person whatsoever as well as Moses Quest 4. But how can the Law we speak of the Decalogue be at all or in any respect binding upon the consciences of true Christians when as the Apostle administreth this comfort in express words unto them that they are not under the Law but under Grace Rom. 6.14 And elsewhere he saith that the Law is not made for or not given unto as the former translation hath it A Righteous man but for the lawlesse and disobedient for the ungodly and sinners c. 1 Tim. 1.9 Answ True Christians or Believers are said not to be under the Law because they are not under the curse or condemning power of the Law or because they are not at the mercy of the Law for their justification not because they are not bound in conscience to observe and do the things required in the Law Otherwise they were not liable to offend or to do any thing that is sinful which is expresly contrary to the current of the Scriptures these from place to place affirming that believers themselves offend and do things that are sinful and withall that sin is a Transgression of the Law Rom. 7.25 Jam. 3.2 1 Joh. 1.8.10 Gal. 6.1 1 Joh. 2.1 with Chap. 3 4. Besides the Apostles often presse the Authority of the Law to perswade Believers to do their duty and to convince and reprove them for the neglect hereof Rom. 13.8.10 1 Cor. 9.8 14.34 Gal. 5.14 Jam. 2.8.9 10 11. When it is said the Law is not made for a Righteous man but c. the meaning is The Law as it was delivered upon Mount Sina accompanied with a Spirit of Bondage and with a grievous penalty or curse annexed against those that should transgresse any jot or title of it was not suited or fitted by God to the state and condition of Righteous and Holy men as such who thus farre and in this consideration namely as they are righteous need no urging or terrifying with threatnings to do the things required in the Law being by an inward principle strongly inclined hereunto but unto the state and condition of persons lawlesse and disobedient c. that is which live loosely wickedly and prophanely as if they had no law at all within them either to inform them of what was meet and fitting for them to do or to restrain them from doing evill In which respect they have need of such a Law without them which on the one hand might be full of light to teach them their duty and on the other hand full of dread and terrour to restrain them from doing things contrary unto it Some interpret the place thus The Law is not made for the Righteous that is not for the justification of the Righteous or that righteous men might merit either justification or salvation by the observation of it in which sense it seems to have been taught and urged by the Jewish Doctors against whose Doctrine the Apostle cautioneth Timothy ver 6.7 but for the Lawlesse c. that is for the conviction and reformation of wicked and ungodly persons that they through the dread of the vengeance or curse denounced in it against their sinfull waies persisted in might become sensible how great a necessity lyeth upon them to take sanctuary at the Gospel and to flee for refuge under the wing of Jesus Christ by believing But that the Law we speak of doth in the directive part of it concern Righteous men and Believers even as such and this in a very material consideration is evident from this saying of the Apostle ver 5. For the end of the Commandement that is of the Law as clearly appears by that which follows and is generally so expounded is Charity or Love out of a pure heart and of a good Conscience and of Faith unfeigned Though a thing may be prepared made or done upon such or such a special or particular occasion originally yet the Agent being full of Wisdome and quick of discerning may have his eye upon and propose to himself several other ends or accommodations in what he so maketh or doth besides his answering or supplying that his particular occasion Hell fire is expresly said to have been prepared for the Devill and his Angels that is upon occasion of their Rebellion and for their punishment Mat. 25.41 Yet God apprehending that it would conveniently serve for the punishment of wicked and ungodly men also and likewise that in the dread terrour of it sounded aloud in the ears of the souls and consciences of men it would be a proper and likely means to prevail with many to inquire with all diligence how to escape it and consequently to hearken unto and to imbrace the Gospel He hath declared his purpose to make use of it accordingly for both these ends and these in this respect may be called the ends of hell fire as well as the punishment of the Devils though secondary and as it were adventitious in comparison thereof In like manner though it be supposed that the Law was given upon occasion of those wicked persons which abounded in the world when it was given and which were likely to succeed in no smaller numbers afterwards to break the stoutnesse of their wicked hearts and to put them upon thoughts how to escape the vengeance of God due unto their sins yet God knowing that it was serviceable and proper also to ingage holy and good men unto and to direct them in the exercise of thar heavenly affection of Christian love was pleased to ordain and nominate this also as an end intended by himself in it Quest 5. Whether is justifying Faith required in the Decalogue or Moral Law Answ There can be no other kind of Faith required properly and directly in the Moral Law then what was required of man immediately upon his Creation and during his state of innocency because this Law at least so farre as it is moral hath suffered no alteration or change since the first writing of it by the singer of God as the Author of nature in the fleshy tables of the heart of man Now that kind of Faith which since his fall is required of him in his justification supposeth him to be a sinner and consequently sendeth him out of himself unto another for his justification yea unto the sufferings of another or unto another that hath suffered for him But such a Faith as this could not be required of him to his State of Righteousnesse or innocency because whilest this continued he was no sinner nor did he stand in any need of seeking justification by another Nor indeed during the time and state we speak of was there any Faith at all of one kind or other required of him properly for his justification but only for the continuance of his justification For he was in possession of a state of Justification untill he cast himself out of this possession by sinning voluntarily And that Faith which in conjunction with other duties or
from further praying and puts him upon doing of that which was proper and requisite to be done by him and by the people that his Petition might in an orderly and regular way be granted unto him And the Lord said unto Joshua Get thee up Wherefore lyest thou thus upon thy face Israel hath sinned c. Vp sanctifie the people c. Josh 6.10 11 13. To desire any thing of God in Prayer and not to use the means created and appointed by himself for the bringing of it to passe is in effect to desire him to pour contempt upon his own ordinance and to tend in pieces the covering which with great wisdome he hath made for his own arme Quest 73. What is the fifth and the last thing which may damage our Prayers in the hand of God very much if care be not taken to keep our selves free from it Answ An impatience or discontentednesse of mind that God doth not as well comport with us in our time as in the matter or substance of our prayer otherwise He is not indeed offended that we should hasten him all we can with calling and crying unto him night and day with all the importunity of asking But he is offended that we should be offended and make our selves agrieved when he upon reasons of greatest weight and highest importance for his own glory and the general benefit of the world Yea and our own profit also shall for a time delay the fulfilling of our desires For he seldome or never maketh any long tarrying as David speaks with his Answers to the prayers of his People but upon one or more of and commonly upon all the said Considerations Now for any man to be dissatisfied or froward because God Will not sacrifice such high and sacred concernments upon the service of his petty interest or lesse considerate desire is such an importune strain of dis-ingenuity that it is no marvel if the zeal of God towards his prayers be cooled if not quenched by it CHAP. VIII Concerning the Decalogue or Ten Commandements Quest 1. WHat occasion or necessity was there that such a Body or Systeme of Precepts or Commandements as that which is called the Decalogue should be delivered or issued out by God either by word of mouth or writing unto the World Answ Although it was not directly or immediately delivered unto the world but unto a small part of it namely to the Church of God consisting at the time when it was delivered of the Jewish Nation only yet it may properly enough be said to have been delivered unto the world because this Nation was intrusted with it as it was with the rest of the Oracles of God Rom. 3.2 For the use and benefit of the world asvvell as for their own in which respect this together with the rest of the said Oracles are by the Apostle called The E ements or rudiments of the World Coloss 2.8.20 The reasons and occasions for which God was pleased to issue it forth in words and writing unto the world may be conceived to be these First That men might have a perfect Copy and of Divine authority alwaies at hand by which to correct all those errours and falsifications to supply all those defacements and blottings out to enlighten all those obscurities and uncertainties of words and meaning which in processe of time had crept into the first writing of this Law in the hearts and consciences of men by God partly through the negligence and carelessnesse of men in keeping this divine abstract of their Duty fair and legible within them partly and more especially through a long accustomed boldnesse and daringness in sinning against the expresse and clear dictates of it This was designed and intended by God in order to some further ends of which some may be touched presently Secondly God by making the rule or law of mans obedience so plain and publique withall in the world hath taken a course to cause every man both to know his own sins better then otherwise he was like to have done and every man likewise to take better notice of the abundance of sin and wickednesse practised in the world round about him Moreover saith the Apostle Rom. 5.20 the Law entered or rather iterveened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. between Adam with his sin and condemnation brought upon the world by it and Christ with his righteousnesse and justification that the offence might abound that is that the sin of Adam might the better appear to have been aboundant in evill So that God might very justly yea equitably subject his whole posterity unto death for it for the Law pronouncing the Sinner cursed declareth sin to be another manner of thing farre more horrid and devouring then otherwise men were like to conceive of it or rather that the offence of that sin might abound for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently explained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that the guilt of sin might become and appear likewise to be much greater the authority of the Law prohibiting it being re-inforced a fresh and that immediately and with stupendious miracles by the great Law-giver himself Elsewhere the same Apostle informeth us that by the Law is the knowledge of sin Rom. 3.20 meaning that very frequently and in many cases men come by means of the Law written to know those waies and actions to be sinful which otherwise they were like never to have known in that relation See for this Rom. 7.7 Yet neither is this end of God in delivering his Law in writing his ultimate end but subordinate and subservient to some others Therefore Thirdly The giving of the said Law in writing unto the world by means of that property and service of it last mentioned commendeth the rich grace of God in the gift of Jesus Christ unto the minds and consciences of men For the more sin is discovered and made known in the world both in the multitude and heinousnesse of the perpetrations of ir that Grace which taketh it away and healeth the great Evil brought upon men by it must needs be discovered and acknowledged to be the greater This point of the counsel of God in sending the Law into the world i◠I conceive pointed at by the Apostle in the place lately cited in part Rom. 5.20 Moreover the Law entered or interveened that the offence wight abound that is as we before expounded might appear to be exceeding great but where sin abounded grace did much more abound as if he should have said the greater aboundance of sin was discovered to be in the world the fuller discovery was consequentially made of that super-aboundancie of the grace of God in Christ by which that abounding sin was attoned pardoned and done away And this discovery was that which God aimed at in the other For the further illustration and confirmation of this Reason see and consider at leisure Rom. 3.19 Gal. 3.19 Fourthly As God by sending the Law into the world upon those terms
absolutely considered and without any further tendency is a sin against the Tenth Commandement But as it prepareth and disposeth him to inveigle or intise away this Servant from him it is a sin against the Eighth Commandement As it is an act of disobedience unto God it is a sin against the First Commandement Many instances in this kind might be given The reason of this Rule is the exceeding sinfulnesse of sin in the Apostles expression Rom. 7.13 on the one hand together with the large extent and comprehensivenesse of the Law of God on the other For the nature of sin is in one respect like that of a solid or compacted body which we use to say is plenum sui full of it self Sin we know is of kin to the Devil and if it could speak it might answer to him that should ask it its name as truly as the Devill did Mar. 5.9 My name is Legion for we are many Every sin hath many sins twisted in it and these of various and different relations or aspects looking awry upon the Commandements of God which oppose them in their way For the Law of God by means of the spirituallity of it lately opened meeteth with sin at every turn nor can so much as an eye or look hereof escape it Quest 37. But why doth the Apostle James say that whosoever shall keep the whole Law meaning in all other points and yet offend in one he is guilty of all Jam. 2.10 Doth he mean that every act of sin includeth an act of disobedience to every of the Ten Commandements as well as unto that against which it is more particularly committed Answ Not so But his meaning is that the Law being one and the same intire Rule of life and behaviour and proceeding from one and the same Law-giver and every breach of it made by the expresse tenour of it liable to the same penalty or curse unto which the trangression of all the precepts of it are liable he that shall violate or trangresse any one of these precepts is guilty of the breach of them all either because he breaketh that Law which containeth them all and is indeed nothing else but them all or else because he firmeth against that Authority or that Law-giver by which and by whom they have been all made given and established by reason whereof the neglect or breach of any one of them is the disparagement of all the rest and implies a disposition to break them all when occasion serves as the saying is in the Civil Law He that injureth one threatens many Or because he that breaks any one of them hereby declaring that he feareth not the displeasure of the Law-giver tempteth emboldeneth others to fal foul upon al the rest which hath a direct tendency in it to dissolve or greatly weaken the Authority or binding-force of the whole Law and of all the injunctions of it According to that of David where speaking of wicked men and aggravating their wicked practices in his addresse unto God he complains of them that they had made void his Law Psal 119.126 much in such a sense as Christ also chargeth the Scribes and Pharisees to have made the Commandement of God of none effect by their traditions Mat. 15.6 with Mark 7.11 12. Or lastly because he that breaketh any one of them incurreth the same penalty at least for kind if not for degree as namely the same Curse which is due unto the breach of them all See Gal. 3.10 Ezek. 18.10 11 12. compared with the 13. Quest 38. What is the sum of the first Commandement or of the mind and will of God in it Answ That every person of mankind should deliberately and with judgement chuse own and honour him as and for their God and none other with him or without him Quest 39. But may or ought every man and woman without exception chuse and own the true God as and for their God may wicked and unbelieving persons do this Answ Although wicked and unbelieving persons cannot chuse or own God as or for their God whilst they continue and purpose none other but to continue in their wickednesse and unbelief for God will not be the God of such persons in the desirable sense of the relation and in which he is said to be the God of Abraham and the God of Isaack c. whilst they remain such yet may they through the Grace of God and the due use of other means vouchsafed unto them on that behalf repent of both and forsake them and so become actually capable as Potentially they were before of chusing and owning God for their God For God most graciously offers himself to become the God of the vilest and most unworthiest of men upon their Repentance So that the Commandement taketh hold of all persons of mankind without exception that either are in a state of Repentance or capable of passing into this estate onely with the difference now intimated As concerning those whom the guilt of the unpardonable sin against the Holy Ghost hath sealed up to eternal destruction so that they are absolutely and for ever cut off from the love and favour of God and who are to be looked upon as being in this respect in the same condition with the Divels it is most probable that neither this nor any other of the Commandements of God looketh after them any whit more then the promises of reward made unto the keeping of them but onely the Curse denounced against the breach of them Quest 40. What is it for a man deliberately and with judgement to chuse own and honour God the true God as and for his God Answ It is upon a diligent inquiry after and serious consideration had upon those grounds and reasons which demonstrate the comelinesse and meetness on the on hand and the unspeakable beneficialnesse on the other hand that a man should chuse and own and honour the true God for his God and none besides or with him firmly to resolve and conclude that he will do accordingly and withall really to do it Quest 41. Wherein consisteth the comelinese or meetnesse that the creature Man should chuse own and honour the true God for his God and none other with or besides him or how may the comelinesse of these his actings be estimated Answ The comelinesse of these actings by such a creature as Man is may be conceived or estimated thus or in these two particulars First that a creature endued with the excellent faculties of reason understanding c. should not onely or simply give honour to whom honour belongeth but that kind and degree of honour which of right appertaineth unto every one This the light of nature sheweth to be comely and meet Secondly that such a creature by ways and means that are honourable should consult it 's own honur safety and well-being and not through folly expose it self to shame and misery this also is comely for it in every eye Now both these
1.15 Another Answer to the Question may be that Christ hath not made by his death full satisfaction to the justice of God for mens sins upon any such terms as either to indulge or harden any man in the practise of sin by securing him from the stroak of Gods displeasure when he offendeth nor yet to deprive God of his Liberty to govern the World or particularly his own house the houshold of Faith in wisdome righteousness and equity and consequently to judge and punish delinquents in either when he seeth just cause but the compleatness or fulness of this Satisfaction standeth in this that God may in consideration thereof without the least reflection upon or disparagement unto his justice or perfect hatred of sin forgive all men all their sins upon their unfeigned Faith and Repentance notwithstanding he may in some cases as in that of David 2 Sam. 12. ver 13 14. upon another account as viz. for the vindication of his righteousness and impartialitie in the Government of the world before the men thereof correct with temporal chastisements great and known Offenders the truth of their Faith and Repentance notwithstanding Quest 17. How long did Christ remain in the state of death Answ By the space of three daies and three nights Mat. 12.40 that is of one whole natural day in the middle and part of two other of these dayes Now a natural day consisting of 24 hours and so comprehending the night in it our Saviour by the figure Synecdoche expresseth two parts of two of these dayes and one intire one by three daies and three nights So that he reckoneth that part of the sixth day of the week on which he was crucified which we call Friday which remained after his being crucified dead and laid in the grave being between three and four of the clock in the afternoon unto the end of it this part I say of this natural day he reckoneth for the first of the three daies and three nights of which he speaketh The seventh day of the week called Saturday the whole time whereof he remained in the state of death and in the grave he accounteth for the second That part of the first day of the week by us called the Lords day or Sunday which was before his resurrection he computeth for the third and last of these three daies and three nights Quest 18. Why did Christ remain thus long viz. three daies and three nights in the sense declared in the hand or state of death Answ Because God judged this a sufficient time to evince and prove the truth and certainty of his death for the full satisfaction of those whom it concerned to believe it some having been thought to be dead for several hours together who yet were not dead but in a trance only Quest 19. Why did he remain no longer in the state of death but only for three daies and three nights Answ First because by this time as was even now said he had sufficiently confirmed the truth of his death by which he had wrought the great work of Redemption and made attonement for the World So that there was no further necessity or occasion of his remaining in the bonds of death And it was most contrary to his will and pleasure to cause or suffer his Holy one to suffer impertinently who taketh care that his ordinarie Saints be not in heaviness except it be when need requireth it 1 Pet. 1 6. Secondly it was the unchangeable will of God according as it was foretold by David long before Psal 16.10 compared with Acts 2.27 c. that his Holy one meaning Christ should not see corruption Now it hath been the observation of some and is I conceive the judgment of more that a dead body after three daies lying in the Grave begins to putrifie and corrupt which seemeth also by that saying of Martha concerning the interred body of her Brother Lazarus Lord by this time he stinketh for he hath been dead four daies Joh. 11.39 to have been received for truth among the Jewes So that God to keep his Holy one in the grave longer then three daies from seeing Corruption must have wrought a Miracle and not long after another Miracle greater then that viz. in raising him from the dead But God is not pleased to multiply miracles but only to accommodate great necessities or occasions Quest 20. But if the death of Christ was only temporal and of no longer Continuance then three dayes and three nights how can it be a reasonable compensation to the justice or just severitie of God against sin which required the eternal death of so many millions as should sin Answ To this Question Answer hath in part been given formerly where it was in effect said that the infinite dignity of the person considered it was altogether as high ah act or as high an expression of Gods just hatred and severity against sin not to absolve those or any of those that had sinned but only upon the account of the death yea be it but of the temporal death of Jesus Christ as it would have been to have punished all and every one of the said sinners with death eternal Unto which this may be added that it was not eternal death as such I mean as Eternal which the justice of God required of those that should sin or had sinned but death simply In that day that thou eatest thereof thou shalt surely die or according to the Hebrew dying thou shalt die Gen. 2.17 This death indeed consequentially and as it were by accident would have been eternal viz. through the weakness and inability of the creature on whom it was to be inflicted being not able to deliver it self from it For if for argument sake it could be supposed that any creature on which God shall inflict death for sin be it that death which we call temporal could recover it self from under this death or restore it self unto life again it is not reasonable to think that God would punish this creature with another death or inflict death upon it the second time for that sin for which the first death was inflicted The Apostle Paul I conceive insinuates this notion where he saith though by way of allusion that he that is dead or that hath died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from sin Rom. 6 7. meaning that a perfon having once suffered the sentence of the Law which is Death is not further responsible for his miscarriage but stands in the eye of this Law as innocent or righteous So that the death of Christ though but temporal yet is not only upon a geometrical or upon an equitable account but even upon an arithmetical strict or literal account a full compensation to the justice of God against sin uttering it self in that threatning In the day that thou eatest thereof thou shalt dye the death Quest 21. Was there then any occasion or necessity for the Resurrection of
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
of Judah and Jerusalem Break up your fallow ground and sow not amongst thornes Circumcise your selves unto the Lord and take away the foreskins of your hearts lest my fury come forth like fire and burn c. Supposing first that the men of Iudah and Ierusalem to whom this Doctrine at the appointment of God was preached were at this time persons unregenerate and Secondly that the several callings upon them in the metaphors of breaking up their fallow ground of circumcising themselves unto the Lord of taking away the foreskins of their hearts were admonitions or injunctions unto them from God to alter the sinful property of their hearts and souls or in the Prophet Esai's expression to wash and make themselves clean or in the more plain and direct Language of Ezekiel to make themselves a new heart and a new spirit all which expressions import the work of Regeneration or Sanctification or Mortification or rather indeed include them all these two things I say supposed which I presume are not denied by any from the said words I plead the cause in hand thus If God requireth it of unregenerate men to sanctifie or regenerate themselves threatning them with his wrath and fury to their utter destruction if they shall not obey him therein then certainly they have power to do the one or the other otherwise he should threaten to destroy his Creature for that which is no waies sinful nor a Transgression of any Law For it is no waies sinful for a Creature not to do things that are impossible for him to do or not to do that which is possible only for God himself to do Therefore without controversie God doth afford unto unregenerate men at least if they be not many degrees worse and more hateful unto him then simply as such sufficient abilities and means whereby to become new men or make themselves new hearts There is hardly to be found amongst men a Tyrant so Barbarous Bloody or Inhumane who when he hath cut off the leggs or feet of any of his Subjects though for some misdemeanour will further threaten him with Death unlesse he shall runn as fast as his lightest Footman or swiftest Horse in his Stables Quest 8. What is the tenour of your second place and how do you argue from thence for the point in question Answ This place conteineth these words Therefore I will judge you O house of Israel every one according unto his waies saith the Lord God Repent and turn your selves from all your Transgressions So iniquity shall not be your ruine Cast away from you all your Transgressions whereby ye have transgressed and make you a new heart and a new spirit for why will ye die O house of Israel For I have no pleasure in the death of him that dieth saith the Lord God wherefore turn your selves and live yee In these words the great duties or works of Repentance Sanctification Regeneration Mortification I might add of Self-denial also are not only or simply required by God of men themselves but with a very gracious and compassionate expostulation about the misery which they would certainly bring upon their own heads if they did not perform them for why will ye die c. together with promise upon promise of favour life and peace in case they did perform them so iniquity shall not be your Ruine and again turn your selves and live yee That is and yee shall certainly live Now it is broadly inconsistent with that most gracious and merciful disposition unto the Children of men which the Scriptures in a thousand places ascribe unto God to promise good things unto them as life peace safety c. only upon such conditions or termes which he knows to be utterly impossible for them yea with all the help or means which he intends ever to afford them ever to perform This would rather be most cruelty to insult over poor creatures in misery then either to compassionate them or to counsell or direct them how to deliver themselves and make an escape Therefore doubtlesse this contexture of Scriptures maketh it as clear as the light at noon-day that men even whilest they are yet in their sins and unbelievers have a sufficiency of Grace power and means vouchsafed unto them by God to make themselves new hearts and new spirits to repent and turn themselves from all their Transgressions c. Quest 9. What is your third and last place of Scripture to prove your Assertion Answ This place containeth only these few words And he the Lord Christ marvelled because of their unbelief If the people at or because of whose unbelief Christ is said to have marvelled were in no sufficient capacity by all the grace nor by all the means of grace granted unto them to have believed and consequently to have made themselves new hearts to have sanctified themselves c. there had been no reasonable nor indeed tolerable cause why Christ should marvel at their unbelief at least if it be supposed that this their incapacity of believing was known unto him and ignorance in this kind cannot he supposed in him who searcheth the hearts and the reins of the Children of men Revel 2.23 For what occasion is there in the least that a man should marvell because a Creature acteth not beyond or above the sphere of his activity as that a man should not flie like a bird in the aire that an ox should not run swifter then a grey-hound or the like For a person to marvell that a man doth not believe whom he knoweth to have no power of believing and to marvell that a stone doth not speak Hebrew or Greek unto him are passions much of one and the same consideration Quest 10. What are now your Reasons and grounds which strengthen your belief of the Doctrine you maintain concerning a sufficiency of power given by God unto men whereby to sanctifie and regenerate and deny themselves to mortifie the deeds of the Flesh c. Answ There are many Reasons which prevail over my judgment to conclude the said Doctrine to be a Doctrine of Truth but more especially Seven Quest 11. What is the first of these Reasons Answ If God should not upon the account of Christ and of the Grace brought by him unto the World invest Adams posterity with a sufficiency of power to do all things simply and absolutely necessary for their salvation and oonsequently to perform the duties of Sanctification Regeneration Mortification and Self-denyal these at least in some degree being absolutely necessary unto Salvation be should deal with much more rigour and severity in the second Covenant which yet is a Covenant of Grace and usually so called then he did in the first which being a Covenant of Works was very peremptory though righteous and just denying all mercy to transgressours For although in the first Covenant he was very strict and severe against Transgressours yet he was thus far gracious and indulgent unto his creature Man that he required nothing
have place in the Decalogue before those which prohibit Murther and Adultery it being commonly supposed that the sins committed against the former Commandements are greater then those against the latter Answ The meaning of the common supposal you speak of is not that all kinds or degrees of sins against the former Commandements are greater then any sin that can be committed against any latter Command but only this that the highest degree of sinning against a former Command is more sinful then the highest degree of sinning against a latter And I make little question but that there may be greater sins committed by Children against Parents and so against other Superiours by those that are under them if not by Parents also against their Children and by Superiours against those that are subject unto them then the sins of murther or adultery considered simply as such and as transgressions of those Commandements only wherein they are expresly forbidden no circumstances of aggravation from the violation of some other Commandement one or more heightning the guilt or demerit of them Yet there may I take it be this reason further why this fifth should be the frontier or leading Commandement of the second Table viz. because a conscientious and due observation of it by children and inferiours in honouring their Parents and Superiours and by these in a due deportment of themselves according to their places towards them and by a regular deportment between equalls mutually for the duties of these also are comprehended in this Commandement as was formerly noted must needs prepare the way for a constant obedience unto all the following commands or for the preventing the transgression of them Quest 92. You have declared the duties of inferiours and Superiours in all kinds mutually will you please to declare likewise in a very few words how equals stand charged one towards another by God in this Commandement Answ Equalls are to regard and own the dignity and worth each of other to demean themselves modestly peaceably and friendly one towards another and in giving honour to go one before another Rom. 12.10 Quest 93. What is the summe or scope of the sixth Commandement Answ That we seriously desire and faithfully endeavour by all means lawful proper and within our power to preserve both our own lives and persons and the lives and persons of others and that on the other hand we be conscientiously careful neither to do nor to suffer any thing to be done as farre as we have means and opportunities to prevent it that is like to endanger either Quest 94. What are the duties more particularly required in this Commandement or some of them Answ The duties here required are either such wherein we stand bound in reference unto our selves for our own preservations or such wherein we stand obliged unto others for theirs In respect of our selves we are here charged to maintain and keep up the vigour and activenesse of our minds and spirits together with the strength and good habit of our bodies that in both we may be serviceable both unto God and Men and in order unto these ends to converse with the grounds of Christian cheerfulnesse and to resist all suggestions motions and inclinations which tend to an unprofitable sadnesse and lumpishness of soul to be provident without distracting feares or cares to allow unto our selves convenient meat drink apparel lodging with seasonable recreation and physick not to weary or waste our bodies which immoderate labour nor to soak them in excessivenesse of sleep not to oppresse or injure them with inordinate eating or drinking not to expose our selves unto violence or danger either from men or in any other kind but upon very warrantable and weighty occasions and vvhen we have good reason to judge our selves called by God hereunto to prevent or qualifie the fiercenesse and bitternesse of mens Spirits against us by giving them soft words gentle answers and shevving them kindnesse upon occasion to avoid the company of cholerique quarrelsome and angry men to defend our selves with courage and with weapons if we be assaulted to use the benefit of the law if this be likely at any time to secure us in the possession of our lives or of the necessary means of them and there be no other probable course to effect it to commend the safe-guard of our lives unto God by Prayer both by night and by day and more especially when upon his account we shall expose them unto any imminent perill c. In reference unto others God in this Commandement requireth of us that we be seriously and unfeignedly desirous of their safety well-fare and peace and that we endeavour our selves accordingly upon all occasions to promote and maintain them that we rejoice at the goodnesse of God towards them in their preservation and health that we be compassionate over them when they are either sick or in trouble or in want or in danger c. and that we be cheerful and free in ministring unto them according to ability and opportunity that we exercise patience towards them in beating wrongs and hard measure from them in forgiving the injuries they do us in not despising them or withdrawing our selves our love or respects from them because of some weaknesses or wants in their words or actions that salving a good conscience we avoid all occasions of offending grieving troubling or discontenting them as by taking either their sayings or their doings in an ill sense when they are capable of a good by refusing to hear or to admit of such a purgation or defence of themselves especially if they be our inferiours being accused or suspected which is in any degree reasonable and fair by denying them any ordinary or mean courtesie when they desire it by speaking churlishly or unfriendlily to them by shewing any sign of a neglect of them by reproving them either unseasonably or over-sharply by not yielding unto them in matters of lesse consequence when they are confident that their demands are just and right with many the like In case we be molested with suits at Lave not to omit any duty or service of love towards those that are thus injurious and vex atious in this kind unto us that we stand by the poor and helplesse when he is unjustly questioned for his life or otherwise wronged and to deliver him if we able Briefly that we be really careful that no man whatsoever receive any harm from us or ours in his person by one means or other but that we make conscience both by our selves and ours as farre as we are able to prevail with them to render the lives of all men not only safe but comfortable also as farre as we have means and opportunity considering that a life which is uncomfortable is even in Scripture notion and account a kind of death yea and may very possibly have more evill in it then that which is commonly and properly called Death Therefore to do any thing willingly and without a
will alwayes grant remission of sins Now remission of sins which is promised unto repentance and this promise sealed and confirmed by Baptism is the self same thing with the righteousness of Faith This is briefly touched cap. 5. in answer to the fourth question and afterwards and is clearly delivered by the Apostle Rom. 4. v. 5.6 7. compared I mean that the righteousness of Faith or justification consisteth in remission of sins that is the righteousness promised unto and obtained by Faith of which or of the promise of which circumcision as was lately said was a sign and seal under the Old Testament For whether Faith and Repentance be the same thing really and materially differing only in consideration or respect or whether they be not a point briefly touched in answer to the fourteenth question of the fifth Chapter certain it is that they are so parallel in their respects with God that they are both dignified with the great and precious promises both of Justification and salvation as was also shewed in the same Chapter So that the Sacrament of Baptisme being a confirmatory sign from God of his promise of justification or forgiveness of sins to all that shall truly repent is interpretatively and in effect as was lately argued in the case of Circumcision a securing pledge from him that the whole Gospel shall from the least to the greatest from the lowest to the highest of all the promises in it be performed and made good by him unto the world There is the same consideration of the Sacramental Ordinance of the Supper likewise For this is not only or barely commemorative of the death of Christ although a commemoration of what hath been done being continued and kept on foot from the time of the doing it hath a great confirmation in it unto after times of the truth of it and that it was done but was intended further by the founder of it for a significant pledge unto men that Christ died for the remission of sins For these words are found in the tenor of the Institution of it This is my blood of the New Testament which is shed for many for the remission of sins Mat. 26.28 Mark 14.24 Now that which sealeth or confirmeth Remission of sins confirmeth in the sence lately declared the whole Gospel Nor can these words of Christ speaking of the Wine in this Sacrament This is my blood of the New Testament which is shed c. be reasonably drawn to any other signification or import them that he should intend and desire that the Wine which according to his Institution and Command should be drunk in the Celebration of this Sacrament should be as rich as lively and pregnant a security as can be imagined or desired that his blood was very soon after to be shed to purchase and procure Reemission of sins for men So that Sacraments in respect of their Institution and imposition on men are most holy and solemn engagements upon God to perform unto them all that he signifieth or professeth in them or by them that is all the great good things promised in the Gospel So in respect of their reception or submission unto by men they are most sacred and severe obligements upon them to perform unto him what they reciprocally profess by such their subjection unto them that is conscienciously to endeavour to believe him in all his promises and to obey him in all his precepts and commands Question 12. From whence have Sacraments that obliging force upon God which you have declared and asserted Answ From himself or from his own most gracious and free consent to condescend unto the weakness of his poor creature man upon such terms as to put himself into bonds of his own making unto them for the performance of all articles on his part mentioned in the Covenant between him and them that so they may repose themselves upon him with all possible security and ease of heart and soul for the receiving of all from him without fail in due time No creature can dispose of the least mite of his treasure but himself may do with his own what he pleaseth Mat. 20.15 and consequently may enrich his creature with what engagements of it self unto it he judgeth meet Queft 13. From whence ariseth that obliging force whereof you lately spake which Sacraments have over men Answ The obliging force which Sacraments have upon or over men to stand fast and close to their holy profession and to make good the terms of it by suitable actions and deportments ariseth partly from the wisdom goodness and authority of God partly also from men themselves and their voluntary submitting of themselves unto them God out of his Wisdom and Goodness and by his Authority hath made it a Law that they that shall come under Sacramental dispensations and submit to the reception and use of them shall hereby become debtors to observe and obey the whole Gospel in all the precepts and prescripts of it But this Law taketh no hold on such persons who never accepted nor submitted unto any of these Ordinances Therefore that they come to have any such obliging force upon men as that we speak of proceedeth at least in part from their own free consents to become proselytes unto them It is true as far as importunity by exhortations and command by arguments and motives on the right hand and on the left may be said to compel men many that are brought to submit unto the use of them may be said to be compelled by God hereunto But the act or acts unto which men are drawn by such compulsion as this commonly have more of the will in them and in this respect may be said to be more voluntary then these that proceed from it in a spontaneous way and when it acteth meerly out of its own inclination As he that hath been by Gospel arguings and motives prevailed with to believe hath as the saying is more good will on his way then an unbeliever hath on his especially if he hath not taken some course more then ordinary to make him wilful in his way But this by the way Quest 14. Whether doth God command or require of all men to submit unto his Sacramental Institutions as to be Baptized and from time to time upon occasion to be present at the Lords Supper and to partake of the administration Answ A thing may be said to be commanded or required of a man in a two-fold sense or consideration either 1. absolutely immediately and as we use to say without any more ado or else 2. in a certain order and method and upon a precedency of some things one or more and these also required to make him regularly capable of doing it Under the Law the Jews were commanded to offer gifts and sacrifices yet in case any man knew or remembred that another had taken an offence at him and was not yet satisfied he was not to offer his gift until he had first reconciled at least
endeavoured to reconcile himself unto him but this being done he was to offer it Mat. 5.23 24. So to pray unto God is a duty required of all men yet if any man be resolvedly wicked and turneth away his ear from hearing the Law he is first to relent or repent of such a resolution and then he is bound to pray not before or otherwise Such a person is bound to pray but in sensu diviso not in sensu composito that is he is bound to forsake his abominable wickedness before he prayeth but he is bound to pray upon the performance of this condition viz. of forsaking his wickedness which he is bound to perform likewise even before he hath performed it In the former sense then of the two propounded God doth not require of all men subjection to his Sacramental Institution but in the latter he doth He requireth not of unbelievers or of persons wholly ignorant of the Gospel or scandalous or debauched in their lives and conversations that whi st they continue such they should have any part or fellowship in Sacramental transactions but even whilst they are such he doth require of them and command them that they truly repent and unfeignedly believe and then consequentially hereunto that they apply themselves to partake of those administrations Question 15. But doth God require of all persons that have repented and believe that they communicate in his Sacramental Ordinances Answ God requireth of all such that they despise not that they neglect not these Ordinances nor yet the means or the doing of those things without which they cannot orderly be admitted to partake in them by those with whom the dispensation of them is entrusted and to whom it appertaineth by way of duty or charge to take care that all things be done decently and in order about and in the administration of them Question 16. Who are they to whom the duty or charge you speak of doth appertain and are entrusted with the dispensation of the Sacraments Answ Every Congregation or Church-Body of Believers or persons upon Gospel grounds reputed such together with their Officers lawfully chosen Elders and Deacons are put in trust by Christ with his Sacraments and the administration of them in and amongst their own bodies or members respectively and may Salvo jure coeli keeping to the rule and orders prescribed by God in such cases admit whom they please into their Sacramental Communion or to speak more warily are bound and ought to admit all those unto this their Communion who shall orderly desire it of them That such Churches as these are intrusted by Christ with those holy things of God we speak of with the ordering of Sacramental concernments evidently appeareth from several passages in the two Epistles written by the Apostle to the Church at Corinth and more particularly in the fifth Chapter of the former and seventh of the latter It is clear from ver 27.12 13. Of the former of these Chapters that the Body of this Church offended for to this was the Epistle written in tolerating a notorious wicked person in their Communion from which had they quitted themselves according to their duty and charge imposed on them by God they had excluded him Much more might be argued to this point from the Scriptures Quest 17. When or upon what terms may a person one or more be said orderly to desire Sacramental Communion with a Church of Christ not being a Member hereof and so that his motion ought not by this Church to be refused Answ When either some of the Members of this Church shall testifie upon knowledge that he is a person of an honest and Christian life and conversation or else that he is a Member of some other Church in Gospel Order and not under censure or if the said person shall be recommended by any such Church as this as being a Member of it and further if this person whether he be a member of some other such Church or not having by one means or other satisfied the Church to which he addresseth that he is a person walking orderly in the profession of the Gospel shall declare likewise unto it that whilst he shall desire to continue or frequent the said Communion with it he will be content to submit to the Discipline and Government thereof he I say that shall thus and upon these terms desire Sacramental Communion with any Church of Christ may I conceive be said to desire it orderly Quest 18. Why needs or why ought a Church of Christ to be thus strictly inquisitive after the Faith and Manners of those whom they receive and admit unto their Sacramental Communion Answ The reasons hereof are many I shall briefly touch upon only five First the Apostles exhortation or caution unto Timothy 1 Tim. 5.22 in a case not altogether unlike is considerable in this also Lay hands saith he unto Timothy suddenly on no man neither be partaker of other mens sins keep thy self pure implying that they Communicate in the guilt of other mens sins who having a lawful power to prevent their sinning shall not be diligent and careful to use it accordingly Thus Eli the High Priest was partaker of the sins of his two Sons and was severely punished by God for it 1 Sam. 3.13 14. compared with c. 4.18 Yea the said caution reacheth yet further involving those in the guilt of other mens sins not only who neglect to make use of that power which is lawfully vested in them to keep those from sinning who either they know or have ground to suspect that they will sin unless they use their power to prevent it but even those also who shall through carelessness or remissness suffer such persons to pass through that door the key whereof God hath entrusted them with without examination who for ought they know or have reason to judge otherwise will sin by the opportunity or means of that passage to easily given them For in case Timothy should have laid hands suddenly upon any man possibly this man thus inconsiderately admitted into the Ministry might have quitted himself as well and worthily in this great Office as another that should have been admitted with the greatest caution yet Timothy even in this case should have neglected the charge given him and consequently incurred the crime of being partaker of other mens sins unless haply we shall interpret the clause neither be partaker of other mens sins thus which I take to be the true meaning of it and do not run the hazzard expose not thy self to danger of being involved in the guilt of other mens sins This exposition might be cleared and confirmed by comparing it with sundry passages of like phrases and construction but this is not so proper here But doubtless the minde of God to Timothy in the dehortation or charge mentioned is alike to all others in cases of like nature or consideration Now then inasmuch as they who in the Apostles words 1 Cor. 11.29 eat
obtain the pardon of all their sins much after the same manner as he hath consecrated his bow in the Cloud Gen. 9.13 to be a token of the Covenant between him and men with every other living creature that the waters shall become a flood no more to destroy all flesh Gen 9.13.15 This or the like to be the undoubted sense of the words mentioned The Baptisme of Repentance for c. may with evidence enough be evinced from the Apostle Pauls doctrine concerning Circumcisien which was the Sacramental predecessor unto Baptisme and instituted by God himself upon the same or like account with it and to perform the same or like service in and to the Church And he Abraham received the sign of Circumcision a Seal that is for or as a seal of the righteousness of the Faith which he had yet being uncircumcised Rom. 4.11 First the righteousness of Faith that is which God hath promised unto Faith or those that believe whereof Circumcision was in the institution of it intended by God for a seal was and is the very self-same thing with remission of sins or which is the same with these the non-imputation of sin as the Apostle towards the beginning of this Chapter had expresly proved from the Prophet David Now the signe of Circumcision is said to have been received by Abraham as or for a seal of the righteousness of Faith that is of a true and unfeigned Faith Faith of the same kinde with that which was found in himself whilst he was yet uncircumcised and by which he was justified or made righteous before God because it was intended by God in the institution of it for a confirmatory or securing pledge that whosoever truly believed in him as Abraham did should be justified hereby or made righteous or which is the same as was lately said should obtain remission of sins Therefore Baptisme succeeding Circumcision in place and office in the Church of God cannot reasonably but be looked upon as intended by him for a Seal likewise of the same great benefit or blessing for greater there is none to be conferred on men by him upon the same or the like terms For the Covenant of Grace was alwayes for substance one and the same though differently managed under the Law and under the Gospel according to the various or manifold wisdom of God and the difference between Faith and Repentance whatever it be maketh no difference in the terms of this Covenant to be performed by men as well the one as the other having the same promises and being equally required of them under both the said dispensations of the Covenant Secondly There is no whit more reason if so much to conceive that Baptisme should procure or contribute any thing towards the procurement of remission of sins then that Circumcision should in the dayes thereof have procured or wrought somewhat towards the procurement of the righteousness of Faith which is the same as was lately shewed with remission of sins But the Apostles Doctrine in the context before us is clearly this that Abraham was invested with the righteousness of Faith before he was circumcised and consequently that circumcision did not procure it or act any thing towards the procurement of it but was only a Seal or confirmation of it being already obtained Therefore neither is Baptisme any procuring cause or means of remission of sins but only an insuring pledge from God that by and upon Repentance it hath been namely in case men have repented before Baptisme or else shall be obtained by or upon their repenting afterwards in case they shall repent Notwithstanding even from hence it appeareth that in some cases Baptisme possibly may in a kinde of remote sense contribute towards the obtaining of Remission of sins as namely in such a sense in which Miracles in the Primitive times did sometimes operate and contribute towards the obtaining of the same blessing This they did by awakening and prevailing with some to believe the Gospel preached unto them by those who wrought them by means of and upon which believing they had the blessing of remission of sin conferred upon them by God So Baptisme being preached unto men who have not yet repented as a pledge or signe from God to assure them that upon their repentance the great blessing of forgiveness of sins shall come upon them they may hereby be admonished and perswaded to repent and so upon their repentance come to have part and fellowship in the inestimable priviledge of remission of sins Quest 41. But if remission of sins can no otherwise or in no nearer-hand sense then that you have now declared be ascribed unto Baptisme how shall we understand those Scriptures which seem to promise this great priviledge unto it in a more plain and direct way As Then Peter said unto them Repent and be Baptized every one of you in the name of Jesus Christ for the remission of sins c. Acts 2.38 Here the promise of remission of sins is made to Baptisme as well as to Repentance and so of Salvation as well as unto Faith or Believing Mark 16.16 Again And now why tarriest thou Arise and be baptized and wash away thy sins calling c. Acts 22.16 In this Text Baptisme alone seems to be entituled to remission of sins Answ 1. Although Baptisme be joyned with Repentance in the same exhortation unto the obedience whereof remission of sins is in effect promised yet it doth not follow from hence that the obtaining of the blessing here promised dependeth either in whole or in part upon Baptisme but may depend upon Repentance only unless we shall conceive which is not improbable that in the promise of remission of sins the Apostle intended to include the sensible and present fruition and enjoyment of it Taking the promise in this comprehensive sense Baptisme may well have a part in the obtaining of it it having been instituted by God as it were on purpose to give men the fullest assurance of remission of sins upon their Repentance as was lately argued But otherwise it is a true and useful rule which Peter Martyr giveth us where he saith Neque semper conjunctio utranque partem necessariò ponit P. Mart. loc com class 4. c. 8. sect 18 that a conjunction copulative doth not necessarily or alwayes entitle both the particulars which it conjoyneth unto the procurement or attainment of that which is promised or ascribed unto them According to this rule he interpreteth the saying of Christ John 3.5 Except a man be born again of water and the Spirit he cannot enter into the Kingdom of God with which he paralleleth this Rom. 10.9 If thou shalt confess with thy mouth the Lord Jesus and shalt believe in tbine heart thou shalt be saved That Mark 16.16 pointed at in the question is of like character with these Thus when Christ saith John 6.40 This is the will of him which hath sent me that every one which seeth the Son and believeth
entire Nation of the Jews whatever their numbers are or shall be being the great Father of the race In like figure of speaking Esau Moab Ammon with others of like consideration are often used in Scripture to express the people descending from them respectively Secondly Remission of sin is not to be taken either for that state or condition into which a person is translated immediately upon his Repentance by having his sins pardoned or for the act of God by which he pardons his sins upon his Repentance and hereby translateth him into such a state but for that act of absolution or acquitment from all his sins which shall be pronounced over him by Christ at the last judgement of which the Apostle Peter speaketh Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord and he shall send Jesus Christ which before was preached unto you whom c. See also Acts 26.18 So then these two Baptisme and Remission of sins thus understood when it is said that Repentance and Baptisme are in ordinary cases joyntly required as necessary for the obtaining of Remission of sins the meaning is that a Christian Profession of Repentance by wayes and works suitable unto the nature of it in case a man hath time and opportunity after his Repentance to walk in them which for the most part men have is as necessary to salvation or which is in effect the same to the obtaining of a final absolution from the great Judge in the great day as Repentance it self This is nothing but what perfectly agreeth with the tenor and import of all those Scriptures which either exclude persons of unholy and wicked or unfruitful lives from the Kingdome of Heauen which are obvious and in great numbers or else which require an open profession and confession of the name and words of Christ upon occasion as well as Faith in him unto salvation For this see Mat. 10.32 33. Mark 8.38 Rom. 10.10 Quest 42. Whether is the use of Baptisme necessary by way of Precept and as a duty in these dayes of the Gospel some conceiving that the obliging force of the precept concerning it expired with the times of the Apostles Answ An answer unto this question hath been given in part formerly namely where we inquired into the grounds and reasons upon which the Gospel was or well might be set forth by God with Sacramental institutions accompanying it See what was answered to Quest 5 6 7 c. in this chapter For if the reasons and ends of these institutions be perpetual and relating as much in matters of spiritual benefit and service unto us in these dayes as they did or could do to those who lived in the dayes of the Apostles there is little question to be made but that the use of the institutions is intended by God as well and as much for us in these dayes as it was for them Besides Baptisme as was more lately argued being the seal of this Gospel-Covenant which God hath made with men that upon their Repentance their sins shall be forgiven them it may with as much reason or with very little less be conceived that he hath disanulled the Covenant it self as the seal of it especially not having appointed another in the place thereof Again that Baptisme is no legal but an Evangelical Ordinance and consequently to be administred and practised under the Gospel during the ministry hereof in the world might be made evident by the light of many reasons were it not a thing evident enough without it As 1. He was a Gospel Minister to whom the Counsel of God concerning it was first revealed with a commission and charge to publish it by preaching and then to administer it All the Prophets saith Christ Mat. 11.13 and the Law prophesied until John exclusively meaning that God by the ministry and writings of the Prophets and by the Law recorded by Moses instructed the world and more especially the Jews in matters appertaining to his Worship and Service and to their own eternal peace but in his servant John he intended to found a new Ministry of a more glorious and heavenly import And that John was no Minister of the Law but of the Gospel is evident because he preached the Messiah as being come into the world yea and shewed unto some his very person to be beheld by them 2. If Baptisme were a legal Ordinance being an initiating or introductory Ordinance as Cirumcision was it should binde the receivers of it to the observation of the whole Mosaical Law as Circumcision according to the Apostles Doctrine Gal. 5.3 did 3. It was given down from Heaven unto the world upon the account of Christ and for his manifestation in the world a new Rite or Ceremony in Religion or in the Worship of God being as the shaking of the Heavens and an Item from God that he was now about to dissolve and remove the ancient frame of his Worship which had been once solemnly enjoyned and since approved and continued by him in the world from the dayes of Moses until then for the space of a thousand five hundred years and upwards which great alteration was to be made by the Messiah And I knew him not saith John Baptist John 1.31 but that he should be made manifest unto Israel therefore am I come baptizing with water 4. If coming into the world upon so solemn high and sacred an account as for Christs sake and to signifie and give notice of his coming into it it is not likely that he should abrogate it especially after so short a continuance of it in the world as it had from the day of its first entrance into it until the day of Christs death 5. If Christ had abolished it by his death would he after his resurrection either have joyned it with Faith it self in the same promise wherein he promiseth salvation as he doth Mark 16.16 He that believeth and is baptized shall be saved or have charged his Apostles with those that should succeed them in the ministery of the Gospel and unto the end of the world with the administration of it unto those amongst whom they should preach the Gospel if they received it yet this also he did Mat. 28.19 Go ye therefore and teach all nations BAPTIZING them in the name of the Father and of the Son and of the Holy Ghost To understand the word Baptizing here in any improper or by-signification is repugnant both to that wholesome and sound rule concerning the interpretation of Scripture which enjoyns the ordinary and proper sense of words when ever the context and matter in hand will bear it as also to the judgements of all expositors one or other ancient or modern who according to the best intelligence that my reading and hearing in conjunction with my memory are able to afford me have expounded it of baptizing with water 6. The Apostles after