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
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
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
and not of a Man also Why is he so frequently in the Scriptures especially in the Gospel both by himself and others styled the Son of Man and never the Son of a Woman Answ Although he be no where expresly called the Son of a Woman yet he is said to have been made of a Woman Gal. 4.4 And he is called the first-born Son of Mary Mat. 1.25 where it is likewise said ver 23. that a Virgin should conceive and bring forth a Son But when he is so oft termed The Son of Man the word Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek rather noteth the kind then the sex being a word as well of the Feminine as Masculine Gender and comprehended both sexes And though Christ was not the Son of any Man by immediate Propagation as all other men have been are and will be yet he was the Son of many Male-Progenitours as of David Abraham Adam and many others as is to be seen Mat. 1. compared with Luk. 3. Quest 18. But is Christ◠so oft styled the Son of Man for no other reason but only because he was a male-member of Mankind or because he had Men to his Progenitours Answ Although he could not properly be styled The Son of Man without the one and the other of both these yet neither the one of them nor the other nor both together seem to be the adequate or chief ground of that so frequent a denomination of him Quest 19. What then do you conceive or judge may be the chief reason or ground of that Appellation Answ I suppose to accommodate and relieve the infirmity or weakness both of the Faith and of the flesh of men For Christ being a Person so infinitely above them as in respect of his Divine Nature or God-head so in Glory Majesty Holiness Power place of Residence c. as he is the very thought of him without some allay or other to quallifie it must needs be burthensome if not over-whelming to their frail and weak flesh But the consideration that in the midst of all this his super-transcendent elevation above them yet is he bone of their bone and flesh of their flesh and communicates in the same nature with them that he is the Son of Man as well as the Son of God this much sweetneth their meditation of him and strengtheneth their flesh to bear the weight of his glory and of the apprehension of it much more comfortably CHAP. IV. Of the Life Death Resurrection Ascension and Glorification of Christ and of his coming to Judgement Quest 1. WHat necessity was there that Christ for the Redemption and Salvation of Men besides his being incarnate or made Man should live and converse in the world for several years amongst men Or If his life had been taken from him assoon as he received it or assoon as he was born into the world had ii not been sufficient Answ It was necessary in sundry respects that Christ should not only be conceived and born into the world but that he should also live to a good maturity of years walk and converse with men on Earth for a competent time c. This was necessary chiefly in four respects Quest 2. What is the first of these Answ It was necessary that the Captain of the Salvation of those that should believe should go before them in such a way of life and conversation wherein God judged it meet to impose it as a law upon all those that were to be saved to walk that is in a way of Innocency Holiness and all submissive Obedience unto God Heb. 7.26 1 Pet. 2.21 22. Mat. 11.29 Quest 3. What is a second consideration in respect of which it was necessary that Christ should live to the compleat age of a Man in the world Answ That he might kindle the fire of the Gospel in the world for which he was sent before he left it Luk. 12.49 that is that he might plant the Doctrine of it as it were by his own hands and make choyce of men for Apostles whom he might send forth with a charge and instructions to publish and preach the same far and near throughout the world Heb. 2.3 4. Mat. 28.18 19 20. Mar. 16.15 16 17. Quest 4. What is a third Consideration inducing the said necessity Answ That the laying down of his life might be a voluntary Sacrifice or Free-will-offering and consequently of the higher acceptance with God For had he not lived to years of discretion and to the use of reason he could not have offered himself unto God nor have given himself a ransom for all nor have laid down his life of himself c. In which voluntary resignments of himself into the hands of death according to the will of his Father the Scripture placeth much of the efficacy of his Death for the work of Redemption Heb. 9.15 1 Tim. 2.6 Joh. 10.17 18. with other places Quest 5. What is the fourth and last of the said Considerations Answ That by this means the truth of such Scripture-Predictions might be salved which either directly or implicitely presignified that his life should be continued unto him in the flesh until he arrived at the just age or years of a Man Quest 6. But Christian Religion doth not only teach that Christ was made flesh and that he lived in the world to Mans estate but that he suffered death also Was there any necessity of this for the work of Redemption and Salvation of men Answ It was declared in the former Chapter (a) Q. 16. how and in what respects the death of Christ was necessary for the Salvation of Men. In that way of saving them in which only as being most honourable unto him God hath been graciously pleased to do it the death of Christ is soveraignly necessary hereunto yea so necessary that it may be truly said No death of Christ ho life of Man Quest 7. How or what doth the death of Christ contribute towards the Redemption or Salvation of the World Answ It contributeth toward these by way of Ransom or Attonement that is it is in the Eye of Gods Justice or just severity against Sin a valuable consideration for the Sin of the whole World or for the discharge of all those from guilt and punishment who have sinned against him how many or how great soever their sins have been So that he judgeth and this according to the most apparent truth that he hath as fully manifested his just displeasure and indignation against sin by delivering up his Son Christ unto death as he should or could have done by inflicting the vengeance of Eternal fire upon all and every person of mankind that have sinned Quest 8. But for whom or for the expiation or taking away of whose sins did Christ suffer death Or Whose salvation did God intend by it Answ Doubtlesse Christ suffered death for all men and the Salvation of all men was intended by God by it For the Scripture expresly saith that
those scruples or doubts which are incident to many weak believers about the nature and truth of their Faith For let the inward impression motion or acting of the Soul answer any of these notions or descriptions if it otherwise purifie the heart or be operative through love there needs no question be made but that it is true Faith and will justifie him that hath it Quest 9. But may there not be a commodious definition or description given of this Faith according to the Scriptures and which may make for the Edification and Comfort of those who doe belive Answ There can hardly I conceive any such particular description of it be given but will endanger or prejudice the joy of the Faith of some though it may accommodate the faith of others unlesse haply it should be explained with much wisdome and caution The best and safest description of this Faith that can be given is that which shall take in and comprehend the lowest degree of it that is to be found in any person that so the bruised reed may not be broken by it nor the smoaking flax quenched Therefore I conceive it may be thus or after some such manner as this described without much danger or inconvenience Faith is such a perswasion in heart or belief of the truth of the Gospel or that Iesus Christ is the Son of God which disposeth a person to manifest or make it known by the fruits of Love both to God and Men. Quest 10. What is it in Faith or relating unto Faith that giveth it the force or priviledge to justifie Answ Not anything that properly is in it or in the nature of it but as was lately said the Decree of God wherein he hath enacted it for a Law or decreed that such a faith shall justifie men which decree is extrinsecall to the nature of Faith and no ingredient in it Quest 11. Can there any Reason be given why God should single Faith from amongst all other holy qualifications and graces of his Spirit to conferre upon it the Office and Dignity of justifying men Answ None I suppose but only that which the Holy Ghost himself ssigneth in the general viz. that the justification of men that have sinned might be of grace Therefore it is of Faith that it might be of Grace Rom. 4.16 Which Saying seems to imply that either the wisdome or righteousnesse of God or both could not he satisfied with making any other qualification act gift or indowment whatsoever instrumental for the justification of a sinner but Faith only For if for example such a justification might have been by love by patience humility or any other grace the Apostle could not have truly said that it was by Faith that it might be by Grace because upon such a supposition it justification might have been of Grace although it had not been by Faith Quest 12. But if justification be by Faith and of Grace why is it sometimes ascribed unto works as Jam. 2.21.24 And why is it said that not the hearers but the doers of the Law shall be justified Answ Justification is sometimes taken for the justification of a mans Faith that is either for the making of a sufficient proof of the truth and soundnesse thereof or else for the giving of a testimony whether by word or by deed unto the truth of it and consequently for the justification or approbation of the Person himself For he that justifieth or approveth any mans faith as sound and good in a consequential sense justifieth and approveth the person himself at least in respect of his faith and of all things depending thereon Such a justification as this is proper unto works that is unto such works which give a due and sufficient proof of the soundnesse of a mans faith and is accordingly in Scripture attributed unto them In this sense Abraham is said to have been justified by works when he had offered Isaac his Son upon the altar Iam. 2.21 that is to have received such a Testimony from God which did amount to the justification of his Faith as sincere and sound and consequently of his Person also See Gen. 22.16 17 18. But concerning the justification of a mans person strictly and properly so called and which as was lately said standeth in remission of sins Faith only and not works hath to do in the obtaining of it from God And in this sense Abraham was justified before his offering up his Son upon the Altar Compare Gen. 15.6 with Gen. 22.9.10.16 c. And yet on the other side it is true again that Faith shall never obtain that full benefit or fruition of that justification which it alone obtaineth I mean the great blessing of Salvation without the Conjunction and Co-operation of works with it as the Apostle Iames speaketh Chap. 2.22 And in this respect the Apostle Paul is to be understood when he saith that not the Hearers that is not those that are only hearers of the Law but the doers of the Law that is the conscientious observers of it though not without many slips and frailties shall be justified that is shall enjoy the great benefit of justification the saving of their souls Take the word Justification in any of the Senses now mentioned it may truly be said to be of Grace because God was at perfect liberty whether ever he would have justified man being fallen or any person that had ever sinned in one kind or other either by faith or by works or in any other way whatsoever Quest 13. What works are they which are sufficient to justifie a mans Faith or to render him actually capable of Salvation Answ It is said as we lately heard that Abraham was justified by works when he offered Isaack his Son upon the altar Iam. 2. 22. So that it seems that in persons professing faith in God any notable or singular strain or act of devotion and obedience unto him is sufficient for such a service I mean to justifie the faith of such a man Otherwise a conscientious and uniforme observance of the will of God concerning us expressed in both tables of the morall Law though with many weaknesses and humane frailties for in many things we offend all Iam. 3.2 is of sufficient authority that way Amongst particular good works which seem authorized by God in Scripture to give evidence for the truth of any mans faith works of Mercy if men be fruitful and persevering in them suffering for the truth with patience and meeknesse together with forgiveness of injuries and love shewed unto enemies upon occasion have the preheminence Compare Iam. 2.15 Heb. 6 10 11. Mat. 5.7 Mat. 19.29 2 Thes 1.6 7.2 Tim. 2.11 12. with Mat. 6. 14. Mark 11.25 Luk. 6.37 Quest 14. If justification consisteth as hath been said in forgivenesse of sins and is obtained by Faith why is forgivenesse of sins in Scripture sometimes ascribed unto Repentance as it seemeth to be in these and many other places Esa 1.16 17 18. Psal 32.5
procuring of some positive good things one or more for them Rom. 8.26.34 Heb. 7.25 1 Tim. 4 5. The verb from which the word is derived sometimes signifieth to pray not for but against others Act. 25.24 Rom. 11.2 Lastly giving of Thanks is a chearful submissive and ingaging Acknowledgment made and tendered unto God for any good that hath been done by him whether immediately by himself or mediately by instruments either unto our selv s or unto others This kind of Prayer ought still to be joyned with the former Phil. 4 6. Col. 4.2 Quest 7. Whether is it lawful to pray to Angells or to Saints or unto any other whether person or thing but God only Answ The Scripture alloweth no Prayer to be made either to Angel or to Saint but unto God only It is here plainly affirmed that God heareth Prayer Psa 65.2 And there are instances and proofs without number scattered up and down the Scriptures evincing this to be true but there is not the least overture or whisper that either Angel or Saint whilest remaining in Heaven hear any Prayer made unto them on the earth If they did why should not all flesh come unto them as the Scripture affirmeth it shal or will come unto God upon the account of so-strongly-attracting a propertie O thou that hearest Prayer unto thee shall all flesh come Psa 65.12 And elsewhere David saith That every one that is Godly shall make his Prayer unto him Psa 12.6 So that there are none but ungodly ones left to pray unto Saints or Angels Nor did Christ when upon request he taught his Disciples and in them all men to pray send them either to Saint or to Angel but unto God only After this manner therefore pray ye Our Father which art in Heaven c. Mat. 6. Luk. 11. Quest 8. Whether is it the will of God that persons as yet unregenerate and unbelieving and whilest such should pray unto him Answ Yes doubtless for being willing that they should Repent 2 Pet. 3.9 Mat. 3.2 and Believe Mar. 1.15 and make themselves new hearts and new spirits and so become regenerate Ezek. 18.31 why should he be thought unwilling that they should pray unto him for his gracious assistance whereby to be inabled to perform these great works especially considering that he hath encouraged even such persons to pray unto him for the gift of his Spirit with a promise and this most emphatically proposed and with greatest advantage to procure belief that upon their Prayer he shall be given unto them If ye then be evil know how to give good gifts to your Children how much more shall your heavenly Father give the Holy Spirit to them that ask him Luk. 11.13 See also Joh. 4.10 Quest 9. But how then doth the Scripture say that without Faith it is unpossible to please God Heb. 11.6 And in another place For whatsoever is not of Faith is Sin Rom. 14.23 Can a person by a Prayer which is a sin or wherein he pleaseth not God obtain so inestimable a benefit and blessing of him as the guift of his Holy Spirit Answ The meaning of the latter saying is only this that whatsoever a man doth being unperswaded or unsatisfied in his conscience of the lawfulnesse of it he sinneth in doing it although that which he doth in such a case be in it self never so lawful good And accordingly if he that asketh the Holy Spirit of God should doubt in his conscience whether it were lawful for him to ask this Spirit of him he should indeed sin and not please God in asking it nor yet doubtlesse obtain it by asking For the former place where it is said that without Faith it is impossible to please God it speaketh not of a Gospel Faith by which a person is savingly justified but of such a Faith for belief concerning God which may be acquired by the light of nature and hath been found in many of no higher an inspiration as namely a belief of the Being of God and of his goodnesse towards those who are studious and careful to please him and approve themselves unto him as it is explained in the latter part of the same verse For he that cometh to God must believe that he is and that he is a rewarder of those who diligently seek him meaning that without a belief of these two things no man can or will compose and settle his heart to live in obedience unto God or to depend upon him But both these perswasions concerning God may as hath been said be found in persons who as yet do not believe unto Salvation though by means of them they be in a ready way hereunto Quest 10. But is it not as unpleasing unto God that a wicked man should take his Name into his mouth which he must doe if he pray unto him as that he should take his Covenant or Statutes into his mouth Or is it not evident from Psal 50.16 That he is not willing that a wicked man should do this the words being these But unto the wicked God saith what hast thou to do to declare my statures or that thou shouldest take my Covenant in thy mouth Answ The Scripture neither in this place nor in any other by a wicked man meaneth a simple or meer Unbeliever or a person chargeable with no other crime but only that he is not in a state of Grace or of Salvation but such a person only who hath some way or other debauched his Conscience as either with profanenesse neglect or contempt of God Idolatry Pride grosse Hypocrisie Covetousnesse Oppression Deceit Cruelty customary Swearing or Lying Perjury Malice Uncleannesse Drunkennesse or the like but for the most part the Scripture by a wicked person understandeth such who have been openly Scandalous and branded with common Infamy for some vicious practise or other in their Conversation and remains still impenitent and unreformed And the truth is that it is not the will of God or pleasing to him that such as these whilest such should either take his name into their mouths in Prayer or his Covenant in discourse in Preaching But if there be so much as a first fruits of any inward relentings in conscience for the evill of their wayes or any secret desires of amendment this putteth them into a capacity of praying unto God at least in private for his help to perfect the work of their Repentance and this with acceptation at least to a degree whereas outward Reformation and this practised for some time is required in such men to make them regularly and with acceptance capable of taking Gods Covenant into their mouth and declaring his Statutes Quest 11. But can any Prayer be made unto God with acceptation which is not presented unto him in the Name of Jesus Christ and with Faith in this Name Answ If he that prayeth unto God hath that worthy and honourable apprehension or opinion of him that he is a rewarder of those who diligently seek
works of the Law in their respective seasons was required of him for the continuance of his justification was not a Faith of like Character or Notion with that which now justifieth it was not a Faith in God that he would justifie him freely through the Redemption which is in Christ Jesus nor an assent unto any promise made by God for the justification of him upon the performance of such or such terms but such a Faith whereby he believed God to be every waies as great in holinesse in truth in goodnesse and in all manner of perfection as he had by the light of nature revealed himself unto him to be From whence by the way it is observable that Man did not by his fall in Adam lose any ability or power to believe in Christ unto justification For how could he lose that in Adam which neither Adam before his fall nor he in Adam ever received and consequently that this Faith is not now required of men upon the account of any ability given unto them under the first covenant of works or received in Adam but upon the account of such ability or power which is given unto them by the second Adam under the second Covenant of Grace Quest 6. But if justifying Faith be not commanded in the Decalogue or Morall Law how can this Law be said to be perfect or a perfect Rule of all duties that we owe either to God or Men or our selves Or is it not a perfect rule in this kind Answ The Decalogue is a perfect rule of all Moral duties which are naturally such whether respecting God our neighbour or our selves but there are some duties which are termed positively Moral which become such by institution or special command which are not comprehended in the Decalogue that is which could not by the light of reason or force of conscience be discovered there or made out from thence to be things required of us nor would they have been duties or things required of us by God had he not given particular charge or commands concerning them over and besides the Decalogue But though they be not required or commanded in or by the Decalogue or Moral Law yet they are and well may be termed Moral in a sense or in a particular respect as namely positively or institutedly Morall because being commanded by God though not in the Moral Law yet are men bound to the performance of them by that obligation unto God in things appertaining to him which the Moral Law imposeth on them Hence it is that though to believe the Gospel be not enjoyned by God in the Morall Law yet being otherwise required or injoyned by him he that doth not believe it maketh God a Lyar as John saith 1 Joh. 5.10 which is a transgression against the Morall Law being contrary to that most honourable and reverend esteem of the Truth and faithfulnesse of God which the Moral Law requireth of all men in the first Commandement of it As on the other hand John Baptist saith of him that believeth the Gospel that he hath set to his Seal that God is true Joh. 3.33 that is hath given a full testimony of the truth and faithfulnesse of God which is a duty required of every man by the Morall Law Thus all the Levitical Ceremonies during the time that God was pleased they should continue were positively Morall unto the Jews to whom they were prescribed by him and if they had neglected or omitted any of them in their season they had transgressed not only the ceremonial Law by which they were particularly enjoyned but the Moral Law also by which God commandeth both them and all men to worship him with that worship which himself directeth and prescribeth unto them There is the same consideration of the Sacraments and their Administration and use in the Gospel Now justifying Faith or to believe in Jesus Christ is a duty of that kind we now speak of as was lately intimated viz. positively Morall and is not to be reckoned or found amongst the Duties that are naturally such and are commanded in the Decalogue or Moral Law which though it be a perfect rule in its kind and fully sufficient for the ends for which it was given yet is it not absolutely or in all respects perfect for then there had been no need of any additional precepts in the Gospel Quest 7. But if justifying Faith be not required in the Morall Law whether is it at all required of the Heathen who seem to be under the command of this Law only and this only as it is written in their hearts and consciences and not at all under the command of the Gospel Answ God in the Gospel speaketh immediately and directly unto those only who live under the ministrie of it or who have the letter of it and withall are capable of understanding it and unto these and concerning these he declareth plainly clearly upon what tearms he is pleased to justifie and to save them and again upon what he will do neither Concerning others as Children before years of discretion persons destitute of the ordinary light of nature in their understandings whether this hath befallen them by some accident as of sicknesse or other providence or is occasioned by some defect in their constitution or corporeal Organs and so likewise concerning Heathens amongst whom or near unto whom the Letter or Ministry of the Gospel never came he hath discovered his mind and counsell touching their both justification and salvation somewhat more sparingly Nor is it easie to evince from the Scriptures so plainly and distinctly upon what tearms he purposeth to proceed with these in the great concernments mentioned but that some doubt may still remain And of all the three sorts of persons named the case of the third and last the Heathen seems to be most obscure Notwithstandiug these seven particulars relating to it are to me unquestionable from the Scriptures First That God really and truly desireth their Salvation at least simply considered or as men or members of mankind This is fully evident from these places with many others 1 Tim. 2.4 2 Pet. 3.9 Tit. 2.11 Heb. 2.9 Secondly That as of him unto whomsoever much is given much will be required viz. to his Salvation Luk. 12.48 so by the rule of equity and proportion to whomsoever little or lesse is given little or lesse will be required of him This agreeth with that of the Apostle 2 Cor. 8.12 If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not Thirdly That there is no person of mankind but hath received a Talent one or more by a diligent and conscientious use and improvement whereof he shall be accepted with his Lord and Master Mat. 25.14 15. c. Luk. 19.12 13. c. Fourthly That in every Nation he that feareth God and worketh Righteousnesse is accepted with him Act. 10.35 Fifthly That the forbearance and long-sufferance
the work or effect of the Law written in their hearts c. Rom. 2.14 15. But never I believe was there any thing done by the light of nature no not amongst those in whom this light shined in her greatest brightnesse by which it may appear that they were led by the guidance of this light to the observation of the seventh day which the fourth Commandement injoyneth It is not unlike but that some of the ancient Philosophers and Poets amongst the Heathen being inquisitive after the learning manners and practices of Forraign Nations as many of them were did by hear-say amongst many others Jewish Notions Doctrines and Customes expresse mention whereof is found in several of their writings come to understand what they the Jews held and practised about the seventh or Sabbath-day also and did accordingly insert some particulars of their knowledge in this kind in their writings as Hesiod Homer Callimachus and others But nothing can be so much as probably concluded from hence that therefore they knew anything by the light of nature concerning the holinesse which God by special institution as we heard hath put upon that seventh day of which the fourth Commandement speaketh much more probable it is that they might have some glimmerings of an apprehension that such a proportion of time as one day in seven was reasonable and fitting for intermission of bodily labours that they might be at liberty to attend upon religious affairs But unlesse we shall suppose that which I suppose was never supposed or affirmed by any it may be known by the light of nature how long God was in creating the world and that he was six daies precisely neither more nor lesse imployed therein it is not imaginable that by this light it should be discovered unto any man that the day specified in the 4 th Commandement should be sanctified by God for Religions ends and purposes rather or before any other Fifthly If it be to be found written in the book of Nature that the day defined in the fourth Commandement ought according to the will of God to be religiously observed above other daies then whatsoever said or done is of a direct tendency to take away this honour from it and to cast it upon another day must needs be sinful This proposisition is of unquestionable truth because the contents of the book of nature are nothing but the unchangeable righteousnesse of God But severall things have been both said and done without sin of a direct tendency to alter the religious property of that day and to give it to another Therefore the religious observation of this day is not naturally Moral The truth of the latter proposition is demonstrable from the Scriptures where several things are found of a direct tendency to invite and perswade men to substitute another day in the place of that for their Religious Affairs Not to insist upon those places and passages in the Old Testament in which many of the learned Fathers apprehended that there was a plain Overture given even in those daies that there should be a change of the Judaical Sabbath or seventh day into the eighth by the Messiah as in the appointment of Circumcision on the eighth day so in the Title of the Psalmes entituled Pro Octavâ for the eighth as Psal 6. 12. in the number of the souls that were saved in Noah's Ark which was eight again in that of Ezekiel 43.27 which hath more light in it then the rest And when these daies are expired it shall be that upon the eighth day and SO FORWARD the Priests shal make your burnt offerings upon the Altar and your peace offerings and I will accept you saith the Lord God Some are confident that David prophesied of this eighth day as to be made Sacred by the Lord Christ This is the day which the Lord hath made we will rejoice and be glad in it Psal 118.24 Some likewise conceive that the same Prophet looked towards the Christian Assemblies that should meet on the Lords day in these words Thy people shall be willing in the day of thy power in the Beauties of holinesse c. Psal 110.3 And lastly some argue to the same point and this with no slender probability those words of the Prophet Haggee the Apostle himself much favouring their design in this kind by his citation and application of the words Heb. 12.26 Yet once it is a little while and I will shake the Heavens and the Earth c. Hag. 2.6 I only mention these things as judged by men of great sanctity and deep insight into the Scriptures sufficient overtures from God given long since unto the Jews of his purpose to give them another day in exchange for their seventh-day Sabbath in due time And that the blessing and holinesse of this day are transferred by God and his Authority unto another day even that which stands next to it and from the times of the Apostles hath been known by the name of The Lords day the Gospel to an unbiassed judgment and attentive conscience maketh sufficiently manifest First Our Saviour taketh notice of the custome and manner observed by men who make Weddings or other great Feasts that in case a person lesse honorable be placed in the uppermost room and a person more honourable then he cometh the maker of the Feast desireth the former to give place unto the latter the lesse honorable unto the more honourable Luk. 14.8 9. which is but reason and consonant to the light of nature in like manner the Raising up of Jesus Christ from the dead being a greater and more honourable Atchievement or act of God then the Creation of the World it is but good reason to conceive that God should cause the former to give place unto the latter and to deliver up to the day hereof that honour of blessing and sanctification which the day of its remembrance had received from him Nor is it meet to think that God who commandeth men to give honour to whom honour belongeth Rom. 13.7 should himself give honour where lesse honour is due and deny it where it is due in a farre greater measure or degree Secondly If Gods rest or refreshing after or upon the finishing of the work of Creation was a ground or motive unto him as the expresse letter of the Commandement affirmeth it to have been of his Separating and sanctifying a day for a memorial of it we cannot reasonably judge or with the salvage of the unchangeablenesse of God but that his pleasure acquiescence and rest in his raising of his only begotten Son from the dead being of a more precious and dear resentment unto him then the other should be honoured with a day of a Solemn and Sacred remembrance as well as it Yea and inasmuch as he did not judge it meet or agreeable to his Wisdome and goodnesse to devote or sanctifie any greater proportion of time for rest and religious occasions then one day in seven or every
give a better account the best way and most agreeable to the intimation of the words of the Commandement as was lately noted to compute the beginning and the end of the Christian Sabbath is to estimate them by the time when labouring men in the climate or country where we live do ordinarily begin and end their daily work or labour Quest 71. What is the surname of the fifth Commandement Answ That every person of mankind capable of the knowledge of the Law behave himself towards all others whether Superiours inferiours or equals according to the natural proper and due exigency of these relations in their severall kinds and degrees respectively unto them and consequently that they be diligent and careful to inform themselves of what is due from them unto men by vertue of and right of claim from these relations as also to prepare inable and fit themselves for the performance of all things accordingly Quest 72. What are the duties or some of the chief of them which inferiours owe unto their superiours Answ Superiours are of different kinds as either natural civill or ecclesiastique If then you ask concerning the duties which are due in common unto all these from their respective inferiours they are these and the like To pray for them to honour and reverence them Not to neglect or despise them for wants or weaknesses incident unto men but to cast a covering of love over them not to envie or grudg them the preheminence which God hath given them but to stand up and plead their cause as farre as with truth and a good conscience they may against those that shall disparage them or speak evill of them c. If you desire to know the duties which are more particularly due unto the several kinds of superiours mentioned from their Inferiors respectively it were better to propound distinct Questions concerning them Quest 73. What are then the duties which the superiour which you terme Natural may justly and his due expect from his inferiours Answ Under the three generall heads or kinds of Superiours mentioned there are several distinct and more particular species of superiours comprehended and according to the difference of those contained under every of the said heads some difference there may be in the duties due from their Inferiours unto them which difference of duties may be sufficiently apprehended partly by the light of nature and partly by the written word of God Of that kind of superiour whom nature and the law thereof makes such concerning which you now require natural Parents Fathers and Mothers by whom we received our lives and being in the world are the chief Some of the principal duties which their Inferiours their Children owe unto them are these and the like being specialities of those generall duties which as was even now declared belong in common to all the kinds of superiours to be content with such provisions or allowances in outward things as meat drink apparel lodging liberty for recreation company placing out to trades or callings c. as they their Parents are either able or judg meet to make for them to accept of chastisement from them for their misdoings not muttering repining or waxing sullen but giving them reverence to be ready and cheerful to do what they command them in things that are lawful not to grieve or discontent them by any unduebehaviour as by giving them froward or cross answers by stubbornesse idlenesse wastfulnesse keeping vain company neglecting what they entrust them with or the like so also to ponder and treasure up their wholsome counsells and instructions and to practise them as occasion shall be to imitate their vertues not to seem to take notice of their infirmities unlesse it be to cover them not to despise them for their Age Poverty or Sufferings but to be so much the more respectful of them and helpful unto them not to dispose of themselves in marriage without their consent not to disclose their secrets not to hold familiarity with their known Adversaries c. Quest 74. Is there any other species or under-kind of that sort or kind of Superiour which you call naturall Answ He that is aged is a kind of Superiour and such by nature unto him whose years are but few comparatively The Superiority of the husband in respect of the wife is best referred to this kind also He that excelleth in spiritual guifts and abilities for edification is a kind of superiour likewise in respect of those who are beneath him in such endowments That of Masters in respect of their servants more properly belongeth to the second which we called politique Quest 75. What are the duties which younger persons owe unto those that are ancient Answ To rise up before them to give them precedency of place and liberty to speak first or before them to submit themselves unto them c. But these are to be reputed duties belonging to the younger in reference to the aged only in ordinary cases and when either both the one and the other are private persons or at least when the younger is such For otherwise if the younger be either in respect of some political or ecclesiastical office superiour to him that is ancient and a private man which is a case that frequently occurrs the order of nature in this Case is to give place to the order as well of Civill as of Ecclesiastical or Church-constitution and the duties mentioned to enterchange givers and receivers Quest 76. What are the duties wherein the wife stands bound unto the Husband To submit her self and to be subjet unto him in every thing as unto the Lord. Eph. 5.22.24 to reverence and honour him to be helpful and faithful unto him to delight in his presence to please him in all things that are honest and comely not to provoke or grieve him in any thing as by froward or crosse answers by sharp or loud speaking by repeating matters of former discontent by sullennesse by sowrenesse or lowringnesse of countenance by aptnesse to take offence at his words or actions by neglecting his counsells or desires his kinred or friends by wastfulnesse of his estate by slothfulnesse or carelesnesse in those houshold affairs which appertain to her inspection and care by impatience or discontentednesse under such troubles or crosses which are daily incident unto the best families by an unseemly fiercenesse or sharpnesse of carriage towards children or servant by affecting over-costly or garish attire by any leight wanton or suspicious behaviour by frequenting places or company which he disliketh by any expressions of a prophane or ungracious spirit by not giving her best assistance unto him that God may be daily and duely worshipped in the family with other the like Quest 77. What is required of those that inferior in guifts or abilities for edification as in wisdome knowledge utterance tongues c. by way of duty towards those whom God in such endowments hath made superiour to them Answ They ought to honour and
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
preached by men I can ill believe the full and through conversion of any person without it But securely confident I am that there is no other ordinance or means designed or assigned by God wherein or whereby the saving conversion of any man ought to be or reasonably can be without this hoped or expected It is not probable and the sense of some of the best expositors is the same that the conversion of Paul was perfected by all that which passed between Christ and him on the way to Damascus or until he had heard and learned more of the minde of Christ from Ananias who in the judgement of some Ancient Writers was one of the seventy Disciples whom Christ himself ordained and sent forth to preach the Gospel Luke 10.1 or as Calvin conceiveth was upon this occasion and in the present vision wherein Christ appeared unto him made a Minister of the Gospel by him Secondly there is this reason evincing the Sacraments not to be converting Ordinances namely because persons unconverted and unbelieving are not regularly capable no not of that Sacramenct which is most like to be converting I mean Baptisme This clearly appears from the answer which Philip made to the Eunuch desiring Baptisme of him in these words See here is water what doth hinder me to be Babtized Philip answereth him if thou believest with all thine heart thou mayest Acts 8 37. plainly implying that otherwise viz. in case he did not thus believe he might not or ought not to be Baptized This had been a very uncharitable and unchristian answer in case he had not so believed if to Baptize him had been so much as a probable or likely means to make him a believer For to require that of a man which he hath not but stands in great need of as a condition for the imparting of that unto him which would supply him is extreamly disingenuous and importune especially when we may impart such a thing unto him without any trouble or damage to our selves which had been Philips case in refusing to Baptize the Eunuch because of his unbelief supposing he had been an unbeliever if Baptizing him had been a means to heal his unbelief and to turn him unto God by believing This which hath been argued concerning Baptism from the Text lately cited might be demonstrated from several others if need were Concerning the Sacrament of the Lords Supper that persons un-converted are altogether as if not rather more uncapable of this and consequently that neither can this be looked upon as a converting Ordinance appears from the nature or import of it or the â—ounsel of God in it as the Apostle describes whether the one or the other 1 Cor. 10.16 17. The cup of blessing which we bless is it not the Communion of the Blood of Christ that is was not the drinking of it instituted ordained and appointed by Christ that the Communion which believers have in his Blood that is in the great benefit of Redemption purchased by his Blood should hereby be both professed and declared by them openly and likewise nourished strengthened and confirmed in them inwardly Therefore they that are duly capable of drinking this cup must have communion in the Blood of Christ with believers and consequently must be converted before they drink it otherwise in drinking it they shall act hypocritically and make profession of having that which they have not Now doubtless to act hypocritically is no means of conversion or if it were then the most wicked and Prophane persons who stand in most need of conversion ought rather to be invited incouraged and freely admitted to the drinking of the cup we speak of then to be debarred or kept off from the opportunity or to be cast out from amongst those that orderly drink it by a sentence of Excommunication in case they had fellowship with them in the business before their wickedness break out which yet we know was the Discipline of the Primitive Churches injoyned them by the Apostles themselves This likewise plainly evinceth that the meaning of the words mentioned The cup of blessing which we bless is it not the communion of the Blood of Christ is not as some weakly pretend as if the Apostle did imply that the Cup he speaks of was the means of any mans first obtaining or bringing into the communion of the Blood of Christ Such a sense of the words as this as it is opposed by the discipline planted as hath been said by the Apostles and practised in the Primitive Christian Churches so is it inconsistent with the scope of the context and other expressions herein as might be shewed more at large if it were needful or proper to our present undertaking Thus then it is as clear as the Sun rising in his might both by the light of the Scriptures and of grounds in reason attested by them that Sacramental Ordinances are not converting Quest 21. Whether do Sacramental administrations produce any real effects in or upon the hearts and souls of men that do partake of them or work any real alteration in them Answ If answer be made in Scripture language according to the manner of speaking here the effects of Sacramental actions are or may be not simply real but sometimes very great and excellent For this frequently asscribeth even miraculous effects to such causes or means which are of a Sacramental nature Thus the dividing of the waters of the Red Sea when the Israelites passed through o're dry land is by God himself attributed unto Moses his lifting up his Rod and stretching out his hand over it But lift thou up thy Rod saith he to Moses and stretch out thine hand over the Sea and DIVIDE it c. Exod. 14.16 So likewise the reducing of this Sea unto its former course after it had been thus divided and whilst Pharoah and all his Host was in the midst of the Channel of it is ascribed unto the same cause And the Lord said unto Moses stretch out thy hand over the Sea that the waters may come again upon the Egyptians ver 26.27 In like manner the bringing of water out of a Rock is promised by God unto Moses and Aaron their speaking to it Take the Rod and gather thou the assembly together thou and Aaron thy Brother and speak ye unto the Rock before their eyes and it shall give forth its water and TH0U SHALT BRING FORTH to them water out of the Rock c. Numb 20.8 Thus the dividing of the waters of Jordan through which they passed into the land of Canaan seems in like manner to be ascribed to the Priests bearing the Ark before them Isa 3.15 16. So the falling down flat of the walls of Jericho to the sounding of the Trumpets made of Rams Horns by the Priests before the Ark together with the performance of some other like things prescribed unto them by God in order to the same effect Josh 6.13 14 15 c. There are several other instances of like
as well the one as the other of these may render their communications in them unprofitable and fruitless The Apostle Paul as it seems judged it prejudicial to the success of his Ministry as well to be over-valued as undervalued by those that were to hear him 2 Cor. 12.6.11.11.5.6 1 Cor. 3.5 and therefore desired such a steady esteem with men which might justly and adequately answer than worth that is those gifts and graces of God in him whereof he gave a sufficient account in his Life and Ministry together with the Dignity of that Office and work whereunto he had been called by God In like manner if men shall expect greater things from the Sacraments then they are able or then ever God intended them to perform as that they should commend them unto God or work Grace in them ex opere operato as the dreaming Papist fancieth that is by the bare or meer receiving them how unworthily or unpreparedly soever c. this is like to render the participation of them empty and void unless it be of an imaginary and windy conceit that God respecteth them the more for their partaking of them even upon such terms a conceit much like unto that of Micah who was very confident that â— God would do him good because he had gotten A Levite to be his Priest for the service of his Idols Judges 17.13 So also on the other hand if men shall sin against the Sacred worth and Dignity of the Sacraments by a common and mean esteem of them coming unto their administrations rather of course and custom then out of any raised expectation of reaping any spiritual blessing from them this likewise portends a barren and fruitless participation of them even as Michals despising David for dancing before the Ark is observed by the Holy Ghost to have been the cause of her perpetual barrenness THEREFORE Michal the daughter of Saul had no child until the day of her death 2 Sam. 6.23 The reason why an irrational and incongruous esteem of opinion of the Sacraments as well on the right hand as on the left render them unprofitable unto those who under such misapprehensions come unto them may be because God as the wise man informeth us Eccles 5.4 taketh no pleasure in fools that is in persons who neglect either to employ and improve their understandings for the knowledge of the truth of things or to act according to the import and rational ducture of it being known Now then the exercise or exertion of the beneficial vertue and operativeness of the Sacraments depending wholly upon the Counsel of the Will of God there is no ground to think that they should do any great thing for those in whom he taketh no pleasure that is whom he is no wayes inclined to shew more then ordinary favor unto of which kinde of persons are those as hath been intimated who are whether through carelesness and sloth are through any unworthiness otherwise ignorant of the nature of the Sacraments and of the Counsel and Design of God in them It is said that the Lord Christ could do no mighty work in his own Country because of their unbelief Matth. 13.58 compared with Mark 6.5 6. Now ignorance and unbelief are very near of kin 1 Tim. 1.13 and when voluntarily contracted or persisted in as well the one as the other disableth the hand of God in Scripture notion from putting forth it self to do things that are excellent for the children of men Besides if God should cause his Sacraments to give out their strength unto those that come unto them with erroneous and false perswasions concerning them he should seem to comply with them in their error and to strengthen and harden them in the way of it Yea and further by means of prospering their souls under it in their Sacramental ingagements to invite and draw others into the same snare with them Fifthly An unworthy frame of heart at the time of our drawing near unto or conversing with God in his Sacraments unsuitable to their nature in respect of the holiness and spiritual solemnity and weightiness hereof presenteth us before God not only uncapable of any benefit or blessing from them but as preparedly obnoxious to such impressions or effects of his displeasure which will render us two-fold more the children of death or condemnation then we were before or otherwise should have been This the Scripture plainly declareth in the case of the Lords Supper For he that eateth drinketh unworthily eateth and drinketh damnation or judgement unto himself not discerning the Lords body that is because in this eating and drinking he doth not by an holy and thankful frame of heart and an outward deportment suitable acknowledge and give testimony unto the transcendent Worth and Dignity of the Body of Jesus Christ this being the proper end and intent at least one special end of that solemn action or service wherein he is now engaged 1 Cor. 11.29 There is a like consideration of the Sacrament of Baptisme whether we be the receivers of it by being at present our selves to be Baptized or whether we be only present at the administration of it made unto others For the highly-adorable Grace of God in the remission of sins is held forth and parabolically acted or transacted in this Sacrament in respect whereof it requireth a behavior both inward and outward answerable in reverence and thankfulness to the inestimable worth and adorableness of it of those that expect or desire benefit by it as they may not only unto whom but in the presence of whom the administration of it shall be duly made at any time God doth not ordinarily if at all either begin or carry on or perfect any saving work in any man but only where he findeth his subject equitably prepared or regularly and rationally capable of such a gracious and worthy application unto it and where he meeteth with any person thus prepared and capable he never faileth to answer such his preparations or to fill his capacity Sanctifie your selves saith Joshua unto the people for to morrow the Lord will do wonders among you meaning if you shall sanctifie and prepare your selves for such his appearing among you Josh 3.5 The Scripture is full of the notion of this truth Sixthly and lastly When the Sacraments are corruptly administred not according to Divine prescription the tenor of their respective institutions or will of their Founder but either with forms of humane device or ceremonious impositions of men or with the omission or neglect of any special caution or direction about them imposed by God any of these irregularities I say and much more more or all of them found in any Sacramental administration may cause God to take no pleasure in it or to refuse to joyn himself with it and so render it as a dead Ordinance without life or soul unto those that partake of it For any addition unto or substraction from any ordinance or command of his destroyes the
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
be Baptized it will highly concern you upon the account of your Baptisme to bring forth fruits worthy Repentance that is let your future life wayes and actions be such so honourable and worthy that they may answer the Dignity of that Heavenly Principle of REPENTANCE and give a full testimony of the glorious excellency of it unto the world Quest 39. Why is Baptisme styled The Baptisme of Repentance rather then The Baptisme of Faith when as Faith is as well or as much as Repentance required in those who if capable of both are regularly capable of it Acts 8.37 and elsewhere Answ The reason may be either 1. Because Repentance importing unfeigned grief of Soul for sin committed and herein a real hatred of sin whereby it is separated and removed to a distance from the soul so that the person repenting hereby becomes inwardly and spiritually clean is more significantly held forth by the Sacramental action of washing with water then Faith For though it be the nature of Faith also to purifie and cleanse the heart Acts. 15.9 Yet 1. This property of it is not imported in the signification of the word as it is in that of Repentance 2. It is said to purifie the heart i.e. the conscience or soul immediately and directly rather from the guilt then from the corruption or defilement of sin from these it purifieth rather consequentially and by the mediation of hope according to that of the Apostle John And every man that hath this hope in him PURIFIETH himself even as he is pure 1 John 3.3 Or else 2. The reason of what you ask may be to give notice beforehand unto all that desire to enter upon the profession of Christianity or of the Gospel that there is no good to be done upon no earnings to be made of this profession without Repentance and that no Faith other then what is accompanied with this is available unto Salvation The calling of Baptisme the Baptisme of Repentance is as it were to write over the door by which men are to enter into a Christian profession Let no person enter here who is not fully resolved to forsake all his former vain and sinful wayes Or 3 and lastly Because Repentance in the comprehensive and full signification of the word that is as it includes our subjection unto the will and pleasure of God in all things concerning us or the practice of all righteousness together with sorrow and brokenness of heart for sins past and full purpose of soul to refrain our selves from them and from all their fellows for ever is the general and main scope and end of a Christian profession and so intended by God himself whereas Faith is only a principle or a means and intended by God for none other to render us duly capable of this end As when a man desireth grapes or any other conveniency which he knoweth the Vine to be most proper to afford he planteth it accordingly the Vine it self is not the end why he planteth it nor yet the growing of it in his Soyle but the benefit or commodity in one kinde or other which he knows that such a Plant naturally yieldeth So God desirous to bring his creature man to such an happy estate wherein he might serve him without fear in holiness and righteousness before him all the dayes of his life Luke 1.74 75. and knowing that such a Faith in himself which he requireth of men in the Gospel is by the innate vertue and property of it efficacious hereunto he hath made provision accordingly to work and raise it in their hearts and souls not as if the planting of this Faith in them were his primary intendment in the Gospel but because in the nature and constitution of it as was signified it hath an effectual and direct tendency to produce that in their lives and conversations which he more principally intendeth Now then Repentance in the compleat sense of the word lately declared and not Faith importing the great end of a Christian Engagement or profession and Baptisme or a submission unto Baptisme being the entrance upon or beginning of this profession it must needs be more opposite and proper to call it the Baptisme of Repentance then the Baptisme of Faith because the end of a thing or of an engagement or undertaking is rather to be represented to the minde at our entrance upon it then any particular means relating to this end It is a common saying Sapiens debet incipere à fine A wise man should begin at his end the meaning is that he should throughly consider the nature and consequence of his end before he engageth in the prosecution of it Quest 40. Why is Baptisme called The Baptisme of Repentance for the remission of sins Mark 1.4 Answ Not I suppose because it contributeth any thing towards the obtaining of the great blessing of Remission of sins much less because it absolutely and universally is rewarded or accompanied with this blessing wheresoever or unto whomsoever it is administred though many of the Ancients and too many of our modern Divines have been thus minded only under this Proviso that the person receiving it hindreth not the effect by laying some obstacle in the way a Proviso which signifieth little but because it is a divine pledge of assurance and as it were a sign from Heaven to confirm this for truth unto all Baptized persons yea and unto others also that upon their Repentance their sins shall be forgiven them So that these words For the remission of sins in the clause the Baptisme of Repentance for the remission of sins relate primarily and directly unto Repentance and not unto Baptisme save only as it is subservient unto Repentance giving aloud this testimony unto it that in whomsoever it shall be found it shall be honoured and rewarded by God with the invaluable priviledge of forgiveness of sins The phrase of speech wherin Baptisme is termed The Baptisme of repentance for the remission of sins is somewhat of a like Character with that of the Prophet Elisha unto Joash King of Israel concerning the arrow which he now shot by the Prophets direction out of the window And he said The arrow of the Lords deliverance and the arrow of deliverance from Syria 2 Kings 13.17 meaning that God by that Arrow shot by the King according as he had ordered his Prophet to direct him promised unto and assured as by a sign from himself both this King and his people that they should be delivered out of the hand of the Syrians In like manner when the Holy Ghost stileth or describeth Baptisme thus The Baptisme of Repentance for the remission of sins his meaning questionless is this or to this effect that God hath sanctified or set apart the external Rite or Ceremony of Baptisme to give assurance unto his Church and people more especially and in general unto all the world that upon an unfeigned and true Repentance they shall every person and soul of them