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.
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
all the Saints that have dyed before it from the beginning of the World and shall end with another viz. of all ungodly and wicked persons from the first to the last But to set forth all the particulars of this judgment or to declare how and after what manner the Lord Christ will proceed in it from the first to the last is a matter of very great difficulty and which hath not prospered in the hand of any undertaker that I know of CHAP V. Of Justification Faith Repentance and good Works Quest 1. HOw or by what means may a Creature that hath sinned come to be eternally saved his sin notwithstanding Answ By his being justified from his sin before God Quest 2. Why will not God save any but only those that are justified from their sins in his sight Answ Because though he be exceeding patient yet is he a God of judgment infinitely just and holy and therefore cannot admit any person under the guilt and pollution of sin into that near communion and fellowship with himself in his blessednesse and glory which salvation importeth Quest 3. Is there a way or means for every Creature that hath sinned to attain justification in the sight of God Answ No The Divel and his Angels have all sinned with whom notwithstanding God hath made no Covenant of Peace or of justification neither hath he vouchsafed unto them any means of reconciling themselves unto him Yea it seems their misery by sinning came not near unto his heart at all nor was he solicitous in the least about their recovery Heb. 2.16 Only his Creature man he hath in great tendernesse of mercy put into a way of justification Quest 4. What is it for a man to be justified from his sins Or what is justification Answ The word Justification is sometimes used in an active signification and sometimes in a passive as many other words of a like forme also are as Regeneration Sanctification Mortification c. In the former of these senses that Justification which I suppose you inquire after for there are severall kinds of Justification is an act of God absolving a sinner from the guilt and deserved punishment of all his Sins upon the consideration of the attonement made for him by Christ in his Death and accepted by him by Faith which act being rightly interpreted or understood either is or includeth an imputation of perfect Righteousnesse unto him In the latter or passive signification of the word Justification importeth the effect or product of the said act of God which is that new and happy state or condition of absolution or freedome from guilt into which the person justified is translated by means of it So that for a man to be justified from his sins is to be exempted by God from amongst those that are liable to death and eternal condemnation for their sins and to be numbred amongst those that are heirs of life and salvation Quest 5. After what manner or how doth God justifie those that are justified by him Answ Not by exerting or putting forth any particular or new act but by the authority and vertue of his Eternal Decree concerning justification which being one and the same at least in respect of persons capable by years and understanding of believing yet justifieth or rather God by it justifieth all those that come under it that is that perform the terms of it Quest 6. What are the termes of that Decree of God you speak of concerning Justification by which Decree and according to the termes specified in it you teach that he justifieth all that are justified by him at least all whom the use of reason distinguisheth from Children and Idiots Answ The termes of this Decree are that men believe in God through Jesus Christ with a Faith unfeigned and which is operative through love 1 Pet. 1.21 compared with 2 Tim. 1.5 and Gal. 5 6. God hath decreed from eternity to justifie all those who shall thus believe in him Quest 7. But hath he decreed to justifie none other but such as these What shall become of Infants aying in their Infancie or before years of discretion as likewise of such who scarce know their right hand from their left through want of common understanding Must these all perish Or shall they be saved without being justified Or if they be justified must it not be without Faith since hereof they are uncapable Answ Farre be it from us to think that God excludeth any person of mankind from the common Salvation purchased by Jesus Christ for the non-performance of things unpossible unto them or that he should estimate any of them according to that they have not and not according to that which they have Therefore although the Scriptures speak nothing so expresly either of the justification or Salvation either of Infants or of Idiots as they doe both of the justification and Salvation of men and women who believe Yet that as well the one as the other are both justified and saved by Christ may be substantially proved and concluded from many considerations and grounds plainly delivered and asserted in the Scriptures as hath been shewed and made good by many And if this be the condemnation of the world as Christ himself affirmeth that men love darknesse rather then light because their deeds are evill Evident it is that both the said sorts of persons are free from condemnation and consequently are partakers both of that justification and salvation which have been purchased by Christ inasmuch as the guilt or sin of loving darknesse rather then light is no wayes chargeable upon them Quest 8. What is that Faith or that Believing which bringeth men and women under Gods Decree of justification and so justifieth them Answ The Scriptures expresse it under a great variety and difference of words and phrases Sometimes it is called a believing God or Christ Rom. 4 3. Gal. 3.6 Joh. 3.36 Sometimes a believing in God or in the Lord or Christ Gen. 15.6 Ioh. 1.15 16. 14 1. Act. 10.43 Rom. 10.14 1 Pet. 1.21 Sometimes again and more frequently a believing on God or on Christ or on the Son of God Ioh. 2.11 6.29 7.39 Act. 16.31 19.4 Rom. 4 5. Ioh. 5.10 Elsewhere it is called a believing on the name of Christ or of the Son of God Ioh. 1.12 1 Ioh. 3.23 5.13 It is sometimes likewise expressed by a believing the Gospel the word testimony or record of God concerning his Son as also by a believing the word or words of Christ Mar. 1.15 1 Ioh. 5.9 10. Ioh. 5.47 Act. 4.31 compared with ver 32. Act. 28.24 and elsewhere Lastly it is oft signified by a believing Christ to be He that is the Messiah or Saviour of the world or to be the Son of God and the like Ioh. 8.24 11.27 20.31 Act. 8.37 1 Ioh 5.1.5 The Holy Ghost by expressing that Faith which justifieth under all this diversity seemeth desirous to prevent or remove many of those scruples or doubts which are incident to many weak believers about the nature and
distance and degree then is imaginable by a finit understanding from whatsoever is sinful impure or unclean This is a consideration or argument that hath much in it to presse the Soul unto Sanctification 1 Pet. 1.15 16. Nor is there any walking with God friendlily or peaceably unlesse we agree with him in his disposition and principle of Holinesse Amos. 3.3 Quest 25. What is another of these Motives Answ There is no entrance into the new Jerusalem no Salvation of Soul to be expected from God but only for and by those that have made themselves capable of these most high and sacred priviledges by a work of sanctification in their souls Rev. 21.27 22.14 15. Heb. 12.14 with many others Quest 26. What is your third Motive unto Sanctification Answ That God in that voice whereby he speaketh unto men in the Gospel calleth them unto holinesse of heart life and conversation 1 Thess 4.7 Now every call of God unto men especially in the glorious Gospel of his dear Son whatsoever the tenour or import of it shall be ought in Reason to be judged of that high concernment unto men as that the obedient harkening unto it must needs on the one hand greatly blesse them and the neglect on the other hand bring wrath and judgment upon them Quest 27. What is your fourth Motive Answ That as God in the Gospel inviteth and calleth men unto Holinesse so he inwardly prompts them unto it stirrs up desires in them after it and worketh inclinations towards it yea and is alwaies ready to aid and assist to blesse and prosper them in their reall and faithful endeavours for the attainment of it without whose aid and blessing in this kind the best endeavours and ingagements of men would be in vain in which respect he is said to sanctifie them Joh. 17.17 Eph. 5.26 1 Thess 5.23 as he is said to build the house when he blesseth and prospereth the labours of those that build it Psal 127.1 Now whatsoever God promiseth or declareth himself ready to assist and co-operate with men in and for the obtaining of may well be presumed to be a matter of most desirable consequence unto them and such which they should most willingly travail in the use of means to procure This Motive is used in a like case by the Apostle Phil. 2.12 13. Quest 28. What is your fifth Motive to quicken men to the study of Sanctification Answ Holinesse is the fairest Lineament of the Image of God in men and makes them like unto him Eph. 4.24 and so ennobleth and advanceth the nature of man to the highest pitch of reall honour and dignity of which it is capable in this world And in this respect the Holy Ghost oft commendeth it under the notion and name of Glory 2 Cor. 3.18 Eph. 5.27 1 Pet. 2.9 Psal 16.3 and elsewhere Quest 29. VVhat is your sixth Motive of the same tendencie with the former Answ As Holinesse makes men like unto God in his Nature in which respect Holy men are said to be made partakers of the divine Nature 2 Pet. 1.4 So it advanceth them to a considerable degree of likenesse unto him in his condition I mean in respect of the injoyment of himself and of all he possesseth Heaven and Earth with all the Hosts of them upon tearms of the richest and highest contentment and security that may be He that is Holy may converse with himself as with an Angel of God with Joy unspeakable and full of Glory may be secure or assured that God is with him and so need not care or fear who they are that are against them Rom. 8.31 Quest 30. What is your seventh and last Motive to perswade unto Sanctification Answ A person that is Holy to speak with reverence giveth the right hand of fellowship unto Jesus Christ and falls in with him in managing and carrying on that great and blessed design of his the saving of the world For they that are Holy shine as lights in the World Phil. 2.15 whereby they both shew the waies of Life and Peace unto men going astray and wandring in the dark and slippery paths of Death and withall by their example give steady and certain information unto them that these waies are passable by flesh and blood and may be walked in by men with great joy and contentment of Soul Now what can be more taking with the Spirit and Soul of a man then to move in the same sphere with Jesus Christ and to have his heart hand lift up unto the same enterprize and undertaking with him Quest 31. You have shewed the nature of Sanctification and some principal Motives to inflame the hearts of men With desires unto it Can yon proceed and doe the like in the great work of Regeneration And first can you briefly declare the Nature or substance of it or how it affecteth or altereth the Soul Answ Regeneration I conceive is such an impression or work upon the heart or soul of a Man by which having been prevented and corrupted with pride ambition covetousnesse malice envy inordinate self-seeking unbelief prophanesse c. partly through the aptnesse of flesh and blood especially whilest it is yet in the heat and strength of it and hath not been antidoted with sound wisdome and much consideration against them to ingender and breed such evill affections in and of it self partly through the evill examples and customes of the world round about it is by the power of the word of God and the effectual consideration of the great concernments therein held forth unto him restored in some good measure and degree to that innocency humility and simplicity of heart or to that freedome from those and the like unnatural unworthy and sinful dispositions wherewith he was at first born into to the world That Regeneration is some such Restauration or return as this might be argued and proved from these words of Christ to his Disciples as likewise from other Scriptures verily I say unto you except ye be converted and become as little Children ye shall not enter into the Kingdome of Heaven Mat. 18.3 Quest 32. How or by what means may a man come to be regenerate or to return and be brought back to his native innocency humility and simplicity having been vitiated and corrupted with wicked and sinful dispositions of a contrary nature and import Answ The means in general was briefly mentioned in the description of Regeneration now given viz. The power of the word of God and the effectual consideration of the high and great concernments held forth thereunto men still supposing the blessing of God upon the means used by men as Soveraignly necessary for the production of effect desired Quest 33. But what are the means in particular or some of the chief of them Answ The means of Regeneration in particular are chiefly six Quest 34. What is one of these means Answ To fill the judgment and conscience with convictions both from the Scriptures and from
and children unspotted of the flesh not to provide timely for these suteable companions in marriage if need be and so not to live with the others upon such terms of love and winningnesse of carriage that they may have no temptation upon them but to abhorre the thought of giving that unto any other men which is due only unto their own Husbands respectively c. Not to cast a snare upon others nor upon our selves whereby they may be tempted unto uncleanness as by speaking disparagingly or undervaluingly of the ordinance of marriage by pleading the lawfulness of Polygamie or of Divorce in other cases then those allowed in the Scriptures Or by inviting or inveighling them into the company and acquaintance of persons of leight and loose behaviour c. Quest 98. What are the duties more particularly enjoyned in this Commandement Answ These also for the most part may readily be understood by way of contrariety from the sins particularly forbidden as you have now heard them rehearsed Or however take a few of them by their names by which you may judge of their fellows The duties then here commanded besides the abstaining from all perpetrations of actual uncleanness may be reduced under three heads The first conscientiously to use all the means that are proper and likely to create or raise in us a true love of a pure heart and clean conversation The second to use in like manner all means that are proper and likely to divert scatter and quench all lustful motions inclinations and desires The third and last carefully to avoid all occasions and opportunities for unclean practises Of the first sort are these with some others diligently to acquaint our selves from the Scriptures with all those grounds from which the great love of God unto and the delight which he taketh in the purity and cleanness of the hearts and lives of men may clearly be concluded as the conformity hereof unto himself or his own nature which upon all occasions he declares to be pure and holy the frequent and weighty commands which he layeth upon men and women to keep themselves chaste and pure and unspotted of the flesh the promises that he maketh unto those that shall obey him in such his commands the great blessings that he hath heaped upon those that have been obedient unto him herein the most effectual and pressing motives with sutable directions by which he seeketh to perswade men and women unto that wherein his Soul so much delighteth in this kind the effectualness of the means which he hath prescribed to render his command for puritie and holiness passable enough unto flesh and blood and no waies grievous and more especially among the rest the ordinance of marriage c. So again seriously to consider with what peace and comfort they most commonly and unless they forfeit these blessings by some other great wickedness or folly both live and dye who in the Apostles language have possessed their vessels in sanctification and honour and not in the lusts of concupiscence or uncleanness in comparison of those who have sold themselves to commit Adulterie Fornication or any other pollution of the flesh Of the second sort are these and such like to lay our Souls and Consciences close to those terrible and peremptory threatnings of exclusion from the Kingdome of God which the Holy Ghost in many places in Scripture expresly denounceth against all those that shall walk in the lusts of uncleanness to consider how virulent an antipathie all impurity in this kind hath to that nature of God in which be commandeth us in special manner to be like unto him I mean his holiness and purity to remember how often his wrath hath been revealed from Heaven against men and women of unclean behaviour and so with what severity he chargeth persons of both sexes to abstain from fornication adulterie and all other fleshly impurities to recount how proper and effectual a course he hath taken to render all unclean persons inexcusable viz. by contriving and allowing unto them his ordinance of marriage a means honourable agreeable to their natures and fully sufficient at least where it is not disabled by an high hand of wickedness to preserve them from all defilements of the flesh So also to consider what a sad and miserable condition even in this world very many have brought themselves unto by unclean practises loseing their credits exposing themselves to contempt and scorn wasting their estates undoing their posterities if they have any ruining their families disgraceing their friends wasting their strength filling their bodies with very grievous noisome painful and shameful diseases so destroying their lives before their time and dying one of the worst kinds of self-murtherers leaving behind them the stench and rottenness of their bodies in their names and memories in like manner to consider how many thousand times more grievous and terrible then all this it must needs be to die under the conscience and guilt of so much sin and wickedness and withall that no man ever committed any act of uncleanness but was arrested with sadness and discontent immediately upon it Under this head also are comprehended these and such like duties to imploy our selves in some honest labour and course of life and not to suffer either our minds or our bodies to dispose themselves unto wantonness by idleness or sloth to be temperate in our diet not affecting meat or drinks of high nourishment when we are in health or invented to inflame or nourish lust moderate in our sleep sober in our apparel modest and grave in our behaviour favourie in our speech and communication or if by a conscientious observance of all these we cannot arrive at the blessing of a stable and perfect frame of continencie but that we are still pursued with inclinations and motions another way then to take sanctuary at the ordinance of marriage and therein so to live and converse with her or him whom God shall give into our bosome that there may be a mutual confidence of each in other no occasion in one kind or other being given on either side of the least jealousie of unfaithfulnesse or want of conjugall affections in either towards other Under the third and last head these duties haply with some others of like consideration are comprised To withdraw from our familiar friends and acquaintances as fast as conveniently we may when we understand that a spirit of uncleannesse is entered into them and they refuse after the first and second admonition to repent and reform not to entertain others of like sinful character to avoid privacie with such persons who may in probability especially by means of the opportunitie awaken the lust of concupiscence within us which before was fast asleep not to be familiarly pleasant or sportful men with women or women with men either in talk or in gesture though before company but only with their own yoke-fellows not to come within the doors of houses commonly suspected of
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
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
they were allowed yea invited upon occasion to recreate themselves and one another with Psalms and Hymns and spiritual songs Eph. 5.19 Col. 3.16 In their publick Assemblies they had constantly some variety of Ordinances as Prayer and the Ministry of the word Acts 6.4 this word being sometimes read and expounded and sometimes if not at the same time preached and applied also yea besides these they had sometimes Psalms and Hymns sung amongst them 1 Cor. 14.26 Mat. 26.30 Yet did not God it seems judge all this variety of Ordinances competent or sufficient to answer that imbred desire in the mindes of men to be often shifting and changing their imployments and actings even in matters appertaining to himself and his Worship and therefore hath condescended further to their satisfaction herein by making the variety yet greater and enlarging it with Sacramental institutions in consort with them the exercise and engagement of their mindes and souls about these in their several administrations being much differing from their actings in and about other Ordinances and so the more contentful and pleasing to them Quest 30. What is your eight and last reason for which you conceive God might judge it meet that the Gospel should be accompanied with Sacramental Ordinances in his Churches Answ That the Jewes who upon the coming of Christ into the world were to incorporate and make one body or spiritual building with the Gentiles might be the better and in a rational way prepared and induced to entertain and believe it For the Sacraments being a kind 〈◊〉 Ceremony or typical transaction attending the Gospel render it symbolical in part and of some affinity with the Levitical or Mosaical Law in the observation whereof the Jewes had been trained up all their dayes and from which by reason of their conscientious and high esteem of it and most zealous addiction unto it it was next to that which is impossible to withdraw them unto any other way of worshipping and serving God especially unto any such way which should not in some sort or degree sympathize and accord with it And if there had been nothing of Ceremony or ritual observance enjoyned in the Gospel and to be practised by men in the profession of it it would in all likelihood have ben such a stumbling block in the way of this people that few or none of them would ever have hearkened unto it or submitted to the Doctrine and Discipline of it yea by what we read in the Acts of the Apostles and especially in the writings of the Apostle Paul it appears that very many of them even a good time after they had believed and made open profession of the Gospel were much subject to qualmes and shaking fits of Conscience through the remembrance of their old Ceremonies and ever and anon looking back towards them Now the Apostle amongst other means used by him to compose and settle them under such distempers remindes them that even the Gospel hath its Ceremonies also and particularly such which answer two of the greatest and most considerable in their own Law Circumcision and the Passeover Baptisme in the Gospel the former and the Supper of the Lord the Latter Col. 2.11 12. 1 Cor 5.7 8. Quest 31. You lately either said or implied that God formerly wrought greater and more wonderful effects by causes or means of a Sacramental nature then he was wont to work by those that are natural proportioned to their effects What then may be the reason why he worketh at so low a rate by Sacraments themselves as it seemeth he doth those who partake of them seldom finding any great or sensible effect of them or benefit by them Answ First it is to be considered that those Sacramental causes by which God wrought the miraculous effects mentioned were taken up and used by him only once and in reference to those particular ends or effects respectively produced by them Whereas the Sacraments themselves are intended by him for standing constant and ordinary causes and means in the Church and so in this respect are of like consideration with causes and means that are natural So that as such natural causes whose property is to work softly silently and in a secret way do not produce their effects with a bluster or with much observation although under their proper and due applications they work constantly in their way in like manner God by the Sacraments may work at a good rate of efficacy and power in and upon those who regularly and duly partake in their Administrations although the effects wrought by them be not conspicuous or easily discernble no not by him in whom they are wrought at least for a time whereof some account may be given upon another question The effect of the Sacraments in conjunction with other causes or means is spiritual growth as in Grace in Faith in Love in Holiness c. Now growth in Nature is not at all discernable or perceptible in the motion progress or in every division or degree of it when or as soon as it is attained but only after some space of time and when many degrees have successively advanced and brought it forward No person ever diserned or felt himself growing but only that he had grown Secondly the least increase of Grace Faith Holiness or of any thing that is saving in the soul is a greater and more considerable effect then the removing of Mountains or then any of those miraculous productions which we found ascribed in the Scriptures unto the Sacramental causes mentioned So that the Sacraments in excellency of working or greatness of effects come not behinde any of those Sacramental causes which the Scripture as we heard honoureth with those great and wonderful performances specified Thirdly it is in my eye to a very great degree probable that the counsel and design of God in working at the high rate of efficacy and power in and by Sacramental causes which the Scriptures record as was lately signified was to bring his Sacraments into the greater esteem and higher respects with men and to insinuate unto them that in a regular and diligent use of them they may confidently expect from him great and gracious things to be wrought in them and for them For as he that hath injured one hath as the Civil Law saith threatned many So God having once and again and ten times over done great things for men using such or such a kinde of means which he appointed and directed them to use hath hereby constructively promised that he will do great things for all those who shall duly use the like means appointed by him Our Saviour himself argueth upon such a principle as this and strengtheneth the hand of men to pray upon rationality of it Mat. 7.7 8. Fourthly for men to come to Sacramental administrations with an erroneous opinion or conceit of the Ordinances as when they conceive of them either above or beneath what is meet and agreeable to the Counsel of God in them