CHAP. I Of the Scriptures, and by the way, of the light of Nature.

1. Doubt. IF the Scripture be a per­fect rule 2 Tim. 3.16, 17. Psa. 19.7. Deu. 12.32 Pro. 30.6. Isa. 8.20. Revel. 22.18, 19., how can the light of nature be of any use in spirituall matters?

Resol. A rule may be sayd to be perfect, in three cases:

• 1. When there is a perfect enumeration of, and provision for, all particulars that possibly can fall under it,
• 2. When it runs in generall tearmes, and is comprehensive enough to include what­soever is to be taken within it.
• 3. When it particularizeth the princi­pall, and expresseth the rest more gene­rally.

As for example:

This hom­ly Simile (though it may seeme ridiculous to critick wits) is of great use, if well considered, for the clea­ring of this questioned truth, to the capacity of weak Chri­stians, for whose sake this worke was under­taken. In a Lease, we account the rules perfect, which a Tenant is to walke by, in occupying the ground which is letten him, if 1. it give him particular leave to pasture, mow, and sow, or secondly, say in generall tearmes, he is to have it to all tenantly uses, or give way that the Te­nant shall have it for tillage, and all other te­nantly uses.

Now the Scriptures are perfect in the last sense; they deliver particular rules for all the maine poynts of Faith and pra­ctice; but matters of circumstance, and in­feri [...]ur alley are comprehended perfectly, though more generally: And therefore as he that holdeth his Living to all Tenantly uses, had need of so much judgement as to drawe this generall into particulars: So when the Scripture entreth not upon the particulars, but in the generall command­eth order, decencie, and edification 1 Cor. 14.26.40., we had need of the light of nature, assisted by the spirit of God, to judge according to the generall dictates of Scripture, what in such a time, and such a case, may make for order, decencie, or edifying.

2. Doubt. How can Ministers tell us what the Word imports in the Originall of any text they quote, seeing themselves (as some with pro­bability [Page 3]affirme) never saw the Originall?

Resolution. By the Originall we doe not meane the first Copies that were written, but faithfull transcripts of them in the same language, and these none can deny us to have seene, except they will deny withall, that our Bibles in English (which are translations thereof) are the word of God, which the Objecter seemeth not to doe. And yet, although we hold that no tongue can so fully expresse the sense of some pla­ces, as that wherein it was written; nor is of the same authority, but as it agrees ther­with; we freely confesse, that in the Cha­racters and Printing, there may be errour (which may be rectifyed by comparing one Booke and place with another:) And without the spirit of God to assure us, no knowledge of the Originall is sufficient to give us full assurance that it is Gods word 1 Cor. 2.14., but by the helpe of the holy Spirit 1 John 2.20, 27., the Scriptures may sufficiently informe an illi­terate man for his salvation.

CHAP. II. Of God.

3. Doubt. IF God be unchangeable Jam. 1.17, how can he be sayd to repent Gen. 6 6. 1 Sam. 15.11..

Resol. It is spoken according to our ca­pacity, for though God doe never repent Num. 23.19. 1 Sam. 15.29., (that is, change his counsell) yet he doth as if he did repent, when he undoth what he had before done Gen. 6.6, 7.. Nor may God be charged with changeablenesse, though the course of his providence be turned, but the change is in us. You know the Sun by the same quality, and in the same season, will soften Wax and harden clay, yea, will soften the earth when it is frozen, and harden it at other times, and yet the Sun never altereth his quality, but is still the same: So though God be gracious to some, and severe to others Rom. 9.18. Ezek. 18. ; yea, severe and gra­cious to the same person at diverse times, and in different respects Ezek. 18 21, 22, 23, 24, &c. ; yet he is one and the same for ever Exod. 3.14..

4. Doubt. If God be a spirit, how is hee sayd to have hands, eyes, wings, &c.?

Resol. This is onely spoken, as the for­mer, [Page 5]according to our capacity, that by the hand of God we may note his power Isa. 59.1., by his eye, wisedome Psal. 11.4., by his wings, pro­tection Psa. 57.1..

5. Doubt. If God be indivisible and sim­ple, how can the sacred essence be distinguished into three persons?

Resol. I see your skill in Logick is small, or else it were easie to know how to distin­guish betwixt things, that cannot be divi­ded: I can distinguish betweene the essence and existence of the same thing, betwixt inseparable accidents, and their subjects, or (to speake Common-road language) be­tween a body and its substance, forme fi­gure, &c. and yet not divide them. So it is no repugnancie in reason it selfe, that the God-head be one entire entity 1 Cor. 8.4, 6., and yet considered in a personall respect may be distinguished into the Father, Sonne, and holy Ghost Mat. 3.16, 17. 1 Joh. 5.7..

6. Doubt. I finde in the 45. of Isaich, Vers. 21. that Christ saith, there is no GOD but himselfe, notwithstanding wee heare him saying as much by his Father, John 17.3. how can both be the onely true God?

Resol. GOD and CHRIST differ not essentially, but onely personally; the Father is GOD, so is the Son; yet they [Page 6]are not two Gods, but one: There is no o­ther God but that God which the Father is, nor any God, but that which Christ is, and this word (onely) is not exclusive of any person of the Trinity (for every person is the onely God) but of all others, whether reputed Gods, or Creatures 1 Cor. 8.4, 5, 6.

CHAP. III. Of Gods Decree, and creation.

7. Doubt. TO what purpose should I seek the good of my soule? If I he elected I shall be saved, if not I cannot.

Resol. It is not for you to search the Ca­binet of Gods counsell Deut. 29.29., but to beleeve John 3.18.36., and repent Luke 13.3, 5. ; which if you doe, you are not to question your salvation Eph. 2.8 2 Tim. 1.9 2 Cor. 7.10. Saving Faith (though it be not a cause) is a fruit of election Acts 13.48., for God hath respect to the meanes, as well as the end, and conjoyneth them in his decree Eph. 1.4.5. & 2.10. : and therefore we may conclude, that beleeving we are justified Rom. 3.28., which is an assured argument we were pre­destinated Rom. 8.29, 30., and shall be saved Tit. 3.7.. But on the other hand, they that are hardened by sin Psa. 95.8. Heb. 3.13., are rejected of God Rom. 9.18., and shall be damned 1 Cor. 6.9, 10. Gal. 5.19, 20, 21..

8. Doubt. If God predestinate the meanes as well as the end, seeing sin is the meanes ten­ding to damnation, whom he predestinates to damnation, doth not he predestinate them to sin? And if so, how can he be free from it?

Resol. In Predestination two things are to be considered:

• 1. Gods preterition, passing by, or non [...]e­lecting of a person.
• 2. Predamnation, or fore-condemning a person to perdition.

The former is of the meere pleasure of God, for there can be no other reason gi­ven, why this man is chosen, and that re­fused. Now those whom God thus passeth by, through want of that assistance which he is not bound to give, fall finally from God, and so considered, are pre-damned, or fore-ordained to destruction. God doth not force, or cause men to sinne, but leave them to it: For sin being no positive thing, but a privation of what should be: Viz. of obedience, ariseth from the insufficiency of the Creature, left to it selfe: If a King by his wisedome could foresee, that diverse of his Subjects would prove Traytors, and be hanged, unlesse he prefer them, and doth forbeare to gratifie them so far, onely be­cause it is not his pleasure so to doe, can he [Page 8]be justly accused of the Treason which af­ter they commit? I beleeve no polititian wil affirma it: Must we then be so bold as to charge him who is of purer eyes, then to behold iniquity, to be in any sort the cause thereof, because he doth not uphold us a­gainst it?

9. Doubt. If God doe not onely passe by men, but predamne them to Hell also by this his decree (as you shewed in the resolution of the last Doubt) how can his justice be clea­red, seeing man had then not actually sinned?

Resol. Men sin in [...], not from eterni­ty: yet are their sins from eternity, and to eternity with God. For with him things are not past, present, and to come, as with us, but alwayes present, in one infinite mo­ment. And therefore the Lord who seath all the sins of a reprobate by one pure, indi­viduall act, from, and to all eternity, may as well pisse an act of damnation against them, [...] they were actually committed.

10. Doubt. Might not God as well damne men in a capacity of holinesse, as thus to leave them to sin, and then condemne them for it?

Resol. It is a curious and unprofitable question, to dispute whether he might not without wrong to the Creature, have done so: Perhaps Rom. 9, 20, 21, 22. will prove [Page 9]he might, but such a case never did, not will fall out: However to our capacity, the justnesse of God should not shine so per­spicuously, if he should damne a Creature that never sinned; for then should he in­flict undeserved punishment, whereas in the course he now takes, he onely denyeth undeserved savours, and layeth on them de­served penalties.

11. Doubt. But if Gods decree binde not men to a necessity of sinning, how came sin into the World, seeing Men and Angels were made holy, and the whole Creation is by GOD him­selfe pronounced good Gen. 1.31?

Resol. GODS decree doth no other­wise bind man to a necessity of sinning, then the withdrawing of the upholding hand from a staffe reared up, binds it to a necessi­ty of falling; Viz, in a privative way. I shew­ed before, that sin is only privative; that is, a defect of some thing required, as dark­nesse is nothing else but a defect of light: and these privations doe not necessarily re­quire causes, or creation; light was in­deed created Gen. 2.3., but darknesse was before on the face of the deepe Vers. 2.. Now though God made Angels and Men holy, he made them not Gods, that they should stand of themselves without his help, which when [Page 10]he withheld from man, and some of the Angels, they faltered in their obedience, and so became sinfull.

CHAP. IV. Of Providence.

12. Doubt. HOw can God by his provi­dence dispose of second cau­ses that things can come to passe contingently, freely, or miraculously, when he hath fore-ordai­ned how they shall be in his immutable will?

Resol. There is a twofold necessity. 1. In Gods decree, so all things that are, fall out necessarily and cannot be otherwise, 2. In Naturall causes, so fire necessarily burnes, water necessarily wets &c. Now to us things are said to fall out necessarily, when we ap­prehend a sufficient next cause. But this sometimes is not, sometimes appeares not before the effect, from whence the notions [Contingent free, miraculous] have their rise.

As for example.

When an Infant is formed in the wombe, though in respect of Gods decree, it is ne­cessarily a male, or necessarily a female, and [Page 11]so in time will prove: Yet to us from whom the next cause of this distinction in the womb is hid, it is contingent whether it be Male or Female.

13. Doubt. How can God strengthen and governe all Creatures in their actings, and be free from sinne, seeing many actions are sin­full?

Resol. You must distinguish betwixt the action, and the evill in it; some sins are a­ctuall, but none actions. Therefore as a skilfull Minstrell playing on a jarring In­strument causeth it to sound, but its owne badnesse causeth it to sound jarringly: So God causeth us to act, but that we act sin­fully, the cause is in our selves. To kill a man is not simply evill, sometimes it is not onely lawfull, but a duty Jer. 48.10. ; but killing a man upon such tearmes, without a just cause or call. Sin lyeth in the morall cir­cumstances, not the physicall substance of the action.

14. Doubt. If God be perfectly glorious, how can he glorifie himselfe in the workes of his providence, seeing nothing can be added to that which is perfect?

Resol. We may consider the glory of God these two wayes.

1. As it is essentiall to him, and so it is in­effably perfect.

2. As it is revealed to us, and this because of our weaknesse, is onely in part, and by degrees. A Moses can but view the back parts Exod. 33 23. ; a Paul but see in part 1 Cor. 13 9, 10., and dark­ly as in a glasse Ibid. ver. 12. : And GOD is sayd to glorifie himselfe, when by the great works of his providence, he lets us see further into his glorious attributes.

15. Doubt. If the providence of God offer to men occasions to sin, how is God free from the iniquity committed by reason thereof?

Resol. As a King that executeth justice, though he know some wicked fellowes will thereat, take occasion to be Traytours to him, is not to be blamed: So GODS workes being holy, though wicked men a­buse them through their owne perversnesse, and make them occasions to sin, he is not unrighteous, but punisheth them in just judgement, suffering them to fall by their owne folly.

16. Doubt. When GOD by his provi­dence makes wicked men scourges to his people, how can they be blamed for doing what GOD would have done?

Resol. Though wicked men can doe no­thing to the people of GOD, but what he gives way to Psal. 124.6. Psal. 129.1, 2.3. Acts 4, 27, 28. : Yet foraimuch as they indeavour to exceed their Commission Psal. 83.4 Isa. 37.27, 28, 29, 33., [Page 13]and aime not at Gods glory, but their owne ends Isa. 10.6, 7, &c., shewing hostility and not pitty to Gods people Ps, 137.7. Lam. 2.17. ; they shall answer for their ambitious malice Isa. 10.12 ; though God by his wisedome will cause the wrath of man to praise him, and the remainder of wrath he will restraine Ps. 76.10..

CHAP. V. Concerning the fall of Man.

17. Doubt. HOw could tasting the forbidden fruit bee so great an offence, as to deserve damnation?

Resol. Some give this reason, that this act of our Parents, was a breach of each of Gods Commandements in particular, and indeavour to make it appeare by an in­duction, though for mine owne part, I think it holds in some, not in all, but this I desire to speak with modesty and submis­sion: However it cannot be denyed, but the breach of the least of Gods Comman­dements maketh us guilt of all James 2 10. : And the violation of his Law, who is infinite, deserveth infinite punishment, which be­cause it cannot be in extent (we being fi­nite) [Page 14]must be in duration. Nor doth the small value of the fruit abate any thing, but rather aggravate it, for (as Master By­field sayth well) their sin was greater, that upon so small an advantage would adven­ture eternall happinesse.

18. Doubt. But how comes it to passe, that Adams fault and punishment is derived to his whole posterity?

Resol. Adam stood in Covenant with God as Man, not as a Man; that is, as a publique, not a private person: and there­fore as he received the Covenant of works, and for a time stood by it for himselfe and all mankind, so for himselfe and all man­kinde he fell from it Rom. 5.12. to 20. 1 Cor. 15.22..

19. Doubt. Would it not have made more for GODS glory to have kept men from sin, to serve him in holinesse?

Resol. No: For by this meanes man is a fit object for the rich mercy or just judge­ment of God, which by occasion hereof GOD manifesteth to his owne glory.

20. Doubt. Some affirme that sin disho­noureth God, other say he cannot be dishonou­red; whether of these is true Doctrine?

Resol. They may both be true in a diffe­rent sense; for the word (dishonour) may be taken two wayes:

1. To degrade or make one unhonoura­ble, that before was honourable; but in this sense it is rarely (if at all) found in Scripture.

2. To disrespect ot sl [...]ight one that is ho­nourable, and still remaines worthy to be honoured: In the former sense God can­not be dishonoured, but in the latter hee may Mal. 1. [...] Rom. 2.2 ; even as Children by their disobe­dience doe not render their Parents disho­nourable Mat. 1 4, 5, 6,, but dishonoured Mic. 7..

21. Doubt. How can men in justice be­come lyable to eternall punishment for sin com­mitted in time, and it may bee in a short time?

Resol. 1. They are committed against an eternall God, and therefore are alwayes (as it were) in committing before, and a­gainst him.

2. If men might live eternally, they would sin eternally; and God punisheth accor­ding to the rebellion of their wils.

3. Though punished in Hell, thay still retaine their enmity against God, and therefore justly is their penalty continu­ed.

CHAP. VI. Of the Law of God, and of the two Covenants.

22. Doubt. IF the Covenant of workes be for substance comprehen­ded in the ten Commandements, how can Chri­stians which are free from the Law be bound to observe them?

Resol. The Law of the Ten Commande­ments containeth the matter of the Cove­nant of workes, but is not the Covenant formally, any more then the Copy of a Lease written by a private hand, Simile, having ne­ver been sealed and delivered according to Law, is the Lease it selfe: The matter of the Covenant without the forme, cannot sufficiently constitute it. Now the forme of the Covenant of workes is the condition whereupon the duty is undertaken: Viz. Doe this and live; Life is promised upon perfect obedience, damnation threatned upon the least disobedience. The Gospell indeed requireth the same things, but not upon the same tearmes, for whereas the same Covenant of workes saith, Doe this and live, the Gospell saith, Live and do this. [Page 17]Christ hath freed us from the Law, as it is a compeller and condemner, but not as it is a directory, or (to speake properly) we are freed from the Covenant of workes as it is such, but not from the things therein con­tained: even as a Servant which obeyed his Master out of slavish feare, or for wages, if his Master adopt him, and make him his heyre, though he still be bound to doe the same things, yet forasmuch as he acteth from different Principles, Viz. of love, thankfulnesse, and [...] reverence, he is perfectly free from that Covenant which (as a Servant) he made with his Master. In like manner the adopted Sonnes of God, (though they are to act the same things that the Law of works required) yet in as much as they doe them not to be justified and live, but because they are justified, and doe live; nor are bound to them under the pe­nalty of revenging wrath, but fatherly cha­stisement) are perfectly set at liberty from the Covenant of workes.

23. Doubt. If the Covenant on Mount Si­nai was a Covenant of grace (as it must needs be, because in it was forgivenesse of sins) How can Christ be sayd to be a Mediator of a better Covenant then Moses? better and worse seeme to intimate there be two Covenants of grace.

Resol. They are not called better and worse in respect of the matter or substance of them, but in the manner of dispensation. When we compare two Bookes of the same nature together (as suppose they treat of Grammar, Logick, or Phylosophy) the one treating in a prolix, darke, and confused manner, the other in a briefe, methodicall, and plaine way, and say this is better then that, we doe not meane that the subject matter of the one is better then the other, but onely the excellency is in the method and expression. So when the Covenant of Grace, as it is handed to us by Christ, is preserred before the same, as it is set forth by Moses in types and shedowes, we must understand it of the perspicuity and com­pendiousnesse of the administration, toge­ther with the freedome from burdensome Ceremonies, not of the Covenant it selfe, for that is one and the same to them and us 1 Cor. 10 1, 2, 3, 4..

24. Doubt. How can the Jewes Covenant and ours, be all one, when as in theirs, forgive­nesse was not for every sin (namely, not for presumptuousnesse Num. 15.30., nor uncircumcision Gen. 17.14.) nor of all their sin at once, but by degrees suc­cessively, for when they had offered Sacrifice for one transgression, they lay under the next till [Page 19]Sacrifice was againe offered: But Christ hath at once payd a full price, and acquitted us from all our sins?

Resol. With reverence to the learned Au­thor from whom this doubt ariseth, I be­leeve it is a great mistake to say, the Jewes Covenant had not remi2sion of all sins. That the presumptuous sinner and uncircumcised person must be cut off, the places forequo­ted prove, but this cutting off was excom­munication, or a losse of their part in the externall Covenant of God, till the one re­pented, the other became circumcised, and cannot be understood of an unpardonable condition, for that either uncircumcision, or presumption (especially this sort of pre­sumption in the Text alleadged, being op­posed onely to ignorance) was unpardon­able, and therefore all damned that were defiled with them (as it must needs follow) is not onely unproved, but disproved by Scripture Jos. 5.2, 3, 4, &c. Rom. 2.26. 2 Sam. 12.13. 2 Chro. 33.10, 11, 12, 13, 14, 15, 16.. Nor is there any more force in that which is alleadged concerning the gra­duality of forgivenesse, for the Sacrifices did not of themselves make the attonement, but as Ordinances typifying Christ they did (as it were) Sacramentally apply and seale the pardon of sin to the conscience, as they should from time to time offend and [Page 20]stand in need of pardon; but that Christ did at once beare the sins of Beleevers, as well Jewes before his comming, as Gentiles since, is plaine by that clause so much stood upon by the reverend Author, The Lord hath layd on him the iniquity of us all Isa. 53.6., and ma­ny other places Rev. 13.8 Gal. 4.4, 5. Isa. 53.5..

25. Doubt. How could the Covenant on Sinai be a Covenant of grace, seeing the Apo­stle calls it a killing Letter, and a ministration of death and condemnation 2 Cor. 3.6, 7, 9.?

Resol. I conceive the Apostles meaning was not that the whole Covenant on Sinai beginning, Exod. 20. and ending with Levit. 26. was a killing letter, &c. For the Sacrifices and Ceremonies typifyed Christ, and sealed forgivenesse of sins, and reconci­liation to God If you ob­serve this distinction, you may ea­sily answer to all argu­ments built upon any o­ther Scrip­ture, which seems to as­sert that the Jewes lived under a Co­venant of workes.. But Moses is there to be considered, as he was the Minister of the Decalogue, or ten Commandements, with­out respect had to the Types and Ordinan­ces whereby Christ was signified; and that this is not my private opinion, but the sense of the place, may appeare by two reasons.

1. We are told ( Vers. 7.) that this ministration of death was engraven on stones, but onely the ten Commandements were so engraven Exo. 34.1.28. ; therefore he onely meaneth them.

2. The Apostle here speaks of a ministra­tion about which Moses was imployed when his face shone 2 Cor. 3.7.13. : But this glory was vouchsafed him when he received the ten Commandements alone Exo. 34.28, 29, 30., therefore them onely he meaneth; and to speak the truth, the Contents of the two Tables being re­ceived alone, as Moses brought them down in his hands, not as in subordination to Christ the Mediator, but as a servant of God the Creator, proclaiming his exact and rigid Law, must needs be a Covenant of workes; though the same being received in subordination to Christ (which was truly (though more dimly) held forth in these Ceremoniall observances) hinders not, but that Israel lived under a Covenant of grace.

26. Doubt. When the Apostle blameth the Galatians for revolting from the Gospell to the Law, what Law meaneth he, the morall or Ceremoniall?

Resol. With submission to better judge­ments, I beleeve he meanes the whole Co­venant on Sinai containing both the Mo­rall and Ceremoniall Law, which was a Covenant of grace, when Morall duties were pressed in subordination and obedi­ence to Christ the King of the Church, and [Page 22]Ceremoniall, as typifying him to come: But when their imperfect obedience of the morall Law Gal. 3.10, 11, 12, 18. & 4.21., and rotten Ceremonies long before abolished Gal. 4.9.10. & 5.6., were cryed up, and rest­ed in for justification and life eternall, they became an unsupportable yok of bondage Gal. 5.1, 3 Acts 15.10, binding men under a Covenant of works Gal. 5.3., and making the death of Christ (as to them) of none effect Gal. 2.21. & 5.2..

CHAP. VII. Of Christ the Mediator.

27. Doubt. HOW could Christ be sent by his Father, and yet be equall to him, seeing the Scripture saith, He is greater that sends, then he which is sent?

Resol. Christ as God is equall to his Fa­ther, but as Mediator (in which capacity, he was sent) an inferiour to him Phil. 2, 6, 7..

28. Doubt. If Christ payd a full price to his Father for the redemption of mankind, how can the salvation of the Elect be attributed to the grace of God?

Resol. Had it not been for the grace and mercy of God, Christ had not been bestow­ed [Page 23]on us Joh. 3.16 ; nor needed God to have given way that Christ should be surety for us, though he had been moved to that end, al­though when God had accepted him as surety, and layd the whole debt upon him, till he was fully satisfied; he is bound in faithfulnesse and justice it selfe to forgive us our sins 1 Joh. 1.9. A creditor needs not to take a Surety for a debt already due, unlesse him­selfe please, and if he doe, it is a curtesie to the Debtor (for if he will he may lay him by it, till he pay or rot) yet if he doe accept of a Surety, and lay the debt upon him, and be accordingly payd and satisfi­ed, he cannot require it again, but is bound in justice, Law, and conscience to acquit the principall: In like manner, God with­out wrong to mankinde might have bound them over to eternall punishment in their owne persons, without accepting any other to be bound for them; but having accep­ted of Christ to enter bond with them, and received the whole summe from him, ac­knowledging the receit thereof under his owne hand and seale, he cannot in righte­ousnesse charge it againe upon us.

29. Doubt. If Christ have fully satisfied his Fathers justice for the Elect, so that all (and onely) they that are in Christ have their [Page 24]sins pardoned, how can any man aske for give­nesse of sins? If they be in Christ it seems to be superfluous, if not, sinfull; for whatsoever one that is out of Christ doth is sinfull.

Resol. Whether men be in Christ or no, they ought to pray for pardon of sin Mat. 6.12 Luke 11.4. Acts 8.22. : for although those which are in Christ be free from damnation, yet not from correction for their failings 2 Sam. 12 14 Psal. 89.30, 31, 32, 33, 34.. And therefore have cause to pray that God would neither hide his face from them, nor afflict them for it. And though a man be in the state of nature, yet prayer being an Ordinance of God, and a duty incumbent to every one Psal. 79.6 Jer. 10.25., in the use whereof God is pleased to let forth himselfe and vouchsafe a discovery of Christ Acts 10.30., every one should beware of sleigh­ting it; for although the prayer of a wick­ed person be sinfull, and therefore may be thought unprofitable, so is their hearing of the Word without Faith Heb. 4.3., and yet they must heare that they may have Faith Rom. 10.14, &c. : Yes its generally sayd, whatsoever is not of Faith is sin Rom. 14.23. ; and without Faith it is im­possible to please God Heb. 11.6,, insomuch that the plowing of the wicked is iniquity Pro. 23.4. And yet I doe not thinke any man holdeth that faithlesse men are to forbeare every thing, and wicked men plowing. No more must [Page 25]naturall men forbeare praying, because they cannot pray as they ought, but ra­ther be more serious and frequent that God in his owne Ordinance may meet with them, and work upon their hearts effectu­ally.

30. Doubt. I can easily grant that we may pray for assurance of pardon, but for the pardon it selfe we may not, because every Elect person (and reprobates are excluded from par­don) hath all his sinnes past, present, and to come, layd upon Christ: And therefore though be be in the height of his sinnes, he stands in no more need of pardon then a Saint in Hea­ven: Hence it is, that some Gospell-Preachers of these dayes expound [forgive us our debts or sins] to signifie no more but [manifest to us that our fins are forgiven us] And when David begs pardon of sinne, it was ei­ther because he lived under an imperfect Cove­nant, wherein remission was obtained succes­sively, as sacrifice was offered; or else he was under a temptation, as in another case, when be charged GOD to have forgotten to be gra­cious Psal. 77.7, &c.?

Resol. Those which make this objection doe ordinarily distinguish (in the pardon of sin) betwixt Gods decree to forgive, and the manifestation hereof; but they [Page 26]leave out a third thing, without which the enumeration is imperfect, to wit the execu­tion of this decree; from want whereof, all these mistakes arise: For the actuall pardoning of sin consists neither in the de­cree nor manifestation of pardon, but it is a thing distinct from them both, following the one, and leading the other in the order of nature and time.

For when a Malefactor is condemned, and his Soveraigne purposeth in his heart to pardon him, this intention of his (sup­pose it be unalterable) is but a purpose to pardon, not to pardon formally; nor yet though the manifestation thereof be added, except it be in a judiciall way, for though it be never so well knowne that the King intends to forgive him, yet he is not for­given till his pardon be sealed, and confir­med according to Law: and then his assu­rance and selfe satisfaction ariseth from the sight or knowledge thereof. In like man­ner, though God hath chosen the Elect be­fore the World was, that they should re­ceive in Christ the forgivenesse of sins, and this his decree unalterable (and as to God before whom all things are present) they are already pardoned, in the same manner that Christ is called the Lambe slaine from [Page 27]the beginning of the World for the certain­ty and efficacy thereof, though he was a­ctually put to death till the fulnesse of time, yet (as to them) the pardon hath not actuall existence, till God give them Faith in Christ, whereby they receive the actone­ment; but till they beleeve, they want not onely the assurance of forgivenesse, but for­givenesse it selfe, for they are Children of wrath Joh. 3.36 Eph. 2.3., and condemned persons Joh. 3.19. This considered, I cannot but greatly wonder, that any learned man should without war­rant of Scripture, and against the streame of Commentators, expound [forgive] to signifie [declare forgivenesse] (a thing vast­ly different, though subordinate to it) up­on one slender reason, not to be owned by such a man. For what though a man ought to pray in Faith, and this Faith demon­strates that our sins are already pardoned; (which is the strength of the reason brought) seeing I have proved before Doubt. 30. answered., that a Beleever is not free from correction, though from condemnation be is. As for David I have before In the Re­solution of the 25. Doubt. overthrowne the pre­tended difference between the Covenant of Crace under which he lived, and that whereunder we live: Nor can I think that he was under any temptation when he writ [Page 28]the 25. and 51. Psalmes, in which he fre­quently beggeth pardon: I readily grant that some passages of the 77. Psalme, were spoken in such a temper, for himselfe tells us so Vers. 10. : but that any thing in these Psalme Viz. 25. & 51. was so spoken, is impossible to be proved, either by themselves or any other Scripture, which is a strong argument to me that he was himselfe, and did not personate a Be­leever in his sinfull doubtings, when he spoke thus; especially considering that he seldome or never leaves any Errour on re­cord without some dash or brand to know it by: And therefore till some man shew me as good ground to prove him under a temp­tation when he asked forgivenesse, as when he sayd, God had forsaken him; I see no rea­son why the places should be parallel'd, and the one expounded by the other.

CHAP. VIII. Of Free-will.

31. Doubt. HOw can any be said to have Free-will, where­as naturall men are taken captive by Satan at his will 2 Tim. 2.26., and those which come to Christ are drawne by the Father Joh. 6.44?

Resol. The will of man may be depraved by corruption, or regulated by grace; but destroyed or violently forced by neither: One may be so powerfully perswaded by reasons and importunity that he cannot say nay, and yet not necessitated to yeild or deny, but acteth freely: So in the will of man, though corruption be so forcible and prevalent in its instigations in the unrege­nerate, that they cannot but will and act iniquity, yet is not the will violently hur­ried and dragged (like a Beare to the stake, as we say) but complyingly, as when a blind man is led by another; and when as grace acts the will, it doth not take it pri­soner, or carry it headlong, but per­swades it; for when Christ draweth, his people become willing Psal. 110.3., and run after him Can. 1.4..

32. Doubt. Let mee understand you tho­rowly; Doe you meane that man since the fall hath Free will to good or evill, so that he wants no power, but will onely, to beleeve and repent?

Resol. By no meanes, no more then a mad, or possessed man can dispose of his owne strength for his owne good: For though I hold that the will of man is not lost, nor absolutely determined this way, [Page 30]or that, by any inevitable necessity in causes purely naturally, yet withall I asserted, that by the fall of man, the will is wholly depraved, and as long as corruption is the guide, it must needs act corruptly, and not otherwise. To make this plaine, consider one of the Simile's I used concerning a blind man led by another: You know a blind man followeth his leader freely (that is, he is not haled or dragged away forcibly) which notwithstanding I hope no man will say, that a blind man which relyeth whol­ly on the guidance of his leader, can goe whither he will, and escape all dangerous places of himselfe, but according to his guide so is his going. So the will of man acts freely, but it seeth not by its owne eyes, but is guided by the understanding, which because of corruption is a false guide to it; and therefore untill God by his spirit san­ctifie the understanding, to be a faithfull guide to the will, it must needs act perversly, though freely.

33. Doubt. If a man in his naturall con­dition cannot doe good or evill as himselfe wil­leth, why is he blamed for it, or exhorted to amend?

Resol. If a man by his owne unthrifti­nesse make away his estate, is he not still [Page 31]suable for his debts, though unable to pay them? And when God gave us ability to doe his will, and we lost it through our owne default, are we not still debtors to his justice? May not he blame us for mak­ing oure selves uncapable? And whereas the Scripture calleth on us for amendment, it is to convince us of our wants and insuf­ficiencie, that we may the more seriously seek to him, that hath promised to ease and heale them. The Prophet bids us make our selves new hearts Ezek. 18 31., and yet David desires God to doe it Psal. 51.10. : So then it must be our aime, but Gods act Rom. 9.16..

CHAP. IX Of Calling, Justification, Adoption, Sanctification, Faith, Repentance, and good Workes.

34. Doubt. IF God love his people when they are in their blood (i. e. in the height of their sinne) what need they to be called justified, adopted, and sanctified? For if God love them he will ever love them, and therefore they must needs be saved, though they were never called, &c.

Resol. I might aske you a like question; If God loved the World Joh. 3.16, why should he give his Son for it, seeing whom he once loveth he ever loveth? The truth is, the LORD loveth his Elect whilest they are finners, but not as they are sinners. A man may like a piece of Land, which as yet brings forth nothing but thornes and bry­ers, not because such, or that of it selfe it will grow better, but that by his owne worke he can make it fruitfull: So God loveth an Elect sinner, but it is with respect to his owne graces in time to be planted in them Eph. 1.4. & 2.10. : And therefore it is necessary that those which God from eternity loves, be in time called by the Word and Spirit (ex­cept such as are incapable) they being created in Christ Jesus unto good workes, &c. See the Scripture last cited..

35. Doubt. If we be justified freely Rom. 32.4., how can God have respect to Faith, in justifying us?

Resol. As a hand receiving a gift, hinders not but the gift may be free, though per­haps such a thing as cannot be received without a hand to take it; even so Christ for our justification is freely bestowed on us, though we cannot possibly receive him without Faith, howsoever he may be ten­dered [Page 33]to us. But that all cause of objection against the freenesse of this worke on Gods part, may be abundantly removed, even Faith it selfe (the hand which receiveth Christ and all his benefits Joh. 1.12.) is freely gi­ven us Eph. 2.8..

36. Doubt. What need we sanctification, repentance, or good workes, if we be justified by Faith alone Rom. 3.28?

Resol. Faith which justifieth is not alone, though Faith alone justifie (instrumen­tally I meane, else it is God that justifieth Rom. 8.33) for as the fruit-bearing tree is not without leaves, though the fruit soring not from the leaves, either by intervention or concur­rence, but from the tree immediately: So a lively and justifying Faith purifieth the heart Acts 15.9 from which sanctification and good workes have their rise. And therefore that Faith which in due time doth not shew it selfe in workes, is not a saving, but a dead Faith Jam. 2.17 18, 19, 20 ; though they neither prevent, not assist Faith in the act of justification.

37. Doubt. If Christ and all his benefits belong to Beleevers, how can Heaven be con­ferred on persons as a reward for their good workes?

Resol. Heaven is not bestowed on any by way of just recompence of his workes, for [Page 34]the best are unprofitable Servants Luke 17.10. ; how then can their workes purchase Heaven? But God who can as well reward accor­ding to workes in mercy Psal. 62.12. : as Justice doth abundantly repay them for all their paines and service, by putting them in possession of that Kingdome which he ever intended them, without respect had to the worth of their workes, Simile. or repentance. A Father at his death doth abundantly reward his Sonne for his obedience, when be gives him his Lands, although he had long before, out of meere Fa­therly offection stated them on him: So God useth to reward those that serve him with the same things which before he had freely promised them. Upon Abrahams obeying of God, and non-resusing to offer up his onely Son, God promised him a large re­ward; and this is, that he shall have a nu­merous and happy seed, wherein also all Nations should be blessed Gen. 22.15, 16, 17, 18. : And yet that which is here bequeathed to Abraham, as a reward of his obedience, was before this time steated on him by free promise Gen. 12.2 & 15.5.. In the same manner and order God rewards his people for their obedience and service to him done, when he bestowes on them that heavenly Kingdome which hee purposed should be their inheritance before the world was.

38. Doubt. What need we to beleeve, see­ing 2 Tim. 2.13. GOD will be faithfull though we beleeve not?

Resol. The Originall Word which is translated [ we beleeve not [...].] is not only such a word as denotes the present time 1 Viz. being the present tense., but also it, and another of affinity with it [...]., are frequently used for the hesitations and staggerings of the faithfull; and doth not import a privation of the habit of Fiath by infidelity (for that is damnable Mark 16.16. Joh. 3.36. Mat. 17, 20 Mark. 9.24 & 16.11, 14. Luke 24.11, 41.) But onely a negation (or rather a suspending) of Faiths acting in some juncture of time, which the Text quoted in the Margent will sufficiently cleare, especially to him that is able to peruse the Greeke Copy: And there­fore I can see no more in the Text alleadg­ed but only thus much; If we beleeve not, that is, if for the present (or sometimes) we by reason of weaknesse, discontinue or intermit actuall beleeving, not being able to hold to a constant course in acting Eaith on the promises of God, we must not mea­sure God by our selves, as if he started aside from us, as often as we from him, but will still remaine faithfull, which if he should not doe, it could be no lesse to him, who by an excellency is called faithful, and is faith­fulnesse in the abstract, then a denyall of himselfe.

39. Doubt. How can we be sayd to have faith, and yet cannot worke miracles Mat. 17.20.?

Resol. The ordinary answer is (as I take it) that Christ in the place cited, meaneth not Faith in the generall, much lesse justi­fying Faith in speciall, but a certaine sort of Faith (specifically different from the saving) whose adequate and was miracle-working, whereof he was then treating; which distinction other Scriptures will suf­ficiently warrant Mat. 7.22. 1 Cor. 13.2 : But a learned man of these dayes hath a more subtile notion, which is, that Faith is a resting on a pro­mise, without which it is not Faith, but presumption: And so the sense is, that whatsoever God promiseth, we may beleeve and hope for, and accordingly will the issue be, how difficult soever it appeare.

40. Doubt. If the persons and actions of Beleevers be not perfectly free from sinne, how can either of them be accepted with God, which bates and abborres it?

Resol. God indeed hates and abhors the sins of the Elect, yet their sins being layd upon Christ, nothing hinders why their persons and actions may not be accepted through him.

41. Doubt. If no sin can be so great, but upon repentance it may be pardoned, how comes [Page 37]the sinne against the holy Ghost to he un­pardonable?

Resol. No sin for the matter of it can be so great but it may be pardoned, but that wicked action, which considered simply, might be forgiven, may through the con­currence of aggravating circumstances be­come unpardonable. Two men may be guilty of the same kind of transgression (if respect be had only to the materiality of it) and yet the one sin against the holy Ghost, the other not. Paul blasphemed and was for­given 1 Tim. 1.13., the Scribes and Pharisees blasphe­med and could never be forgiven Mat. 12.24, 31, 32. Mark 3, 22 28, 29., for he did it of ignorance, they out of spite and malice: So that as bad an act may be for­given, as forgivenesse is denyed to: But the maine reason why this sin where it is found cannot be pardoned, is, that they being convinced of the truth, and yet still resist­ing it, are given up to delusions to beleeve lyes 2 Thes. 2.10, 11, 12. Simile., and so goe on to damnation. For as a wound which would be found curable enough, if good Salve were in due time ap­plyed thereto, may be the death of the man, if he be distracted and will suffer nothing to be layd to it; so though no transgression can be so vile as to be simply unpardonable, yet if it be accompanied with such circum­stances, [Page 38]that impenitency must needs fol­low (as here it alwayes doth) it can never be forgiven. Deering on Heb. p. ult. But on the other side (as saith learned Master Deering) he that carefully repenteth and trembleth at the thought of this sin, is farre from it is the East is from the West.

CHAP. X. Of Perseverance, and Assurance.

42. Doubt. IS it not a ready course to make men carelesse of their wayes, when they are taught they can never fall away from grace?

Resol. No, but rather a great encourage­ment to be diligent 1 Pet. 1.5 13. 2 Pet. 1.10, for he that would not serve God out of love, though he no­ching benefited himselfe thereby, is not yet in the state of grace, and then what have such to doe with perseverance? But he that is truely godly, finding himselfe to be de­livered from his enemies, will serve him without feare, in holinesse and righteous­nesse before him all the dayes of his life Luke 1.74, 75. ; and if he falter herein (though God will [Page 39]never utterly cast him off) he will be of­fended and chastise him, with corporall and spirituall scourges.

43. Doubt. I have heard some in these dayes speake much against trying a mans selse by Scripture markes and signes, calling it a kindling of sparkes of our owne, and I much desire to know whether it be safe so to try my selfe?

Resol. Under favour, it is (to say no worse) a great mistake, to call the worke of the spirit within us (or any arguments drawne from thence according to the testi­mony of the Spirit and word of Grace) sparkes of our kindling, for they are sparkes of Gods kindling; this sort of teaching be­ing a Scripturall teaching 2 Cor. 13.5. 1 Joh. 3.14 Jam. 3.17., and (if right­ly used) may be of singular use and com­fort; for they are as way-markes, discover­ing to us, whither our courses tend: And you know it is a great deal of satisfaction to a Traveller, that he is in his way, when he findeth such a place of note, as his Map tels him he must passe thorow, before he arrive at his journeys end.

44. Doubt. Yet I understand not the right use of these notes, or tryals; and therefore I be­seech you proceed further?

Resol. I shall goe on in my last compa­rison, [Page 40]and shew you the rules. Suppose than a Christian to be the Traveller, Heaven the place to which his way lyeth, & these notes or signes remarkables in the way: Then,

First, As the remarkables (be they Hills, Rocks, &c,) must be so fully and truely described, that the Traveller may know when he comes at them, neither doubting of them, nor mistaking other things for them. So whatsoever grace is pitcht upon, we must have distinct know­ledge of it, what it is, and how discerna­ble from counterfeits, before we can assu­redly say we are come to it.

Secondly, A diligent Traveller com­ming to such a place as assures him to be in his way, stayes not there, but goeth on to­wards his journeys end: No more must Christians stay because they find they have gone aright so farre, but proceed from strength to strength, and grow in grace.

Thirdly, A Traveller should not dispaire as if he were out of his way, though he find not his way-marke (which perhaps is a good distance off) as soone as he sets out; but hope that although it yet appeareth not, or very dimly; yet in due time, hee shall perfectly discerne and recover it: So though one that desires to feare God, and [Page 41]beleeve in him, doe not at first so clearely as he desireth discerne some graces in him­selfe, he should not dispaire, but goe on ho­ping in the Lord till he be pleased to speake peace Psa. 85.8 Isa. 40.31. & 50.10..

Fourthly, If a Traveller have once at­tained to a cleare sight of such a remarka­ble place as afterward he looseth the sight of, by going through some valley (a moun­taine interposed) he is still to hope, and hold on, till he againe recover the sight thereof: So though Christians, which for­merly have found the precious fruits of the spirit in themselves, fall afterwards into temptation, or mountaines of difficulty a­rise, they are to remember how it hath been with them, hoping in God, and con­tinuing in the use of meanes, till they reco­ver their comfort againe.

45. Doubt. If men be dead in sinne till they be regenerate, and alive ever after, what need is there of markes or signes? He that is alive, knowes that he lives, and a dead man can make no use of them.

Resol. The comparison halteth, for though the spirituall life and death in ma­ny things resemble the naturall, in many things they differ; especially concerning the matter in hand: It is almost a miracle [Page 42]of madnesse, for a living man to think him­selfe dead; and yet in ordinary experience, we find many weake Christians in whom there is the life of grace, which cannot for a long time be assured thereof: It is im­possible that a dead man should either know himselfe to be dead, or thinke he is alive; but we read of diverse spiritually dead that have so judged of themselves, as Caine, Ju­das, and many in humane Stories Read the Story of Spira., a­mongst whom Julian the Apostate deserves the first place, who having in a Battell re­ceived his deaths wound, belched out this desperate blasphemy, Vicisti Galilaee, mean­ing Christ as an enemy had vanquished him. And too frequently to our griefe doe we meet with Hereticks, Hypocrites, Civilians, &c. which have deaths brand upon them, and yet are confident their case is as good as any mans; insomuch that no arguments (without the speciall assistance of Gods spirit) are sufficient to convince them of the contrary.

2. Though life were easie to be perceived, yet growth is many times more difficult, and this Doctrine of tryall doth as well enquire into the growth, as truth, of gr [...]ce.

46. Doubt. How should there be any cer­tainty [Page 43]in trying a mans selfe by these notes, when an eminent Preacher of these dayes hath proved that neither universall obedience, nor love to the Brethren (which are accounted two of the plainest) have any certainty in them? Not the first, because there is no such thing in any meere man, as universall obedience: Nor the second, because this love hath such qua­lifications as men shall hardly finde in them­selves See 1 Cor 13. Ver. 4.5, &c. : Or if such love can be found, yet we cannot know we love the Brethren, except we know that those whom we love, are the Bre­thren; it is not sufficient to love them under the notion of Brethren; for so Papists love one another — And therefore Love to the Brethren is rather a note to know others then our selves, for the Apostle doth not say, Hereby I know, but Hereby we know, &c.

Resol. By universall obedience we doe not meane exact obedience to the Law in every part of it, without swerving or interrup­tion, but unblamable walking in a Gospel­sense, which indeed is rather universall in will then act, for though When they would doe good, evill is present with them Rom. 7.21., so that they doe not the good which they would, but the evill which they would not Ver. 19. ; yet they delight in the Law of the Lord after the inward man Ver. 2 [...].. And this their obedience is called universall, [Page 44]in as much, as a Christian doth not pick nor choose among Gods Commandements, but hath respect to them all without exception or difference, indeavouring to walke up to them, or as neare as may be: Now such u­niversall obedience as this must be in a Chri­stian Jam. 2.10, and where it is, must needs be a good signe of an happy estate Ps. 119.6..

As for Love to the Brethren, methinke [1 John 3.14.] is so plaine, that he which saith, we cannot know our condition here­by, doth directly give John (or rather the holy Ghost) the Lye: And what if love have such qualifications as are spoken of, 1 Cor. 13. Cannot the tree be knowne, un­till it beare fruit, it were absurd arguing to say (in the season when a plant is new set) this is no Apple-tree, because we see no Ap­ples on it. And when it appeares that we unfeignedly love the Brethren, in whom we apprehend the Image of God, shining in the graces of his spirit (not out of any by­respect, but love to the God they serve) may we not conclude we love them, because the fruits of this love doe not presently ap­peare? Is it reason to say there is no love, because it hath no fruits to our discerning, or rather to say here is love, and in Gods [...]ime we shall see fruits.

Nor need we to know infallibly, that they are the Brethren whom we love; if they professe and practise the true Religion, we are bound (till the contrary appeare) to take them for Brethren; and if we love them under that notion, though they be not such, our humane judgement indeed is mistaken, but our love is neverthelesse true: Charity hopeth all things 1 Cor. 13.7. : But what thinke you did the reverend Author meane, when he tels us, Papists love one another under the notion of Brethren? Doth he thinke it alone, to love him which (as farre as the judgement of man can reach) is a true Saint, and one which the Word of God proves to be an Idolater? Was it alone, to love Judas for his Masters sake, while he was undiscovered, and to love a blasphe­mous Scribe or Pharisee, under the notion of a Brother? The Papists wilfully shut their eyes against the truth, and therefore out of sinfull ignorance, take those to be the Brethren, which (for the present) neither so are, nor can be, and love them under a wilfully-mistaken notion of Bre­thren: But we, according to the rules of love, modesty, and prudence (neither condemning any without manifest cause, nor prying into Gods secrets, nor blind­folding [Page 46]our owne knowledge) take those for Brethren, which for the present may be (and we hope are) the Brethren; and though we be mistaken, it is no sin of ours, who were never made the judges of the heart, but are to rest satisfied in mens out­ward profession and conversation: Nor can this be a signe to know others, and not our selves; for we cannot know whether others love the Brethren except we knew their hearts. And though it be not sayd (1 John 3.14.) I know I am, &c. But We know we are, &c. That makes nothing a­gainst me, but rather for me: Had John spoken in the singular Number [I know] it might have been thought to be some spe­ciall persons priviledge; but he saith [We] that is [you and I] writing to ordinary Christians, as is very probable: And the same persons are made the subjects al along; for saith he, We know that we are translated from death to life, because we love the Brethren. So that the same persons that loved the Brethren, did thereby know that them­selves were translated from death to life.

CHAP. XI. Of Christian Liberty, and Liberty of Conscience: ALSO, Of the civill Magistrate, and Church­censures.

47. Doubt. IF Christians must not be the servants of men 1 Cor. 7.23., how come Rulers to have any power over us?

Resol. The meaning is not, that we must not serve men at all (for that would con­tradict the Verses immediately sore going 1 Cor. 7.20, 21, 22. and almost infinite other places) but doe not so serve men, that it hinder you in the service of God.

48. Doubt. If every one must beare his owne burden Gal. 6.5., and be judged according to his workes Rom. 2.6, why should any man (Magistrate, or other) trouble or interrupt him, though he be hereticall or blasphemous, but leave him to God, and his owne conscience?

Resol. The vilest sinner on earth may [Page 48]plead thus: But the truth is, that though the principall and ultimate judgement of every mans cause be left to Christ to be de­termined by him at the day of judgement: Yet God out of his singular wisedome hath appointed, that open wickednesse (whe­ther it be matter of opinion or practice) be judged and punished also by Authority Ecclesiasticall and Civill, and if either sort neglect their duty herein, themselves be­come culpable Neh. 13.16, 17, 18. 1 Kin. 9.22 1 Cor. 5. tot. Rev. 2.14.15, 20..

49. Doubt. But what good is this restraint like to worke, but to make men either more vio­lent, when they see their Tenet opposed, or else Hypocrites (if they be restrained) for God onely can change the heart?

Resol. This also any notorious wretch may say for himselfe; but trust reposed in men by God must be discharged, and the issue left to him.

50. Doubt. But if my conscience be erro­nous, what course can I take? If I go against the truth, I sin 2 Thes. 2.10., and if I goe against my con­science I sin also Rom. 14. ult. 1 Cor, 8.7. &c.?

Resol. It is true, and therefore the way is to pray and seeke for satisfaction, that your conscience may comply and close with the truth.

CHAP. XII. Of Religious Worship, and of the sabbath-day.

51. Doubt. TO what purpose should Christians pray for any thing, seeing God hath promised they shall want nothing? Can God forget his promise? Or needs he any remembrancer?

Resol. Prayer is a duty incumbent to all men, especially Christians, and the way wherein God is pleased to make out such promises Mat. 7.7. ; and therefore you must not thinke that Gods absolute promises tye him to give such and such things, whether they will aske or no Jam. 4.2., but that he will enable his people to pray, that they may receive the promised mercies Isa. 51.9.? He having resolved he will be sought unto for the accomplish­ment of his promises Ezek. 36.37..

52. Doubt. Some scruple the singing of Davids Psalmes, saying they were onely penned for the present occasion, and conceive that the Psalmes mentioned in the New Testament were not Davids, but such as men assisted by the spirit [Page 50]of God, composed for the particular occasion 1 Cor. 14.26. : But what thinke you of it?

Resol. Though Davids Psalmes were pen­ned for the particular occasion, yet the use of them still remained, and some of them were sung many Ages after 2 Chron. 20.21. & 29.30., nor can it be proved that they ever ceased to be Gods Ordinance.

As for the New Testament, we often read the word [Psalmes] therein, and for the most part in such a sense, that Davids Psalmes must needs be thereby meant Luke 20.42. Acts 1.20. & 13.33. Eph. 5.19. Col. 3.16. and else­where., but never (to my remembrance) in the sense you speake of; for such occasionall com­posures are rather called Hymnes, or Spi­rituall songs, and distinguished from Psalms Eph. 5.19. Col. 3.16.. To that place you cite, Viz. 1 Cor. 14.26. I answer:

First, The Apostle there speakes of a­buses and d sorders, and therefore it is hard thence to prove a duty: It is rough Logick to say, the Apostle reproves them that they had each of them a Psalm; therefore Chri­stians must (or may) have each of them a Psalme.

Secondly, Admit that Paul reproves them not for any faultinesse in the matter of their worship, but the manner of per­formance (which I confesse is likely to be [Page 51]his meaning) our opinion may well stand with it; for he might well meane Davids Psalmes, and so the sense will be this, Every one chooseth what Psalme himselfe plea­seth, &c.

Thirdly, Suppose he meant any other kind of Psalmes then Davids, yet he excludes not them, neither in this place, nor else­where.

Fourthly, If those which had the ex­traordinary gifts of the spirit, to compose such spirituall Songs, as abovesayd, made lesse use of Davids Psalmes, by reason of their owne extraordinary abilities, it were no warrant to us, which pretend to no such gifts, to neglect, such excellent helpes as Davids Psalmes are.

53. Doubt. How doe you know that this day which we celebrate, is the first day of the weeke which the Apostles kept, and is called the Lords day?

Resol. As well as the Jewes in Christs time, that they kept the seventh, or you that you are baptized: We must not think our Ancestors were so silly, that they could not count seven.

54. Doubt. I, but that is not all, let them account as well as they can, the time will vary much in the revolution of one thousand, [Page 52]six hundred, forty eight yeares; and therefore how can this be sayd to be the same, considering with all, that in Countreys farre distant it may he night in one, when it is day in another?

Resol, I confesse, I am neither Astrono­mer, nor Geographer, nor doe I thinke we stand in need of such Calculations: Let yeares revolve whither they can, the dayes of the week will still follow one another in the same order they doe. The Jewes Sab­bath was above twice as old as ours is, when Christ was on the Earth, and the course of the Sunne twice interrupted in the meane time Jos. 10.13 2 King. 20.11. : Yet Christ never reproved them for observing a wrong day, but he, and his, observed it, till it was changed Luke 23.56., which they would not have done, had there been any errour in the Jewes account. The di­stance of place (I confesse) may alter the time much, yet I verily beleeve that hee, which in all his travells (or wheresoever GOD placeth him) shall observe a day weekly, beginning with the first, and so holding on, keepes it seasonably: And if this be not allowed, I see not how the Pa­triarcks in their Pilgrimages, or Proselytes, which dwelt in all parts of the World Acts 2.9. & 8.27. ; (to say nothing of the distance which some conceive, was between Canaan it selfe, and [Page 53]Paradise, where the Sabbath was institu­ted) could observe the seventh day Sab­bath in its season.

55. Doubt. Might we not, as Master Cal­vin wished, appoint a part of each day, or as o­thers think, any other day (so it be one in se­ven) in stead of the first day of the weeke, seeing that day is not positively set downe to be kept?

Resol. Though I reverence Master Calvin as highly as any man that was alive this hundred yeares; yet I cannot comply with him nor any men else, in judging another time so fit for Gods service, as that which by the Apostles themselves was set apart Act. 20.7 1 Cor. 16.2, whose example (they being inspired by the holy Ghost) may as well in this, as many other things supply the want of a precept Phil. 3.17.

56. Doubt. How should I know when to begin and conclude the Lords day?

Resol. It it a great question among Di­vines: For mine owne part (with sub­mission) I thinke it begins at the dawning of the day, when Christ arose Mat. 28.1 : I know it is sayd ( Gen. 1.) The evening and the morn­ing; and not The morning and the evening; nor dare I say it is an Histero proteron, for the often inculcating of it seemes to point [Page 54]at some Mystery: But this I say, that though it be granted that the naturall day and particularly the Sabbath, containing foure and twenty houres, had its revolution from evening to evening; yet nothing hin­ders why the Christian Sabbath may not be from morning to morning; for seeing the Lords day is kept in memory of Christs re­surrection, why should it not as well be­gin at the houre and minuite, as be cele­brated on the day that he rose from the dead?

CHAP. XIII. Of Oathes.

57. Doubt. HOw can swearing by the Name of GOD be a sinne, seeing it is not onely allowed, but com­manded Deu. 6.13 & 10.20.?

Resol. Swearing by the Name of GOD, so it be with reverence, and upon just ground, is not a sin but a worship of God, tending to his honour, by making him the Judge of secrets, but swearing customarily, rashly, and vainely, is a breach of the third [Page 55]Commandement; and the like may be sayd of other worships: But the meaning of the places you cite, is this, When thou shalt be lawfully called to sweare, thou shalt sweare by none other but God alone; for to him that worship appertaineth.

58. Doubt. But how can these passages stand with flat prohibitions on the other side, SWEARE NOT AT ALL Mat. 5.34, and ABOVE ALL THINGS MY BRETHREN SWEARE NOT Jam. 5.12?

Resol. Very well, for the sense is, Sweare not at all by the Creature; Not by Heaven, Earth, Jerusalem, or thine head, saith Christ Mat. 9.34 &c.. Not by Heaven, Earth, or any other Oath, saith the Apostle James Jam. 5.12 : The generall expression, Sweare not at all, must be expounded by the particulars enu­merated: Others say, the Scribes and Pha­risees taught, It was lawfull to sweare in their ordinary Communication, so they were not perjured, and Christ heads him­selfe against their Doctrine, forbidding swearing in ordinary course, to which James subscribeth in the place quoted. Both expositions are agreeable to sound doctrine though they cannot both be sense of the places. But that Christ should forbid all swearing, cannot be the sense of it, for God [Page 56]himselfe appointed an Oath to decide con­troversies, Exod. 22.7 &c. 1 Kin. 8.31 Ezra 10.5. Nehe. 5.12 & 13.25. Isa. 65.16. 2 Cor. 1.23 Heb. 6.16. 2 Cor. 11.31. which being neither typicall nor grounded on speciall reason, peculiar to those times, but of common equity, con­cerning us as well in the dayes of the Gospell cannot be abrogated. Compare the Scrip­tures in the Margent.

CHAP. XIV. Of the Church, and Communion of Saints.

59. Doubt. WHethr is there such a thing as an uni­versall visible Church?

Resol. The Church wherein God hath set Apostles (1 Cor. 12.28.) can be no other. Ʋniversall it must needs be, because comprehending universall Officers; and it can neither be the invisible on Earth, nor the tryumphant; for Apostles (as such) belong to neither of them (though as Saints they doe) for Judas was an Apostle Mat. 10.2, 3, 4., but appertained neither to the invisible Church on Earth, nor the tryumphant in Hea­ven Joh. 17.12. Acts 1.16..

60 Doubt. How is it possible that Belee­vers through the World should hold Commu­nion, when they are of so many different o­pinions?

Resol. Diversity of opinion is a great e­nemy to Communion, and therefore it should be our desire and endeavour to be all of one heart and judgement 1 Cor. 1.10. : Yet it is possible, Communion may be held in the maine, amongst those which are not of one mind in all things Phil. 3.15, 16..

CHAP. XV. Of the Sacraments.

61. Doubt. HOw can Infants be ca­pable of Baptism, when the Scripture no where commands it, nor tels of any that were Baptized?

Resol. Though the Scripture lay downe neither Precept nor President in expresse tearmes; a Doctrine that may be proved by undenyable Scripture-consequence may not be rejected. Christ overthrew the opi­nion of the Sadduces by Scripture Mat. 22.29, to 34., al­though he alleadged nothing expresly a­gainst [Page 58]their errour, but onely by way of consequence: Howbeit the confutation was so cleare, that the multitude understood, and admired it, his enemies were put to si­lence, and a fresh party prepared themselves to give an onset.

62. Doubt. Yet methinkes a matter of so great importance, and so much contended for, should be proved by one place at least of expresse Scripture?

Resol. Though the least part of Gospell-truth is worthy to be contended for, so it be in love and modesty; and the delay of Baptisme without just cause, is a sleighting of Gods gracious tender, yet the dispute being onely concerning a circumstance of time, we account it nothing so weighty as if it concerned the substance and essence of Baptisme. Neverthelesse it cannot be deny­ed, but even weightier matter then Bap­tisme it selfe are not to be found in expresse tearmes in the Scripture: The Mystery concerning Trinity of Persons, in Unity of Essence is no where read, Totidem verbis (as we say) in the Word of God, howbeit it is sufficiently proved, 1 John 5.7. and no lesse then blasphemy to deny it: Neither is it said in any place expresly, that the holy Ghost is God, though undenyably proved, [Page 59]1 Cor. 3.16. Acts 5.3, 4. Or how doth it appeare that Women did, or ought to re­ceive the Lords Supper? Or that the Son of a Beleever, being a growne person, was (or ought to be) Baptized, which notwith­standing our opposers hold and practice: They must not answer me, that whole Fa­milies were baptized, among whom it is probable there were some such; for it may be easily replyed, It is as probable, that in some of the Families mentioned, there was at least one Infant, or person in minority, which if we shall suppose, seeing the whole Family was baptized, it must needs be bap­tized also, which they will in no wise grant, though it be the more probable of the two.

63. Doubt. I shall say nothing concerning the Trinity, or of the Deity of the holy Ghost (your selfe having proved them both sufficient­ly, though (I confesse) onely by strong con­sequence, not in expresse tearmes, which I ne­ver before observed) but to me the Scripture is plaine enough, that Women may receive the Lords Supper, because they may examine them­selves 1 Cor. 11 28., and we read of Women that have had Faith, Repentance, Knowledge, and Charity, as well as men: And as easie is it to prove, that a Beleevers Son (when himselfe is a Belee­ver) [Page 60] must be baptized, seeing Faith makes capable Mark 16.16. ; but I finde not the like proofe for Pe­dobaptisme?

Resol, Mistake me not, I did not deny the things you plead for; onely I say they cannot be found in expresse tearmes, but must be made out by consequence, and this you shall finde is equally strong for Pedo­baptisme as for them, which (to satisfie your doubt) I shall briefly shew you in these few Arguments.

CHAP. XVI. Of the state of Men after death, and withall, of the Resurrection, and last Judgement.

71, Doubt. HOw can a man comfort himselfe, in the death of his prophane kindred?

Resol. He may quiet his heart with these confiderations following.

1. God is ready to forgive those which repent at the last moment, and for ought we know, may worke repentance, when the party is too far spent to expresse it.

2. Gods decree is unchangeable, and therefore they either were elected and are saved, or Reprobates and could never have been saved, had they lived a thou­sand yeares.

3. Had such as are rejected of God, lived longer, their impenitent hearts would have caused them still to have treasured more wrath to themselves, by proceeding further in wickednesse Rom. 2.5.

4. Our relation to them (the maine cause why we are grieved for them) ceaseth after this life Mat. 22.30.

5. However it is with them, God will dispose of all things for his onely glory, which should be more deare to us then our friends (yea our owne) soules.

72. Doubt. If the whole man (soule and body) sinned, how can it otherwise be but the soule must dye as well as the body?

Resol. Man in his actings is to be consi­dered collectively, not distributively; and as sin is not acted by the soule and body in a divided sense, but joyntly by the whole man, consisting of soule and body, as its constitutive parts Gen. 2.7. : So man dyes not in a distributive sense, as if the body dyed by it selfe, and the soule by it selfe; but as a creature compact of both, he dyeth (or ceaseth to be what he was) when the soule (which is the essentiall forme of a man) is taken away. A Parliament when dissol­ved, looseth its essence (as such) though all the members be alive; so doth an house dimolished, though all the materialls re­maine whole: So when the soule and bo­dy are disunited, the man is dead. howbeit the soule lives either in happinesse, or woe Eccles. 12 7. Mat. 10.28 Luk. 12.4. & 16.23. 1 Pet. 3.19 Revel. 6.9.10, 11..

73. Doubt. If there be no satisfaction of the justice of God after this life, which men having given, shall be forgiven and saved, how is it sayd, Till thou hast payd the last mite Luke 12.59., or uttermost farthing Mat. 5.26?

Resol. This word [till] is often found in Scripture, signifying (or at least not ex­cluding) perpetuity Gen. 8.7. & 28.15. 1 Sam. 15.35. 2 Sam. 6.23 Psal. 110.1. & 123.2. Mat. 1.25. & 28.20. 2 Tim. 4.13 2 Pet. 1.19, and taken in that sense, the force of it is thus much; if thou be not reconciled to God in Christ before thy death, thou shalt be cast into the pri­son of Hell, there to abide the exact justice of God for ever, because thou never canst so satisfie his wrath, as to be acquitted from it.

74. Doubt. If every soule when it leaveth the body, goeth either to Heaven or Hell imme­diately, to what purpose is the resurrection, or day of judgement.

Resol. There is very great reason for them: a [...],

First, That the whole creation may be purged, and delivered from the bondage of corruption Rom. 8.19, 20, &c..

Secondly, That the soule and body which suffered or finned together, may in the righ­teous day of the Lord be crowned, or pu­nished 2 Thes. 1.6, 7, &c. 2 Tim. 4.7, 8..

Thirdly, That all hidden things Eccl. 12.14. Luke 12.2. ; yea [Page 83]the secrets of hearts Rom. 2.16., may be disco­vered, that thereby Gods righteous judge­ment may be also revealed Rom. 2.5.

Fourthly, That he may publickly right his people upon their enemies 2 Thes. 1.6, &c..

75. Doubt. Godly men, are men still, and Christ avoucheth, That every idle word that men shall speake, they shall give account thereof at the day of judgement Mat. 12.36. : How then can they be sayd to be discharged from all sinne?

Resol. The meaning is not as if the god­ly shall be called to account, for their idle words, or any other sins; but onely thus much; that the judgement of God shall be so exact and severe, that even so much as an idle word shall not passe him without ful satisfaction to his justice, on the transgres­sour, or his surety; and that he which hath not his pardon already procured by Christ, shall be found culpable at that day, and the sentence of condemnation pronounced a­gainst him, though he had onely one idle word to answer for.