to them as were first promised to Abraham and his seed So Jer. 31.33 Isa. 59.21 Joel 2.32 But more fully in the New Testament Luke 1.54 55 69 70 72 73. Luke 2.31 32 Mat. 21 4â— 43. Gal. 3.8 14 16. Eph. 2.13 to the end of the chap. So Gal. 3.16 we finde three sorts of Abrahams seed 1. Christ the root of the rest 2. All true believers chap. 3.19 these partake of the spiritual part of the Covenant 3. Such as were only circumcised in the flesh but not in the heart Rom. 10.3 of whom Ishmael and Esau were types Gal. 4.22 c. Such as are only holy by an external Profession Gal. 4.29 That God will have the Infants of such as enter into Covenant with him to be counted his is proved Thus it was in the time of the Jewes Gen. 17.9 c. and so it is still Acts 2.38 39. Luke 19.9 Rom. 11.10 c. 1 Cor. 7.14 That the seale of initiation is to be administred unto them who enter into Covenant with God is clear Circumcision was to the Jewes Infants and therefore Baptisme is both of them being the same Sacrament for the spiritual part of them None might be received into the Communion of the Church of the Jews till circumcised nor of the Christians till baptized that Baptisme succeeds in the room of Circumcision is clear Col. 2.11 12. That Infants amongst the Jewes were to be initiated and sealed with the signe of Circumcision which though actually applied to the males yet the females were virtually circumcised in them Hence the whole Church of the Iewes are called the Circumcision And Exod. 12.48 no uncircumcised person might eat of the Passeover whereof women did eate as well as men Ob. But Circumcision was not a seale of the spiritual part of the Covenant of grace but of some temporal and earthly blessings as of their right to Canaan c. Answ. That Circumcision was a signe of the Covenant of grace is plain Rom. 4.11 Abraham received Circumcision for a signe of the righteousnesse of faith c. That the Priviledges of believers under the Gospel is more large honourable and comfortable appears Heb. 8.6 2 Cor. 3.10 Gal. 4.1 c. Now 1. How uncomfortable a thing is it to Parents to take away the very ground of their hope for the salvation of their Infants For we have no ground of hope for any particular person till he be brought under the Covenant of grace 2. How unwilling also must Christian Parents be to part with their childrens right to the seale of the Covenant this their right to the Covenant being all ground of hope that believing Parents have that their Infants that die in their Infancy are saved rather then the Infants of Turks or Pagans Ob. But there is neither Precept President nor expresse Institution in all the New Testament for the Baptisme of Infants Answ. I deny the consequence that if in so many words it be not commanded it is not to be done There is no expresse reviving of the Lawes in the New Testament concerning the forbidden degrees of marriage nor against Polygamie or for the celebration of a weekly Sabbath nor for womens receiving the Lords Supper No expresse command for believers children when growne up to be baptized nor example of it though there was for the instructing and baptizing Jewes and Heathens But we have virtually and by undeniable consequence sufficient evidence for the Baptisme of children both commands and examples As Gods command to Abraham as he was the father of all Covenanters that he should seale his children with the seale of the Covenant Again Mar. 16.15 Christ commands his disciples to teach all things what he had commanded them i. e. the whole Gospel containing all the Promises whereof this is one I will be the God of believers and of their seed that the seed of believers are taken into Covenant with their Parents And Mat. 28. Teach all Nations baptizing them c. Now as they were to teach the aforesaid Promises so they were to baptize them the persons to whom they were to do this were all Nations whereas before the Church was tied to the Jewes only Now we know that when the Nation of the Jewes were made Disciples and circumcised their Infants were made Disciples and circumcised And Gods manner is when Promises or Threatnings are denounced against Nations to include Infants which are a great part of every Nation except they be particularly excepted as they were Numb 14.31 Ob. But Infants are not capable of being disciples Answ. First they are as capable as the Infants of Jewes and Proselytes were when they were made Disciples Secondly they are devoted to be disciples Thirdly thâ—y are capable of Gods teaching though not of mans Fourthly they belong to Christ and beare the Name of Christ Mai. 10.42 Mar. 9.41 Mat. 18.5 and therefore are his disciples as appears by those texts if compared together Fifthly they are called disciples Act. 15.1 and 10. compared Another command by good consequence for the baptizing of Infants is from Acts 2.38 39. because the Promise was made to them and their children which proves that they were taken into Covenant with their Parents and therefore were to receive the seale of the Covenant For examples though there were none yet there is no Argument in it yet we have examples by good consequence For the Gospel took place just as the old administration by bringing in whole families together When Abraham was taken in his whole family was taken in together with him So of the Proselytes Likewise in the New Testament usually if the Master of the Family turned Christian his whole Family came in and were baptized with him So we see Acts 11.14 So the houshold of Stephanus of Aristobulus of Narcissus of Lidea of the Jailor c. 2. Argum. To whom the inward grace of Baptism doth belong to them belongs the outward signe But the Infants of Believers even whilest Infants are made partakers of the inward grace of Baptisme therefore they may and ought to receive the outward signe of Baptisme The major Proposition is proved Acts 10.47 Can any man forbid water c. Act. 11.17 The Minor is proved Mark 10.14 to such belongs the Kingdom of God And 1 Cor. 7.14 they are holy Besides there is nothing belonging to the Initiation and being of a Christian where of Baptisme is a seale which Infants are not as capable of as grown men For they are capable of receiving the Holy Ghost of union with Christ of Adoption of forgivenesse of sins of Regeneration of everlasting life all which are signified and sealed by Baptisme For in receiving the inward grace of which Baptisme is the signe and seale we are meer passives whereof Infants are as fit subjects as growen men or else none of them could be saved Ob. Though they are capable of grace and may be saved yet we may not baptize them because by preaching they are to be made disciples
Whether the children of profest Papists may be baptized Or of profane Christians p. 175 How oft and in what place baptism is to be administred ib. What use are we to make of our baptisme ib. CHAP. XVIII About Blasphemy What is Blasphemy p. 177 What is blasphemy against the holy Ghost ib. How many waies doth blasphemy break out p. 178 How may we prevent or cure tentations to blasphemy ib. How doth the hainousnesse of the sin of blasphemy appear p. 179 How comes Satan to tempt Gods children to blasphemy p. 180 How many sorts are there of such Hellish suggestions ib. How are we to resist those blasphemous suggestions ib. What is another kinde of blasphemous tentations p. 181 What is Satans chiefest scope in these tentations ib. How may we comfort our hearts against these blasphemies ib. How may we know that they are from Satan and not our own thoughts ib. How may we be freed from these Blasphemous thoughts p. 182 Objections answered p. 183 CHAP. XIX About our Bodies What is the state of our bodies in this life p. 185 How doth it appear that our bodies are vile ib. Is there no glory belonging to our bodies ib. How can our bodies be base for which Christ died ib. Shall these vile bodies be raised up at the last p. 186 Who shall raise them up ib. What lessons may this teach us p. 187 When shall this blessed change be ib. How shall our bodies be fashioned to Christs glorious body ib. What lessons may this teach us p. 188 How may our bodies be made serviceable to our minds and instruments of Gods glory ib. Why should we be careful of the health of our bodies p. 189 How may our bodily health be preserved ib. How doth serenity of minde preserve our bodily health ib. How is a sober diet a means to preserve it ib. What should such do as use a spare Diet ib. How doth exercise conduce to bodily health ib. How may bodily health be repaired when it s decaied p. 190 What just honour is is due to our bodies p. 191 How manifold is the care of our bodies ib. CHAP. XX. About Borrowing and Lending What rule must the borrower observe towards the lender p. 193 How may the borrower hurt the lender in his outward estate ib. Why must the borrower restore the thing lent as good as it was or make it good ib. What must he do when he is disenabled by Gods hand to do it p. 194 What if the Lender be dead and none left to require it ib. How else may the borrower sin in borrowing ib. How may the lender sin in lending ib. What if the borrower dissembled pretending that he was able to repay when he was not or being able refuses â—o pay what he borrowed ib. Whether is it lawful to lend upon Usury ib. VVhether may money meerly considered as the price of all other commodities be let out for profit p. 195. CHAP. XXI About Brethren and Brotherly Love Are all Gods Children Brethren and why so p. 197. VVhat comfort may the consideration hereof afford and what duties may it teach ib. VVhat evills must they avoid upon this consideration ib. How shall we know who are Gods Children and so our Brethren p. 198 VVhat good shall we get by them ib. Why should we love them ib. How shall we know that we love them unfeignedly ib. VVhat are the impediments of Brotherly love ib. How may the ferventness of our love be known ib. VVhat may nourish love amongst godly brethren p. 199. VVith what kind of love must we love them ib. VVhat must we doe that brotherly love may continue ib. CHAP. XXII About Buying and Selling. What Rule must the Buyer observe p. 201. How may he sin in Buying ib. What is to be thought of Jacobs Buying the birth-right ib. What rule must the Seller obserue and how so to doe as not to sin ib. How the Seller may sin by hurting his neighbour p. 202. VVhether every man may make the best of his own ib. How are we to prise commodities that we are to sell ib. VVhether may we sell as dear as we can ib. VVhether must the seller make known the faults of what he sells to the Buyer p. 203. VVhat generall rules are we to observe in Buying and Selling p. 204. VVhether may we raise the price for giving dayes of payment ib. VVhat must the Seller do if he be caused to call for the money before those dayes ib. How farre doth a fraudulent bargain binde in point of Conscience p. 205. Whether may we buy stollen goods ib. What must we observe in generall in our dealings with others p. 206. VVhat Rules in particular are we to observe ib. VVhat evills are to be avoided in our dealings with others ib. What duties are required in buying and selling ib. How to avoid sin in buying and selling p. 208. CHAP. XXIII About our Callings and Vocations Ought every one to have a Calling p. 209. Is it a sufficient calling to be a Servingman ib. How must we behave ourselves in our callings ib. Must rich men that need not have a calling ib. How else may it be proved that all must have callings ib. Why must we use faithfulness and diligence in our callings ib. Why is diligence in a calling so acceptable to God p. 210. Doe all that are diligent please God ib. How is Consciencious walking in a calling a furtherance to a godly life ib. What else may move us to diligence in our callings p. 211. Whether may a man change his particular calling ib. How may we live by Faith in our callings p. 212. Why is it necessary to live by faith in them ib. What are the acts of Faith herein ib. How may we live by Faith for successe in our labours which are above our strength or means p. 213. How many sorts sin about their callings ib. What must we propose to our selves in following the duties of our callings p. 214. What other Rules are to be observed in our particular callings ib. CHAP. XXIV About our holy Calling or Vocation Of how many sorts is the Calling of God p. 217. Of how many sorts is the generall calling ib. What is the externall calling what the internall ib. VVhy is Conversion termed our calling ib. What are the effects of it p. 218. Wherein appears Gods great mercy in our calling ib. How may we walk worthy of our calling ib. Why should we be carefull to know our calling ib. Doth a Christian always know that he is called p. 219. How may it be proved that we may certainly know it ib. By what signs may it be known ib. How may we be made partakers of it ib. VVhat may move us to embrace Gods call p. 220. How may it be described ib. How manifold is it ib. What are the parts of effctuall calling p. 221. VVhat is the means of it ib. VVhat necessity is there of it ib. VVhy should we carefully attend upon the
applying of Gods Covenant to our own soul God hath added his Sacraments to his Word Quest. Wherein do the Papists erre about this Doctrine of Baptisme Answ. First in the necessity of it they making it so absolutely necessary that if any die unbaptized they cannot be saved which doome they passe upon Infants though they be deprived thereof without any fault of their own or of their parents when they be still born which is a mercilesse opinion against Gods Word and against the order which he hath prescribed For he hath established his Covenant and promised to be the God of the faithful and of their seed Hence Acts 2.39 the promise is to you and to your children and 1 Cor. 7.14 Your children are holy If these promises should be made void by an inevitable want of baptisme why would God have enjoyned circumcision which to the Jews was as baptisme is to Christians to put it off to the eighth day before which time many of their infants died Or would Moses have suffered it to be foâ—born all the time that the Israelites were in the Wildernesse If they say that baptisme is more necessary then circumcision I answer that the Scripture layes no more necessity upon it and if it were so necessary as they make it then the virtue of Christs death were lesse effectual since he was actually exhibited then before For before it was effectual for Infants without a Sacrament but belike not now Secondly they add such efficacy to Baptisme as it gives grace ex opere operato or the woâ—k it self wherein they make it equal with the very blood of Christ and take away the peculiar work of the Spirit the use of faith repentance and such like graces Can there be more in the water then there was in the blood of beasts offered in Sacrifices But it is not possible that their blood should take away sin Heb. 10.4 they themselves attribute no such vertue to the Word preached and yet they cannot shew where the holy Ghost hath given more vertue to the Sacrament then to the word The Apostle 1 Cor. 1.21 joynes them both together that he might cleanse it with the washing of water through the Word What can be more said of it then of the Word Rom. 1.16 It pleased God by preaching to save them that believe The Gospel is the power of God to salvation Quest. Wherein do the Anabaptists erre about this Doctrine of Baptisme Answ. They too lightly esteem this holy and necessary Ordinance of God in that they make it onely a badge of our profession a note of difference between the true and false Church a signe of mutual fellowship a bare signe of spiritual grace a resemblance of mortification regeneration inscition into Christ c. but no more These indeed are some of the ends and uses of Baptisme But in that they restraine all the efficacy thereof hereunto they take away the greatest comfort and truest benefit which the Church reapeth thereby as is above said Quest. What is the inward washing by Baptisme Answ. In that whosoever is fully baptized is cleansed from sinne Fully i. e. powerfully and effectually as well inwardly by the spirit as outwardly by the Minister Cleansed i. e. both from the guilt of sin by Christs blood and from the power of sinne by the work of his Spirit Hence Rom. 6.3 4. As many as are baptized into Christ are baptized into his death Buried with him by baptisme Baptisme saveth us 1 Pet. 3.21 Quest. Is it necessary that the Word and Baptisme go together Answ. It 's very requisite that where this Sacrament is administred the Doctrine thereof be truely and plainly taught so as the nature efficacy and use thereof may be made known and the Covenant of God sealed up thereby may be believed Hence Matth. 28.19 Teaching and baptizing are joyned together So did John Luk. 3.3 and the Apostles Acts 2.38 and 8.12 37. and 16.15 33. For 1. A Sacrament without the Word is but an idle Ceremony Like a seale without a Covenant It 's the Word that makes known the Covenant of God 2. It 's the Word which makes the greatest difference between the Sacramental washing of water and ordinary common washing 3. By the Word the ordinary creatures we use are sanctified much more the holy Ordinances of Gods worship whereof Baptisme is one Quest. Is it not lawfull to Baptise without a Sermon Answ. Though it be both commendable and honourable to administer that Sacrament when there is a Sermon yet I judge it not unlawfull to doe it without a Sermon Only the people must be taught by the Word what the Covenant is that Baptisme sealeth up which being done the word is not separated from that Sacrament though at that time there be no Sermon See Dr. Gouge in Domestick Duties Quest. How many parts be there of a Sacrament and so consequently of Baptisme Answ. There be three essentialls parts of a Sacrament 1. The Siâ—ne 2. The thing signified 3. The Analogie between them which is the union of them both The first is some outward and visible thing the second inward and Spirituall the third mixt of them both As in Baptisme the sign is water the thing signified is the blood of Christ the Analogie or union stands in this resemblance that as the former outwardly washeth the filthiness of the body so the latter inwardly purgeth the soul of all sin By reason of which relation and neere affection between the sign and thing signified it is usuall by an improper but Sacramentall speech 1. To call the signe by the thing signified and contrarily So Baptisme is called the washing of the new birth because it 's a signe seal and instrument of it 2. To ascribe that to the signe which is proper to the thing signified and so Baptisme is said to save us Tit. 3.5 1 Pet. 3.21 which indeed is the propriety of Christs blood 1 Joh. 1.7 But by the neere affinity of these two in the Sacrament it is said so to do 1. To teach us not to conceive the Sacramental elements as bare and naked signs so as to grow into the contempt of them 2. As we may not conceive them idle signes so neither Idol signes by insisting in them as though they were the whole Sacrament For they are but outward whereas the principal matter of a Sacrament is spiritual and inward 3. That then we truliest conceive of a Sacrament when by looking at one of these we see both by the signe and action which is outward to be led to those which are spiritual and inward Quest. What benefit have we by Baptisme Answ. God in Baptisme doth not only offer and signifie but truely exhibiteth grace whereby our sins are washed and we are renewed by the holy Ghost Acts 2.38 Quest. Are all baptized persons then regenerated Answ. No For First this effect is not ascribed to the work wrought as the Papists teach Secondly neither by any extraordinary elevation of the
the foreskin at his feet and it seems she was no believer but a meer Midianitâ— for she contemned Circumcision when she called her husband a man of blood because of the Circumcision of the childe v. 26. and in this respect it seems Moses either sent her back or she went away when he went down into Egypt Some others think that Moses was so stricken by the Angel that he was unable to do it yet her fact was not justifiable Ob. A private person may teach and therefore baptize Answ. Private and ministerial teaching are distinct in kinde as the authority of a Magistrate and Master of a family are distinct authorities A private person as a Father or Master may instruct his children and servants but he doth it by the right of a Father or Master being so commanded by the Word of God but Ministers do it authoritatively by vertue of their Calling and Office as Ambassadors in the stead of Christ 2 Cor. 5.21 Quest. Whethâ—r is Baptisme administred by a wicked man or an heretick true Baptisme Answ. If the said Party be ordained and stands in the room of a true Pastor and keeps the right forme according to the institution of Christ it is true Baptisme Christ commands the Jewes to hear the Scribes and Pharisees because they sat in Moses chaire Mat. 23.1 though Hereticks and Apostates because they taught many points of Moses doctrine but not only such Quest. Who are the persons that are to be baptized Answ. All such as be in the Covenant really or in the judgement of charity and they are of two sorts First persons of yeares that joyn themselves to the true Church yet before they be admitted to Baptisme they are to make confession of their faith and to promise amendment of life Acts 2.38 and 10.38 and thus all such texts of Scripture as require faith and amendment of life in them that are baptized are to be understood of persons of years Secondly Infants of believing Parents This was proved largely before but because this doctrine is so much opposed I will adde something more briefly Reasons for their Baptisme are these 1. The Command of God Mat. 28.18 Baptize all Nations c. wherein the baptizing of Infants is prescribed For the Apostles by vertue of this Commission baptized whole families Acts 16.15 33. 1 Cor. 1.16 2. Circumcizing of Infants was commanded by God Gen. 17.14 but Baptism succeeds in the room of Circumcision Col. 2.11 therefore baptizing of Infants is likewise commanded 3. Infants of believing Parents are within the Covenant of grace For this is the tenour of the Covenant I will be thy God and the God of thy seed Gen. 17.7 therefore they are to be baptized Ob. But this Promise was made to Abraham as the father of the faithfull Answ. It belongs to all believing Parents For Exod. 20.6 God promises to shew mercy unto thousands of them that love him And Acts 2.39 the Promise is to you and to your children c. And 1 Cor. 7.14 your children are holy i. e. in the judgement of charity they are to be esteemed as regenerate and sanctified therefore they are to be baptized For this is Peters reason Acts 2.38 39. To whom the Promises belong to them belongs Baptisme but to you and your children the Promises belong therefore you and your children are to be baptized Ob. But we know not whether Infants are the children of God or no and therefore we may not baptize them Answ. First the same may be said of men of yeares for we know not whether they be Gods children or no how fairly soever they deport themselves so that by the like reason we may exclude them from the Sacraments Secondly we are to presume that children of believing Parents are also Gods children and belong to his election of grace God ordinarily manifesting that he is not only their God but of their seed also Ob. Infants have not faith and so their Baptisme is unprofitable Answ. Some think that they have faith as they have regeneration viz. in the beginning and seed thereof But the faith of their Parents is their faith and gives them right to Baptisme because the Parents receive the Promise for themselves and their children and thus to be borne in the Church of believing Parents is instead of the Profession of faith Ob. Infants know not what is done when they are baptized Answ. Yet Baptisme hath its use in them For its a seal of the Covenant and a means to admit them as visible members into the Church Quest. Whether are the children of Turks and Jews to be baptized Answ. No because their Parents are out of the Covenant of grace Quest. Whether are children of profest Papists to be baptized Answ. Their Parents being baptized in the Name of the Father Son and Holy Ghost and the Church of Rome or Papacy though it be not the Church of God yet is the Church of God hidden in the Papacy and to be gathered out of it therefore I see not why the children of Papists may not be baptized Only with these two cautions 1. That the aforesaid Parents desire this Baptisme for their children 2. That there be Sureties who will undertake for their training up in the true faith Quest. Whether may children of pâ—ofane Christians that live scandalously be baptizes Answ. They may For all without exception that were borne of circumcised Jewes whereof many were profane were circumcised and we must not only regard the next Parents but the Ancestors of whom it s said If the root be holy so are the branches Rom. 11.16 and there is no reason that the wickednesse of the Parent should prejudice the children in things pertaining to life eternal Quest. How oft is Baptisme to be administred Answ. But once for the efficacy of Baptisme extends it self to the whole life of man and as we are but once borne and once ingrafted into Christ So we must be but once baptized Quest. In what place is Baptisme fittest to be administred Ansâ— In the publick Assembly and Congregation of Gods people and that for theâ—e reasons First Because Baptisme is a part of the publick Ministry and a dependance upon preaching the Word of God Secondly the whole Congregation may be edified by opening the institution and doctrine of Baptisme Thirdly the whole Congregation is by prayer to present the Infant to God and to beg the regeneration and salvation of it the prayers of many being the moâ—e effectual Fourthly the whole Congregation is hereby made a witnesse of the Infant visible membership Quest. What use are we to make of our Baptisme Answ. First our Baptism must put us in minde that we are admitted and received into the family of God and therefore we must carry our selves as the servants of God in all holy conversation Secondly Our Baptism in the Name of the Father Son and Holy Ghost teacheth us that we must learn to know and acknowledge God aright i. e. to acknowledge him to
reparation therefore our Mediator must not look to procure for us a simple pardon without more ado but must be a propitiation for our sinnes and redeem us by his fine and ransome and so not only be the master of our requests to intreat the Lord for us but also take upon him the part of an advocate to plead full satisfaction made by himself as our Surety Rom. 3.25 1 John 2.2 and 4.10 Mat. 20.28 1 Tim. 2.6 Job 33.24 1 Joh. 2.1 Heb. 7.22 unto all the debt wherewith we any way stood chargeable Quest. What satisfaction did Christ our Surety binde himself to perform in our behalf Answ. It was of a double debt the principal and the accessory Quest. What was the principal dâ—bt Answ. Obedience to Gods most holy Law which man was bound to pay as a perpetual tribute to his Creator though he had never sinned but being now by his own default become bankrupt he is not able to discharge in the least measure his Surety therefore being to satisfie in his stead none will be found fit to undertake such a payment but he who is both God and man Quest. Why must he be man Answ. First because man was the party that by the Articles of the first Covenant was tyed to this obedience and it was requisite that as by the disobedience of one man many were made sinners so by the obedience of one man should many be made righteous Rom. 5.19 Secondly if our Mediator were only God he could have performed no obedience the God-head being free from all manner of subjection Quest. Why must he be God Answ. Because if he were a bare man though he had been as perfect as Adam in his integrity or the Angels themselves yet being left unto himself amidst all the tentations of Satan and this wicked world he should have been subâ—ect to fall as they were or had he held out as the elect Angels did it must have been ascribed to the grace and favour of another whereas the giving of strict satisfaction to Gods justice was the thing required but now being God as well as man he by his own eternal spirit preserved himself without spot presenting a far more satisfactory obedience unto God then Adam could possibly have performed in his integrity Quest. How may that appear Answ. Besides the infinite difference that was betwixt both their persons which makes the actions of the one beyond all comparison to exceed the worth and value of the other we know that Adam was not able to make himself holy but what holinesse he had he received it from him that created him after his own image so that whatsoever obedience Adam had performed God should have eaten but of the fruit of the vineyard which himself had planted 1 Cor. 9.7 and of his own would all that have been which could be given to him 1 Chron. 29.14 16. But Christ did himself sanctifie that humane nature which he assumed John 17.19 and so out of his own peculiar store did he bring forth those precious treasures of holy obedience which for the satisfaction of our debt he was pleased to tender to his Father Secondly if Adam had done all things that were commanded him he must for all that have said I am an unprofitable servant I have not done that which was my duty to do Luke 17.10 whereas in the voluntary obedience which Christ subjected himself to the case stood far otherwise Indeed if we respect him in his humane nature his Father is greater then he John 14.28 and he is his Fathers servant Isa. 53.11 Mark 12.18 yet in that he most truly said that God was his Father John 5.18 the Jewes did rightly infer from thence that thereby he made himself equal with God and the Lord hath proclaimed him to be the man that is his fellow Zach. 13.7 Being therefore such a man and so highly borne by the priviledge of his birth-right he might have claimed an exemption from the ordinary service which all other men are tyed to and by being the Kings son he might have freed himself from the payment of that tribute which was to be exacted of strangers Matth. 17.25 26. when the Father brought this his first begotten into the world he said Let all the Angels of God worship him Heb. 1.6 and at that very instant wherein the Son advanced our nature into the highest pitch of dignity by admitting it into the unity of his sacred person that nature so assumed was worthy to be crowned with all glory and honour and he in that nature might then have set himself down at the right hand of the throne of God Heb. 12.2 tyed to no other subjection then now he is or hereafter shall be when he shall have delivered up the Kingdom to God the Father For then also in regard of his assumed Nature he shall be subject unto him that hath put all things under him 1 Cor. 15.27 But he looking on the the things of others Phil. 2.4 5 7 8. he chose rather to come by a tedious way and wearisome journey to it not challenging the priviledge of a Son but taking upon him the form of a mean servant not serving as an honourable Commander in the Lords Host but as a common Souldier making himself of no reputation and emptying himself of his high dignity he humbled himself and became obedient unto death Phil. 2.7 being content all his life long to be made under the Law Gal. 4.4 Yea so far that as he was sent in the likensse of sinful flesh Rom. 8.3 so he disdained not to subject himself unto that Law which properly did concern sinful flesh and therefore though Circumcision was by right applicable only to such as were dead in their sins and the uncircumcision of their flesh Col. 2.11 13. yet he in whom there was no sin to be put off notwithstanding submitted himself there unto not only to testifie his communion with the Fathers of the Old Testament but also hereby to tender to his Father a bond signed with his own blood whereby he made himself in our behalf a debtor to the whole Law Gal. 5.3 Baptisme also pertained properly to such as were defiled and had need to have their sins washed away Act. 22.16 hence Matth. 3.6 Mar. 1.5 when many came to John Baptist Christ also came amongst the rest but the Baptist considering that he had need to be baptised of Christ and not Christ by him as altogether unfitting for that imaculate Lamb of God Yet did he as our Mediatour submit himself to that Ordinance of God also not only to testifie his communion with the Christians of the New Testament but especially because it became him thus to fulfill all righteousnesse Matt. 3.15 and so having fulfilled all righteousnesse which the meanest man was tyed to in the dayes of his pilgrimage which he needed not to have done if he had respected himself onely the works which he performed were truly superogatory which might be put upon
c. may be used ib. Objections answered ib. What cautions are to be observed in the use of such Ornaments p. 110. How many sin in apparell ib. What are the proper uses of apparell ib. What is further to be considered in the use of apparell p. 111. What Rules are to be observed in preparing it ib. How shall we know what is necessary and who shall judge of it ib. VVhen is apparell fitted to the body ib. Whether may we take up strange fashions p. 112. VVhat Spirituall use may be made of apparell ib. Why must we take heed of pride in apparell ib. What other reasons against excess in apparell ib. Though we weare fine apparell we are not proude p. 113. We doe it to please our husbands ib. We doe but what most doe we would leave it if others would p. 114. May we not labour to hide deformities in our bodies ib. VVhy may not women paint their faces ib. CHAP. XIV About Assurance What is Assurance what the degrees of it how may it be certainly discerned p. 117. How may assurance be attained and retained p. 119. What may move us to labour for assurance ibid. How may it be proved that we may be assured of our salvation p. 120. How are we assured of our salvation or how may our graces be known to be true p. 121. Objections answered ib What testimony is that of the Spirit p. 122. Whether may the single testimony of our Spirit assure us and what if we have neither of them p. 123. What if after all our endeavours to get assurance there is nothing but darkness ib. What are the special sealing times p. 124 What use must we make of assurance when we have it p. 125 Why do Papists oppose this Doctrine p. 126 Objections against it answered p. 127 How can assurance stand with that humble esteem that we should have of our selves p. 128 But this is a Doctrine of Libertie answered p. 129 What diligence must we use to get assurance p. 130 Why doth it require such diligence p. 131 What kind of diligence is required p. 132 Why doth it deserve our best diligence ib. How do the Scriptures prove that it may be attained p. 133 How Gods Spirit can witnesse now that there are no Revelations ib. What must we do when these testimonies are wanting ib. How shall we know our Adoption and Election p. 134 What 's the difference between assurance and presumption p. 135 How else may it be proved that assurance may be gotten Objections answered p. 137 CHAP. XV. About Astrology and seekers to Astrologers Who are Astrologers p. 139. How may it be proved to be unlawful ib. Whether the stars be certain signs of things to come p. 141. Whether there be any certaintie in their Art because sometimes they hit right ib. Whether Moses and Daniel were learned in this Art p. 142. Stars are powerful why then may we not Divine by them ib. Who may be said to practice this unlawful Art p. 143. Who be countenancers of it ib. How and when are Astrologers tollerated p. 144. How many sorts of foretelling things are there ib. Are these Diabolical predictions lawful ib. But many times they foretell the truth p. 145. What use may be made of what is said against them ib. May Charmes be used wherein there are good words p. 146. May we not enquire of Astrologers for future events and why not ib. What are the evils of it and what further reasons against it p. 147. CHAP. XVI About Atheists and Atheisme How many sorts of Atheists be there p. 148. How a man comes to be an Atheist p. 149. How doth a man set up a false in stead of a true God ib. How are men made Atheists ib. In whom are Atheistical thoughts that there is no God p. 150. How doth a man by thinking deny God in his heart ib. How do we turn the true God into an idol p. 151 What is the fruit of this thought that there is no God ib. What is Atheism in practice ib. What is Atheism in judgement ib. What are the signs of Atheism ib. What other damnable thoughts have we concerning God p. 152 What are the cursed fruits of this Atheisme ib. Where do the thoughts of distrust most assault us ib. What is the danger of such thoughts ib. CHAP. XVII About Baptisme What are the principles about Baptisme p. 153 What argument may be brought from Circumcision for the Baptizing of Infants ib. Whether is sprinkling sufficient in Baptisme p. 154 How is Baptisme a means of cleansing Objections answered ib. What kind of means of grace is Baptisme p. 155 Whether is Baptisme necessary to salvation ib. Wherein do the Papists erre about the Doctrine of Baptisme ib. Wherein do the Anabaptists erre about it p. 156 What is the inward washing in Baptisme ib. Must the word necessarily go along with Baptism ib. Is it lawful to Baptize without a Sermon p. 157 How many parts be there of Baptism ib. What benefit have we by Baptism ib. Are all baptized persons regenerated ib. How is Baptism called the Laver of regeneration p. 158 To whom is Baptism the washing of the new birth ib. How may children be baptized which want faith ib. What profit have they by Baptisme which believe before p. 159 How may parents in Faith present their children to God in Baptisme ib. What use should we make of Baptisme when we come to age p. 160 How may the lawfulnesse of Infant baptism be proved p. 161 Objections answered p. 162 c. About Dipping whether it be necessary p. 165 How is Baptisme necessary p. 166 Are all that die without it in the state of damnation Objections answered p. 167 Whether are sureties necessary p. 168 Whether may children of excommunicated persons be baptized ib. What reasons may be rendred for the affirmative p. 169 Whether have bastards right to Baptisme Cautions to be observed therein p. 170 How many waies is Baptism taken in Scripture ib. What is considerable about the matter of Baptisme ib. What is the sign and thing signified in it what the Analogie between both ib. What is it to baptize in the Name of the Father Sonne and holy Ghost ib. What is done in baptisme p. 171 What actions belong to God in this Covenant ib. What is the action of the partie baptized ib. May it not be administred in the Name of God or of Christ ib. VVhat are the ends of baptisme p. 172 Whether doth the efficacy of it extend to all sinnes and to our whole life ib. Whether doth it abolish original sin ib. What difference between the godly and ungodly if sinne remain in all ib. How doth baptisme confer grace ib. Whether doth it imprint an indelible character upon the soul p. 173 Whether may Lay-persons baptize ib. The example of Zipporah answered ib. Whether is baptisme by a wicked man or heretick true baptisme p. 174 Who are to be baptized Objections against Infant baptisme answered ib.