reduced and unto which whatsoever can regularly be reduced may according to his Will be asked of him Answ The number of them is generally taken to be six though I find some that judge it more commodious to make them seven dividing the sixt and last according to the ordinary account into two The first Hallowed be thy Name The second Thy Kingdome come The third Thy Will be done on Earth as it is in Heaven The fourth Give us this day our daily bread The fifth And forgive us our Trespasses as we forgive them that Trespasse against us The sixth and the last And lead us not into Temptation but deliver us from all Evill Quest 48. What is the meaning of the first of these Petitions and what are the particular things or some of the chief of them by which an estimate may be made of the rest which are comprehended and desired therein Answ When we pray unto God that his NAME may be Hallowed that is sanctified as the word signifieth we pray that he will so interpose by his Grace and by the sending forth of his Spirit into the world and by his Providence that men may know him with such a knowledge which answereth the truth and as much as may be the adequate excellency of his being as that he is infinite in all perfections as in goodnesse mercy holinesse righteousnesse truth wisdome knowledg power c. And that in all these he doth not only excell the best and greatest of Creatures Angells and Men to a degree no not in the highest degree that is imaginable but that his nature or being though most singly and simply one yet eminently containeth in it the whole respective bodies or elements of them all For the name of God is then truly and properly Hallowed or Sanctified when in the minds consciences and souls of men he is placed upon a high Throne alone by himself and set apart in his due distance in respect of his most transcendent excellency and glory from all Creatures whatsoever whether in actual being or in possibility of being and withall is honoured loved feared served and obeyed answerably in some measure at least hereunto As on the contrary his Name is said to be polluted when any thing is conceived or done by men as if he had something in common with some Creature and were not ih his nature and being of an excellency in all perfections whatsoever appropriate only to himself Quest 49. When Christ teacheth us to pray unto God that his Name may be hallowed doth he intend that we should pray for any thing commodious or beneficial for our selves or for that which only concerns the glorifying of God Or had he an eye both to the one and to the other in prescribing unto us this Petition Answ It is not reasonable to conceive that Christ putteth men upon praying in one kind or other or upon any service whatsoever for any benefit or advantage that may possibly accrue unto God by it in one kind or other For he is of himself and from himself as blessed as blessednesse it self can make him full to the brim as of Goodnesse so of Happinesse and all satisfaction and contentment imaginable yea and above and beyond all imagination Nor can any accession or addition be made unto his glory by any service from the Creature though performed with the highest hand of wisdome zeal and faithfulnesse as neither can he suffer the least diminution in his blessednesse or glory by the greatest wickednesse that can be practised against him The Scripture is expresse and full of his truth My goodnesse saith David unto God extendeth not unto thee Psal 16.2 Can a man be profitable unto God as he that is wise may be profitable to himself Is it any pleasure to the Almighty that thou art Righteous Or is it gain to him that thou makest thy waies perfect Job 22.2 3. Again If thou sinnest what dost thou against him Or if thy Transgressions be multiplied what doest thou unto him If thou he righteous what givest thou him Or what receiveth he of thine hand Thy wickedness may hurt a man c. Job 35.6 7 8. Neither is he worshipped with mens hands as if he needeth any thing c. Act. 17.25 Therefore when Christ teacheth us to pray unto God that his Name may be Hallowed he rather intendeth the benefit of those that pray then his to whom the Prayer is made Besides it seemeth somewhat improper for men to desire God to deal well by himself or to do himself right or the like unlesse it were upon an apprehension that by doing himself right he shall in one kind or other benefit and accommodate them Such requests are not wont to be made by us unto any sort of men but unto such only whom we look upon as incogitant and neglective of their own concernments Notwithstanding the petition in hand may commodiously enough be taken in some such sense as this viz. as expressing our desires unto God that his Name may be Sanctified or himself glorified like unto himself in the world out of an unfeigned Love and pure respects unto his infinite goodnesse without minding at present either any benefit like to redound thereby unto our selves or that he himself is capable of any benefit by having his Name thus Hallowed or sanctified by Men. Quest 50. But what benefit is like to accrue unto those who pray unto God that his Name may be Hallowed by having this their Petition granted unto them Or how are mâ—n profited by the Hallowing of his Name Or is the meaning of the Petition only this to desire that God's name may be hallowed by us who pray not intending or including any others in it Answ The Petition seems to intend that we pray for the Hallowing of God's Name as well by and amongst others as by our selves though principally by our selves Otherwise we shall not expresse by it any true love or affection unto God nor any sincere desire to have his Name hallowed but a desire only of our own benefit by our hallowing it For if we desire the hallowing of God's Name simply or out of any naturalnesse of Love to him or any otherwise then with respect unto our selves or our own profit we must desire and pray that it may be hallowed farre and near by and amongst all the Nations of the Earth as well as by our selves The benefit that will redound unto us by having out Petition granted us in this sense of it over and besides what we shall be advantaged by our own personal hallowing the name of God must needs be exceeding great as namely the reducement of the world to a more desirable state and condition unto the inhabitants of it by chasing away those pests of the peace and comforts of men on the earth covetousnese oppression fraud envy malice cruelty unmercifulnesse contention drunkennesse uncleannesse with the rest of the troublesome retinue of ignorance and propainesse For where the Name
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
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
Christ from the dead save only for his own benefit and advancement Answ Yes The Apostle Paul expresly teacheth us that he was raised again viz. from death for our justification Rom. 4.25 which the Apostle Peter interprets at least in part where he saith that God raised him up from the dead and gave him glory that your Faith and Hope might be in God 1 Pet. 1.21 And the former Apostle elsewhere saith If Christ be not risen then is our preaching vain and your Faith is also vain 1 Cor. 15.14.17 If Christ had still remained or been deteyned by God in the prison of Death it would have argued that he had failed or fallen short in giving that satisfaction unto the justice of God for sin which was undertaken by him and consequently there could have been no sufficient ground for any man to believe in God for the forgivenesse of his sins upon the account of his death without which Faith there can be no justification Whereas his being discharged by God from his imprisonment in death effectually proveth that he had made full payment unto him of that debt which he had taken upon himself to discharge And upon this account there is firm footing for every man to expect by Faith the forgiveness of his sins at the hand of God Quest 22. By what or whose power was Christ raised from the dead Answ The Scripture ascribeth his raising or riseing again from the dead sometimes unto himself or his own power and sometimes and more frequently unto God the Father and his power See and compare Joh. 2.19 Rom. 1.4 Joh. 10.18 1 Pet. 3.18 Rom. 14.9 Act. 24.32 Act. 5.4.10 Act. 5. 30. 1 Cor. 15.15 Eph. 1.20 with many others Quest 23. Why is the resurrection of Christ attributed unto himself or his own power Answ For the confirmation of this great Article of our faith that he is truly and by nature God or the natural Son of God Rom. 1.4 inasmuch as none but God is able to raise the dead Ephe. 1.19 20. Quest 24. Why is his resurrection ascribed unto God the Father Answ Partly to make the belief of it more passable with men inasmuch as it is no waies incredible but that God should be able to raise the dead Act. 26.8 though such a thing exceed's the power of every created being partly to confirm and satisfie us in this so great a matter of concernment to us that he is fully satisfied with the death and sufferings of Christ for the sins of the world and upon this account hath as it were with his own hands brought him out of the prison of death wherein he had been detained for a season Quest 25. What doth the Apostle Paul mean by a mans knowing the power of Christs Resurrection as likewise the Fellowship of his sufferings Phil. 3.10 Answ By knowing the power of Christs resurrection he meaneth an inward and reall sense or apprehension how mighty and glorious an encouragement the resurrection of Christ is unto any man to believe in God for salvation Or else how powerful an influence the resurrection of Christ rightly apprehended hath upon the Consciences of men to forsake all their dead works and to walk in newnesse of Life Rom. 6. verse 4. Compared with verse 5. By Fellowship with Christ in his Sufferings he means a mans dying that is his declining in love and affection to this present World and to all vain and sinful Contentments ingageing and provoking himself hereunto by the Consideration of the Sufferings of Christ for him He saith Peter that hath suffered in the Flesh that is who hath conformed himself unto Christ who suffered in the flesh for him Hath ceased from Sin 1 Pet. 4.1 Quest 26. How long after Christ's Resurrection was it before his Ascension Answ The space of forty daies Act. 1.3 Quest 27. Why did he make his abode on Earth for so long a time after his Resurrection before he asscended Answ Because God judged this space of time necessarie and competent for him to give full assurance of the Truth and Certainty of his Resurrection unto his Apostles by exhibiting several enterviews of himself unto them and this at times somewhat distant for their better satisfaction as also to give instructions unto them about managing that great and weighty affair of preaching and publishing the Gospel throughout the World which they were now shortly to enter upon with such other things as related hereunto as the raising and ordering of Churches c. Quest 28. Whither did Christ ascend Answ Farre above all Heavens Eph. 4.10 that is farre above all visible Heavens For otherwise God himself is said to be in Heaven Mat. 6.9 and elsewhere yea and Heaven is said to be his dwelling place 1 King 8.49 Elsewhere he is said to be gone into Heaven simply as Act. 1.11 and 1 Pet. 3.22 So to have entered into Heaven Heb 9.24 Therefore it is like that the Apostles meaning is that he asscended into that Heaven which is called the Heaven of Heavens Deut. 10.14 where God converseth face to face with his Holy Angels revealing himself in all his glory unto them The scituation of which Heaven is farre above all those other globes or Spheres which in respect of their feat above the Earth are called Heavens Quest 29. Was the Ascension of Christ any waies necessary or conducing to the benefit of the world or the salvation of men Answ His Ascension as it includes or implies his inauguration or entrance into his great Dignity and Glory in which notion the Scripture commonly speaks of it was necessary to minister an opportunity unto the Father together with himself to send forth the holy Spirit into the World after another manner and upon farre more gracious and glorious termes then according to his being in it formerly The reason why the Holy Ghost was not thus given some-while before is said to be because Jesus was not yet glorified that is entred into his glory Joh. 7.39 So a little before his Death he tells his Disciples that it was expedient for them that he should goe away meaning that he should ascend into Heaven or go up unto his Father For saith he if I go not away the Comforter will not come unto you But if I depart I will send him unto you Joh. 16.7 And Ephes 4.8 when he ascended up on high he led Captivity Captive that is that his triumphant Ascension declared that he had conquered Sin Death and Hell and so had dissolved or turned that great and sad Captivity or Thrauldome wherein the World was detayned by Sathan as having been conquered by him and gave Gifts unto men and ver 10 it is said that he ascended up farre above all Heavens that he might fill all things that is that he might heal the emptinesse and vanity of the World by filling men with the sound and saving knowledg of God which he did by giving the gifts mentioned ver 11. And he gave some Apostles some Prophets
it should never do the like unto any of them Whereas it is most certain that God never yet denyed justification unto life unto any that relyed or trusted on him for it yea he hath made many promises great and precious pregnant and expresse unto the World yea and hath bound them wirh the greatest oath that himself or any other is capable of swearing that he never will deny it unto any such Quest 19. What incouragements or motives have men and women to believe in God and in Christ Answ Great and many yea greater and more then unto the performance of any other duty yea or action whatsoever and more especially Ten. Quest 20. What is the first of the Ten Answ The most great and invaluable Recompence of Reward which God hath annexed unto Faith both by an unchangeable Decree and by a Promise that can never fail Heb. 10.35 Silver and Gold and precious Stones Crowns and Kingdomes of the Earth with all the Pomp and Pleasures attending them are but dark and dull colours to shadow out or make a representation of the glorious Blessednesse of those that believe Quest 21. What is another of these incouragements or motives to believe Answ That whatsoever a mans sins hath been or how great soever his present unworthinesse is he shall not be rejected by God or by Jesus Christ in his believing nor upbraided with presumption boldnesse or the like but shall most certainly be accepted with favour and heavenly indulgence And him that cometh unto me saith Christ Joh. 6.37 that is whosoever believeth in me as ver 35. I will in no wise cast out which is as if he should have said I will sooner do that which is most abhorring to my nature and disposition yea or most repugnant to my glory then offer the least indignity or unkindnesse or send empty away any person whatsoever that shall come unto me by Faith for Justification or Saltion Quest 22. What is your third motive unto Faith Answ That the greater and more notorious and publique any mans sins have been the greater and more weighty will his Testimony be by believing both to the freenesse and fulnesse of the grace of God in Christ and to his truth and faithfulnesse also in his greatest promises as likewise unto the perfection and fulnesse of the attonement made by Christ in his death for the sins of men And therefore the acceptation of such persons with God and with Jesus Christ upon their believing is of all other mens the least questionable Quest 23. What is a fourth motive or incouragement to believing Answ That God is a great lover of that Creature of his which is called Man and that men have the precedency of the Angels themselves in his affections and good will and that he hath from the beginning of the world plainly declared such his inclinations and respects towards them by admitting such of them as were meet and capable of so great honour into friendly and familiar communion and fellowship with his Majesty imparting such of his secrets unto them as were expedient for them to know The Scripture-records concerning Abel Enoch Noah Abraham Jacob Ioseph Moses Samuel David Solomon with all the Prophets generally and many others give ample Testimony hereunto And Iesus Christ under the notion and name of the Wisdome of God is said to rejoice in the habitable part of his Earth not of his Heavens that is amongst men not among Angels as it followeth and my delight were with the Sons of Men. Prov. 8.31 Quest 24. What is your fifth motive to stirre up men to believe Answ That God in the heighth of his glory and unconceivable Splendor and brightnesse of his Majesty is altogether unlike the generality of those that are called Gods upon Earth Kings Princes Potentates and Grandees of the World who are more ready to tread and trample upon to grind the faces and to break the bones of those that are beneath them and under their power especially if they have at any time provoked them or been disobedient unto them then to commiserate or relieve them in their distresse or to lift up from dunghil or take them into any part or degree of fellowship with them in their worldly felicity The Lord saith David is high above all Nations and his Glory above the Heavens Who is like unto the Lord our God who dwelleth on high who yet humbleth himself to behold the things in Heaven and in the Earth He raiseth up the poor out of the dust and lifteth the needy out of the dunghil That he may set him with Princes c. Psal 113.5 6 7 8. There is nothing at all in God but what rightly considered rendereth him lovely and desirable especially in the eye of his Creature-man Yea his Attributes and all his perfections as they stand declared in his word duely weighed and layed together commend and set him forth as a God to speak with all due reverence made on purpose to be trusted and depended on for every thing good and desirable Quest 25. What is your sixth incouragement or motive to believing Answ The consideration of that absolute and utmost necessity that lyeth upon all men to believe if they mean or desire either ever to be truly happy or to escape the heavy doom of being for ever most miserable Neither is there Salvation in any other said Peter to the Iews being filled with the Holy Ghost when he spake Acts 4.8.12 for there is none other name under Heaven given among men whereby we must be saved And as there is no other name undr Heaven given by God unto men whereby to be saved but only the name of Christ so there is no other way or means whereby persons capable by years and reason of believing may be saved by this Name but only by believing in it See Ioh. 3.18 Mar. 16.16 with very many places beside Quest 26. Your seventh motive or incouragement the same way what may it be Answ Seriously to consider that to believe is not only if so much the benefit or advancement of the Creature believing as the honour and magnifying of the name of God of his grace and faithfulnesse in the great promises of the Gospel and so of the name of Iesus Christ and of the efficacy and fulnesse of that ransome which he hath paid for the Redemption of the World which are matters more highly considerable then the Salvation of any particular person that shal believe He that hath received his Testimony saith Iohn that is that believeth him teaching and affirming that God sent him into the World for the Salvation of all those that shal believe in him hath set to his Seal that God is true Ioh. 3.33 meaning that in doing this in that avouching of the truth and faithfulnesse of God in the Gospel which is done by any mans true and cordial believing he performes a very notable service unto him and of high acceptation with him And Abraham in respect doubtlesse
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
time partly because God needeth not the significancy of words nor indeed any words at all to come to the knowledge of our desires partly because guifts by an humble and conscientious use of them and the blessing of God thereon are oft times improved and the imperfection of them to a good degree healed partly also because the heart is at so much the more liberty to conceive desires or petitions of the best accommodation to a mans present condition and occasions whatsoever they be Quest 15. Supposing a set Form of Prayer as it is called to be simply and in it self Lawful whether is the constant use of it amongsft people by him who is their mouth in Prayer more expedient or promising more edification or comfort unto them then such prayers which are from time to time conceived and uttered by the guift of prayer at the same time Answ A Prayer of a fresh and present conception when it is uttered being conceived by the Spirit or by a guift of Prayer hath some things in it which render it more likely to edifie and comfort those that are partakers of it then one and the same Prayer still repeated First A prayer that is new is more like to awaken and engage attention in those that are to joyn in it Customary things are but as matters of course which are commonly passed over with little or no observation Whereas things that are new are of kin to things that are strange after which even they that are but drowsily disposed wil force themselves to hearken God himself makes account that if men should be but able to say even of his great works when he bringeth them forth Behold we knew them before that they would despise or at least lesse regard them Esa 48.7 Secondly A prayer newly conceived by the help of the Spirit of God comes warm from the heart and so is more like to convey warmth to the hearts of those that hear it then a Prayer that is brought out of the memory where it hath lain for a long time dead Besides the womb of the memory and much more of a book is but a cold place in comparison of that of the heart or soul If it be said That a prayer which is brought out of the treasury of the memory may when it is uttered come from the heart also and this with as much spiritual warmth or heat as if it had been newly conceived here I answer The heart cannot in reason be so much raised or ingaged with borrowing of or from the memory or with delivering out what is borrowed from hence as with travailing in birth with new conceptions and in bringing forth these with apt expressions which must suddainly be found and taken up Thirdly A prayer conceived by a spiritual gift and such is the gift of Prayer is more proper for a Church or Church-Assembly and like to do better service here then a prayer composed or framed by a natural gift one or more as good parts or abilities of learning rhetorique c. And I take this for granted that no person that finds or knows himself to be endued by God with a gift of prayer and he that is thus endued by him cannot likely be long ignorant of it will decline the use or exercise of this guift and chuse rather to imply his natural gift instead of it Fourthly Praying from time to time with variety of matter with new and different petitions and expressions doth set forth and commend upon terms of farre greater advantage the unsearchable riches of the manifold wisdome knowledge and bounty of the Spirit of God then the constant use of one and the same Prayer and consequently must needs be more like to awaken men to discern and acknowledge the gracious presence of God with them or among them in their holy assemblies and likewise to glorifie him for vouchsafing so much of himself or of his goodnesse unto men as it is said They marvelled and glorified God which had given such power unto men Mat. 9,8 And the Apostle Paul expostulates thus with the Church of Corinth Know ye not your own selves though I should not affirm it or remind you of it how that Jesus Christ is in you or rather among you in your Church-community meaning by a notable presence of his power and of his grace and love towards you except ye be Reprobates or rather very injudicious and undiscerning meaning that those Apostolical gifts and abilities which God had given him for their sakes and of which they had had large Testimony and proof amongst them did evidentiy demonstrate the presence of Christ in the middest of them 2 Cor. 13.5 Fifthly and lastly when men pray by a gift of Prayer the Holy Ghost is at full liberty both to act their Hearts and Spirits in prayer as he pleaseth and to prompt them with such Holy motions and streins of petition as he judgeth most congruous and commodious for the respective occasions of those that are present and withall to act their tongues and lipps in praying and to give them utterance as he pleaseth Whereas he that alwaies confineth himself to a set form of words in praying confineth also the Spirit of God either to give him alwaies one and the same matter of Prayer or a like set form of motions and desires to present in prayer unto God or otherwise to permit him to utter words in prayer which in their significations have no agreement with the inward impressions upon his heart Besides he that prayeth upon such termes doth not so much speak as the Spirit gives him utterance but rather as he gives utterance unto the Spirit or at the best unto himself Quest 16. But have not many either pretended unto or presumed upon a guift of Prayer from God been a shame and dishonour unto the holy Ordinance of Prayer uttering before God and his people things that have been uncomely offending against the Lawes and Rules of this sacred exercise by tautologies that is by unseasonable importune and needlesse repetitions of the same things by broken in-coherent and distracted sentences by an immethodical confusion and preposterousnesse in ordering petitions by presenting petitions contrary to the revealed will of God and the like Were it not better then to prevent so great inconveniencies as these that set forms of Prayer should be constantly used at least in publique and where many are present and that extemporary praying should in such cases be restrained or refrained Answ When many pretending to the knowledge of the truth and presuming themselves to be orthodox as few Ministers yea or Teachers of one kind or other but doe shall notwithstanding teach errours and unsound Doctrines publiquely doubtlesse it is not expedient nor lawful for the preventing of this inconvenience though it be farre greater and of much more dangerous consequence then any such defect or miscarriage â—n praying as those mentioned to confine all teachers to the reading of homilies or to the reading
or getting by heart all they deliver in teaching although this latter be no means to prevent the inconvenience we speak of because men are like to be as erroneous in penning as in preaching It is no way of God nor justifiable in reason either to counsel or constrain any man to bury that talent of preaching which God hath given him in the earth and to serve God and his Church only with reading what other men have written though with approbation to prevent the evill and danger of being heterodox in his doctrine in case he should make use of his own proper gift for the raising handling and ordering of it There are better and more Christian remedies against both the inconveniences mentioned both that incident unto praying and that incident unto preaching likewise by a personal private and appropriate gift better I say then those that have been argued against the truth is that these as the common saying is are Remedies worse then the Diseases Quest 17. Are there any degrees in Gods acceptance of Prayers so that for example though one praier find favour in his sight and be well accepted with him yet another may please him more and obtain more Grace and higher Acceptation with him Answ We commonly estimate and measure Gods acceptance of Prayers by his granting the things desired of him herein though I do not conceive this rule to be universally true or that the Apostle Paul his Prayer that the messenger of Sathan sent to buffet him might be caused to depart from him was not accepted with God because it was not granted 2 Cor. 12.8 9. Or that it was lesse accepted then many others that were granred But as farre as this rule carrieth truth in it it is plain that there are degrees in Gods acceptation of Prayer and that such a Prayer which may prevail with him to the obtaining of lesser and more common mercies or favours yet will not prevail to the obtaining of greater or more signal vouchsafements although these also may be obtained by another Prayer which is of choiâ—er and higher acceptance with him Quest 18. How can you make this to appear Answ When the Apostle James saith that the fervent or effectual fervent as our last translation rendreth the word Prayer of the Righteous availeth MVCH Jam. 5.16 he clearly supposeth that the Prayer of such a person a righteous man though it were not fervent in the same degree yet might to a lower or lesse degree prevail with God also And if the Righteousnesse of him that prayeth contributeth towards the acceptation and prevailingnesse of the prayer with God which is plainly enough likewise imported in the said Saying it is not to be doubted but that when two righteous men yet the one in Righteousnesse excelling or exceeding the other which very possibly may be yea and commonly is the case between two righteous persons shall pray together yea and this with equal fervency and faith too the prayer of the one namely his that excelleth in Righteousnesse shall have the preheminence in acceptation with God So when another Apostle writeth thus to the Hebrews Pray for us for we trust we have a good conscience in all things willing to live honestly But I beseech you the rather or somewhat the more earnestly as the former translation reads it to do this that I may be restored to you the sooner Heb. 13.18 19. He seemeth to imply that they might procure from God his liberty and return unto them the sooner if they did quit themselves accordingly in their prayers for him as it is observed by the Holy Ghost that instanr and earnest prayer was made by the Church for Peter when he was so suddenly and miraculously delivered out of Prison and restored unto them Act. 12.5 Quest 19. How or by what means may a person come to interesse himself in the great priviledge or blessing of Praying ferventlie Answ These considerations laid and kept close and warm to the heart and conscience will stand him in much stead and do him good service that way First That when he prayeth he beateth not the aire but speaketh in the ears of the living God whose propertie yea and glory it is to hear Prayers Psal 65.2 Yea and can no more lay aside this property then deny himself Secondly That when he offereth up prayers and supplications with strong cries and tears as Christ is said to have done in the aaies of his flesh Heb. 5. he forcibly striketh or smiteth upon the tender bowels and compassions of God and causeth these to move and work within him Thirdly That when he shall once and again have reaped the fruit of his Prayers and been supplyed according to the desire of his Soul out of the Treasures of the goodnesse bounty and power of God his heart will be filled to the brim with gladnesse and joy hereupon according to that of our Saviour to his disciples Ask and ye shall receive that your Joy may be full Jâ— 16.24 Fourthly That if he shall at any time pray loosely coldly drowsily or as if he cared not much whether he prayed or no he will expose himself to the eminent danger of losing his Prayer which may very possibly turn to a matter of sad consequence unto him and prove either an occasion of his declining in Faith or love towards God or of a greater indifferency and remisness to pray afterwards Fifthly That it concerns him both as much as his comfort and peace in this world and especially as much as the Salvation of his soul in the World to come do amount unto that his prayer findeth acceptance with God which it is not like to do if it be perfunctory and sleight and hath not the strength of the heart and soul in it Sixthly and lastly That a mans heart or spirit can never upon no occasion or exigence whatsoever be called up and made to give out its lust and strength to a greater advantage benefit or blessing unto him then when he is to ingage in the great duty and heavenly exercise of Prayer If the heart be seriously pressed urged and importuned with the weight and consequence of these and the like considerations when a man is upon drawing neer unto God in Prayer it cannot lightly but attend him in the action with the best and uttermost improvement and enlargement of it self whereof it is well capable Quest 20. What Faith or what kind of Faith is it which is required of a Person in praying to render his Prayer accepted with God Is it only a justifying Faith Or is it a Faith or belief that God heareth or regardeth our Prayer Or is it a Faith or Belief that God will grant or give unto us that which we desire of him in our Praier Or is it some other kind of Faith differing from all these Answ To believe stedfastly that God both heareth and regardeth our Prayer and that he wanteth neither love or goodnesse of will nor yet any sufficiency of
be yielded unto both gave place unto the latter and was disobeyed without sin in him that did transgresse it who questionlesse had sinned if as the case at present stood with him and his company he had not disobeyed it Mat. 12.3 4. The Moral Law being the greater in the juncture of the competition superseded the authority of the Ceremonial as being the lesse Again where the Law injoyning a strict Rest or cessation from work on the Sabbath day as being a law of inferiour consequence did not oblige the Priests against that Law by which they stood charged to worship God by slaying and offering sacrifices in the Temple even on that day this being a Law of more considerable and rich import then the other Mat. 12.5 Another instance like unto this we find Joh. 7.22 The reason of this Rule is nothing but what the common light of reason suggesteth viz. That in all Competitions between two things of unequal worth and goodnesse where both cannot be chosen or embraced the more worthy and weighty in goodnesse ought to have the preheminence By the light of this Rule evident it is that the Commandements of the first Table which respect the glory and interest of God are to be preferred in obedience before those of the second which concern the interest of the Creature when both cannot be obeyed As when we cannot but either betray or deny some truth of God which he hath made knovvn to us and so sin against a great duty of the first Table or else disobey the Magistrate Father Mother c. and so expose our selves to the losse of our greatest comforts in the things of this world yea it may be of life it self which are all contrary to the sense of the greatest duties of the second Table in ordinary cases in this case we must obey the charge of the first Table and stand by the truth of God with our testimony and disobey superiours whatsoever be the consequence of it It is true and the instances lately mentioned do confirm it that the greater duties of the second Table are by Gods gracious permission and allowance to take place of the letter duties of the first Table when there happeneth a competition between them But the duties of the same degree in both Tables being compared those of the first being the more important ought to have the preheminence in Competitions Quest 32. What is the Sixteenth Rule Answ Affirmative Commands are alwayes binding but not binding to be alwayes practising or actually doing what they command but only at times convenient and upon regular and due occasions They are indeed binding alwayes to maintain the habits of those vertuous and worthy actions which they enjoyn or an inward disposition or readinesse of mind to be doing the things required in them upon all occasions Thus when and where I am commanded to call upon God to meditate of his works to reverence his Word c. I am not commanded to be alwayes imployed in the actual exercise of these or any of these duties but only to be alwayes prepared and ready for the performance of them respectively upon all opportunities and when opportunity serveth to perform them actually There is the same consideration of all affirmative Precepts in matters appertaining to the second Table The Reason of this Rule is because it is meet that every vertuous and worthy action ' as well one as another should have time and place to be practised and wrought the honour of God on the one hand and the conveniency of the world on the other hand requiring it But evident it is that this could not be I mean orderly and without sin if any Commandement which bindeth to the practise of any one of them should bind them to the continual practice of it inasmuch as a man imployed in one action during such his imployment is uncapable of any other Quest 33. What is the Seventeenth Rule Answ Negative Precepts are not only alwayes binding but also binding to the actual forbearance of what they prohibit alwayes at all times and in all cases whatsoever excepting only such wherein haply God himself who hath power over his own Lawes shall grant a relaxation from any of them unto any man Thus the Commandement by which I stand charged not to hate God not to despise him not to make him a lyar by not believing him not to murther not to commit adultery c. imposeth a charge upon me to refrain from all these misdemeanours at all times and never to be found in any of them The reason of this Rule is because every evil or sinfull action is alwayes and in every case whatsoever repugnant to the glory of God and contrary to the true and real interest of men Therefore such Commandements of God by which these are prohibited admit of no cessation or interval in their obliging authority under any circumstance or circumstances whatsoever Quest 34. What is the Eighteenth Rule Answ Where any external duty whether respecting God or Man is required the inward disposition of the heart and soul from whence such outward actions when they are regularly and duely performed do proceed is required also Thus where the outward Worship and service of God are commanded a devout humble and pious frame of heart is commanded also So where I am commanded to feed the hungry to relieve the oppressed to pray for mine enem es c. I am commanded withall to be inwardly loving mercifull tender-hearted c. The reason of this rule is because God being a Spirit delighteth in special manner in the beauty and lovelinesse of the spirits and Souls of men as also to see fruits that are outwardly good growing upon their own proper trees and not upon those that are counterfeit And being desirous to make his Law spiritual and not bulky or great of body judged it meet to include his mind and will concerning all things becomming the inner man in those precepts wherein he requires such actions and deportments which are proper to be performed by the outer man Quest 35. What is the Nineteenth Rule Answ Where the external act of any sin is restrained there all inclinations inward motions workings and stirrings of heart towards the committing of that sin are prohibited and restrained likewise Thus where Murther is forbidden wrath hatred envie malice desire of revenge with whatsoever moveth in the heart or soul towards the perpetration of that horrid action are forbidden with it So where the act of Adultery under which according to a former rule all acts of bodily uncleannesse are comprehended is forbidden all lustful and wanton thoughts all secret motions and desires leaning towards that sinful act are made sinful also The reason of this Rule may readily be conceived by that of the Rule next preceding Quest 36. What is the Twentieth and last Rule Answ One and the same sin may in different respects be prohibited in several Commandements Thus a mans coveting his Neighbours Servant
hath delivered unto them all the said terms and promises not in writing only but sealed also ratified and confirmed with and by those Sacramental devisements which he hath appended and a fixed in the nature of Seals unto them and hath himself so interpreted and declared his intent and meaning in them I mean that they should be so construed and looked upon by men as signs from heaven whereby he most solemnly and as in the presence of heaven and earth and against all possibility of repentance or recedure ingageth himself to stand to and make good all those great precious promises how incredible soever and above humane belief they may otherwise seem to be which are issued forth unto the world and contained in that Gospel wherein the said Sacramental signs or seals are held forth likewise So that the Sacraments we speak of according to the most gracious counsel and intent of him that hath armed them as they are strongly and most severely engaging upon men who submit unto and use them unto their profession so are they no less if not rather more ingaging upon him that hath given them I mean God unto his profession also that is as was intels hinted to perform with all constancy and faithfulness all those terms of grace love mercy bounty c. which in the Gospel he professeth unto all those who love him and believe in him And as it will full heavy upon men who shall either revolt from their Christian profession or behave themselves scandalously in it when they shall have once Sacramentally engaged or obliged themselves unto it So were it passible to imagine or suppose that God should suffer his truth and faithfulness to fail by a non-performance of any thing he hath promised in the Gospel his own Sacraments here would testifie aloud against him to his high dishonor even as his bow in the Clouds also would in case he should destroy the world with a stood any more Question 11. How doth it or may it appear that the Sacraments of the New Testament were intended by God to serve in the nature or property of Seals for the full confirmation and final ratification of the truth of the Gospel and of the great promises here or that he is desirous that men should conceive of them as obliging him as being the Author and imposor of them to make good the gracious contents of the Gospel or which comes to the same all things signified and imported in them the Sacraments themselves Answ Concerning Circumcision which was one of the greatest and most properly called Sacraments of the Old Testament it is expresly said that Abraham received the sign of circumcision i. circumcision which was a sign or significant character a seal of the righteousness of the faith or of that faith i. e. of that kinde of Faith which he had yet being uncircumcised Rom. 4.11 This is not spoken of Abrahams being circumcised or of his reception of Circumcision in his flesh nor of his justification or being made righteous in particular but of his receiving order and command from God for the use and practice of Circumcision by all the males of his Family and Posterity Gen. 17.10 although himself was to submit unto it also with them The word received is used in such a sense elsewhere 1 Corinthians 11.23.15.3 In this sence John Baptist may be said to have received from God the Sign or Ordinance of Baptism and so Christ to have received from God the Revelation sent unto and recorded by his Apostle John Rev. 1.1 when it is said that Abraham received the sign of circumcision a Seal of the righteousness of the Faith which c. the clear meaning is that God delivered Circumcision unto Abraham and imposed it upon him his family and posterity with a purpose and intent that it should be resented and understood both by him and them as a sign given them that whosoever should truly believe in him as Abraham did whilst he was yet uncircumcised should upon the account of such their Faith be justified or accepted as righteous by him Now the state of righteousness or justification implicitly vertually and in a consequential way comprehending in it all the good things and blessings from first to last which the Gospel promiseth as sometimes the head or first Founder and sometimes some famous Ancestor is made the significate of their whole race and posterity and used to express them as Abraham signifies Abrahams posterity Gen. 13.17 18.18.19 So Jacob often his posterity with others So Justification being as it were an head priviledge or benefit of the Gospel highly considerable may well signifie and import the whole system and succession of all the good and great things promised in the Gospel And thus I conceive it is to be understood Rom. 4.25 For Christ did not rise again for our justification onely but for the procuring and obtaining all other benefits and blessings also which are consequential unto justification as the Scriptures testifie in several places In this sense it is likewise to be taken Rom. 5.18 and elsewhere it is interpreted by blessedness as by a word of a parallel import Rom. 4.5 6 7 8 9. the sealing or confirming of the promise hereof is interpretatively and in effect the sealing and ratifying the contents of the whole Gospel and of all the promises in it The Sacraments of the New Testament are of the same consideration and import sealing and securing the faithfulness of God in the performance of all things promised in the Gospel unto those that believe Concerning Baptism the brief description of it which we have Mark 1.4 Luke 3.3 clearly evinceth it In both these places John is said to have preached the Baptism that is the doctrine of the Baptism of Repentance for the remission of sins the meaning is that he preached and declared unto all that came to him that he had received from God a new Ordinance unto which he strictly required and charged them to submit viz. Baptism or such a wasshing which much differed in signification and import from all those with which they had been acquainted hitherto this being given or sent by God unto them to signifie and assure them of the forgiveness of their sins upon their repentance The expression by the way or phrase of stilling Baptism the Baptism of Repentance for the remission of sins much resembleth that of the Prophet Elisha concerning the arrow which the King of Israel by direction from him shot out of the window this arrow as it went from the Kings hand the Prophet termed The arrow of the Lords deliverance and the arrow of deliverance from Syria meaning that the shooting of it by the King in the manner directed by the Prophet was a sign and pledge from God that he would deliver the King and his people from under the power of the Syrians 2 Kings 13.17 So is Baptism a sign from Heaven or a pledge of assurance from God that unto Repentance he