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.
as God a consideration distinguishing him from the other two the Father and the holy Spirit who subsist in the Divine nature only and peculiarly qualifying him for this great dignity and office of being the supream visible judg of the world according to the account which himself giveth where he saith that the Father hath given him Authority to execute judgment because he is the Son of Man Ioh. 5.27 God it seems judging it meet and most agreeable to his Wisdome as being least liable to exception that men should be finally judged by a person taken out from among themselves by one who is no waies like to oppresse them in judgment or not to weigh every mans cause in the balance of equity and in all his penall awards to make all reasonable allowance for temptations natural incapacities inclinations and indispositions for all disadvantages by Education want or weaknesse of means c. having himself been partaker of the same flesh and blood with them who shall be judged by him and experimentally acquainted with the force of temptation though without sin Quest 43 Whether may the time of his coming to the great judgment of the world you speak of be known unto men Or is it revealed in the Scriptures Answ It seems from Mat. 24.36 that the just or precise time of this his coming was not known unto Himself viz. as Man nor yet unto any of the Holy Angels before his death and resurrection but was kept up close as a divine Secret in the brest of God only But it is the judgment of some learned ' men and this very probable that this great Secret was imparted unto him after his Resurrection and Reception into glory by God the Father in that Revelation which he is said to have given unto him to shew unto his Servants c. Revel 1.1 Quest 44. But if the time of Christ's coming to judgment be contained and declared in that Revelation you mention how is it that the Saints themselves are generally so ignorant of it And why are there so many divisions in judgment amongst learned and good men about it Answ There are many things which may be wrought out of the Scriptures and deduced from them by the blessing of God upon a conscientious diligent and dexterous inquiry after them which yet are hid so deep in mysterious and covert expressions that few wil be at the cost and charge of time and study for the steady and full discovery of them which God judgeth competent and meet to reward or bless with such a Treasure And Solomon teacheth us that it is the glory of God to conceal a thing that is that it maketh both for the glory of his wisdome and of the worth also of the thing it self so concealed by him to discover many of his heavenly matters so sparingly and upon such terms that men shal not be able to attain the knowledg of them nor be counted worthy of so great an honour but only upon the ingaging of their hearts and mindes liberally and freely in order to the attaining thereof Prov. 25.2 So that though it be supposed that the just time of Christ's coming to Judgment may be gathered from the Revelation or some other place in the Scriptures yet it is very possible that few or none may come especially with any certainty or satisfaction to discover or find it out Yea and those that doe hit right upon it and find it out may not be able to give a satisfying account unto others of such their apprehension no nor possibly unto themselves Quest 45. But is it any great losse or disadvantage unto a good Christian either in respect of his comfort or his progresse in righteousnesse and holinesse not to know the day or hour of Christ's coming Answ I suppose Not especially if he knows and minds the signes of this day and hour near approaching which are with all plainness and clearnesse made known by God in the gospel Yea unlesse a Christian should be very well principled and raised to a considerable pitch in grace and holinesse the knowledge of this day at any long space of time before the coming of it might through the weakness of the flesh betray him into the hand of much sinful security and many evils Quest 46. What are the more immediate signes foregoing the day and hour of which you speak Answ They are these three possibly with some others First an extraordinary Spirit of security sensualitie and earthly-mindednesse working at an high rate in the generality of men they were eating and drinking marrying and giving in marriage untill the day that Noah entred into the Arke and knew not untill the flood came and took them all away So shall also the coming of the Son of Man be Mat. 24.38 39 See also Luk. 17.25 26 27 28 29 30. Secondly A great despondency and fainting of heart in the generality of the Saints and people of God by reason of that low and most sad condition unto which they shall be brought by their enemies as if there were no ground of hope or expectation of any deliverance Neverthelesse that is though God most certainly will avenge and that speedily his people crying day and night unto him yet when the Son of Man commeth viz. to judge the world and to execute vengeance upon the Enemies of his People and to give deliverance and rest unto these 2 Thessal 1.6 7. shall he find faith on the Earth meaning that even amongst those whom he shall come thus to avenge and deliver he shall find little or no belief or expectation that God will deliver them Luke 18.8 See also Revel 11.7 8 9. Thirdly and lastly a triumphant confidence amongst the enemies of the Saints and Servants of God that their mountain is now made so strong that it shall never be moved and the world is now become theirs and their posterities for an everlasting possession 1 Thes 5.2 3. Rev. 11.10 18.7 Quest 47. But why doth the Scripture so oft speak of a day of Judgment as if the general judgment of the World could be transacted and dispatched within the compasse of 12 or 24 houres Or is not such a thing as this very incredible Answ The Scripture frequently useth the word day in an indefinite sense not alwaies in a strict or proper as either for the whole duration or space of time be it longer or shorter wherein any thing is under transaction or in doing or else for the beginning of such a time So that by a day or the day of Judgment in the Scriptures is meant that whole tract or continuance of time wherein the judgment of the world shall be begun proceeded in and carried on by Christ until it be finished which space of time men of sharpest insight into the Scriptures conclude from them to be a thousand years affirming withall that this day of judgment consisting of a thousand years shall enter and begin with one Resurrection of the Dead viz. of
those that were under the Law that we might receive the adoption of Sons And because ye are Sons God hath sent forth the Spirit of his Son into your hearts Crying Abba Father Wherefore thou art no more a Servant but a Son and if a Son then an Heir of God through Christ Gal. 4.4 5 6 7 Concerning the Sons of men and earthly inheritances it is no good consequence to argue If a Son then an Heir but speaking of the Sons of God and the inheritance promised uuto them the Argument is rational and valid The reason of the difference lieth chiefly in rhe different natures or conditions of that inheritance which God intendeth to conferre upon his Sons and those earthly inheritances which men have to bestow upon theirs An earthly inheritance hath that imperfection in it that it cannot be at once enjoyed whole and entire by many nor yet given unto or setled upon a plurality of Children but that every one will have the lesse because there are more to share with him Were it otherwise and so that an earthly estate or inheritance could be given unto many upon such termes that the whole might be possessed and enjoyed by every one of them respectively ordinarily and in most cases at least the consequence would be good even amongst the Children of men If a Son then an Heir For there is scarce any Father but would give his whole Estate unto all his Children respectively had he never so many if it could be given by him and enjoyed by them upon such termes Now that heavenly Inheritance which is reserved by God for his Children is so happily conditioned that the Collation of it upon never so many and the Enjoyment of it likewise by never so many and this together and at the same time prejudiceth none in the least of those to whom it is given or by whom it is enjoyed but every one of them respectively and apart enjoieth it as fully as intirely at as great a rate and height of contentment joy and glory as if he were the sole possessour and enjoyer or proprietour of it And for this reason I suppose it may be called by the Apostle the inheritance of the Saints in Light Coloss 1.12 Namely because as no man sustain's the least loss or inconvenience in his injoyment of the Light by the vast multitude of persons in the world that share with him therein so neither is the joy or glory of the inheritance of the Saints in any degree the less unto any one amongst them because the number is so great that are partakers with him therein CHAP. VI. Of Sanctification Regeneration Mortification and Self-denial Quest 1. OF what consideration are these in the practice or Profession of Christian Religion and how come they to have place here Answ They may be considered either in their several and respective natures or in their introductions or first raisings in the hearts and souls of men or else in their exercises and actings In respect of their natures God judged it reasonable and meet to require them in both the other considerations of men as simply necessary to render them capable of Salvation Quest 2. VVhat is the nature common unto all the four that because of this it should seem equitable good in the sight of God to impose upon men and women both the planting of them in their hearts and the practise of them in their lives and both upon the highest termes that may be I mean as such conditions without the performance of which there is no Salvation to be expected from him Answ They are respectively a kind of Holy impression qualification habitude or disposition which excellently well become and adorn the Sons and Daughters of men rendring them lovely both in the eyes of their heavenly Father Angells and Men as on the contrary under the neglect or want of them their conversations behaviours and doings in the world must needs be unworthy the Gospel and such which become not the Sons or Daughters of God Quest 3. But are men and women able to raise such great works as these in themselves or in their inward parts Or lyeth it within the reach of their abilities or power either to sanctifie or regenerate themselves or to mortifie the deeds of the body or to create that High and Heavenly principle of Self-denial in their hearts or souls Answ They are not able to do any of these things by any abilities or power that are properly and originally their own I mean which remained and were left unto them of the stock and store of their first Creation after their Fall in Adam and of which they did not sinfully devest and deprive themselves as being in his loines when he sinned but by that re-investiture with grace and strength and those new supplies of the presence and help of the Spirit of God for all spiritual and saving purposes which accrue unto them of the free and unspeakable gift of God in their Restauration by Iesus Christ they are inabled to do all those things with many others like unto them Quest 4. But how can you prove that men and women generally do receive from Christ or from God upon the account of Christ a sufficiency of power to raise or work in themselves the works mentioned or the like For there are many that judg otherwise Answ The truth of that Tenent may be sufficiently cleared both by the light of the Scriptures and of reason A ready account likewise might be given if it were needful or here cohvenient how the judgments of many came to be turned into the way of the contrary opinion Quest 5. How can you prove from the Scriptures the truth of what you now affirm Or by what places or passages here can you make it appear to conviction that men or the generality of men are inabled by him or by the means by him vouchsafed unto them to sanctifie or regenerate themselves or to do any other thing that accompanieth Salvation For there seems to be the same consideration of all things of this kind Answ The Testimonies and Texts of Scripture which make for the proof you demand are not a few Only for brevity sake and inasmuch as the Scripture it self saith that in the mouth of two or three witnesses every word shall be established 2 Cor. 13.1 I shall not exceed this number Quest 6. What then are the places on which you build your belief of what you now undertake to prove Answ They are these three Ier. 4.3 4. unto which Deut. 10.16 is parallel Ezekiel 18.30 31 32. with which may be compared Ezek. 33.11 Esa 1.16 17. with others The third and last is Mar. 6 6. of like notion whereunto are these places Ioh. 12.37 Mat. 11.20 21 23. 2 Cor. 4.3 4. with some others Quest 7. What are the words of the first of these places and how do you argue from them Answ The words are these For thus saith the Lord to the men
the number of two which are Baptisme and the Lords Supper Quest 35. What is Baptisme Answ A Sacred Rite of being washed with Water in or rather into or unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name of the Father and of the Son and of the Holy Ghost Mat. 28.19 Quest 36. What is it to be Baptized or to be washed with Water in or into or unto the Name of the Father Son and Holy Ghost Answ It is by the Authority and Command of these Three Persons in the Divine Essence to be in and by this Rite consigned over delivered up or consecrated unto them or separated unto their Service and withal to be openly declared accordingly Quest 37. Is it not lawful to Baptize or to be Baptized in the name of some one of these persons only as for example in the name of Christ or of the Son especially considering that the Apostle Peter commanded those that did believe upon his preaching and had received the Holy Ghost to be Baptized in the name of the Lord meaning Christ Acts 10.48 as he has also exhorted others of his Converts before Then Peter said unto them Repent and be Baptized every one of you in the Name of Jesus Chtist c. Acts 2.38 See also Acts 19.5 Rom. 6.3 Gal. 3.27 Answ To be Baptized in into or unto Christ is constructively and in effect to be Baptized in or into the Name of the Father the Son and Holy Ghost These three being one as the Apostle John teacheth us 1 John 5.7 and as Irenaeus of old interpreted In Christi nomine subanditur qui unxit ipse qui unctus est ipsa unctio in quà unctus est In the name of Christ is comprehended or understood both he that did anoint meaning the Father and he that was anointed namely the Son and the anointing it self wherewith he was anointed that is the Holy Ghost Nor is it to be thought that either Peter or any other of the Apostles who either themselves Baptized or commanded others to Baptize in the Name of Christ without mentioning the Name either of the Father or of the Holy Ghost in either acted contrary to the rule or charge given unto them by Christ concerning Baptizing but rather that they only abridged or contracted it into a narrower compass without diminishing or omitting any thing of the just import or meaning of it and this by the direction and guidance of the Holy Ghost himself possibly to instruct us that forms of words are not to be rigorously urged where substance of matter is sufficiently expressed Or else it may be said that Christ in the words mentioned Baptizing them in the Name of the Father c. did not intend to prescribe unto them any certain or set form of words to be alwayes used in the act or at the time of Baptizing but rather to instruct them how they should declare the Doctrine of that Baptisme which he commanded them to administer as namely that the precept or injunction of it proceeded joyntly from all the three Persons in the Divine Nature Father Son and Holy Ghost and that with this intent or for this end that they who believe the Gospel should they and their children over whom they have power submit unto it and receive it and by it be and openly declared to be delivered up unto the care and Government of all the Three This or the like Doctrine the Apostles might teach and declare when any person was to be Baptized by them or by their order although in the act of Baptizing there was mention made of the name of one of the Three only Or else 3d. and lastly it may be said that a person may properly enough be said to be Baptized in the Name of the Father Son and Holy Ghost although in terminis or in words he be Baptized in the Name of Jesus Christ only because the Doctrine of Jesus Christ unto which upon the account of his Baptisme in his Name he is to hearken and subject himself plainly asserteth the same Nature Dignity and Authority of the other two with his own And one special reason why Christ doth not prescribe the administration of Baptisme in his own name only although the administration performed in his Name alone be regular enough and Apostolical as was declared in the question may be this that upon so solemn an occasion as the Doctrine of the administration of Baptisme he might not omit to declare himself as zealous a remembrancer and assertor of the Divine Glory of his Father and of his Spirit as of his own Of his care and zeal in this kinde we have many other great testimonies in the Gospel But though Baptisme administered in the name of Jessus Christ alone I mean without mention of the names of the other two in the act it self of administration be as hath been said authentique and valid yet doubtless the custom of those Churches which 〈◊〉 constantly administer it in that very explicitâ—â—â—â—or and form of words dictated by our Saviour to his Apostles wherein all the Three are as we heard distinctly named is more commendable as being both more edifying and safe and is not to be exchanged by any particular man Quest 38. Why is Baptisme called The Baptisme of Repentance Acts 13.24.19.4 Answ Either because by the Law of the Institution of it and according to the Counsel and Intent of God herein they who do submit unto it and are Baptized do hereby solemnly profess themselves penitent or that they unfeignedly repent of all their former sins and more particularly of their unbelief as seems to be intimated Act. 19.4 Mark 1.15 Or else 2dly Because Baptisme is a most solemn and sacred ingagement according to the declared intendment of him that appointed it who had in this respect a right of power to make the terms or conditions of receiving it what and as he pleased upon him that submitteth to it to repent in case he hath not yet repented however upon a profession of Repentance he hath been Baptized or if he hath already truly repented to persevere in a repentant frame of heart and course of life unto the end For Baptisme as it is called the Baptisme of Repentance as you have shewed so is it said to be the Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Repentance that is which solemnly ingageth or obligeth the receiver of it unto Repentance For so John Baptist himself declareth the purport and intent of it I indeed Baptize you with water unto Repentance Mat. 3.11 meaning hereby to invite quicken and provoke yea to impose a necessity upon you to repent that is according to the Scripture dialect in which the tree is put for the fruit or the cause for the effect or the inward princiciple for the outward actings agreeable to it c. to bring forth fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy Repentance as he had interpreted himself ver 8. Bring forth THEREFORE that is since you come and desire to
wrought it self into the most considerable parts of the then known world planted it self took root and prospered in the chief Cities and places thereof notwithstanding the Powers of the Earth set themselves as one man with all their policy rage and indignation to extinguish it and to hinder the course and progress of it Quest 18. What are the Scriptures Or of what Books or Writings do they consist so that none but these and the things contained in them ought to be reputed the Scriptures or any part of them Answ The Scriptures consist partly of the Books of the Old Testament and partly of those of the New and not of any other Books or Writings or of any Traditions whatsoever Quest 19. What are the Books of the Old Testament which make one part of the Scriptures Answ The five Books of Moses which are these Genesis Exodus Leviticus Numbers Deuteronomie Besides these the Books of Joshua the Judges Ruth the first and second of Samuel the first and second of the Kings the first and second of the Chronicles the Books of Ezra Nehemiah Esther Job the Books of the Psalms the Proverbs Ecclesiastes Canticles or the Song of Solomon the Books and Writings of the Prophets as the Prophecie of Isaiah Jeremiah the Lamentations of Jeremiah the Prophecies of Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggie Zachariah Malachi Quest 20. What are the writings of the New-Testament which make up the other part of the Scriptures Answ The writing of the Gospel by four Evangelists Matthew Mark Luke and John the Acts of the Apostles written by the Evangelist Luke the Epistle of Paul to the Romans his first and second to the Corinthians his Epistle to the Galathians to the Ephesians to the Philippians to the Colossians his first and second Epistle to the Thessalonians his first and second to Timothy his Epistle to Titus to Philemon the Epistle to the Hebrews the Epistle of James the first and second Epistles of Peter the first second and third Epistles of John the Epistle of Judes the Apocalyps or Revelations Quest 21. Why should these Books and none but these be accounted the Scriptures Answ A sufficient account hereof hath been given already in this Chapter viz. in those Arguments and Considerations by which proof was made that God is the Author of the Scriptures Besides this the Books of the Old Testament lately mentioned and no other but these were as hath been also said committed unto the Jews as the Oracles of God that is to teach and instruct the world in things appertaining unto God and to salvation And for the Books of the New-Testament now rehearsed these and no other but these have from the Apostles days been received upon the same account by the general consent of all Churches that have been and are accordingly judged truly Christian and sound in the Faith CHAP. III. Of Christ his Person Eternal Generation and Incarnation in time Quest 1. YOu have affirmed Christ to be the Son of God and of the Virgin Mary In what sense or respect do you mean that he is the Son of God Answ Christ may be called the Son of God three ways First by Nature Secondly by Creation or miraculous Production Thirdly by Adoption Quest 2. How is he or why do you call him the Son of God by Nature Answ The Scripture frequently calleth him in respect of his Divine Nature or God-head the Son of God and the only begotten of God Joh. 1.14 18. Joh. 3.16 18. 1 Joh. 4.9 Heb. 1.2 3 5 8. besides many other places So that Christ considered as God is and may be called the Son of God by Nature because he received this his Being from God the Father in such a way or by some such Eternal and Divine act which holdeth the best proportion and nearest resemblance amongst all actings known unto men and whereof they are capable with the act of natural Generation Quest 3. How is Christ the Son of God by Creation or miraculous Production Answ Because in respect of his Humane Nature and as Man he received his Being from God by the secret and extraordinary operation of his Spirit in the Virgin by which she was inabled to conceive him and did conceive him without the knowledge and co-operation of man Quest 4. How is He the Son of God by Adoption Answ Inasimuch as God the Father chose Him to be and accordingly hath made Him Heir of all things that is Proprietour and Lord of all things under him and for him Heb. 1.2 Joh. 3.35 Quest 5. Why do you affirm him to be also the Son of the Virgin Mary Answ Because as Man he was conceived in her Womb by means of the coming of the Holy Ghost upon her and her being over-shadowed by the power of the most High and was accordingly brought forth by her according to the orderly course of Nature and as other children are usually born of their Mothers respectively Luk. 1.31 35. Mat. 1.20 21. Quest 6. But is it not contrary to reason and above reason to believe that a Virgin should conceive and bring forth a Child Answ It is neither contrary to reason nor above reason to believe that God is able to make a Virgin to conceive and bring forth Nor is it contrary to reason or above reason to believe that God should be willing to cause a Virgin actually to conceive and bring forth when he hath a design requiring such an exercise or interposure of his Power for the regular and due accomplishment of it But it is most contrary unto reason not to believe that a Virgin hath conceived and brought forth when God hath said it and given sufficient proof that he hath said it yea and hath given a most rational account both why such a thing should be I mean that a Virgin should conceive as why he should say and declare it unto the world All this He hath done in the Gospel Quest 7. But is it possible that the two Natures Divine and Humane so vastly yea infinitely differing the one from the other should meet together so as to constitute and make one and the same Person Answ With God the Scriptures saith all things are possible Mat. 19.26 And again The things which are unpossible with men that is which men are apt to judge or think to be impossible are possible with God Luk. 18.27 A kind of shadowey proof of the possibility that two very different Natures may conspire to constitute the same Person we have continually before our eyes in the course of Nature where that spiritual Substance which we call the Soul in due conjunction with an earthly Body make one and the same Person of a Man Quest 8. But was not Christ a compleat Person whilest he yet subsisted in the Divine Nature only and before his assuming of the Nature of Man unto him Answ He was in simple consideration a most compleat Person whilest he subsisted in the God-head only
before and without his being made Man But he was not a Person actually and every ways accomplished and fitted to perform the great works of the Redemption and Salvation of the World until as the Scripture speaketh Joh. 1.14 He was made flesh that is assumed the Humane Nature into personal union with his God-head Quest 9. But did not his assuming the Nature of Man into Vnion with his Divine Person destroy the truth of his being a Person causing him to cease from being a Person any longer and to become some other thing Answ In no wise Because he did not take or unite another Person to his Divine Person but only another Nature namely the Nature of Man wherein his Divine Person subsisted without any breach made upon any personal propriety in Him For that Humane Body and Humane Soul which He assumed was no Person of Mankind nor did they ever subsist of or by themselves or apart from his God-head only his assuming and uniting them unto his Divine Person made this of a consideration by it self far differing from all other persons subsisting either in the one nature or the other I mean either in the Divine Nature or Humane Quest 10. What occasion or necessity was there for the Incarnation of the Son of God or that Christ should become Man Answ As it was one of the greatest highest and most wonderful dispensations wherein God ever appeared to clothe his Son with flesh and to invest him with the Nature of Man So was there the greatest occasion before him that can lightly be imagined to put forth his hand thereunto viz. The saving of a miserable lost and ruined world in a way which pleased him as excellently comporting with his Infinite Wisdom and Righteousness Quest 11. Was it then necessary for the Salvation of the World that Christ should become Man Answ Had it not been some-ways at least or in some respect necessary hereunto it is not likely that God would have lift up his hand to so great a Dispensation in order to it it being repugnant to Infinite Wisdom to levie great and more then ordinary means when the end may be otherwise obtained Quest 12. In what respect was it necessary for the Salvation of the World that Christ should be Incarnate and made Man Answ That God might save the World in a way and by means pleasing unto himself and well becoming him Quest 13. But might not God have saved the World without the Incarnation of his Son Answ It is the opinion of many pious and learned men both Ancient and Modern that He might And if we respect the absoluteness of his Power and the justness of his Prerogative to do with his own what he pleaseth unto which neither his Justice though Essential to him nor his Severity against sin are any Enemies it seems very reasonable to conceive that indeed he might But if we respect the Infiniteness of his Zeal not unto things or ways that are simply good or lawful but unto such which are best and most excellent and honourable for him it seems more probable that he could not inasmuch as he could not will so to do it Quest 14. But doth the Scripture afford any ground to conceive that it was more honourable for Him to save the World by means of his Sons being made Man then it would have been to have done it in some other way Answ The Scripture plainly affirmeth That it became him intending to bring many Sons unto Glory to make the Captain of their Salvation perfect through sufferings Heb. 2.10 Which words imply that no other way of saving the World would have become at least so well become him that is have been so honorable unto him as that which he hath now taken as viz. by such a Mediatour or Undertaker of the work whom he might Consecrate unto it or put into the most regular capacity for the performance of it by the suffering of death Now Christ had not been capable of this Consecration unto the great work you speak of the saving of the World by suffering death had he not assumed such a Nature wherein he might suffer it Besides if it should he said or thought that there is or was any other way of saving the World equally or as well becoming God as to save it by the Incarnation of his Son as now he hath done he cannot be said to have chosen or taken up this way by counsel but rather that he fell upon it as it were by lot For where several means are equally and in every respect alike expedient and this equality perfectly known before hand there is no place for counsel or for choyce properly so called Quest 15. But why might not God with as much honour to himself have saved the World by an Angel or by the Incarnation of an Angel as by the Incarnation of his Son Answ First The just severity of God against Sin being provoked by Man could not so well or so observeably satisfie or content it self by the Sacrifice of an Angel being a creature of another nature differing from that which had provoked it Secondly There being a world of men that had provoked God the death or annihilation of an Angel or of the Humane Nature though personally united to an Angel if such a thing could or should be supposed would have been a Sacrifice of no considerable Balance in the Eye of Justice to make an attonement for such a vast number of Creatures so considerable as Men are Thirdly and lastly The Honour and Dignity in Equity belonging to so great an Undertaking prosperously atchieved and performed as the Salvation of a lost World were too high and glorious an Investiture for the greatest of Angels and only becoming the only begotten Son of God See Phil. 2. v. 9 10 11. Quest 16. But though it be granted that the Incarnation of the Son of God was necessary for the Redemption and Salvation of the World yet whether was it necessary that he should be conceived and born of a Virgin and not in the ordinary way of natural Propagation Answ There may be several reasons why it should be necessary or at least why it should be more expedient and better becoming the Wisdom of God that he should be born of a Virgin then according to the course of ordinary Propagation Of which reasons one of the chief may be this It being the will and pleasure of God to involve Adam's whole posterity viz. which should according to the course of nature descend from him and which was seminally in his Loyns in the guilt of his first sin and condemnation due thereunto it was necessary that Christ should be conceived and born in a way besides the course of Nature that so he might be born free from this guilt and condemnation and so be in a due capacity to make attonement for those that were lyable unto them Quest 17. But if Christ were the Son of a Virgin or of a Woman only
intercede with God to obtain the same respects benefits or favours from him for Believers and for Unbelievers for Apostates and for persevering Saints for those who are grown old and obdurate in sin and wickedness and for those in whom the weakness of Nature hath newly put forth in actual miscarriages of sin and disobedience c. Quest 35. With what difference then doth he Intercede for both sorts of Men for those that are good and for those that are evil for those that believe and for those that continue in unbelief Answ Look what mercies favours and good things the one sort of these men receive from God and what the other receive likewise and by this it may be known with what difference Christ Intercedes for the one and for the other For certain it is that what grace mercy favour or good soever is shewed by God unto the world I mean unto persons of all characters whether of righteousness or of sin respectively is the genuine fruit of the Intercession of Christ For it is for his sake and by means of his mediation that the iniquity of the world is not every moment the ruine of it So that as Christ intercedes on the behalf of his Saints that their infirmities and weaknesses may make no breach between his Father and them that God will inable them by his Spirit to continue in Faith and Love unto the end that he will afford them sufficient means for their spiritual Edification that he will supply them with all things needful for this present life c. So on the behalf of other men yet sinful and unconverted he Intercedes that a larger space of Repentance may be granted unto them that God will give them sufficient means for their Conversion and making themselves new hearts Ezek. 18.31 that of some of them God will fill their hearts with food and gladness that hereby they may be provoked to love him and believe on him for greater things that unto others of them he will administer seasonable corrections by which they may be admonished to look up unto him and seek after him c. as in his Wisdom Righteousness and Goodness in the Government of the World he shall judge best and most for his glory and that obstinate and careless sinners may be left without excuse in the day of Judgement Quest 36. How know you or how can you prove that there will be a day of Judgement Answ The Scriptures speak nothing more plainly more convincingly more frequently then this Witness these and several other like places Joh. 5.28 29 Act. 17.31 Rom. 2.5 6 7 c. Rom. 14 10. 2 Cor. 5.10 Matth. 16.27 Matth. 25.31 32 c. 1 Pet. 4.5 2 Pet. 3.7 Jude v. 14 15. Rev. 20.11 12 13 c. Quest 37. But is not every man judged at or immediately after the time of his death If so What occasion or need is there of a General Judgement afterwards Answ The Scripture no where teacheth that either good men receive the Sentence of Absolution from God or from Christ or evil men the Sentence of Condemnation at or immediately upon their death but the contrary rather as viz. that the judgement both of the one and of the other is respited or suspended until the great day of the General Judgement Concerning the bodies of either evident it is that the same execution is done upon them at the time of their respective deaths they both return alike unto the Earth Eccles 12.7 Therefore neither is the Sentence of Absolution then passed upon the one nor the Sentence of Condemnation upon the other The Sentence which is then executed both upon the one and the other is only that which was long since threatned against and so conditionally passed upon all flesh in case of sin viz. In the day thou eatest thereof thou shalt die the death Gen. 2.7 The execution of which Sentence or Threatning after sin commited is positively and without condition threatned and the Sentence it self interpreted in these words Dust thou art and unto it thou shalt return Gen 3.19 However there may be several weighty reasons given why God should appoint a day or a time for the General Judgement of the World more especially three Quest 38. What is the first of these Reasons Answ That his knowledge wisdome righteousnesse equity and impartiality in judging the waies and doings of his Creatures and in awarding and assigning them rewards and punishments accordingly might be the more conspicuous and gloriously manifested to the whole Creation Rom. 2.5 6. Quest 39. What is your second Reason Answ That as in Christ's humiliation that is by occasion of that poor and low condition wherein he lived in the world especially by means of his ignominious death his judgment was taken away that is the honour due unto his infinite worth and dignity was denied unto him Act. 8 33. So in the great day of his appearance to judge the world it might be restored again unto him wherein he shall appear like unto himself and be acknowledged and owned by the whole Creation accordingly In this respect the day of the general judgment is termed the day of Christ and the day of the Lord meaning Christ that is a day as it were calculated contrived and appointed by God for the honour or interest of Christ As a day or time which is benedict commodious or pleasing unto any person or persons is said to be their day hour or time to whose benefit it thus relateth Luk. 19.42 Luk. 22.35 1 Cor. 4.3 See Phil. 1.6 10. Phil. 2 16. 2 Thess 2.2 1 Cor. 5.5.2 Cor. 1.14 1 Thess 5.2 to omit several others Quest 40. What is your Third and last Reason Answ God by his appointment of a day for the generall judgment of the World wherein the secrets of the hearts of all men both good and evill together with their words actions and doings shall be brought to light and sentenced respectively without all partiality according to the most absolute rules of righteousnesse and equity in the presence and audience both of Heaven and Earth and of the whole Creation of God hath furnished himself with a most potent Argument as well for the promoting of godlinesse as for the restraining of sin and wickednesse in the mean time amongst men And we find him often making use of this Argument accordingly See Mat. 16.26 27. Act. 17.31 Compared with verse 30. Rom. 2.5 6. c. 2 Cor. 5.9 10 11. 2 Thes 1.7 8 9. c. Quest 41. By whom shall this great and general judgment of the world be administred Answ By the Lord Jesus Christ This is evident from many Scriptures Mat. 16.27 Mat. 25.31 c. Joh. 5.27 28 c. Act. 17.31 2 Cor. 5 9 c Quest 42. Why shall Christ be the judge or why is he appointed by God to execute the great and generall judgment of the World Answ Because of his subsisting in the humane nature or of his being Man as well