person whatsoever as well as Moses Quest 4. But how can the Law we speak of the Decalogue be at all or in any respect binding upon the consciences of true Christians when as the Apostle administreth this comfort in express words unto them that they are not under the Law but under Grace Rom. 6.14 And elsewhere he saith that the Law is not made for or not given unto as the former translation hath it A Righteous man but for the lawlesse and disobedient for the ungodly and sinners c. 1 Tim. 1.9 Answ True Christians or Believers are said not to be under the Law because they are not under the curse or condemning power of the Law or because they are not at the mercy of the Law for their justification not because they are not bound in conscience to observe and do the things required in the Law Otherwise they were not liable to offend or to do any thing that is sinful which is expresly contrary to the current of the Scriptures these from place to place affirming that believers themselves offend and do things that are sinful and withall that sin is a Transgression of the Law Rom. 7.25 Jam. 3.2 1 Joh. 1.8.10 Gal. 6.1 1 Joh. 2.1 with Chap. 3 4. Besides the Apostles often presse the Authority of the Law to perswade Believers to do their duty and to convince and reprove them for the neglect hereof Rom. 13.8.10 1 Cor. 9.8 14.34 Gal. 5.14 Jam. 2.8.9 10 11. When it is said the Law is not made for a Righteous man but c. the meaning is The Law as it was delivered upon Mount Sina accompanied with a Spirit of Bondage and with a grievous penalty or curse annexed against those that should transgresse any jot or title of it was not suited or fitted by God to the state and condition of Righteous and Holy men as such who thus farre and in this consideration namely as they are righteous need no urging or terrifying with threatnings to do the things required in the Law being by an inward principle strongly inclined hereunto but unto the state and condition of persons lawlesse and disobedient c. that is which live loosely wickedly and prophanely as if they had no law at all within them either to inform them of what was meet and fitting for them to do or to restrain them from doing evill In which respect they have need of such a Law without them which on the one hand might be full of light to teach them their duty and on the other hand full of dread and terrour to restrain them from doing things contrary unto it Some interpret the place thus The Law is not made for the Righteous that is not for the justification of the Righteous or that righteous men might merit either justification or salvation by the observation of it in which sense it seems to have been taught and urged by the Jewish Doctors against whose Doctrine the Apostle cautioneth Timothy ver 6.7 but for the Lawlesse c. that is for the conviction and reformation of wicked and ungodly persons that they through the dread of the vengeance or curse denounced in it against their sinfull waies persisted in might become sensible how great a necessity lyeth upon them to take sanctuary at the Gospel and to flee for refuge under the wing of Jesus Christ by believing But that the Law we speak of doth in the directive part of it concern Righteous men and Believers even as such and this in a very material consideration is evident from this saying of the Apostle ver 5. For the end of the Commandement that is of the Law as clearly appears by that which follows and is generally so expounded is Charity or Love out of a pure heart and of a good Conscience and of Faith unfeigned Though a thing may be prepared made or done upon such or such a special or particular occasion originally yet the Agent being full of Wisdome and quick of discerning may have his eye upon and propose to himself several other ends or accommodations in what he so maketh or doth besides his answering or supplying that his particular occasion Hell fire is expresly said to have been prepared for the Devill and his Angels that is upon occasion of their Rebellion and for their punishment Mat. 25.41 Yet God apprehending that it would conveniently serve for the punishment of wicked and ungodly men also and likewise that in the dread terrour of it sounded aloud in the ears of the souls and consciences of men it would be a proper and likely means to prevail with many to inquire with all diligence how to escape it and consequently to hearken unto and to imbrace the Gospel He hath declared his purpose to make use of it accordingly for both these ends and these in this respect may be called the ends of hell fire as well as the punishment of the Devils though secondary and as it were adventitious in comparison thereof In like manner though it be supposed that the Law was given upon occasion of those wicked persons which abounded in the world when it was given and which were likely to succeed in no smaller numbers afterwards to break the stoutnesse of their wicked hearts and to put them upon thoughts how to escape the vengeance of God due unto their sins yet God knowing that it was serviceable and proper also to ingage holy and good men unto and to direct them in the exercise of thar heavenly affection of Christian love was pleased to ordain and nominate this also as an end intended by himself in it Quest 5. Whether is justifying Faith required in the Decalogue or Moral Law Answ There can be no other kind of Faith required properly and directly in the Moral Law then what was required of man immediately upon his Creation and during his state of innocency because this Law at least so farre as it is moral hath suffered no alteration or change since the first writing of it by the singer of God as the Author of nature in the fleshy tables of the heart of man Now that kind of Faith which since his fall is required of him in his justification supposeth him to be a sinner and consequently sendeth him out of himself unto another for his justification yea unto the sufferings of another or unto another that hath suffered for him But such a Faith as this could not be required of him to his State of Righteousnesse or innocency because whilest this continued he was no sinner nor did he stand in any need of seeking justification by another Nor indeed during the time and state we speak of was there any Faith at all of one kind or other required of him properly for his justification but only for the continuance of his justification For he was in possession of a state of Justification untill he cast himself out of this possession by sinning voluntarily And that Faith which in conjunction with other duties or
and goodnesse of God which leadeth men that is is apt and proper to lead men yea and doth actually lead or bring some men unto Repentance and consequently to blesse them with the great blessing of forgivenesse of sins or justification Act. 3.19 Act. 5.31 Luk. 24.47 2 Pet. 3.9 hath alwaies been and is yet daily exercised towards and amongst the Heathen Sixthly That though there be neither Salvation nor Justification in or by any other then Christ only Act. 4.12 Yet both the one and the other may be obtained by him without the knowledge of him or belief in him by name and that the generality of the godly Jews of old were both justified and saved by him upon these tearms neither knowing him nor believing in him by his Name Seventhly and lastly that though many Heathens have neither heard the sound nor seen the sight of the letter of the Gospel yet there is none of them but have frequently had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Apostles word is in a like case Rom. 2.15 that is the effect or import of the Gospel preached or at least plainly intimated unto them otherwaies according to that of the Apostle Act. 14.16 17. Yea that patience and goodnesse of his which he exerciseth liberally towards them from day to day and by which he leadeth them unto Repentance as we lately heard is constructively preaching or a providential preaching of the Gospel or an holding forth of terms of reconciliation unto them The result from these particulars is that the Heathen are in some respect under the charge and command of the Gospel being all commanded to Repent Act. 17.30 and not altogether or only under the rigorous and exacting power of the Morall Law and consequently that such a Faith is required of them which God will impute unto them for Righteousnesse as he imputeth the Faith of those who live under the Orall Ministry of the Gospel unto them although it be not so well formed so articulate and distinct as this I might here add that it is the more generall and declared opinion of the best Protestant writers even theirs who are more hardned in their judgments against the Heathen then some others as well as of the ancient Fathers that God hath some that are his and that shall be saved in every Nation under Heaven This concession supposeth that God doth not bind himself with so much severity to the Orall Ministry or visible letter of the Gospel but that he sometimes worketh in men such a Faith which will both justifie and save them by preaching it unto them by the light of nature the goodnesse and bountifulnesse of his providence and works of Creation Quest 8. Why doth the Apostle call the giving of the Law the ministration of Death and of Condemnation 2 Cor. 3.7.9 When as you lately shewed from the Scriptures that Gods intentions therein were Evangelicall and gracious and the same Apostle likewise said elsewhere as you cited him that the end of the Commandement was love out of a pure heart and a good conscience and Faith unfeigned Answ As the Temple though one and the same building yet aspected the Heavens contrary waies one end of it looking towards the West the other towards the East one side towards the South the other towards the North so many actions and dispensations of God in respect of the contrary tempers and behaviours of men who are concerned in them are proper to produce not only differing but even opposite effects which in that respect are both of them said to be intended by God in his said dispensations though not with intentions of the same order God's intentions in sending Christ into the world were Evangelical and gracious in the highest Christ himself declaring them accordingly For God sent not his Son into the world to condemn the world but that the world through him might be saved Joh. 3.17 Yet in another place he saith For judgment am I come into this world c. Joh. 9.39 And Simeon concerning him whilest he was yet a child Behold this Child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against Luk. 2.34 Gods sending Christ into the world was a proper dispensation and means to save those that should believe on him and it was no lesse proper to render those inexcusable worthy death that should reject him Therefore the Salvation of some and the judgment or condemnation of others are both asserted as the intentions of God in that great dispensation of sending him but the former the Salvation of men as his primary or antecedent intention the latter the Condemnation of men as his secondary or subsequent In like manner the giving of that Law being a dispensation and means proper both to awaken the consciences of men that are yet in their sins to consider that they are under the curse of God and so to provoke them to inquire after a way of deliverance and when they have found it to walk carefully and conscientiously in the prescripts of it and likewise to feal up and fully ratifie the condemnation of those that shall despise the Gospel or neglect to make diligent search how to escape the curse so peremptorily denounced in the Law against them ◠in respect of the former Gods intentions in it may truly be said to be Evangelical and the end of it to be love out of a pure heart c. in respect of the latter it may as truly and properly be called the ministration of condemnation and of death Quest 9. How doth it appear that the Decalogue or Morall Law is binding unto any other persons or people but unto those of the Jewish Nation only considering that the Preface or Introduction to it relateth peculiarly unto them and seemeth to contain if not the only yet the principal ground of that obedience or subjection which is due from men unto it God spake all these words saying I am the Lord thy God which have brought thee out of the Land of Egypt out of the House of Bondage Exod. 20.12 Answ That the Decalogue or Law we speak of bindeth to the observance of it at least as farre as it is Morall the consciences of all those that are under the band or engagement of the Gospel who as was lately though briefly proved are no fewer then the universe of mankind is evident from hence viz. because it is in the several parts or precepts of it incorporated as it were with the Gospel and made one substance or body of Doctrine with it Yea Gospel-exhortations and the duties herein enjoyned are sometimes pressed upon the consciences of Believers by the authority of the Law as requiring the same things of them 1 Cor. 9.8.9 Mat. 7.12 Mat. 22.37 38. 1 Joh. 3 4. Jam. 2.10 11. And the Lord Christ himself expresly saith That he came not to destroy the Law or the Prophets the Authorized Expounders of it nay he addeth I
from further praying and puts him upon doing of that which was proper and requisite to be done by him and by the people that his Petition might in an orderly and regular way be granted unto him And the Lord said unto Joshua Get thee up Wherefore lyest thou thus upon thy face Israel hath sinned c. Vp sanctifie the people c. Josh 6.10 11 13. To desire any thing of God in Prayer and not to use the means created and appointed by himself for the bringing of it to passe is in effect to desire him to pour contempt upon his own ordinance and to tend in pieces the covering which with great wisdome he hath made for his own arme Quest 73. What is the fifth and the last thing which may damage our Prayers in the hand of God very much if care be not taken to keep our selves free from it Answ An impatience or discontentednesse of mind that God doth not as well comport with us in our time as in the matter or substance of our prayer otherwise He is not indeed offended that we should hasten him all we can with calling and crying unto him night and day with all the importunity of asking But he is offended that we should be offended and make our selves agrieved when he upon reasons of greatest weight and highest importance for his own glory and the general benefit of the world Yea and our own profit also shall for a time delay the fulfilling of our desires For he seldome or never maketh any long tarrying as David speaks with his Answers to the prayers of his People but upon one or more of and commonly upon all the said Considerations Now for any man to be dissatisfied or froward because God Will not sacrifice such high and sacred concernments upon the service of his petty interest or lesse considerate desire is such an importune strain of dis-ingenuity that it is no marvel if the zeal of God towards his prayers be cooled if not quenched by it CHAP. VIII Concerning the Decalogue or Ten Commandements Quest 1. WHat occasion or necessity was there that such a Body or Systeme of Precepts or Commandements as that which is called the Decalogue should be delivered or issued out by God either by word of mouth or writing unto the World Answ Although it was not directly or immediately delivered unto the world but unto a small part of it namely to the Church of God consisting at the time when it was delivered of the Jewish Nation only yet it may properly enough be said to have been delivered unto the world because this Nation was intrusted with it as it was with the rest of the Oracles of God Rom. 3.2 For the use and benefit of the world asvvell as for their own in which respect this together with the rest of the said Oracles are by the Apostle called The E ements or rudiments of the World Coloss 2.8.20 The reasons and occasions for which God was pleased to issue it forth in words and writing unto the world may be conceived to be these First That men might have a perfect Copy and of Divine authority alwaies at hand by which to correct all those errours and falsifications to supply all those defacements and blottings out to enlighten all those obscurities and uncertainties of words and meaning which in processe of time had crept into the first writing of this Law in the hearts and consciences of men by God partly through the negligence and carelessnesse of men in keeping this divine abstract of their Duty fair and legible within them partly and more especially through a long accustomed boldnesse and daringness in sinning against the expresse and clear dictates of it This was designed and intended by God in order to some further ends of which some may be touched presently Secondly God by making the rule or law of mans obedience so plain and publique withall in the world hath taken a course to cause every man both to know his own sins better then otherwise he was like to have done and every man likewise to take better notice of the abundance of sin and wickednesse practised in the world round about him Moreover saith the Apostle Rom. 5.20 the Law entered or rather iterveened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. between Adam with his sin and condemnation brought upon the world by it and Christ with his righteousnesse and justification that the offence might abound that is that the sin of Adam might the better appear to have been aboundant in evill So that God might very justly yea equitably subject his whole posterity unto death for it for the Law pronouncing the Sinner cursed declareth sin to be another manner of thing farre more horrid and devouring then otherwise men were like to conceive of it or rather that the offence of that sin might abound for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently explained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that the guilt of sin might become and appear likewise to be much greater the authority of the Law prohibiting it being re-inforced a fresh and that immediately and with stupendious miracles by the great Law-giver himself Elsewhere the same Apostle informeth us that by the Law is the knowledge of sin Rom. 3.20 meaning that very frequently and in many cases men come by means of the Law written to know those waies and actions to be sinful which otherwise they were like never to have known in that relation See for this Rom. 7.7 Yet neither is this end of God in delivering his Law in writing his ultimate end but subordinate and subservient to some others Therefore Thirdly The giving of the said Law in writing unto the world by means of that property and service of it last mentioned commendeth the rich grace of God in the gift of Jesus Christ unto the minds and consciences of men For the more sin is discovered and made known in the world both in the multitude and heinousnesse of the perpetrations of ir that Grace which taketh it away and healeth the great Evil brought upon men by it must needs be discovered and acknowledged to be the greater This point of the counsel of God in sending the Law into the world i◠I conceive pointed at by the Apostle in the place lately cited in part Rom. 5.20 Moreover the Law entered or interveened that the offence wight abound that is as we before expounded might appear to be exceeding great but where sin abounded grace did much more abound as if he should have said the greater aboundance of sin was discovered to be in the world the fuller discovery was consequentially made of that super-aboundancie of the grace of God in Christ by which that abounding sin was attoned pardoned and done away And this discovery was that which God aimed at in the other For the further illustration and confirmation of this Reason see and consider at leisure Rom. 3.19 Gal. 3.19 Fourthly As God by sending the Law into the world upon those terms
on which it is come intended the more perfect discovery of those sins that were and would be committed in the World as hath been said so iikewise he designed by it a more effectual restraint of sinning amongst men And this the Law written is proper to effect partly by inlightening the minds and consciences of men to know their duties at every turn which it doth in the directive part of it partly also and more especially by threatning and terrifying them under the commission and guilt of sin which it doth by the penalty and curse annexed to it This end of God in giving the Law we speak of is plainly intimated by the prohibitory or negative form or tenour of well nigh all the precepts of it and is asserted by the Apostle Gal. 3.19 Wherefore then serveth the Law It was added namely unto the Gospel that had been preached before unto Abraham ver 8. Because of Transgressions till the Seed should come to whom the promise was made c. meaning that notwithstanding the Doctrine and substance of the Gospel had been in the world from the daies of Abraham yea and long before yet by reason of the obscurity of it and sparing discovery of the grace vouchsafed in it untill Christ it had little force or efficacy to turn men from their waies of sin and wickednesse In which respect God being merciful unto the world and desirous to stop the current of sin amongst men by the best means he was able at present for his wisdome suffered him not to send his Christ into the world untill many generations after he was pleased to give out that fiery Law we speak of as Moses termeth it Deut. 33.2 Whether for the dread and terrour with which it was given or for the spirituality or searching property of it unto the world being to make it the more effectual for the end we speak of and more awfull to the consciences of men as the Apostle addeth ordained or rather ordered that is managed transsacted and as it were put into it's office invested with its Authority and power by Angels one pronouncing it in the name of God others in great numbers attending and countenancing the action and this in the hand of a Mediatour meaning that God admitting only Moses with Aaron his Brother who were but as one in this service instead of the rest of the people to come near unto him when the Law was given and by him charged them to keep at a great distance from him plainly signified both that the people had about this time and before greatly provoked him by sinning and also that the present dispensation the giving of the Law was not intended for a means of their reconcilement unto him without the interposure of a Mediatour between him and them That the Law doth sometimes occasion and provoke unto sin and not restrain from it is by accident being contrary to the nature and intent of the Law and to the primary intent also of the Law-giver Fifthly and lastly the issuing forth of the Law unto the World as in one respect which is accidental to it it worketh or causeth wrath as the Scripture speaketh that is increase of wrath or wrath in a greater measure So in another respect more sutable to the nature of it well considered and according to the gracious intendment of him from whom it came it is serviceable and proper to lead men into such waies by which they may escape wrath and obtain the love and favour of God For as the Apostle Paul informeth us Rom. 7.12 The Law is holy and the Commandement that is every precept of it or the preceptive part of it holy and just and good and consequently cannot directly or according to its native tendency operate any thing but good unto men Now the good intended by God unto Men in giving unto them this Law in writing was to assist the Law of nature or so much of this Law as was yet remaining in them in three particulars of great concernment unto them wherein the said Law of nature as it was now more generally wounded and maimed was defective and weak As First when it restraineth men from doing evill wherein as we lately shewed it is much more serviceable then the Law of Nature in the remainders of it within men it preserveth them from wrath at least from so much of the wrath of God which would have been the wages of those sins had they been committed from which they have now been restrained Secondly As it teacheth and chargeth men to do their duties and things pleasing unto God it doth that which is proper to interess them in the love and favour of God For the Righteous Lord loveth Righteousnesse his countenance doth behold the Vpright Psal 11.7 Thirdly and lastly As it convinceth them notwithstanding of sin and so causeth them to despair of Justification in the sight of God by their own works it imposeth a necessity upon them both to make diligent inquiry whether there be not a means vouchsafed by God for their Justification notwithstanding and likewise in case they find that such a means there is that they imbrace it with all readinesse not disputing the termes hereof whatever they be further then only to know them And thus we see the truth of what some have affirmed viz. that Gods ends in giving the Law where Evangelical Quest 2. What is that small part or piece of Scripture which is frequently called the Decalogue that is the Ten words Deut. 10.4 or a discourse or speech consisting of Ten words commonly The Ten Commandements Answ It is a Breviate or Abstract of the whole duty of man made or drawn up by God himself Or a brief collection of such general heads of duty which jointly contain in them whatsoever God doth ordinarily and without some special manifestation of his will otherwise require of men either to do or to forbear Quest 3. Whether doth the Decalogue as administred by Moses concern Christians so as to bind their consciences to the observation of it Answ This Question is of that kind the resolution whereof is nore troublesome then edifying like unto such suits in Law where the victory doth not balance the one half of the charge and trouble about the prosecution For if it be granted First That the Decalogue proceeds from God and Secondly is upon this account obliging upon the conscience of Christians it is not material nor indeed proper or worthy a man of competent understanding to ask whether it bindeth him as delivered by Moses For neither did it bind the Jews simply as delivered unto them by Moses no nor yet if we speak strictly and properly as delivered unto them by Moses from God but as proceeding obligation-wise upon them from God and would have been equally binding unto them had it been sent in like manner or upon the same or the like termes of conviction that it did come from God by the hand or ministry of any other
consideration in the Scriptures See Exod. 17.11 12 13. Josh 8.18.19 26. 2 Kings 5.14 If God was pleased to work such great and notable effects as these by means that were not natural or proper by any inherent quality or vertue to produce them but of the same or the like kind with those which are strictly and properly Sacramental it is but reasonable to conceive that he worketh by these I mean the Sacraments themselves all such effects whether in and upon the hearts and souls of men using them aright or otherwise which were intended by him in their institution and for the obtaining of which he hath commended and commanded the use of them unto men Quest 22. What are the ends or effects intended by God in the institution of the Sacraments and in the participation of them by men according to his command Answ The general ends projected by God in and by the Sacramental dispensations for we shall not speak of the particular ends which are proper to each Sacrament by it self until we come to unfold the nature of them in particular but the general ends we speak of have been mentioned already towards the beginning of the Chapter nevertheless if you desire it we shall here recount them with some addition and variety Quest 23. What may be one of these general ends Answ To cause the holy profession of Christianity to bear the more awfully and with the greater weight upon the souls and consciences of men and consequently to move them to walk worthy of it and avoid all things repugnant to the honor and interest of it Upon such an account as this the Apostle presseth the believing Romans with the remembrance and consideration of their having been Baptized Rom. 6.3 4. and the Corinthians with their accustomed eating and drinking at the Lords Table 1 Cor. 10 16. 21. What a man hath openly and publickly declared himself to own or to consent unto by a voluntary submitting unto any Ceremony or usage which is commonly known to signifie or import as much he is by such a declaration as this the more seriously and solemnly ingaged to stand by and promote the interest of what he hath thus owned and yet much more to refrain from whatsoever is like to preiudice or endamage it And this questionless is the reason why admissions and entrances into several Corporations and Societies are commonly transacted with some ceremonial or rite in one kinde or other appropriate to each of them respectively unto which he that desires the relation of a Member or a Brother in any of them must submit Yea in some of them the members are at certain times and upon occasion required to testifie their relation unto their Community by wearing such or such distinguishing habits or performing such or such Services or the like So that God in his institution and appointment of Sacramental Rites for those that profess Christianity to submit unto and exercise themselves in from time to time doth that which in many other cases he doth likewise that is in his spiritual transactions with men and matters of their eternal salvation applieth himself unto them in their own methods wayes and customs which they practise and follow in their civil and secular occasions and affairs only in some particular cases avouching himself more benign and favourable then they Instances of this notion and import the Scripture holdeth forth not a few See Jer. 3.1 Amos 3.3.5 6. Isa 49.15 62.5 Mat. 7.9 10 11. chap. 13.44 45 46. Luke 12.48 1 Cor. 9.7.2 â—im 2.4.5 6. Heb. 6.16 17. to omit others The reason hereof we shall not at present insist upon although it be not farre off Quest 24. What may be another general end of Sacramental Ordinances Answ To prevent Apostasie and the dreadful sin of falling off from the holy profession of the name of Christ after a person man or woman hath once taken it up in the sight of the world This depends upon the former and this in two considerations or respects First with the greater solemnity and observation any thing is undertaken and entred upon and accordingly managed and pursued from time to time the undertaker is so much the more ingaged in point of honour or repute and as he desires not to be undervalued as a man of desultory light and empty judgement to abide by his undertaking and pursue it to the uttermost unless haply in his persuit of it he should evidently discover or meet with some such grand inconvenience or evil which as it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above an ordinary mans wisdom to foresee from the beginning so it is above his power to prevent if he goes forward with his undertaking or to balance it with any proportionable good by carrying such his undertaking an end Now neither the first nor the last of these provisoes or exceptions can have place in the profession of Christianity and so the middle is impertinent and inconsiderable For 1. There is no evil whereunto this profession renders a man at any time obnoxious but what by the clear light of the Gospel he might have foreseen from the beginning Luke 14.26 27 33. Mat. 24.9 Rom. 8.36 Acts 14.22 2 Tim. 3.12 with others Nor 2. But what this profession undertaken and made good to the end will recompence an hundred fold Therefore to take up and prosecute a Christian Profession upon such terms which render a mans action and engagement in this Kinde the more considerable and matter of more expectance and discourse unto the world which is done when it is taken up and pursued with any solemnity of Rite and Ceremony is a rational and proper means to make him resolvedly willing to adhere unto it and to dis-incline or indispose him to a renouncing of it Secondly The thoughtfulness and care of not wronging or disparaging a Christian profession whereunto the heart of a man is apt to be wrought as was lately said by a reverence and awe of this profession found in him must needs be a great preservative against Apostasie because Apostasie from it is of all other the greatest reproach and disparagement that can be cast upon it tending to possess the world with hard thoughts of it and this with an high hand of endeavour and perswasion it being no less then a pawning of mens souls and a confident waging of all their expectations of good from God both in this world and that which is to come that it is a profession of vanity and that it will deceive if not destroy all those that shall ingage in it and not abandon it in due time So that such a tenderness as we speak of I mean of dishonouring or scandalizing a Christian profession is an effectual means not simply to prevent Apostasie but to keep at the greatest distance from it Quest 25. What 〈◊〉 you conceive may be a third general and designed by God in planting Sacraments in his Church Answ To prevent superstition and to keep his Worship and