practised For their Idolatrie as the Apostle Paul described it Rom. 1.25 stood chiefly in this that they worshipped and served the Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is besides the Creatour as the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth elsewhere in this Epistle Chap. 16. vers 17. For that they worshipped the Creatour also as well as or together with their Idolls or Creatures which they worshipped appears Act. 17.23 Therefore if the antient Fathers all along their successive generations together with the universe of Christians taught by them worshipped and served Christ and so the Holy Ghost as God as one and the same God with God the Father they must be judged and condemned as most gross and grievous Idolaters if these Christ I mean and the Holy Ghost prove creatures only and not God Yea Idolatry being one of those sins which without Repentance excludeth from the Kingdome of God 1 Cor. 6.9.10 Revel 22.15 it cannot well be conceived how any of them should be saved in case it be supposed that they lived and dyed worshippers and servers of Christ And the truth is that he had need have a very high esteem of his own understanding and a confident perswasion of much more then ordinary in it that shall undertake to prove or conclude that the whole Christian world upon the matter and an inconsiderable number of persons only excepted both teachers and people for so many ages together as have passed over the world since Christ was first worshipped as God lived and dyed under the guilt of that Soul-destroying sin of Idolatry This for Answer to the former part of the Question Concerning the latter part of the Question That one and the same Divine nature or Being which we call God should subsist in three which we call Persons distinct each from other may be numbred amongst the Apostle Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things hard to be understood 2 Pet. 3.16 but not amongst the Logicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayings involving a contradiction or carrying in them an impossibilitie of truth For 1. The Divine nature or being differing on the right hand plùs quam toto genere more then by the whole genus from all created beings whatsoever and being supertranscendently and incomprehensibly excellent above the most perfect and excellent of these it is but reasonable to conceive that the manner of it's subsisting should be proportionable and appropriate to the unparallable dignity of this Being and consequently that it should have no communion with the manner according unto which any created nature or being whatsoever subsisteth Upon which account it must needs be unconceiveable incomprehensible by any created or finite understanding 2. It is most agreeable unto reason that the Divine nature or God should subsist in such a manner or upon such termes wherein he might enjoy himself in the greatest and highest contentment that can be imagined Yea in such contentment that infinitely surpasseth the imaginations of men Nor doth it bear hard upon any principle in reason to conceive that it should be matter of contentment unto God or unto the Divine nature or being to subsist in three equally partaking all the essential attributes and perfections of it yet really distinct one from the other in relative Considerations or Properties For by this means God or the Divine nature thus subsisting in three equal in knowledg equal in understanding in goodness holiness and all Divine qualifications and perfections may well be apprehended to enjoy himself upon termes best agreeable unto his nature I mean in a way of a divine and meet society fellowship and Communion And Zach. 13.7 God the Father termeth Christ the second in order of the three his Fellow which must be meant in respect of his God-head Awake O sword against my Shepherd and against the man that is my Fellow c. And when God that is the three subsisting in the God-head or Divine nature at the time of mans Creation spake thus Let us make man in our Image after our likenesse amongst other particulars intended in or by this likenesse he might possibly include that aptnesse to society with his own kind which is found in the nature of man Why the Divine nature or essence should subsist in three and neither in more nor in fewer and so why the first in order of the three should make himself known by the relation of a Father The second by the relation of a Son The third and last by the appellation of Spirit with some other heights and depths belonging to this mystery though some have essayed to give an account yet full satisfaction to the minds and understandings of men in such sublime Notions is I suppose reserved by God amongst many other heavenly contentments unknown in this world for the entertainment of his Saints in the World which is come But 3. Some diligent searchers into the hidden things of nature have with much confidence affirmed that in several of these they have discovered and observed the express foot-steps of the Trinity and have found plain Characters representing their Creatour as One in Three 4. Some ancient and learned Philosophers and Poets amongst the Heathen have uttered several sayings though in somewhat an obscure broken and indistinct manner by which notwithstanding it sufficiently appears that they had some impressions upon their understandings of the subsisting of the first and supream Being in Three who yet constantly maintained the onenesse of this being Therefore neither did these judge the opinion or doctrine of the Trinity to involve any contradiction or to wrong or offer the least violence to the reasons or understandings of men 5. And lastly Neither is it credible that Jesus Christ so unparalleld a pattern of humility and self-denial would have uttered with his own mouth such expressions from time to time as the Gospel ascribeth unto him by which the reasons and understandings of so many sober pious learned and well advised men should be tempted into a conceit or belief that he is truly God one and the same God with the Father in case he were a Creature only and had no communion by nature in the same divine essence with him Nor is it any whit more worthy belief that the Holy Ghost being the appropriate inditer of the body of the Scriptures should prompt his holy Amanuenses or Penmen with so many sayings as stand upon record here by which the minds and judgments of so many faithful and dear friends of God should be so bewitched so potently drawn as they have been into so gross so foul so dangerous and distructive an errour as to believe him to be truly God and consequently to worship and glorifie him as God indeed if it be supposed that notwithstanding all that he caused to be written upon the account of his own Honour and Dignity in this kind yet he was conscious to himself that he was but nihili nepos of kin unto nothing and of the creature race Doubtless the Holy
Ghost had he been a creature though an Angel though an Arch-Angel and of an order nighest unto God himself would upon an occasion of any thing said by him that might with the least probability induce men to think he were God and so to worship him have rather cautioned them to take heed of such a snare then leave it in the way as it were on purpose for their foot to be taken in For this is recorded by him to have been the genius and manner of those excellent Creatures the Angels I mean to take men off from worshipping or ascribing divine honour unto them See Judg. 13.16 Revel 22.8 9. Therefore certainly the Doctrine of the Trinity as it is commonly taught and believed by Christians containeth nothing in it that needs offend the minds reasons or consciences of any men Quest 10. Whether is it safe or meet to use the word Person when we speak of the Trinity or of the three subsisting in the Divine nature as to say There is one God and three Persons Answ Although the word Person is not found used in the Scriptures about the matter in hand as neither is the word Trinity yet may it conveniently enough and without offence be applyed to any of the three subsisting in the divine nature For by a Person is only meant an intellectual Individuum or one who partaketh with others in some intellectual nature yet is distinct in his being or subsisting from all those with whom he thus partaketh In this sense every of the three in the divine nature may be termed a Person because he partaketh with the other two in this nature being intellectual and yet subsisteth in this nature in a differing and distinct manner from them Thus God the Father subsisteth in the same intellectual nature with the Son and with the Spirit or the Holy Ghost but after a different and distinct manner from them both as viz. in relation of a Father or as generating a Son in which propriety or manner of subsisting neither of the other two partake with him In this respect he may be said to be a Person In like manner the second in order of the three subsisting in the same intellectual nature with the Father and the Spirit but after a manner appropriate to himself as viz. in the relation of a Son or one begotten may be termed a Person also There is the same consideration of the third who likewise may be termed a Person because he subsisteth in the same nature with the other two but in a manner peculiar to himself viz. as proceeding from the other two by way of Spiration CHAP. II. Of the Scriptures their Authority and Interpretation Quest 1. YOu still alledge the Scriptures for the confirmation and proof of what you hold in the Questions propounded to you Of what Authority and Credit are the Scriptures that you build upon them with so much confidence in matters of such great Concernment unto you Answ The Scriptures are of the greatest and least questionable authority and credit that may be and are to be believed in whatsoever they either affirm or deny before the apprehensions dictates or sayings of any mans sense reason or understanding yea before the most confident affirmations or denials of all the men in the World though agreeing and consenting in one upon the testimony or credit of all their senses reasons judgments and understandings repectively Quest 2. What maketh the Authority of the Scriptures so sacred and irrefragable that they ought not to be rejected gain-said suspected or doubted of in any thing they affirm or deny Answ The infallibility of their Author which is God his infallibility I say as well in the active as passive signification of the word For as he perfectly knoweth the truth of all things and is not liable to any errour ignorance or mistake in any thing so neither is he capable of speaking declaring or revealing any thing contrary to his knowledg It is utterly impossible for him either to be deceived or to deceive any man Quest 3. How can it be proved that God is the Author of the Scriptures or that they proceed from him Answ This may be proved by sundry arguments some taken from the Scriptures themselves others from other considerations Quest 4. By how many arguments taken from the Scriptures themselves that is either from the matter of them and the nature and quality of things contained and revealed in them or from the manner of the Language style or phrase wherein they are written may they be proved to come from God Answ The subject matter of the Scripture of the nature or quality of the things contained and revealed in them afford five arguments to prove them to be from God Quest 5. What is the first of these Arguments Answ The two great and heavenly designs revealed and discoursed in the Scriptures The one the eternal Salvation of a miserable and lost world The other the exaltation of godliness righteousness and true holinesse in the world These plainly testifie on the behalf of the Scriptures that they are of no meaner parentage or descent then from God himself Reason doth not permit any man to conceive or think that any creature should ever conceive or be delivered of two such births so transcendently glorious and adorable as these nor yet that any Creature whether good or bad would ever falsly father upon God any such excellent or worthy projections as either of these Quest 6. What is the second argument from the matter of the Scriptures which proveth them to be from God Answ The most profound contrivances and never sufficiently admired streins of wisdome by which the bringing to pass the two great designes mentioned is acording to the Scriptures intended by God are good evidence and proof that they the Scriptures proceed originally from no other Author but God Quest 7. What is a third argument drawn from the matter of the Scriptures by which they may be known to proceed from God Answ The discoveries that are made in the Scriptures of things so farr remote from the thoughts and apprehensions of men as many things are which are brought forth into a clear and perfect light by them as that manner method and time of the Creation of the Heavens and the earth with all the hosts of them the destruction of the old world for the wickednesse of it by a flood the mystery of the Trinitie of the Incarnation of the Son of God with many others undeniably prove they came from an Authour that is greater in knowledge and understanding then all creatures Quest 8. What is a fourth argument affording proof from the matter of the Scriptures that their Authority is divine Answ The many predictions found in the Scriptures of contingent events many years yea some ages before they were to take place or come to pass yet being duely fulfilled and coming to pass in their seasons demonstratively prove them to be of as divine Inspiration Quest 9.
themselves nor by any other creature to do it Power to do that which is good without a will to imploy it accordingly is a just ground and the only just ground of condemnation and punishment 2. Though it be supposed that men have a sufficiency of power to make themselves new hearts and further that their hearts are made new yet it doth not necessarily follow from hence either that these new hearts are made by themselves by the improvement of that power or that they are not made by God For God can do all things which he hath inabled the creature to do yea and is many times pleased to do such things himself which the creature inabled by him to do them neglecteth notwithstanding and doth them not 3. It is not unusual in other Writers nor in ordinary discourse nor in the Scriptures themselves elsewhere to ascribe an atchievement or exploit as well nay rather to him that shall command incourage order the method and means for the performance and accomplishment of it as to him that shall act it with his hand In this respect every saving work that is found in men may be in sufficient propriety of speech ascribed unto God because he commandeth it gives incouragement unto men to endeavour it prescribes methods and means for the performance of it although it be supposed that men themselves are the workers of it and this out of those abilities which they have received from him by the use of such and such means vouchsafed likewise unto them to perform it 4. It is not improper nor any uncouth Dialect to ascribe that which is actually done and performed by another unto him that shall furnish and accommodate him with all the strength power and means by which be doth accomplish it yea that which is performed and done in this case is principally to be attributed unto him and secondarily only and in a meaner respect unto the other 5. And lastly When the production of one and the same effect depends upon the joynt-operations or contributions of different causes the effect may in good propriety of speaking be ascribed sometimes to the one of these causes and sometimes to the other The Apostle Paul ascribeth the Spiritual birth or begetting of believers unto himself or his Ministry For in Christ Jesus I have begotten you through the Gospel 1 Cor. 4.15 which yet the Apostle James as we heard ascribeth unto God Of his own will he begat us with the Word of Truth Jam. 1.18 The reason why this effect is and reasonably and truly may be ascribed as well unto Paul as unto God is Because Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a joynt-worker as himself speaks with God in it Many instances of this kind of speaking are found in the Scriptures Therefore it is no argument or proof at all that because the works of Sanctification Regeneration c. are so frequently in the Scripture attributed unto God therefore they are not attributable unto men themselves also or that men have not a sufficiency of power from him to do all those things by and upon the doing whereof they shall certainly attain them and find them wrought in them Quest 19. You have declared briefly the general and common nature of these four great Ornaments or important Qualifications in a Christian Profession Sanctification Regeneration Mortification and Self-denyal you have likewise more largely shewed and proved that God hath endued men with sufficient abilities in conjunction with such a concurrence of his own which he is graciously pleased to afford unto all men to possess themselves of them and to adorn their hearts and lives with them Can you now further declare the particular and distinct natures or properties of every of them respectively Answ I shall endeavour by the assistance of God to do this also being not without hope but that he hath in some measure enabled me hereunto Quest 20. What then is that Sanctification which according to the Scriptures alwayes accompanieth a true Faith and the state of Justification into which men are as hath been formerly said translated by it Answ Sanctification in that notion and sense of the Word which as I conceive your question intendeth importeth such an impression work or disposition in the heart or soul of a man by which he is as it were consecrated and set apart for God and for his service in works and words in thoughts and purposes of righteousnesse and holinesse being separated and taken off both in will and deed from the common sinful and profane practises and doings of the flesh and of the world about him Or else which cometh much to the same It is a serious and affectionate alienation of the Soul from whatsoever is sinfully base impure or unclean springing from an high approbation love and liking of things that are spiritually clean that is which are comely and honourable to them that shall do and delight in them whether they be God Angels or Men. Quest 21. Why doth God require Sanctification of Men as a qualification or condition without which he will not save them Answ Because he finds it repugnant to his Wisdom and to his interest of Glory to take any Creature which hath actually sinned into that near communion and fellowship with himself in his Glory and Blessednesse which the state of Salvation importeth unlesse it shall first have quitted it self with an excellent and worthy behaviour and demeanour of it self Now there is no carriage better becoming a creature which hath received life and breath and all things of present enjoyment from God and yet further expecteth from him far greater things then these then to estrange and separate it self from all things of a sinful and unclean nature as being contrary to his will and pleasure and to devote and appropriate himself to serve and please him in all things that are clean and pure as well thoughts as words and deeds Quest 22. How or by what means may a man with the ordinary assistance and blessing of God upon his endeavours raise that great and happy work of Sanctification in his soul Answ By a diligent and frequent urging pressing and importuning his Soul from time to time with such Arguments and Motives which are proper to perswade to a setting apart all the faculties and powers both of Soul and Body from all polluted and unclean doings for the serving and pleasing of God in wayes that are pure and undefiled together with frequent and fervent applications of himself by Prayer unto God to assist and prosper him in his way Quest 23. What are the Considerations or Motives or some of the principal of them that are most effectual and proper to prevail with a man to sanctifie himself in such a sense as you have declared Answ The principal of them are seven Quest 24. What is the first of them Answ God himself is Holy yea most transcendently Holy Esa 6.3 that is alienated and estranged in his mind and will to a greater
A Door opening into Christian Religion Or A Brief Account by way of QUESTION and ANSWER Of some of the PRINCIPAL HEADS OF THE GREAT MYSTERY OF Christian Religion Wherein is shewed by the way That the Great Doctrines here asserted are no wayes Repugnant but sweetly Consonant unto the light of Nature and Principles of sound Reason By a Cordiall Well-willer to that Unity and Peace which are no Conspiratours against the Truth Ye have need that one teach you again which be the first Principles of the Oracles of God c. Heb. 5.12 To write the same things to you to me indeed is not grievous but for you it is safe Phil. 3.1 Inter paganos quoque non defuerunt qui dixerint singula quae nostra Religio habet universa Hug. Grot. de verit Relig. Christ lib. 4. § 12. p. 151. Fundamentis benè jactis non facilè potest Aedificium infeliciter assurgere London Printed and are to be sold in Popes-head-alley and at the Gray-hound in Pauls Church yard and in Fleetstreet 1662. An Advertisement to the Ingenuous READER Good Reader THere is no man but oweth unto the world an account of his actions when being necessary they appear or are like to appear impertinent For that which is impertinent whether so really or in opinion only whilst so apprehended is a nuysance or offence unto men whereas that which is necessary is an ease and convenience The numberlesse variety of Catechisms already extant in the English tongue scarce leaves a place in the judgements of many to judge this necessary any addition unto fulnesse seemeth rather a superfluity Though these Papers entituled A Door opening into Christian Religion are drawn up by way of question and answer after the manner of a Catechism yet is it much larger and more fuller than ordinarily such things are The great Doctrines herein treated of will be found by considering persons very Christian Evangelical truly comporting and agreeing with the Scriptures and are very proper to build men up in their most holy Faith and to promote the power of Godlinesse in their hearts and lives And upon these accounts I presumed to cause them to be printed for publike benefit having no other design in my eye but the honour of God and the general good of mankind It is possible here may be some things treated of both for matter and manner which ordinarily are not found in other pieces of this nature yet I presume thou mayst assure thy self that they all conspire together to make thee compleat in the true and saving knowledge of the great Mysteries of thy salvation It is true this piece of Catechism if so thou pleasest to call it is moulded and contrived in the nature of a Directory Guide or Assistant unto Masters of Families Parents and Instructors of Youth to put them into a way and to furnish them with matter for the seasoning of the greener years and weaker capacities of those under them with saving knowledge rather then to be immediatly propounded unto children or such as are capable of feeding upon milk only or to be imposed upon these to be learned and understood without the help of some more able to explain now and then some words and passages unto them Notwithstanding great care hath been taken for perspicuity and plainnesse in the framing and carrying of all things in it only the matter rising sometimes more spiritual then ordinary may have occasioned some degree of obscurity at least to understandings not so expert or skilful as the Apostle speaks in the word of righteousness Good Reader I shall detain thee no longer by the way only wishing that the spirit of the little body now in thy hand were in thy heart and soul being fully assured that it would both quicken and strengthen thee in thine approaches unto God Farewel A DOOR OPENING TO Christian Religion CHAP. I. Question 1. WHat is Catechism Answer A Collection of the chief Points in Christian Religion in a short and plain way for the instruction of young beginners in the profession of this Religion by way of Question and Answer whereby they may be prepared and made more capable of further knowledge therein Quest 2. What is Christian Religion Answ Christian Religion is that way of worshipping and serving God which was taught the world by Christ that men might know how to please God and so be loved of him and eternally saved by him Quest 3. Who is Christ Answ The Son of God and of the Virgin Mary being both God and Man in one and the same Person Quest 4. Who is God Answ God is a Spirit Infinite in all Perfections as in Goodness Mercy Bounty Wisdom Knowledge Power Justice Holiness c. Quest 5. What is a Spirit Answ There are two kinds of Spirits the one created the other uncreated A created Spirit properly so called is a Substance or Being indued with Understanding Reason Will Immaterial Invisible Immortal c. Such are the Angels both Elect and Reprobate as also the Souls of men whether good or evil There is only One uncreated Spirit which is God who is in Scripture called a Spirit not because he is of the same substance or nature with created spirits but because he resembleth these in some of their properties as Immateriality Invisibility Intellectuality Activeness and such like Quest 6. How do you know that there is such an uncreated Spirit who is called God or How can it be proved that there is a God Answ 1. By the express testimony of the Scripture which speaketh oft and plainly of him and ascribeth many great and worthy and wonderful things unto him 2. By the testimony of Conscience within us which accuseth troubleth and condemneth us for our evil and sinful doings and cheareth and comforteth us upon our righteous and well doings Neither of which it would do but by reason of a secret sense and perswasion it hath that there is such a Being as God knowing all that we do whether good or evil rewarding the former and punishing the latter 3. By the Creation of the World which could neither make it self for nothing whether created or uncreated can do this nor yet be made by any other but only by an Omnipotent and All-wise Being and who is no part of it and which can be no other but that Being which is God 4. By the works of Providence the wise and gracious ordering and governing of the World in which duly considered there appears more wisdom and goodness more righteousness and power then can reasonably be imagined or supposed to be in any finite being whatsoever or in any other then that which is truly called God 5. And lastly By the testimony and consent of the whole World or at least of all the Nations far and near under the whole Heaven of which there is none that is not touch'd with some sense of a Deity or which acknowledgeth not that Being which is and is accordingly called God Quest 7. How many
he gave himself a ransome for all men 1 Tim. 2.6 And Christ himself saith that he would give his flesh for the life of the World Joh. 6.51 Elsewhere it is said of him that he was made a little lower then the Angels by suffering of death that he by the grace of God might tast death for every man Heb. 2.9 And of God it is said that he will have all men to be saved 1 Tim. 2.4 and again that he is not willing that any should perish but that all should come to repentance and so be saved 2 Pet. 3.9 Quest 9. But if Christ dyed for all men and God intendeth or willeth the Salvation of all men by him How cometh it to passe that all men are not saved Or Shall all men be saved by him Answ The Scripture plainly declareth that all men will not be saved yea that far the greater part of men will perish Mat. 7.13 14. Luk. 13 24. But the reason why any man perisheth or is not saved is not because Christ dyed not for him as well or as much as he dyed for those that are saved but because he believed not in him or on God by him with such a Faith as those others did viz. which worketh by love Quest 10. Doth then the Faith of men give efficacy or vertue to the Death of Christ so that with it it is able to save them but without it it is not able Answ The death of Christ is able to save men that is hath a complete saving efficacy in it whether men believe or no. Yet this saving efficacy of it taketh place in no man unless he believeth if by years and discetion he be capable of believing Neverthelesse that which giveth unto it the actual efficacy of saving those that do believe is not their Faith or believing but the authority of the gracious Decree or appointment of God wherein he hath ordained that all those shall be saved by the death of Christ that shall believe Quest 11. But if God intendeth the Salvation of all men in or by the death of Christ Will not his intentions in this kind be made frustrate unlesse all men be saved Answ No The reason is because though he really intendeth the Salvation of all men in the death of Christ yet he intendeth it not nor indeed the salvation of any man any otherwise or upon any other terms then only in case they shall believe Therefore his intentions of the Salvation of all men by the death of Christ cannot be made frustrate but only by the non-salvation of all men in case or although all men should believe Quest 12. But if Christ by his death satisfied for the sins of all men is not God unjust to punish any man for that for which he hath received full satisfaction Answ If the Intent and Agreement of him that made or gave the Satisfaction was that the benefit of this satisfaction should not inure or accrue unto any person but onely unto such who should owne and acknowledg the same by believing which clearly is the case in hand then is not God unjust to punish unbelievers notwithstanding the satisfaction made for them He should in this case rather be unjust in case he should discharge any of the debtors contrary to the will and desire of him that hath tendered the satisfaction or contrary to the Covenant which he hath made with him Quest 13. But was it necessarie for the work of Redemption or expiation of sin that Christ should suffer death would not lesser or lighter sufferings susteyned by him in respect of the dignity of his person have been sufficiently availeable thereunto Answ It was not simply and barely the Redemption of the World or the expiation of sin which God intended by Christ but the effecting of both upon the most honourable terms both for his wisdome righteousnesse and severity against sin Therefore though it might be a question or matter of doubt whether some under-sufferings of Christ might not have effected the Redemption of the world simply considered or without any breach made upon equity yet it can be neither but that the death it self of Christ was necessary hereunto in that way of effecting or procuring it which was only pleasing in the sight of God And it is a clear case that God's just severity against sin could not have been so fully manifested by any lighter sufferings of Christ as now it hath been by his Death Quest 14. What manner or kind of death was it that Christ suffered Answ The death of Crucifying or of hanging nailed upon a Crosse untill he were dead Quest 15. Why did he suffer this kind of death rather then any other Answ This was that kind of death which the Romans under whose jurisdiction Christ suffered usually inflicted upon their Malefactours being both ignominious and painful And besides there was a special hand of Gods providence in Christ's suffering this kind of Death for by this it was the more lively declared that he was made a Curse for those that were under the curse of the Law According to the saying in the Law it self Deu. 21.23 he that is hanged is accursed of God See Gal. 3.13 Quest 16. But if Christ by his death fully satisfied the justice of God for the sin of man or of mankind how cometh it to passe that men themselves yea believers as well as others are punished by him with death and with many other afflictions notwithstanding this Satisfaction Answ Although Death with the sad retinew of other Sufferings at first came into the world upon the account and by means of sin already committed and came in the nature and notion of punishments for it yet Christ by his satisfaction hath so altered the property of them that they are not now properly punishments for sin committed though sin committed may occasion or cause them to be inflicted by God as 1 Cor. 11.30 but chastisements to prevent the commission of sin and so to prepare and render them meet for salvation being inflicted though justly yet not out of justice but out of love and mercy by God See and compare Heb. 12.5 6 7 8 9 10 11. 1 Cor. 11.32 2 Cor. 6.9 Revel 3.19 Deu. 8.5 Esa 26.16 Psal 94.12 Jer. 31.18 with some others yea Death it self is and may in this respect be called a Chastisement and not a punishment viz. because it prevents further sinning and makes way for the Saints into their Glory Notwithstanding because chastisements are like unto punishments and the same in the letter and substance with them they may sometimes according to the rule Similiae similium nominibus gaudent Things alike are oft expressed by the same names be called Punishments as Levit. 26.41.43 Lam. 3.39 Am. 3.2 and elsewhere So likewise because when they are very grievous and sore they are like unto the effects of wrath and anger they are sometimes ascribed to these passions in God as the cause of them Esa 12.1 Psal 79.5 Zech.
the work or effect of the Law written in their hearts c. Rom. 2.14 15. But never I believe was there any thing done by the light of nature no not amongst those in whom this light shined in her greatest brightnesse by which it may appear that they were led by the guidance of this light to the observation of the seventh day which the fourth Commandement injoyneth It is not unlike but that some of the ancient Philosophers and Poets amongst the Heathen being inquisitive after the learning manners and practices of Forraign Nations as many of them were did by hear-say amongst many others Jewish Notions Doctrines and Customes expresse mention whereof is found in several of their writings come to understand what they the Jews held and practised about the seventh or Sabbath-day also and did accordingly insert some particulars of their knowledge in this kind in their writings as Hesiod Homer Callimachus and others But nothing can be so much as probably concluded from hence that therefore they knew anything by the light of nature concerning the holinesse which God by special institution as we heard hath put upon that seventh day of which the fourth Commandement speaketh much more probable it is that they might have some glimmerings of an apprehension that such a proportion of time as one day in seven was reasonable and fitting for intermission of bodily labours that they might be at liberty to attend upon religious affairs But unlesse we shall suppose that which I suppose was never supposed or affirmed by any it may be known by the light of nature how long God was in creating the world and that he was six daies precisely neither more nor lesse imployed therein it is not imaginable that by this light it should be discovered unto any man that the day specified in the 4 th Commandement should be sanctified by God for Religions ends and purposes rather or before any other Fifthly If it be to be found written in the book of Nature that the day defined in the fourth Commandement ought according to the will of God to be religiously observed above other daies then whatsoever said or done is of a direct tendency to take away this honour from it and to cast it upon another day must needs be sinful This proposisition is of unquestionable truth because the contents of the book of nature are nothing but the unchangeable righteousnesse of God But severall things have been both said and done without sin of a direct tendency to alter the religious property of that day and to give it to another Therefore the religious observation of this day is not naturally Moral The truth of the latter proposition is demonstrable from the Scriptures where several things are found of a direct tendency to invite and perswade men to substitute another day in the place of that for their Religious Affairs Not to insist upon those places and passages in the Old Testament in which many of the learned Fathers apprehended that there was a plain Overture given even in those daies that there should be a change of the Judaical Sabbath or seventh day into the eighth by the Messiah as in the appointment of Circumcision on the eighth day so in the Title of the Psalmes entituled Pro Octavâ for the eighth as Psal 6. 12. in the number of the souls that were saved in Noah's Ark which was eight again in that of Ezekiel 43.27 which hath more light in it then the rest And when these daies are expired it shall be that upon the eighth day and SO FORWARD the Priests shal make your burnt offerings upon the Altar and your peace offerings and I will accept you saith the Lord God Some are confident that David prophesied of this eighth day as to be made Sacred by the Lord Christ This is the day which the Lord hath made we will rejoice and be glad in it Psal 118.24 Some likewise conceive that the same Prophet looked towards the Christian Assemblies that should meet on the Lords day in these words Thy people shall be willing in the day of thy power in the Beauties of holinesse c. Psal 110.3 And lastly some argue to the same point and this with no slender probability those words of the Prophet Haggee the Apostle himself much favouring their design in this kind by his citation and application of the words Heb. 12.26 Yet once it is a little while and I will shake the Heavens and the Earth c. Hag. 2.6 I only mention these things as judged by men of great sanctity and deep insight into the Scriptures sufficient overtures from God given long since unto the Jews of his purpose to give them another day in exchange for their seventh-day Sabbath in due time And that the blessing and holinesse of this day are transferred by God and his Authority unto another day even that which stands next to it and from the times of the Apostles hath been known by the name of The Lords day the Gospel to an unbiassed judgment and attentive conscience maketh sufficiently manifest First Our Saviour taketh notice of the custome and manner observed by men who make Weddings or other great Feasts that in case a person lesse honorable be placed in the uppermost room and a person more honourable then he cometh the maker of the Feast desireth the former to give place unto the latter the lesse honorable unto the more honourable Luk. 14.8 9. which is but reason and consonant to the light of nature in like manner the Raising up of Jesus Christ from the dead being a greater and more honourable Atchievement or act of God then the Creation of the World it is but good reason to conceive that God should cause the former to give place unto the latter and to deliver up to the day hereof that honour of blessing and sanctification which the day of its remembrance had received from him Nor is it meet to think that God who commandeth men to give honour to whom honour belongeth Rom. 13.7 should himself give honour where lesse honour is due and deny it where it is due in a farre greater measure or degree Secondly If Gods rest or refreshing after or upon the finishing of the work of Creation was a ground or motive unto him as the expresse letter of the Commandement affirmeth it to have been of his Separating and sanctifying a day for a memorial of it we cannot reasonably judge or with the salvage of the unchangeablenesse of God but that his pleasure acquiescence and rest in his raising of his only begotten Son from the dead being of a more precious and dear resentment unto him then the other should be honoured with a day of a Solemn and Sacred remembrance as well as it Yea and inasmuch as he did not judge it meet or agreeable to his Wisdome and goodnesse to devote or sanctifie any greater proportion of time for rest and religious occasions then one day in seven or every
they were written in the Tables in that order wherein they are from place to place rehearsed Yea from the two distinct Natures and Relations of the Commandments some of them more particularly and immediately respecting the deportment of men towards God others their deportment towards one another and every mans towards himself which distinction is taken notice of and approved by Christ himself in the Gospel Mat. 22.37 39. Mark 12.29 30 31. It is next to unquestionable that those of the first sort more directly respecting God were written by themselves in one the former of the Tables and the rest in the other The assignment of the four first unto the first Table and the six remaining unto the latter which is the division commonly received amongst us hath nothing in it as far as I can judge that needs offend or scruple any man For though the fourth Commandment seems to be of a mixt nature and requires of Masters of Families that they permit that indulgence or respite from bodily labour unto their servants and those under their power which God hath judged meet to be allowed unto them as well as their own attendance upon the worship of God yet in as much as that rest from labour is imposed by God upon a Spiritual account and for Religious ends the Commandment I take it may without errour pass in the retinue of those that stand in special relation unto God and so be adjudged to the First Table The Papists to accommodate as it seems their Doctrine and Practice of Image-Worship Of the First and Second Commandment as we account and distinguish make but one and because they know themselves ingaged to find and acknowledg the number of Ten therefore to heal their absurdity of Addition they apply a greater of Multiplication importunely rending and making two of the Tenth So that they have but three Commandments to dispose of to the First Table Quest 15. Why doth the Apostle Paul affirm the Law to be Spiritual saying For we know the Law is Spiritual Rom. 7.14 Answ Because as Spirits are little of substance or bulk of Matter but of incredible activity force and power extending their operative vigor unto very many effects which ordinary causes cannot reach or produce so the Law of God being a very brief Systeme of Doctrine and consisting of few words is of a very fiery active and penetrating nature it is called a fiery Law Deut. 33.2 intermedling continually and having to do with all the world and this not only in respect of all they do or forbear to do outwardly but in respect likewise of all that stirreth or moveth though never so softly or secretly within them with their thoughts purposes intentions desires hopes fears yea with their habits dispositions inclinations propensions even whilest they are asleep and move not yea it hath to do with all these whether they be regular and good or whether inordinate and sinful and this upon very authoritative and high Terms commanding and approving the former as excellent and worthy judging and condemning the latter as deserving no lesser or leighter punishment then Death In respect of this so vast a comprehensiveness of the Law David addresseth himself unto God in this Meditation I have seen an end of all perfection but thy Commandement is exceeding broad or large as the former translation read it Psal 119.96 Meaning that he was able tp estimate and compute the sum total of all that excellency and worth of wisdom and goodness and other perfections which he had at any time met with in the greatest highest and most worthy actings of men but in the Commandement or Law of God he descried such a vastness of wisdom righteousness and goodness what in the frame matter and substance of it what in the design and projection of it that he was put past his Arithmetique and was not able to give either unto himself or others a just or full account of them The Jewish Doctors have such a saying as this amongst them The Holy Blessed God left nothing in the world wherein he gave not some Commandement to Israel And whereas Moses himself recordeth that the two Tables of Stone in which the Law was written by God were written on both their sides even on the one side and on the other Exod. 32.15 some conceive that hereby it was signified that the Law pierceth quite through and through a man and taketh hold not only of the outward behaviour of men as well in words as in deeds but of the most inward close and least perceptible motions and stirrings of the heart or mind within them Yea doubtless that which the Apostle speaketh concerning the Word of God Heb. 4.12 is meant chiefly if not only of the Law of God in conjunction with those explications and interpretations of it which upon occasion have been given by the holy Ghost and are found scattered here and there in the Scriptures both of the Old and New Testament For the Word of God saith he is quick and powerful and sharper then any two edged sword piercing even to the dividing a-sunder of the soul and spirit and of the joynts and marrow and is a discerner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exquisite or accurate discerner of the thoughts and intents of the heart Now the intents of the heart are in Solomons Metaphor the most inward or nethermost parts of the belly Prov. 20.27 the deepest waters in the hearts and souls of men beyond or beneath which there is nothing bred or conceived in them The Law of God then piercing and passing through and searching all along that vast tract and region of the Soul where there are things innumerable of smaller and greater consequence appertaining to the cognizance and judicature of It having an authoritative and righteous saying to every thing without exception that is found here even to the most secret and retired intentions of the soul yea and commanding and calling for such things which are yet wanting in this numberless retinue may well be called Spiritual Quest 16. But how must the Decalogue or Law be interpreted and understood that such a spiritualness as you have described may be asserted unto and found in It in as much as the meer letter of it seemeth not to promise or to imply any such thing the thousandth part of things commanded or forbidden not being here mentioned or exprest Answ The just sense of the Law and meaning God in it is to be gathered and inferred from the writings both of the Old and New Testament where the holy Ghost hath in several places and upon several occasions declared sometimes one part or precept of it and sometimes another by the diligent observing and comparing of which together certain general Directions Rules may be framed as several have been by learned men studious and expert in the Scriptures by the light and guidance of which it may be so interpreted and understood and this with truth that the spirituallity of it in
are evidently found in this creature 's chusing owning and honouring the true God for his God and no other besides For first it is an honour appropriately due unto this God to be singled out from amongst all others that are called Gods in the world yea and from amongst all other Beings whatsoever by that creature of his we speak of and to be owned and honoured by it for the God thereof and it is an horrid and blasphemous indignity or affront put upon Him either not to be owned and honoured by this his creature as it 's God or that any other whether a God so called or whatsoever is or can be named otherwise should be taken into fellowship with him in this relation and honour Again secondly this creature by chusing owning and honouring the true God for his God provideth and this in a way of the most super-transcendent security for his honour and highest degree of well-being Happy is that people whose God is the Lord. Psal 144.15 see also Jer. 17.7 8. with many others whereas either by neglecting or refusing to take and honour him for his God or by chusing any other in this relation in his stead or by joyning any other with him he shall most certainly consult his own shame ruin and confusion Jer. 17.5 6.13 Psal 73.27 Quest 42. What may be the import of this phrase before me or as some translate before my face Answ The expression may import or hold forth a great argument or motive to perswade to the observance of the Commandement in one main point of it as namely that if any man shall have any other God one or more but or besides himself though he may think to carry it secretly enough yet the abomination will be acted before his face and as it were in his presence and whilest he looketh on See Psal 44.20.21 Now as the eye and presence of the husband is a potent obligation upon the wife whilst she is under them to refrain all unchast behaviour with other men and she must be impudent above women that will play the adulteresse before the face of her husband so is it a consideration very forceable and awful to keep men from going a whoring as the Scripture speaketh after any strange God that they cannot commit this wickednesse but before the face of that God who onely is their lawful husband and whose name is Jealous Quest 43. What may be conceived to be the reason why God should in all the ten Commandements addresse himself unto those from whom he requires obedience unto ' them in the second person singular Thou Thou shalt have none other Gods c. Thou shalt not make to thy self c. And so in all the rest for it is plainly implied though not expressed in the fifth which might be read thus Honour THOV thy Father c. Answ The reason may be either because the Commandements were immediately and directly given unto the Jews consequentially onely unto the rest of the world whose national and collective body is very frequently notioned in the Scriptures as a Person as when it is called Israel Jacob a Son c. Or else because God the Lawgiver desireth to possesse every particular person of mankind to whom the Law is given with this apprehension That in every precept thereof he speaketh unto him in particular and with as much desire and expectation to be obeyed therein by him as if he had not minded or intended to charge any other herewith but him onely Quest 44. What are the more particular and special duties required in this Commandement or some of the principal of them Answ Diligently and conscientiously to seek after the knowledge of God and to acquaint our selves with his Attributes and Perfections as goodness mercy wisdome truth justice power c. as he hath discovered and revealed them in his Word and in his Works as well of Providence as Creation as likewise with his counsels and purposes concerning his intended proceedings either in ways of goodnesse and bounty or of wrath and severity with men as far as he hath judged meet to afford us opportunity and means to attain the knowledge of them And further to be ever and anon provoking and stirring up our selves by the most effectual considerations and arguments we can think of or come to know to believe love fear reverence obey hope in delight in rejoyce in depend upon pray unto be thankful unto plead for suffer for him I mean God yea and to do all these things with that seriousnesse of mind with that high contest of heart and soul that there may be a true and real acknowledgement of the Divine Supremacy and Greatnesse in our doing of them and that we would not lay out our selves at any such rate of acting upon the account of any creature or creatures whatsoever And again to sympathize with him in all his affections for such the Scripture ascribeth unto him as to love as he loveth whether persons or things and so to hate as he hateth to desire as he desireth to rejoyce as he rejoyceth to grieve as he grieveth c. God in commanding his creature man to chuse and take him for his God requireth these things of him with some others of like consideration And he that taketh no care to incline or work his heart unto them especially if he knowes them to be required of him liveth in disobedience to this Commandement Quest 45. What are the sins forbidden in this Commandement or some of the chief of them that so we may the better judge of the rest also Answ The great Sin here forbidden is the neglecting or refusing to chuse and take God the true God for our God Together with this Sin all such dispositions motions and actings of the heart and soul are prohibited likewise which either are absolutely and utterly inconsistent with the great duty of the Commandement The having the true God for our God or else which ill become those who have the true God for their God and which being outwardly acted give suspicion at least that they have not indeed chosen or do unfeignedly own this true God for their God Of the former kind are these grosse ignorance of the Nature Properties or Attributes and Counsels of God such erroneous and horrid perswasions of him which represent him unto the mind as if he were indeed no God Atheism Polytheism or a belief of a plurality of Gods prophaneness despair a total want of faith in him of love fear and reverence of him a disposition prevailing to an habitual and customary neglect of known Duties or to the like commission of known sins hatred of holy and good men as such or because such a revengefull spirit against those that have injured us or whom we count our enemies with some others of like consideration with these Of the latter sort are these with the like a disposition to neglect or be carelesse in the use of means by which the knowledge
give a better account the best way and most agreeable to the intimation of the words of the Commandement as was lately noted to compute the beginning and the end of the Christian Sabbath is to estimate them by the time when labouring men in the climate or country where we live do ordinarily begin and end their daily work or labour Quest 71. What is the surname of the fifth Commandement Answ That every person of mankind capable of the knowledge of the Law behave himself towards all others whether Superiours inferiours or equals according to the natural proper and due exigency of these relations in their severall kinds and degrees respectively unto them and consequently that they be diligent and careful to inform themselves of what is due from them unto men by vertue of and right of claim from these relations as also to prepare inable and fit themselves for the performance of all things accordingly Quest 72. What are the duties or some of the chief of them which inferiours owe unto their superiours Answ Superiours are of different kinds as either natural civill or ecclesiastique If then you ask concerning the duties which are due in common unto all these from their respective inferiours they are these and the like To pray for them to honour and reverence them Not to neglect or despise them for wants or weaknesses incident unto men but to cast a covering of love over them not to envie or grudg them the preheminence which God hath given them but to stand up and plead their cause as farre as with truth and a good conscience they may against those that shall disparage them or speak evill of them c. If you desire to know the duties which are more particularly due unto the several kinds of superiours mentioned from their Inferiors respectively it were better to propound distinct Questions concerning them Quest 73. What are then the duties which the superiour which you terme Natural may justly and his due expect from his inferiours Answ Under the three generall heads or kinds of Superiours mentioned there are several distinct and more particular species of superiours comprehended and according to the difference of those contained under every of the said heads some difference there may be in the duties due from their Inferiours unto them which difference of duties may be sufficiently apprehended partly by the light of nature and partly by the written word of God Of that kind of superiour whom nature and the law thereof makes such concerning which you now require natural Parents Fathers and Mothers by whom we received our lives and being in the world are the chief Some of the principal duties which their Inferiours their Children owe unto them are these and the like being specialities of those generall duties which as was even now declared belong in common to all the kinds of superiours to be content with such provisions or allowances in outward things as meat drink apparel lodging liberty for recreation company placing out to trades or callings c. as they their Parents are either able or judg meet to make for them to accept of chastisement from them for their misdoings not muttering repining or waxing sullen but giving them reverence to be ready and cheerful to do what they command them in things that are lawful not to grieve or discontent them by any unduebehaviour as by giving them froward or cross answers by stubbornesse idlenesse wastfulnesse keeping vain company neglecting what they entrust them with or the like so also to ponder and treasure up their wholsome counsells and instructions and to practise them as occasion shall be to imitate their vertues not to seem to take notice of their infirmities unlesse it be to cover them not to despise them for their Age Poverty or Sufferings but to be so much the more respectful of them and helpful unto them not to dispose of themselves in marriage without their consent not to disclose their secrets not to hold familiarity with their known Adversaries c. Quest 74. Is there any other species or under-kind of that sort or kind of Superiour which you call naturall Answ He that is aged is a kind of Superiour and such by nature unto him whose years are but few comparatively The Superiority of the husband in respect of the wife is best referred to this kind also He that excelleth in spiritual guifts and abilities for edification is a kind of superiour likewise in respect of those who are beneath him in such endowments That of Masters in respect of their servants more properly belongeth to the second which we called politique Quest 75. What are the duties which younger persons owe unto those that are ancient Answ To rise up before them to give them precedency of place and liberty to speak first or before them to submit themselves unto them c. But these are to be reputed duties belonging to the younger in reference to the aged only in ordinary cases and when either both the one and the other are private persons or at least when the younger is such For otherwise if the younger be either in respect of some political or ecclesiastical office superiour to him that is ancient and a private man which is a case that frequently occurrs the order of nature in this Case is to give place to the order as well of Civill as of Ecclesiastical or Church-constitution and the duties mentioned to enterchange givers and receivers Quest 76. What are the duties wherein the wife stands bound unto the Husband To submit her self and to be subjet unto him in every thing as unto the Lord. Eph. 5.22.24 to reverence and honour him to be helpful and faithful unto him to delight in his presence to please him in all things that are honest and comely not to provoke or grieve him in any thing as by froward or crosse answers by sharp or loud speaking by repeating matters of former discontent by sullennesse by sowrenesse or lowringnesse of countenance by aptnesse to take offence at his words or actions by neglecting his counsells or desires his kinred or friends by wastfulnesse of his estate by slothfulnesse or carelesnesse in those houshold affairs which appertain to her inspection and care by impatience or discontentednesse under such troubles or crosses which are daily incident unto the best families by an unseemly fiercenesse or sharpnesse of carriage towards children or servant by affecting over-costly or garish attire by any leight wanton or suspicious behaviour by frequenting places or company which he disliketh by any expressions of a prophane or ungracious spirit by not giving her best assistance unto him that God may be daily and duely worshipped in the family with other the like Quest 77. What is required of those that inferior in guifts or abilities for edification as in wisdome knowledge utterance tongues c. by way of duty towards those whom God in such endowments hath made superiour to them Answ They ought to honour and
Rev. 21.22 So under the Gospel state of it which as was even now intimated is its middle age or youth having somewhat both of the weakness and imperfection of its childehood and somewhat also of the strength and perfection of its heavenly stature or condition some few external Rites or Ordinances are proper and useful for it in respect of what is yet weak and defective in it but a multitude or any greater number of such Ordinances would be improper and no wayes necessary unto it by reason of those degrees of strength and its manlike state unto which it is advanced Quest 6. Why or how are Sacrmental or External Ordinances proper or beneficial unto the Church or unto believing Christians in respect of their weakness or imperfection Answ Where objects or things to be believed are in their nature very spiritual and much remote not only from the outward senses but even from the common road or ordinary walks of the reasons and understandings of men the eye of faith wherewith they are to be apprehended being weak and dim there is no better or more proper way or means in this case to relieve the defect of the visive faculty of this eye then to cloath these spiritual objects with as much external sensibility as well may be especially if this cloathing be dexterously and wisely fitted unto the nature of them Such a method or device us this draweth the said objects much nearer unto the eye of Faith and withal so so refracteth accommodateth and attempereth the spirituality of them unto this eye that notwithstanding the weakness of it it is hereby inabled to behold them more steadily and to contemplate and consider them with less trouble or burthensomness unto it as the vail or covering which Moses put upon his face when it shone with that brightness that both Aaron and the people were afraid to come near him so qualified or reduced the disproportion of the object to their weak senses that by means thereof they were able to draw near to it and to commune with him familiarly and without any offence or trouble Exod. 34.30 33. In like manner the glorious person of Jesus Christ together with those spiritual and glorious priviledges Union and Communion with him sanctification and forgiveness of sins which are the sum substance and effect of the whole Gospel vertually and implicitly containing or including in them all other particulars lying within the compass thereof are in the Sacramental Ordinances of the Gospel brought down as near and as dexterously accommodated unto all the outward senses as their spiritual and sublime natures would permit by the opportun ty and means whereof the weakness of the eye of Faith must needs be much refreshed strengthened enabled and encouraged to converse more frequently and familiarly with them and to meditate of them with less distraction and with more composedness and fixedness of minde Besides when the things that are to be believed are exceeding great and the performance or doing them according to the ordinary course of things and common grounds in reason hard to be believed it is some ease and advantage to our Faith wherewith they are to be believed to see such things done which carry any lively resemblance or l keness unto them He that should promise to build us an house strong and of good materials and every wayes convenient for our habitation should to a degree quicken our faith to believe him in such a promise if he should at present make and deliver unto us an exact pattern or model though made of paper paste-board or of any such light matter of that substantial building which according to promise he intends after a while to build for us and to invest us with That passage of Christ with Nicodemus John 3.12 gives credit and countenance not a little to this reason if I have told you earthly things and ye believe me how shall ye believe if I tell you of heavenly things meaning that if they did not apprehend and believe the truth and certainty of the spiritual or new birth now he had explained plained and set before them the nature and manner of it in things obvious to their outward senses as viz. in the similitudes of the natural or carnal birth and the winde they would be much farther off from believing him if he should discourse unto them of spiritual and heavenly things in the dialect or language of Angels without accommodating them to their understandings and belief by Figures or resemblances borrowed from earthly and sensible things So when Christ having opened these similitudes or parables unto his disciples wherein he had taught the secrets of the Kingdom of God demanded of them Have ye understood all these things meaning with a consenting and erstanding they made him answer Yea Lord Mat. 13.51 Which sheweth that things mysterious spiritual may be the better and more readily apprehended and believed when they are propounded or held forth unto men in apt and proper resemblances of sensible and known things and these resemblances dexterously explained and applied unto them The like might be argued from the former part of his answer to this question of his Disciples Why speaked thou unto them the people in parables ver 10. He answered and said unto them because it is given unto you to know that is to have the best and most effecteal means whereby to know the mysteries of the Kingdom of Heaven and clearly implying that one reason why he taught heavenly things so much in parables was that they to whom he intended alwayes to unfold them Mark 4.34 might by means of both opportunities the one of the Text or Doctrine the other of the gloss or exposition more readily attain unto both the understanding and belief of them Besides it lieth it seems within the confines of the light of nature to conceive and believe that the wisdom and goodness of God have judged it meet as some of the Platonique addiction express it Uno sigillo diversas signare materias i.e. to set the same seal or stamp upon different matters their meaning is to contrive and make this inferior and material world and the superior and invisible world to correspond each with other in analogies and proportions between natures and properties of the things contained in or relating unto the one and the other respectively yea it is a received notion among the Jewish Doctors Opera creationis externae habere in se imaginem creationis internae i. e. the works of the outward Creation carry in them the image or likeness of the inward Creation And the truth is that he that shall diligently and with a discursive understanding consider how the Scriptures in setting forth and discoursing spiritual and heavenly things aboundeth with metaphors parables and similitudes taken from things that are earthly and yet further that very frequently they expresse or call spiritual things by the very names wherewith material or earthly things are called by reason
hath delivered unto them all the said terms and promises not in writing only but sealed also ratified and confirmed with and by those Sacramental devisements which he hath appended and a fixed in the nature of Seals unto them and hath himself so interpreted and declared his intent and meaning in them I mean that they should be so construed and looked upon by men as signs from heaven whereby he most solemnly and as in the presence of heaven and earth and against all possibility of repentance or recedure ingageth himself to stand to and make good all those great precious promises how incredible soever and above humane belief they may otherwise seem to be which are issued forth unto the world and contained in that Gospel wherein the said Sacramental signs or seals are held forth likewise So that the Sacraments we speak of according to the most gracious counsel and intent of him that hath armed them as they are strongly and most severely engaging upon men who submit unto and use them unto their profession so are they no less if not rather more ingaging upon him that hath given them I mean God unto his profession also that is as was intels hinted to perform with all constancy and faithfulness all those terms of grace love mercy bounty c. which in the Gospel he professeth unto all those who love him and believe in him And as it will full heavy upon men who shall either revolt from their Christian profession or behave themselves scandalously in it when they shall have once Sacramentally engaged or obliged themselves unto it So were it passible to imagine or suppose that God should suffer his truth and faithfulness to fail by a non-performance of any thing he hath promised in the Gospel his own Sacraments here would testifie aloud against him to his high dishonor even as his bow in the Clouds also would in case he should destroy the world with a stood any more Question 11. How doth it or may it appear that the Sacraments of the New Testament were intended by God to serve in the nature or property of Seals for the full confirmation and final ratification of the truth of the Gospel and of the great promises here or that he is desirous that men should conceive of them as obliging him as being the Author and imposor of them to make good the gracious contents of the Gospel or which comes to the same all things signified and imported in them the Sacraments themselves Answ Concerning Circumcision which was one of the greatest and most properly called Sacraments of the Old Testament it is expresly said that Abraham received the sign of circumcision i. circumcision which was a sign or significant character a seal of the righteousness of the faith or of that faith i. e. of that kinde of Faith which he had yet being uncircumcised Rom. 4.11 This is not spoken of Abrahams being circumcised or of his reception of Circumcision in his flesh nor of his justification or being made righteous in particular but of his receiving order and command from God for the use and practice of Circumcision by all the males of his Family and Posterity Gen. 17.10 although himself was to submit unto it also with them The word received is used in such a sense elsewhere 1 Corinthians 11.23.15.3 In this sence John Baptist may be said to have received from God the Sign or Ordinance of Baptism and so Christ to have received from God the Revelation sent unto and recorded by his Apostle John Rev. 1.1 when it is said that Abraham received the sign of circumcision a Seal of the righteousness of the Faith which c. the clear meaning is that God delivered Circumcision unto Abraham and imposed it upon him his family and posterity with a purpose and intent that it should be resented and understood both by him and them as a sign given them that whosoever should truly believe in him as Abraham did whilst he was yet uncircumcised should upon the account of such their Faith be justified or accepted as righteous by him Now the state of righteousness or justification implicitly vertually and in a consequential way comprehending in it all the good things and blessings from first to last which the Gospel promiseth as sometimes the head or first Founder and sometimes some famous Ancestor is made the significate of their whole race and posterity and used to express them as Abraham signifies Abrahams posterity Gen. 13.17 18.18.19 So Jacob often his posterity with others So Justification being as it were an head priviledge or benefit of the Gospel highly considerable may well signifie and import the whole system and succession of all the good and great things promised in the Gospel And thus I conceive it is to be understood Rom. 4.25 For Christ did not rise again for our justification onely but for the procuring and obtaining all other benefits and blessings also which are consequential unto justification as the Scriptures testifie in several places In this sense it is likewise to be taken Rom. 5.18 and elsewhere it is interpreted by blessedness as by a word of a parallel import Rom. 4.5 6 7 8 9. the sealing or confirming of the promise hereof is interpretatively and in effect the sealing and ratifying the contents of the whole Gospel and of all the promises in it The Sacraments of the New Testament are of the same consideration and import sealing and securing the faithfulness of God in the performance of all things promised in the Gospel unto those that believe Concerning Baptism the brief description of it which we have Mark 1.4 Luke 3.3 clearly evinceth it In both these places John is said to have preached the Baptism that is the doctrine of the Baptism of Repentance for the remission of sins the meaning is that he preached and declared unto all that came to him that he had received from God a new Ordinance unto which he strictly required and charged them to submit viz. Baptism or such a wasshing which much differed in signification and import from all those with which they had been acquainted hitherto this being given or sent by God unto them to signifie and assure them of the forgiveness of their sins upon their repentance The expression by the way or phrase of stilling Baptism the Baptism of Repentance for the remission of sins much resembleth that of the Prophet Elisha concerning the arrow which the King of Israel by direction from him shot out of the window this arrow as it went from the Kings hand the Prophet termed The arrow of the Lords deliverance and the arrow of deliverance from Syria meaning that the shooting of it by the King in the manner directed by the Prophet was a sign and pledge from God that he would deliver the King and his people from under the power of the Syrians 2 Kings 13.17 So is Baptism a sign from Heaven or a pledge of assurance from God that unto Repentance he
property of its relation unto him and causeth him to look upon it as none of his according to these declarations of his minde in this behalf Ye shall not adde unto the word that I command you neither shall ye diminish ought from it that you may keep the commandment of the Lord your God which I command you clearly implying that they which either adde any thing unto or diminish ought from any command or ordinance of his alter the property of it and make it no longer his but their own Deut. 4.2 So again What thing soever I command you observe to do it thou shalt not adde thereto nor diminish from it meaning that if they should either adde to it or diminish from it they should not observe or do the thing which he commandeth Deut. 12.32 Now then it is no wayes like that God should bless strange Ordinances or such which he cannot own or acknowledge for his with the same or the like blessing wherewith he honoreth his own and thereby sealeth and confirmeth them for his own It is much more like that he should curse then bless such ordinances of men which obtrude themselves in the name and place of his and consequently that they should edifie men rather to destruction then salvation Quest 32. What may be the reason why many yea the greatest part of those whom we cannot reasonably but judge do reap benefit by Sacramental administrations are yet little sensible of any benefit received by them in this kinde Answ Two reasons hereof were insinuated about the beginning of the Answer to the next preceding question One was because the proper and chief benefit of our conversing with God and Jesus Christ in the Sacraments is spiritual and inward growth or the nourishing or battleing of the new man or hidden man of the heart as the Scripture speaketh Now growth generally or rather growing that is the motion or progress in growth is like the moving of the shadow which the style or cock projecteth upon a Sun-Dial the motion whereof by reason of the leasurableness or flowness of it is imperceptible only after some competent advancement and progress of it it may be perceived that it hath moved Such is the nature and property of augmentation from an inward principle which we call growth it is discernable not as in making but as having been made And as we are little sensible that our young children being daily present with us increase in stature till after some considerable time or by making tryal by some mark or measure so is the spiritual growth of the inner man the less discernable because we are ever and anon looking upon it and this with a cursory and little observant eye few being able to make an exact or satisfactory experiment in the case and fewer willing to bestow so much time and pains in making this experiment as it requireth Another reason why the benefit or blessing accrusing unto men upon their attendance on God in his Sacraments is not so sensible unto them may be this viz. because when an effect ariseth from a plurality of causes joyntly operating and contributing towards the production of it it is very hard at least in most cases to assign unto every of these causes their proper efficiency or to apprehend what it is that is severally and apart afforded by them towards the raising of it As for example the health or strength of the body is the effect of meats and drinks and sleep and exercise as also of all those natural faculties residing in several members or parts of the body which act joyntly with these though severally towards the one and the other of these effects But now how few are there so throughly acquainted with the secret and mysterious wayes of nature as to be able especially on the sudden or without study and much intense speculation to determine what every of the said causes severally and appropriately conferreth towards either of the mentioned effects In like manner there being a great variety of causes or means by the co-efficiency and co-working of which spiritual growth edification or increase in grace are produced in the soul as reading hearing meditating of the Gospel or Word of God Communion of Saints Prayer Sacraments minding and studying providences in the world communing with our own hearts c. It is no easie matter to be clearly sensible what it is which the Sacraments in particular cast into this treasury as Peter thought it was a strange question of Christ to ask who touched him when great multitudes of people thronged him on every side This briefly for the latter reason why we are for the most part little sensible of the good we receive from the Sacraments though it be much Quest 33. How many Sacraments are there Answ Only two properly so called as was formerly intimated viz. Baptisme and the Supper of the Lord. As for the five which the Doctrine of the Church of Rome addeth unto these they are only such I mean Sacraments in the general signification of the word viz. as it signifieth either a sign or pledge of something that is holy or else something in matters appertaining unto God that is in some degree mysterious or remote from common apprehension for in both these significations the word is sometimes used in the writings of the ancient Fathers as well as to signifie a Sacrament properly and strictly so called Quest 34. Why are not the other five accounted Sacraments by the Papists as well as Baptisme and the Lords Supper as truly and properly Sacraments as they Answ Because their institutions or respective precepts upon which they are built are not Sacramental as those of Baptisme and the Lords Supper are on all hands acknowledged to be A Sacramental institution requireth these things 1. Something that is elementary natural and visible usually called the matter of the Sacrament 2. Some spiritual good thing which is invisible signified by the other this some call rem Sacramenti meaning I conceive the thing intended either to be exhibited and given or else to be ratified and confirmed in or by the Sacrament 3. Some proportion or resemblance between these two I mean between that which is natural and visible and that which is spiritual and invisible 4. An external action or something to be outwardly done whereby the elementary part or matter of the Sacrament is exhibited or applied unto men 5. and lastly A form of words of a Divine prescription wherein as well the said proportion or resemblance between the elementary and spiritual parts of the Sacrament is declared as also the said applicatory action directed and enjoyned All these particulars are easie to be found in the respective institutions of Baptisme and the Lords supper but the Pontifician Rabbies are not able to produce an Institution of any of their five superadded Sacraments of like Character with them Yea their Institutions have all of them so little of the face or feature of that which
be Baptized it will highly concern you upon the account of your Baptisme to bring forth fruits worthy Repentance that is let your future life wayes and actions be such so honourable and worthy that they may answer the Dignity of that Heavenly Principle of REPENTANCE and give a full testimony of the glorious excellency of it unto the world Quest 39. Why is Baptisme styled The Baptisme of Repentance rather then The Baptisme of Faith when as Faith is as well or as much as Repentance required in those who if capable of both are regularly capable of it Acts 8.37 and elsewhere Answ The reason may be either 1. Because Repentance importing unfeigned grief of Soul for sin committed and herein a real hatred of sin whereby it is separated and removed to a distance from the soul so that the person repenting hereby becomes inwardly and spiritually clean is more significantly held forth by the Sacramental action of washing with water then Faith For though it be the nature of Faith also to purifie and cleanse the heart Acts. 15.9 Yet 1. This property of it is not imported in the signification of the word as it is in that of Repentance 2. It is said to purifie the heart i.e. the conscience or soul immediately and directly rather from the guilt then from the corruption or defilement of sin from these it purifieth rather consequentially and by the mediation of hope according to that of the Apostle John And every man that hath this hope in him PURIFIETH himself even as he is pure 1 John 3.3 Or else 2. The reason of what you ask may be to give notice beforehand unto all that desire to enter upon the profession of Christianity or of the Gospel that there is no good to be done upon no earnings to be made of this profession without Repentance and that no Faith other then what is accompanied with this is available unto Salvation The calling of Baptisme the Baptisme of Repentance is as it were to write over the door by which men are to enter into a Christian profession Let no person enter here who is not fully resolved to forsake all his former vain and sinful wayes Or 3 and lastly Because Repentance in the comprehensive and full signification of the word that is as it includes our subjection unto the will and pleasure of God in all things concerning us or the practice of all righteousness together with sorrow and brokenness of heart for sins past and full purpose of soul to refrain our selves from them and from all their fellows for ever is the general and main scope and end of a Christian profession and so intended by God himself whereas Faith is only a principle or a means and intended by God for none other to render us duly capable of this end As when a man desireth grapes or any other conveniency which he knoweth the Vine to be most proper to afford he planteth it accordingly the Vine it self is not the end why he planteth it nor yet the growing of it in his Soyle but the benefit or commodity in one kinde or other which he knows that such a Plant naturally yieldeth So God desirous to bring his creature man to such an happy estate wherein he might serve him without fear in holiness and righteousness before him all the dayes of his life Luke 1.74 75. and knowing that such a Faith in himself which he requireth of men in the Gospel is by the innate vertue and property of it efficacious hereunto he hath made provision accordingly to work and raise it in their hearts and souls not as if the planting of this Faith in them were his primary intendment in the Gospel but because in the nature and constitution of it as was signified it hath an effectual and direct tendency to produce that in their lives and conversations which he more principally intendeth Now then Repentance in the compleat sense of the word lately declared and not Faith importing the great end of a Christian Engagement or profession and Baptisme or a submission unto Baptisme being the entrance upon or beginning of this profession it must needs be more opposite and proper to call it the Baptisme of Repentance then the Baptisme of Faith because the end of a thing or of an engagement or undertaking is rather to be represented to the minde at our entrance upon it then any particular means relating to this end It is a common saying Sapiens debet incipere à fine A wise man should begin at his end the meaning is that he should throughly consider the nature and consequence of his end before he engageth in the prosecution of it Quest 40. Why is Baptisme called The Baptisme of Repentance for the remission of sins Mark 1.4 Answ Not I suppose because it contributeth any thing towards the obtaining of the great blessing of Remission of sins much less because it absolutely and universally is rewarded or accompanied with this blessing wheresoever or unto whomsoever it is administred though many of the Ancients and too many of our modern Divines have been thus minded only under this Proviso that the person receiving it hindreth not the effect by laying some obstacle in the way a Proviso which signifieth little but because it is a divine pledge of assurance and as it were a sign from Heaven to confirm this for truth unto all Baptized persons yea and unto others also that upon their Repentance their sins shall be forgiven them So that these words For the remission of sins in the clause the Baptisme of Repentance for the remission of sins relate primarily and directly unto Repentance and not unto Baptisme save only as it is subservient unto Repentance giving aloud this testimony unto it that in whomsoever it shall be found it shall be honoured and rewarded by God with the invaluable priviledge of forgiveness of sins The phrase of speech wherin Baptisme is termed The Baptisme of repentance for the remission of sins is somewhat of a like Character with that of the Prophet Elisha unto Joash King of Israel concerning the arrow which he now shot by the Prophets direction out of the window And he said The arrow of the Lords deliverance and the arrow of deliverance from Syria 2 Kings 13.17 meaning that God by that Arrow shot by the King according as he had ordered his Prophet to direct him promised unto and assured as by a sign from himself both this King and his people that they should be delivered out of the hand of the Syrians In like manner when the Holy Ghost stileth or describeth Baptisme thus The Baptisme of Repentance for the remission of sins his meaning questionless is this or to this effect that God hath sanctified or set apart the external Rite or Ceremony of Baptisme to give assurance unto his Church and people more especially and in general unto all the world that upon an unfeigned and true Repentance they shall every person and soul of them