all the Saints that have dyed before it from the beginning of the World and shall end with another viz. of all ungodly and wicked persons from the first to the last But to set forth all the particulars of this judgment or to declare how and after what manner the Lord Christ will proceed in it from the first to the last is a matter of very great difficulty and which hath not prospered in the hand of any undertaker that I know of CHAP V. Of Justification Faith Repentance and good Works Quest 1. HOw or by what means may a Creature that hath sinned come to be eternally saved his sin notwithstanding Answ By his being justified from his sin before God Quest 2. Why will not God save any but only those that are justified from their sins in his sight Answ Because though he be exceeding patient yet is he a God of judgment infinitely just and holy and therefore cannot admit any person under the guilt and pollution of sin into that near communion and fellowship with himself in his blessednesse and glory which salvation importeth Quest 3. Is there a way or means for every Creature that hath sinned to attain justification in the sight of God Answ No The Divel and his Angels have all sinned with whom notwithstanding God hath made no Covenant of Peace or of justification neither hath he vouchsafed unto them any means of reconciling themselves unto him Yea it seems their misery by sinning came not near unto his heart at all nor was he solicitous in the least about their recovery Heb. 2.16 Only his Creature man he hath in great tendernesse of mercy put into a way of justification Quest 4. What is it for a man to be justified from his sins Or what is justification Answ The word Justification is sometimes used in an active signification and sometimes in a passive as many other words of a like forme also are as Regeneration Sanctification Mortification c. In the former of these senses that Justification which I suppose you inquire after for there are severall kinds of Justification is an act of God absolving a sinner from the guilt and deserved punishment of all his Sins upon the consideration of the attonement made for him by Christ in his Death and accepted by him by Faith which act being rightly interpreted or understood either is or includeth an imputation of perfect Righteousnesse unto him In the latter or passive signification of the word Justification importeth the effect or product of the said act of God which is that new and happy state or condition of absolution or freedome from guilt into which the person justified is translated by means of it So that for a man to be justified from his sins is to be exempted by God from amongst those that are liable to death and eternal condemnation for their sins and to be numbred amongst those that are heirs of life and salvation Quest 5. After what manner or how doth God justifie those that are justified by him Answ Not by exerting or putting forth any particular or new act but by the authority and vertue of his Eternal Decree concerning justification which being one and the same at least in respect of persons capable by years and understanding of believing yet justifieth or rather God by it justifieth all those that come under it that is that perform the terms of it Quest 6. What are the termes of that Decree of God you speak of concerning Justification by which Decree and according to the termes specified in it you teach that he justifieth all that are justified by him at least all whom the use of reason distinguisheth from Children and Idiots Answ The termes of this Decree are that men believe in God through Jesus Christ with a Faith unfeigned and which is operative through love 1 Pet. 1.21 compared with 2 Tim. 1.5 and Gal. 5 6. God hath decreed from eternity to justifie all those who shall thus believe in him Quest 7. But hath he decreed to justifie none other but such as these What shall become of Infants aying in their Infancie or before years of discretion as likewise of such who scarce know their right hand from their left through want of common understanding Must these all perish Or shall they be saved without being justified Or if they be justified must it not be without Faith since hereof they are uncapable Answ Farre be it from us to think that God excludeth any person of mankind from the common Salvation purchased by Jesus Christ for the non-performance of things unpossible unto them or that he should estimate any of them according to that they have not and not according to that which they have Therefore although the Scriptures speak nothing so expresly either of the justification or Salvation either of Infants or of Idiots as they doe both of the justification and Salvation of men and women who believe Yet that as well the one as the other are both justified and saved by Christ may be substantially proved and concluded from many considerations and grounds plainly delivered and asserted in the Scriptures as hath been shewed and made good by many And if this be the condemnation of the world as Christ himself affirmeth that men love darknesse rather then light because their deeds are evill Evident it is that both the said sorts of persons are free from condemnation and consequently are partakers both of that justification and salvation which have been purchased by Christ inasmuch as the guilt or sin of loving darknesse rather then light is no wayes chargeable upon them Quest 8. What is that Faith or that Believing which bringeth men and women under Gods Decree of justification and so justifieth them Answ The Scriptures expresse it under a great variety and difference of words and phrases Sometimes it is called a believing God or Christ Rom. 4 3. Gal. 3.6 Joh. 3.36 Sometimes a believing in God or in the Lord or Christ Gen. 15.6 Ioh. 1.15 16. 14 1. Act. 10.43 Rom. 10.14 1 Pet. 1.21 Sometimes again and more frequently a believing on God or on Christ or on the Son of God Ioh. 2.11 6.29 7.39 Act. 16.31 19.4 Rom. 4 5. Ioh. 5.10 Elsewhere it is called a believing on the name of Christ or of the Son of God Ioh. 1.12 1 Ioh. 3.23 5.13 It is sometimes likewise expressed by a believing the Gospel the word testimony or record of God concerning his Son as also by a believing the word or words of Christ Mar. 1.15 1 Ioh. 5.9 10. Ioh. 5.47 Act. 4.31 compared with ver 32. Act. 28.24 and elsewhere Lastly it is oft signified by a believing Christ to be He that is the Messiah or Saviour of the world or to be the Son of God and the like Ioh. 8.24 11.27 20.31 Act. 8.37 1 Ioh 5.1.5 The Holy Ghost by expressing that Faith which justifieth under all this diversity seemeth desirous to prevent or remove many of
those scruples or doubts which are incident to many weak believers about the nature and 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
of the signal service of his believing was counted and called the Friend of God Iam. 2.23 The act of believing is frequently spoken of as an act of obedience unto God and under the like notion with the performance of any other duty commanded by God Rom. 1.5 16.19.26 1 Joh. 3.23 Quest 27. What is the effect or substance of your eighth motive unto men to believe Answ They may by the exemplarinesse of their believing be great and blessed Benefactours unto many others and cause them also to glorifie God in the day of their visitation according to what the Apostle informed the Corinthians in somewhat a like Case And your zeal saith he hath provoked many The greater and thicker the cloud of witnesses is wherewith men shall be compassed about as the Apostles phrase is Heb 12.1 the greater proportionably is their encouragement to believe and it is much more easie to fall in with a multitude in any way they shall go then to adventure solitarily upon any great action or to cast in our Lot in such a case only with a few The Faith of Abraham alone how generative hath it been filling the world all along the succeeding ages thereof with believers like unto the stars in the firmament of Heaven for number Upon the account of which service God himself honoured him with the signal Title or Appellation of being called The Father of Believers Romans 4.11.16 Quest 28. What may be your ninth Encouragement unto Believing Answ To consider that a man by meanes of his Faith especially when it shall be grown to any maturity and strength may live at a very excellent and Prince-like rate of Comfort Peace and Joy Yea and this under the greatest tribulations and afflictions that he is like to suffer in this World Rom. 5.2.3 15.13 2 Cor. 1.24 8.2 Heb. 10.34 1 Pet. 1.6.8 How costly or chargeable soever in one kind or other a mans Faith may be unto him either in maintaining or keeping of it or in the managing or profession of it in the world it will bear its own charges with a great overplus of Satisfaction The life that the Apostle Paul lived in the flesh and he lived like a Prince alwaies rejoycing and in possession of all things 2 Cor. 6.10 He lived by the Faith of the Son of God who loved him and gave himself for him Gal. 2.20 Quest 29. What is your tenth and last motive to invite any man to believe Answ To consider that all that he adventures upon the truth and certainty of the Gospel in his believing it all the hazard he runns by depending upon God for Salvation is not much considerable Suppose that a mans believing should expose him to the losse of all that he possesseth or might enjoy in this World yea and that he should have no return of his Adventure but that impossibillities should interpose between him and his hopes and expectations as that the Gospel should prove a devised fable or that God should suffer his truth and faithfulnesse to fail or the like yet the lose which the person we speak of should even in this case sustain by his believing would amount to no great matter of lamentation or despondency it would be of nothing more then what many wise and sober men amongst the heathen despised and made little reckoning of I mean the transitory and empty enjoyments and contentments of this World Whereas on the other hand the matters of benefit and gain with the promise and hope whereof the Gospel inviteth men to believe are so unmeasurably rably vast and great that if the credit of the Gospel holds so that a mans Faith returnes safe laden with the Treasures of Life and Immortality he is a made man for ever all the desires of his heart will cease through an aboundance of Satisfaction and Joy Now such opportunities wherein little is expended or put to the venture and yet many hundreds and thousands of profit and advantage under the greatest probability expected are wont to be much taking with men of ordinary reason and understanding in the affairs of this wo ld and improved accordingly How much rather should men put to hazatd or were it to part with only that which is not for this is the Character or description of the best of this world given by the Holy Ghost Prov. 23.5 upon the credit of the Gospel when as there are greater richer probabilities yea and higher assurances of all the great things mentioned and promised therein then ever any Merchant or any the wariest adventurer of this world ever had to receive that which he parted with with advantage Quest 30. You have spoken much of Faith is not the grace of hope of much affinity with it Or how do they differ or agree Answ They differ in four things they agree in three Quest 31. What is the first particular wherein they differ Answ Faith or believing is before Hope in order of nature if not of time also Faith is said to be the substance or according to our former Translation the ground of things hoped for Heb. 11.1 And is for the most part if not alwaies mentioned before hope in the Scriptures where they are both named See 1 Cor. 13.13 Col. 1.23 1 Thess 1.3 1 Pet. 1.21 Quest 32. In what do they differ besides Answ Faith respecteth the word or promise wherein good things are promised together with the faithfulnesse and power of him that promiseth whereas hope properly respecteth the good things themselves conteined in the promises and the receiving and enjoyment of them in due time Quest 33. What is your third difference between them Answ The object of Faith in the proper notion of it is somewhat in present beeing The object of hope is alwaies somewhat that is future or to come according to that of the Apostle How can a man hope for that which he seeth Rom. 8.24 Quest 34. What is the fourth and last difference Answ Faith bears the relation of a Parent or of a Mother in respect of Hope and Hope the relation of a Daughter in respect of Faith For hope is a kind of natural result from Faith as the light is from the body of the Sun and hath it's dependence upon Faith both for the reception and continuance of it's beeing whereas Faith seems to have no dependence upon Hope for either For a man must believe the truth and certainty of such a promise wherein any good thing one or more is promised unto him or which is in effect the same the faithfulnesse of him that maketh this promise together with his ability to perform it before he can reasonably or upon any good ground hope for or expect that good which is promised especially when he that shall make such a promise was no waies obliged unto him unto whom he maketh it and most of all if he shall moreover have been greatly provoked by him which is the case concerning that Hope of which we now speak
themselves nor by any other creature to do it Power to do that which is good without a will to imploy it accordingly is a just ground and the only just ground of condemnation and punishment 2. Though it be supposed that men have a sufficiency of power to make themselves new hearts and further that their hearts are made new yet it doth not necessarily follow from hence either that these new hearts are made by themselves by the improvement of that power or that they are not made by God For God can do all things which he hath inabled the creature to do yea and is many times pleased to do such things himself which the creature inabled by him to do them neglecteth notwithstanding and doth them not 3. It is not unusual in other Writers nor in ordinary discourse nor in the Scriptures themselves elsewhere to ascribe an atchievement or exploit as well nay rather to him that shall command incourage order the method and means for the performance and accomplishment of it as to him that shall act it with his hand In this respect every saving work that is found in men may be in sufficient propriety of speech ascribed unto God because he commandeth it gives incouragement unto men to endeavour it prescribes methods and means for the performance of it although it be supposed that men themselves are the workers of it and this out of those abilities which they have received from him by the use of such and such means vouchsafed likewise unto them to perform it 4. It is not improper nor any uncouth Dialect to ascribe that which is actually done and performed by another unto him that shall furnish and accommodate him with all the strength power and means by which be doth accomplish it yea that which is performed and done in this case is principally to be attributed unto him and secondarily only and in a meaner respect unto the other 5. And lastly When the production of one and the same effect depends upon the joynt-operations or contributions of different causes the effect may in good propriety of speaking be ascribed sometimes to the one of these causes and sometimes to the other The Apostle Paul ascribeth the Spiritual birth or begetting of believers unto himself or his Ministry For in Christ Jesus I have begotten you through the Gospel 1 Cor. 4.15 which yet the Apostle James as we heard ascribeth unto God Of his own will he begat us with the Word of Truth Jam. 1.18 The reason why this effect is and reasonably and truly may be ascribed as well unto Paul as unto God is Because Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a joynt-worker as himself speaks with God in it Many instances of this kind of speaking are found in the Scriptures Therefore it is no argument or proof at all that because the works of Sanctification Regeneration c. are so frequently in the Scripture attributed unto God therefore they are not attributable unto men themselves also or that men have not a sufficiency of power from him to do all those things by and upon the doing whereof they shall certainly attain them and find them wrought in them Quest 19. You have declared briefly the general and common nature of these four great Ornaments or important Qualifications in a Christian Profession Sanctification Regeneration Mortification and Self-denyal you have likewise more largely shewed and proved that God hath endued men with sufficient abilities in conjunction with such a concurrence of his own which he is graciously pleased to afford unto all men to possess themselves of them and to adorn their hearts and lives with them Can you now further declare the particular and distinct natures or properties of every of them respectively Answ I shall endeavour by the assistance of God to do this also being not without hope but that he hath in some measure enabled me hereunto Quest 20. What then is that Sanctification which according to the Scriptures alwayes accompanieth a true Faith and the state of Justification into which men are as hath been formerly said translated by it Answ Sanctification in that notion and sense of the Word which as I conceive your question intendeth importeth such an impression work or disposition in the heart or soul of a man by which he is as it were consecrated and set apart for God and for his service in works and words in thoughts and purposes of righteousnesse and holinesse being separated and taken off both in will and deed from the common sinful and profane practises and doings of the flesh and of the world about him Or else which cometh much to the same It is a serious and affectionate alienation of the Soul from whatsoever is sinfully base impure or unclean springing from an high approbation love and liking of things that are spiritually clean that is which are comely and honourable to them that shall do and delight in them whether they be God Angels or Men. Quest 21. Why doth God require Sanctification of Men as a qualification or condition without which he will not save them Answ Because he finds it repugnant to his Wisdom and to his interest of Glory to take any Creature which hath actually sinned into that near communion and fellowship with himself in his Glory and Blessednesse which the state of Salvation importeth unlesse it shall first have quitted it self with an excellent and worthy behaviour and demeanour of it self Now there is no carriage better becoming a creature which hath received life and breath and all things of present enjoyment from God and yet further expecteth from him far greater things then these then to estrange and separate it self from all things of a sinful and unclean nature as being contrary to his will and pleasure and to devote and appropriate himself to serve and please him in all things that are clean and pure as well thoughts as words and deeds Quest 22. How or by what means may a man with the ordinary assistance and blessing of God upon his endeavours raise that great and happy work of Sanctification in his soul Answ By a diligent and frequent urging pressing and importuning his Soul from time to time with such Arguments and Motives which are proper to perswade to a setting apart all the faculties and powers both of Soul and Body from all polluted and unclean doings for the serving and pleasing of God in wayes that are pure and undefiled together with frequent and fervent applications of himself by Prayer unto God to assist and prosper him in his way Quest 23. What are the Considerations or Motives or some of the principal of them that are most effectual and proper to prevail with a man to sanctifie himself in such a sense as you have declared Answ The principal of them are seven Quest 24. What is the first of them Answ God himself is Holy yea most transcendently Holy Esa 6.3 that is alienated and estranged in his mind and will to a greater
of this kinde are too many to be here rehearsed These few texts with their fellows may be considered at leasure Rom. 2.28 29. Phil. 3.3 Mat. 16.6.12 James 1.18 and John 3 3 4 5 6. 1 Pet. 2.5 1 Cor. 15.44 45 46. Neither is it improbable in the least but that this inferior and material world was formed by God in all points as now it is furnished with such creatures in respect of their shapes properties qualities sympathies antipathies mutual dependencies subservencies relations c. as are now known to be in them that it might be subservient unto him who was made the Lord of it man not only to supply him with all outward things requisite for his accommodation in his state of mortality but rather to make his way more passable and easie to the understanding knowledge and belief of the state and condition of the invisible world and of the affairs and concernments thereof his greatest interest lying in the knowledge and belief of these things And this seems to be the reason why the Apostle speaking of Circumcision the great Sacrament under the Law first calleth it a sign and then immediately a seal And he received the sign of Circumcision a seal of the righteousness of Faith c. Rom. 4.11 intimating hereby that being a visible and external action it did signifie and import that there was a spiritual and invisible action analogous to it as viz. that which the Scripture calls the circumcision of the heart which is performed by God upon a mans justification by Faith and consequently was a seal to ratifie and confirm the reallity and truth of it unto men This then may be another reason of Sacramental appointments by God namely to facilitate and promote the belief of the invisible things of the Gospel by a representation unto the outward senses of such material things which in figure and similitude sympathize with them Quest 27. What may be another reason of those Divine appointments you speak of Answ To teach and incourage those who believe the Gospel to make application of the great and precious promises thereof unto themselves that is to look upon and conceive of themselves both as really intituled by God unto the inheritance of the great and precious thing herein promised and likewise as actually enstared by him in the comfort and joy of the hope and expectation of them which when they are pregnant lively rich and strong have the express relish and taste in the Soul which the actual and litteral possession and fruition of the things themselves will have The real and sensible exhibition or application of the Sacramental Elements made in their administrations respectively by the Minister who now stands in the place or acteth in the name of God unto those that are partakers in these administrations is of an encouraging and imboldening import unto them to make the like application of the spiritual and heavenly things themselves Quest 28. What is your sixth reason of the Counsel of God in founding Sacramental Services in his Church Answ That they might be as Seals affixed to the writing of the Gospel to secure the mindes and consciences of those that should be willing to receive and submit unto it that God never would nor indeed could at least not without their consents recede from the contents of it or refuse to perform and make good the Covenant of Grace therein declared and set forth according to all and every the Articles and terms thereof from the first to the last as they are here particularly mentioned and declared If he that hath a promise from another that he will convey such or such an Inheritance or Estate in Land unto him hath only the instrument or writing of the conveyance delivered unto him the Seal of him that hath made this promise not being put to it he hath no other security hereby to enjoy what hath been promised unto him in the case but only the honesty faithfulness and constancy of the person that hath promised if these should fall him his writing without a Seal would signifie little for his relief But if such a writing shall be delivered unto him before witness under the stand and Seal of him that hath promised the conveyance having a right in Law to make it now he depends not a least needeth not to depend upon the goodness of him that hath promised he hath the Law it self the force and authority hereof for his security whi h is the greatest and highest assurance of which he is capable or that can be given him So God being more abundantly willing as the Holy Ghost informeth us to shew unto the heirs of promise the mutability of his Counsel concerning thier eternal Salvation by Jesus Christ Heb. 6 1â— that by this means they might have strong câ—â—sâ—â—â—â—ion ver 8. besides his engagement unto them in his Covenant both by promise and by Oath though these from him be a super-sufficient security for the performance of greater matters then the salvation of more souls then can be numbred by men or Angels he hath yet further ratified and confirmed his said Covenant by certain Sacramental and significant actions which he hath declared were intended and meant by him for Seals thereunto as we lately heard in the case of Circumcision the exercise and practice whereof he hath likewise upon this account commanded to be concurrent with the preaching and receiving the Gospel throughout the world in all ages So that the Sacraments are to be looked upon as subservient to the Gospel and as appointed by God to attend upon it for the strengthening and compleating of that which the Letter and Ministery thereof leaves week and imperfect in the Faith of the Saints Quest 29. What may be â—â— seventh reason why the Wisdom and goodness of God consented about the appointment of Sacramental transactions in the Church Answ It is not improbable but that he intended likewise hereby the breathing and exercising the devotion of his people with the greater variety As the Scripture saith of him in a case not altogether unlike He knoweth that is he considereth our frame he remembreth that we are but dust Psal 103 14. and in regard hereof maketh us a proportionable allowance in mercy and compassion as is there in effect said so considering the temper and frame of our mindes as that being alwayes kept to one and the same kinde of exercise and employment of themselves as well in matters of Religion as otherwise they are apt to grow weary listless and dull and that on the other hand they are refreshed and cheared with variety and change he hath accordingly so contrived the terms of that profession of Religion whereunto he inviteth and calleth all men that in the regular management and practice of it they shall have occasion to vary the streams of their devotion and frequently to interchange the tenor of their applications unto him in and about his worship In their Christian converse more privately
Gods are there Answ Only one truly and properly so called and no more The Idols of the Heathen are but Gods falsely so called and Rulers and Judges of the Earth are but Gods figuratively and unproperly so called Quest 8. How do you know or can prove that there is only one true God Answ 1. By the testimony of the Scripture which oft speaketh very positively of the oneness of the God-head or of God and rejecteth all plurality of Gods 2. The light of Reason plainly sheweth that there neither are nor can be any more Gods then one For 1. If there were more Gods then one there must be more Omnipotents then one for he that is God must needs be Omnipotent But more Omnipotents then one there cannot be because all the rest but one would be superfluous in respect of the Creatures or of any thing needful to be done for the well-being or happiness of any of them and consequently might without danger be neglected and despised by them For one Omnipotent is fully sufficient to do all things that any creature yea or all creatures can require or stand in need of to be done for them But it is contrary to Reason that He who is Omnipotent or which is the same is God should be neglected or despised by any creature without danger of being punished yea or destroyed for it 2. To suppose that there are more Omnipotents then one is in effect and by consequence to deny that there is any at all For he that cannot do more or greater things then any other is not Omnipotent because he may be prevented in the exercise of his power by the others doing or making all those things unto the doing or making of which his power being Omnipotent must be supposed to extend And the things I mean the same individual things which are once done or made cannot be done or made over again or the second time no not by an Omnipotent power it self 3. If there were more Gods then one the world would be at a loss and in distraction which of them to chuse for their God to love fear worship serve and depend upon For upon the supposition that there are many Gods all truly and really such there can be nothing imagined that should determine the wills of men in chusing from amongst them which or whom to serve and to worship as their God because upon the supposition they must all be apprehended every ways and in all respects whatsoever equal and alike eligible And if there were an universal suspension of the wils of men in this kind so that no man did chuse any God at all whom to love and serve as his God the world must needs be filled with prophaneness Nor could men chuse many Gods to love and serve in case it be supposed there are Many because the engaging or giving out of the whole heart in love and service is but a reasonable and meet allowance of devotion and homage for one God 4. And lastly A plurality of Gods cannot stand because then no Creature could know his Creator nor unto which of these Gods to apply it self in acknowledgements and thankfulness for so great a benefit and vouchsafement Nor is there the least glimmering of any Revelation made unto any Creature either in nature or by grace or in the Scriptures whereby to distinguish or discern it's Creator amongst many Gods 3. As the light of Reason contradicteth and opposeth a plurality of Gods so have the wisest and most considering men amongst the Heathen as Socrates Plato Aristotle c. accordingly declared themselves against it asserting and maintaining the being of one God only Quest 9. Whether is the Opinion or Doctrine concerning the Trinity or the manner of the subsisting of this one God in three Persons so generally received amongst Christians to be believed or no Or Doth it not imply a contradiction or impossibility that one in Essence or Substance should be three in Person Answ To the former part of this Question The Answer ought to be Affirmative to the latter Negative The Doctrine of the Trinity mentioned in the Question is to be believed as being frequently insinuated and sometimes plainly enough delivered and expressed in the Scriptures So that it hath as much in Argument and Proof and as many Reasons for the Confirmation of its truth as the Scriptures themselves have to evince their Authority to be divine and their descent from God Besides This Doctrine of the Trinity doth so marvellously accommodate and gives that credit and countenance to the great mystery of the Gospel I mean the counsel and design of God for the salvation of the world by Jesus Christ that it would hardly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be believed without it For neither would that redemption or salvation of the world which is ascribed unto Christ by his death be rational enough to become the wisdome and righteousness of God unless it were supposed and taken for granted that Christ is truly and by nature God Nor would the work of sanctification which is ascribed unto the Holy Ghost the manner and terms considered according unto which it is ascribed unto him be at all probable or likely to subdue the judgments of men unto it unless they shall first believe or understand that he also is truly God Nor is it a Testimony of slender value unto the Doctrine of the Trinitie that the ancient Fathers of the Christian Church famous both for learning and piety have so unanimously all along from the times as near to the Apostles as any authentique record will lead us unto and with so little and so inconsiderable a difference in judgment amongst them about so great a mystery expounded the Scriptures in perfect consonancie to the said Doctrine And this Testimonie of theirs in the case in hand is so much the more valid and weighty because it cannot be pretended as in some other points it may yea and in some is that in this Argument they did securitis bequi spake or wrote lesse attentively or considerately as having none to question or oppose them in what they did deliver therein For they had several conflicts upon the account of this Doctrine as with the Arrians Anti-Trinitarians and their Disciples And though a man may without sin and without making a breach upon any principle in reason in some cases dissent from Antiquity especially when it is not the main body of antiquity but some particular members only from which he dissenteth yet in a point of that transcendent consequence as the Doctrine of the Trinity is for a private person or some few comparatively at least strangers to the Scriptures to say to the Congregatio magna or a great Congregation of antiquity assembled together in one Yee are all Deceived and Deceivers of the Christian World practising your selves and teaching others the same Trade of Abhomination as foul as horrid Idolatry in a manner as ever the poor blind Heathen
What is a fifth argument drawn from the subject-matter of the Scriptures to evince their descent to be from God Answ That heart-searching property which oft discovereth it self in the preaching and opening of them by learned and faithful Ministers yea and sometimes in the diligent and attentive reading and meditating of them by men themselves Many times the secret thoughts inclinations and intentions of mens hearts are presented unto them in and by the Scriptures as their natural faces are shewed to them in a glass Therefore he who only searcheth the heart and trieth the reins of the Children of men that is God can be the Author of the Scriptures Quest 10. What is there in the words phrase or style of the Scriptures which giveth any light whereby to discern them to be from God Answ There is a kind of majestique plainnesse and simplicity in the style of the Scriptures very unlike the strein of humane Eloquence and greatly differing from the style of other writers which giveth strong evidence that their Author and Inditer is God This argument the Apostle Paul taketh notice of where he writeth thus Which things speaking of the things of the Gospel also we speak not in the words which mans wisdome teacheth but which the Holy Ghost teacheth Comparing spiritual things with spiritual or rather fitting spiritual things or spiritual matter with spiritual words or with a spiritual style 1 Cor. 2.13 The force of this argument cannot be well apprehended but by those that are in some measure acquainted with the books and writings of other Authors and so able to compare them in point of style with the Scriptures Quest 11. What other considerations are there besides these taken from the Scriptures themselves which any waies prove them to be from God Answ There are several others of this import but amongst these there are two which seem to have in them a great weight of proof in this kind Quest 12. What is the first of these Answ The special care and interposure of God by his providence in all ages that they neither in whole nor in part should miscarry or be lost no nor yet suffer any such defacing or corrupting but what might and may be healed and restored by men notwithstanding the many revolutions and turnings upside down even in those parts of the world where they have had their beings whereas the rarest choysest and most desirable writings of men otherwise are wholly perished and lost The names of some of them as of Solomons natural History who spake as the Scripture testifieth of trees from the Cedar that is in Lebanon even unto the Hyssop that springeth out of the wall as also of beasts and of fouls and of creeping things and of fishes 1 King 4.33 only remaining and of many others of them some fragments and imperfect sentences only Quest 13. How can you prove that no part of the Scripture is lost Answ The Scriptures of the old Testament called the Oracles of God are said to have been committed unto or intrusted with the Jewes Rom. 3.2 who are known to have been and yet to be very solicitous exact and careful preservers of this Treasure Nor were there any more writings or any other then those now called the books or scriptures of the old Testament committed unto them by God as his Oracles or as given by divine inspiration nor did Christ nor any of his Apostles nor any of the Jewish Nation and Religion ever complain or give the least intimation that these Scriptures were any waies maimed or any part of them lost but rather give Testimony unto their intirenesse and compleatnesse See Job 5.39 compared with 2 Tim. 3. 15.16 17. and Rom. 15.4 And for the Scriptures of the New Testament the same books which are now extant under this account are found named and reckoned accordingly in very ancient Records Neither have any other been owned or cited by the Fathers who have lived and written since the daies of the Apostles as any part or parts of the new Testament but these only Quest 14. Is every thing to be believed as a truth of God which is proved by the Scriptures Answ Every thing that is substantially that is by sound and evident proof proved from the Scriptures ought thus to be believed But many things are pretended and said to be proved by the Scriptures when as there is no more but only a colour of proof brought from hence to prove them as when the places urged and insisted on by way of proof are either mis-understood or else mis-argued or misapplied Quest 15. How may a solid and sufficient Proof of a Doctrine from the Scriptures be distinguished from that which is only colourable and in shew Answ In many cases it requires a great exactness and profoundnesse of judgment and which few Christians if any doe attain unto to distinguish between the one and the other But it is much more easie of the two and will in a great measure relieve a Christian under such a defect to be able to distinguish between a true Doctrine or Opinion and that which is erronious or false For certain it is that every true Doctrine may be substantially proved from the Scriptures though sometimes the proofs that are brought for such a Doctrine be impertinent and weak Quest 16 But how may a true and sound Opinion or Doctrine be discerned from that which is false Answ The Gospel it self being a body or pile of Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.1 that is made and as it were purposely contrived for the advancement of Godliness it must needs be that every particular Doctrine or Opinion which in the native tendency of it is really apt and proper to promote Godliness in the hearts and lives of men is of correspondency with the Gospel and either a branch of it or a true consequence of some branch of it and consequently a truth Quest 17. What is your other Argument of the latter kind to prove the descent of the Scriptures to be from God Answ The wonderful success which the Gospel (a) The Gospel so frequntly avouching the authority of the Scriptures of the Old Testament and universally according with them the same Argument one and all which prove it to be from God prove the whole Systeme or Body of the Scriptures to be of the same Parentage and Original with it found on the first going forth and publishing of it in the world For notwithstanding the Persons that were imployed in the ministry and publishing of it were but few in number comparatively and these of mean ranck and quality in the world some of the chiefest of them being bur poor Fishermen they and others of them illiterate and unlearned yea and notwithstanding the Doctrine and Contents of this Gospel so strongly opposed and were so highly offensive unto the wisdom ways and doings of the world especially of the Rulers and Great-men here yet within a very short time it insinuated and
Ezek. 18.27.30.32 Mar. 1.4 Luk. 24.47 Act. 3.19 Acts 5.31 Is Faith and Repentance one and the same thing Answ Although true faith and true Repentance be not formally and in definition the same thing yet they are as Twins receiving life together at one and the same time in the soul Yea they are so neer of kin that they still embrace and infold one the other and are never parted Yea they may seem to take place and to be effected and wrought by one and the same motion or conversion of the heart or soul Even as a man by one and the same motion or turning about of his body turneth himself from the west towards the east although turning from the West and turning to or towards the East be two things of a different consideration In like manner when a man worketh off or turneth his heart from sin that is in effect when he repenteth by the same act of altering or changing his posture he turneth himself towards God or towards Christ that is he believeth The Holy Ghost himself seemeth to state the case much after this manner between Repentance and Faith 1 Thes 1.9 in this short clause And how yee turned unto God from Idols which clearly implyeth that their turning unto God which importeth their believing and their turning from Idols which noteth their Repentance took place in them and were effected by one and the same act of turning So that if forgivenesse of sins be ascribed unto Repentance it is ascribed but unto that which is materially the same with beleeving Otherwise it may be said to the question propounded that by forgivenesse of sins in Scripture is oft meant not that generall or universal forgivenesse by which a person is translated from the state of condemnation into the state of life and salvation but only an exemption or discharge from the guilt and punishment due unto such or such particular sins according to the course of divine justice As when Christ praied for those who crucified him Father forgive them for they know not what they do Luk. 23 34. So likewise Stephen for those who stoned him Lord lay not this sin to their charge Act. 7.60 So the Apostle Paul for those who forsook him I pray God it may not be laid to their charge 2 Tim. 4.16 I is plain that the intent of their prayers respectively onely was that God would not judge or punish them for the particular sins committed against them When men have sinned greatly against God whether believers or unbelievers and are liable to punishment for it he judgeth it a righteous thing and well becomming him either to pardon and passe by their sin and to remit the punishment deserved by them upon their Repentance or to inflict this Punishment upon them in case of their impenitence I suppose it is onely in some such sense as this that forgivenesse of sins is ascribed unto Repentance Or if that forgiveness of sins which acompanieth salvation be any where in ' Scripture ascribed unto repentance it is ascribed unto it only as such a means or cause of it as that which Logicians call Causa sine qua non that is not as a cause operating towards the procuring of it but as a condition without which it cannot be obtained Quest 15. What is Repentance Answ Answer at least in part was given to this in the Answer to the former question where it was said that Repentance is the turning away the heart from sin A larger description of it may be drawn up in these or the like words Repentance is a deliberate act of the Soul performed upon the motions and by the assistance of the good Spirit of God wherby a man being touched with unfeigned sorrow and remorse for all that he hath sinned whether inwardly or in secret or else openly and in the sight of men armeth himself with a firm resolution and purpose of heart never by the grace of God willingly to sin more Quest 16. Whether is it in the power of any man to repent or to believe unto Salvation Answ To do either of these is in the power of no man considered simply as a man or as fallen in Adam or by any ability or endowment found in him or belonging to him in either of these considerations But all men without exception of whom Repentance and faith are required by God as necessary unto salvation considered as having part and fellowship in that great and blessed Restauration or Redemption of mankind by Jesus Christ are inabled by him and by his grace both to repent and to believe Otherwise God must be thought to have dealt more graciously and favourably with the Devills then with far the greatest part of mankind inasmuch as they were enabled by him to have continued in that glory wherein they were created and to have prevented that misery into which they are now irrecoverably plunged Quest 17. If the generality of men be inabled by God to repent and believe unto Salvation how cometh it to passe that the greatest part of them perish notwithstanding through impenitencie and unbelief Answ Men voluntarily suffer the zeal of this present world and of gratifying the desires of the flesh to eat them up So that they reserve a very inconsiderable proportion either of their hearts or of their time for seeking after God or for pursuing the great concernments of Repentance and Faith Whereas the nature of these being spiritual and heavenly the effectual pursuit and obtaining of them requires much abstraction of mind and affection from the things of this present world and much contention and ingagement of the faculties and powers of the Soul about them Luk 13.24 Joh. 6.27 1 Cor. 9.24 2 Tim. 2.5 Heb. 4 11. and 6.12 with many other places Now flesh and bloud being generally loath to be at any great cost and charge about the things of Heaven and the world to come being much more willing to give the price which God hath put into their hand to get true wisdome for the light and empty contentments of this present world then for the purchase of true wisdome from hence it must needs come to pass that flesh and bloud should go miserablyâ— to wreck and that though the number of them be as the sand of the sea yet a remnant of them only in comparison should he saved Quest 18. What ground hath any particular person to betieve in God or in Christ for his justification and Salvation Answ More then to walk upon the firm ground as men generally doe I mean without the least scruple or fear that it should open under them and swallow them up quick Yea and with the greatest confidence and security that it will bear them without the least danger or inconvenience For the Earth hath sometimes opened her mouth and swallowed up quick those that walked and were secure upon it Numb 16.31 32 33. Psal 106.17 Neither hath God made any promise to any the Sons or Daughters of Men that
any hope of having such our Petition granted us By the way it is worthy our observation how beneficial enemies and those that deal unkindly and injuriously by us are or may be unto us unlesse we be farre greater enemies to our selves then they They afford us the happy opportunity of doing that the performance whereof giveth us a steady and full assurance of being accepted with God in our Prayer for the forgivenesse of our sins and without the performance of which we are excluded from all hope of prevailing in so great a concernment Mat. 6.14 15. and 18.35 Quest 57. But have they that believe in Christ any need to pray for the forgivenesse of their sins Are not their sins by vertue of their Relation unto and union with Christ pardoned as it were of course as and as oft as they are committed Answ Christ by his death according to the counsell and will of God purchased actual pardons of sin or pardons of sin to be actually and without any more ado or requirement of any other termes or conditions conferred upon all those that should truly and with all their heart believe on him But evident it is from the Scriptures that he hath subjected the injoyment of these pardons as well in respect of the continuance of them as of the extent of the benefit of them even whilst they are continued under certain Proviso's or terms of Limitation as his wisdome and righteousnesse for the orderly and equitable Government of the world and more particularly of his own house directed him to do being at full liberty to order the great affair we now speak of as himself should please As for example we find the continuance of the enjoyment of such a pardon clearly suspended upon his Christian behaviour who is at present possessed of it towards those that have wronged or dealt unkindly by him in his free and hearty forgiving them Mat. 18.27 compared with ver 28.30.32 33 34 35. Mat. 6.14 15. Mar. 11.25 26. So likewise upon his perseverance in Faith Love and Obedience unto the end Mat. 24.13 Luk. 8.15 Rom. 2.7 Mat. 10.33 Heb. 3.14 6.11 12. 10.38 39. besides other places very many Again These pardons in respect of their present benefit either in freeing men from inward fears of Gods displeasure or from outward sufferings or punishmenrs due unto sin are suspended upon the regularnesse of their obedience their holy and humble walking with God their exercising themselves to have alwaies a conscience voyd of offence towards God and towards Men c. The truth hereof in both particulars most exemplarily and at large appeareth in Davids story who by reason of his breach of Loyalty unto God in those extravagant practises and misdemeanours wherein Sathan was above him was both inwardly afflicted in Soul and this very sorely and also pursued from time to time by and with many outward judgments and sore afflictions from God as if he had been in the number of those who never believed nor had ever been blessed with the pardon of their sins See at leasure upon this account Psal 89.31 32 33. 1 Cor. 11.30 31 32. Heb. 12.28 29. 1 Pet. 1.17 with many others Therefore even they who believe in Christ and upon their believing were invested with the pardon of their sins inasmuch as they sin daily notwithstanding yea they know not how oft for who can understand his errors Psal 19.12 are greatly concerned to ask the pardon of their sins of God from day to day For otherwise God is at liberty or rather indeed under a necessity in respect of his honour to make them their sorrow either inward or outward or both And since Christ hath now made it or declared it to be a part of the worship of God that we daily or from time to time ask of him the forgivenesse of our sins they who do not exercise themselves in asking it herein and to a degree become prophane forsaking or neglecting the worship of God and consequently to a like degree expose themselves to the danger of apostacy and so to have the pardon of their sins cancelled and reversed never to be obtained by them more Quest 58. What is the meaning of the sixth and last Petition and what are some of the most considerable things which we are directed in it or by it to ask in Prayer of God Answ This Petition consisteth of two members or parts which as was lately hinted occasioned some to divide it into two Petitions and so to make the number of the Petitions seven Concerning the former part of it The last preceding Petition respecteth our sins past and already committed and taught us to ask the forgivenesse of them This Petition respecteth sins to come or which we are in danger of committing afterwards and directeth us to take the best course that is to avoid the danger and keep our selves free which is by praying unto God that he will not lead us or rather as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth bring us into Temptation but deliver us from evill that is that he will not in his providence afford unto Sathan or any other Tempter any Opportunity or Power to tempt us unto evill but with a gracious intention to stand by us himself and keep us upright under the temptation and deliver us from falling into that sin unto which we shall be tempted God trieth many yea there is scarce any of his Saints but he tryeth in one kind or other but as the Apostle James informeth us he tempteth no man Jam. 1.13 Notwithstanding he may be said to lead or to bring men into Temptation when having stood between them and temptation formerly as sometimes he stood in the cloudy and siery pillar between the Israelites and the Egyptians not suffering them to come the one at the other he now withdraweth himself as he did from Hezekiah 2 Chro. 32.31 and so exposeth and as it were delivereth them up into the hand of the temptation of what kind soever it be hereby acting and doing as if he had in a strict and proper sense led or brought them into temptation When two things though differing in their natures are yet alike in their effects or in the ordinary events or consequences of either the Scripture oft expresseth the one in terms more appropriate unto the other (a) Similia similium occupant nomina Hug. Grot. in Act. 13.33 Solent similia nomen inter se permutare Idem in Eph. 1 ◠Now Christ immediately subjoyning this Petition for preservation from sinning unto that wherein he directed us to ask the forgivenesse of our sins plainly admonisheth us that when vve have obtained the great Grace and Mercy of the pardon of our sins from God it lyeth as a great duty upon us to be every way solicitous and careful that as farre as is possible we sin no more When in the latter clause of the Petition we pray that God would deliver us from evill by Evill we
as the mole-hils or vallies by the prevailing waters of Noah's Flood Gen. 7.19 20. In like manner to a mind that is raised and lifted up by faith to converse much within the vail and feedeth heartily upon the hope and expectation of the great things of the world to come the difference between riches and poverty honour and dishonour liberty and restraint between a smiling and a frowning condition in this present world are contracted into a very narrow compasse and make a person little sensible of contentment in the one or discontent in the other What or who hindreth but that every man may cast in his lot and take part with him who knew how to be abased and how to abound and was instructed both to be full and to be hungry Phil. 4.12 professing of himself that he was as sorrowful his afflicted condition in the world making him so to appear yet alwayes rejoycing as having nothing and yet possessing all things 2 Cor 6.10 The more richly apaid any person man or woman shall be in the inner man the lesse delinquent will they be found against this last Commandment And let this suffice for answer to your last question and put a period to our present discourse ERRATA PAG 1. l. 2. r. into l. 6. r. a Catechisme p. 9. l. 15. sor a r. the p. 10 l. 14. after Christ r. as God p. 13. l. 8. r. is to p. 14. l. 16. r. destructive p. 28. l. 7. r. revelation p 32. l. 2. r. Scripture p. 34. l. 17. after otherwise r. as well p. 39. l. 4. dele the latter is p. 54 l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 93. l. 29. r. have p. 94. l. 12 13. r. salvation p. 95. l. 22. r. delights p. 104. in the Title r. How faith p. 113 l. Title for veryfled r. raised p. 142. l. 22. for men r. them p. 161. l. 11. r. altar l. 24 after for r. a p. 176. l. 22. for be r. being p. 179. l. 7. after discourse r. or l. 2. r. remain p. 184. l. 4. r. I judge p. 191. l. 10. r. granted p. 211. l. 30. r. losse p. 238. l. 23. r. this p. 285. l. 11. for of r. or p. 288. l. 9. r. put it and invested it p. 363. l. 9. r. for the latter on r. one p. 389. l. 13. r. we have p. 403. l. 24. for degree r. direct l. 29. for have r. losse p. 405. l. 2. r. of that p. 413. l. 13. r. evening p. 417. l. x. r. appointment p. 425. l. 11. r. country p. 431. l. 29. for them r. themselves Good Reader concerning errours whether of omission or commission about points which I confesse are not a few in both kinds and much disturb the sense in some places thou art desired where the sense faileth thee by reason of either to enterpose with thy patienee and understanding for a rectification Of the Sacraments Being The Second PART OF A DOOR OPENING Into Christian Religion By the same Author LONDON Printed and are to be sold at the Grey-Hound in St. Pauls Church-Yard A DOOR OPENING TO Christian Religion The Second Part. CHAP. 9. Of the Sacred Rites or Ordinances called Sacraments and in particular of Baptism and the Supper of the Lord. Question 1. WHat is a Sacrament Answer A Sacrament in general as Professors of Christianity at least the Protestant or sounder party of them have appropriated the signification of the word to themselves and their Religion for it is not found in the Scriptures nor any other word equivalent in sense or signification to it may be thus described It is a Sacred Rite Ordinance or eternal Service instituted and prescribed by God partly for the representation partly for the confirmation of some spiritual priviledge great benefit or blessing which he hath promised in his word unto persons so qualified as he requireth in such cases I mean to make them capable or meet to receive them This definition or description includes as well the administration and reception of that which is commonly called the matter of a Sacrament as this matter it self which notwithstanding is sometimes termed a Sacrament without either of those as when we call Circumcision and the Passeover Sacraments of the old Testament and so Baptism and the Lords Supper Sacraments of the New But taking the word Sacrament as denoting a Sacramental Ordinance or Institution which is the better and more usual signification of the word amongst us so it importeth as well or indeed rather that which is to be done with or about the matter of it as this matter it self Thus it is more proper to say if not more true also that Christ appointed the celebration that is the solemn both Administration and Receiving of his Supper then his Supper it self or the element of Bread and Wine which are the materials of it There is the like consideration of the rest Quest 2. If the word Sacrament be not found in the Scriptures nor any that answereth it in sense or signification how cometh it to be taken in by Christians into the concernments of their profession and be of that familiar and frequent use amongst them as it is known to be Or what is the nature or proper signification of it in that language the Latine from which it is borrowed Answ Although all things which in respect of their positive and particular natures are necessary yea or meet to be known and believed by Christians in matters appertaining unto God be sufficiently and in words significant and proper enough expressed in the Scriptures yet the relations of some of these things unto others of them their mutual proportions dependencies congruities oppositions c. which are left to be observed and considered by the light of reason and understanding in men and which there maybe good occasion somtimes to mention argue and discourse are not here delivered in such particularity of words So that for the expression and explication of these there may be a kinde of necessity for Christian Writers and Teachers to look out into the language that is used by other men for words and phrases that are most commodious and proper for such a purpose Upon this account such terms as these Trinity Consubstantial or Co-essential Co-eternal with some others have been from amongst forreign speakers brought in to the School or Doctrine of Christianity for the better opening of the great mystery of the Three in One and One in Three in the Divine Nature In like manner the ancient and learned Teachers of the Christian Church observing a certain sympathy or agreement in nature or in several main circumstances between several Ordinances or external Services enjoyned by Divine Authority to be observed by persons professing the true Religion and finding frequent occasion to speak and treat of this their agreement they adopted the word Sacrament which before either was a stranger in matters of their profession or however to any such signification or service as that unto which
on him may have everlasting life his intent is not to make the seeing of the Son of a like necessity nor indeed of any necessity at all with believing on him for the obtaining of everlasting life although the tenor and form of the words seem so to carry it For after his resurrection he speaketh thus unto Thomas Thomas because thou best seen we thou hast believed BLESSED are they that have NOT SEEN and yet have BELIEVED John 20.29 But that remission of sins strictly taken is by God settled upon Repentance and not at all upon Baptisme besides what was lately argued in proof hereof might be evinced from sundry other passages of Scripture These words are twice uttered by Christ within the compass of three verses Except ye repent ye shall all likewise perish Luke 13.3.5 The sentence is of the like truth whether we understand it of perishing by a temporal judgement or of perishing eternally nor is this latter to be excluded from the words although it be supposed that the former was more directly intended But the saying clearly supposeth that Repentance without Baptisme is available to save men from perishing and therefore to obtain remission of sins also without which perishing will be the portion of every man So Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out c. See also c. 8.22 The validity of Repentance without the additional help of Baptisme for the obtaining remission of sins from God might be effectually argued and concluded yet further from all these places and haply from more Luke 24.47 Acts 5.31.11.18 Rev. 2.5.16.22 And if the case were otherwise so that forgiveness of sins could not be had without being Baptized he that should sin after Baptisme must be baptized the second time and so toties quoties or else remain for ever uncapable of the pardon of his sin To pretend that Baptisme received many years before may operate towards the forgiveness of sins committed many years after is to speak at an unheard of peradventure and to think to quench mens thirst with an empty cup. If it be said that Baptisme at the time when it is received interesseth a person in the great blessing of the forgiveness of his sins but if he shall sin afterwards leaveth him to make the best he can of Repentance I would know whether the meaning of such a saying be that it interesseth him at the time and in the blessing mentioned whether he be penitent or repentant or no. If it be said he must be penitent otherwise he shall put a bar in the way of his Repentance and hinder the working and effect of his Baptisme I answer that in case he be penitent what reason can any man give why he should not be thought to obtain the forgiveness of his sins rather by his Repentance then by his Baptisme That an impenitent person obtaineth remission of sins by being baptized in his impenitency is I presume no mans sense or assertion Therefore 2. When Ananias said unto Paul Arise and be baptized and wash away thy sins c. He doth not suppose him now to have been in a state of condemnation or under the wrath of God for sin or which is the same that his sins were yet unpardoned this is clear from the three verses next preceding Therefore when he exhorteth him speedily to be baptized and wash away his sins his meaning only is that by being baptized he should typically or sacramentally wash away or wash off the guilt of his sins and so receive a pledge of confirmation from the hand of God himself that he had forgiven them or washed them away It is frequent in Scripture to speak of things as done simply and absolutely when they are done sacramentally or in figure Thus Moses is said to have divided the red Sea when he lift up his rod and stretched out his hand over it Exod. 14.16.26.27 Thus Aaron when he stretched forth his hand with his rod over the streams over the rivers and over the ponds in Egypt is said to have caused frgos to come up on the land Exod. 8.5 6. So when the Ark passed before the children of Israel into Jordan the Lord of all the earth is said to have passed likewise Josh 3.11 see c. 8.26 And when Christ gave unto his Disciples the Sacramental Bread he said in effect that he gave them his Body these words clearly implying as much Take eat this is my body which is given for you Mat. 26.26 Luke 22.19 compared Thus the Apostle speaking of the Israelites in the wilderness saith they did all drink the same spiritual drink when they drank the material water that came out of the Rock 1. Cor. 10.4 If it be replied and said But if Paul by being baptized that is by submitting unto Baptisme washed away his sins typically and sacramentally only and not really why did Ananias incourage him hereunto by suggesting unto him the washing away of his sins hereby and not rather by some other argument or motive I answer it is a matter of worthy concernment unto him whose sins are really pardoned and washed away already to have them typically and sacramentally pardoned and washed away also Christ had forgiven the sins of the woman in story Luke 7.37 38 c. and this was indeed the greatest and highest vouchsafement of grace that he was capable of conferring on her yet he judged it not beneath him or his infinite love and bounty to the woman to make her a certificate that her sins were forgiven her And he said unto her Thy sins are forgiven v. 48. He did the like unto the man sick of the Palsie Mat. 9.2 In like manner Baptisme is as it were a certificate written by the hand of God himself reached forth and offered unto all persons truly penitent or believing that their sins are forgiven them and they who submit unto Baptisme do receive it from him although many who do receive it cannot distinctly read the contents of it notwithstanding the writing be fair and legible Yet after all this it is not to be denied but that there is a sense and this differing too from that formerly mentioned wherein Baptisme together with Repentance and Faith may be said at least ordinarily to make up a compleat title to remission of sins But neither is this the sense so much contended for by those who being ignorant of the Counsel of God in Baptisme have sought it above that which is written where there is seldom any thing but fancy and imagination to be found In the sense we now minde First Baptisme being the first solemn act and as it were the head of a Christian profession is by the figure Synechdoche to be taken for this profession it self absolutely or indefinitely considered as whether it be of a shorter or longer continuance whether finished and completed by fewer or more acts otherwise c. even as Israel and sometimes Jacob frequently signifie the whole and