about the welfare of his church
some other way ; but if not, when we pray that his name here-
in may be hallowed, it is principally with submission to his
will, and an humble acknowledgment that all his judgments
are right. Thus concerning God's sanctifying his own name,
as the subject-matter of our prayer in this petition.
II. When we pray, Hallowed be thy name, we signify our de-
sire that we may be enabled to glorify God in every thing
whereby he makes himself known : In which there is some-
thing supposed, namely, that all men are utterly unable and
disinclined, of themselves, to honour God aright, or to im-
prove the various displays of his glory, which we behold in
his word and works : This arises from the sinfulness of our na-
ture, our alienation from, and opposition to an holy God; so
that without the assistance of his Spirit, we are not able to do
any thing that is good ; and therefore we pray that God would
make us holy, by rendering the means of grace conducive
thereunto, that we may give him the glory due to his name.
But the thing moi-e especially prayed for, with respect to
ourselves and others is, that we may be enabled to act suitably
to the discoveries which God has made of his divine perfec-
tions ; that we may adore his wisdom, power, and goodness
in all he does, and worship him in all ordinances in an holy
manner, or, as the Psalmist expresses it. Worship the Lord
in the beauty of holiness^ Psal. xxix. 2. We are also to desire,
THE FIRST PETITION EXPLAI>fEDc 5/7
that all his holy institutions may be made means of ^race to
us, that we may be sanctified by his truth, that b«^olding, as
in a glass, the glory of the Lord, we may be transformed into
his image, consisting of holiness and righteousness, that we
may have an high esteem of every thing whereby he makes
himself known, and glorify him in thought, word, and deed.
1. That we may never think or speak of the divine perfec-
tions, but with a becoming reverence, and suitable acts of faith,
agreeably thereunto ; that when he discovers himself as a God
of infinite wisdom, we may not only admire the traces and
footsteps thereof, as they are visible in all his works, but desire
that we may thereby be made wise unto salvation. When we
conceive of him as a God of infinite power, we are to desire
that he would enable us to have recourse to him, to work all
that grace in us which can be effected by none but him with
whom all things are possible. And, when he discovers him-
self as a God of infinite goodness and mercy, that we may be
encouraged to hope that we shall be made partakers thereof,
by his communicating to us the blessings that accompany sal-
vation. And when he reveals himself as a God of infinite ho-
liness, that we may be conformed to him, in some measure, so
as to be enabled to hate and fly from every thing which is con-
trary thereunto; and that all sin, which contains in it a reflec-
tion on the purity of his nature, as well as a contempt of his
authority, may be abhorred and detested by us. And when he
discovers himself as a God of infinite faithfulness, a God that
keepeth covenant and mercy, to them that fear him, who has
made many promises respecting their salvation, and will cer-
tainly accomplish them, that we may depend upon, and put
our trust in him; that he would remember his good word un-
to us, upon which he hath caused us to hope. When he makes
himself known as our Creator, he the Potter, and we the clay,
that we may be well pleased with all the dispensations of his
providence towards us, as considering that he has a right to
ido what he wi\l with his own. And when he reveals himself
as our Redeemer, we are to pray, that we may be able to con-
clude, that we are bought with that invaluable price, which
Christ gave for his elect ; And if we have a comfortable hope
concerning our interest therein, that we may walk as becomes
those who are hereby laid under the highest obligations to love
him, and live to him.
2. That we may worship him in a right manner, in all his
ordinances : Accordingly, when he encourages us to attend to
what he imparts therein, as in hearing, or reading the word,
we pray, that we may be enabled to receive the truth in the
love thereof, and improve it as that Avhich is not the word of
vien^ but ofGody xvfiich effectually xvorketh in them that believe^
Vol. IV. 3 B
378 THE FIRST PETITION EXPLAINED.
1 Thess. ii. 13. that we nfty esteem it as the only infallibU
rule of faith and duty ; that we may be enabled to hide it in
our hearts^ that xve may not sin against him^ Psal. -cxix. 11.
And when we should draw nigh to him in prayer, in which he
requires, that we should sanctify his name as a God all-suffi-
cient, on whom we depend for the supply of our wants ; or
when we bless and praise him for what we have received, that
the frame of our spirits may be suited to the spirituality and
importance of the duty we are engaged in, that we may not be
like those whom our Saviour speaks of, who draiv nigh to him
with their mouths^ and honour him with their lips^ xvhile their
heart is far from him^ Matt. xv. 8.
3. As God makes himself known to us by his works, we are
to beg of him, that in the work of creation, we may see and ad-
mire his eternal power and Godhead, and in his works of com-
mon providence, as upholding and governing all things, we
may take occasion to adore the manifold wisdom of God, his
almighty power, and the inexhaustible treasure of his goodness
which appears therein : But more especially when he discovers
himself in the gracious dispensations of his providence, in those
things which have an immediate reference to our salvation, we
are to beg of him, not only that he would enable us to look on
them with admiration ; but, particularly, to express our love
and thankfulness to Christ our great Mediator and Advocate, as
those who humbly trust and hope that we have an interest in
him by faith. Thus concerning our requesting these things
for ourselves.
We might here observe something concerning our doing it
for others, for whom we are to pray, that they may have the
highest esteem for God in all those respects and consequently
that his name may be known throughout the whole world, not
barely as the God of nature, but as he has revealed himself ia
his word ', and therefore we are to pray, that the way of salva-
tion, by Christ, may be known, and his name adored and mag-
nified as a Redeemer and Saviour in those parts of the worldp
which are, at present, destitute of gospel-light; and that,
where the word is preached, it may be received with faith and
love, that they who are called Christians may walk more be-
coming that relation which they stand in to the blessed Jesus.
Thus concerning the subject-matter of our requests in this pe-
tition, respecting God's enabling us and others, to glorify him in
every thing by which he makes himself known.
There are two things inferred from hence in the close of this
answer.
(1.) That when we pray, that God would sanctify his name,
it is, in effect, to desire that he would prevent and remove every
thing which is dishonourable to it. Some things tend to cast
THE FIRST PETITION EXPLAINED. 379
$0 great a reproach on the name of God, that sinners are hereby
hardened in their opposition to him ; as David, t^ his sin, is
said to have given great occasion to the enemies of' the Lord to
blaspheme^ 2 Sam. xii. 14. And God is highly dishonoured by
those open and scandalous sins which are committed by such
as make a profession of religion j whereby it appears that they
are strangers to the power thereof, and lay a stumbling-block
in the way of those who are too ready to take an estimate of the
ways of God, from the conversation of them, who in words
profess, but in works deny him. Some deny the very being,
perfections and providence of God, or being ignorant of him,
worship they know not what ; and there are others who treat
things sacred with profaneness and scurrility ; and, instead of
sanctifying the name of God, openly blaspheme and cast a con-
tempt on all his sacred institutions. Therefore,
[1.] We are to pray, that God would prevent and remove
atheism. When persons not only act as though there were no
God, but, with blasphemy, and daring insolence, express this
in words : These are generally hardened in their iniquities,
and bid defiance to his justice ; as though they were, as it
is said of the Leviathan, made rvithoiit fear^ Job xii. oZ. and
were not apprehensive of any ill consequences that will ensue
hereupon. These are not to be convinced by arguments,
though there is nothing that occurs in the works of creation
and providence, but what might confute and put them to si-
lence, did they duly attend to it : Therefore we are to pray,
that God would assert his divine being and perfections, and
give them some convincing proof thereof, by impressing the
dread and terror of his wrath upon their consciences, that here-
by they may learn not to blaspheme ; or that he would give
them that internal light, by which they may be brought to
adore and sanctify his name. And whereas there are multi-
tudes of practical atheists, who behave themselves as though
there were no God to observe what they do, or punish them
for it, therefore they presumptuously conclude, that they may
rebel without being called to an account ; we are to pray, that
God, by his grace, would prevent and fence against prevailing
impiety, by working a thorough reformation in the hearts of
men, to the end that practical godliness may be promoted, and
thereby he may be glorified.
[2.] We are to pray, that God would prevent and remove
that ignorance which is inconsistent with persons sanctifying
his name. This respects, more especially the not knowing or
enquiring into those great doctrines, which are of the highest
importance, and more directly tend to the advancing the glory
of God, and the obtaining eternal life. In these who are desti-
tute of divine revelation, this ignorance is invincible ; there -
380 THE FIRST PETITION EXPLAINED.
fore, with respect to such, me are to pray, that God would
grant to them the means of grace, by sending his gospel among
them; that they who sit in darkness, and in the region and sha-
dow of death, may have a glorious light shining about- them,
whereby they may be made acquainted with the way of salva-
tion by Jesus Christ : But there are others who sit under the
sound of the gospel, and yet remain strangers to the great doc-
trines thereof, who have no love to the truth, and act as though
it did not belong to them, to study the scriptures ; these are
wilfully ignorant, like those who are said to hate knowledg-Cy
and 7iot to choose the fear of the Lord^ Prov. i. 29« We are to
pray, with regard to such, that in order to their sanctifying the
name of God, they may be led into the knowledge of those
great doctrines, in which the glory of the Father, Son, and
Holy Ghost, is set forth, as it is in the work of redemption by
Christ, together with the way in which righteousness and life
may be attained ; and that they may know what are those graces
which are inseparably connected with, and necessary to sal-
vation.
[3.] We are to pray, that God would prevent or remove
idolatry ; and that either such as is more gross and practised
by the Heathen and others, who give that worship to creatures,
that is due to God alone; or else, that idolatry which may be
observed in the hearts and lives of man}', who though they
abhor the grosser acts thereof, are, nevertheless, guilty of this
sin, in that they love the creature more than God. This is
what we all are either chargeable with, or in danger of, which
is directly contrary to our sanctifying the name of God:
Therefore we are to pray, with respect to the former, that he
would convince them what they falsely call worship, is a dis-
honour to, and abhorred by him; and, with respect to the
latter, that he deserves our supreme love, and will not admit
of any thing to stand in competition with him ; and that he
would enable us to love him with all our heart, soul, mind,
and strength : And, in order hereunto, that he would deliver
us from the iniquity of covetousness, or those inordinate af-
fections, whereby we are inclined immoderately to pursue
after the world, which is inconsistent with an heavenly con-
versation ; and that we may be kept from self-seeking, or trust-
ing to our own righteousness for justification, or giving that
glory to any other which is due to God alone.
[4.] We are also to pray for the preventing and removal of
th.t profaneness which is contrary to the sanctifying the name
of God ; that persons may not give themselves that liberty,
which many do, to treat things sacred in a common way, or
make religion the subject of wit and drollery ; which is very
disgustful to the ears of those who have an aAve of God on
THE FIRST PfiTlTlON EXPLAINED. 381
their spirits, and altogether unbecoming persons professing
godliness. We are also to beg, that God would deliver us
from engaging in religious duties in a formal way, as though
his name were to be sanctified only by an external shew or
appearance of religion, without that internal frame or dispo-
sition of heart which is required in all those who draw nigh
to. him in an holy manner; and also that we may be kept from
making any innovation in the worship of God, and thereby
profane it, while we pretend to add to the beauty thereof, and
its acceptableness in his sight; which is so far from hallowing
his name, that it is highly provoking to him.
(2.) Another thing inferred from the account we have had
of those methods by which the name of God is said to be
sanctified, is, that we are to beg of him, that, by his over-
ruling providence, he would direct and dispose of all things
to his own glory. This is his immediate work ; without which
his name would not be sanctified by his creatures. And it
consists in his bringing a revenue of glory to himself, out of
those things that seem to be subversive of it. It is one of the
glories of providence, that hereby God brings good out of
evil, and renders some things subservient to his interest, which,
in themselves, have a tendency to overthrow it. ,
This may be observed in several things consequent upon the
sins and persecutions of the church. Thus when Israel re-
volted from God, by making the golden calf in the wilderness,
he first humbled them greatly for it, and then spirited them
•with zeal to execute judgment on those who did not repent of
it; and afterwards, when, at Moses's intreaty, he forgave this
sin, he filled them with a zeal for the establishing his worship
equal to that which had been expressed before in profaning
his name ; so that, as they then parted with their golden ear-
rings, to make the idol which they worshipped, Exod. xxxii.
2, 3. now they make a very large contribution for the building
of the tabernacle, chap. xxxv. 21 — 29. and xxxvi. 5, 6. And
when, by their abominable idolatry, they had provoked God
to give them into the hands of those that carried them cap-
tive into Babylon : This was so far over-ruled by his provi-
dence, as that they were never guilty of idolatry afterwards,
whatever temptations they had to it therein ; so that when
they were returned from captivity, how much soever they
were chargeable with want of zeal for the building the temple,
and setting up public worship in it. Hag. i. 9. or, for many
other crimes, in that the priests sought their secular interest
rather than the glory of God, in performing several branches
of their office in a profane manner, and thereby rendering the
public worship contemptible, and offering the refuse of the
flock in sacrifice to God, for which they Avere reproved by him.
382 THE FIRST PETITION EXPLAINER.
Mai. i. 10. €£3* seq. yet we^^ver find them reproved for idol-
atry after their captivity. This some think to be the meaning
of that vision which the prophet Zechariah had of the woman
who was called wickedness ^ sitting in the midst of Ephah; and
this being born by two women that had wings like the wings of
a stork into the land of Shinar^ viz. Chaldea, to build an house
for it, Zcch. V. 7, — ll. so that it might there be established^
and set upon her orun base, intimating that the idolatry of the
Htathen should not spread itself among the Israelites as it had
done, but bt- confined to those parts of the world which had
set it up before ; and therefore this is considered as what was
the proper seat thereof, and not the church. And this seems
also to be foretold by the prophet Hosea, when he says, that
the children of Israel, after they had been many days without a
king, without a priest, and without a sacrifice ; adds, that they
should be without an image, Hos. iii. 4. The former was an
affliction, and denotes, that they should have their civil and re-
ligious state broken and discontinued ; the latter seems to in-
timate, that providence would so far over-rule this, that they
should be disinclined and averse to idolatry, as they are at this
day, though, in other respects, altogether alienated from God.
And all the persecutions which the church has met with
from its enemies, with a design to bring about its ruin and de-
struction, have been over-ruled for the furtherance of the gos-
pel. Thus when Saul, before his conversion, made havock of
the church, enterifig into every house, and haling men and wo-
men, committed them to prison ; so that a great persecution was
raised against it by his instigation ; and the people of God
could not meet safely at Jerusalem, but were scattered abroad
throughout the regions of Judea and Samaria, Acts viii. 1, — 5.
this was ordered, by the providence of God, for the greater
spread of the gospel, so that the Samaritans received the word
of God. And in following' ages, we may observe, that what-
ever attempts have been made against the interest of Christ in
the world, they have, contrary to the design of his enemies,
been made subservient to the promoting its greater advance-
ment, as some have observed, that the blood of the martyrs
has been the seed of the church ; and ht-rtin the Psalmist's pre-
diction has been fulfilled, Surely the wrath of man shall praise
thee, and the remainder of wrath shalt thou restrain, Psal.
Ixxvi. 10. and oftentimes, when the gospel has, like the sea, lost
ground in one part of the world, it has gained it in another.
Moreover, we may observe, that God glorifies his holiness
by over-ruling the falls and miscarriages of particular believers,
as hereby they are made more humble, watchful, and circum-
spect for the future j and, when restored from their backslid-
jngs, put upon admiring his grace, and excited to thankfulness,
THE FIRST PETITION EXPLAINED. 3^3
which the nature of the thing Vequires. They also take occa-
sion from hence, to warn others, lest they be entangled in the
same snare, out of which they have escaped ; or^'fif fallen, to
recommend to them those methods of divine grace where they
have been recovered. This improvement the Psalmist made
of the dealings of God with him, when he speaks of his being
brought out of an horrible pit, out of the miry clay ; his feet set
upon a rock^ and his goings established ; he adds, many shall
see it andfeary and shall trust in the Lord^ Psal. xl. 2, 3. And
when God's people have been gready dejected under the trou-
bles they have met with ; he has over-ruled this for the restor-
ing comforts to them, and then enabling them to comfort others,
in like afflictions, which, as the apostle expresses it, redounds
to their consolation and salvation^ 2 Cor. i. 6. Thus concerning
the first petition of the Lord's prayer, as it is explained in the
answer before us.
We shall now consider how it may be reduced into practice,
that we may be directed in our addressing ourselves to God
in those things that concern the glory of his name. Accord-
ingly, it is as though we should say, " We adore thee, O our
*' God, that thou hast been pleased to make such discoveries
*' of thyself to thy people, as thou hast done in all ages ; and
" in particular, we give thanks at the remembrance of thine
*^ holiness : Thou mightest, indeed, have glorified thy name in
** the everlasting destruction of the whole race of fallen man ;
*' but thou hast sanctified thy name, and advanced thy perfec-
*' tions in bringing about the work of our redemption by a
" Mediator, in which justice and mercy are met together,
" righteousness and peace have embraced each other ; and
" thou hast hereby a greater revenue of glory redounding to
" thy name, than by all thine other works, or than could have
" been brought to thee by the united services of the most ex-
" cellent creatures. We also bless thee that thou hast been
" pleased to make those bright discoveries of thyself in thy
*' word, which thou hast magnified above all thy name ; that
" thou hast given us thy gospel, and all the ordinances and
*' means of grace, that hereby thou may est gather to thyself a
*' people out of the world, who might be holy in all conversa-
" tion, as thou who hast called them art holy. We confess,
" that we have not sanctified thy name as we ought, nor at-
" tended on thine ordinances with that reverence and holy fear
" that is due to thy divine Majesty, for which thou hast testi-
" fied thy displeasure against us, in withdrawing thy presence
" from thine own institutions. We acknowledge that herein
*' thou art righteous, and hast punished us less than our ini-
*' quities have deserved ; for thou mightest have removed thy
" candlestick out of its place, or taken thine ordinances from
384 THE SECOND PETITION EXPLAI>fED.
" US, as thou hast done fromjnany, who once worshipped thee,
** as we do at this day, but ar?now wholly estranged from thee.
** Revive thy work, O Lord, we beseech thee, and hereby sanc-
" tify thy great name : Let thy word have free course, .and be
" glorified : Set up thy standard against every thing that op-
*' poses thine interest in the world ; send forth thy light and
" thy truth, whereby the ignorant may be instructed in the
■** way of salvation by Christ. Give a check to that atheism,
" profaneness, and irreligion that abounds among a professing
" people ; and let all the dispensations of thy providence have
" a tendency to bring about the work of reformation, that there-
" by thou mayest be glorified, and thy people enabled, more
" and more, to sanctify thee in every thing, whereby thou ma-
" kest thyself known."
Quest. CXCI. What do we pray for in the seco7id petition P
Answ. In the second petition, [which is, Thy kingdom comey'\
acknowledging ourselves, and all mankind to be, by nature,
under the dominion of sin and Satan ; we pray that the king-
dom of sin and Satan may be destroyed, the gospel propa-
gated throughout the world, the Jews called, the fulness of
the Gentiles brought in, the church furnished with all gos-
pel officers and ordinances, purged from corruption, counte-
nanced and maintained by the civil magistrate, that the ordi-
nances of Christ may be purely dispensed and made effectu-
al to the converting of those that are yet in their sins, and
the confirming, comforting, and building up of those that arc
already converted ; that Christ would rule in our hearts here,
and hasten the time of his second coming, and our reigning
with him for ever ; and that he would be pleased so to ex-
ercise the kingdom of his power in all the world, as may
best conduce to these ends.
IN this petition there are,
I. Some things supposed, relating to the sovereignty and
dominion of God over men, and the position that it meets with,
which, how great soever it be, shall not hinder its advance-
ment in the world.
IL There are several things which we are directed to pray
for, relating thereunto.
I. As to those things that are supposed, we may consider,
1. That God is a great and glorious King. This is the ne-
cessary result of his being the Creator of all things ; from
whence arises an universal propriety in them, and a right to
dispose of them at his pleasure, in the methods of his provi-
tHe second petition explained. 385
dence, so that he can no more lose his right to govern the
world, than he can cease to be God. It may bif larther ob-
served, that the subjects governed are intelligent creatures ; for,
though all other things are upheld by him, and made use of to
fulfil his pleasure ; yet they cannot be said to be under a law,
or the subjects of moral government. Therefore God is more
especially related to angels and men as their King ; and as to
that branch of his government, which is exercised in this lower
world, it principally respects men. Now when God is said to
be their King, the exercise of bis dominion is variously consi-
dered, according to the different circumstances in which they
are.
(1.) As men, they are the subjects of his providential king-
dom ; in which respect they are not only the objects of his care
and common goodness, which extends itself, as the Psalmist
says, to all his 7V0rks, Psal. cxlv. 9. oi', as he £;-hes to all^ life
and breathy and all things^ Acts xvii. 25. But, whatever he
does in the world, is, some way or other, designed for their
use or advantage, either as subservient to their happiness, or as
objects, in Avhich they behold the glory of his divine perfec-
tions that shines forth therein ; and, in this respect, as the God
of nature, he is King over the whole world, whose glory infi-
nitely surpasses that of the greatest monarch on earth. When
men are said to have dominion, they derive it from his will and
providence : It is also limited ; whereas his is universal. And
they are accountable to him for the administration of that au-
thority, which he commits to them : But he giveth no account
of his matters to any one ; inasmuch as there is none superior
to him. Moreover, thei-e are many flaws and imperfections
in the government of the best kings on earth; because their
wisdom, holiness, power, and justice are imperfect ', and some-
times the most desirable ends are not attained thereby : But, on
the other hand, the divine government is such as tends to set
forth God's glorious perfections, and answer the highest ends,
to wit, the advancement of his own name, in promoting the
welfare of his creatures. We may also observe, that the
greatest potentates on earth, are not only mortal, but their
government is often subject to change, and li^ibie to be resisted
and controuled, by other kings like themselves: Whereas God
has none equal with him ; therefore his government cannot be
conti-ouled; and being all-sufficient, he cannot be destitute of
what is necessary to fulfil his purpose, or advance his glory.
Again, none but God has a right to give laws to the conscien-
ces of men ; and, indeed, no government is properly spiritual,
and such as reaches tiie heart like his ; nor does the honour
that is due to any other, contain in it, the least right to divine
worship or adoration which belonj!;s only to him.
Vol. IV. 3 C
386 THE SECOND PETITION EJfPLAINEp*
(2.) As God has a peculiar people in the world, who are the
objects of his grace, these are the subjects of Christ's mediato-
rial kingdom, in which respect he is styled Kmg of saints.
This is not only a divine honour which we ascribe to him ; but
it belongs to him in particular as our Redeemer : and so it is
to be understood whenever he is called a King in scripture, as
denoting that kingdom which he has received froin his Father;
whereas his right to govern the world, which is styled his pro-
vidential kingdom, necessarily belongs to him as God, and is
no more conferred upon him by the will of his Father, than
his divine nature or personality : We do not therefore pray in
this petition, that he would govern the world ; for we may all
well address ourselves to him, that he would be an infinite
Sovereign, and act agreeably to his divine nature, which he can-
not but be and do. But the kingdom which is here intended,
which we have a more immediate regard to, as the subject-
matter of this petition, is, that which belongs to him as Medi-
ator, which he received from the Father ; who is said, in this
respect, to have set hhn as his King- upon his holy hill of Zion,
Psal. ii. 6. concerning whom it was foretold, that tlie govern'
ment should be upon his shoulder^ Isa. ix. 6. This is therelore
not only an honour, but an office which he is invested with,
having received a commission from the Father, to execute it ;
and whenever he is said to do any thing in the methods of his
providence, which have an immediate reference to the salvation
of his people, it contains in it the exercise of his dominion, or
is a branch of the glory of his Mediatorial kingdom ; and this
is what v^e have a peculiar regard to, when we desire that his
kingdom may come. In this respect we pray, that all the dis-
pensations of his providence may tend to the application of
that redemption which is purchased for his people ; and in
particular, that he would subdue them to himself, take posses-
sion of their hearts, govern them bv his laws, defend them by
his power, restrain and conquer all their enemies, and, at last,
admit them to inherit the kingdom prepared for them from the
foundation of the world.
In the New Testament Christ's kingdom is generally taken
ibr the gospel-dispensation; in which he is represented as sit-
ting on a throne of grace, and sinners are invited to come and
bow down before him, and receive the blessings that he en-
courages them to expect, as their merciful Sovereign. This
kingdom of grace shall not cease to be administered by him,
till all his redeemed ones are made willing, in the day of his
power, and, pursuant thereunto, brought into a better world ;
and then it will receive another denomination, as called, the
kingdom of heaven. It is true, the gospel-dispensation is of-
ten so called in the New Testament, as it respects the adminis-
Tfife SECOND 1»ETITI0N EX^LAlNtfi. 38JF
tration of his gracious government begun and carried on in
this world ; whereas, in iieaven, it will be administered in a
most glorious manner, agreeably to that state of perfection to
which his saints shall be brought ; But these things having
been particularly insisted on under a foregoing answer, in
Which Christ's Kingly office was explained * ; we shall pass
them over at present, and proceed to consider anpther thing
supposed in this petition, viz.
2. That though God be the only supreme and lawful Sove-
reign, yet there are some who pretend to stand in competition
with, and usurp that dominion which belongs only to him.
Accordingly man no sooner rebelled against him, but he was
under the dominion of sin, and was inclined to serve divers
lusts and pleasures, and willingly gave himself over as a vassal
of Satan, who, from that time, was styled the prince^ or god of
this world., the spirit that worketh in the children of disobedi-
ence., John xii. 31. 2 Cor. iv. 4. Eph. ii. ii. We must not
suppose that he has the least right to this kingdom, or domi-
nion, in which he sets himself against the divine government ;
vet sinners who rebel against God, are said to be Satan's sub-
jects. Where the gospel is not preached, he reigns without
controul; and false churches, that oppose the faith contained
therein, are called, Synagogues of Satan^ Rev. ii. 9. and, in-
deed, in all those places, where Christ's kingdom of grace doth
not extend itself, there persons are said to be subjects of Sa-
tan's kingdom , which is opposed to it. These two kingdoms
divide the world ; therefore, when we pray, that Christ's king-
dom may be advanced, this includes in it an earnest desire,
that whatsoever has a tendency to oppose it, may be ruined
and destroyed. And this leads us to consider,
II. What we are to pray for in this petition. Here let it be
observed, that we are not to pray, that God would govern the
world, or exercise his providential kingdom, for that he cannot
but do ; neither are we to pray that Christ's kingdom may
come, in the same sense in which the church prayed for it, be-
fore the gospel-dispensation, which is called his kingdom, was
erected ; since that would be, in effect, to deny that there is
such a kingdom ; or, that our Saviour has a church, in which
he exercises his government in the world : Nevertheless, we
are to pray, that God would eminently display his perfections
for the good of his people, in his providential government of
the world, and over-rule all the dispensations thereof, for the
advancement of his own name, and the happiness of his church
and people ; and though (as we have but now observed) we
are not to pray that the gospel-dispensation may be erected ;
» S<>t Vol. II. finest. XLV./>fl^e 353.
388 THE SECOND PETITION EXPLAINED.
yet we are to pray that ChiHi's spiritual kingdom may be far-
ther extended, subjects daily brought into it, and the blessed
fruits and effects thereof, which tend to promote his own glo-
ry, and his people's happiness may be abundantly experienced
by them : But, that we may more particulai-ly explain the se-
veral things contained in this answer, which respect the sub-
ject-matter of our prayers, when we say, Thy kingdom come,
v/e express our desire,
1. That the kingdom of sin and Satan may be destroyed :
This Christ will certainly do in his own time, inasmuch as it
is directly opposite to his kingdom. The Devil's chief design
is to draw Christ's subjects off from their allegiance to him :
Therefore he will certainly plead his own cause, that his ene-
mies rnay not take occasion to insult him, as though they had
gained a victory over the Almighty. Moreover, his holiness
and justice obliges him to do this; for since Satan's kingdom
is supported by sin's gaining strength, and this tends to cast a
reproach on the divine perfections ; it must be destroyed.
And to .this we may add, that every one who is converted, is,
(as the apostle says) delivered from the power of darkness^ and
delivered into the kiyigdom of God'' s dear Son, Col. i. 13. There-
fore we pray, that Christ's interest may flourish in the world,
\\ liich includes in it a desire, that whatsoever is contrary to it,
may be thrown down.
'lliere are various steps and degrees whereby Satan's king-
dom has been, and shall be weakened, till it shall be, at last,
wholly destroyed.
(1.) It met with a great shock when the first gospel promise
was given to Adam in paradise, relating to the seed of the wo-
?nan bruising the serpent\<i head. Gen. iii. 15. or Christ's
coming to defeat this deep-laid design against the interest of
Ciod in the world, by giving iiim a total defeat to him that was
at the head thereof. Till this promise was given, there could
not be the least hope of salvation for fallen man ; whose con-
dition was not only dejjlorable, but desperate, and, in all ap-
pearance, remediless ; but by this first display of divine grace,
a door of hope was opened, and Satan's kingdom began to be
broken and demolished.
(2.) It met with a farther shock, when men began to lay
hold of, and take encouragement from this promise, and pub-
lic worship was set up in the world; and the coming of the
Messiah, who was expected to appear in our nature, and in the
fulness of time, to destroy the works of the Devil, was farther
made known to the church, and clearer intimations given of
the glory of his Person, and the offices he was to execute, by
which means he was regarded as the object of their faith, who
waited for, and earnestly desired the gospei-day, when all the
THE SECOND PETITION EXPLAINED. 369
types and prophesies relating thereunto, should have their ac-
complishment. <!
(3.) Satan's kingdom met with a very great defeat, when
Christ, who was the desix-e of all nations, took our nature,
and dwelt among us, and, in the whole course of his ministry,
discovered the way of salvation to his people, more clearly than
it had been in former ages, and finished the work of redemption
in his death, whereby he paid an infinite price for his elect, to
divine justice ; und at the same time, destroyed him that had the
power of deaths that is the Devil^ Heb. ii. 14. or, as it is ex-
pressed elsev/here, spoiled principalities^ andpoxvers^ openly tri- *■
wnphing over them in his cross. Col. ii. 17. And when he
was raised from the dead, whereby the work that he came
about was brought to perfection, Satan's kingdom was so effec
tually destroyed, that he shall not be able to maintain that do-
minion which he had over them, who before were his vassals,
but are now become Christ's subjects by right of redemption.
(4.) The success of the gospel, in the various ages since our
Saviour was here on earth ; his gathering and building up his
church, defeating all the attempts of his enemies, who have
threatened its ruin ; so that the gates of hell have not been
able to prevail against it ; and its having been favoured with
his special presence, and the means of grace bestowed upon,
and continued to it, together with the various instances of that
success that has attended them, have all had a tendency to
weaken and destroy Satan's kingdom.
(5.) All the victories that believers are enabled to obtain
over sin, and Satan's temptations ; and all the graces that they
have exercised, and comforts that they have experienced, are
a gradual weakening of Satan's kingdom, though the victory
over him, at present, be not complete, inasmuch as he has too
great an interest in the hearts of God's people, through the re-
mainders of corruption ; yet they shall, at last, be made more
than conquerors over him ; and the fruits and consequences of
the victory that Christ has obtained over him, shall be perfect-
ly applied.
2. In desiring that Christ's kingdom may come, we pray
that the gospel may be propagated throughout the world, the
Jews called, and the fulness of the Gentiles brought in. When
the gospel-dispensation, which is Christ's kingdom was first
erected ; the apostles, who were employed in this important
work, were to fulfil that commission which he gave them, in
preaching the gosptl to all nations, which accordingly they
did, and, by the extraordinary hand of God that attended it, it
was spread, in a short space of time through a considerable
part of the world ; many of the Jews were called, among
whom all that were ordained to eternal life, believed ; and as
990 'f HE SECOITB fKTlTtO* rJtJBAlSSO.
for the Gentiles, who, befor^^is, were unacquainted With the!
way of salvation, they had Christ preached to them, and many
churches were gathered from among them ; by which means his
kingdom was advanced, and a foundation laid, for the propaga-
tion and flourishing state of the gospel in all succeeding age^,
the effects whereof are experienced at this day. Therefore,
when this petition relating to the coming of Christ's kingdom,
was used by those who lived at this time, when our Saviour-
gave this direction about it ; that which was principally in-
tended thereby, was, that Christ might be preached to the Gen-
tiles, and believed on in the world ; that the veil, or the face
of the covering that was spread over all nations, might be taken
away, and the way of salvation might be known by them, who,
before this, sat in the region and shadow of death : Though,
when it is used by us, we signify our desire that this invalua-
ble blessing may be still continued, and the promises relating to
the greater success thereof, may have a more full accomplish-
ment. The apostles, indeed, in executing their commission,
are said to have preached the gospel to all nations, that is, to
a very considerable part of the heathen World : However, it
does not appear that every individual nation of the world has
been yet favoured with this privilege ; and therefore, what was
foietold concerning the eartli's being full of the knowledge of
the Lord^ as the waters cover the sea, Isa. xi. 9. and other pre-
dictions to the like purpose, do not seem hitherto to have had
their full accomplishment *. And it is very evident, that ma-
ny nations, who once had the gospel preached to them by the
apostles, are now wholly destitute of it. And though it is
true, a considerable number of the Jews at first, believed in
Christ ; yet the greatest part of that nation were cast off, and
all remain, at this day, strangers and enemies to him : There-
fore we cannot but suppose, that those prophecies which respect
their conversion, in the latter day, together with the fulness
©f the Gentiles being brought in, shall be more eminently ac-
complished than they have hitherto been f. This is therefore
what Ave are to pray for when we say. Thy kingdom come ; and,
in order thereto, we are to be importunate with God,
(1.) That his interest may be still maintained, and the glory
tnay not depart from his church ; but that it may still enjoy the
ordinances of his grace, and those privileges by which it is dis-
tinguished from the world, notwithstanding all the attempts of
hell, and persecuting powers to undermine and overthrow it.
And, though it be brought to a very low ebb at this day, that
he would revive his work in the midst of the years, till he be
* See Vol. n. page 376. f See Vol U. page 376, &€.
pleased .to jCslmsc th^t glorious day tQ 4?twn, which his people
art naw desiring, waiting and hyping i'or ; and i^ order here-
unto, we a^e to pray,
(2.) That there may be a mpre plentiful elFvision of the Spi-
rit, which is absolutely necessary to the advancement of Christ's
kingdqiii ; a farther reformation o/ the church, and a greater
spread of t;he gospel in those A^ations where i;t is not Hnown at
present.
(3.) We are to pray, tUat the (chv^rch .inay be furabhe4 witU
all gospel-officers and ordinances that are necessary hereuntp.
Not that we are to pray, that new ordinances may be insti-
tuted, which, at present, are not known, which we have no war-
rant from scripture to expect ; but that God, by the good hand
of his providence, would send his ordinances, namely, the
word, sacraments and prayer, which are his outward and ordi-
nary means of salvation, into those paits of the world, whicb
are, at present, strangers tp them. Accordingly we are to
pray,
[1.] That whereever God has a people who thirst after the
>vord, but enjoy not the preaching thereof, especially with that
zeal and clearness as is necessary to their spiritual advantage
and edification in Christ, that he would send faithful labourers
among them, that their souls may not pine, starve, amd be jtp
danger of perishing, for lack of knowledge.
[2.] That where the word of God has been preached with
success, so that many believe in Christ, who, nevertheless, have
not the advantage of walking together, for their mutual edifi-
cation, in a church-relation, that God would over-rule and or-
der matters so, that they who have given up themselves to the
JLord, may encourage and strengthen the hands of one ano=-
ther, by joining together in religious societies, owning Christ's
kingly government, and worshipping him in all those ordinga-
ces which he has given to his churches. And,
[3.] That there may be proper officers, spirited, qualified,
and raised up, in subserviency thereunto ; that there may be
a constant supply of pastors according- to his hearty xvhich shall
feed with knowledge and understandings Jer. iii. 15. These
arc necessary to the well-being of a church ; and though ex-
traordinary gifts are not to be expected, in like manner as God-
was pleased to bestow them on his apostles in the first planting
of the gospel ; yet there are some gifts which Christ has pur-
chased, and we are to pray for, that are particularly adapted to
the furnishing them, who are called to minister as officers in
his churches, for the promoting his cause and interest therein,
^nd thereby advancing his spiritual kingdom.
(4.) We are to pray, that the church may be purged from
those corruptions that teujl to dcfiie, juid are a great reproach.
35^' THE SECOND PETITION EXPLAINEt)^
to it, tod very unbecomingilie relation that it stands in to '
Christ. It is not, indeed, to be supposed, that any church in
the world, is so pure that there are no corruptions in it, which
appear to the eye of the heart-searching God : But soifte are
risible to the world, being notorious and inconsistent, not only
with the purity, but, if allowed of, with the very being of a
church of Christ; which are matter of lamentation to the
godly, and a reproach to those who are chargeable therewith ;
and, as the apostle styles them, a root of bitterness spruiging
■up and troubling them, whereby many are dejlled^ Heb. xii. 15.
These corruptions are either such as respect the faith, or con-
versation of professors.
[l.] As to what respects corruption in matters of faith.
These consist in the denying the most important doctrines,
which are necessary to be known and believed, in order to our
salvation ; and with respect hereunto, we are to pray, that
Christians may not depart from the faith, which was once de-
livered to the saints, being carried about with divers and
strange doctrines^ c\\?cp. xiii. 9. or, as it is said elsewhere, soon
removed from him that called them into the grace of Christ unto
another gospel^ Gal. i. 6. We are also to pray, that he would
root out those errors and heresies which are inconsistent with
the church's purity ; and have a greater tendency to bring about
its ruin than all the persecutions it can meet with from its
most enraged enemies.
[2.] There are other corruptions that more especially respect
the conversation of those who are called Christians, that walk
not as becomes the gospel of Christ, by which means there is
no visible difference between the church and the world : Thus
the apostle tells the church at Corinth, 1 Cor. iii. 3. that some
of them VfCYt carnal and xvalked as 7nen; that is, notwithstand-
ing the profession of religion that they made, in their conversa-
tion they differed little from the men of the world : And he
ulso speaks of others who profess that they know God^ hut iJi
works deny him^ being abominable^ disobedient^ and unto every
good xoork reprobate^ Tit. i. 16. Now, with respect to these,
we are to pray, that their profession may be adorned by a holy
life ; that none may cast a stumbling-block in the way of these
who watch for their baitings, and are glad to take all opportu-
nities to improve the falls and miscarriages of Christians against
them ; and that God, by his providence, or rather, by his Spi-
rit, poured out from on high, would refine and purify his
church, purge away the dross ^ and take away all the tin, as the
prophet expresses it, Isa. i. 25.
(5.) We are farther to pray, that the ordinances of Christ
may be purely administered, without any mixture of human
inventions, which tend to debase, and are far from adding any
T^E SECOND PETITION EXPLAINED. S93
beauty or glory to them. It is natural, indeed, for man to be
fond of, and pleased with, those ordinances, whiQh take their
rise from himself; but God, who is jealous for the purity of
his own worship, can in no wise approve of them, and they are
so far from advancing Christ's kingdom, that God reckons it
no other than setting cur threshold by his thresholds^ and our
post by his^ which he calls a defiling his holy name^ by the
abominations -which they herein commit^ which will be the
ground and reason of his consuming them in his anger^ Ezek.
xliii. 8. Therefore, we are to pray, that whatever intrudes it-
self into any branch of the worship of God, as not receiving
any warrant or sanction from hinrjclf, may be removed out of
the way, that hereby his church may be reformed, and its de-
struction prevented.
(6.) We are to pray, that the church may be encouraged by
civil magistrates, that their government may be subservient to
Christ's spiritual kingdom ; that, according to God's promise,
kings m.ay be its nursing fathers^ and their queens its ?iursing
mothers^ Isa. xlix. 23. that, by this means, it may have peace
^d safety, and not be exposed, as it has often been, to the
rage and fury of persecuting powers ; and also, that magis-
trates may be guardians, not only of the civil, but religious
liberties of their subjects, which is necessary to complete the
happiness of a nation, and bring down many blessings from
God upon it. We are also to pray, that God would not only
incline them to advance religion, by rendering the administra-
tion of civil government, subservient thereunto, but that, by a
steady adherence to it themselves, they may strengthen the
hands of the faithful, and encourage many others to embrace
it : And if, on the other hand, they are disposed to exercise
their power, in such a way, as tends to the discountenancing
religion, and weakening the hands of those who profess it ; we
are to pray, that God would over-rule their counsels, and in-
cline them to deal favourably with those who desire stedfastly to
adhere to it.
(7.) We are taught, in this petition, to pray, that the means
of grace may be made effectual to the converting of sinners,
and to the confirming, comforting, and building up of believ-
ers ; that a great and effectual door may be opened for the
success of the gospel, and that it may come not in word only^
hut also in poxver^ 1 Thess. i. 3. so that, by this means, the
Lord would be pleased to add to the church daily, such as
shall be saved, that hereby Christ's government, or spiritual
kingdom, may be promoted in the hearts of his people, and
they enabled to testify a ready and willing subjection to his
authority, and yield obedience to him, with all the powers and
faculties of their souls.
Vol. IV. 3D
394< THE SECOND PETITION EXPLAINED.
(8.) We are to pray for i^ advancement of Christ's king-
dom, at his second and glorious coming; when the work of
grace shall be brought to its utmost perfection ; and all the
elect, who shall have lived from the beginning to the .end of
time, shall be gathered together, and brought into Christ's
kingdom of glory, as they have formerly been into his king-
dom of grace, when the highest honours shall be conferred upon
them, and they shall reign with him for ever and ever. As
the church, under the Old Testament-dispensation, prayed
that Christ's kingdom of grace might come, viz. be adminis-
tered, as it has been, and now is, under the gospel-dispensation,
and, as it is expressed, tha^. he would be like a roe^ or like a
young hart upon the mountains of Bether^ Cant. ii. 17. or, that
the desire of all nations would fill his house with glory : So
the New Testament-church is repyesented as praying, that
Christ w^ould come qnickUj^ according to his promise, Rev. xxii.
20. and put a final period to every thmg that has hud a tendency
to detract from the glory of his kingdom, or the happiness of
his subjects ; and, in order hereunto, we must pray, that the
elect, who are Christ's mystical body, may be gathered, and
brought in to him ; and then we may be sure that he will has-
ten his coming. And, till this is done, we are to wai-t pa-
tiently, as the husbandman zvaitethfor the precious fruit of the
earthy in the desired harvest, James v. 7. and, in the mean
time, we are to pray, that he would be pleased to exert his
power, and make the dispensations of his providence jn the
■world, conducive to answer these ends, and more particularly,
with respect to ourselves ; that hereby we may have, not only
an habitual, but an actual meetness for the heavenly kingdom ;
that when our Lord shall come, we may not be like those
virg-i7is mentioned in the parable, who all slumbered and slepty
Matt. XXV. 5. but, upon the first alarm, may go out to meet
him with joy and triumph ; and, as an evidence hereof, that
we may be enabled to walk as strangers and pilgrims on the
earthy or, as those who desire a better country^ that is, an hea-
venly, Heb. xi. 13, 16. and that we may keep up an intercourse
with Christ, that we may be ready to entertain him with de-
light and pleasure, whenever he comes; that when he, who is
our Life, our Hope, and Saviour, as well as our King, shall
appear, we may appear with him in glory. Thus concerning
the administration of Christ's Kingly government, as the sub-
ject-matter of this petition : And, that we may be farther as-
sisted in directing our prayers to God agreeable thereunto, we
may consider his children as addressing themselves to him to
this purpose : " We adore and magnify thee, O God our Sa-
" viour, as the Governor of the world ; who dost according to
THE SECOND PETITION EXPLAINED. 3^
" tliy will in the armies of heaven, and amongst the inhabitants
*^ ot the earth. Thy power is irresistible, and th^ works won-
" derful : But it is matter ol' the highest astonishment, that
" thou should exercise that gracious government, in whicli
" thou condescendest to be called the King of saints. What
" is man, that thou shou dst thus magnify him, and set thine
'^ heart upon him; that they, whom thou mightest have dealt
" with as traitors, and enemies to thy government, and, as
" such, have ruled them with a rod of iron, and broken them
" in pieces, like a potter's vessel, should be admitted to par-
" take of the privileges which thou art pleased to bestow on *
" thy servants and subjects ! Thou hast often invited us, by
*' holding forth thy sceptre of grace, to come and acknowledge
*■'■ thee to be our Lord and Sovereign ; but our hearts have
" been filled with rebellion against thee. We have served
" divers lusts and pleasures, and been in confederacy with
'' hell and death, yielding ourselves slaves to Satan, thine
*' avowed enemy : But now, we desire to cast ourselves down
" before thy foot-stool ; and, while we stand amazed at thy
" clemency, we accept of the overture of a pardon which
" thou hast made in the gospel, with the greatest thankful-
" ness, accounting it our highest privilege, as well as our in-
*' dispensable duty, to be thy subjects. Write thy law, we
" beseech thee, in our hearts ; bring down every high thought
" and imagination, which sets itself against thine interest, and
" make us entirely willing to be thy servants, devoted to thy
" fear. We also beg, that thou wouldst take to thyself thy
" great power and reign. Let Satan's kingdom be destroyed,
" thy gospel propagated throughout the world. May thine
" ancient people, the Jews, who now refuse that thou shouldst
" reign over them, be called and inclined to own thee as their
" King; and may the dark parts of the earth see thy salvation.
" Reform thy churches ; let them be constantly supplied with
" those who shall go in and out before them, and shall feed
" them with knowledge and understanding. May they be
*' purged from those corruptions which are a reproach to thy
" government ; let not the cdmmandments of men be received,
*' instead of thine holy institutions ; may thine ordinances be
" purely dispensed, that thy people may have ground to hope
" for thy presence therein ; and may they be made effectual for
" the converting of sinners, and establishing thy saints in their
" holy faith. And let all the dispensations of thy providence
" in the world, have a tendency to advance thy kingdom of
" grace, that, as thou hast, in all ages, appeared in the behalf of
" thy church and people ; so it may be preserved and carried
*' through all the difficulties that it meets with, and be secured
396( THE THIRD PETITON EXPLAINED.
*' from the attempts of thint?^nemies against it, till they who
" rejoice in thy government here, shall be received into thy
" heavenly kingdom hereafter."
Quest. CXCII. What do we pray for in the third petition ^
Answ. In the third petition, [which is, Thy will he done on
earth as it is in heaven'] acknowledging that, by nature, we,
and all men, are not only utterly unable and unwilling to
know and do the will of God, but prone to rebel against his
word, to repine and murmur against his providence, and
wholly inclined to do the will of the flesh, and of the Devil :
We pray, that God would by his Spirit, take away from our-
selves and others, all blindness, weakness, indisposedness, and
perverseness of heart, and by his grace make us able and
willing to know, do, and submit to his will in all things, with
the like humility, cheerfulness, faithfulness, diligence, zeal,
sincerity, and constancy, as the angels do in heaven.
FOR the understanding of this petition, we must enquire,
I. What is meant by the will of God, and how it is said
to be done by us. We have, under a foregoing answer, con-
sidered *,that this is distinguished into his secret and revealed
will, and shewn that as the former of these is the reason of his
own actings, and determines the event of things ; the latter is
what we are more especially concerned about, as it is a rule of
duty to us. It is also farther distinguished into his perceptive
and providential will ; the former of which we are to obey ; the
latter, to admire, submit to, and be well pleased with : Accord-
ingly, when we pray. Thy xvill be done^ we desire, that his laws
might be obeyed, and thereby his universal dominion, and right
to govern the world, practically acknowledged ; and that, by
this means, sin might be prevented, and this earth might not
become so much like hell as it would be, in this method, which
God has taken to direct our actions, and give a check to our
corruptions, were wholly disregarded by us. When we con-
sider God as the Creator of man, the next idea we have of him
is, that he exercises his dominion and sovereignty in giving
laws to him ; which he is under a natural obligation to obey ;
otherwise he disowns himself to be a creature, or a subject,
which is the highest affront that can be offered to the divine
Majesty, and exposes him to that punishment which is due to
those who are found in open rebellion against him : This is
* Se^Voll. Quest x^. p. 471-
THE THIRD PETITION EXPLAINEXX. 397
what we are to pray against in this petition, in which there is
something supposed, namely, (a) ,/
CaJ It has beeen said, that there cannot be any reason or motive to pray, or
make any petition, to an unchangeable God, whose desigTi cannot be altered, and
who has fixed all events, without a possibility of any change.
Before any attempt is made to remove this objection, aiid supposed difficulty,
it must be observed, that it equally lies against tht foreknowledge of God. For
if God certainly foreknows every thing that will take place, tlien every event
is fixed and certain, otherwise it could not be foreknown. " Known unto God
are all his works from the beginning of the world." He has determined, and
passed an unchangeable decree, with respect to all that he will do to eternity.
Upon tlie plan of the objection under consideration, it may be asked. What
reason or motive can any one have to ask God to do any thing for him, or any
one else, since he infallibly knows from the beginning what he will do, and
therefore it is unalterably fixed ? Therefore if it be reasonable to pray to aa
omniscient God, it is equally reasonable to pray to an unchangeable God. For the
former necessarily implies the latter. But in order to show that the objection
is without foundation, the following things must be observed.
1. If God were not omniscient and unchangeable, and had not foreordained
whatsoever comes to pass, he would not be the proper object of worship, and
there would be no foundation, reason, or encouragement to make any petition to
him.
This, it is presumed, will be evident to any one who will well consider tlie
following observations.
First. If there were no unchangeable, omniscient Being, there would be no
God, no proper object of worship. A being who is capable of change, is neces-
sarily imperfect, and may change from bad to worse, and even cease to exist,
and therefore could not be trusted. If we could know that such a being has
existed, and that he was once wise, and good, and powerful, we could have no
evidence that he would continue to be wise or good, or that he is so now, or
tliat he is now disposed to pay any regard to our jietitions, or is either willing
or able to grant them ; or even that he has any existence. What reason of en-
couragement then can there be to pray to a changeable being ? Surely none at
all. Tlierefore, if there be no reason to pray to an unchangeable God, there can
be no reason to pray at all.
Secondly. If God be infinitely wise, and good, and omnipotent, supreme and
independent ; then he certainly is uncliangcable, and has foreordained v.hatsoever
comes to pass. This has been proved above, or rather is self-evident. But if
he be not infinitely wise and good, &c. then he cannot be trusted ; he cannot be
the object of that trust and confidence which is implied, and even expressed, in
fraying to him.
Thirdly. The truly pious, benevolent, devout man would not desire, or
even dare, to pray to God for any thing, if he were changeable, and disposed
to alter his purpose and pl.in, in order to grant his petitions. Therefore "he
never does pray to any but an unchangeable God, whose counsel stands forever,
and the thoughts of his heart to all generations. IJe is sensible that he is a ver)'
imperfect creature ; that his heart, his will, is awfully depraved and sinful; that
he knows not what is wisest and best to be done in any one instance ; what is
best for him, for mankind in gc-neral, for the world, or for tlie universe ; what
^s most for the glory of God, and the greatest general good ; and that It would
be infinitely undesirable and dreadful to have his own will regarded so as to
govern in determining what shall be done for him or any other being, or what
shall take pluce. If it could be left to him to determine in the least instance,
he woukl not dare to do it, but would refer it bark to God, and say, " Not iny
will, but thine l)e done." But he could not do this, unless he wtTt certain that
the will lA God was unchangeably wise and good, and that he had decreed to do
what was most for his own glory, and the gre«.lest good of the whole ; at the.
398 THE THIRD PETITION EXPLAINED.
1. That his will must be«<cknown by us, otherwise it cannot
be obeyed. And this supposes the law to be promulgated ;
same time infallibly knowing what must take place, in every instance, in order
to answer this end; and consequently must have fixed upon the most wise and
best plan, foreordaining whatsoever comes to pass. Therefore, whatever be his
petitions for himself, or for others, he ofters them to God, and asks, on this con-
dition, always either expressed or implied, Jf it be agreeable to thy will : for
otherwise he would not have his petitions granted, if it were possible. And he
who asks any tiling of God, without making- this condition, but sets up his own
will, and desires to have it gratified, whether it be for the glory of God, and the
gi-eatest good of his kingdom, or not ; and would, were it in his power, compel
his Maker to grant his petition, and bow the will of God to his own will; he
who prays to God with such a disposition, is an impious enemy to God, exercises
no true devotion, and cannot be heard ; and it is desireable to all tlie friends of
God that he sliould be rejected. Resignation to tlie will of God always sup-
poses his will is unchangeably fixed and established, which it could not be,
unless he has foreordained whatsoever conies to pass.
Thus it appears that if God were changeable, and had not foreordained what-
soever comes to pass, there would be no foundation for religious worship, or
reason for praying to him ; or that tliere can be no reason or encouragement for
prayer and petition to any but an unchangeable God. — I proceed to observe,
2. There is good reason, and all desirable and possible encouragement, to
pray to an uncliangeable God, who has from eternity determined what he will
do, in every instance, and has foreordained whatsoever comes to pass.
This will doubtless be evident, to him who will duly, consider the following-
particulars.
First. Prayer is as proper, important, and necessary, in order to obtain favour
from an unchangeable God, as it could be were he changeable, and had not fore-
ordained any thing.
Means are as necessary in order to obtain the end, as if nothing were fixed and
certain. Though it was decreed that Paul and all the men in the ship should
get safe to land, when they were in a storm at sea ; yet this must be accom-
plished by meanSj and unless the sailors liad assisted in managing the ship, this
event could not rake place, and they coidd not l)e saved. Prayer is a means of
obtaining what God had determined to grant ; for lie has determined to give it
in answer to prayer, and no other way. " Ask, and ye shall receive," says our
Saviour. When God had promised to do many and great things for Israel, he
adds, " Thus saith the Lord God, 1 will yet for this be inquired of by the house
of Israel, to do it for them :" [E:ek. xxxvi. 37.] The granting the favoiu-s,
•which God had determined to bestow, was as much suspended on their asking
for them, as if there had been nothing determined and fixed about it. Tliere is
as much regard had to prayer in granting favours, and the prayer is heard, and
God gives them, as really and as much in answer to it, as if there were nothing
determined and foreordained respecting them : for the decree includes and fixes
the means, as much as the end ; tlie method and way by which events are to
take place, as much as those events themselves. The one depends on the oilier,
as much as if there were no decree, and nothing fixed ; yea, much more : for the
decree fxes the dependence and connexion between the means and the end :
whereas if there were no decree, and nothing fixed, there would be no establish-
ed connexion, but all would be uncertain, and there would be no reason or
encouragement to use means, or do any thing to obtain an end.
Surely, then, there is as much reason and encoui-agement to pray to an un-
changeable God, and this is as impoi-tant and necessary, as if there were nothing
fixed by tlie divine decrees, and mucli more: yea, the unchangeable purposes
of (iod are the necessary and only proper ground and reason of prayer.
Secondltj. Though prayer is not designed to make any change in God, or alter
his piirpose, v/hich is inipossil)]« ; yet it is suited and designed to have an effect
THE THIRU PETITION EXPLAINED. 399
which has been already done ; particularly as it was written
by God on the heart of man at first, in such legible characters,
on the petitioner, and prepare him to receive that for which he prays. And this
is a good reason why he should pruy. It tends to make tlic petitioner to feel
more and more sensihly lijs wants, and those of others for vvl)oni he prays, and
tlie miserable state in which lie and they are : for in prayer these are called up
to view, and dwelt upon : and prayer tends to give a sense of the worth and
importance of the favours asked. It is also suited to make persons feel, more
and more, their own helplessness, and entire dependence on God for the favours
for wiiicii they petition.of which their praying is an acknowledgment: and there-
tore tends to enhance them in the eyes of the petitioner, when given m answer lo
prayer, and n.ake him more sensible of the free, sovereign goodness ot < .od in
graiitmg tiiem.* In sum, this is suited to keep the existence and chaiacter of
(iod in view, and impress a sense of religions truths in general on the mind,
and to form the mind to universal obedience, and a conscientious watchfulness
and circumspection, in all religious exeicises.
T/drilfj/. It is reasonable, and highly proper and important, and for the honour
of God, that the friends of God should express and acknowledge their entire de-
penilence on him, and trust in him, for all they want for themselves and others,
aiul their belief in the power, wisdom and goodness of God; and all tliis is ac-
knowledged, expressly or implicity, in prayer to God. It is also reasonable and
proper that they stiould express their ik.sire of those things which are needed by
themselves or others, and which God alone can give or accomjjlish : and such
desires are expressed in the best way and manner by petitioning for tliem. And
in asking for blessings on others, and praying for their enemies, they express
their benevolence, which is an advantage to tliemselves, and pleasing to God,
even though their petitions should have no influence in procuring the favours
which tl'.ey ask. And in prayhig that God woidtl honour himself, and advance
his own kingdom, and accom])lish all the gi-eat and glorious things which he has
promised to do tor his own honour, and the good of his peo])le, they do not ex-
press any doubts of his fuHillinghis pr.miises, bnt are certain he will grant their
petitions; but they hereby express their acquiescence in these thintrs, and their
earnest desire th.at they may be accomplished ; and also profess and express their
love to God, and friendship to his people ;ind kingdom ; and do that whicii the
feelings of a pious, benevolent heart will naturally, and even necessarily, prompt
them to do.
We have many examples of such petitions and prayers for these tilings and
events, which tiie petitioners, aniecedent lo their prayers, kne>v won Id certainly
be accom])lishcd. We have a dec-islve and remarkable instance of tiiis in David,
the king of Israel, in the following words .- " And now, O L{,rd God, the word
that tliou hast spoken concerning tliy servant, and concerning- his house, esta-
blish it fur ever, iind do as thou liast said. And let thy name be magnified for-
ever, saying, The Lord of hosts is the CJod over Israel :' arid let the house of thv
servant David be established befin-e thee. For thou, O Lord of hosis, God of
Israel, hast revealed to thy servant, sa3ing, / tAU build thee an house: therefore
hath thy an^ant fmmd in his heart to pray this prayer before thee. And row, O
Lord God, thou :u-t that God, and thy words be true, alio thou hast promised
• A kind and wise father, who des'gns to give his child some particular favour, will hrirjg
the child to nsk for it before he hestows it, and will suspend the gift upon this condition, for
the l)en^-tit of the child, that what he grants may he a real advantage to him, aud a greater than
if it were piven lietbre the child was better prepared to receive it, by earnestly and hofnbly
asking for it; and that the father niny hereby receive a proper acknowledgment from the
child, and be treated in a becomint; maimer. And in this case, the petition of the child is ns
really regarded, heard and granted, and the child's application and prayer to the fatl^er is as
much a means of obraiiiiuK the favour, and as proper, impoi taut, and necessary, as if the father
had not previously determined the whole affair. And when the children of such a father know
that this is his way of bestowinp; fiivours on thcni, thfy will have as proper motives, and as
much encouragement, to Ask for all they want, as if he had not determined whut he would
do antecedent to their asking him ; yea. much more.
400 THE THIRD PETITION EXPLAINED.
that our apostacy from himjaas not wholly erased it. But be-
sides this, there must be an mternal impression made on the
this goodness unto thy servant. Therfeore now let it please thee to bless the
house ot thy servant, that it may continvie forever bifore thee ; for thou, O Lord
God, hast spoken it, and with thy blessing' let the house of thy servant be blessed
forever:" [2 Sum. vii. 25—29.] Here David not only prays God to do that which
at the same time he knew and acknow!edg-es Geid had promised to do ; and
theiefore it was established as firm as the tlu-one of the Almighty, and decreed
that it shoiild take place ; but he sa}s that this promise of God, n^aking it cer-
tain, was the reason, motive, and encouragement to him to make this prayer :
" Thou, O Lord, hast revealed to thy servant, saying, I will build thee an house.
And now, O I^ord God, thou art that God, and thy nvords be true, and thou hast
promif^ed this goodness unto thy servant; THKHLroRE hath thy servant found ix
HIS HEART TO PRAT THIS PRAYER BEFORE THEE." We Iieucc are Warranted to
assert that it is reasunable and proper to pray tor that which God has promised;
and that the certainty that it will be accomplished is a motive and encourage-
ment to praj- for it. How greatly then do they en*, who think that if every
event is made certain by God's decree, there is no reason or encouragement to
pray for any thing !
Our Saviour, in the pattern of prayer Mhich he has dictated, directs men to
pray that God would bring to pass those events which ai-e already fixed and
decreed, and therefore must infallibly take place; " Our Father, who art in
heaven, hallowed be thtj name ; thy kingdom come, thy -will be done," &.c.
Christ himself, in tiie 17lh ch.ipicr of John, prays for those whom the Father
^ad given to him, that he would keep them tJu-ough his own name, and that
they might he one, as the Father imd vSon were one; might be kept from the
evil" in the world, and be sanctified through the truth ; that they might be with
him in lieavcn forever, and behold his glory. At the same time lie knew that
all this was made certain to them ; for he had before said, th;it all that were
given to him should come to liim, and he would raise them up at the last day ;
that be would give unto them eternal life, and not one of them should perish, as
none should be able to pluck them out of his h;inds, or his Father's. He prays,
*' Father, glorify thy name;" not because this event was uncertain, but to ex-
press his earnest desire of that which he knew was decreed, and could not but
take placK-, and his willingness to give up every thing, even his own life to pro-
mote this. Ag.iin, Christ prays in the following words : " And now, O Father,
glorify thou me with thine own self, with the glory winch I had with thee be-
fore the world was." 'I'he event for wliich Christ pi\u s in these words was de-
creydfrom eternity, and the decree had liecn long before pTibrnhed, in the 2d
and 110th Tsalins: "I will declare the decree : The Lord hath said unto me,
Thou art my Son, this day have I begotten thee. Ask of me, and 1 will give
thee the heathen for thine inlierit;mce, and the uttermost parts of the earth for
ih}- possession. Sit thou at my right hand, until I make thine enemies thy foot-
stool." And he had declared the certainty of that for which he here prays,
since his incarnation. He h:id said, that all power in heaven and earth was
given unto him ; that " the Father had committed all judgment unto the Son ;
that all men should honour the Son, even as they honour the Father. St. Paul,
wlien speaking of God, often introduces the following words : " To whom be glory
Cirever, Amen ;"' which is not to be considered as a mere doxolcgy, by which
glow is ascribed to God; but it is rather a -msh, or e/f.w-e, that God may be
glorified fore\er ; and the ^Imen corroborates it : as if he had said, " Let it be
so ; this is the most ardent desire of my soul, including the sum of all my peti-
tions." Here then tne Apostle utters a desire and petition for that which he
knew was decreed, and would take place.
The last words of Christ to his church ai-e, " Surely I come quickly." Upon
which promise the following petition of the church, and of every friend of his,
is presented to him .- " Amen, even so come Lord Jesus" Here is a petition, in
mt. tKlRb PlEtltlON EXJ^LAjNfeD. 401
minds and consciences of men, whereby they may be brought
to see the excellency and glory thereof, and^their^ndispensable
obligation to yield obedience thereunto.
which all Christians join, praying Christ to do what be has promised; and which
therefore was as certain as a declared degree could possibly make it; and the
petition is grounded on this promise and decree published by Christ, in which
the petitioners express their hearty approbation of tlie coming of Christ, and
earnest desire of this important and happ) event. And if it be reasoniible thus
to pray for an event which is fixed and made certain by an unchangeable decree,
and cannot be altered, as in the instance before us ; then it is reasonable and
proper to pray for any thing or any event which appears to us desirable and im-
portant, though we know God is unchangeable, and that all things and every
event are fixed by an unalterable decree.
The apostle John says, " And this is the confidence that we have in him, that
if we ask any thing according to his -willy he heareth us. And if we know that he
lieareth us, whatsoever we ask, we know that we have the petitions that we
desired of him :" [1 John v. 14, 15.] To ask for any thing according to his will,
is to ask for those things which it is agreeable to his will to grant ; and this is
to be known only by what he has revealed. When we ask him to do what he
has declared he will do, then we know we ask for that which is according to his
will ; and consequently that we have our petitions. But it will be asked. What
are these things ? I answer, that God will glorify himself in all things, and
make the brightest display of his perfections and character forever; that he will
promote and effect the greatest possible good of the universe ; that he will make
his church and kingdom perfectly happy and glorious forever ; that he will ac-
complish all his designs and predictions, and fulfil all his promises to his church
and people : and cause all things to work for the good of those who love him ;
and give his holy Spirit to all who ask him. These, I think, must be the things
we ask, when we know that we pray for any thing according to the will of God,
and consequently know that he heareth us, and that we have the petitions that
we desired of him. But in all these instances we ask for that which God has
said he will do, that is, has decreed that he will do them. And as it has been
said before, if a decree in these instances does not render it unreasonable or im-
proper to pray for their accomplishment ; then, if God has decreed whatsoever
comes to pass, this is not in the least inconsistent with our praying for M^hatever
appears to us desirable and good, and may not be contraiy to the will of God to
gi-ant. But here it must be observed, that when we ask tor any particular things
or events which, though it may not be contrary to the will of God to grant, yet
he has in no way revealed that it is his will to grant our petitions ; when we ask
for any such thing, we must do it with an express or implicit reserve — Jf it be
according to the will of God. Otherwise, or if it be not according to his will, we
must withdraw our petition, and not desire to have it granted. Resignation to
the will of God, whatever it may be, in all such instances, is essential to the
pious petitions of a benevolent fnend of God. And by thus refeiriiig to the will
of God, and resigning to that, desiring it may be done in all cases, whatever pe-
titions we may make, we do refer to the decrees of God, by which he has deter-
mined what he will do in eveiy particular instance ; for his will and his decrees
are in this case one and the same, being fixed and unchangeable.
Fourthly. It is not only proper and important that the worshippers of God
should express their desires of those things which they want, in praying for them ;
but were this not true, and were not asking for them the means and way of ob-
taining them ; yet the pious friends of God would esteem it a privilege and enjoy-
ment to be allowed and invited, " by prayer and supplication, with thanksgiving,
to m;ike known their requests unto him." To tliem prayer is not a task, from
which they would be glad to be excused, but they practise it with pleasure. —
They have great support, enjoym.ent and happiness, in casting their cares upon
God, and expressing the dcbires of their hearf; to him. WhUe otherj r^jstrain
Vol. IV. 3 J;
402 THE THIRD PETITION EXPLAINED*
2. It is farther supposed^hat the will of man is naturally'
averse, and disinclined, to obey the divine commands, which
is the result of our fall and apostacy from God ; and, through
the corruption of our nature, we are prone to say, W/id' is lord
over us, Psal. xii. 4. and. What is the Almighty, that we should
serve him. Job xxi. 15. This is the source of all that opposi-
tion which the heart of man expresses against the laws of God,
while sinners entertain a fixed resolution to give laws to them- .
selves ; and, on the other hand, are wholly inclined to do the
will of the flesh and of the Devil: This the apostle calls /«/-
jilling the desires of the fiesh and of the mind ; while at the
same time, they xvalk according to the prince of the pouoer of the
air, the spirit that xvorketh in the children of disobedience, Eph.
ii. 2, 3. This will of the flesh is agreeable to the dictates of
Satan, by whom it is content to be kept in perpetual bondage ;
his suggestions are agreeable to the corruption of natui-e;
whereas, the command of God being contrary to it, as con-
taining in them the signatures of his holiness, are grievous and
burdensome to fallen man ; the law is spiritual, and therefore
it cannot be agreeable to those who are carnal, and, as it were
sold under sin. And this discovers itself,
(1.) In that, sinful man is determined to do, not what is
lawful, but what is pleasing to himself, not considering what
he ought to do, as being accountable to God, the judge of all
for his behaviour in this world ; but whether it is agreeable to
his own inclinations, and affords some present delight to his
carnal appetite.
(2.) As for Satan, he uses his utmost endeavours to strength-
en these resolutiops, and increase the depravity and corruption
prayer before Cod, and say, " ^Vhat is the Almighty, that we should serve him i*
and what pitifit should Tve have ii we pray unto ii:iu r" the benevolent friend of
God would pray, were it only for the enjoyment v/hicli he has in tlie exercise;
and says in his heart, " I will cull upon tjod as long as I live. And though he is
certain th:it God is unchangeable, and that nothing ii done, or will come to pass,
which is not ii^reordanied by him, this does not tend to prevent or in the least
abate the pleasure and enjoyment he lias in making known his requests to God,
or his desire constantly to practise it : but this truth givi-s him support and
consolation, ;:nd increases his deliglit in calling upon God, and renders it more
desirable and pleasant unto bin. : yea, were not tiiis a truth, he could not find
any reason for nii.king his requests knwwn to him, or any delight in doing it ;
anil would not h;w e any encour.igenjent, or even dure, to ask for any thing, ab
lias been observed and shewn.
And now this matter is to be left to the judgment of every one who will at-
tend to it. It is h'lped that it appears evident, he}ond all d.spute, from the light
in which this subject has been now set, that tlie docirlne of God's dtcreeing
whatsoever comes to pass is not only con.Sisleiit with ail the exei'cises of ti-ue
piety, but ih the proper foundation for this, ai.d is suited to excite and promote
these exercises ; and that t'lcrc can be no real piety whicli is not consistent with
this UUth. [IIOPR.IXS'6 Sl.K*10N8.]
THE THIRD PETITION EXPLAINED. 403
of our nature ; and, for this end, daily presents objects to our
imaginations, that are agreeable to the desires of 4j|ie flesh ; and
these are received with pleasure and delight, whereby a snare
is laid for the ruin of the soul, so that it becomes more and
more alienated from the life of God ; and not only indifferent,
as to matters of religion, but utterly averse to them. Tliis is
the reason of all the dishonour that is brought to God in the
world ; whereby it appears, that his will is not done therein, as
it ought to be.
Moreover, as the will of man sets itself against the com-
manding will of God, so it expresses the same aversion to his
providential will; which is not said indeed, to be done, but it
ought to be submitted to, by us. We are as much inclined to
find fault with what God does in the world, as we are to rebel
against his law. This appears in our being discontented and
uneasy with the allotments of providence, especially when we
are under the aflHicting hand of God ; whereby we are apt to
charge him as dealing hardly with us, because we have not
those opportunities, we desire, to fulfil the lusts of the flesh,
or some check is given to our corrupt appetites or inclinations.
How ready are we to complain of injuries done us, as though
God were obliged to give us whatever we would have, how
contrary soever it may be to our real good and advantage, as
well as his own glory ! Of this we have many instances, in
the perverse behaviour of the children of Israel in the wilder-
ness, who were frequently complaining of the hardships they
endured ; and, by their murmuring against God, provoked him
to send those terrible judgments which, as they might have
foreseen, would be the consequence thereof. This is the most
unreasonable behaviour towards him, who has a right to do
what he will with his own, and directly contrary to that tem-
per of mind which the gospel suggests ; whereby we are taught,
in whatsoever state or condition of life we are, therewith to be
contented. It is, in both these respects, that we are in-
structed, in this petition, to pray, that the xvillofthe Lord may
be done. Which leads us to consider,
II. The subject-matter of what we are taught to pray for in
this petition, when we say, Thy zvill be done. And,
1. With respect to God's commanding will, we are to pray,
that he would incline and enable us to yield obedience to it ;
and accordingly,
(1.) We are to be earnest with him, that he would remove
the ignorance and olindness of our minds, that we may see a
beauty and glory in every thing that he commands ; for, next
to the Sovereignty of God, which is the first motive hereunto,
the excellency of what he commands is to be considered as an
inducement to obedience. Therefore we are to be convinced.
4J04 TH^ THIRD PlJiTITION ^XPLAIKE».
that his law is holy^ his cof^ifiianament holy, just, and good,
Rom. vii. 12. or, that duty and interest are herein inseparably
connected, so that the one can never be secured without the
other. This is the work of the Spirit of God, when he "directs
and leads us in the way wherein we ought to walk.
(2.) We are to pray, that God would take away the obsti-
nacy and perverseness of our wills, that our obedience may be
matter of choice, and performed with delight, otherwise it
cannot be pleasing to him ; and accordingly- we are to pray,
[1.] That it may be performed with the utmost sincerity, as
approving ourselves not to men, but God, who searcheth the
heart; and that it may proceed from a principle of spiritual
life and grace, and be done with a single eye, to his glory,
whose we are, and whom we desire to serve.
[2.] We are to pray, that our obedience may arise from a
filial fear of God, and a love to him, and not barely a dread
of punishment, or fear of his wrath, as the consequence of our
rebellion against him ; or from a mercenary frame of spirit,
that looks at nothing farther than some advantages which we
expect to receive from him ; and that it may also proceed from
a sense of gratitude for the many benefits which we receive
from him, whereby we are, as it were, constrained to do his
will.
[3.] Thi^ obedience ought to be universal, with respect to
the matter thereof, and constant, with respect to our perse-
verance therein. We are not to choose to obey some of the
divine commands, and refuse others ; or to perform those du-
ties which are most easy, and reject those that are difficult; or
to obey the will of Gocl, so far as it comports with our secular
interest, and indent with him to be excused in those things that
are inconsistent therewith: but we must leave it to him alone,
to prescribe the matter of duty, and express an entire compli-
ance therewith, whatsoever it be that he requires. Thus the
Psalmist says. Then shall I not be ashamed xvhen I have respect
unto all thy commandments, Psal. cxix. 6.
Moreover, this obedience must be constant, without our
growing cold and indiiferent therein, or desisting from it, ac-
cording as our condition in the world is altered, as though we
had nothing to do with God and religion, but when we are
under some pressing difficulties ; for that is to set our faces
heaven-ward for a time, and afterwards to draw back unto
perdition.
(2.) We are to pray that God would enable us to submit to
his disposing will, as being satisfied that all the dispensations
of his providence are right; and accordingly to say, Avith Da-
vid, Here am I, let him do to me as seemeth good to him, 2 Sam.
Xv. 26. This consists,
THE THIRD PETITION EXPLAINED. 405
[1.] In maintaining a quiet, easy, composed frame of spirit,
j&tted for the exercise of religious duties, thougii^ander trying
dispensations of providence.
[2.] When we justify God, and lay the blame on ourselves,
whatever afflictions we are exercised with. Thus the Psalmist
speaks of himself as deserted, and God as far from helping
him, he acknowledges the equity of his dispensations, when he
says. Thou art holy^ thou that inhabitest the praises of Israel,
Pal. xxii. 1. 3. or, as he tlsr where expresses him s; if, The Lord
is upright, he is my rock, and there is no unrighteousness in
him, Psal. xcii. 15.
[3.] When we are disposed to bless God, at the same time,
when he takes away outward mercies, as well as when he gives
them : Thus Job, when he was stripped of ail he had at once,
says. The Lord gave, and the Lord hath taken axvay, blessed be
the name of the Lord, Job i. 24. We are now to consider,
III. The manner in which the will of God is to be done :
Accordingly we are taught to pray, x}a^X it inay be done in
earth as it is in heaven; not that we are to suppose that the
best of saints can arrive, while in this world, to the perfection
of the heavenly state ', so that it is possible for them to do the
will of God in the same manner, or degree, as it is done in
heaven : Therefore the particle AS respects similitude, rather
than equality, and all that we can infer from hence is, that
there is aome analogy or resemblance between the obedience of
the saints here, and that of the inhabitants of heaven. This
implies in it a desire,
1. That it may be done with great humility and reverence.
Thus the angels, who have the character of Seraphims, are
represented, in that emblem or vision which the prophet Isaiah
saw, of the Lord sitting on his throne, Isa. vi. 1, 2. and the
Seraphims attending him, as having their faces covered with
their wings, in token of reverence and humility. And others
are described as costing their crowns before the throne, Rev.
vi. 10. intimating, that all the glory that is put upon them, is
derived from him that sits on the throne, and that their honour
is not to be regarded or mentioned, when compared with hinni
who is the fountain thereof.
2. This expression farther implies in it a desire to do the
will of God with all cheerfulness. Some think that this is in-
tended in the vision which John saw concerning the seven an-
gels, who were employed to inflict the seven last plagues on
the church's enemies, when they are represented as doing it
with harps in their hands, and as singing the praises of God at
the same time. Rev. xv. 1 — 3.
3. We are said to do the v. ill of God on earth, as it is done
by the angels in heaven, when we do it with faithfulness : Thus
406 THE THIRD PETITION EXPLAINED.
when they are represented aiViinistering to God's people, and,
as such, having the charge over them to keep them in all their
ways, they are spoken of as doing this faithfully ; as it is said,
Theij shall bear thee up in their hands^ lest thou dash tHy foot
against a stone^ Psal. xci. 11, 12.
4. The angels are farther represented as a pattern of dili-
gence in doing the will of God : Thus it is said of the angel
Gabriel, that when the word of command was given him to
carry a message to Daniel, he fied swiftly^ being expeditious
in fulfilling the work he was employed about, Dan. ix. 21.
5. They are said to do the will of God, with zeal and fer-
vency ; and, for this reason, some think they are called, in the
scripture but now mentioned, seraphims ; or, as they are else-
where styled, Afiamingjire^ Psal. civ. 4.
6. The angels are said to do the will of God sincerely : Thus
the inhabitants of heaven are represented, as having no guile
foinid in their mouths^ and being without fault before the throne
,ofGod^ Prov. xxii. 2.
7. They are said to do the will of God with constancy :
Thus we read of them as serving him day and night in hi»
temple^ chap. vii. 15. and the angels, which are ministering spi-
rits, sent forth to minister unto the heirs of salvation, are said
always to behold the face of God in heaven^ Mat. xviii. 10.
that is, they never give out, or are weary of his service : We
have herein an excellent example set before us, and are ex-
horted to pray, that in our measure we may yield the like obe-
dience to God, though we fall very short of doing it, as they
do who are in a perfect state. We are therefore herein taught
to lift up our hearts to God, in a way of adoration, confession,
and supplication, q. d. " We acknowledge, O Lord, that thou
" hast a right to the obedience of all creatures, and hast been
" pleased to give them thy law as the rule thereof. It is our
" glory, as well as our happiness, to be thy servants ; for thy
" law is holy, thy commandment holy, just and good : But we
" acknowledge and confess before thee, that we have rebelled
" against thee, and have refused to yield obedience to thy
" commands : And when we behold the universal corruption
" of human nature, we blush and are ashamed to think how
" little glory is brought to thy name, by the service and obe-
*' dience of thy creatures here below. In heaven tiiy will is
" done perfectly, by those who serve thee with the greatest de-
" light and pleasure; but on earth thou hast but little glory;
" it is an instance of condescending goodness that thou hast
*' not, long since, abandoned and forsook it, and thereby ren-
" dered it like hell : But, we beseech thee, take to thyself thy
" great power, and reign in the hearts of men ; subdue their
"'■ wills thyself, that they may cheerfully and constantly obey
THE FOURTH PETITION EXPLAINED. 407
" thy commanding will, and submit to thy providential will,
*' as being satisfied that all thy dispensations are right, and
" shall tend to thy glory, and the welfare of air that fear thy
" name."
^UEST. CXCIII. What do we pray for in the fourth petition?
Answ. In the fourth petition, [which is, Give lis this day our
daily bread,] acknowledging, that in Adam, and by our sin,
we have forfeited our right to all the outward blessings oi"
this life, and deserve to be wholly deprived of them by God,
and to have them cursed to us in the use of them ,* and, that
neither they of themselves are able to sustain us, nor we to
merit, or by our own industry, to procure them, but prone
to desire, get, and use them unlawfully; we pray for our-
selves and others, that both they and we, waiting upon the
providence of God from day to day, in the use of lawful
means, may, of his free gift, and, as to his fatherly wisdoni
shall seem best, enjoy a competent portion of them, and have
the same continued and blessed unto us in our holy and
comfortable use of them, and contentment in them ; and be
kept from all things that are contrary to our temporal sup-
port and comfort.
IN order to our understanding this petition, we must first
consider what is meant by bread. Some have thought that
our Saviour hereby intends spiritual mercies, as denoting that
bread which is suited to the necessities of our souls, and par-
ticularly that we may have an interest in Christ, who is called.
The bread of Ufe, John vi. o5. The living- bread which came
do7vn from heaven, ver. 51. But though it must be allowed,
that this is a blessing far exceeding all those that are of a
temporal nature, as much as the happiness of the soul is pre-
ferable to that of the body ; and it is, doubtless, to be made
the subject of our daily and importunate requests to God, q.d.
give me an interest in Christ, or else I can have no delight or
pleasure in any of the enjoyments of life : Yet this does not
seem to be intended by our Saviour in this petition ; but that
bread which we pray for has a more immediate respect to the
blessings of this life, which, according to the scripture-mode
of speaking, are often set forth by bread, TUus God tells
Adam, after his fall, hi the sweat of thy face shalt thou eat
bread, Gen. iii. 19. by which we are to understand, that he
should take a great deal of pains to provide for himself the
necessaries ol life. So when God promises outward blessings
to his people, he tells them, that bread shall be given them, an(?
406 THE FOURTH PETITION EXPLAINED.
their waters shall be sure^ 3s*i. xxxiii. 16. And elsewhere, /
ivill abundantly bless her provision ; I will satisfy her poor with
breads Psal. cxxxii. 15. This is what we are taught to pray fot
in this petition ; in which we may observe,
I. That there are some things supposed, namely,
1. That, by our sins, we have forfeited a right to the out-
ward blessings of this life. This was the consequence of the
forfeiture of life itself; and it was a part of the curse, that we
were exposed to by our rebellion against, and apostacy from
God. If he shouUl deprive us of all the conveniences of life,
and thereby imbitter it to us; so that we should be almost in-
clined to make that unhappy choice that Job 6\d^oi stranglirig
and deaths rather than life^ Job vii. 15. there would be no rea-
son to say, there is unrighteousness with God.
2. It is farther supposed, that outward blessings are God's
free gift to us. Whether we have a greater or a smaller por-
tion thereof, they are to be acknowledged as the fruits of
divine bounty : It is Ciod that spreads a table for us ; to some
he gives a small measure, and to others a larger share of tem-
poral good things ; but, whatever we enjoy, it is to be owned
as the effect of his providential goodness. This, indeed, does
not exclude the use of those means that are ordained for the
preserving of life, and our obtaining the good things thereof;
but we must, at the same time, acknowledge, that all that wis-
dom, industry, and success that attends our endeavours, is from
God; it is he that giveth power to get wealthy Deut. viii. 18.
or, as it is elsewhere said. The rich and poor meet together ;
thst is, they both agree in this, that the Lord is the Maker of
them all, Prov. xxii. 2. that is, whatever be their circumstances
in the world, it is he that provides, what they have, for them.
And if what we enjoy is sweetened and sanctified to us for our
good, so that we have not only the conveniences of life, but a
blessing with them, and are enabled to make a right use and
improvement of them, to the glory of God and the advantage
of ourselves and others; this must also be reckoned an in-
stance of divine favour, or the gift of God.
3. It is farther supposed, that temporal good things may
lawfully be prayed for. As the providence of God does not,
as was before observed, exclude the use of means ; so it is not
inconsistent with, but rather an inducement to prayer ; and, in-
deed, prayer is an ascribing glory to God, as the fountain of all
we enjoy ; without which, it would be an affront to the divine
Majesty, to expect any blessing from him. This is applicable
to prayer in general, and, in particular, to our making suppli-
cation for outward blessings.
I. We shall consider the subject-matter of the petition, or
T^E FOURTH PETITION EXPLAINED. 469
what we are to understand when we say, Give us this day cur
daiiif bread.
1. The thing prayed for, is bread ; whereby ovff Saviour in-
timates, that we are to set due bounds to our desires, when we
are pressing after outward blessings. He does not order us
to imp. rtune with God for the great things of this life; but
rather ior those things which arc necessary, in the enjoyment
wh.reof, we may the better be enabled to glorify him : He
does not put his followers upon asking for crowns and sceptres,
as though his kingdom were of this world, as some, who were
influenced by carnal motives, fondly imagined, being reaclv to
expect that many worldly advantages would accrue from their
adhering to him ; and, when they found themselves mistaken,
shamefully deserted his cause, and relinquished the profession
that they once made of him : But Christ never gave his people
ground to expect that their secular interest should be promotf d
by embracing the gospel : Accordingly, when any one seemed
desirous of being his disciple, he generally put this trying ques-
tion to him ; whether he was content to leave all, and ioliow
him, or to lead a mean life in the world, and be hated of all
jnen for his name's sake I His disciples, indeed, were some-
times filled with to© great solicitude about their future cir-
cumstances in life ; but he encourages them to hope for neces-
sary provisions, when he says, T'oiir heavenly Father knoxveth
that ye have need of all these things^ Matt. vi. 32. and it is
always found, that where there is the greatest degree of faith,
3t tends to tnoderate our affections as to the things of this
world ; and if at any time, they are apt to exceed their due
bounds, it gives a check to them, as the prophet says to Ba-
ruch : Seekest thou great things for thyself? seek them not^ Jer.
slv. 5. We have an admirable instance of this in Jacob ; who,
%vhen he was in a most destitute condition, flying from his
father's house, to Padan-aram, did not know what entertain-
j-nent he should meet with there. The principal thing which he
desires, together with the divine presence and protection, is,
that he might have bread tt) eat, and raiment to put on^ Gen.
xxviii. 20. He does not ask, that people and nations might
bow down to him ; or that God would take away the life of
his brother Esau, whose malicious design against him, occa-
sioned his present hazardous journey ; he is not anxiously con-
cerned for the gi-eat things of this world, but only desires that
he may have the necessaries of life. And Agar's prayer is
not imlike this, who says, Give vie neither poverty nor riches ;
feed me with food convenient for me^ Prov. xxx. 8. Such a
frame of spirit our Saviour supposes them to have, who thus
acidress themselves to God in prayer for bread, or the outward
accommodations of life.
Vol. IV. 3 F
410 THE rOURTH PETITION EXPLAINED.
2. It is called, our brc(ffl% the meaning of which is, thaJ
there is a distinct property which every one has, by the allot-
ment of providence, in those outward blessings which God has
given him, whatever be the measure or proportion thereof:
This we are taught to acknowledge with thankfulness, q. d.
Thou didst not design that one man should take possession of
the whole v/orld, or engross to himself all its stores, and that
the rest should starve and perish for want of the necessaries
of life ; herein thy wisdom and sovereignty appears, and to
this it is owing, that there are some things which we have a
right to, distinct from others : not without, but by the gift and
blessing of providence. And therefore, whatsoever God thinks
fit that we should receive, we call our own, and as such, pray
for it ; otherwise we are not in the least to desire or covet it,
inasmuch as we arc taught to pray only for that which we may
call ours, as having a natural or civil right to it, which we
have not to that which belongs to another.
Now there are tM'o ways by which we are said to receive
outward blessings, which we may call our own from the hand
of God, which are more especially included in this petition.
(1.) As God, by his distinguishing hand, gives us that mea-
sure of outward blessings which he sees convenient for us, and
that either, by succeeding our endeavours, or by supplying our
wants in some way which was altogether unexpected by us,
and thereby inaking provision for the comfort of our lives. —
There is sometimes a chain of providences concurring here-
unto; as God speaks of his heai-ing the heavens^ Hos. ii. 21,22,
that, when they want store of water, he may furnish them
therewilb, and they may hear the earthy so as to moisten it
with shov/ers, when parched, and becoming unfruitful ; and
that the ccrth may hear the corn^ and the zvbiey and the oil^ so
as to proauce them ; and that these may hear^ that is, may be
distributed among God's people, as he sees they want them ;
and the Psalmist says. He -water eth the hUh from his chambers :
The earth is satisfied with the fruit of thy works. He causeth
the grass to groxv for the cattle^ and herb for the service of man, -
that he may bring forth food out of the earth ; And wine that
maketh glad the heart of man ^ and oil to make his face to shine,
and bread which strengtheneth mail's heart, Psal. civ. 13 — 15.
So that there are various causes and effects, subservient to each
other, which are all owing to the blessing of providence, where-
by we come to possess that portion of the good things of this
life, which are allotted for us.
(2.) The outward blessings of this life may be called ours
when God is pleased to make them blessings to us, and give
us the enjoyment thereof. He must add his blessings to all
the mercies he bestows, or else they will not conduce to oin-
THE EOURTII PETITION EXPLAIKED. 411
happiness ; nor can the general end, designed hereby, be an-
swered; without this, the bread we eat, would no more nourish
us, than husks or chafF; our garments, without tl^s, could no
more contribute to our being warm, than if they were put upon
a statue; and the air we breathe, would rather stifle than re-
fresh us. Thus It is said, Mdii doth not live by bread only^ but
by every xuord which proceedeth out of the mouth of God^ Deut.
viii. 3. that is, not barely by second causes, or the means wc
use, in order to the maintaining life and health, or any of the
comforts thereof; but, by the blessing of God, or his power
and providence, that these ends are answered.
And it is he alone who can give us the comfortable enjoy-
ment thereof : This all have not ; their tables are plentifully
furnished, but they want that measure of health which is ne-
cessary for their taking in, or receiving advantage from them ;
as it is said of the sick man, that his Ife abhorreth breads and
his soul dainty meat^ Job xxxiii. 20. Such do, as it were,
starve in the midst of plenty. And there are others, who,
though they have a great deal of the world, and are not hin-
dered from the enjoyment of it by the weakness or decays of
nature ; yet they are made unhappy by the temper of their
minds ; as there are some that abound in riches, who may, ne-
vertheless be said to be poor, because they want an heart to
use what they have, which is God peculiar blessing : Thus the
wise man says. Every via7i to zvhotn God hath given riches and
rvealthy and hath given him poxver to eat thereof and to take
his portion^ and to rejoice in his labour^ this is the gift ofGody
Eccl. v. 19. For these things we are dependent on him; and
this is what we intend, when we pray that God would give us
our bread.
3. We are farther taught to pra}', that God would give us
our bread this day^ thereby denoting that we are to desire to
have our present necessities supplied, as those who cannot be
certain that we shall live till to-morrow. How often does God
break the thread of our lives in an instant, without giving us
any notice of it beforehand ? And therefore we may truly say
in the midst of life, we are in death, and are advised to take
no thought for the morrow, but to leave that entirely to the
providence of God : Food nourishes but for a da)% so that
what we now receive will not suffice us to-morrow. Nature is
always craving supplies, and therefore we are taught to have a
continual recourse to God by prayer for them : And, if we look
farther than this present time, it is to be with this condition,
that the Lord has determined to prolong our lives, and thereby
renders it necessary for us to pray for those things that will be
needful for the support thereof : This seems to be the mean-
ing of that variation of expression, which the evangelist Luke
^^2; THE FOURTH PETITION EXPLAINEB.
inakes nse of, when he s«jgs, Give us day bij day our datkf
breads Luke xi. 3. And it may obviate an objection, as it will
be interred by some, that if we are not to pray for what re-
spects our future condition in this world, we are not ts make
provision for it : Whereas, this is contrary to what we are ex-
horted to do, by being led to consider the provision which the.
smallest insects make for their subsistence ; The ant providetk
her meat in the summer^ and gathereth her food in the harvest^
Prov. vi. 8. And the apostle says, If any provide not for his
own^ and especially for those of his oxvn house ^ he hath denied,
the faith^ and is worse than an infidel^ 1 Tim. v. 8. This
therefore we ought to do ; and accordingly we are to pray, that
God would succeed our lawful endeavoiu's, in order thereunto;
though we must do it with this limitation, as maintaining a con-
stant sense that our times are in his hand, so that if he should
be pleased to grant us a longer or shorter lease of our lives,
which to us is altogether uncertain, we are to beg of him, that
we may never be destitute of what is necessary for our glori-
fying him therein.
4- This petition is to be considered as respecting others as
well as ourselves ; Give us^ &c. whereby we express a concern
for their advantage in what respects the good things of this
life. The blessings of providence flow from an inexhaustible
fountain ; and therefore we are not to think that, by desiring
that others may have a supply of their wants, there will not be
enough remaining for us.
And this should always teach us to bear our part in relieving
others, that they may not, through our neglect, perish for v/ant
of the necessaries of this life : Thus we are exhorted to deal
our bread to the hungry^ to bring the poor that are cast out to
our housesy and when we see the naked^ to cover them^ and not
to hide ourselves from, our own fleshy Isa. Iviii. 7. And Job
having been severely accused by his friends, as though all
those afflictions that befel him, were in judgment for his
having oppressed and forsaken the poor, and violenthj taken
axvay an house xvhich he biiilded not^ as Zophar insinuates.
Job XX. 19. vindicates himself from the charge in the strongest
terms, when he says, / have not withheld the poor from their
desire^ nor caused the eyes ofthervidorv to fail; nor eaten mif
morsel mysef alojie, so that the fatherless hath not eaten there-
of; nor seen any perish for want of clothings or any poor with-
out coverings chap. xxxi. 16 — 19. This is not only to pray^
that God would give others their daily bread; but to help them,
so far as it is in our power, which is very agreeable to what
we pray for in their behalf, as well as our Own, when we say,
as in this petition. Give us this day our daily bread.
Thus concexuing the matter ol this petition, as explained in
THE FOURTH PETITION EXPLAINED. 413
this answer ; of which we shall give a summary account in the
following meditation, which may be of use for the reducing our
Saviour's direction into practice : Accordingly we^ddress him
in this manner, " Our eyes wait on thee, O thou preserver ot
*' men, who givest to all tlieir meat in due season. We ara-
'■' poor, indigent creatures, whose necessities oblige us to re-
" quest a daily supply, for our outward as well as spiritual
** wants. Thou hast granted us life and favour; and, having
" obtained help from thee, we continue unto this day. Thoii
*' preparest a table for us ; our cup runneth over ; we have
"•' never been wholly destitute of those outward blessings which
" tend to make our pilgrimage, through this world, easy and
" comfortable : We ther«-fore adore thee for the care and good-
*' ness of thy providence, which continues to us forfeited
'* blessings. We have, by our sins, deserved to be deprived
*■' of all the good things we enjoy, which we have not used to
" thy glory, as we ought to have done. We acknowledge our-
" selves less than the least of all thy mercies ; yet thou hast
" encouraged us to pray and hope for the continuance thereof:
" We leave it to thine infinite wisdom, to chuse that condition
*' of life which thou seest best for us. It is n t the great
" things of this world that we are solicitous about, but that
*•• portion thereof which is necessary to our glorifying thee
" therein. Thou hast made it our duty, and accordingly we
*' desire, to use that industry which is necessary to attain a
" comfortable subsistence in the world; yet we are sensible
" that the success thereof is wholly owing to thy blessing : We
" therefore beg, that thou wouldst prosper our undertaking ;
" since it is thy blessing alone that raaketh rich, and addeth
^' no sorrow therewith. Keep our desires after the world with-
" in their due bounds ; and enable us to be content with what
"' thou art pleased to allot for us, that our hearts may not be
*' turned aside thereby, from an earnest pursuit after that bread
" which perisheth not, but endureth to everlasting life. If thou
*' art pleased to give us the riches of this world, let not our
" hearts be set upon them ; and if thou hast ordained that we
*' should be in low circumstances therein, may the frame of our
*' spirits be suited thereunto, and this condition of life be sane-
" tified, that it may appear, that we are not too low to be the
" objects of thy special regard and discriminating grace ; that
" having nothing, we may really possess all things, in having-
" an interest in thy love. As to what concerns our future
*' condition in this world, though thou hast made it our dut}-
" to use a provident care that we may not be reduced to those
" straits that would render the last stage of life uncomfortable .:
" yet we would do this with a constant sense of the uncer
" tciinty of life, since our times are in thy hand, our circum-
414 THE riFTH PETITION EXPLAINED.
*' Stances in the world at tli^^disposal, and Ave rejoice that they
*' are so : Therefore we earnestly beg, that if it be thy sove-
" reign will to call us soon out of it, that we may be as well
*' pleased to leave, as ever we were to enjoy it, as being-_blessed
*' with a well-grounded hope of a better life : And, if it be con-
" sistent with thy will, that our lives be prolonged in the
" world. Give us day by day our daily bread^ that we may, at
*' all times, experience, that thou dost abundantly bless our pro-
**• vision, and satisfy us with those things which thou seest
" needful for us, till we come to our journey's end, and are
*' possessed of that perfect blessedness which thou hast re-
♦' served for thy saints in a better world."
Quest. CXCIV. What do we pray for in the fifth petition?
'Answ. In the fifth petition, [which is, Forgive us our debts as
we forgive our debtors'] acknowledging that we, and all
others, are guilty both of original and actual sin, and there-
by become debtors to the justice of God ', and that neither
' we, nor any other creature, can make the least satisfaction
for that debt. We pray for ourselves and others, that God
of his free grace would, through the obedience and satisfac-
tion of Christ apprehended and applied by faith, acquit us
both from the guilt and punishment of sin, accept us in his
Beloved, continue his favour and grace to us, pardon our
daily failings, and fill us with peace and joy, in giving us
daily more and more assurance of forgiveness, which we are
the rather emboldened to ask, and encouraged to expect
when we have this testimony in ourselves, that we, from the
heart, forgive others their offences.
HAVING been directed, in the former petition, to pray for
outv»rard blessings ; we are now led to ask for forgive-
ness of sin ; and it is with very good reason that these tv^o pe-
titions are joined together, inasmuch as we cannot expect that
God should give us the good things of this life, which are all
forfeited bv us, much less, that we should have them bestowed
on us in mercy, and for our good, unless he is pleased to for-
give those sins, whereby we provoke him to witlihold them
from us : Neither can we take comfort in any outward bless-
ings, while our consciences are burdened with a sense of the
guilt of sin, and we have nothing to expect, as the consequence
thereof, but to be separated from his presence ; therefore we
are taught to pray, that God wovAA forgive us our si7iSj as one
evangelist expresses it, or our debtSy as it is in the other.
rHE riFTH PETITION EXPLAINED. 415-
From whence it may be observed, in general, that sin is a
debt. As it is contrary to the holiness of God, it is a
stain and blemish, a dishonour and reproach to cs ; as it is
a violation of his law it is a crime ; and, as to what respects
the guilt which we contract hereby, it is called a debt; which
is the principal thing considered in this petition. There was a
debt of obedience demanded from us as creatures : and, in
ease of the failure hereof, or any other sin committed by us,
there was a threatening denounced, pursuant to the sanction of
the law, from whence arises a debt of punishment; and in
this respect it is that we are directed, more especially, in this
petition, to pray for forgiveness. There are several things
which respect the nature of forgiveness, as founded on the sa-
tisfaction given by Christ, as our Surety : which have been
largely insisted on under some foregoing answers ^ : There-
fore, the method we shall observe, in considering the subject-
matter of this petition, shall be,
I. To take a view of sinful man as charged with guilt, and
rendered uneasy under a sense thereof.
II. How he is to address himself to God by faith and prayer
for forgiveness. And,
III. The encouragement which he has to hope that his prayer
will be answered. Under which head we shall take occasion
to consider how far that disposition which we have to forgive
others, is an evidence hereof.
I. Concerning the charge of guilt upon us, and that uneasi-
ness which is the consequence thereof. Here we consider the
sinner as apprehended and standing before God, the Judge of
all ; an accusation brought in against him, in which he is
charged with apostacy and rebellion against his rightful Lord
and Sovereign, and, as the consequence thereof, his nature is
vitiated and depraved, his heart deceitful above all things, and
desperately wicked ; from whence proceed all actual trans-
gressions, with their respective aggravations, which, according,
to the tenor of the law of God, deserve his wrath and curse,
both in this life, and that which is to come f. And this charge
is made good against him by such convincing evidence, that he
must be very much unacquainted with himself, and a stranger to
the law of God, if he does not see it : But if we suppose him stu-
pid, and persisting in his own vindication, through tlie blind-
ness of his mind, and hardness of his heart, and ready to say"
with Ephraim, Li all mij labours tlicij shall find none iniquity in
me, that were sin, Hos. xii. 8. yet the charge will, notwith-
standing, appear to be just, and every mouth shall be stopped^
and they are forced to confess themselves guilty before God s
• See vtl. U. 289—290 and vol. III. 72. i See Quest. CLII.
4ii» THE FIFTH PETITION EXP LA IK KD'*
Upon this, conscience is awakened, and trembles at the thoughts
of falling into the hands of an absolute God, who appears no
otherwise to him than as a consuming tire ; his terrors set
themselves in array against him, and this cannot but Jill him
v/ith the greatest anguish, especially because there is no method
%vhich he can find out, to free himself from that misery, which
he dreads as the consequence thereof.
If he pretends to extenuate his crimes, it will not avail him ;
and if his own conscience does not come in as a witness
against him, as having been a party concerned in the rebellion.
It is an argument that it is rendered stupid by a continuance
therein : Nothing that it can allege in its own vindication, will
be regarded in the court of heaven, but rather tend to add
'.veight to the guilt he has contracted ; for the omniscience of
God will bring an unanswerable charge against him, as bemg
a transgressor of his law, and thereby liable to condemnation,
Tipon which, vindictive justice will demand satisfaction.
If he makes an overture to pay the debt, he must either
yield sinless obedience, which is impossible, from the nature
of the thing; or bear the stroke of justice, and suffer the pu-
nishment that is due to him, which, if he is content to do, he
knows not what it is to fall into the hands of the living God, or
to be plunged into an abyss of endless misery. If he thinks
that he shall be secui-e by flying from justice, this, would be a
vain attempt, since God is omnipresent ; and there is no dark-
ncss or shadoxv of deaths where the tvorkcrs of iniquity, may
hide themselves^ Job xxxiv. 52.
Nothing therefore remains, but that he make supplication
to his Judge, that he v/ould pass by the crimes he has com-
mitted, without demanding satisfaction : But this is to desire,
tliat he would act contrary to the holiness of his nature ', which
would be such a blemish on his perfections, that he is obliged
to reject: What is this but to relinquish his throne, deny his
sovereignty, and act contrary to his own law, which is the rule
of his government, whereby sinners will take occasion to trans-
gress, expecting that they may do this with impunity ?
But, is there no intercessor that will plead his cause, or ap-
pear for him in the court of heaven ? this cannot be done but
by one who is able to make an atonement, and thereby secure
the glory of divine justice, by having the debt transferred or
placed to his account, and giving a full satisfaction for it ; but
this belongs to none but our Lord Jesus Christ, who has ob-
tained redemption and forgiveness through his blood ; and
none can take encouragement from hence, but he that ad-
<iresses himself to God by faith, v.hich we are now consider-
ing the sinner as destitute of, and therefore the charge of guilt
:-;emains upon him. And it is certain, that the consequence
tHE FitTti PETITION EXPLAINED. 41 f
hereof is such, as will tend to fill him with the greatest unea-
siness under the burthen that lies on his conscience, which ha-j
a perpetual dread of the execution of the sentence that is in
force against him. This wounds his spirits ; and it is impossi-
ble for any one to apply healing medicines, but by directing
him according to the prescription contained in the gospel, to
seek forgiveness in that way in which God applies it, in and
through a Mediator.
II. We are now to cotisider, how a person is to address
himself to God by faith and prayer for forgiveness, which is
the principal thing designed in this petition. Here it is to be
acknowledged, that when we draw nigh to God, it is with a
sense of guilt, and, it may be, with great distress of conscience,
arising from it ; yet it differs very much from what was ob-
served under the last head, when we considered a sinner as
standing before an absolute God, without any hope of obtain-
ing forgiveness, since that cannot but fill him with dread and
horror ; whereas, this is an expedient for his obtaining a settled
peace of conscience ; and, indeed, there is nothing of greater
importance, than our performing this duty in a right manner.
And, in order thereunto, let it be considered,
1 . That when we pray for forgiveness of sin it is supposed,
that none can bestow this blessing upon us but God. No one
has a right to forgive an offence, but he against whom it is com;-
mitted : This will appear, if we consider sin as a neglect or re-
fusal to pay a debt of obedience, which is due from us, to
'God, and consequently it would be an invading his right, for
ftny one who had no power to demand it, to pretend to give ^
discharge to the sinner as an insolvent debtor : This would be
to act like the person mentioned in the parable, who was apr-
pointed indeed, to receive his lord's debts, but not to cancel
them ; and therefore, our Saviour calls him an unjust steivard;
and he is said to have xvasted his lord's ^oods^ by eompound'-
ing the debts which were owing to him without his order,
Luke xvi. 1. £s? seq. Now, since obedience, as it is a reli-
gious duty is" due to God alone ; it is only he that can give a
discharge to those who have not performed it t and since it be-
longs to him as a judge and law-giver, to punish offenders, it
would be the highest affront to him for a creature to pretend
to this prerogative ; and therefore God appropriates it to him-
self, when he says, I even I am he that blofteth out thy trans-
gressions for mine orvn sake^ Isa. xliii. 25. which expression is
to be understood of him exclusive of all others; accordingly,
when the Jews charge our Saviour with blasphemy on his forr
giving sins, and say. Who can forgive sins but God only P the
proposition was true, how false soever the inferejice, which
' Vol. IV. r, Q
4Jft illE IIFTU PETITION EXPLAlNEi?.
they deduce from thence to^sprove his Deity, might be. "VVe
shall now consider,
2. That all ought to pray for forgiveness, and in what sense
this is to be done,
(1.) All ought to pray for forgiveness : One would think,
that this is so evident, and agi-eeable to the condition of fallen
man, as well as founded on many scriptures, and expressly
commanded in this petition, which we are explaining, that it is
needless tc give a farther proof of it; but this we are obliged
to do, inasmuch as some have asserted that a justified person
ought not to pray for pardon of sin, since this is what is al-
ready done : This is an inference from what they advance, who
plead for actual justification from eternity ; and therefore it is,
as they suppose, equally absurd for such an one to pray, that
God would forgive him, as it is to pray tliat he would choose
them to eternal life, or that Christ would satisfy divine justice
for the sins of his jjeople, which he has already done. It is, in-
deed, not very easy to understand what some persons mean,
vvhen they insist on this subject, inasmuch as they lay down
propositions, without sufficiently explaining them; and what-
ever they allege in their vindication, that they intend nothing
else hereby but what is agreeable to the sentiments of the re-
formed churches, it is certain, that they advance several
things, or, at least, make use of such unguarded expressions as
ai-e altogether disowned by them ; and, at the same time, give
occasion to some, to run into the contrary extreme, who, for
fear of being thought to assert eternal justification, deny the
eternal purpose of God relating thereunto.
But whatever they intend when they say, that a justified
person ought not to pray for pardon of sin ; the contrary to
this is sufficiently evident from scripture. For every believei
is a justified person ; therefore, if we have any instance of be-
lievers praying for the pardon of sin, this sufficiently confutes
that absurd notion which we are opposing. Now that many
have prayed for pardon of sin, who have, at the same time,
been true believers, is evident, from David's praying for the
pardon of sin, as he often does : Thus he says, in Psal. xxv.
11. For thij 7iame^s sake^ Lord^ pardon inine iniquitij^for it is
great ; and yet, at -the same time, he expresses himself like a
justified person ; my God^ I trust in tlieCy ver. 2. and ver. 5..
Thou art the God .of tny salvatioii: And, in Psal. cxliii. 2. he
prays. Enter not into judgment with thy servant^for in thy sight
shall no man living be justifed; yet, at the same time, he ap-
pears to be a believer ; for he speaks, in ver. 8. of his trusting
i«, and lifting up his soul to God^ and feeing to him^ that he
would hide him^ ver. 9. Avhich are all acts of justifying faith ;
and, tn Psal. li. 1. he prays, Have mercy upon mcy OGody ac-
THE FIFTH PETITION. EXPLAINED. Mb
cording to thy loving-kvidness ; according to the multitude of
thy tender mercies blot out my transgressions ; and, in ver. 9.
Hide thy face from my sins, and blot out all mine iniquities :
Whereas he had an intimation before from God, that he had
pardoned his sin, 2 Sam. xii. 13. which, as appears by the pre-
face to' this Psahn, was the occasion of its composure ; so that
the Spirit of God hereby put words into his mouth, and taugh;
him, notwithstanding the assurance he had from him of. his
having obtained forgiveness, to pray for it : And the apostle
Paul was in a justified state, when he expressed his earnest de-
sire of he'mgfou?id ifi Christ, not having his pxvn righteousness^
but that rvhich is through the faith of Christ, the righteousness
which is oj God by faith, Phil. iii. 9. This might also be ar-
gued from all those scriptures, that represent believei's as pray-
ing for salvation, which cannot be done without praying for
forgiveness of sin, as being inseparably connected therewith. {
shall therefore add no more concerning the obligation which
all are under, to pray for the pardon of sin, but proceed to con-
sider,
(2.) In what sense we are to pray for it. This may, with-
out much difficulty, be determined, if we rightly state the doc-
trine of justification, which, if it be considered as an immanent
act in God, or the eternal purpose of his will, not to impute
sin, which is what divines call decretive justification, it is to be
allowed, that this is no more to be praved for than eternal
election ; neither are we to pray, that Christ may be consti-
tuted the Head and Surety of his elect, or, that he might finish
transgressions, make an end of sin, and bring in an everlasting
righteousness, for that is already done. But, inasmuch as the
scripture often speaks of justification as consisting in the applica-
tion of Christ's righteousness, or that right we have to lay claim
to it, which is styled justification by faith, and is the only foun-
dation on which we build our hope, that we have an interest in
what Christ did and suffered, and are thereby discharged from
guilt and condemnation. This cannot be before we believe ;
and in this sense we pray that God would justify us : Now
aince forgiveness of sin is a brancli of justification, it is, in this
bense that we pray for the pardon of sin. And this includes
in it,
[1.] An earnest desire that God would not lay those sins tO'
our charge that we daily commit ; or, that he would not, as the
Psalmist says, enter ijito judgment with us, Psal. cxliii. 2. And,
as the consequence hereof, we pray, that God would not pu-
nish us as our iniquities deserve. This is to pray for the ap-
plication of Christ's righteousness as the -ground and founda-
tion of our claim to forgiveness.
43^ THE FIFTH PETITION EXPLAINED.
[2.] We are to pray for tHt comfortable fruits and effects ot
forgiveness, that being justifed by faith^ we may have peace,
-with God through our Lord Jesus Christy and access by faith,
into this grace wherein we standi Rom. v. 1, 2. or, that tve may-
be able to conclude, that our persons and services are accepted
in the Beloved ; and that Christ hath loved us, and washed
us from our sins in his own blood.
[3.] We are to pray for the assurance or comfortable sense
hereof, that hereby we may rejoice in hope of the glory of
God : And, inasmuch as we daily contract guilt, we are to
pray that this blessing may be daily applied to us, and that^
both living and dying, we may be dealt with as those who are
interested in Christ's righteousness as our Surety and Re-
deemer.
If it be objected, that pardon of sin is a blessing that every
believer has ; and therefore he ought not to pray for it. To
this I answer, that there are many privileges which God does,
or will certainly bestow upon his people, which they are, ne-
vertheless, to pray for ; otherwise they, who are in a state of
grace, are not to pray for perseverance in grace ; because they
are assured that it shall be maintained unto salvation, accord-
ing to God's promise : And, indeed, whatever promises arc
contained in the covenant of grace, a believer ought not, ac-
cording to this method of reasoning, to pray that God would
apply them to him, and so glorify his faithfulness in accom-
plishing them, since he is certainly persuaded that he will do
it ; whereas, all allow that we are to pray for this privilege :
Therefore, if we have a full assurance that God has forgiven
our sins ; yet, inasmuch as we daily contract guilt, we are
daily to pray, that he would not lay it to our charge, or deal
with us as our iniquities deserve.
3. We shall now consider, how we are to address ourselves
to God, or what views we are to have of him when we pray
for forgiveness of sin. This depends on the idea we have of
those perfections which he glorifies in bestowing this privilege ;
and these are, more especially, his mercy, grace and faithful-
ness, in accomplishing what he has promised in the covenant of
grace. As for his justice, that is considered, as will be ob-
served under a following head, as having received a full satis-
faction ; but this is concerned in the purchase, not in the ap-
plication of forgiveness ; and therefore, though God, in this
respect, appears with the glory of a Jvidge, resolving to make
110 abatements of the debt which was contracted, that he may
thereby express his utmost detestation of the sins committed :
in this sense forgiveness is not to be obtained by entreaty ; for
it is inconsistent with the character of a Judge, to be moved
thereby, and contrary to U^e demands of law and justice. But,
THE FIFTH PETITION EXPLAINED. 421
on the other hand, when we draw nigh to him, we consider
him as a Father who delights in mercy, as it is pai;|icularly in-
timated in the preface to this prayer ; and therefore we do not
come before him as summoned to stand at his tribunal, and to
be weighed in the balance by him, in which respect We would
be found wanting, and, if our iniquities should be marked by
him, could not stand ; but we consider ourselves as invited te
come into his presence, in hope of obtaining this privilege ; and
we consider him as he has revealed himself in the gospel, in
which we are told, that there is forgiveness with him, that he
may be feared, not as the criminal fears his judge, who is
ready to pass sentence upon him ; but as a child comes into
his father's presence with such a fear as proceeds from love,
and is the result of that encouragement which is given him,
that he should be accepted in his sight : And, the great induce-
ment hereunto, is the intimation that he has given thereof in
the promises of the covenant of grace, and particularly those
that respect forgiveness, in which he has discovered himself as
a God ready to pardon, gracious and merciful^ slow to anger ^
and of great kindness^ Neh. ix. 17. with whom is plenteous re-
demption^ Psal. cxxx. 7. he also styles himself. Our God^ who
will abundantly pardon^ inasmuch as his thoughts and xvays arc
above ours^ as the heavens are higher tha^i the earthy Isa. Iv.
7 — 9. and he has likewise promised that he will cast all the
sins of his people into the depths of the sea : Therefore they
consider him not only as glorifying his mercy, but as perform-
ing his truths and acting agreeably to his faithfulness, Micah
vii. 19, 20. and, all this depends entirely on the discoveries h-^,
has made of himself to us through a Mediator : This leads us
to consider,
4. The way in which God bestows this blessing, and we are
lo seek it at his hand by faith and prayer. We have before
observed, that it would be an affront to the divine Majesty, to
suppose that he will extend mercy to guilty sinners, without se-
curing the glory of his vindictive justice ; and this depends
wholly on the satisfaction that Christ has given to it : There-
fore we are to beg forgiveness for his sake, whom God has set
forth to be a propitiation for his sake, that he might be just,
and the justifier of him that believeth in Jesus ; we are there-
fore first considered as having his righteousness imputed to
us, and then this blessing, which we pray for, is applied to us.
In this method of praying for forgiveness, we take occasion to
adore the wisdom of God, which has found out this expedient
to hallow or sanctify his own name, as well as secure to us an
interest in his love, and, at the same time, we express the high
esteem we have for the person of Christ, who has procured it
^or us, as also the infinite value of the price he paid in order
.4-22 'lUE IIFTH PETITION EXPLAIN£i>.
thereunto ; and we refer oiiRiCause to him, that, as our Advo-
cate, he would appear on our behalf, in the merit of his obedi-
ence and sufferings ; that our petition may be granted in such
a way, that God hereby may have the highest revenue of glory
redounding to himself, and we receive the blessings conse-
quent thereupon.
5. We are now to consider the frame of spirit with which,
we are to pray for forgiveness. There is no grace but what is
to be exercised in prayer, agreeably to the subject-matter
thereof ; and it is evident, from the nature of the thing, that
when we pray for forgiveness, it ought to be with a penitent
frame of spirit : Accordingly repentance and forgiveness of
sins are often connected in scripture. Thus it is said, Repeiit
and be converted^ that your sins may be blotted out^ Acts iii. 19.
not that we are to suppose that repentance, or any other grace,
is the cause of God^s secret purpose or determination to for-
give sin, or, that he accepts of it as any part of that atonement
or satisfaction which his justice requires to be made for it ; for
this is to ascribe that to it which belongs entirely to Christ's
righteousness ; yet repentance is so far necessary to forgive-
ness, that it would be a very preposterous thing for any one to
ask this favour either of God or man without it. Not to re-
pent of a crime committed, is, in effect, a pleading for it, and
a tacit resolution to persist in it, v/hich disqualifies us from
pleading a pardon ; and it would be contrary to the divine per-
fections for God to give it to those whp hereby do, as it were,
practically disown their need of it.
Now the necessity of repentance, in those who are praying
and hoping for forgiveness, appears from the connexion that
there is between it, and all other graces ; which, though dis-
tinguished, are not separated from it, and they are, all of them,
necessary to salvation, which we can, by no means attain to,
without being forgiven.
III. We proceed to consider, the encouragement that they,
v/ho plead for forgiveness with the exercise of faith, repent-
ance and other graces, have to expect, that they shall be heard
and answered ; and more particularly, how far that dis-
position, which we have to forgive others is an evidence
thereof.
1. Grace exercised, is an evidence of forgiveness. This ap-
pears, in that it is a work and fruit of the Spirit, a branch of
sanctification, and an earnest of eternal life ; and, in this re-
spect, that good v/ork may be truly said to be begun, which
God will certainly carry on, and perfect in glory : of this, I
say, every grace, provided it be true and p;enuine, is an evi-
dence, from whence v.'e may co'nclude our right to forgiveness,
or justification, which \% inseparably coi^nected with it; as the
THE FIFTH PETITION EXPLAINED. 4:23
apostle says, Whom he called^ them he justified ; and whom he
justtjied^ them he also glorified^ Rom. viii. 30. ,
2. We are now to consider how far, or in whatTespect, our
exercising forgiveness towards others, is an evidence of our
having obtained forgiveness from God, which is the sense given
in those words, as xve forgive our debtors. "We may here ob-
serve the variation of the expression in Matthew and Luke;
in the former it is said, Forgive us our debts as xve forgive our
debtors ; and, in the latter. Forgive us our sins ; for rue also
forgive every one that is indebted to us. There is a little diffi-
culty contained in the sense of the particles, as and for,
which must be so explained, that the sense of the petition, in
both evangelists may appear to be the same : Therefore,,
%vhen Matthew says, Forgive us our debts as we forgive oin-
debtors^ the particle as, is not a note of equality, but of simili-
tude; and accordingly it signifies, that we are to forgive
Others, even as God, for Christ's sake, has forgiven us ; or, as
we hope to obtain forgiveness from him ; though, if we com-
pare these two together, there is an infinite disproportion be-
tween them, as to the injuries forgiven, and other circum-
stances that attend the action. The injuries that are done to
us are very small, if compared with the crimes that we commit
against God ; and when we are said to forgive them, there is
no comparison betv/een it and that forgiveness which we desire
from the hand of God. God's forgiving us is, iixleed, a mo-
tive to us to forgive others, but one is not the measure, or
standard of the other : It therefore implies, that while we ask
for forgiveness, Vi^e ought to do it with a becoming frame of
spirit, as those who are inclined to forgive others, and, at the
same time to bless God, that he has vvrrought this disposition in
us ; and, so far as we make use of it, as an argument in pray-
er, the meaning thereof Is, that since he has made it our duty,
and we trust, has also given us this grace to forgive others ;
we hope, that he will, in like manner, forgive us our tres-
passes.
We are now to consider the petition as laid down by the
evangelist Luke ; Forgive us our sins ; for wv also forgive''
every one that is indebted to us: which is, for substance, the
same with that in Matthev,', as but now explained : Accord-
ingly the particle for, is not causal, but demonstrative ; and
therefore we are not to understand it as though our forgiving
others were the ground and reason of God's forgiving us, since
that would be to put it in the room of Christ's righteousness ^
but the meaning is, that we are encouraged to hope that he
will forgive us, from this demonstrative evidence ; since he has
given us that grace which inclines and disposes us to forgive
424 THE IlfTH PETITION EXPLAINED*
Others; from whence we k^ve ground to conclude, that we
shall obtain the blessing we pray for.
This leads us to consider the nature and extent of forgive-
ness, as exercised by us, and our obligation to perform this
duty ; and when this may be said to be an evidence of our ob-
taining forgiveness from God.
Firsts Concerning the nature and extent of forgiveness, as
exercised by us ; for the understanding of which, let it be pre-
mised,
[1.] That the injuries that are done Os, are to be considered
either as they contain an invasion upon, or denying us those
rights which belong to us, agreeably to that station and condi-
tion in life, in which the providence of God has fixed us ;,
these must be reckoned injuries, because they are detrimental
to us, and acts of injustice ; or, they may be farther considered,
as crimes committed against God, inasmuch as they infer a vi
olation of the law of nature, which is instamped with his au-
thority; whereby the rights of every particular person are de-
termined, and to deprive us of them, is a sin against God, in
the same sense in which sins immediately committed against
men, are said to be committed against him. And by this we
may be farther led to consider,
[2.] That injuries are only to be forgiven by us, as they are
against ourselves ; whereas God alone can forgive them as
they are against him ; and the reason hereof is, because no one
can dispense with that punishment which is due for the violatior*
of a law, but the supreme authority. The precept that is to be
obeyed, and the sanction that binds over the offender to suffef
for his violation of it, must be established by the highest authori-
ty. And therefore, inasmuch as the creature cannot demand
that obedience which is due to God alone ; for the same reason
he cannot remit that debt of punishment which belongs only to
God to inflict. However, we are to desire, that God would
pardon, rather than punish those that have injured us : And
this is the only sense in which we may be said to forgive
others those crimes that are committed against God, if this
may be called forgiveness. But, so far as any injury respects
ourselves, as being detrimental to us, it is our duty to forgive
it, and not to exercise that private revenge which is inconsist-
ent with the subject-matter of this petition.
[3.] So far as an injury, which more especially respects our-
selves, contains in it a violation of human laws, whereby the
offender has rendered hemself obnoxious to a capital punish-
ment ; it does not belong to us, as private persons, to forgive
the criminal, so as to obstruct the course of justice, since this
is a matter that does not concern us, as not having the execu-
tive part of human laws in our power .; and, to pretend to this,
THE FlffTH PETITION EXPLAINED, 42.5
would be not only to violate the laws of men, but to commit an
offence against God, who has established the just rights of civil
government; therefore, that forgiveness which we*re obliged
to exercise towards others, does not extend itself to this mat-
ter. Nor are v/e obliged, when we forgive those that have in-
jured us, to be unconcerned about doing justice to ourselves,
when it is possible, or at least easy, for us to have redress in
the course of law or equity ; especially if the damage we sus-
tain hereby, be, in a very great degree, prejudicial to ourselves
or families. And if it affects our good name in the world, the
forgiving those reproaches that are cast upon us, is not incon-
sistent with our using endeavours to vindicate our own reputa-
tion; though it may be, this can hardly be done without ex-
posing him that has done us the injury, to suffer that shame
which he bi-ought on himself thereby.
These things being premised, we proceed to consider, the na-
ture and extent of forgiveness, as it is to be exercised by us»
so far as the injury committed respects ourselves. This is op-
posed to our bearing the least degree of malice against the of-
fender, or carrying our resentments too far, by magnifying
lesser injuries, and meditating revenge : Nor ought we to be
so partial in our own cause, as to deny, or altogether overlook
those things that are, in other respects commendable in him,
as though a crime committed against us, were altogether in-
consistent with the least degree of virtue or goodness in him
that has committed it. If he has done injustice to us, this
does not excuse any act of injustice to his person or character
in other instances, which have not an immediate relation to
ourselves ; which is to see things through a false medium, or
to infer consequences that cannot fairly be deduced from any
thing that he has done, how injurious soever it may have beea
to us.
Moreover, we are not to take occasion from the ill treatment
we have met with, from any one, to endeavour to ruin him, aa
to his estate or character in the world ; since that is not a pro-
per expedient, either to do justice to ourselves, or bring him,
who has done us the injury to repentance.
Here v/e may take occasion to enquire, how far a person that^
is injured by another, may demand satisfaction ? and, whether
it is our duty to forgive him, though it be neither in his power
nor inclination to make it ?
The answer that I would give to this, is ; that the law of God
and nature, does not prohibit us from demanding satisfaction
in proportion to the injury received ; since this is a debt we
ought to claim, in justice to ourselves, and our character iHth«
world: Nevertheless, it must be. considered,
Vol. IV. , s H
4i^ THE riiTH PEriTiON EXPLAINED.
1st, That It may sometimes be out of his power to make full
satisfaction ; in which case we must be content, and forgive
the injury without it; and wc are to deal with him in Ukc
manner, as we are obliged to do with those who are insolvent
in pecuniary debts. But,
2f%, We suppose, that the person who has injured us, is
able in some measure, to make satisfaction ; but he is so far
from being willing to do it, that he refuses to acknowledge hi&
crime, and, which is still worse, seems inclined, as occasion
may offer, to commit it again, which is the worst of tempers,
especially if the injury be not barely supposed, but real: Yet
this is no rule for us to proceed by, in forgiving injuries ; for
the understanding of which let it be considered, that satisfac-
tion for injuries committed, consists either in making a com-
pensation in proportion to the damage sustained thereby, or
else in a bare acknowledgment of the fault committed. The
former of these we may, in justice, insist on ; but yet, in most
cases, where the injury only respects ourselves, it may be dis-
pensed with, or demanded at pleasure ; but whether it be given
or no, it is so far our duty to pass it by, as not to bear the least
degree of malice against him, that has injured us, though he re-
fuses to give it. As to the latter, where no more is demand-
ed, than a bare acknowledgment of the offence committed,
which cannot be supposed to be out of the power of the of-
fender to do J but he is resolved that he will not make this
small satisfaction, as persisting in his own vindication, and de-
termines to do the same again, as occasion offers : we are to let
him know, that herein he not only sins against us, but God,
and to exhort him to confess his crime before him ; and there-
fore we pity his obstinacy, while we express our readiness to
pass by the injury he has done us : However, such an one is
iiot to be chosen by us as an intimate friend or associate, out
of a principle of self-preservation, that he may not be in a capa-
city of doing us the same injuries for the future, which his ob-
stinacy discovers him to be inclined to do. Thus concerning
the nature and extent of this duty of forgiving injuries : We
proceed to consider,
SecondlLfy The indispensable obligation we are under to per-
form it ; otherwise we could not make this appeal to God in
prayer, or take encouragement to hope, that we shall obtain
forgiveness from him. I'o induce us hereimto, let us consi-
der,
istj That if God should deal with us as we do with our fel-
low-creatures, when we refuse to forgive them, we should be
for ever miserable. This our Saviour illustrates by the para-
ble of the debtor and creditor, in Matt, xviii. 24, £s? seq. where
a person is represented as oxvin^' ten thousand talents ., and his
THE FIFTH PETITION EXPLAINED. A-2T
hrd^ upon his entreaty, forgave him the debt ; and afterwards
he dealt sevei"ely with one that owed him but an hundred peJice^
and thereby provoked his lord to deliver him to the isrmentors,
fill he should pay all that xvas due unto him; which parable,
though it does not argue the least mutability in the divine pur-
pose relating hereunto, yet we may infer from hence, how in-
considerable the injuries that are done us are, if compared with
those which we have done against God ', and how little ground
we have to expect forgiveness from him, if we are not disposed
to forgive others.
2i%, An implacable spirit, meditating revenge for injurien
done against us, will render us altogether unfit for the per-
formance of an holy duty, and particularly this of imploring
forgiveness from God : It also exposes us to many temptations ;
accordingly the apostle speaks of anger retained in our breasts,
or letting' the sun go down upon our zvrath^ as that which gives
place to the Devil^ Eph. iv. 26, 27.
odly^ Malice and fury tend to exasperate an enemy ; where-
as, forgiveness melts him into friendship, and very much re-
commends the gospel, which obliges us to shew such instances
of brotherly kindness, even where they are least deserved.
4thli/^ We have many bright examples for our imitation, of
the best of men, who have been highly injured, and yet have
expressed a forgiving spirit. Thus Joseph forgave the inju-
ries done against him by his brethren, when, after his father's
death, they were jealous that he would hate them, and requite
them all the evil that they had done unto him ; but he not only-
comforted and spake kindly to them, but made very liberal
provision for the subsisting of them and their families. Gen. 1.
15 — 21. And, Moses, when Miriam was smitten with lepro-
sy, for speaking against him, prays for her recovery, Numb.
xii. 13. And, when the Syrian host was sent on purpose to
destroy the prophet Elisha, and God had delivered them into
his hand, being in the midst of Samaria, and the king of Israel
was ready to smite them, had he desired it; but this he was
so far from doing, that he says, Thou shalt not smite them:
Wouldest thou smite those whom thou hast taken captive with
thy szvordf and with thy hoxv^ set bread and water before them^
that they may eat and drink a?id go to their master, 2. Kings
vi. 22.
And, in the New Testament, we have an instance of a for-,
giving spirit in Stephen, when, in the very agonies of death,
having been before insulted, and now stoned by his enraged
enemies ; it is said, He hieeled dozun, and cried xuith a loud
voice. Lord, lay not this sin to their charge, Acts vii. 60. But
the highest instance that can be given of the exercise of this
grace we have in ouj: Saviour, who prayed for them thatcrud^
428 THE FIFTH PETITION EXPLAINED.
fied him ; Father forgivcu^hem^ for they knoxo not xvhat they
do^ Luke xxiii. 34. These examples are worthy of our imita-
tion ; and therefore we should reckon ourselves obliged to for-
give those who have injured us.
Object, It will be objected by some, that the injuries done
them, are so very great, that they are not to be borne ; and it
would be dishonourable for them not to take any notice there-
of : Or, it may be, the ingratitude that is expressed herein, is
such that it deserves the highest resentment ; and if it should
be passed over, it might be reckoned a tacit approbation of their
crime, and give occasion to them, that have committed the in- -
jury against them, to despise them, and do the like for the
future.
Answ. To this it may be replied ;
Ist^ That if the injury be great, it will be much more com-
mendable, and a greater instance of virtue and grace to for-
give than to resent it ; for in this a man overcomes himself,
subdues his own passions, and thereby lets his enemy know,
that he has a due sense of the divine command relating there-
unto, and that his spirit is sanctified and calmed by the power
of divine grace. This is reckoned one of the greatest victo-
ries ; as it is said, He that is slow to angef is better than the
mighty ; and he that rideth his spirit^ than he that taketh a
city, Prov. xvi- 32.
2dly, As for our honour, which is pretended to be concerned
herein, they who allege it, ax-e very much mistaken in their
sentiments about true honour; since it is said, The discretion
cf a man defer reth his anger ^ and it is his glory to pass over his
iramgression, chap. xix. It.
^dly, This does not, in the least, argue, that the person who
forgives, approves of his crime, who has done him the injury,
since this is not inconsistent with our charging it on his con-
gcienee, and endeavouring to bring him under a sense of guilt,
as having not only injured us, but done that which is highly
displeasing to God ; and he may be given to understand, that
hereby he has wronged his own soul more than us, and there-
fore has great reason to be humbled before God, and repent of
his sin committed against us, which, as it is committed against
God, he onlv can forgive ; though we let him know, that we
are disposed to forgive him, so far as the crime is directed
against us,
4:thly, As to the pretence, that foi-giving injuries will make
those who have done them grow bold, and be more hardened
in their crimes ; and that they will hereby take occasion to in-
sult, and do the like injuries for the future : It may be repli-
ed, that this very seldom happens ; but if it should, we must
consider that the ungrateful abuse of a kind and generous ac-
THE riFTH PETITION EXPLAINED. 429
tion, or the possibility of this consequence ensuing thereupon,
IS no sufficient excuse for our not performing it. But if there
be the least ingenuity of temper, or if it please sfl^ocl, by his
grace, to succeed our kind behaviour toward them for their
good, it will hav£ a far different effect ; as it is observed, A soft
ansxuer ticrneth away wrath, but grievous xvords stir up anger ^
chap. XV. 1. Thus concerning the obligation we are under to
forgive the injuries that are committed against us : We arc
now to consider,
Thirdly, How this is an evidence, or may afford us ground
©f hope, that we shall obtain forgiveness from God, when we
are praying for it. Here let it be observed, that forgiving
injuries, may be considered barely as a virtue, proceedingfrom
a goodness of temper, or the sense that persons have of the
equity and reasonableness thereof, and from other motives
which the light of nature may suggest, or, as it is recom-
mended by Seneca, Epictetus, and other heathen moralists :
And, indeed, it must be reckoned a very commendable quali-
ty, and a convincing evidence that a person is, in a great de-
gree, master of his own passions ; but we cannot from hence
conclude, that such an one is in a state of grace ; and nothing
short of that can be evidence of our right to forgiveness :
Therefore we must consider this disposition to forgive inju-
ries, as a Christian virtue, or as containing in it some ingredi-
ents, that manifest it to be a grace wrought in us by the Spirit,
and a branch of sanctification, and, as such, having several
other graces connected with ; and accordingly,
1. When our forgiving injuries is an evidence of our having
obtained forgiveness, we must do it out of a humble sense of
the many crimes that we have committed against God ; and
therefore it is joined with, and flows from the grace of re-
pentance.
2. It also contains in it several acts of faith ; as hereby we
do, in effect, acknowledge, that all we have is in God's hand,
who has a right to take it away when he pleases ; and if he
suffei-s us to be deprived of our reputation and usefulness in
the world, or our wealth and outward estate therein, by the
injurious ti'eatment we meet with from those, who, without
cause are our enemies ; we are sensible that this could not be
done without his permissive providence, which we entirely ac-
quiesce in. The injury or injustice we wholly lay to the
charge of those who hate us, nevertheless, in obedience to our
Saviour's command, we desire to express our love to them, in
the most valuable instances thereof, and, at the same time, to
acknowledge and bov/ down to the sovereignty and justice of
God, in suffering us to be thus dealt with by men, hoping and
trusting that he will over-rule this, and ail other aiHietive pro-
430- THE FIFTH PETITION EXPLAINED.
vidences for our good ; a^David says, when lie speaks of
God's suffering Shimei to curse him : It may be^ that the Lord
will look on mine afftiction^ and that the Lord will requite ?ne
good for his cursing this daij^ 2 Sam. xvi. 12. ^
3. When we forgive those that have injured us, it is, with
an earnest desire that God would give them repentance, that
thereby his name may be glorified, and his interest promoted,
•whatever becomes of our name and usefulness in the world. —
When we are enabled to exercise such a frame of spirit as
this in forgiving those that have injured us, we have ground to
hope, that when we pray for forgiveness, the great God, who
is the author of all that grace which we exercise in forgiving
others, will grant us this invaluable privilege.
Having explained this petition, wc shall now consider it as
a directory, that so we may put up our requests to God, agree-
able thereunto : Accordingly we are to cast ourselves before
his footstool, with humble confession of sin, and imploring for-
giveness from him, to this purpose : " We adore thee, O Lord,
■ *' as a God of purer eyes than to behold iniquity. Thou hast
*' commanded us to keep thy precepts, and hast revealed thy
" wrath from heaven against all ungodliness, and unrighteojus-
*' ness of men : We acknowledge that we are, by our trans-
*' gressrons, become debtors to thy justice ; our iniquities are
*' increased over our head, and our trespasses grown up unto
*' the heavens ; and thereby we have deserved to be banished
*' out of thy sight, and cast into the prison of hell, without hope
*' of being released from thence. We are not able to stand in
*' judgment, and therefore we dread the thoughts of appearing
" before thine awful tribunal, as an absolute God. If thou
*' shouldest contend with us, we cannot ansAver for the least sin
*' that we have committed ; and it would be an injury to thy
*' justice, and an increasing of our guilt, to expect or desire,
*' that thou shouldest pardon our sins without receiving satis-
" faction for them, which we are sensible that we are not, nor
" ever shall be able to give thee. But we bless thy name, that
" thou hast sent thy well-beloved Son into the world, who gave
" his life a ransom for thy people; by which means thy justice
*' is satisfied, thy law fulfilled, and all thy perfections infinitel)^
" glorified : He hath finished transgression, made an end of
*■'' sin, made reconciliation for iniquity, and brought in ever-
*' lasting righteousness ', which is to and upon all them that
*' believe. Thou hast therefore given us leave, and encouraged
" us to come to thee by faith, to plead with thee for redemp-
" tion and forgiveness through his blood, according to the
" riches of thy grace. In him thou art a God, pardoning the
" iniquity, and passing by the transgressions of the remnant of
^' thine heritage : Therefore we pray for this invaluable privi-
THE SIXTH PETITION EXPLAINED. 431
"^ lege as those who humbly hope and trust that we have those
"- graces wrought in us, which are an evidence of our having
*' Christ's righteousness imputed to us, for whiith we bless
" thee ; and, in particular, that thou hast enabled us to forgive
" all the injuries that are done us by our fellow creatures;
" which are very small and inconsiderable, if compared with
" those affronts which we daily offer to thy Majesty. We be-
" seech thee, grant that this, and all other graces, may more
" and more abound in us, that thereby our evidences of an
" interest in Christ's righteousness may be more strong and
" clear; that though we daily contract guilt by dur transgres-
" sions, we may be enabled to conclude for our comfort, that
" there is no condemnation to us, and that iniquity shall not
" be our ruin."
Quest. CXCV. What do we pray for in the sixth petition ?
Answ. In the sixth petition, [which is, And lead us not into
temptation^ but deliver us from evil,] acknowledging that the
most wise, righteous, and gracious God, for divers holy and
just ends, may so order things, that we may be assaulted,
foiled, and for a time, led captive by temptations, that Sa-
tan, the world, and the flesh, are ready, powerfully to draw
us aside and ensnare us ; and that we, even after the pardon
of our sins, by reason of our corruption, weakness, and want
of watchfulness, are not only subject to be tempted, and
forward to expose ourselves unto temptations ; but also, of
ourselves, unable and unwilling to resist them, to recover
out of them, and to improve them, and worthy to be left
under the power of them ; we pray, that God would so over-
rule the world, and all in it ; subdue the flesh, and restrain
Satan ; order all things, bestow and bless all means of grace,
and quicken us to watchfulness in the use of them, that we,
and all his people may, by his providence, be kept from
being tempted to sin ; or, if tempted, that, by his Spirit, we
may be powerfully supported and enabled to stand in the
hour of temptation, or, when fallen, raised again and reco-
vered out of it, and have a sanctified use and improvement
thereof; that our sanctification and salvation may be per-
fected, Satan trodden under our feet, and we fully freed from
sin, temptation, and all evil for ever.
OUR Saviour having, in the foregoing petition, exhorted
us to pray for forgiveness of sins, whereby the guilt of
past crimes may be removed; in this he advises us to pray
against temptation, lest being pvercome thereby, we should
423^ THE SIXTH PETITION EXPLAlNiH.
contract fresh guilt, and wai^ unbecoming those who hope for^
or have obtained forgiveness' from God. In order to our un-
derstanding of which it will be necessary for us to premise
something tending to explain the meaning of the word Tiempta-
tion. Accordingly it may be taken in a good sense : Thus God
himself is sometimes said to tempt, or rather, which is all one»
to try his people. This he does by the various dispensations
of his providence, whether prosperous or adverse. And some-
times by his commands, when he puts us upon the performance
of difficult duties, that he might prove us, whether his fear is
before us : In this respect he is said to have tempted Abraham,
proved his faith, and discovered his readiness to obey his com-
mand in offering Isaac ; and, after he had tried his faith, he
commends him, when he says, Noxv I know that thou lovest
God, Gen. xxii. 1, 12. And sometimes he is said to tempt, or
allure, to what is good, Hcs. ii. 14. to invite his people to do
those things which redound to his glory and their real interest;
and in this sense we may and ought to tempt others, to per-
suade, and, as much as in us lies, engage their affections to the
performance of what is good : Thus the apostle advises us to
cgnsider one another to provoke unto love and to good works^
Heb. X. 24.
We are not to understand the word temptation in these
senses in this petition ; but it is to be taken for our being
tempted to sin, in which respect God never tempts any one :
Thus the apostle says, Let no man say, when he is tempted, 1
am tempted of God ; J or God cannot be tempted with evil; neither
tempteth he any man, James i. 1 3. neither ought we to tempt
one another thereunto. This being premised, we come more
immediately to explain this petition : In which we shall con-
sider some things which are supposed ; and also the subject-
matter thereof.
I. There are several things supposed, when We are taught
to pray, Lead us not into temptation. As,
1. That man, in this imperfect state, is very much exposed
to temptations. The world is always ready to present its al-
luring objects, which are suited to the corruption of our nature,
and therefore too easily complied with : And this is farthei
promoted by Satan's suggestions, who is daily endeavouring
to entangle us in the snare that is laid for us.
2. As we are daily tempted to sin, so we are In great dan-
ger of being overcome thereby; which arises not only from the
methods used to draw us aside from God, and the many secret
snares laid for us, that are not easily discerned, but principally
from the treachery of our own hearts, which are deceitful
above all things, and very apt to incline us to commit those
sins which bring a great deal of guilt with them. It also pro-
THE SIXTH PETITION EXPLAINED. 433
cccds sometimes from a want of watchfulness ,• whereby the
enemy comes upon us undiscovered, and we arc ouercome be-
fore we are aware of it; the temptation offers itsel"and we are
unable, but willing, to resist it. And, if fallen by it, this
tends still more to weaken us, so that we cannot recover our-
selves from the pit into which we are plunged ; we also find it
very difficult, if God is pleased, at any time, to suffer us to faH
by temptations, to improve them aright to his glory and our
OAvn good.
3. It is farther supposed, that God may suffer his people,
though their sins are pardoned, and their souls sanctified, to
be tempted, and sometimes even foiled and led captive for a.
time; which may give us occasion to consider,
(1.) In what sense he may be said to tempt, or lead his
people into temptation. This he does, though without being
the author of sin, (^aj
faj In our day and country tliere are some worthy men, who without fear,
or scruple, affirm, that God is the author, and cause of sin ; which words they
soften to avoid the blasphemy, which they contain. We have in a note, I. vol. p. 530.
given the sentiments of the late Dr. Williams, on the origination of sin. Being
a proficient in the stvidy of the human mind, he has philosophized a little on, but
not essentially differed from the representation of the subject, as it is found in
the writings of sound protestant divines. As some American writers advocate
with considerable address, such divine causality, and publicly affirm it ti>
bave been taught by Luther, Calvin, &c. and to have found its place in our
standards in the words — " foreordained whatsoever comes to pttss ;" it is pro-
J5er to resort to the ipsissima verba of some of the European protestant theolO'
glans, as a test of such allegations.
The Westminster divines, no doubt, entertained the same views of sin,whicb.
will be found in the following extracts. In their definition of sin, they not ob-
scurely shew, that they did consider it not more a transgresnion of, than a -viant
tf co7ifonni(ti unto, the laiu. The former is tlie translation of ctvo^uw in I. John iii.
4. which is rather privatio, defectns, or decUnatio than transgresdo legis. Also
the Greek word a^«f7w, and the Hebrew ^ton signify non consecutio scopi. If
they viewed sin as a qxialitas adventitia, a qidddam iron positivum, a simplex pri^
■vatio, a guiddam actioni mluvrens, they could not have viewed it the proper sub-
ject of a decree or purpose, but only as foreseen and permitted.
Tile following quotations are given in the authors' own words, for the satis-
faction of those who may not possess the works from which they are taken.
" Natura peccato corrupta est.. — Aversio qiiasdam voluntatis secuta est, ut
homo nihil eorum velit aut faciat, qua: Deus vult et prxcipit. Item quod
nescimus, quid Deus, quid gratia, quid jtistitia, denique quid ipsum pcccatum sit.
Hi simt profecto horribiles defectus, quos, qui non intelligunt ; nee vident, talpj^
cceciores sunt." Mart. Lutheri Loc. Com. p. 23.
" Hxc Regula certaet vera est; Deum esse natura bonum, ideo nihil a Deo
proficisci, nisi quod bonum est, mors autem est mala, peccatum etiam est ma-
lum, &c. Non igitur a Deo proficiscuntur mala hxc, &c. Peccati porro quse
causa sit, si roges, sacra; literae ostendunt, id exSathanaessc, cui contra verlnim
Dei assenserunt nostri parentes, a Deo inobedientes tacti, incurrerunt in horri-
biles pxnas. Nam per peccatum illud non solum corpora nostra sic infirmata
sunt, ut ex immortalibus mortalia fierent, sed etiam mens depravata est.
Amisit enim homo veram Dei notltiam, et voluntas quoque turn admodum est
depravata, ut nihil qu?.m njaUim appetat." Jlart, Lutheri Loci Com. p, 22,.
Vol. IY. 3 I
454 THE SIXTH PETITION EXPLAINED.
[1.] Objectively; when h!*providential dispensations, which,
in themselves, are holy, just, and good, offer occasions of sin;
" Eant nunc qui Deum suis X'itiis inscribere audent, quia dicimus naturalite?
vitiosos esse homines. Opus Dei perperam in sua poUutione scrutantur, quod in
Integra adhuc et incornipta Ada natura i-equirere debuerant. A carnis ergo
Jiostrse culpa, non a Deo nostra perditio est, quando non alia ratione periimus,
nisi quia degeneravimus a prima nostra conditione." — " Dicimus ergo natural!
hominem vitiositate corruptum, sed quae a natura non fluxerit. A natura
fliixisse negamus, ut sigi^iiicemus adventltiam magis esse qualitatem qux
ho!nini accident, quam substantialem proprietatem qua: ab initio indita fuerit.
Vocamus tamen naturalem, nequis ab uiioquoque pravaconsuetudine comparari
putet, quum haereditario jure universes compreliensos teneat." Calvini In-
stiiut. lib. 11. cap. 1. sect. 10, 11.
*' Sed cum nihil coiitingat in mundo, aut contingere possit sine justissima
et sapientissima Dei providentia, aunon, peccati author et causa dici potest .'
Absit, quippe qui illud edit, vetat, & punit, ut quod cum summa ipsius boni-
tate pugnet." Bucani Theolng. p. 1 ^5.
" Deus non mtundit maliliam m volentates malorum, sicut infundit bonltatem
in corda piorum, nee mipellit aut aiiicit volimtates ad peccandum ; sed tantum
malas voluntates, seupeccuntea, quales invenit ex coiTuptione quae sequuta est
avcrsionem diabolorum et hominum a Deo, movet, ciet, flectit, inclinat, dirigit,
sapif-nter, juste, potent cr, ubi, quando, quomodo, et quousque vult, sive mediate^
sive immediate, ad objecta vel persequenda, vel fugienda, ut impleant (quibus
tale nihil propositum est) quod manus et consilium Domini decrevit. Biccani
Theol. p. 153.
" Estne peccatuin originis Substantia an accidens .? — Non est substantia ;
esset eium anima vel corpus. .Tam vero corpus et anima quoad substantiam,
sunt bonx Dei creature, quae etiamnimi creantur a Deo. Ergo non sunt pec-
catum. Nee substantialis est proprietas, aut allquid substantiale in liomine :
sed est adventitia qualitas, qux tamen naturalis dicitur, non quod a natura flux-
erit (quateiius creata est) sed quia hxreditario jure ut dicitur, suos compre-
liensoi tenet, et in ipsa hominis natura, viribus, et facultatibus naturalibus iix-
haeret, et ipsi homini innata est." Bitcani Theol. p. I74i.
" Est-ne peccatum aliquid Positivum an Privativum ? — Peccatum non est posi-
tivum, id est, quiddam subsistens a Deo conditum, nee est simpliciter et pura
privatio, sicut mors est privatio vitx, aut tenebrae sunt privatio lucis ; sed est
defectus seu destructio rei positiva;, videlicit operis et ordinis divini in subjecto,
quod culpam sustinet sax depravationis, aversionis a Deo, ut ruina in domo,
coecitas et amissio vi^is in oculis." Ihtcani Theol. p. 167-
" Permissio est gubernatio Dei, qua homines vel diabolos, ad peccandum
pronos, a peccato non retrahit, sed gratix sux auxilio negato vel subtracto, in
peccata mere sinit, ita tamen ut ipsorum impetum ad judiciorum suorum exe-
cutionera flectat, et qux pessimo ab ipsis concilio suscipiuntur, in fines optimos
dirigat."
EXPUCATIO.
1. Deus in permissione mall culpw seu peccati, non est otiosus spectator, sed
potens, Justus, et sapiens judex : Itaque.
(1.) Efficax gratiae suae auxilium, sine quo non possunt non peccare In pecca-
lis mortui hommes, negat vel subtrahit.
(2.) Homines vel diabolos ad peccandum natura et consuetudine pronos,
sxpissime a peccatis non i-etrahit, quos tamen facillime posset retrahere : sed
in peccata mere sinit.
(3.) Peccatum animis ipsorum susceptum, seu peccandi impetum ita mode-
r»tur, ut non in quxvis objecta eum ferri patiatur, sed flectatet dirigat ad ejus
modi objecta, vel homines, quos punirc, castigare, vel explorare vult.
(4.) Qux ab impiis homii\ibus, vel diabolis, malo fine, pcrpctrantur, in fines
optimos dirigit.
THE SIXTH PETITION EXPLAINED. 435
which, nevertheless, would not ensue hereupon, did not our
corrupt nature lay nold on them as such, and abuse them :
Thus all God's works of providence or grace, may prove
temptations to men ; as the Psalmist, speaking of the prosperity
of the wicked^ intimates, that it raised his envy, Psal. Ixxiii. 3.
and elsewhere he considers the blessings of common provi-
dence as proving a temptation, to carnal security and indifFe-
rency in religion, to some of whom it is said. Because they have
no changes, therefore they fear ?iot God, Psal. Iv. 19. and, on
the other hand, afflictive providence sometimes prove tempta-
tions to us to murmur and entertain hard thoughts of God. —
Moreover, his threatenings are oftentimes abused, and some
Exempli Gkatia.
Si viator aliquis a latrone in via occidatur, homicidium perraississe Deus
dicitur:
(1.) Quia efficax gratia: snx auxilium ei subtraxit vel neguvit, sine quo infal-
Ulnliter homicidium erat perpetraturus.
(2.) Quia animum hitronis, natui a vel consiietudine ad homicidia pronum, ab
homicidio non retraxit; quern tamen faciliime potuisset retrahere : sed in hoc
faclnus ipsum ruere permisit.
(3.) Quia concilium homicidii perpetrandi, ipsumque latronis impetum ita
rexit et flexit, ut non quemvis promiscue lioniinem voluerit aut potuerit inter-
ficere : sed hunc potius, quam alium interf'ecerlt ; Unde furori latronis hunc potius
viatorem, quam alium hominem objecit: justo quodam judicio : cujus ratio ple-
nmique homines latet.
(4.) Quia, quod malo fine a latrone est perpetratum ; forte ad pecuniam
acquirendam, quam nequiter dilapidaret, in finem bonam direxit: quia est poena
vel ipsius latronis, vel ejus, qui a latrone est occisus : vel alius etiam finis nobis
ignotus.
U. Sunt igitur in peccatis iiominum, circa qux divina occupatur perraissio,
quatuor imprimis observanda et distinquenda :
(1.) Actio per se, quatenus est actio.
(2.) Vitium actioni inhjerens.
(3.) Directio organi mali et actionis vitiosK in objectum certum.
(4.) Finis directioiiis, e quo accidit peccato judicii. divini ratio; utperho-
minum peccata Deus exequatur justa sua judicia : Primum, tertium, et quar-
tum a Deo est, Deumque authorem habet. Est enim omnis actio, quatenus est
actio, bona : directio actionis et ipsa bona: denique finis directionis optimus,
nempe divini judicii executio. Secundum, in quo peccati consistit ratio, non
a Deo, sed a solo est homine : adeoque solus liomo peccati, quatenus est pecca'
turn author est." Wendel Theol. p. 179.
" Hinc firmiter concludimus, cum permissione Dei concurrere quoque effica-
cem Dei actionem et directionem vitiosi instrument! in objectum certum, adver*
sus quod judicium suum exercere Deo visum."
" Orthodoxi nominis osor et insignis caluminator Graverus ad art 19. Confess.
Aug. p. 112, et sequentibus, portentosum dogma^ de Deo peccati authore,
Ecclesiis nostris non tantum calumniose impingit, set! et 15 argumenta nostria
affingit quibus thesin banc suam : Deus est peccati, quatenus peccatum est,
author: probet: imprimis autem ad infame hoc et bhisphemum dogma proban-
dum affirmat, a nostris adduci scriptune loca, quae modo allegata sunt. Nos
vero ut tarn effrontibus calumniatoribus ; ita omnibus, qui blasphemum istud
dogma vel probant ; vel profitentur, et deftrudunt, anathema dlcimus, et iimo-
centix nostrse vindicem mundi judicem, jamjom £.d judicium se accingentem,
Maploramus." JJ'enUel.Theol.p. 183.
436 TliJi SIXTH PJiTXTION EXPLAINED.
thereb}^ tempted to think l!|Jii severe and unmerciful ; others
complain of his commandments as grievous, because he does
not give them those indulgencies to sin which their corrupt
natures desire. In these respects God may be said to lead into
temptation; nevertheless, we are not to pray, that he Would
alter the methods of his providence, or make abatements as to
the duties which he commands us to perform ; but rather, that
lie would not suifer us to make a wrong use of them.
[2.] God leads into temptation permissively, when he docs
not restrain the tempter, which he is not obliged to do, but
suffers us to be assaulted by him, and, at the same time, denies
the aids and assistance of his grace, to prevent our compliance
therewith ; so that when we pray that he would not lead us into
temptation^ we desire that he would prevent the assault, or
fortify us against it, that, through the weakness of our grace,
or the prevalency of corruption, we may not comply with the
temptation.
(2.) We shall now consider the reason why God thus leads
his people into temptation, or suffers them to be tempted : or
%vhat are those holy, wise, just, and gracious ends, which he
designs thereby; and,
[1.] It cannot be expected that it should be otherwise, when
we chuse to go in the way of temptation, or indulge those
corruptions, whereby we are inclined to yield to it : In this
case, God's judicial hand appears, as he punishes for one sin,
by suffering us to be tempted to another.
[2.] God hereby gives us occasion to see our own weakness,
and the deceitfulness of our hearts, and the need we have of
his grace, to prevent our falling by temptation : Thus it is said,
that God left Hezektah^ 2 Chron. xxxii. 31. compared with
2 Kings XX. 15. when he sinned in shewing the ambassadors
of the king of Babylon the treasures that he had in his house,
in which this good king discovered too much pride ; whereas
it had been better had he shewn them the bed he lay on, when
he was nigh unto death, and taken occasion from thence, to
give God the glory of his miraculous recovery which was the
reason of their being sent to compliment him upon it : In this
respect God left him to try him, that he might knoxv all that was
in his heart, ,
[3.] God docs tills, that, when we experience the superior
force of our spiritual enemies, we may, by faith and prayer,
have recourse to his almighty power and grace. Thus when
the apostle Paul was in danger of being exalted above measure,
through Satan's temptations, he says, For this I besought the
Lord thrice, that it might depart from me, 2 Cor. xii. 8.
. [4.] He suffers this, that we may herein have an instance of
the imperfections of this preeent state, and be induced to press
THE SIXTH PETITION EXPLAINRD. 43^
after, and long for, that state of perfect freedom, not only from
sin, but temptation, which is reserved for us in heaf en.
[5.] We are led into temptation, that hereby we may see
the necessity of making use of the whole armour of God, that
we may be uble to stand our ground. As the soldier will not
put on his armour but when he is going to engage the enemy ;
so God has ordained that our life should be a perpetual war-
fare, and that we should be continually exposed to the assaults
of our spiritual enemies, that we may always be prepared for
them, having the girdle oftruth^ the breast-plate of righteous-
ness^ the shield of faith ^ the helmet of salvation^ and the sxvord
of the Spirit^ which is the -word of God^ Eph. vi. 14 — 17. He
also suffers this, that we may, in the end, know what it is to
conquer, and have the pleasure and satisfaction arising from
hence, and that he may have the glory of this victory.
[6.] God suffers this, that he may cure our sloth, and excite
us to greater watchfulness, as those who are never wholly out
of danger: Thus the apostle says, Be sober^ be vigilant ; be-
cause your adversary y the Devil, as a roaring lion, xvalketh
about, seeking whom he may devour, 1 Pet. v. 8. and our Sa-
viour advises his disciples, to xvatch and pray, that they enter
not into temptation. Matt. xxvi. 41.
[7.] God suffers us to be tempted, that we may know the
depths of Satan, which we should otherwise be unapprized of;
and that thereby we may be more prepared to make resistance,
and, when we are enabled to overcome, may be better furnished
to direct others, who are liable to like temptations, how they
should behave themselves under them, and to encourage them
to hope that they should be delivered, as we have been.
4. It is farther observed, that though God suffers his people
to be tempted, and even foiled, and led captive, yet this is only
for a time. In this the temptations of believers differ from
those of the unregenerate, who are taken captive by Satan at
hi* will, 2 Tim. ii. 26. Whereas it is said concerning the be-
liever, that it is only^br a season; and that, if need be, he is in
heaviness through manifold temptations, 1 Tim. i. 6. This leads
us to consider,
II. The subject-matter of the petition, when we pray that
God would not lead us into temptatioji, but deliver us from evil.
The only difficulty in laying down the method in which this
is to be insisted on, arises from the indeterminateness of the
v>^ord evil; of which, there are various senses given by them,
that explain the Lord's prayer.
Some understand by it, the evil one, or the Devil ; and then
one part of this petition may be considered as exegetical of
the other : So that, not to be led into temptation, is the same
^i, to be delivered from the assaults of Satar., the evil one, that
438 THE SIXTH PETITION EXPLAINED,
we may not be brought unOTi- his power, or become vassals to
him, as complying with liis temptations.
Others understand the word in a more large sense, as an in-
timation of our desire to be dehvered from evil of all kinds,
and that either from the evil of sin, or the evil of afflictions,
which are the consequence of sin. If we take it for a de-
liverance from the evil of sin ; this respects the guilt thereof,
and the punishment that is due to it ; and then it differs little
or nothing from the subject-matter of the foregoing petition,
when we pray, that God would forgive us our si?is ; or if, on
the other hand, we take it for deliverance from the evil of sin,
as it includes in it a branch of sanctification, that is, from the
dominion and slavery of sin, then it is well connected with the
former petition ; for when we pray for pardon of sin, we ought
also to pray for deliverance from the reigning power thereof*
And it is very well connected with our praying against tempta-
tion ; for it is, in effect, to desire either that we may not be
assaulted by the tempter, or that we may not be drawn aside
to sin against God thereby.
As for the evil of affliction, I cannot think that this is in-
tended by this expression, because the opposition between it
and our deliverance from temptation, would not appear to be
so just as we must suppose it is, unless we take temptation it-
self to be an affliction ,* and then it is the same as though we
should say, deliver us from temptation, that we may not be
afflicted therewith ; which we must be supposed to be, by rea-
son of the danger we are in of falling thereby.
By passing by these critical remarks on the sense of the
words. Deliver us from evil^ we shall consider the subject-
matter of this petition, under two general heads, viz.
Firsts We shall enquire what are the temptations which wc
are exposed to.
Secondly^ How we are to pray that we may not be led into
them ; or, if we are, how we may be delivered from the evil
consequences that will arise from our compliance with them,
which is principally implied in those words, Deliver us from
cv'iU
Firsts What are those temptations which we are exposed to :
These are of various kinds, all which take their rise either
from the world, the flesh, or the Devil. Their manner of act-
ing, indeed, is different ; yet they are very often united in their
assaults, from whence we are in perpetual danger of being
overcome, if God, by his grace, is not pleased to interpose. —
And,
1. We shall consider the temptations that we meet with
from the world. These are either such as arise from the soli-
citations of those whom we converse with therein, who, under
THE SIXTH PETITION EXPLAINED. 439
a pretence of friendship, persuade us to sin : Thus we read of
some who entice others to lay zvciit for bloody and desire those
whom they would ensnare into this crime, to cas^n their lot
umong them^ Prov. i. 10 — 14. but we are advised, not to con-
sent to, or be confederate with them : Or else they arise from
those things in the world which present themselves to us, and
are temptations to sin, in an objective way, being not so much
the cause as the occasion thereof; and, in many instances, the
use thereof is lawful, while the abuse alone proves hurtful to
us : This is what we shall principally confine ourselves to at
present, and shew how the good and evil things of the world,
or the various conditions in which Ave are, whether prosperous
or adverse, prove temptations to us.
(1.) The good things of the world, or the various conditions
in which we are, whether prosperous or adverse, prove temp-
tations to us.
(2.) The good things of the world are sometimes a snare to
us, or an occasion of sin, viz. the riches, honours and pleasures
thereof: Thus our Saviour speaks. Matt. xiii. 22. of the care
of this worlds that is, either to gain or increase of it; and the
apostle speaks of some who had forsaken the right xvay^ fol-
lowing the xvaij of Balaam^ who loved the wages of unrighte-
ousness., 2 Pet. ii. 15. or acted contrary to his conscience for
gain ; and Felix perverted justice to obtain a bribe, concern-
ing whom it is said, He hoped that mo7iey shordd have been given
him of Paul ^ that he might loose him^ Acts xxiv. 16. And we
read 6f others that will be rich., that is, who immoderately pur-
sue the gain of the world, that hereby fall into tejnptation., and
a snare., and many hurtful lusts^ 1 Tim. vi. 9. And the honoui-s
of the world are a temptation to others ; Thus our Saviour says,
Hoxu can ye believe., zvhich receive honour otie of another, John
v. 44. And others are ensnared by the pleasures of the world,
who are stiled lovers of pleasures more than lovers ofGod.^ 2 Tim.»
iii. 4.
And, indeed, we often find, that the necessary duties or
enjoyments of life, such as eating, drinking, and recreation j
and the various relations we stand in to others prove a tempta-
tion to us. Many things are so, as they are used unseason*
ably, immoderately, and without a due regard to the glory ot
God, which ought to be our highest end in all worldly enjov-
ments ; and, indeed, whatever has a tendency to draw forth
our corruption, may be said to be a temptation to us : Some-
times the prosperous condition of others has this effect upon
us : Thus Cain, beholding Abel to have a more visible to'kea
of the divine regard to his person and oflfering than he had,
hated and slexv him., Gen. iv. 5, 9. And Joseph's being a fa-
vourite in his father's house, and honoured by God, in having
440 THE SIXTH petition; EXPLAIK£D.
divine dreams, gave occawon to his brethren to envy him ;
who first designed to slay him, and afterwards, out of malice,
sold him into Egypt. And when Joshua saw Eldad and Me-
dad prophesying, supposing that this belonged only tOvMoses;
and that it was a lessening of his honour, for them to pretend
to this privilege, he desires that they might he. forbid ; but this
was plainly a temptation ; for Moses gives him a check, inti-
mating that he did not well in envying them for his sake.
Numb. xi. 29.
Moreover, we often find, that our own condition in the
World, when we enjoy the outward blessings of providence,
proves a temptation : Some are like the vessel that is in dan-
ger of being overset by having too much sail, and no ballast to
keep it steady : In like manner, the abundance of this world,
without the grace of God, to sanctify and set bounds to our
affections, will oftentimes prove a snare to us. Some are here-
by tempted to covetousness, than which, nothing is more pre-
posterous ; yet nothing more common. This seems to be sup-
posed in the Psalmist's advice; If riches increase^ set not your
heart upon them^ Psal. Ixii. 10. and it is an intimation, that
our desires often increase with our substance, so that the more
we have, the more we want, and are less disposed to contri-
bute to the necessities of others : We have an instance of this
in Nabal, whose answer to the obliging message, sent by David
to him. Say ye to him that liveth in prosperity^ Peace be both
to thee, and peace be to thine house, and peace be unto all that
thou hast. Give, I pray thee, "whatsoever cometh to thine hand,
Wito thy servants, and to thy son David, 1 Sam. xxv. 6, 8, 11.
argued him to be of a churlish disposition, and that his pros-
perous circumstances in the world were a temptation to his
corruptions, having no sense of gratitude for those favours
that he had received from him and his men, while they resided
in the wilderness, and were conversant with those that kept
his flocks there. It would have been a more plausible excuse,
had he alleged the danger that might accrue to him thereby :
or, that it was possible that Saul might hear of it, and deal with
him as he had done with Abimelech, and the other priests, at
Nob, for that small respect that he had shewed him : But this
he takes no notice of, but treats him morosely, vdien he says
Shall I take mij bread and my xvater, and my flesh, that I have
killed for my shearers, and give it unto men, xvhom I knoxv not
xvhence they be. This manifested him to be a man of Belial, as
Abigail confesses, when she says, Nabal is his name, arid folly
is xvith him, ver. 25.
Again, we sometimes find, that a prosperous condition in
the world, is a temptation to God's people to presumption and
carnal security; as the Psalmist says, In 7ny prosperity I saidj
THE SIXTH PETITION EXPLAINED. 441
I shall never be moved^ Psal. xxx. 6. and the wicked are here-
by tempted to obstinacy and disobedience ; as God says by
the prophet, to the Israelites, I spake vnto thee iivthy prospe-
rity ; but thou saidst, I zvill not hear ; This hath bee7i thy man-
ner from thy ijouth^ that thou obeyedst not viy voice^ Jer. xxii.
21. And sometimes to pride, haughtiness, and oppression;
thus the Psahnist speaks of those who were not in trouble^ nei-
ther plagued like other men; therefore pride compasseth them
about as a chain^ violence covereth them as a garme7it^ Psal.
Ixxiii. 5, 6. We are not, indeed, to suppose, that this is the
necessary result of a prosperous state in the world, since that
temptation, which is only objective, may be fenced against :
But the pernicious tendency thereof arises from the depravity
of our nature, and its proneness to abuse the blessings of pro-
vidence ; from whence some take occasion to cast off fear, and
put the evil day far from them : Therefore, when we pray,
that the world may not prove a temptation to us, we desire,
that God would keep us from using any indirect means, either
to get or increase our worldly substance, but, on the other
hand, enable us to impi-ove it to, his glory ; and that our affec-
tions may not be so much set upon it as to alienate them fronx
him ; but that we may make it the matter of our deliberate
choice, rather to be deprived of outward blessings, than re-
ceive them as our only portion, and, by having our hearts set
too much upon them, forfeit, and be denied an interest in, his
special and distinguishing love.
(2.) The evil things in the world often prove a temptation
to us. By evil things, we mean afflictive providences, which
are inseparable from this present state ; since man is bor?i unto
trouble, as the sparks fly upxvards. Job v. 7. These are either
personal or relative ; some more immediately from God, others
from men, as instruments in his hand : Some arise from the
present experience we have of affliction, others from our ex-
pectation or fear of future troubles : and all these sometimes
prove temptations to us, unless God is pleased to interpose ia
a way of preventing grace, and make them conducive to our
spiritual advantage. Now afflictions prove temptations to us,
[l.] When we are discontented and uneasy under the hand
of God, complaining of the burdens that he is pleased to lay
on us, as though they were insupportable, and it were impos-
sible for us to bear up under them ; or, when we are ready to
eonclude, that no affliction is like ours, and are apt to insinuate,
that God hereby deals hardly with us.
[2.] When they disturb or disorder our thoughts, weaken
our faith, and unfit us for spiritual meditations, or attending
aright on ordinances of God ; or when we are more concerned
about our afl[iictions, than about sin, the cause of them.-
Vol. IV. .? K
442 THE SIXTH PETITION EXPLAINED.
[3.] When we have unbelieving apprehensions concerning
the event thereof, concluding that they will certainly end in
our ruin ; notwithstanding the promises, which God has made
of their working together for good, to them that love him.' —
This temptation David was exposed to, when he said, / shall
tioxv perish one dcnj by the hand of Saul^ 1 Sam. xxvii. 1. which
was an ungrounded fear, especially considering the promises
that God had given him, and the many experiences he had of
his being a help to him in tlie time of trouble.
[4.] Afflictions are temptations to us, when we take occasion,
from them to question God's fatherly love, or to conclude, that
they are sent in wrath, and are intimations that we are cast otT
by him, when we have no reason to think so from any thing
that there is in the nature of afPiiction itself; also when we are
hindered thereby, from applying those suitable promises which.
God has made to his people, in like cases, for their comfort
and support.
Now when we pray that God would 7iot lead lis into temp-
tation^ as afflictive providences expose us to it, we are to pray
against them with submission to the divine will, not as though
the removal thereof were of equal importance, or as necessary
to our happiness, as the taking away the guilt or power of sin :
However, we are to pray, that afflictions may be sanctified to
VIS ; and that corrupt nature may not take occasion from them,
to have imbecoming thoughts of God ; but that we may hereby
be led nearer to him, that so they may not prove a temptation
to us, or at least, that with the temptation, he would make a
way for our escape.
2. Another sort of temptations proceed from the flesh,
which are the greatest and most dangerous of all. The apostle
speaks of them as though they were the only temptations, when
he says, Every man is tempted when he is drazvn aside of his
oxvn lusty and enticed^ James i. 14. since all others might, with-
out much difficulty, be resisted and overcome, v/ere there not
a corrupt disposition in our nature, which the apostle calls
lusty that inclines us to adhere to, and comply with them. This
consists in the irregularity and disorder of our passions ; which
are not only prone to rebel against God, but to act contrary
to the dictates of our own consciences, which is the result of
our fallen state ; and the temptations are oftentimes various-
according to the prevailing bias of our natural temper. A
melancholy constitution sometimes inclines us to slavish fears,
or distrust of God's providence ; or to have such black and
dismal apprehensions of our spiritual concerns, that we are led
to the very brink of despair. A choleric temper prompts us
to revenge, injustice, and oppression, and puts us upon magni-
fying small offences, and expressing a furious resentment with-
THE SIXTH PETITION EXPLAINED. 44v
out ground. A sanguine and airy constitution often proves a
temptation to cast off all serious thoughts about God and ano-
ther world, and to count religion a needlesss, mdfancholy and
distasteful thing, and to make a jest of what is sacred, and
ought to be treated with the utmost reverence ; and this temper
frequently exposes persons to the pernicious influence of bad
company, and induces them to be lovers of pleasure more than
lovers of God. Again, a stupid, plegmatic and heavy consti-
tution, often proves a temptation to negligence in our civil and
religious affairs, and not to make provision for a time of trial :
Hereby persons are often tempted to neglect holy duties, espe-
cially such as are difficult ; or to perform them in a careless
manner, and so rest in a form of godliness, without the power
thereof.
This difference of natural tempers is the reason why we
behold lust appearing in different shapes; so that the same
temptation that presents itself from without, suits the natural
disposition of one who eagerly embraces it, while another is
not greatly moved by it. This is what we understand by those
temptations which arise from the flesh ; and, when we pray
agamst them, it is not to be supposed, that we expect to be
perfectly freed from them in this world, in which, as has been
elsewhere observed *, there are the remnants of sin abiding in
every part, even in them that are sanctified, and the perpetual
hustings of the flesh against the spirit. Therefore, when we
pray against such-like temptations, we desire,
(1.) That God would restrain and prevent the irregularity
and pernicious tendency of our natural temper, which inclines
us to those sins which it is most prone to ; or that he would
keep us from those sins that more easily beset us, by reason of
the propensity of our nature to commit them. And,
(2.) That he would sanctify our affections and bring them
under the powerful influence of a principle of grace, which may
maintain a perpetual opposition to those habits of sin that are
daily leading us to turn aside from God, so that, whatever
temptations we meet with fi-ora objects without us, our souls
may be internally fortified against them, and disposed to hate
and avoids every thing that is contrary to his holy law, or tends
to his dishonour.
2. We shall now consider those temptations that arise from
Satan, who is, for this reason, called the tempter^ Matt. iv. 3o
1 Thess. vi. 3. and he is also said to enter into^ Luke xxii. 3.
and fill the hearts of sinners. Acts v. 3. As for the unrege-
nerate, they are wholly under his power : Therefore convei'sion
is called a turning' them from the power of Satan unto Godf
444 THE SIXTH PETITION EXPLAINED.
chap, xxvi." 18. There arCi'iudeed, some who deny that Sataifi
has any hand in those temptations, which we are exposed to ;.
in which they are too much disposed to give into the error of
the Sadducees of old. And if they do not expressly deny the
existence of spirits, yet they will not allow that they have any
thing to do in this world : And, indeed, they think it impos-
sible for the Devil to give us any disturbance, seeing he is
shut up in chains of darkness, reserved to the judgment of the
great day; and, inasmuch as we often read in scripture, of
those things that he does against men in this world, they sup-
pose that all these are to be understood in a metaphorical
sense, and that nothing else is intended thereby, but the temp-
tations we meet with from men, or from our own lusts : These,
according to them, are the only devils that we need to fear.—
This error they ai"e led into under a pretence of avoiding the
contrary extreme of those who seem to lay all the sins they
commit, to the Devil's charge, rather than their own; when,
probably, he has nothing to do with them, but they wholly
proceed from their own corruptions : The middle way between
these two extremes, is, as I conceive, much more consonant to
scripture and experience, and rather to be acquiesced in. And
therefore we shall endeavour to prove, that we are often
tempted by Satan, as well as our own lusts ; which will appear,
if we consider the following propositions.
Ist^ It is not unreasonable to suppose, that spirits may so
far have access to our souls, as to suggest good or bad thoughts;
for, being reasonable creatures, it is beyond dispute, that they
are able to converse with one another ; and, if so, it contains
no absurdity to suppose, that they may, some way or other,
have conversation with the souls of men, which are capable of
having things internally suggested to them, as well as receiving-
ideas from sensible objects, by means of our bodies, to which
they are united. As to the manner how this is done^ we pre-
tend not to determine it^ since it is sufficient to our present
purpose, to make it appear that we are exposed to temptations
from Satan, as well as our own selves.
2dlij^ It is obvious from scripture^ that the Devil, and his an-
gels, are conversant in this loxver xvorld: And accordingly he
is styled. The prince of the power of the air, Eph. ii. 2. the
god of this world, 2 Cor. iv. 4. And elsewhere he is said, to
■walk about, seeking whom be may devour, 1 Pet. v. 8. And
%vhereas it is objected, that this is inconsistent with his being
shut up in hell : That may respect principally his state, as being
unchangeably separated and banished from God's favourable
and comfortable presence ; nevertheless, he may suffer him to
attempt many things against men in this world, for the trial of
the graces of his people, and the punishing of his enemie$»-—
THE SIXTH PETITION EXPLAINED. 445
There is, indeed, a place of misery allotted for them, though
they may not be, at present, coiifiued to it; which seems to be
implied in that request they made to our Saviorfr, that he
would not command them to go into the deep^ Luke viii. 31,
ty which, it is probable, the place of torment is intended, in
which they expect to be for ever shut up after the day of judg-
ment ; and therefore they are represented elsewhere, as crying
cut^ Art thou came hither to torment us before the time? Matt.
viii. 29.
Sdly^ Our Jirst parent.^ in innocency, was tempted by the
Devil, who made use of the serpent, by which he is said to
apeak to Eve, Gen. iii. 1. SsP seq. as has been proved else-
where *. And our Saviour was also tempted by him, when led
by the Spirit into the wilderness for that purpose, Matt. iv. 1.
but neither of these could be said to be tempted by the lusts
of the flesh, as being inconsistent with that sinless state in which
our first parents were before they fell, and our Saviour always
was ; and, it is certain, that the temptation offered to each of
them, was not only objective ; but there were words spoken,
and a perverse method of reasoning made use of to ensnare
them : And they could not be temp:e..l by men, for, in this
respect, they were alone ; it therefore follows, that Satan was
the tempter to each of them.
Athly, There are several other scriptures which expressly
prove, that Satan has sometimes tempted persons to sin : Thus
we read, that he stood up against Israel, and provoked David to
number them, 1 Chron. xxi. 1. And elsewhere our Saviour
tells the Jews, T'e are of your father the Devil, and the lusts of
your father ye xvill do ; that is, you eagerly commit those sins
that he tempts you to. It is farther added, that he was a mur*-
derer fr<im the beginning ; which cannot be understood other-
wise than of his murdering man, by tempting him to sin, and
prevailing ; and it is also said, that he abode not in the truth^
and is a liar, and the father of it, John viii. 44. that is, he de-
ceives us by his suggestions, and prevails on us, when comply-
ing therewith, to deceive ourselves.
This may give us occasion to enquire, how we may distin-
guish those temptations which take their rise from Satan, from
others which proceed from ourselves. This is a very difficult
question to be resolved, because our corrupt nature, for the
?nost part, tempts us to the same sins that Satan does ; therefore,
where there are two causes of the same actio?!, it is hard to diS'
tinguish one from the other : As when two candles are set up
in the same room, we cannot distinguish the light of one from
the light of the other. It is true, if the sins that we are tempted
♦ See Vol. ll.pase 94-
446 THE SIXTH yjKTlTlOK' EXPLAiN£Br
to by our lusts, on the oja^ hand, and by Satan on the other,
had been described, as being of different kinds, we might more
easily determine the difference that there is between them. Or
if we had not the least inclination to comply with the tempta-
tion, and were able to say, as our Saviour did, 77ie prince of
this world cometh^ and hath nothing in me^ chap. xiv. 30. then
we might easily know where to fasten the charge of guilt; and
it would be no injustice to exculpate ouTselves, and lay the
blame wholly on the Devil : But it is far otherwise with us,
by reason of the corruption of our nature, which xvould render
us prone to sin, though Satan did not tempt us to it. Therefore,
since we often contract guilt by complying with his tempta-
tions, in like manner as he does by offering them ; it is neces-
sary that something be said, that we may know when the
temptation is to be laid at our own door, and when at Satan's, so
far as we are able to determine this matter : Therefore, let it
be considered,
\st. If xue are tempted to those sins which zve cannot
think of but xvith the utmost abhorrence } and we are so far from
entertaining any pleasure in the thmg that we are tempted to,
that we take occasion from hence, to express the greatest aver-
sion to it, and would not comply with it for ten thousand
■worlds; when we count the suggestion an invasion on our
souls, an affliction grievous to be borne ; and, instead of com-
pliance therewith, are led hereby to the exercise of those
graces that are opposite to it : In such-like cases I humbly
conceive, we do not incur guilt by being tempted ; but the sin
is wholly to be charged to Satan. Nevertheless,
2^/i/, When we are pleased with the temptation, but fre-
quently meditate on the subject-matter thereof, and either
commit the sin we are tempted to ; or, if we abstain from the
commission thereof, it is only out of fear or shame ; and when
the propensity of our nature leads us, at other times, to those
gins which bear some resemblance to it ; this argues, that our
CW71 lusts, as well as Satan, are joint causes of those sins that
ensue hereupon. These things being considered, we shall pro-
ceed to speak more particularly concerning Satan's tempta-
tions; and, in order thereunto, lay down some things, by way
of premisaj, which relate to this matter, and then consider the
method he takes in managing them.
1. There are some things to be premised in general, con-
cerning Satan's temptations ;
(1.) That, though he may tempt to sin, yet he cannot force
the xvill; for then the guilt would devolve wholly on himself
and not on us. It would certainly render our condition very
miserable, if it were impossible for us to resist his temptations;
for this would be to suppose, that we lie at the mercy of him.
THE SlXSril PETITION EXPLAINED. 447
who has more power to destroy us than we have to withstand
him. Besides this would be to extend the servitude of the will
of man beyond its due bounds ; for, though it be rfot free to
what is spiritually or supernaturally good, we do not deny but
that it is free, as it has a power to avoid many sins, v/hich,
upon this supposition, it would be inevitably hurried into. And
it would be a refiection on the providence ofGod^ so far to leave
man in the hands of Satan, as that hereby he should be laid
under a iiecessity of sinning' and perishing without the choice
and consent of his own will, and consequently, his destruction
could not be said to be of himself.
(2.) Satan's potver is not equal to his tnalice ; for he is under
divine restraints, and, indeed, can do nothing against believers,
but by God^ permission, Tiiis may be argued from our being
obliged to desire that God would keep us frovi being tempted^
that is, restrain the tempter, as well as enable us to resist him j
and if it were otherwise, no one could be saved ; for Satan's
malice is boundless, though he be not suffered to do what it
prompts him to. And this is a very great blessing to God's
people ; as it is a comfortable thing to consider, that they ai-e
in his hands, who is a merciful Father ; and not in Satan's
power, who breathes forth nothing but revenge and cruelty :
(3.) As it is not a siti to be tempted^ since our Saviour is
said to have been iii all points tempted like as %ve are, yet with-'
out sin, Heb. iv. 15. so on the other hand, zvhenxve are pleased,
and comply with the temptation, it will be no sufp.cient excuse
for us to allege, that Satan had a great hand in it, since, as we
have before observed, he can only tempt, but not force the
will ; and how formidable soever he may be, by reason of the
greatness of his power and malice ; yet we have this expedient
to make use of, as it should put us upon saying, the Lord re-
buke thee Satan.
(5.) There is a vast difference bctxveen the condition of those
who are converted, and others, who are in an unregenerate state,
as to the event and consequence of Satan's temptations. The
former, indeed, by reason of the remainders of corruption in
them, are oftentimes foiled and overcome thereby ; but yet they
shall 7iot be xvholly destroyed; but God will find out a xvay for
their recovery out of the snare, in which they may, at any time,
be entangled : Whereas the latter are wholly under his power,
by their oxvn clioicc and consent, and will remain so, till, by the
grace of God they are delivered from the dominion of dark-
ness, and translated into the kingdom of his dear Son. We
shall now consider,
2. The method iu which Satan manages his temptations, in
order to his inducing men to sin. Sometimes he endeavours to
ensnare and deceive us by his subtilty : upon which account he
448 THE SIXTH PETITION EXPLAINED.
is called that old se7'pent^-mhich deceiveth the whole tvorld^ Rev.
XX. 2. and xii. 9. And elsewhere we read of the depths of Sa-
ia?iy chap. ii. 24. that is, his deep-laid designs, and of his wiles,
Eph. vi. 11. which it is an hard matter to withstand; and he
~is sometimes said to be transformed into an angel of light,
2 Cor. xi. 24. when he tempts to sin, under a preterice of our
bringing glory to God, as well as good to ourselves and others*
And there are other methods he takes, which, though managed
with equal subtilty, yet he appears, not as an angel of light,
pretending to help us in the way to heaven, but as a roaring
liony rendering hiraselt formidable, and not concealing his de-
sign to devour, or make a prey of us, and to fill us with that
distress of conscience, that brings us to the very brink of des-
pair : These, as it is probable, the apostle intends by his fery
darts^ as contra-distinguished from his xviles. In the former
he shews himself a tempter^ in the latter, an accuser. These
are the usual methods which he takes in managing his tempta-
tions : and we shall consider them under four heads ;
1. His endeavouring to produce and strengthen the habits
of sin.
2. What he does to prevent conviction of sin, or to hinder
the efficacy thereof.
3. His discouraging those who are under convictions from
closing with Christ by faith. And,
4. His injecting blasphemous and atheistical thoughts into
the minds of men, and using endeavours to drive them. to des-
pair.
1. Satan endeavours to produce and strengthen the habits of
sin. These are generally attained by frequent acts, or by ma-
king a progress in sin, by which the heart is more hardened ;
and it is with greater difficulty that such are reclaimed from
it ; of them the prophet speaks, when he says, Can the Ethio-
pian change his skin^ or the leopard his spots ; then may ye also
do good^ that are accustomed to do evil, Jer. xiii. 23. And in
order thereunto, M'e may observe that he does not usually
tempt, at first, to the vilest and most notorious acts of sin,
especially where he has ground to suspect that these tempta-
tions will not be readily entertained or adhered to ; this is the
case of those who i-etain some impressions of a religious edu-
cation, or are, at present, under the influence of restraining
grace : these are first tempted to commit lesser sins before they
proceed to greater. He generally begins with tempting to sins
of omission^ or to for7nality and indiff'erency in the performing
of religious duties, or by pretending that God gives us some
indulgencies or allowance to commit those sins that our natu-
ral constitution most inclines us to, and that wc have been
mistaken, when we have thought that religion is so difficult a
THE SIXTH PETITION EXPLAIIJED. 449
matter as some have pretended it to be; and that we may
safely follow a multitude, though it be in doing th^, which is
in itself sinful ; and that we are not to take an estimate of re-
ligion, from the apprehensions which some melancholy persons
entertain of it ; and that strictness in religion, is being righ-
teous overmuch ; or striving against the stream, is a needless
precaution ; and therefore we may consult our own honour
and reputation in the world, and give into that scheme of reli-
gion that is uppermost; and that denying ourselves, taking up
the cross and folowing Christ ; though it may be reckoned a
safe, yet it is not the only way to heaven. By this means the
habits of sin are strengthened, the heart hardened therein, and
persons proceed from one degree of impiety to another, till at
last, they abandon themselves to every thing that is vile and
profligate, and run with others, in all excess of riot. And, that
his design may be more effectually carried on, herein he suits,
his temptations to every age and condition of life. Here we
shall consider,
^ (1.) The method he takes with those who are in the prime
and flower of their age : Accordingly these he endeavours to
persuade, that it is time enoug-h for them to think of being re
ligious hereafter ; and that it is too austere and melancholy a
thing for them to pretend to it at present, as what is incon-
sistent with those pleasures and youthful lusts, which are agree-
able to their age and condition of life. If they are children,
then he suggests to them, that they have time enough before
them ; and when they are more advanced in years, they wil^
have a greater degree of understanding, and be better able to
take in the force of those arguments that are usually brought
to induce persons to lead a religious life ; and then they may-
make choice of it out of judgment. If they are servants, he
persuades them, that they have other business on their hands,
and that they had better stay till they are free from the engage-
ments which they are, at present, under, to their masters ; and,
v/hen they are at their own disposal, then it will be the fittest
time for them to embrace the ways of God. This temptatiorx
carries in it the highest instance of presumption, tends greatly
to harden the heart in sin, and has been the ruin of multitudes.
(2.) When persons are come to years of maturity, being no
longer children or servants, but about to engage in those secu-
lar employments, which they are called to in the world, then
he has temptations of another nature to ofl"er to them. He has
hitherto kept possession of their hearts, and desired them only
to wait for this age of life, and then they would have a more
convenient season to lead a religious life ; but this convenient
season is not yet come ; for there are other stratagems which
he now makes use of, to keep them in subjection to him.
Vol. IV. 1 J.
4JO TliH SIXTH PETITION EXPLAINED.
Youthful lusts are now gr?Vn to a greater height, and the im-
pressions oi" a religious education, it' they were favoured with
it, almost worn oat ; and it is no diflicuk matter for him to
persuade them, thai the principal thing they are to be"^oncern-
ed about, is their living comfortably in the v/orld ; and, that
they have now an opportunity to increase their substance, and
make provision for thtir future happiness therein ; therefore
they ought to converse v/ith those who are in the same station
of life with themselves : And he generally points out such as-
sociates, which he tempts them to make choice of, that may
be a snare to thern, whose conversation is very remote from
any thing that tends to promote religion and godliness. Some-
times he endeavours to make them ashamed of the ways of
God, as though this vfcre inconsistent with their reputation in
the world, especially Avith their present situation or condition
therein. And, on the other hand, if persons are poor and low-
in the world, and find it difficult to maintain themselves or
families, then he persuades them that religion is not the busi-
ness which they are called to engage in, but they must rather
take pains to live ; that God does not require more than he
gives, or expect, that they should spend a great deal of time
in religious duties, who have none to spare from that business,
which is necessary for their getting a livelihood in the world ;
therefoi-e this does not so much belong to them, a» to others.
(3.) If persons are arrived to old age, the last stage of life,
and have, as it were, their latter end in view, as not being far
from it, according to the course of nature ; this is that age of
life v/hich was formerly pretended, by Satan, to be the most
fit and proper season to entertain thoughts of religion in ; and
it AVas in expectation hereof, that, when they were formerly
under any convictions, the general method they took to stifle
them, was by resolving, that they would apply themselves to
a religious life in old age. By this means the tempter has
hidierto beguiled them ; and now he has other temptations to
present to them, which are suited to this age of life, whereby
he insinuates, that the weakness and infirmities of old age ren-
der them unfit for religious duties. And, indeed, their hearts
have contracted such a degree of hardness, by a long continu-
ance in sin, that it is difficult for any thing to make an impres-
sion on them. However, Satan endeavours to persuade them,
that, notwithstanding all the wickedness of their former life,
and their present impenitency for it, they may hope for salva-
tion from the mercy of God, though they continue still in a
state of unregeneracy, Avhich is an instance of soul-destructive
presumption ; or else, he tempts them utterly to despair of the
mercy of God, and tells them, that it is too late for them to
begin that work which they have put oflF to the extremity of
THE SIXTH PETITION EXPI.AINED. 46i
life ; and by either of these methods he effectu^illy brings about
their ruin. Thus concerning Satan's suiting his ,teaiptations
to the several ages and conditions of life.
But besides this, we may observe, that there are some me-
thods which he takes, that ai-e agreeable to the temper and
disposition of those whom he assaults, that so he may not
shoot his arrows at random, without answering the end he de-
signs thereby ; in which his subtilty farther appears ; as,
[1.] He observes those proper times in tempting men to siij,
wherein it is most likely that his temptations should take effect.
Therefore his assaults are generally most violent, when they
are least upon their guard, and give way to sloth and indo-
lence ; or when the Spirit of God withdraws his influences, as
the consequence whereof, their faith is weak, and they not able
to make great resistance against his temptations, he crowds in
a great multitude af them at once, and so lays hold on this op-
portunity to iraprove the success which he has gained against
them. And if they are afraid of the consequences of a com-
pliance therewith, he endeavours to stupify their souls, that
they may have no present apprehensions of the evil that would
ensue hereupon.
[2.] He often takes occasion to raise in our minds sonxe
doubts about the matter of sin or duty, whether, what he is
about to tempt us to, be lawful or unlawful; or how fai- a per-
son may venture to go in the wa)- of temptation, and yet main-
tain his integrity ? which is generally the first step towards the
commission of those sins which we are tempted to.
[3.] If shame or fear are like to hinder the success of the
temptation, he undertakes to find out some method of secrecy,,
whereby public scandal may be avoided. Thus Joseph's mis-
tress tempted him to sin, when Potiphar was absent, and there
was 7ione of the jnen of tlie house there -within^ Gen. xxxix. 11.
and therefore he had no occasion to fear that his crime would
be detected. And sometimes he proceeds so far, as to insinu-
ate, that they may even hide themselves from the all-seeing
eye of God, and tempts them to say, Hoiv doth. God knoxo P
Can he judge through the dark cloud? Thick clouds are a co-
vering to him^ that he seeth not^ and he xvalketh in the circuit of^
heaven^ Job xxii. 13, 14. Thus the prophet Isaiah denounces
a woe against them that seek deep to hide their counsel from the
Lord^ and their xvorks arc in the dark^ and they saij^ Who seeth
us P and who knoweth us, Isa. xxix. 15. and this method sel-
dom fails of answering his end, or prevailing against them,
who are hereby induced to a sinful compliance with it.
[4.] If conscience be awakened, and deters them from ad-*
hering to the temptation, from a sense of that guilt which they
will contract thereby ; Satan is sometimes content to take the
452 THE SIXTH PETITION EXPLAINED.
blame hereof upon himself, mat they may think that they are
to be excused, by reason of the violence of the temptation,
which they could not well withstand.
[5.] Sometimes he persuades them to throw the blame on
providence, as being the occasion of sin, or rendering it ne-
cessary or unavoidable from our condition or circumstances
in the world, which is the highest injury that can be offered
to the divine Majesty. Thus Adam tacitly reproaches God,
when he says, The xvomariy xvhom thou gavest to be with me^
she gave me of the tree^ and I did eat., Gen. iii. 12.
[6.] He often tempts men to presume on the mercy of God,
hoping that though they continue in sin, they shall obtain a
pai-don from him. Or, since this is not to be expected with-
out sincere repentance, he tempts them to presume, that by the
influence of the Holy Spirit, they shall have this grace here-
after, vv^hereby their perishing in their iniquities may be pre-
vented. Thus concerning the methods which Satan takes to
> produce and strengthen the habits of sin. We proceed,
2. To consider how he endeavours to prevent our being
brought under conviction of sin ; or, if we are convinced there-
of, to hinder its making any deep or lasting impression on us ;
and this he does various ways,
(1.) By dissuading others, who ought to deal faithfully with
us, from reproving sin committed by us. Thus Ezekiel, speak-
ing concerning the false prophets, says, that they strengthened
the hands of the xvicked^ that he should not return from his
•wicked rvay^ by promising him life^ Ezek. xiii. 22. Sometimes
he improves the consideration of our circumstances in the
world, to dissuade us from reproving sin in others, especially
if they are our superiors, or those whom we are dependent on,
or have some expectations from, lest we should make them
our enemies, and thereby lose some advantages, which we
hope to receive from them. And there are others whom he
does not wholly dissuade from reproving of sin ; but there are
some circumstances attending the reproof, or the person that
gives it, that he lays hold of, which hinders it from taking ef-
fect, whereby his end is no less answered than if sin had not
been reproved at all. As,
[1.] When we reprove those that are notorious offenders,
and ought to be treated with a greater degree of sharpness,
with too much lenity, as though it were only a sin of infirmi-
ty, by which means they are more hardened in the commis-
sion of it. This was Eli's fault in dealing with his sons, when
he said unto them, Why do ye such things ? for I hear of your
evil dealings by all this people : Nay, my so7is,for it is no good
report that I hear ; ye make the Lord^s people to transgress, 1
Sam. ii. 23, 24. Whereas, he ought to have restrained them
'fHE SIXTH PETITION EXPLAINED. 453
by those acts of severity, which the nature of the crime de-
manded. fH
[2.] Satan often prevents the reproof from taking effect, by
inclining the reprover to use indecent behaviour in expressing
the haughtiness of his temper, as though there were no respect
due to superiors, as such, because they ai-e worthy of reproof;
or else by expressing a kind of hatred against the person that
committed the sin; whereas, hatred ought to be principally di-
rected against the crime itself, while we convince those whom
we are reproving, that it is love to them, as well as zeal for the
glory of God that moves us to do this.
[3.] Satan often hinders reproofs from taking effect, either
by tempting those who give them to commit the same sin, or,
at least, by persuading those against whom they are directed,
that there are other sins equally great, which they are charge-
able with, and therefore they ought to look to themselves, ra-
ther than take notice of what is done by others.
(2.) Satan hinders the work of conviction, by endeavouring
to suppress the preaching of the word, or prevent the succes^i
thereof when preached. As to the preaching of the word, this
is God's ordinary way by which he convinces of sin ; and Sa-
tan sometimes stirs up those that are under his power and in-
fluence to persecute or suppress the preaching of the gospeL
Thus the apostles were cotmnafided by the Jews, noi to speak at
ally nor teach in the name of Jesus ^ Acts iv. 18. and when they
refused to obey this command, they put them in prison^ chap.
V. 18. This method has been taken, in all ages, by Satan's in-
stigation, with a design to hinder the spreading of Christ's in-
terest in this world, which, by the blessing of providence, has
been, notwithstanding, continued unto this day. Therefore,
there are other methods which he uses to hinder the success
of the word. Sometimes he does this by perverting them that
preach it ; so that they endeavour to corrupt the word of God,
whereby the minds of men are turned away from that simplici-
ty that is in Christ; at other times he tempts them to be very
sparing in reproving sin, or to do this in a more general wav,
as though their only design was to let their hearers know that
there are some sinners in the world, and not that they should
be brought under conviction of sin diemselves. This is done
sometimes in compliance with the corruptions of those whom
they do not care to disoblige hereby ; and others shun to de-
clare some of the most important truths of the gospel, and af-
fect such a method of preaching as has not a tendency to bring-
that real advantage to the souls of men, as when it is deliver-
ed with more zeal and faithfulness.
Moreover, Satan endeavours to hinder the success of the
v/ord, by stirring up the corruptions of those that attend unon
454 TUE SIXTH PETITION F.XPLAINED.
it; for which reason he is presented, by our Saviour, in the
parable of the seed xvhicli fell by the xvaij-s'ide^ wliich xh^^ fowls
came and devoured^ as catching away tiie word, INIatt. xiii. 4,
19. By this means they are not much aftected with it, iior en-
deavour to retain it in their memories ; and, sometimes he in-
jects vain thoughts under the woi-d preached. This our Sa-
viour compares, in the parable but now mentioned, to the seed
that fell among thorns ; and explains it of the care of this world,
and the deceitfulness of riches, choaking the word, ver. 7, 22.
And sometimes he endeavours to raise prejudices in the minds
of men, against what is delivered ; so that the plainness of ex-
pression, when addressed to the consciences of men, in such a
\vay, as that it has a tendency to bring them under conviction,
is contemned, and called a low, mean way of address, and dis-
liked, because it is not delivered with that elegancy of style,
or ingenious turn of thought, that is adapted rather to please
the ear, than aifect the hearts of those that hear it. By those
methods Satan endeavours to hinder persons from being
brought under conviction : But if their consciences ai-e, not-
withstanding this, awakened under the word, or, by some pro-
vidences which God often makes use of for that end ; then
there are methods of another kind, which Satan uses, to pre-
vent convictions from making any deep or lasting impression
on them. As,
[l.j By endeavouring to make the soul easy, from the con-
sideration of the universal depravity of human nature ; and ac-
cordingly he insinuates, that all have reason to accuse them-
selves of sins that would tend to their disquietude, if they
made so narrow a search into their hearts as these do, or had
such formidable thoughts of the consequences thereof as they
have. Here he produces many examples of those who have
been quiet and easy in their own minds, though they had as
much ground to perplex and torment themselves with such-like
melancholy thoughts as they have ; yet they go on in a course
of sin, without any checks of conscience, and, as Job speaks,
upend their days in wealth, or, as it is in the margin, in mirth,
and in a moment go down to the grave. Job vii. 22. being re-
solved to give way to nothing that shall disturb their peace,
or render their lives uncomfortable.
[2.] If this stratagem will not take effect, inasmuch as they
are sensible, that while they remain in an unconverted state,
they can have no solid foundation for peace, then he endea.-
vours to persuade them, that the work of co?iversion is over,
and that conviction of siii, though destitute of faith, is true re-
pentancs, or that a partial reformation, and abstaining from
some gross and scandalous sins, or engaging in the external
duties of religion, especially with some degree of raised affec-
THE SIXTH PETITION EXPLAINED. 455'
tions therein, is a sufficient ground for them to conclude, that
they are in a state of grace ; and if they resolv^ to go on in
this way, he puts them upon depending and relying on their
own righteousness, and expecting to be justified thereby, with-
out seeing a necessity of laying hold on what Christ has done
and suffered, in oi"der to the removing the guilt of sin ; and,
so long as they continue in this way, they shall meet with no
disturbance from Satan, this not being the method which God
has prescribed for our attaining justification, or that peace
which flows from it.
[3.] He puts them upon making vows and resolutions in their^
oxvn strength^ that they will perform several religious duties
Avith the greatest exactness, and abstain from those sins which
he is sensible they will commit, if not prevented by the grace
of God, that so, by too great confidence in their own strength,
they may provoke him to leave them to themselves ; and, as
the consequence thereof, they soon break their resolutions, and
bring themselves under greater perplexities than they were in
before : And, then to make them easy, he endeavours to per-
suade them, that God does not require them to lead so strict
a life as they seemed determined to do, but has allowed them
some innocent liberties, as he calls them, in giving way to
those sins which their condition in life renders necessary ; and,
as he had before tempted them to rely on their own strength,
now he tempts them to carnal security, and a slothful, stupid
frame of spirit, whereby they will be rendered more receptive
of those temptations he has to offer, to turn them aside from
that strictness in religion, which they before resolved to main-
tain.
[4.] Satan dazzles their eyes with the glittering vanities of
this xvorld^ that he might divert their minds from serious
thoughts about, or any concern for a better; and if their secu-
lar callings are attended with some incumbrances, through the
multiplicity of business, or the constant care they are obliged to
take to live in the world; then he alleges the inconsistency
hereof, with their giving v/ay to those convictions of sin which
will be an hindrance to the necessary business of life. Thus
concerning the method which Satan uses to prevent convic-
tion of sin, or to hinder the efficacy thereof: But inasmuch
as this does not always take effect ; especially when con-
victions make a deep impression upon us. We proceed to
consider,
3. Those methods that are used by Satan, to hinder persons
from closing with Christ, and believing in him. And this he
does,
\sty By endeavouring to keep thefn in ig7iorance of the great
doctrines of the gospel ; and, as the consequence thereof; turn-
456 THE SIXTH PETITION EXPLAINED.
ing them aside to embrace il^^jse errors, ^vhich are inconsistent
•vvkh faith in Clirist; and in order thereto, he suggests, that it
does not belong to them, to press after the knowledge of the
sense of scripture, but to persons of learning, or those who are
called to preach or defend the truth ; and that it is enough for
them to have some general notions of the doctrines of religion,
whereby they may be induced to practise those moral virtues
which their station in life engages them to, and to leave the
more abstruse parts thereof, to those whose inclination leads
them thereunto.
Moreover, he improves the different sentiments of men about
the doctrines of the gospel, to answer this end, and infers from
thence, that since one asserts one thing for truth, and another
the contrar}', that therefore there is nothing certain in religion ;
so that they arc safest who keep clear of all these controverted
matters; and among them he includes the doctrine of justifica-
tion by faith in Christ. This method of temptation leads men
to scepticism, and, if complied with, is inconsistent Avith faith
in Christ; and the consequence hereof is, their imbibing those
doctrines that tend to sap the very foundation of revealed reli-
gion. And if they pretend to adhere to any scheme of doc-
trine, it is generally such an one, as has a tendency to strike at
the divinity and glory of Christ, the necessity of his satisfac-
tion, or of our justification, by his imputed righteousness, or
denying the divinity of the Holy Ghost, and the need we have
of his powerful operations in the work of regeneration, con-
version, and sanctification. These are the doctrines on which
our faith is built ; therefore, to deny them, is not only incon-
sistent with our closing with Christ, as being the result of the
alienation of our minds from God; but it is agreeable to the
Avorking of Satan in the children of disobedience, whereby he
answers his character, as a deceiver, as well as a tempter.
2dl!j^ Satan endeavours to hinder men from believing in
Christ, by persuaclmg them to hope for salvation from the mercy
of God, without any regard to the display of this attribute in
Christ, as our Mediator, or faith in him, without which v/e
have no ground to conclude, that we shall obtain mercy from
him : Or, since faith is necessary to salvation, he persuades
them to take up with such a kind of faith as consists only in
a general assent to some things contained in scripture, without
the exercise of other graces that are inseparably connected
with, and flow from it ; and if tliey have no other notion of
saving faith than this, it is no wonder that Satan, by his false
reasoning, carries on the temptation yet farthei", and persuades
ihem, that this is in their own power, and that it is an easy
matter to believe, which is a certain indication that they are
destitute of saving faith. Thus we have considered Satan as
THE SIXTH PETITION EXPLAINED. 45?"
endeavouring to strengthen the habits of sin, hinder the work
of conviction, or prevent its taking effect ; and using methods
to keep those who are under convictions, from aosing with
Christ by faith. We now proceed to consider,
4. His injecting atheistical and blasphemous thoughts into
the minds of men, and using his utmost endeavours to
despair.
(l.) He sometimes injects atheistical and blasphemous
thoughts into the minds of men. His nature inclines him to
hate and oppose God ; and his malice breaks forth in tempting
men to blaspheme his perfections : Thus some are represented ,
as opening their months in blasphemy against God^ to blaspheme
his name and his tabernacle^ and them that dxvellin heaven^ Rev.
xiii. 6. which they do by the instigation of Satan : However,
there is a vast differencejbetween those blasphemous thoughts,
which are injected into the minds of wicked men, and those
which are oftentimes complained of by the believer. In the
former, the Devil enstamps his own image upon them, and
they are like a spark falling into combustible matter, which
immediately sets it on fire : The latter is like a flash of fire that
lights upon water, without doing any execution. We read of
some who are entirely under his dominion, who blaspheme the
God of heaven^ because of their pains and their sores, and re-
pented not of their deeds, chap. xvi. 11. But there are others
into whom he injects such-like thoughts, which are a grief and
burden to them. Some are tempted to deny the being or
providence of God ; and others to have unworthy and injuri-
ous thoughts of the divine perfections ; which cannot be reckon-
ed any other than blasphemy, and, so far as they proceed from
us, bring with them a very great degree of guilt. That be=
lievers themselves have been sometimes guilty hereof, appears
from what the Psalmist utters in words, when he says, /9 his
7nercy clean gone for ever ? Hath God forgotten to be gracious^
Psal. Ixxvii. 8, 9. And, indeed, it is no uncommon thing for
believers to complain of their having such injurious and un-
worthy thoughts of the divine perfections, that they dare not
utter in words ; which fills them with the greatest uneasiness ;
Therefore it is necessary for us to enquire, when these blas-
phemous suggestions take their rise from ourselves, and when
from Satan ?
It is certain, that sometimes they proceed from ourselves t_
Thus our Saviour says. Out of the heart proceed blasphemies
that defile a man. Matt. xv. 19. and we have reason to charge
ourselves therewith, when they arise from, or are accompanied
with other presumptuous sins ; or when we do not strive
against, but rather give way to them, n^d other suggestions
Vol. IV. 3 M
4j8 the sixth petition explained.
of Satan, which tends to Gdflffs dishonour, grieves the Holy-
Spirit, and defiles our own consciences.
But, on tlie other hand, we may humbly hope and trust, that
they are rather to be charged on Satan than ourselves^ when
they are the result of some bodily distemper, as in those that,
are under the prevailing power of melancholy, in whom it may-
be observed, that when by the use of natural means, the dis-
temper is abated, and the constitution mended, these blasphe-
mous suggestions cease. Moreover, when our souls tremble at
the temptation, and oppose it with the utmost abhorrence, as
our Saviour did, when the Devil tempted him Xo fall doxvn and
worship him ; to whom he immediately replies. Get thee heiice^
Satan, chap. iv. 9, 10. Again, when we confess, and can ap-
peal to the heart-searching God, that we are so far from having
any inclination to comply with the suggestion, that nothing is
more grievous to us, than to be assaulted with it : and espe-
cially when we take occasion from hence, to exercise that
reverential fear of the divine Majesty, that is opposite there-
unto.
(2.) As Satan gives disturbance by blasphemous sugges-
tions, so he uses endeavours to drive perso7is to despair. We
observed, under a foregoing head, that so long as he can per-
suade any one to take up widr a false peace, and fancy himself
secure though going on in a course of rebellion against God,
he gives him but little uneasiness, endeavouring rather to in-
crease his stupidity, than awaken his fears. Before this, he at-
tempted to bring ruin upon him, by suggesting those tempta-
Uons that led to presumption, and pretended to him, that all
things Avere well, when the ground was sinking under him,
and his hope built on a sandy foundation : But, when the
frame of his spirit is somewhat altered, and he is brought to a
sense of his miserable condition ; so that none of those stupi-
fying medicines that have been used, will heal the wound ;
then Satan endeavours to persuade him, that his condition is
hopeless, or that there is no help for him in God. This
temptation believers, as well as the unregenerate, are some-
times liable to j of which, we have many instances in scrip-
ture, besides those that are matter of daily experience. But
it may be observed, that there is this difference between the one
and the other, in that we scarce ever read of a believer's de-
spair ; but we have, at the same time, something added, which
cither argues his faith in God, or, that there was a mixture of
hope, which was like a beam of light shining in darkness :
Thus the Psalmist, in Psal. Ixxxviii. expresses himself like one
in the depths of despair ; yet it may be observed, that he ad-
dresses himself to God, in ver. 1. as the Lord God of his salva-
tion. And Avhen the church is represented in Lam. iii. i8. as
THE SIXTH PETITION EXPLAINED. 459
saying, My hope is perished from the Lord; it Is considered af-
terwards as encouraging itself in him, as in ver. 24. The Lord
is my portion., saith my soul., therefore xvill L hope ifi him ; and,
in ver. 31. Fcr the Lord rvi/l not cast off for ever. But when
unbelievers are tempted to despair, it is attended with an ob-
stinate resolution to go on in a course of sin, and a total with-
drawing themselves from ttie ordinances, or instituted means
of grace. Thns when Cain complains that his punishment waft
greater than he could hear ; it is said concerning him, that he
ivent out from the presence of the Lord., Gen. iv. 13, 16. In
this case despair, especially if it does not proceed from a bodily-
distemper, as it sometimes does, is a sad mark of a person's^
being under the dominion of Satan, who was before a tempter,
but now proves a tormentor to him.
Here we may take occasion to consider how Satan proceeds
against men in tempting them to despair.
l-y^ He takes the fittest opportunity., when we are most like
to be overcome by his temptation ; he observes our constitution,
zvhen most addicted to melancholy., and therefore more easily led
to despair : He also takes notice of some circumstances of pro-
vidence that we are brought under, which are more than ordi-
narily afflictive, and tend to deject and render us more recep-
tive of this temptation, in which he endeavours to add weight
to our burden, and depress our spirits under it : He also lays
hold on those times, more especially xvhen we are under divine
desertion; and, as the consequence hereof, our faith is weak,
and very much indisposed to seek help from God. Moreo-
ver, he often takes occasion, from some great fall and miscar-
riage which we have been guilty of, whereby we have grieved
the Holy Spirit, and wounded our own consciences, to aggra-
vate our crime, so far that from hence we may conclude our
state to be altogether hopelessa
'Hdly.f He endeavours to stop all the springs of comfort, that
might fortify us against, or afford us any relief under this
temptation ; and accordingly he turns our thoughts from the-
promises of the covenant of grace, and persuades the soul to
conclude that they are not made to himself; therefore he
ought not to apply them to himself for his comfort ; and to de-
termine peremptorily against himself, that he is not elected to
salvation ; not from any marks of reprobation that he finds in
himself, but by entering into God's secret counsels, and pre-
tending to search the records of heaven, which he has no war-
rant to look into, (in which respect despair contains in it a
mixture of sinful presumption,) and, at the same time, he has
a secret aversion to converse with those who are able to speak
a word in season to him ; and if any endeavours are used to
convince him that the mercy of Qod is infinite, his thought=
4)60 THE SIXTH PETITION EXPLAINED.
are not as our thoughts, an^^that the merit of Christ extends
itseif to the chief of sinners, it is all to no purpose, for his ge-
neral reply, to this and all other arguments of the like nature,
is that this belongs not to him, or his iniquities have excluded
him from the divine favour.
2>dlLj^ Satan endeavours to hinder a soul at this tinie^ from
ivaiting on God in ordinances. As for the Lord's supper, he
not only dissuades him from attending on it, but endeavours to
insinuate, that, in partaking of it in times past, he has eat and
drunk his own damnation^ giving a perverse sense of that scrip-
ture, 1 Cor. xi. 29. which, as appears from the context, is not
to be applied to weak believers, but to such as engage in this
ordinance, in a profane and irreverent manner, as though it
were not a divine institution, and without any desire of obtain-
ing spiritual mercies from God therein ; and the word which
%ve render damnation^ ought to be rendered judgment^ de-
noting that they expose themselves to temporal, as well as spi-
ritual judgments in this world for this wickedness ; not that
they are from hence to conclude, that their eternal damnation
will unavoidably ensue hereupon : And therefore the design of
this scripture, is to lead to repentance, and not to despair. As
for the word preached, he concludes, that every thing which is
delivered therein, contains an indictment against him, and
there he cannot endure to hear it : And, as for prayer, Satan
discourages him from it, by pretending that he is not in a
right frame for the performance of this duty, and by giving a
false sense of such scriptures as these, in Prov. xxviii. 9. He
that turneth axvay his ear from hearing the laxv^ even his prayer
shall be abomination; and, in chap. xxi. 27. The sacrifice of
the wicked is abominatioJi ; the meaning of which is, not that
the duty itself is sinful because performed by sinners, or that
God hates them the more for praying, but that he hates the
hypocrisy, formality, and other sins committed by them, when
engaged in this duty ; so that they should rather strive and
pray against this unbecoming frame of spirit, than lay aside
the duty itself, as they are tempted to do.
4thli/y Satan als© makes use of false reasoning, by which he
endeavours to answer this end ; as,
[1.] He puts them upon concluding, that because they have
no grace, therefore they 7ievcr shall have it; which method of
reasoning, if it were just, must be applied to all unregenerate
sinners ; and then we must conclude, that the whole work of
conversion in this world, is at an end ; which, blessed be God,
it is not.
[2.] He farther argues, that because they have lived a great
while in a course of sin, and their hearts are very much harderi-
cd thereby ; therefore they cannot be broken, or their wound is
THE SIXTH PETITION EXPLAINED. 461
incurable, and there are no healing medicines ; which is to set
limits to the almighty power and grace of God.
[3.] Satan farther induces them to conclude, tMit there is
something uncommon in their case, that they are greater sin-
ners than ever obtained mercy, which is more than it is possi-
ble for them to know ; however, they are tempted to apply
this presumptuous and discouraging suggestion to themselves
to heighten their despair, and hinder the force of any argument
that may be brought to the contrary.
[4.] The most common argument which Satan uses to induce
persons to despair, is, that they have sinned against light,
and the convictions of their own consciences, grieved and
quenched the Spirit of God ; and therefore they are inclined
to think that they have committed the unpardonable sin. This
is often alleged by persons against themselves, though, at
the same time, they know not what that sin is, and regard
•not any thing that is said to convince them, that they have
committed it; and, indeed, their very fears that they have,
and the desires they express that it were otherwise with
them, are an undeniable argument that they are mistaken
in the judgment which they pass on themselves, by adhering
to Satan's suggestions, leading them to despair *. Thus we
have given some account of the great variety of temptations
which we are exposed to from the world, the flesh and the
Devil. We are now to consider,
Secondly, How we are to pray, that we may not be led
into temptation ; or, if we, are, by what means we may be
delivered from the evil consequences that will arise from our
compliance therewith. An hour of temptation is not only
afflictive, but dangerous, by reason of the united assaults
of those enemies that we have to deal with. The world con-
tinually presents objects that are agreeable to corrupt nature ;
and Satan is unwearied in his endeavours, to turn us aside
from God thereby, that he may have vis in his own power,
and drive us from one degree of impiety to another : There-
fore, though it is not impossible to be tempted without sin,
yet it is exceeding difficult ; and therefore, as we are to take
heed, that we do not go in the way of temptation ; so we
are to address ourselves to God, that he would keep us from
it, if it be his will.
We are not, indeed, absolutely to pray against it, as we
are to pray against sin, which it is not possible for us to
commit, without contracting guilt ; whereas we may be tempt-
ed to sin, and yet come off conquerors over it : But, since
• See a particular account what this si7i is ; and tohen a person may certainhi
Qonduie that he has not committed it, ante pa^e 318 to 320.
462 THE SIXTH PETITION EXPLAINED^
the enterprise itself is ^zardous, the conflict difficult, and
the event, with respect tb us, uncertain, we should rather
desire, that, if God has not some gracious ends to answer
thereby, which are, at present, unknown to us, he^would be
pleased to prevent it. The case is the same as though we
were apprehensive of an infectious distemper raging amongst
us, which we are to pray against; though God could, by
his power, preserve us, in particular, from the ill consequen-
ces thereof; or, if we were informed, that an enemy laid
wait secretly for our lives, it is possible for God to deliver
us out of his hand; yet if the matter were referred to our
own choice, we would rather desire that he may not be suf-
fered to assault us. Thus v/e are to pray, that God would
keep us from temptation; though we are not, at the same
time, to question his power, or distrust his providence, as
though he could not carry us safely thi-ough it; which we
are to hope that he will do, if he suffers us to be tempted.
Neither are we to suppose, that we can be altogether free
from those temptations that arise from the imperfection of
this present state, in which we must expect to be subject to
the perpetual lustings of the flesh against the spirit : There-
fore we are principally to direct our prayers to God, that
he would keep us from falling by the temptation, or else,
that he would recover us, when fallen, prevent the evils, that
would otherwise ensue, and over-rule our sinful compliance
therewith, to his own glory, a.nd our future advantage.
1. We are to pray, that Jne would keep us from falling
by the temptation, that it may be like a wave dashing against
a rock, which remains unmoved thereby, or like a dart shot
against a breast-plate of steel, which only blunts the point
thereof, and returns it, back without doing any execution.
Now God prevents our falling by temptation, either by his
restraining or renewing grace : The fonner of these is com-
mon to the regenerate and the unregenerate ; and where there
is nothing more th'an this, it chiefly consists in some alteration
liiade in the natu.ral temper, or present inclinations of men,
whereby sin, tho,ugh it remains unmortified, is, nevertheless ab-
stained fvom, like a river that is kept from overflowing a coun-
try, not by ceasing to be fluid in its own nature, but by being
contaj ned v;ithin its proper banks. These restraints, in some,
proc^^ed frt)m that change which providence makes in their out-
war d condition or circumstances in the world ; so that those
temptations, which, before this, they were so ready to comply
w ith, are either discontinued, or offered without success ; as
'•vhen a person is bowed down with some affliction, that it gives
a di'iferent turn to his passions, whereby, as Job speaks, the
heart is made soft^ Job xjciii. 16. in a natural way, by those
THE SIXTH PETITION EXPLAINED. 46»
troubles that tend to depress the spirits. Sometimes he is un-
expectedly surprized with a fit of sickness, which gives him a
near view of death and another v/orld, and then tne violence
of the temptation, for the present, ceases, or at least, he is de-
terred from complying with it; and it may be, his spirits are
decayed, his constitution weakened, and his natural vigour
abated hereby, so that he has no inclination to commit some
sins which he was formerly addicted to. Others want leisure
to pursue those lusts which they are habitually prone to, being
engaged in a hurry of business, or conflicting with many diffi-
culties for the subsisting of themselves and families : These
are not exposed to those temptations that often attend a sloth-
ful and indolent way of living : Or it may be, they are sepa-
rated from their former associates, who have been partners
with them in sin, and tempters to it. And sometimes there is
a sudden thought injected into their minds, which fills them
with an inward fear and dread of the consequence of commit-
ting those sins which are more gross and notorious. This is
the result of an awakened conscience ; whereby persons are
kept from the commission of many sins, by the restraints of
common providence, though they are, notwithstanding, in a
state of unregeneracy, and sin in general remains unmor-
tified.
But, on the other hand, the believer is preserved from it by
the power of sanctifying grace, whereby an habitual inclination
is wrought in him, to detest the sin that he is tempted to ; and
the Spirit of God, by his immediate interposure, internally dis-
poses him to exercise the contrary graces ; w^hich proceed
from a principle of filial fear and love to God, together with a
sense of gratitude for all the benefits that he has received from
him ; so that in repelling a temptation, he says, with Joseph,
How can I do this great wickedness^ and sin against God^ Gen.
xxxix. 9.
2. We are also to pray, that God would prevent those evil
consequences, which very often attend such-like temptations ;
that our hearts may not be hardened through the deceitfulness
of sin, that we may not willingly yield ourselves bond-slaves
to Satan, or take pleasure in those sins which we have been
tempted to commit : and that we may not be exposed hereby
to divine desertion, how much soever we have deserved it.
3. We are likewise to pray, that God would recover, or bring
us out of the pit, into which we are fallen, that hereby Satan
may not take occasion, after he has overcome, to insult us, that
we may not be given to a perpetual backsliding; but that our
souls may be restored^ and we led in the paths of righteousness
for hit name's sake, Psal. xxiii. .'?.
464 THE SIXTH PETITION EXPLAINED.
4. If we have fallen hy^aA temptation we are farther to pray,
that God would over-rule it to his own glory, and our spiritual
advantage. Though there be nothing good in sin, yet God can
bring good out of it ; and this he does when he humbles the
soul for it, and makes him afraid of going near the brink of
the pit, into which he fell, inclines him to be more watchful,
that, by indulging some sins, he may not lay himself open to
those temptations that would lead him to the commission of
many others. This will also induce him to depend on Christ
by faith, as being sensible of his inability to resist the least
temptation without him. And it will excite in him the great-
est thankfulness to God, who has found a way for his escape
out of the snare wherein he was entangled, by which means
he will receive abundant advantage, and God will be greatly
glorified.
Thus we have considered God's people as exposed to various
temptations, and how they are to direct their prayers to him,
agreeably thereunto, pursuant to what our Saviour has taught
IIS in this petition ; which, that we may farther enlarge upon
in our meditations, we may express ourselves to God in pray-
er to this purpose ; " We draw nigh to thee, O our God and
" Father, as those who are exposed to many difficulties, by
" reason of the snares and temptations that attend us. We find
*' it hard to pass through the world without being allured and
'* drawn aside from thee, by the vanities thereof, or discou-
" raged and made uneasy by those afflictions which are inse-
" parable from this present state : But that which gives us the
" greatest ground of distress and trouble, and makes us an
" easy prey to our spiritual enemies, is, the deceitfulness and
" treachery of our own hearts, whereby we are prone to yield
" ourselves the servants of sin and Satan. Every age and con-
" dition of life has been filled with temptations, which we
" have been very often overcome by. We therefore implore
" the powerful aids of thy grace, that we may be kept in the
'' hour of temptation. Enable us to overcome the world, to
"•' mortify and subdue our corrupt inclinations, and to stand
••' against all the wiles and fiery darts of the Devil. Let us
" not be tempted to presume of being happy without holiness,
" or enjoying the benefits that are purchased by Christ, with-
" out faith in him. May we also be freed from all unbecom-
" ing thoughts of thy divine perfections, and not give way to
" any temptations that may lead us to despair of thy mercy,
" which thou art pleased to extend to the chief of sinners.
" We farther beg, though with submission to thy will, that we
" may be kept from the temptations of our grand adversary,
" because we are sensible of our own weakness and inability to
"resist him ; nevertheless, we arc confident that we can do all
THE SIXTH PETITION EXPLAINED. 4C5
" things by thine assistance : Therefore, if thou sufferest us to
" be tempted, appear in our behalf at that time,^at we may
" be made more than conquerors ; and when we mil by temp-
" tation, let us not be utterly cast down, but upheld with thine
" hand, and let thy strength be made perfect in our weakness ;
" and, in the end, bring us safely to that happy state, where
*' there is neither sin nor temptation ; when we shall be deli-
" vered from ail the evils of this present state, that thou mayest
*' have the glory, and we may praise thee throughout the ages
" of eternity."
Quest. CXCVI. JV/iat doth the conclusion of the Lord^s
prayer teach us ?
Answ. The conclusion of the Lord's prayer, [which is. For
thine i.y the kingdom^ the power ^ and the glory for ever^ Amen\
teacheth us to enforce our petitions with arguments, which
are to be taken, not from any worthiness in ourselves, or iu
any other creature, but from God; and with our prayers, to
join praises, ascribing to God alone eternal sovereignty, om-
nipotency, and glorious excellency ; in regard whereof, as he
is able and willing to help us, so we, by faith, are embolden-
ed to plead with him that he would, and quietly to rely upon
him that he will fulfil our requests, and to testify this our
desire, and assurance, we say, Amen.
A S we are taught to begin our prayers with those expressions
.L3l. of reverence, becoming the Majesty of God, when we
draw nigh to him ; so we are to conclude them with a doxolo-
gy, or an ascription of that glory which is due to his name;
whereby praise is joined with prayer, and we encouraged to
hope, that he will hear and answer our petitions.
In the conclusion of the Lord's prayer, we are directed to
ascribe to God the kingdom^ the power ^ and the glory for ever :
and to sum up all with that comprehensive word, Amen. This
may be considered in two respects,
1. As we hereby express the due regard we have to the di^
vine perfections : And,
2. As we improve or make use of them as so many argu-
ments or pleas in prayer.
1. We shall consider this doxology as containing the sense
'.ve have of the divine perfections. Accordingly,
(1.) We say, Thine is the kiyigdom ; whereby his sovereign-
ty and universal dominion over all creatures, is acknowledged
as he has a right to every thing that he gave being to : And,
iis this is more especiallv a branch of his relative gloiV, since
VoT. IV. ' ' 3N -
466 WHAT THE CONCLUSION OF
the idea of a king connote^ubjects, over whom his dominion
is exercised; so it supposes in us an humble expression of sub-
jection to him, and dependence on him for all things that we
enjoy or hope for. We also consider him as having aM-ight to
make use of all creatures at his pleasure; inasmuch as the
earth is his, and the fulness thereof: And, as we are intelli-
gent creatures, v/e profess our obligation to yield obedience to
his revealed will, and are afraid of incurring his displeasure
by rebelling against him, with whom is terrible Majesty : And
when we take a view of him ; as seated on a throne of grace,
and his government as extended to his church, upon which
account he is adored as king of saints^ Rev. xv. 3. we hope for
his safe protection and for all the blessings which he bestows
on those whom he governs in a way subservient to their ever-
lasting salvation.
(2.) We adore him as a God of infinite power. Thine is the
poxuer. Dominion without power will not be sufficient to
maintain its rights ; therefore, since God is described as hav-
ing the kingdom belonging to him, or being the governor
among the nations ; his attribute of power ought next to be
considered, whereby he can, without the least difficulty, se-
cure the welfare and happiness of his subjects, and bring to
nought the designs of his enemies ; or, as it is elegantly ex-
pressed, look on every one that is proud^ and bring him lowland
tread dozvn the wicked in their place^ hide them in the dust to-
gether^ and bind their faces in secret^ Job xl. 12, 13. ■
(3.) It is farther added, Thine is the glory. Tliis may be
taken in two senses ; either as including in it all his perfec-
tions, whereby he is rendered glorious in the eyes of angels
and men ; so that there is nothing that we esteem beautiful or
excellent in the whole system of created beings, but what is
deformed, and, as it were, vanishes and sinks into nothing,
>vhen compared with him : Or else, the meaning of the ex-
])ression is, that all the praise and honour that arises from
every thing that is done in the world, which appears great and
excellent, or has a tendenc}'^ to raise our esteem and admira-
tion, is to be ascribed to him ; whereby we disclaim the least
shadow or appearance of divine honour, which we are ready,
upon all occasioijs to acknowledge to be due to him alone :
Thus we adore him as having all divine perfections, when we
say, Thine is the kingdom, the poxvcr, and the glory.
And it is farther added, that they belong to him for ever
and ever ; whereby it is intimated, that whatever changes there
may be in the nature or condition of created beings, he is un-
changeably the same, and therefore will remain glorious in
himself, and be for ever admired and adored by all his saints,
whose hap.pi)iess depends upon it.
ini: LORD S PllAYEH TE.VCIIKTH.
2 We shall consider these divine perfections, as they afford
us so many arguments, or pleas, in prayer, fromi|Whence we
take encouragement to expect a gracious answer from him, as
appears from that iilative particle, FOR, which is prefixed to
this doxologv. Therefore we may consider it as subjoined to
the foregoing petitions, as the strongest motive to induce us
to hope, that the blessings we pray for, shall be granted us ;
accordingly we disclaim all worthiness in ourselves, and desire
that our name or righteousness should not be mentioned ; but
that the whole revenue of glory may redound to God, as all
our expectation is from him. We might here apply the seve- ^
ral arguments or pleas contained herein, to every one of the
foregoing petitions ; which would tend very much to enforce
them, and afford matter for our farther enlargjment in prayer:
But I shall rather chuse to reduce the subject-matter thereof
to the two general heads, under which they are contained ; and
accordingly to shew how we may make use of those arguments
that are taken from the kingdom, power, and glory, belonging
to God, for ever and ever, in our praying for those things that
concern his glory, agreeably to what we are directed to ask
for in the three first petitions ; or our temporal or spiritual a,d-
vautage, as in the three last.
(1.) As to what respects the glory of God in the world, I'iz-
that his name may be hallowed, his kingdom advanced, and
his will be done : Therein we pray, that, as he is a great King,
the blessed and only Potentate, the Governor of the world and
the church, he would sanctif)^ his glorious name ; that his in-
terest may be maintained, and prevail against every thing tha^
opposes it, that he v/ould take to himself his great power and
reign ; and, since the success of the gospel, and the advance-
ment of his kingdom of grace, is a work surpassing finite
power, and there are many endeavours used to weaken and
overthrow it; we trust, we hope, we plead with him, for the
glory of his name, that he would give a check to, and defeat
the designs of his and our enemies, that the enlargement of
his kingdom may not be obstructed, nor his subjects disheart-
ened, whilst Satrai's kingdom, that is set in opposition to it,
makes such sensible advances, and pi'evails so much against it.
And, that his name may be sanctified by his people, and
his kingdom advanced in this lower world, we farther pra}-,
that his subjects may be inclined to obey, and submit to his
will in all things ', or, that it may be done on earth as it is in
h.eaven : Therefore, when we ascribe the kingdom, power, and
glory to him, we do, in effect, say, " Lord, what would be-
" come of this wretched world, if it were not under thy gra-
" cious government, which is its glory and defence ? Thou
" sittest on the throne ©f thv holiness, which thou hast estax
468 WHAT THE CONCLUSION OF
" Wished of old : Therefoi'«v "^^e are encouraged to hope, that
" thou wilt not forsake thy people, who are called by thy name,
" nor suffer thine interest to be trampled on, nor thy name
*' profaned by those who say, Who is tlie Lord, that w^'should
" obey him I Thine arm is not shortened, that thou canst not
*' save, since thine is the power; and therefore nothing is too
*'■ hard lor thee. Thou hast given us ground to expect, that
*' thou w ilt shew thy people marvellous things ; and thou hast
" promised, that all. nations shall bow down before thee and
*' serve thee ; and that the kingdoms of this world shall become
'' the kingdoms of Christ : This thou canst easily accomplish
*' by thine almighty power, though it be too hard for man.—
*' Thou art never at a loss for instruments to fulfil thy plea-
*' sure ; for all things are in thy hand : Neither, indeed, dost
*' thou need them ; for, by thy powerful word, thou canst cause
*' light to shine out of darkness, and revive thy work in the
*' midst of the years, that thy people may rejoice and be glad
*' in thy salvation. Take the work, therefore, into thine own
*' hand, and, thereby, give us occasion to admire and ascribe
" to thee the glory that is due to thy name."
(2.) We are to consider, how we may plead for temporal
or spiritual blessings, as making use of this argument, that the
kingdom, power, and glory, belong to God ; accordingly, we
pray, that he would give us that portion of the good things
of life, that he sees necessary for us, and that we may enjoy his
blessing with it, in order to our being prepared for a better,
y. d. " Give us daily bread ; for the earth is thine, and the
** fulness thereof: Thou hast subdued us to thyself, and hast
*' told us, that thou wilt surely do us good, and bring us, at
*' last, to thy heavenly kingdom : Therefore we humbly wait
*' upon thee, that we may not be suffered to faint by the way,
*^ or be destitute of those blessings that are needful for us in
*' our present condition. Thou art able to supply all our wants :
*' We have hitherto been upheld by thy power, and thou hast
^' sometimes done great things for us, that we looked not for,
*' and hast been our refuge and strength, a very present help
*' in every time of trouble. Thou hast granted us life and
" favour, and thy visitations have preserved our spirits ; what
" thou hast given us we have gathered ; thou hast opened thy
" hand, and filled us with good. And, as the treasures of thy
" bounty are not exhausted, nor thy power diminished; so we
" desire to exercise a constant dependence on thee, and to
" hope in thy mercy ; that, as thou hast givet us those better
*' things that accompany salvation, thou wilt also bestow upon
" us what thou seest needful for us in our way to it; which
" will not only redound to our comfort, but thy glory ; who
" givest food to all flesh ; for thy mercy endureth for ever."
THE tORt>'s PRAYfiR TEACHETH. 46^
As for those spiritual blessings that we stand in need of,
we encourage ourselves to hope for them ; and ^cordingly,
when we pray for forgiveness of sin, we consider God as sit-
ting upon a throne of grace, and inviting us to come and receive
a pardon from his hand : Therefore we say, " Lord, thou art
" ready to forgive, and thereby to lay eternal obligations on
" thy subjects, to love and fear thee ; if thou shouldst resolve
" to display thy vindictive justice in punishing sin, according
" to the demerit thereof, thy kingdom of gi*ace would be at an
" end ; but thou encouragest us to hope for forgiveness, that
" hereby grace may reign through righteousness unto life '
" eternal. And, as thou art a God of infinite power, we beg
" that thou wouldst thereby work in us those graces that flov.^
" from, and are the evidences of our having obtained forgive-
*' ness, that being delivered from the guilt of sin, we may walk
" before thee in newness of life. We also ask this privilege,
"" as what thou bestowest for Christ's sake, that hereby he may
'' be glorified as the purchaser of this blessing, and Ave laid
^' under the highest obligations to love him, as being con-
" strained hereunto by his love, expressed to us in washing
" us from our sins in his own blood."
When we pray to be kept from temptation, or recovered,
when fallen by it, we consider ourselves as the subjects of
Christ's kingdom, and his enemies as endeavouring to draw us
aside from our allegiance to him ; and, as dreading the conse-
quence thereof, we address ourselves to him, to secure us from
the danger we are exposed to from them ; and accordingly,
when we say. Thine is the kingdom^ the poxver^ and the glory ^
we are furnished with arguments adapted to our present exi-
gencies, q. d. " The power of our spiritual enemies is great,
" and much more formidable, because of the treachery of our
" own hearts ; yet we are encouraged to implore thine assist-
" ance against them, O our God and King, that we may be
*' kept in the hour of temptation ; inasmuch as all the attempts
" that are made against us, carry in them [an invasion on thy
" sovereignty and dominion over us. We desire always to
" commit ourselves to thy protection, and hope to find it, since
" there are no snares laid for us, but thou art able to detect
" and prevent our being entangled by them, and also canst
" bruise our enemies under our feet, and, if we are at any
" time overcome by them, recover us from the paths of the
" destroyer : Do this for us, we beseech thee, that thou mayest
" have all the glory : We have no might, but our eyes are upon
" thee, who art able to keep us from falling, and to present us
" faultless, before the presence of thy glory, wkh exceeding
" joy."
470 WHAT THE CONCLUSION OF
As for the word, AtnenftQivith which our Saviour concludes
this prayer, it is of an Hebrew original, and is sometimes pre-
fixed to what is asserted with a vehemency of expression, de-
signed not only to confirm, but to bespeak the utmost attention
to whal is said, as being a matter of very great importance ;
in which case it is rendered by the word verih/. And is is
sometimes repeated to add greater force to it : Thus when our
Saviour asserts the necessity of regeneration, he says, Verily^
verily^ I say unto thee^ except a man be born again^ he cajinot
see the kingdom of God^ John iii. 3. And elsewhere, Verily^
verihjy I say unto yoit^ rvhatsoever yc shall ask the Father in
viy 7iame\f hexvUl give it you., chap. xvi. 23. fa)
It is put in the close of each of the evangelists, as denoting,
that whatever is contained therein, is to be depended on, as
being of infallible verity ; and almost all the epistles are con-
cluded with it, as is also the book of the Revelation, in which
jt is put after a short prayer or doxology ; in which respect it
signifies, that what is therein requested of God, is earnestly
desired, and the petition summed up, and ratified thereby ; or,
that the glory which is ascribed, is again acknowledged to
belong to him, and we rejoice in the discovery that is made
thereof to us.
Again, sometimes the word is not only used, but explained
at the same time, as containing a summary account of what
Tve ask for : Thus when Benaiah preferred a petition to David
in the behalf of Solomon, and had a grant from him, that he
should reign in his stead ; it is said, He answered the king^
and said. Amen ; the Lord God of my lord the king say so toOy
1 Kings i. 36.
Thus then the word, Amen, with which this and other pray-
ers are to be concluded, signifies, so it is, let it be so, or, so it
shall be ; each of which respective significations are to be ap-
plied to the subject-matter of our prayers : As it respects sins
confessed, or the glory that we ascribe to God for mercies re-
ceived, it denotes, so it is : As it refers to the promises which
we plead and take encouragement from, or the blessings which
we desire, it signifies, so it shall be, and so let it be. Thus it is
to be applied in this prayer; and in particular, as it is joined
to the doxology, Thine is the kingdom, the poxver and the glory,
for ever and ever, we express our faith herein, together with
our adoration of these divine perfections. And there are some
prayers or doxologies, in which the glory of Christ and the
faj As in John only it is repeated, he wrote it only in the Hebrew charac-
ter, it is nresmned, and understood l)y it " the truth ,-" the second Amen was
esegeticul and in the Greek character, "for the sake of Hie unlearned.
THE lord's prayjer teacheth. 471
gospel-state is desaubed, which are conchided with the repe-
tition of the word : Thus when the Psalmist had be«n enlarging
on this subject, he concludes with, Blessed be his glorious name
for ever ; and let the whole earth be filled zvith his glory ^ Amen
and Amen^ i. e. God has determined that it shall be so, and the
whole church is obliged to express their faith, and say. Amen-,
so let it be.
Some have thought it expedient in joint prayer, for the
whole assembly, together with him that is the mouth thereof,
to s&y^ Amen^ with a loud voice, and thereby to signify their
consent to, and concern in the subject-matter contained there- ,
in ; which appears to have been the practice of the church in
the early ages thereof; as Justin Martyr observes it was in
his time*; and it was afterwards observed in Jerom's time,
who compares the sound they made Avith their united voices to
that of thunder f ; which, though it was done with a pious de-
sign, and not in tiie least to be blamed, yet it is not to be in-
sisted on as necessary, since all present professedly join in
every part of the prayer, as much as though they repeated the
words with an audible voice ; and accordingly it is sufficient
for every one, when prayer is publicly concluded with this com-
prehensive word, to lift up his heart to God, and thereby ex-
press the part he bears therein.
As for the contrary extreme, when one, whose office was.
altogether unknown to the primitive churches, is appointed to
say, Amen^ in the name of the whole congregation; this is, I
think, altogether unwarrantable ; though several Popish com-
mentators defend it from the apostle's words, who speaks of
him that occupieth the room of the unlearned^ as sayings Amen,
at the giving of thanks, 1 Cor. xiv. 16. where, by the unlearn-
ed, we are not to understand the Clerk of a congregation ^,
out one who understands not the subject-matter of that prayer,
which the apostle supposes to be put to God in an unknown
tongue : All therefore that can be inferred from hence is, that
we ought to pray to God with understanding and faith, that
hereby we may be able to su^ up our requests and glorify him
by saying, Amen.
* Vid. Justin Martyr, Apol ii. prg Christ. -mJiq intimates, that ivJien public
praver and giving of thanks was ended, the whole congregation testijied their up-
provmg of it by saying. Amen ; «■«? o ts-a/swv Astbc on&j^iifAti Myay a^w.
I Vid. Ilieron. in Lib. ii, comment, ad Gnlat. in Procii. Ad simiUtudinem aeles-
iis tonitrus reboat, [scil. Ecckiic] Amen.
i Vid. VVMtbri in he.
Theological Questions*
Ma7iy theological instructors teach their pupils siiccessfuUij^ h^
requiring thern^ besides the usual course of systematical read-
ings interrogative examinations^ and critical study of the
scriptures in the original languages^ also to rvrite disquisi-
tions on a 7iumber of i^iestians in Theology. Hereby they
are provided xuith a store of arguments ^ on the most dijicuk
subjects^ and furnished -with the mature advices of their pre- ^
ceptors ; to xvhich they maij recur in any pet-iod of after life.
To aid in this important xvork^the following List of ^lestions
has been subjoined to this first American edition of Ridgley ;
and every instructor^ or pupil, zvill select or vary at his plea-
sure*
Quest. I. — How does it appear, that something has existed
from eternity ?
2. What evidence is there, that the existence of man is deri-
ved, and dependent?
3. How do you prove the existence of God ?
4. What is Theology ?
J. What is natural Theology ■.
6. What does it discover of the Divine character
7. What arguments prove the genuineness, authenticity,
and what, the inspiration of the Old and New Testaments ?
8. How do 3"ou prove the Unity of God ?
9. How do you prove the divinity and personality of fhR
Son, and the Holy Ghost ?
Vol. IV. 3 O
474 THEOLOGICAL QUESTIONS.
10. What are the Manlthean, Avian, Sabellian, Socinian
and Unitarian heresies, and how are they respectively con-
futed ?
11. How do you prove that there are divine purposes, and
that these are eternal and immutable ?
12. Wherein does the certainty of events, taught in the scrip-
tures, differ from the fatality of heathen philosophers and mo-
dern sceptics ?
13. How do you prove that the world was created?
14. In what estate was man created ?
15. What are the acts of God's providence; or how is it
employed about created things ?
16. What is the difference between a law and a covenant ?'
1 7. How do you prove that God did enter into a Covenant
Vith Adam, which included him and all his posterity ?
1 8. What are we to understand by Adam's freedom af
will?
19. What is necessary to constitute a moral agent?
20. What is the difference between natural, and mdral,
power, and inability I
21. How is the doctrine of universal ab'solut.e decrees con*-
sistent with the moral agency of man ?
22. How do you define sin ?
THEOLOGICAL QUESTIONS. 475
23. Are there venial sins?
•I
24. How do you describe the sin against the Holy Ghost ?
25. How do you prove the depravity of unrenewed men to
be total ?
26. What was implied by the death threatened in case of
disobedience ?
27, Wherein consists the punishment of the damned ?
•28. How do you prove the eternity of hell torments ?
29. How do you define the Covenant of Grace ?
SO. Is there any ground for a distinction between the Co-
venant of Redemption and the Covenant of Grace ?
31. Wherein do the Covenants of Works, and Grace agree,
and differ? '^'^
32. Are the Law, and Gospel inconsistent with each other?
33. What is an atonement ? And what the nature, and ex-
tent of the atonement of Christ ?
34. Was the sacrifice of Christ Jesus absolutely necessary
for our salvation ?
35^. Whence did the obedience, and sufferings of Christ de-
rive their efficacy ?
36. How was his death consistent with the justice of God?
476 THEOLOGICAL (QUESTIONS.
37. How do you descril*^ the nature, mode of administra-
tion, exti-nr, duration and glory of Christ's kingly office ?
38. What is to be understood by his descent into Hell
39. What ai-e v/e to understand by the application of Re
demption i
40. How do you prove that the influence of the Holy Spi
rit is of free and sovereign grace ?
41. What is regeneration, or effectual calling?
42. Whence arises the necessity of it ?
43. What are the means of grace, and what their use i
44. What is the utmost the unregeaerate do in the use of
the means of grace ?
45. To what are they to be exhorted
46. Wherein consists the difference of the special call of the
Spirit, and the more outward call of the gospel ?
47. How do you describe the nature of gospel repentance,
with the difference between this, and conviction of sin, or legal
48. How do you describe the nature, and necessity of justi-
fying faith i and what species of causality has it i^ our justi-
fication ?
49. What is included in, ^nd what are the effects of jiistifi-
cation ?
THEOLOGICAL QUESTIONS. 477
50. How are full satisfaction and free pardon consistent ?
I
51. What are we to understand by the imputation of Christ's
righteousness for justification?
52. What are the absurdities implied in supposing a justify-
ing faith to consist in a sure confidence of the pardon of our sins '",
53. Point out the nature, privileges and evidences of adop-
tion.
54. How do you describe, and prove the possibility of at-
taining an assurance, of God's love ?
55. How do you describe the believer's peace of conscience,
and point out the difference between it, and the false hope of
the hypocrite ?
56. How do you prove the doctrine of the saint's perseve-
rance in a state of grace unto eternal life ? And explain Ezek.
xviii. 24. Heb. vi. 4 — 6, and the falls of David, Peter, and
Judas ?
57. Is sinless perfection attainable in this life ?
58. What is the condition of the souls of believers immedi-
ately after death ?
59. How do you prove that there shall be a general resur-
rection of the just and the unjust?
60. Hov/ do you prove there shall be a general judgment?
61. What are the consequences of the judgment to the
righteous and the wicked ?
62. How do you prove that the institution of the Sabbath,
is of perpetual obligation ?
478 THEOLOGICAL QUESTIONS.
63. How do you pro^e that public worship is to be cele-
brated on the Sabbath ?
64. What is the nature of a Christian church ?
What are its standing officers ?
To whom does the right of ordination belong ?
6S. What is the nature and import of baptism?
How do you prove that other modes than immersion are
lawful ?
66. How do you prove the divine right of infant baptism ?
67. What is the nature and use, and who are the proper par-
takers of the Lord's supper ?
^8. What errors are implied in a prayer, the object of which
is a change of divine purposes ?
69. What is the nature, use and necessity of prayer i
70. How do you prove that family-prayer is a duty ?
71. Wherein consist the unity and communion that should
subsist in the church of Christ, and the benefits or advantages
of it?
72. What are the rules and end of church discipline ?
What is the nature and design of excommunication?
73. What are the qualifications necessary to a minister of
Christ ?
Y4, In what does the happiness of heaven consist ?
INDEX
The volumes are denoted by a, b, c, and d.
c 544-
a 498
b 10-^
b 164
c 132
d 66
c 145
d 9
d 10
6 156
a 129
d 468
b 25
b 27
b 28
b 6Z. 30
A.
Abraham offering Isaac -
Absolute free-will
Adam, his temptation - - -
, not a mediator
Acts of taith, direct and reflex
Actions smful - . -
Adoption
Adultery . . - -
Affections, government of -
Afflictions, relative
All-sufficiency of God, consola-
tory
Amen
Angels, their creation
, their nature
, their power
, their employment
— , providence of God to-
ward them - b 62
Anger is heart-murder € 548
Antinomians « 418
Anti-trinitarians - a 388
Apostacy, considered - c 225
Apostles - - b 572
Arius, his eiTor, note - « 208
Arminians . . b 128
Ascension of Christ - b 464
Assurance of salvation - c 243
, how lost - e 273
, what essential to faith c 270
Atheism, its absvu-ditv,a24. 29. 38 c439
Atonement, b 187- 275. note. 276. 280
. , value of it b 282.285
• , design of it - 6 285
, propriety of it proved,
against Deists - b 299
' , vindicated gainst
christian eiTors - b 303
■ ', extent of the pur-
chase - - b
Atonement, for wkom specially
intended - - b 316. 32X
, how sufficient for
all men, note - b 349
, modern opinions on b 276
b 280. 292. 297
Author of sin, God is not, in
note - (/ 433.43.5
B.
Baptism, an ordinance - rf 174
, meaning of the word d 216
, a generic term, in note d 175
, the right of infants d 182. 185
d 187. 193
— — jObjections to subjects of d 200. 205
186. 194
, by pouring or sprinkling d 218
, sponsors \n - d 228
, sign of the cross in d 228
, how to be improved d 229. 234
Backbiting, instances of d 43
Being of God proved - a 21
Believers, sons of God in Christ c 146
Benevolence, disinterested a 19
Blindness of mind - b 146
Borrowing and not paying d 23
, whether Israel was guil-
ty of it - - rf 24
Bread, daily to be prayed for d 407
Burnet, his scheme of the Mil-
lenium - - b 369
Call gf the gospel - c 16
Character of sacred writers a 101
Charity to the poor - d 20
Child-like dispositions required
in us - - d 364
Cbrist, tvpified by M«ldiize-
dec ' - - - b 264
480
INDEX.
Christ, his bimiliatioa - b 396
, betrayed, denied, con- ,^
demned, slain b 424.426.4297^33
b 440
, descent into hell
, 1 Pet. iii. 18. explained,
note
, his resurrection
, l\is ascension
, his intercession
, his coming to judgment
Christianity, reasonable, note
Church, the word how used
note -
Church, its testimony-
Church, invisible
, its union to Christ
Commandments, rules to inter-
pret
Communion with God, by inno-
cent man ...
, with Christ i/» grace
'm glory
Conflagration
Conflicts of flesh and spirit
Conscier.ce, horror of
, distinguished
Contentment a universal duty
, motives to it
Contingency of events
Corruption of nature, forbidden d
, not from traduction, £cc. b 128
, how " - b 131
Covenant of grace, divisible or not 6 165
, with whom made b 167
b
442
b
444
b
464
b
473
b
481
a
1
b
510
515
a
116
c
9
c
10
c
428
b
77
c
65
c
280
b
387
c
187
b
153
b
154
d
50
d
51
a
517
d
56
Critical examination of 1 John
V. 7 - -a 329
D.
D.iy of grace, what - 6 331
Deatli, appointed of God ^ c 293
, its effect on the spirit c 300
, of Christ, design of it b 285
, for wliom b 290
, perversion of the
doctrine b 291
, a true and proper
sacrifice for sin b 292
, of some saints - c 285
Decrees of God - a 4l7. 430
, proved a 422. 452
, not stoical fate a 516
, misrepresentations
of it - a 465
Dei.sts - - b 494-
Deityof the Son, proved a 295
, by divine names a 296
, by divine attributes a 342
, by religious worship a 377
, improved a 414
Diligence - - d 20.21
Discontent, remedies against d 61
Dispensations of the covenant b 199
Delusions • - b 147
Dominion of man in innocency b 74
Duels - - c 542
how a testament
b
169
eternity of it
b
272
acceptance by elect b
184
Coveiian
t of works, more than
a law
.
b
78
b 80 88
its seals
b 88. 90
violation of
b 74. 93
not a promise of
salvation
b
164
Govetousness and its aggrava-
tions
.
d
58
excuses for it answered d
59
Creatior
1, work of
b
6
— immediate
b
•r
, mediate
b
7
, time of - -
b
8
, design of
b
15
, not instantaneous
b
17
, its progression
b 19. 23
, at what season of
the year
b
24
, its.goi)dness, or pel
•-
fcction
b
25
, of man
b
34
CIreed, account of
b
440
Eden, garden of, where situated b 70
Efiectuai calling - c 39
Elect, to what chosen - a 438
, included in Christ b 132
, ransomed by him - b 316
, peculiarly b 322
Election, what - a 529. 434
, objects of - a 436
, proved - a 447
, its design - a 461
, its properties a 469
, knowledge of « 470
, free - - a 476
, unchangeable a 481
, objections to a 507
, distinct from fate u 5lL>
Elijah, whether guilty of false-
hood - - rf 36
Elisha reproached at Bethel d 43
Endor, witch of - c 451
Enlightened conscience c 184
Erroi's, of Arius and Sabellius a 208
Eternal generation of Christ a 259
Elernily of the covenant of grace b 172
Eutychus, who he was, note b 223
Eve", the manner of her tempta-
tion - . - d 100
INDEX.
4»1
Faltli, ho\V a condition b
■ , how above natural ability b
, various kinds of^ c 121—
.justifying - c 98.
, how it justifies - c
, a duty - b
, a mean of salvation d
Pall of man - - 6 74
Father, God is to men - d
, to he addressed as in
hea^'en - - d
Food of man in innoccncy b
Foreknowledge of God a
Foreordained whatsoever comes
to pass, what is meant d
Forgiveness of sin c 70 d
of others, what meant
by it - - d
' — , argument to induce
to it - - d
Fi-eedom of divine decrees a 4o2.
Fi-ee-will, absolute, absurd a
, doctrine of, examined a
Frugality - - rf
G.
<ienealogy of Christ defended a
Genuineness of the scriptures a
Glorifying God, what Is meant
by it - - a'
Glory of God, how things are
disposed
d
382
«lory of Christ as Mediator
b
244
God, proofs of his being c
I 22—48
is a Spirit a 123— his unity a
; 194
, holy
a
159
, not the author of sin a.
424. 523
530
, is infinite
a
126
, all-sufficient
a
127
, eternal
a
129
, immutable
a
13.5
, incomprehensible
a
138
, omnipresent
a
139
, almighty
a
140
, omniscient
a
145
, most wise
a
152
just
a
164
true
a
186
meirciful
a
168
. even in punishing, note
a
170
, how glorified
a
14
Goodness
ibid
Gospel, how offered to all
b
332
, faith in it tlie duty of
all
b
336
Government, civil
c
.024
©rotius, on the authority of the
scriptures, in r^Vi
a
97
Vol. IV.
3 P
■ Grace of God, in providing a
189 Mediator - i 187
193 Guilt of Adam's first sin h 119
-125 , its consequences | b 196 — 259
125
110 n.
193 Happiness of saints, future c 399
76 Hardness of he:u-t - 6 149
—93 , causes of - b 159
360 , in believers and unbe-
lievers - 6 151
365 Hearing the word - d 158
72 Meatliens - 6 491 c 165
452 Hell, descent of Christ into b 440
Heinousness of sins not equ.il d 67
433 Holy Ghost, procession of a 2(^5"
417 , his Deity proved a 295
his titles a 400
424 attributes a 404
works a 405
426 worship a 408. 414
433 Holiness of God a 159
498 , motives to -^ c 160
501 Holy places - - c 424
17 times - c 427
Holy Spirit, implants all graces b 197
, applies salvation b 237
88 Humiliation of Christ b 3^5
79 , in his birtl; b 398
in his life b 401
13 by temptations b 410
by sinless infirmities b 422
io his death b 423
in being betrayed b 424
forsaken b 425
condemned b 429
Hurailiation of Christ, in being
tormented 6 431
crucified b 43.'>
in his burial b 437
Human, nature of Christ b 421
Hypocrisy, sin of - d 39
j whether Paul and Da-
niel guilty - rf 4p
I.
Idolatry - c 443 & a 194
Image -worsliip - c 461
Immortahty of the soul <; 302
, asserted and denied
by heathens - c 303
Imputation, what - c 85 — 95
Imputationof Adam's sin b 107. Ilj3
Inability of sinners to believe,
note b igp
>~ to keep the com-
m;uxlin<;nts d 62
Incarnation of Christ b 227
, the time of b 231
, duratien q{ b 234
483
INDEX.
Incarnation, uccesp'ity for
Independency of God
Infants, t!ieir state
Inferiors, duties of
Innocency, man':, condition in
Inspiration of scripture
Integrity of the church in all
ages - - -
Interest in Christ
J.
Jesus, \v'-y so called
Judgment, final
Justice, in our dealings d
Justification - c
' ■ , its foundation c
, not before faitli c
, not by works c
, not by repentance c
K.
Kingdom of Heaven - c
of Providence d
of grace - d
of Christ, how ad'
vanced - d
of glory - d
Kingly office of Christ b
• , its exercise b
, submission to b
, opposition to b
5 times of exer-
cise
, in the ]Millenl
um
, on earth b
, duration of b
, the two-fold
states of b
, in humiliation b
Law, moral
, judicial
, ceremonial
Law-suits, when unjust
Liberty
Life, bounds of fixed
, to be preserved
Light of nature - a
Light of revelation, suiBcient
, increased by tlie
gospel b
Long-suffering of God a
, in harmony with jus-
tice - a
, improvement of a
Lord's supper - ^ d
~ • , a gospel ordinance d
, wkit the elements
b 235 Lo rd's supper, to ■whom to be ad-
ministered d 237. 245. 26-3
, examination previous
to d 245—256
, who to be debarred
from - ^ d 263
, meditation at d 269
, what to be done at d 270
273. 275
, vows may be made at d 27 S
, frequent attendance on J280
, how it differs from
baptism d 281—284
19 Lie, definition and kinds of d 33
67 — , whether midwives in Egj-pt
73 guiltvof - d 34
117 ,Rahab's - d 34
101 , whether Jacob was guilty of rf 35
101 , whether Elijah was guilty d 36
, whether Paul was guilty d 57
, David's - d 38
1H
6'^38
c
520
b
72
a
110
b
199
b
189
b
244
c
359
M.
386 Magee's, two discourses oti the
atonement, note b 298. 517
389 Man, his creation b 34
394 — , his twofold natu>re b 39
351 , in the divine image b 4^
352 , his mutability b 44
357 , providence of God toward him b 70
b 360 , employment in Paradise b 72
.fallen - b 117
b 36t , his misery - b 136
Mai'ks of grace c 260—262
b 366 Marriage, its institution and design 6 75
;81 Masters, duties of
392 Means of salvation
Mediator, his office generally
396 , his intercession or sa^
399 tisfaction
, who he is
, his sufficiency
421 , his incarnation
76
186
186
216
218
221
422
why called Jesus Christ b 244
423 Melchizedec, who he might be b
26 Messiah of the Old Testament
c 34
a 508
c 540
21. 230
b 206
is Christ - b
-, the substance of the
264
20&
ceremonial law b 201
, Jesus of Nazarelh b 245
, his commission b 248
, his offices - b 249
214 prophetical b 252
176 priestly b 259
kingly b 351
181 Millenium • b 366—382
183 Moral obligation, foundation of c 405
234 Moral law - c 421
236 , civil, its origin - b 127
Mortification - - c 155
and actions d 237. 238 Moses, no astrologer
45*
INDF^.
483
Moses, killing the Egj-ptians c 545
Murderers do not escape c 547
Miisiciil instnuncntj unautho-
rized ill gospel worship d 85
Mystery, scr-p'tiiral a 215. 217
Mystei-ies, Dr. Bates on, in note a 217
N.
jSTjmc of God, what meant by it d 369
, how sanctified d 370. 373
, when profaned c 473
, hallowed, what
meant by d 375—381
Natures of Christ - b 235
, why two-fold b 242
, without confusion b 243
O.
Oaths, religious - c 472
, profane - c 470
Objections, to the harmony of
the scriptures a 88—93
, to the doctrine of elec-
tion - a 507
, tu the divine prede-
terniiaation a 509
Ol-.ligation, moral - c 405
Offences, thei^- ..rcgravations d 67
, from fhe parties d 68
, fion the nature of the
ofi'.T.ce - d 70
, from the circumstances d 72
Officers of the church - b 572
OiRces of Christ, theirnumber b 249
, suited to the state
of man b 250
, not to be confounded 6 251
, their order b 252
0-Sice, prophetical - b 254
, for whom intended b 255
, how executed b 256
when b 257
, the priestly - b 259
Officers among the Jews d 139
Ordinances of the gospel d 83
Original righteousness lost a 121
Original, transgression b 105
, sin, what - b 118
, its transmission b 129. 132
, its punishment b 141
P.
Parable of the debtor - c 238
Paradise, where - 6 71
, after death - c 318
Parents, duties of - c 531
Papal doctrines - a 162 J 315
Pardon of sin is from God only d 417
Pelagianism - b 125
Perfection, absolute, not in this
life ^ c 178
Perfection, at death - c 312
Perfections of God a 121-142
Perseverance of the saint* c 194 — 197
, proved - c 201 — 217
, objections to answered c220
Person, Calvin on the woj-d, in
note - a 207
Per.son of Christ, why God and
man - b 235
Personality in the Godhead a 207. 244
Pharisees - d 140
Polygamy was ever unlawful d 11
, aggravations of d 13
, the occasions of d 14
Praise - - d 82. 85. 9^5
Prayer, to be made to God d 299
, to be in the name of
Christ - d 300. 301
, Spirit's aid in d 303—306
, for whom to be made d 309—312
, for whom not to be made J 315
-318
, for what we may pray d 322
, how we are to pray d 323
, faitli in - d 329
, promises of help d 331
, to an uiiciiangeable God,
in note - _ d 397—402
, discouragements in, re-
moved - d 336
, rules for our direction in d 33S
—356
Predestination to sin, not scrip-
tural - - a 530
Preaching the word, how to be
done - - d 151
Priestly office nf Christ b 259
, like that of Melchi-
zedech - b 264
, necessity of it b 272
Priestly, Dr. his disingenuity,
in a note - - -a 397
Procrastination, in note - d 78
Procession of the Holy Ghost a 2b0
Profanation of the Sabbath c 508
Promises of temporal and spi-
ritual blessings d 344 — 350
, annexed to the fifth
commandment c 537
Prophets - - « 56
Prophetical office of Christ b 252
, when executed b 257
Providence of God, what b 45
, immediate or
mediate b 45
J, over good ac-
tions - b 51
, over evil ac-
tions b 52—58
, objections to
answered i'59 62
4S»
EtfDEX.
Pi'ovidence of God toward an-
gel. b 6S»-69
Sabbath, its institution - b 76
, toward man b
70
i its morality - c 480
Publicans - - - d
140
, its change - c 486
Psalms of David, proper to be
Sabellius, his error, note a 208
simg d
89
Sacraments . -^ d 161
scripture and hymns
,how seals - d 161
preferable - d
95
, to whom adminis-
Punishment of sin - b
136
tered - rf 166
, original - b
137
, benefits of them d 167
, in the world to
, bv whom adminis-
come - b
158
tered - d 16«^
, proved by reason,
, but two - d 170
note - b
161
Sacrifice of Christ, sufficient
when not stayed by
for all, note - b 349
sacrifice b
262
Sadducees , . - J 140
Fargatoiy - - c
313
Saints kept by divine power c 199
Purpose, eternal - a
507
Salvation, what - 6 162
Purpose of God, its certainty b
5
, its subjects b 162
, the cause of 6 163
Q.
, for whom - 6 164
Qualifications of preachers of
, not universal b 32S
tlie vi'^ord - d
147
Samaritans - - d 140
Quenching the Spirit, what a
414
Samson's death .- c 540
, when committed a
50
Sanctification - c 152
Sanctifying the Lord's day c 497
R.
Satan, tli« tempter - b 95
Recovery of man, its moving
, his method and instru-
cause - - b
162
ments - b 96. 97
Redemption, intended - b
161
, his empire in the unre-
, for whom b
316
generate - b 144
, for whom not b
322
Satisfaction for sin b 275—293
, application of it b
323
Scriptures, genuineness of a 79
, not universal b 324. 326
, authenticity a 97
.special - b 329
.338
, inspiration of a 72
, covenant of b
178
, a sufficient rule a 61
Regeneration before faith c
26
, to be read publickly d 107
, man passive in it c
48
in families and
Remem"ber, import of, in the
private d 1Q8
fourth commandment c
512
, how they sliould
Repentance, what - c
, the eflTect of grace c
167
be read - J 113
169
, various translations off/ 117
, how by the word c
169
, to be compared d 121. 123
, a mean of salvation d
76
, general rules tor
Kepresentation, note b 77. 103
.114
explaining of d 144
Reproacli, differs from reproof d
42
Self-interest, how far lawful a 19. 20
Reprobation, decree of - «
486
Self-murder - c 545
, not of sovereignty a
490
Self-examination - c 256
, but of justice ' a
491
Sentiment, influence of - a iii
Itestitution, a duty - J
27
Servants, duties of - c 593
Resui-rection * 383.389 c
: 326
Similitudes of Trinity unlawful a 235
J proved from the
Singing praises, a divine institu-
Old Testament c
332
tion . - - d 82
, the first * 383
:. 388
Sin, its origin - a 425
Revealed will of God - c
408
, daily committed - d 63
Revelation, necessary - a
71
, extent of the first b 105
, not impossible a
71
, exists in intentions, note 6 145
Righteousness, orijifinal, lost in
its imputation b 109
Adam j i>
121
its consequences b 136
INDEX. 485
^in, punishment of - c 377 Tflnlty of psrsons, in what re-
, its puirishTnent in this world b 146 spects one a 243
, in tiie world to come b 158 , not unr^onablc a 226
., what satisfaction is de- , proved ? a 249— 25 L
manded - b 275. 280 , Dr. Jamcison, on the,
, its desert, and the way in a note - a 24'>
of escape - - d 74: Truth of God - - a 186
, unto death, what it is /■/ 313—320 Trust, breach of - - d 2i
, not from God a 423 d 533—435 Trust in Christ - c 121
Son, his divinity - a 295 Types of Clu-ist, in ceremonial
, Ills personality - a 248 law b 202
Sousliip of Christ, eternal a 277 , errors concern-
Souls, origin of, note - b 41 ing tliem b 203
, pre-existence of, a mere , in persons and
fancy - 6 126 things 6 205
, after death c 318. 325 , their spiritual
Spirit, the Holy, his proces- meaning b 207
sion a 260 , misunderstood
, his divinity a 398. 410 by some b 209
, his witness to the
word, in the heart n 118 U.
, his work in applying Uncleanness forbidden d 10
salvation - b 197 Unction, or ano.inting of the
SuiTerings of Christ, and the Mediator - b 245
design ofthem 6 214. 285 Union, of divine and human
, why not eternal b 296 natures b 221
Sum of relative duties - c 514 , denied by Nestorius b 222
Superiors, duties of - c 518 ^ v/ithout confusion
Supper, of the Lord - d 234 or rs»xlure b 223
Supralapsarians, and Sublapsa- , by subordination
rians - - a 445 of human will b 223
Suretyship of Christ c 77 b 173 , of a divine nature to real
Swea.ring - - c 470 human body - b 224
, of a divine nature to real
rp human soul - b 226
, , ryjcessary b 235
Tables of the law - c 433 Universal redemption 6 326 — 341
Temptations of Chi'ist 6 404 — 420 Unitarian objections answered,
, mental, note b 420 note - - b 292. 29;"
.from prosperity f/ 439 Unity of God - - a 194
, from adversity rf441 , proved by his worksa 19~
, from the flesh il 442 , light of na-
, Irom Satan d 443 tore a 200
Testament, and covenant, how , uncompounded a 203
the same 6 169 Universal expressions of limited
, how different 6 171 meaning - b 239
, how received b 181 redemption considered b 34."
, implies the death of Usury - . - d 27
the testator, note 6 294
Testimony of tlie Ciuirch a 116 V.
Theatrical amusements, sinful. Variety, but no contrariety in tlie
in note - - d 15 will of Christ - b 22C>
Theft - - d 23 Vicarious death of Christ 6 292-297
Thoughts, sinful - d 64 Vile affections described b 153
Tree of life - - 6 88 Virgin really predicted,
, why so called b 89 Isa. i.\. 6. - - 6 228. 229
, of knowledge of Vivification - c 159
good and evil b 92
Trinity of persons - - a 206 W.
, important a 210 War of pkmtler and oppression in it d 26
43(5 INDEX.
Wickfed, their prosperity a ^5 Word of God, understood by Israel a 53
, how made for the day ^ , Chronology of pro-
of evil - a 495 phets - a 56
Will of God, secret or revealed a 471 , how a rule a 60. 6 L
, sovereign - a 475 , complete and en^
, how can we pray tu'e - . a 66
for it to be done ? d 403 ^ enlightens und con-
Will, free in our first parents b 94 vincesofsin d 101
, our averse to that of God d 402 , humbles and dra\^'s
, of the Mediator as man, to Christ d 102- 103
subordinate - b 226 , other instances of
■Williams, Di . on election, in a
no4e - - -a
Witness of the Spii'it - c
Words, sinful - d
Word 0* God - -a
, distinguished from
moral obligation a 48. 49
its efficacy
d
104
529
World, not eternal
b
8
266
, its ant'iquity
b
11
65
, f:Jse accounts of
b
11
48
Wrath of God is not passion
d
75
Writing, origin of
b
13
fliESBYTERML QUESTIOA'S FOR EXEGESES.
Vid. Form of Gov. c. xiii. sec. 3.
2. Qui Deus unus dicitur ?
2. Quibus testimoniis probas Trinitatem ?
3. Cur Christum verum horainem esse opportuit .?
4. Quse argumf nta probant scripturam a Deo profectam esse ?
5. Qua ratione peccatum originis transmittitur in posteros?
6. Estne peccatum aliquid posit ivum an privativum ?
7. Quid est peccatum in Spiritum Sanctum ?
8. An una et eadem ratio saiutis consequcnd?e post lapsum fuit ?
9. Quae sunt causa efficlens fidei, et objcctum .■'
10. Quo sensu fide justificari dicimur ?
11. An opera renatorum bona sunt pura, nuUoque vitlo contaminata
12. Qua ratione vita xterna dicitur merces .'
13. Quandoquidem mortuus est pro omnibus Christus, annon omnium Re
demptor ?
14. Eruntne damnatorum pojnx perpetuas .'
15. Quje sunt verae et interna; ecciesiae proprictates .''
16. Nullumne est discrimen inter episcopum et presbyterum ?
17. Quibus est exhibenda cosna Domini ?
18. Quinam stmt baptizandi ?
19. Licetne homini christiano, ctim vocatur, magistratum gerere ?
i;0. Quinam ad judicium ecclesiasticum vocandi sunt ?
NOW IN PRESS,
THE REV. DR. JOHJV GILL'S COM^h.NTAR\\
'ri:.e OLii Testament is now m the pi ess, and the first volume expected out
in tlie men til of M.iy. To snljsciibers tiie price w'iii be 6 dollars i)cr vol. sheep ;
§7 ill c:tlf; and §5 25 per vol. in boards. On subscribing-, the New Testament
can be delivered s\ 3 volumes, being already printed.
The following is taken from the Minutes of the Philadelphia IJaplist Associa-
tion— Octol>er, 1815.
" Oct. 18. — This association have heard v/ith pleasure, by a oommunication
from Mr. Woodward, of his intention to publish Dr. Gill's Exposition of tlie Old
Testament, in six large quarto volumes ; one of which he hopes, if lifeiaid healtii.
be spared, to issue every 4 or 5 months, at tiie price orifjinally proposed ; that
is, §5,25 each vol. in boards — 6 m sheep, and 7 ui calf. IlcsoUcd that this
association recommend to the churches, and the bretliren of our denomination
generally, the encouragement of the work, and that each church subscribe at
least for a copy for its respective minister for the time being, and communicate
the result of their subscriptions to Mr. Woodward, as early as possible. He
hopes to issue the first volume in the Spring. Sister associations throughout the
union are affectionately invited to patronize the publication, and should their
piety and wisdom approve of tlie measure, recommend the adoption cf a plan
in tlieir chui-ches geuei-aily similar to what is above recommended."
SCOTT'S FAMILY BIBLE.
W'. W. Woodu-ard is preparing for the press, in 3 vols, quarto, the Rev. Dr.
Scott's Familt Biblf., on a new arrangement. The work will contain cverv
article, except the 3,r.irginal References ; and the Notes will follow immetliately
after the verses to which they belong, and the Practical Observations at the end
of each chapter. The first volume will be published as speedily as possible. —
The flattering encouragement already received, induces the publisher to put to
press a large edition. A copy-r,ght is secured for this popular plan. Pi-ice in
boards 18 dolls. 75 cents, bound 21 dolls. Proposals shall be sent to any per-
sons who will interest themselves in the work — one-copy for every five subscribed
for. The Royal Octavo Bible, recently printed by \W. W. W. "contains all the
Marginal References, all the Introductions to the Books, and also to the Chap-
ters, with the General Preface, for %5, common, and g5 50, fine paper ; plates
added, §1 50; David's Psalms, or \7atts's imitation, 50 cents; Concordance^
25 cents. It may be had with or without the above ; with Uiem separately, or all
bound in one, or two volumes: one dollar advance, if bound in two volumes.
gj^ 1'he FinsT Volume will be out in the Spring, and the other volumes arj
early after as practicable — this plan is exceedingly popular. The ibllowin'^ is
an extract of a letter irom a respectable clergyman : — viz. " I am Iiappy to in-
form you, your edition, on the new plan, meets the general approbation.' Of tliis
you will be convinced, when I tell you, that in obtaining lino hundred subscribers.
i have done little else than to follow along after Proposals for other editions of
the same work. About 40 sets of the above are to be bound in calf. — Many have
subscribed for this, who have absolutely refused to subscribe for others. l' think
you may safely conclude, theref )re, that many families will be blessed with this
excellent work, who would, perhap.s, have ever remained destitute, had it not
been for this edition"
A new Edition of
THE POCKET BIBLE,
Will be ready in January, 1816;, in a. vaiuety of bindings, from 125 to 5C0 cents.
COjYFESSrdJK' OF FAITH^r, ihe Constitution of the Presbyterian.
Church in the United States of America ; containing' the Catechism, and the
Directory for tlie worship of God : together with the Plan of Government and
Discipline, as amended and ratified by the General Assembly at their Session in
May, 1805. Price 1 dollar 12i cents. Sheep gilt 1 dollar 25 cents. ^
The COJstFESSIOJV OF FAITH, tlie Larger and Shorter Catechisms,
^yith the Scripture -proofs at large ; the Covenants, national and solemn League ;
the Acknowledgment of Sins, and Engagement to Duties : the Directories for
I'ublic and Family Worship ; and the Form of Church Government; with Acts
of Assembly and Parliament relative thereto, and approbative of, the same, of
ptiblic authority in the Church of Scotland : and also in the Associate Church,
and the Reformed Church, in the United States of America. Together with
the Sum of Saving knowledge, and the practical use thereof. — Price 1 dollar 75
cent fine, and 1 dollar 50 cents common.
Pocket Edition of TVJTTS'S PSALMS JJVD IIYMJVS.—W. W. Wood-
Ward has printed a new edition, which may be had at the following prices : —
Pkin 73 cents. Gilt backs, fine paper, 1 dollar IS^ cents. Morocco 2 dollars.
Morocco with gilt leaves, 2 dollars 25 cents. Red sheep 1 dollar 62^ cents.
Also, just publishetl — a neat and correct edition of the above, with a large
type : taken from W. W. Ws last corrected pocket editbn. Price, fine pa-
per, 1 doUai- 25 cents, plain ; morocco, gilt leaves, 3 dollars 25 cents ; sheep
gilt, 1 dollar 75 cents ; common paper, 1 dollar in plain binding.
I2rPP0J\"S SELECTIOjY (copy-right) in a neat pocket volume, with a-
variety of New Hymns, not in furmer editions ; prepared by the Rev. Dr. Staugh-
lon. — Prices, plain bound and lettered, 75 cents. Gilt backs 1 dollar 12t cents.
Bfo^'occo, yellow leaves, 2 dollars, and gdt leaves, morocco, 2 dollars 25 cents,
JUST PRINTED,
BUCK'S THEOLOGICAL DICTIONARY,
2 vols, in 1, 350 cents. — 4th edition, with an account of the Cumberland Prts--
byterians.
Proposals are out for printing the WORKS of
The Rev. JOHJV B. LINK D. D.
Late Pastor of the First Presbyterian Church, Philadelphia. — 2 vols, octavo.
Lately Printed,
BUCK'S PRACTICAL EXPOSITOR,
Price 112i cents.
Also, THE PIOUS SELECTIOJY, 112^ cents.
PROOF CATECHISM, revised by the Rev. Dr. James P. WilsoUj
50 cents per dozen.
Also — a new edition of the
SEQUEL to JAJVEWAVS TOKEJV FOB CHILDRE^'', 19 cents.
wvwvwvvwvwvw
A constant supply of the latest Theological Publications on hand; and always
■X very general Assortment of BOOKS in the various departments of Literature.
Orders mg,^ up for Libraries and Book Stores oii the most liberal terais.
(
