Christian shall be damned who knoweth not what a PERSON in the Trinity is as Eternally inexistent when all the Divines and School Wits as good as confess after tedious disputes with unintelligible words that they know not It is the Trinity as related to us and Operative and therein Notified that We must necessarily understand and believe even as Our Creator Redeemer and Sanctifier that the Love of God the Father and the Grace of the Son and the Communion of the Holy Ghost may be believed received and enjoyed As there are diversities of Gifts but the same Spirit and differences of Administrations but the same Lord and diversities of Operations but the same God which worketh all in all 1 Cor. 12. 4 5 6. 2 Cor. 13. 14. Even as it is not our understanding the Essence of the Sun but our Reception of it 's communicated Motion Light and Heat that our Nature liveth by Q. 11. But how can any Man love him above all of whom we can have no true Conception I cannot Conceive what GOD is A. It may be you think that you know nothing but what you see or feel by Sense For so Mens long use of Bodies and Sense is apt to abuse them Or you think you know nothing which you know not fully and so no Angel knoweth God by an adequate comprehensive Knowledge How far are we from knowing fully what Sun and Moon and Stars are and what is in them and how they are ordered and move And yet nothing is more easily and surely known than that there is a Sun and Stars and that they are substances that have the power of Motion Light and Heat Yea Philosophers cannot yet agree what Light and Heat are And yet we know enough of them for our necessary use And can it be expected then that Man give a proper Definition of the Infinite God And yet nothing is more certain than that there is a God and that he is such as I have before described And we may know as much of him as our Duty and Happinss requireth Q. 12. But what is the best Conception I can have of God A. I partly told you in the Third Chapter and the Second I now tell you further that we see God here but as in a Glass His Image on Mans Soul is the nearest Glass How do you conceive of your own Soul You cannot doubt but you have a Soul while you perceive its constant acts Yet you see it not You find clearly that It is a Spiritual substance that hath essentially the power of Vital-Activity Understanding and Will By this you perceive what a Spirit is And by this you have some perception what GOD is All the World is far less to God than a Body to its Soul And GOD is Infinitely more than a Soul to all the World But by the Similitude of a Soul you may most easily conceive of him CHAP. X. Of God's Almightiness and Creation Qu. 1. WHy is God here called The FATHER in whom we believe A. 1. As he is the first Person in the Eternal Trinity and so called The Father of the Eternal Word or Wisdom as his Son 2. As he is the Father of Jesus Christ as Incarnate 3. As he is the Maker of the whole Creation and as a Common Father giveth Being to all that is 4. As he is our Reconciled Father by Christ and hath adopted us as his Sons and bound us to Love and Trust and Obey him as our Father But the two first are the chief Sence Q. 2. What is God's ALMIGHTINESS A. His Infinite Power by which he can do all things which are works of Power He cannot Lie nor Die nor be the Cause of sin for these are no Effects of Power but of Impotencie Q. 3. Why is his Almightiness to be believed by us A. We do not else believe him to be GOD And we cannot else Reverence Admire Trust him and Obey him as we ought Q. 4. Why is his Almightiness only named and no other properties A. All the rest are supposed when we call him GOD. But this is named because he is first to be Believed in as the Creator and his Creation doth eminently manifest his Power And though the Son and the Holy Ghost are Almighty the Scripture eminently attributeth POWER to the FATHER WISDOM to the SON and LOVE and Perfective Operations to the Holy Ghost Q. 5. Is the Creation named to notifie to us God's Almightiness A. Yes and it is a great part of our Duty when we look up to the Heavens and daily see so far as our short sight can reach of this wondeful World to think with most reverend admiration O what a GOD have we to serve and trust Q. 6. HOw did God make all things A. He gave them all their Being Order and well-being by the Power of his Will and Word Q. 7. When did he make all things A. It is not yet Six thousand Years since he made this World even as much as belongs to us to know Q. 8. How long was God making this World A. It pleased him to make it the work of Six dayes and he consecrated the seventh day a Sabbath for the Commemoration of it and for the solemn Worshipping Him as our Creator Q. 9. For whom and for what use did God make the World A. God made all things for himself not as having need of them but to please his own will which is the Beginning and the End of all his Works and to shine in the Glory of the Greatness Order and Goodness of the World as in a glass to understanding Creatures and to communicate Goodness variously to his Works Q. 10. What did God with the World when he had made it A. By the same Power Wisdom and Will he still continueth it or else it would presently return into nothing Q. 11. What further must we learn from Godâ— CREATING us A. We certainly learn that he is our OWNER our RULER and our BENEFACTOR or FATHER and that we are his OWN and His SUBJECTS and his BENEFITED Children Q. 12. What mean you by the First that he is our OWNER A. He that maketh us of nothing must needs be our absolute Lord or Owner And therefore may do with all things what he Will and cannot possibly do any wrong however he useth us And we must needs be wholly his Own and therefore should wholly resign our selves to his disposing Will. Q. 13. What mean you by the Second that God is our Ruler A. He that by Creation is our absolute Owner and hath made us Reasonable and with Free-will must needs have the only right and fitness to be our Ruler by his Laws and Doctrine And we are bound as his Subjects to Obey him absolutely in all things Q. 14. How gather you that he is our Father or Benefactor A. If we have our very Being from him and all the Good that the whole Creation enjoyeth be his
free Gift then as he is LOVE it self so he is the Great Benefactor of the World but specially to his chosen faithful People And no Man or Angel hath any thing that is good by way of merited exchange from God but all is of free Gift And we owe him our superlative Love and and Thanks and Praise Q. 15. Why are Heaven and Earth named as the parts of his Creation A. They are all that we are concerned to know We partly see the difference between them and Gods Word tells us of more than we see Earth is the place of our present abode in our Life of Tryals in Corruptible Flesh Heaven is the place where God doth manifest his Glory and from whence he sendeth down those Influences which maintaiâ— Nature and which communicate his Grace and prepare us for the Glory which we shall enjoy in Heaven By Heaven and Earth is meant all Creatures both Spirits and Corporeal Q. 16. Were there no more Worlds made and dissolved before this It seems unlikely that God from all Eternity should make nothing till less than Six Thousand Years ago when he is a communicative Good and delighteth to do good in his Works A. It is dangerous presumption so much as to put such a Question with our Thought or Tongue and to pry into Gods Secrets of which we are utterly uncapable unless it be to shame it or suppress it God hath by Christ and the Holy Ghost in Scripture set up a Ladder by which you may ascend to the Heaven that you are made for But if you will climb above the top of the Ladder you may fall down to Hell CHAP. XI Of the Person of Iesus Christ the only Son of God Qu. 1. VVHo is Iesus Christ A. He is God and Man and the Mediator between GOD and Man Q. 2. When did he begin to be God A. He is the Eternal God that had no Tempoporal beginning Q. 3. When did he begin to be a Man A. About One thousand six hundred eighty one Years ago Q. 4. If he be GOD why is he called the Son of God Are there more Gods than One And how doth God beget a Son A. There is but One God I before opened to you the Mystery of the Trinity in Unity to which you must look back Begetting is a word that we must not take carnally and a Son in the Deity signifieth not another substance If the Sun be said to Beget its own Light that maketh it not another Substance But Christ is also as Man begotten of God in a Virgins Womb. Q. 5. Was Christ GOD in his low condition on Earth A. Yes but the GODHEAD appeared not as in heavenly Glory Q. 6. Is Christ a Man now he is in Heaven A. Yes He is still God and Man But his Glorified Manhood is not like our corruptible Flesh and narrow Souls Q. 7. Hath Christ a Soul besides his Godhead A. Yes for he is a perfect Man which he could not be without a Soul Q. 8. Then Christ hath two Parts One part iâ— God and the other Man A. The name of PART or WHOLE is not fâ—… for God God is no PART of any thing no noâ— of the Universe of Being For to be a PART iâ— to be less than the whole and so to be imperfect And every WHOLE consisteth of PARTS but so doth not God Q. 9. Is Iesus Christ one Person or two viz. A Divine and Humane A. It 's dangerous laying too great a stress on words that are either not in Scripture or are applyed to God as borrowed from similitude in Man As the word PERSON signifieth the Eternal Word the Second in the Trinity Christ is but One Person And though his humane Soul and Body assumed be Substances they are not another Person but another Nature united to his Eternal Person yet noâ— as a Part of it but by a Union which we have no proper Words to express Christ hath two Natures and but one Person But if you take the word PERSON only for a Relation as of a King a Judge c. so Christ as MEDIATOR is a PERSON distinct from the same Christ as the Eternal Second Person in the Trinity Q. 10. It seems then Christ had three Natures a Divine a Soul and a Body A. This is a Question about meer Names He hath only the Nature of GOD and of Man But if you go to anatomize Man you may find in him on Earth perhaps more Natures than two Spirit Fire Air VVater and Earth But this is a frivolous dispute Q. 11. In what Nature did Christ appear of Old before his Incarnation A. If it were not by an Angel as his Agent it must be by some Body Light or Voice made or assumed for that present time Q. 12. I hear some say That Christ is not One God with the Father but a kind of under-God his first Creature above Angels A. The Scriptures fully prove Christ to be God and one God with the Father The form of Baptism proveth it There be some Learned Men that to reconcile this Controversie say That Christ hath Three Natures 1. The Divine 2. A Super-angelical 3. A Humane And that God the Eternal Word did first of all produce the most perfect of all his Creatures above Angels like an Universal Soul and the God-Head uniting it self to this did by this produce all other Creatures and at least did in and by this Unite it self hypostatically to the humane Nature of Christ. They think divers Texts do favour this threefold Nature and that the Arrians erred only by noting the Superangelical Nature and not noting the Divine united to it But I dare not own so great a point which I find not that the Universal Church ever owned nor do I see any cogent Proof of it in the Scripture Q. 13. But God doth all his Works in Order And he made Angels far Nobler than Man And is it like then that he setteth a Man so far aboâ—â— all Angels as Personal Union doth import A. It is not like if we might judge by the coâ—jectures of our Reason But Gods lower Works aâ—â— none of them perfectly known here to us Muâ—â— less the most Mysterious even the Glorious Persoâ— of the Son of God If God will thus glorifie hâ—â— Mercy to Man by setting him above all the Aâ—gels who shall say to him What dost thou Aâ— if there be in Jesus Christ a first created Super angelical Nature besides the Divine and Humanâ— we shall know it when we see as Face to Face â—â— the mean time he will save those that truly believâ— in him as GOD and Man Q. 14. Why is Christ called Our Lord A. Because he is God and also as Mediator Aâ—â— Power in Heaven and Earth is given him and â—â— is made Head over all things to his Church Mâ—â— 28. 28. Eph. 1. 22 23. Q. 15. What do his Names Jesus Christ siâ—nifie A. Iesus
enlarged and Seldom put up the whole matter of Prayer all at once 3. They formed their Desires according to the Method of this Prayer though they expressed those deres as various occasions did require Q. 9. Is every Christian bound to say the Words of the Lords Prayer A. The same answer may serve as to the last Every Christian is bound to make it the Rule of his Desires and Hopes both for Matter and Oâ—der But not to express them all in every Prayer But the Words themselves are apt and must have their due reverence and are very fit to summ up our scattered less ordered Requests Q. 10. But few Persons can understand what such generals comprehend A. 1. Generals are useful to those that cannot distinctly comprehend all the particulars in them As the General knowledg that we shall be happy in Holy and Heavenly Joy with Christ may comfort them that know not all in Heaven that makes up that happiness so a General desire may be effectual to our receiving many particulars 2. And it is not so General as God be merciful to me a Sinner an accepted Prayer of the Publican by Christs own Testimony There are six particular Heads there plainly expressed CHAP. XXIV Our Father which art in Heaven Expounded Qu. 1. WHo is it that we pray to whom we call Our Father A. GOD himself Q. 2. May we not pray to Creatures A. Yes for that which it belongeth to those Creatures to give us upon our request supposing they hear us But not for that which is Gods and not their own to give nor yet in a manner unsuitable to the Creatures Capacity or Place A Child may Petition his Father and a Subject his Prince and all Men one another Q. 3. May we not pray to the Son and the Holy Ghost as well as to the Father A. As the word Father signifieth God aâ— God it comprehendeth the Son and the Holy Ghost and as it signifieth the first Person in the Trinity it excludeth not but implyeth the second and the third Q. 4. What doth the word Father signifie A. That as a Father by Generation is the Owner the Ruler and the Loving Benefactor to his Child so is God eminently and transcendently to us Q. 5. To whom is God a Father and on what Fundamental account A. 1. He is a Father to all Men by Creation to all lapsed Mandkind by the Price of a sufficient Redemption But only to the Regenerate by Regeneration and Adoption and that effective Redemption which actually delivereth Men from Guilt Wrath Sin and Hell and Justifieth and Sanctifieth them and makeâ— them Heirs of Glory Q. 6. What is included then in our Child-like relation to this Father A. That we are his own to be absolutely at his dispose his Subjects to be absolutely Ruled by him and his Beloved to depend on his Bounty and to love him above all and be happy in his Love Q. 7. What is meant by the words which art iâ— Heaven A. They signifie I. God's real Substantiality He is existent II. God's incomprehensible Perfection in Power Knowledge and Goodness and so his absolute sufficiency and fitness to hear and help us 1. The vastness Sublimity and Glory of the Heavens tell us that He who Reigneth there over all the World must needs be Omnipotent and want no power to do his will and help us in our need 2. The Glory and Sublimity tell us that he that is there above the Sun which shineth upon all the Earth doth behold all Creatures and see all the wayes of the Sons of Men and therefore knoweth all our Sins Wants and Dangers and heareth all our Prayers 3. Heaven is that most perfect Region whence alâ— good floweth down to Earth Our Life is thence our Light is thence all our Good and foretast of Felicity and Joy is thence And therefore the Lord oâ—… Heaven must needs be the Best the Fountain of aâ—… Good and the most amiable End of all just Desire and Love Yet Heaven is above our Sight and comprehension and so much more is God III. And the word Art signifieth God's Etemity in that Heavenly Glory It is not who wa st or who wilt be Eternity is indivisible Q. 8. Is not God every where Is he more in Heaven than any where else A. All Place and All things are in God He is absent from none Nor is his Essence divisible or Commensurate by Place or limited or more here than there But to us God is known by his Works and Appearances and therefore said to be most where he worketh most And so we say that God dwelleth in him who dwelleth in Love That he walketh in his Church that we are his Habitation by the Spirit that Christ and the Holy Spirit dwell in Believers Because they operate extraordinarily in them And so God is said to be in Heaven because he there manifesteth his Glory to the Felicity of all the Blessed and hath made Heaven that Throne of his Majesty from whence all Light and Life and Goodness all Mercy â—nd all Justice are communicated to and exercised on Men. And so we that cannot see God himself must â—ook up to the Throne of the Heavenly Glory in our Prayers Hopes and Joyes Even as a Mans Soul is undivided in all his Body and yet it worketh not alike â—â— all its parts but it is in the Head that it useth Reason Sight c. and doth most notably appear to â—thers in the Face and is almost visible in the Eye â—nd therefore when you talk to a Man you look him â—â— the Face and as you talk not to his Flesh but to his â—ensitive and intellectual Soul so you look to that art where it most apparently sheweth its sence and â—â—tellection Q. 9. Is there no other Reason for the naming of Heaâ—en here A. Yes It teacheth us whither to direct our own desires and whence to expect all good and where our own Hope and Felicity is It is in Heaven that God is to be seen and enjoyed in Glory and in perfect Love and Joy Though God be on Earth he will not be our Felicity here on Earth every Prayer therefore should be the Souls aspiring and ascending towards Heaven and the believing exercise of a heavenly Mind and Desire For a Man of true Prayer to be unwilling to come to Heaven and to love Earth better is a contradiction Q. 10. But do we not pray that on Earth he may use us as a Father A. Yes that he will give us all Mercies on Earth conducing to heavenly Felicity Q. 11. What else is implyed in the word Our Father A. Our Redemption and Reconciliation by Christ and to the Regenerate our Regeneration by the Holy Ghost and so our Adoption by all which of Enemies and the Heirs of Hell we are made the Sons of God and Heirs of Heaven It is by Christ and his Spirit that we are the Children of God Q. 12. Why say we Our Father and
and they driven hastily out they yearly continued the Eating of the Passover with unleavened Bread as in a hasting posture 3. Since the Law given in the Wilderness they constantly used the Sacrifices the Oblations the Tabernacle the Priesthood and Ceremonies as that Law prescribed them And the National constant use of these was an ascertaining Tradition of the matters of Fact which were their cause 4. Yea so tenacious were they of this Law that as they taught the very Syllables of it to their Children and kept in the Ark the very Tables of Stone that had the Ten Commandments so they were Enemies to Christianity because the Christians were against the Gentiles Observation of their Law and for its abrogation 4. Consider again that the Matter of Fact and the Divine Institution is since made certain to us by Christs Testimony Q. 11. But seeing this Law doth not bind us now nor the particular Messages of the Prophets were sent to us is it any of our Concern now to know or believe them It belonged to those that they were made for and sent to But what are they to us A. There is not the same necessity to know them and so to be such that they were all of God as there is to know and believe the Gospel But it is greatly our Duty and Concern to believe them 1. Because they were preparatory to the Gospel and bore an antecedent Testimony to it 2. Because the Gospel it self beareth witness of their Truth which therefore if we believe it we must believe 3. Because by the Holy Ghost's direction all now make up our Books of Sacred Records which is the certain Word of God though not all of the same Necessity and Evidence And here I must tell you a great and needful Truth which ignorant Christians fearing to confess by overdoing tempt Men to Infidelity The Scripture is like a Mans Body where some parts are but for the preservation of the rest and may be maimed without death The Sence is the Soul of the Scripture and the Letters but the Body or Vehicle The Doctrine of the Creed Lords Prayer and Decalogue and Baptism and Lords Supper is the Vital part and Christianity it self The Old Testament Letter written as we have it about Ezras's time is that Vehicle which is as imperfect as the Revelation of those times was But as after Christ's Incarnation and Ascension the Spirit was more abundantly given and the Revelation more perfect and Sealed so the Doctrine is more full and the Vehicle or Body that is the Words are less imperfect and more sure to us so that he that doubteth of the Truth of some Words in the Old Testament or of some small Circumstantials in the New hath no reason therefore to doubt of the Christian Religion of which these Writings are but the Vehicle or Body sufficient to ascertain us of the Truth of the History and Doctrine Be sure first that Christ is the very Son of God and it inferreth the certainty of all his Words and enforceth our whole Religion Q. 12. I perceive then that our main Question is both as to Necessity and Evidence How we are sure that the Gospel is true and the Records of it the very Word of God A. It is so And as it is this that must Rule and Judge the Church so we have to us fuller proof of this than of the Old Testament Because that the narrowness of the Iews Countrey in comparison of the Christian World and the many Thousand Years distance and a Language whose Phrase and Proverbial speeches and the very sence of the common words of it must needs make it more unknown to us than the Language that the Gospel is Recorded in And it is not the least proof of the Truth of the Old Testament that it is attested and confirmed by the New Q. 13. Will you first tell me How the Apostles and that first Age were sure that the Gospel of Christ was the very Word of God A. Here I must first tell you that the great Mystery of the Blessed Trinity Father Son and Holy Ghost being One God is made necessary to us to be believed not only as to the Eternal unsearchable Inexistence but specially for the Knowledge of Gods three great sorts of Works on Man That is As our Creator and the God of Nature as our Redeemer and the God of Governing and and reconciling Grace and as our Sanctifier and the Applyer and Perfecter of all to fit us for Glory And so the Son as Redeemer is the way to the Father to know him and his Love and be reconciled to him And the Holy Ghost is the Witness of the Son The proof therefore of the Gospel of Christ in one word is the Holy Ghost that is the certain Testimony of God's Spirit And this Testimony consisteth of these several parts I. The foregoing Testimony of the Spirit by all the Prophesies of the Old Testament and the Typical Prefigurations which became a fuller proof than before when they were seen all to be fulfilled in Christ Yet many were fulfilled before When Abraham had no Child he was promised the Multiplication of his Seed and that all Nations should be blessed therein Gen. 12. 2. 13. 16. 15. 5. 17. 2. 18. 11 12. The 400 Years of their abode in Egypt and Canaan before were foretold and punctually fulfilled Gen. 15. 13 14. Ex. 12. 31 32. So was Iacob's Prophesie of Iudah's Scepter Gen. 42. 8 9 10. And Ioseph's dreams And verily Balaams last Prophesie was marvellous who when he had blessed Israel and foretold their Victories foretold also the Scepter of David and Christ and the success of the Assyrians and after that of Chittim against the Hebrews themselves Numb 24. And who seeth not the fulfilling of the terrible Prophesie of Moses against the Iews Deut. 31 Iosiah by Name and his Deeds were foretold 300 Years before he was Born 1 Kings 13. 2. 2 Kings 23. 15. Oft was the Captivity of the Iews foretold and the destruction of Babylon and the Iews return by Cyrus named long before he was Born and the very time foretold From the beginning Christ was promised and the circumstances of his coming foretold Gen. 3. 15. 26. 4. 49. 10. Deut. 18. 15. Psal. 2. 27. 89. 110. Isa. 53. 11. 1. Ier. 33. 15. Mic. 5. 2. That he should be Born of a Virgin Isa. 7. 14. in Bethlem Mic. 5. 2. and then the Infants killed Ier. 31. 15 that he should come into the Temple as the Angel of the Covenant whom they desired but they should not endure therein when he came because he came as a Refiner Mal. 3. 1. 3. That he should go into Egypt and return thence Isa. 19. 1. Hos. 11. 1. That One should go before him to prepare the way Mal. 3. 1. That he should do wonders for the People Isa. 35. 5. That a familiar should betray him and that for Thirty pieces of
meant in the Creed A. Yes 1. The Creed containeth the necessary Matter revealed by God which we must believe 2. And it mentioneth Him to whom we must Trust in our Assent Consent and Practice even God the Father the Son and the Holy Ghost Q. 7. But is this the Faith by which we are justifyed Are we justified by believing in God the Father and the Holy Ghost and the rest of the Articles Some say It is only by believing in Christs Righteousness as imputed to us A. Justification is to be spoken of hereafter But this one entire Christian Faith is it which God hath made the necessary qualification or Condition of such as he will justifie by and for the Merits of Christ's Righteousness Q. 8. Doth not I believe signifie that I believe that this God is my God my Saviour and my Sanctifier in particular A. It is an applying Faith It signifieth 1. That you Believe his Right to be your God 2. And his offer to be your God 3. And that you consent to this Right and Offer that he may be special Relation be yours 4. But it doth not signifie that every Believer is sure of the sincerity of his own Act of believing and so of his special Interest in God though this is very desirable and attainable CHAP. IX Of the first Article I Believe in God the Father Almighty maker of Heaven and Earth Qu. 1. SEeing you before proved that there iâ— a God from the Light of Nature aâ—â— Heathens know it why is it made an Article â—â— Faith A. The understanding of Man is so darkened and corrupted now by sin that it doth but groâ—â— after God and knoweth him not as revealeâ— in his Works alone so clearly and surely as â—â— needful to bring home the Soul to God in Holâ— Love Obedience and Delight But he is morâ— fully revealed to us in the Sacred Scripture bâ— Christ and his Spirit which therefore must bâ— herein believed Q. 2. What of God doth the Scripture make knoâ—â— better than Nature A. That there is a God and what God is and what are his Relations to us and what aâ—â— his works and what are our Duty to him anâ— our Hopes from him Q. 3. That there is a God none but a mad Mâ—…sure can doubt But what of God is so clearly râ—…vealed in Scripture A. 1. His essential Attributes and 2. The Trâ—…nity in one Essence Q. 4. Which call you his Essential Aâ—tributes A. God is essentially LIFE UNDERSTANDING and WILL or VITAL-POWER WISDOM and GOODNESS or LOVE in one substance and this in absolute Perfection Q. 5. But are not all the rest of his Attributes Essential A. Yes But they are but these same Named variously from their various respects to the Creatures such are his Truth his Iustice and his Mercy as he is our Governour His Bounty as our Benefactor and his Self-sufficiency Eternity Immensity or Infiniteness his Immutability Immortality Invisibility and very many such respective Names are comprehended in his PERFECTION Q. 6. I have oft heard of Three Persons and One God and I could never understand what it meant How Three can be but One. A. It 's like that is because you take the word PERSON amiss as if it signified a distinct Substance as it doth of Men. Q. 7. If it do not so doth it not tend to deceive us that never heard of any other kind of Person A. The Scripture tells us that there are Three and yet but One God but it giveth us not a Name which may notifie clearly so great a Mystery for it is unsearchable and incomprehensible We are to be Baptized into the Name of the Father Son and Holy Ghost Matth. 28. 29. And there are three that bear Record in Heaven the Father the Word and the Holy Spirit and these three are one 1 Ioh. 5. 7. But the custom of the Church having used the word PERSON having none that clearly expresseth the Mystery it is our part rather to labour to understand it how a Divine Person differâ— from a Humane than to quarrel with an impropeâ— word GOD is ONE Infinite undivided Spiritâ— and yet that he is FATHER SON and HOLY GHOST must be believed And God hath made so marvellous an impression on all the Natures of Active Beings of THREE in ONE as to me doth make this Mystery of oâ—â— Religion the more easie to be believed so far iâ— it from seeming a contradiction Q. 8. I pray shew me some such Instances A. I. The Sun and all true Fire is One Substancâ—â— having Three Essential Powers the Moving Poweâ— the Enlightning Power and the Heating Power Motion is not Light Light is not Heat and Heâ—â— is not Motion or Light Yet all are One Substancâ—â— and radically one Virtue or Power and yet Three as Operative II. Every Plant hath One Vegetative principlâ—â— which hath Essentially a Power Discretive aâ—… discerning its own Nutriment Appetitive deâ—…ring or drawing it in and Motive and so digestivâ— and assimilative III. Every Bruit hath One Sensitive Soul whicâ— Essentially hath a Power of Vital-sensitive Motioâ—â— Perception and Appetite IV. Every Man hath One Soul in Substance whicâ— hath the Powers of Vegetation Sense and Intellection â—â— Reasoning V. The Soul of Man as Intellective hath Essentially a Threefold Power or Virtue Mental Life for motion and execution Understanding and Will All Active Beings are Three Virtues in one substance Q. 9. But these do none of them make Three Persons A. 1. But if all these be undenyable in Nature and prove in GOD ACTIVE LIFE UNDERSTANDING and WILL it shews you that Three Essentials in One substantial Essence is no contradiction And why may not the same be as true of the Divine Persons 2. And in God who is an Infinite undivided Spirit little can we conceive what Personality Signifieth and how far those Schoolmen are right or wrong who say That Gods Essential SELF-LIVING SELF-KNOWING and SELF-LOING are the Trinity of the Persons as in Eternal Existence and that the Operations and Appearances in POWER WISDOM and LOVE in CREATION INCARNATION for REDEMPTION and Renovation in NATURE GRACE and Initial GLORY or Communion are the Three Persons in the Second Notion as outwardly Operative And how much more than this soever there is it is no wonder that we comprehend it not Yea I believe there is yet more in the Mystery of the Trinity because this much is so intelligible Q. 10. But is it not strange that God will lay our Salvation on the belief of that which we cannot understand Yea is it not on the bare saying of a Word whose meaning none can know A. The Doctrine of the Trinity in Unity is the very Summ of all the Christian Religion as the Baptismal Covenant assureth us And can we think that Christianity saveth Men as a Charm by words not understood No the belief of the Trinity is a Practical Belief far be it from us to think that every plain
signifieth a Saviour and Christ tâ—â— Anointed of God He being Anointed by God â—â— the Office of a Mediator as the Great Propheâ— Priest and King of the Church CHAP. XII How Christ was Conceived by the Holy Ghost and Born of the Virgin Mary Qu. 1. DOth it not seem Impossible that Christ should be begotten on a Virgin without a Man A. There is no Contradiction in it And what is impossible to him that made all the World of nothing Q. 2. But it seems incredible that God should be made Man A. God was not at all changed by Christ's Incarnation The Godhead was not turned into Flesh or Soul but united it self thereto Q. 3. But it seemeth an incredible Condâ—scension in God to unite the Nature of Man to himself in Personal Union A. When you understand what it is it will not seem incredible to you though wonderful Consider 1. That it doth not turn the humane Nature into Divine 2. Nor doth it give it any of that part or work which was proper to the Divine Nature and Second Person in the Trinity from Eternity 3. The Divine Nature is united to the Humane only to advance this to the excellent Office of Mediation and that Christ in it may be Head over all things to the Church 4. And it will abate your wonder if you consider that God is as near to every Creature as the Soul is to the Body In Him we live move and have our being And he is more to us than our Souls are to our Bodies Q. 4. You now make me think that God is one with every Man and Creature as well as with Christ. I pray you wherein is the difference A. Gods Essence is every where alike but he doth not appear or work every where alike As he is more in Heaven than on Earth because he there operateth and appeareth in Glory and as he is more in Saints than in the Ungodly because in them he Operateth his Grace so he is in Jesus Christ otherwise than he is in any other Creature 1. In that he by the Divine Power qualified him as he never did any other Creature 2. And designeth him to that work which he never did any other Creature 3. And fixeeth him in the honourable Relation to that work 4. And communicateth to him by an uniting act the Glory which he doth not to any other Creature And though it 's like there is yet more unknown and incomprehensible to us yet these singular Operations express a singular Operative Union The Sun by shining on a Wall becomes not one with it But by its influence on Plants it becometh one with them and is their Generical Life Q. 5. But how is the Second Person in the Trinity more United to the humane Nature than the Father and the Holy Ghost are they divided A. You may as well ask Why God is said to make the World by his WORD and by his SON Tho the Persons are undivided in their works on the Creature yet Creation is eminently ascribed to the Father Incarnation and Redemption to the Son and Sanctification to the Holy Ghost The Suns power of Motion Light and Heat are inseparable And yet it is the Light as such that with our Eye doth cause the same act of sight as united to it But the perfect Answer to this doubt is reserved for Heaven Q. 6. But how was he conceived by the Holy Ghost the Second Person by the third when it is only the Second that was incarnate A. The Holy Ghost is not said to operate on the Second Person in the Trinity or the Godhead for Christs Conception but on the Virgins Body and by miraculous causing a humane Soul and Body and their union with the Eternal Word Gods perfecting Operations are usually ascribed to the Holy Ghost But the Father and Son are still supposed Operating by the Holy Spirit Q. 7. Was Christ's Flesh made of the substance of his Mother A. Yes Else how had he been the Son of Man Q. 8. Was Christ's Soul begotten by his Mother A. It is certain that Man begetteth Man But how Souls are generated is not fully known by Man Some say They are not Generated but Created Some say That they are not Created but Generated And I think that there is such a concurrence of God's act and Mans as may be called a Conjunction of Creation and Generation that is that as the Sun-beams by a Burning-Glass may light a Candle and that Candle light another and another yet so that the Light and Heat that doth it is only from the Suns continual communication But will not Light another but as contracted and made forcible by the Burning-glass or the Candle So all the Substance of new Souls is from the Divine Efflux or communication of it which yet will not ordinarily beget a Soul but as it is first received in the Generative natural faculty and so operateth by it as it s appointed Natural means Thus it seems all humane Souls are caused Pardon the defects of the Similitude But the Soul of Christ miraculously not without all Operation of the Mothers for then he had not been the Son of Man but without a humane Father the Holy Ghost more than supplying that defect Q. 9. If Christ was Mary's Son how escaped he Original guilt A. By being conceived by the Holy Ghost and so in his humane Nature made the Son of God and not generated as other Men are Q. 10. Had Mary any Children after Iesus Christ A. It goes for a Tradition with most that she had none But it is uncertain and concerneth not our Faith or Salvation Q. 11. Why was Christ Born of a Jew A. God had made a special Promise to Abraham first that Christ should be his Seed in whom all Nations should be blessed and to David after that he should be his Off-spring an everlasting King Q. 12. Why was not Christ Born till about Four thousand Years after the Fall A. It 's dangerous asking Reasons of God's Councils which he hath not revealed But this much we may know that Christ was Mans Redeemer by undertaking what he after did before his Incarnation And that he revealed the Grace of Redemption by Promises Types and Prophesies and so saved the Faithful And that Gods works are usually progressive to Perfection and ripeâ—t at last And therefore when he had first sent his Prophets he lastly sent his Son to perform his undertaking and bring Life and Immortality more fully to light and bring in a better Covenant and gather a more excellent Universal Church Q. 13. Were any savâ—d by Christ before he was made Man A. Yes They had the Love of the Father the Grace of Christ and the necessary communion of the Holy Ghost and the Promise And in every Age and Nation he that feared God and work't Righteousness was accepted of him CHAP. XIII Suffered under Pontius Pilate was Crucified Dead and Buried he descended into Hell
Relations are here included A. That we being Gods Creatures and Redeemed Ones are 1. His Own 2. His Subjects to be Ruled by him 3. His poor Beneficiaries that have all from him and owe him all our Love Q. 8. What do the words signifie that brought thee out of the Land of Egypt A. That besides the Right of Creation God hath a Second Right to us as our Redeemer The deliverance from Egypt was that Typical one that founded the Relation between him and the Common-wealth of Israel But as the Decalogue is the Law of Christ the meaing is I am the Lord thy God who Redeemed thee from sin and misery by Iesus Christ. So that this signifieth the nearest Right and Reason of this Relation between God and Man He giveth us his Law now not only as our Creator but as our Redeemer and as such we must be his willing Subjects and obey him Q. 9. Are all Men Subjects of God's Kingdom A. 1. All are Subjects as to Right and Obligation 2. All that Profess Subjection as profest Consenters 3. And all true hearty Consenters are his sincere Subjects that shall be Saved God the Creator and Redeemer hath the Right of Soveraignty over all the World whether they Consent or not But they shall not have the Blessing of Faithful Subjects without their own true Consent nor of visible Church Members without profest Consent But antecedent Mercies he giveth to all Q. 10. Why is this description of Gods Soveraignty and Mans Subjection and the Ground of it set before the Commandements A. Because 1. Faith must go before Obedience He that will come to God and obey him must Believe that God is God and that he is the Rewarder of them that diligently seek him Heb. 11. 6. And he that will obey him as our Redeemer must believe that we are Redeemed by Jesus Christ and that he is our Lord and King 2. And Relations go before the Dutyes of Relation And our Consent foundeth the mutual Relation The nature and form of Obedience is To Obey anothers Commanding will because he is our Rightful Governour No Man can Obey him formally whom he taketh not for his Ruler And Subjection or Consent to be Governed is Virtually all Obedience Q. 11. But what if Men never hear of the Redeemer may they not obey Gods Law of Nature A. They may know that they are Sinners and that the sin of an Immortal Soul deserveth endless punishment And they may find by experience that God useth them not as they deserve but giveth many mercies to those that deserve nothing but misery and that he obligeth them to use some means in hope for their recovery and so that he Governeth them by a Law or on terms of Mercy And being under the first Edition of the Law of Grace though they know not the second they ought to keep that Law which they are under and they shall be judged by it Q. 12. How then doth the Christian Church as Christs Kingdom differ from the World without if they be any of his Kingdom too A. As all the World was under that Common Law of Grace which was made for them to Adam and Noe and yet Abraham and his Seed only were chosen out of all the World as a peculiar Holy Nation to God and were under a Law and Covenant of Peculiarity which belonged only unto them so though Christ hath not revoked those common Mercies given to all by the first Edition of the Law of Grace nor left the World ungoverned and lawless yet he hath given to Christians a more excellent Covenant of Peculiarity than he gave the Natural Seed of Abraham and hath elected them out of the World to himself as a chosen Generation a Royal Priestood an Holy Nation a peculiar People to shew forth the Praises of him that hath called them out of darkness into his marvellous Light 1 Pet. 2. 9. Q. 13. It seems then we must take great heed that we make not Christs Kingdom either less or Greater than it is A. To make it Greater than it is by equalling those without with the Church or Church-hypocrites with the sincere doth dishonour Gods Holiness and the wonderful design of Christ in Mans Redemption and the Grace of the Spirit and the Church of God and obscureth the Doctrine of Election and God's peculiar Love and tendeth to the discomfort of the Faithful and even to Infidelity And to make Christ's Kingdom less than it is by deâ—ying the first Edition of the Law of Grace made to â—ll and the common Mercies given to all antecedently â—o their rejection of them doth obscure and wrong â—he Glory of Gods Love to Man and deny his comâ—on Grace and Law and feigneth the World either â—o be under no Law of God or else to be all bound to be perfectly Innocent at the time when they are guilty and either not bound at all to hope and seek for Salvation or else to seek it on the Condition of being Innocent when they know that it is impossible they being already guilty And it maketh the World like the Devils almost shut up in despair and it leaveth them as Guiltless of all sin against Grace and the Law of Grace as if they had none such And it contradicteth the judgment of Abraham the Father of the Faithful who saw Christ's day For he thought that even the wicked City Sodom had had Fifty Persons so Righteous as that God should have spared the rest for their sakes to say nothing of Iob Nineve c. In a word the ungrounded extenuating the Grace oâ— Christ and the Love of God hardeneth Infidels and tempteth Christians to perplexing Thoughts of the Gospel and of the Infinite Goodness of God and maketh it more difficult than indeed it is to see hiâ— Amiableness and consequently to Glorifie and Loâ—â— him as the Essential Love whose Goodness is equaâ— to his Greatness It is Satan as an Angel of Light and Righteousness who pretending the defence of God's special Love to his Elect denyeth his common Mercies to Mandkind to dishonour Gods's Love and strengthen our own Temptations against the Joyfuâ— Love of God Q. 14. Is Government and Subjection all that â—â— here included A. No God's Kingdom is a Paternal Kingdom â—…ling Children by Love that he may make them happy I am the Lord thy God signifieth I am thy greatâ—â— Benefactor thy Father who gave thee all the Gooâ— thou hast and will give to my obedient Children Grace and Glory and all that they can reasonably desire and will protect them from all their Enemies and supply their wants and deliver them from Evil and will be for ever their Sun and Shield their Reward and Joy and better to them than Man in Flesh can now conceive even Love it self CHAP. XXXIV Of the First Commandment Qu. 1. VVHat are the words of the First Commandement A. Thou shalt have no other Gods before me Exod. 20. 3. Q. 2. What
For 1. The difference between Heaven and Hell is so great that there must needs be a great difference between them that shall go to each And therefore it may be known Christ's Spirit is not an undiscernable Mark and Pledge to them that have it 2. And we are commanded to search and try our selves and many Marks of difference are told us and the Persons plainly described that shall be Justified and Condemned And they are already here Justified and Condemned by that Law by which they shall be judged 3. And what comfort could we have in all the Redemption and Grace of Christ and all the Promises of Salvation if we could not come to know our Title by them Q. 13. Who be they that Christ will then justifie or condemn A. I must not here answer that Question because its proper place is afterward under some of the following Articles Q. 14. But I find some Scriptures saying That we are not justified by works but by Faith in Christ and yet in Mat. 25. Christ passeth the Sentence upon Mens Works as the Cause and it 's said We shall be judged according to our works A. By works Paul meaneth All works that are conceived to make the reward to be not of Grace but of Debt All works which are set in competition or opposition to Justification by Faith in Christ The Question between him and the Iews was Whether the Divine excellency of Moses's Law was such as that it was given to justifie the doers of it as such Or whether it was but an Index to point them to Christ the end of the Law by whom they must be justified But it is not Believing in Christ nor begging his Grace nor thankfully accepting it that Paul meaneth by Works in his exclusion It is this that he sets against these works And as we are here made Justified Persons by meer Grace giving us Repentance and Faith in Christ that is making us Christians so this obligeth us to live and die as Christians if we will be saved And therefore the final justifying Sentence at Judgment doth pass on us according to such works only as are the performance of our Covenant with Christ without which we shall not be saved and therefore not then justified our Justification then being the justifying of our Title to Salvation and therefore hath the same conditions Q. 15. What may we further learn by this Article of Christ's coming A. 1. We must learn to Fear and Obey him that must judge us And to live as we would then hear of it and to make it all the work of Our lives to prepare for that day and final doom And diligently to try our Hearts and Lives that we may be sure to be then justified 2. We must not be discouraged that we see not Christ but remember that we shall shortly see him in his Glory In the Sacrament and all his worship let us do it as expectants of his coming 3. We have no cause to be dismayed at the Prosperity of the Wicked nor at our Prosecutions or any sufferings while we foresee by Faith that glorious Day 4. We should live in the joyful Hopes of that Day when he that died for us and Sanctified us shall be our Judge and justifie us and finally judge us to endless Life And we must love and long and pray for this Glorious coming of Christ. Come Lord Iesus come quickly Amen CHAP. XVII III. I Believe in the Holy Ghost Qu. 1. WHat is meant by believing in the Holy Ghost A. It meaneth our Believing what he is and what he Doth and our Trusting to Himself and to his Works Q. 2. What must we believe of Himself A. That he is God the Third Person in the Trinity One in Essence with the Father and the Son Q. 3. What must we believe of his Works A. We must believe 1. That the Holy Ghost is the great Agent and Advocate of Jesus Christ on Earth by his works to be his Witness and to plead his Cause and communicate his Grace 2. That the Holy Ghost was the Author of those many uncontrolled Miracles by which the Gospel of Christ was Sealed to the World And therefore that those Miracles were the certain attestation of God 3. That the Holy Ghost was given by Christ to his Apostles and Evangelists to enable them to perform the extraordinary Office to which they were Commissioned to teach the Nations to observe all things that Christ had commanded and to lead them into all Truth and bring all things to their remembrance 4. That therefore the Doctrine of the said Apostles and Evangelists first preached by them and after Recorded in the Sacred Scriptures for the use of the Church to the end of the World as the full Doctrine and Law of Christ is to be received as the Word of God indited by the Spirit 5. That it is the work of the Holy Ghost to Sanctifie all Gods Elect that is to illuminate their understandings to convert their Wills to God and to strengthen and quicken them to do their duty and conquer Sin and save them from the Devil the World and the Flesh And to be in them a Spirit of Power and Love and a sound mind And so that the Holy Ghost is an Intercessor within us to communicate LIFE LIGHT and LOVE from the Father and the Son and excite in us those Holy Desires Thanks and Praise which are meet for Gods acceptance All this is contained in our Believing in the Holy Ghost Q. 4. If all this be in it it seemeth a most necessary part of Faith A. The Perfective works of God are used to be ascribed to the Holy Ghost This is so weighty and necessary a part of Faith that all the rest are insufficient without it Millions perish that God created and that Christ in a general sort as aforesaid dyed for but those that are Sanctifyed by the Holy Ghost are saved It is the work of the Holy Ghost to Communicate to us the Grace of Christ that the work of Creation and Redemption may attain their Ends. Q. 5. How is it proved that the Holy Ghost is God A. In that we are Baptized into the Belief of him as of the Father and the Son And in that he doth the works proper to God and hath the Attributes of God in Scripture Which also expresly saith There are Three which bear Record in Heaven the Father the Word and the Holy Spirit and these three are One 1 Joh. 5. 7. Q. 6. I have oft marvelled that the Creed left out 1. The Authority of the Apostles 2. And their Miracles and Christs 3. And the Authority of the Scriptures and now I perceive that all these are contained in our believing in the Holy Ghost A. No doubt but it is a Practical Article of Faith in which we profess to believe in the Holy Ghost in his Relation and Works on Man and therefore â—â— Christ's Agent in gathering his
Joy to whom in this Unity God commnicateth his Glory and if we think not of the Glorious Head of the Church who will then be our Mediator of Fruition as he was of Acquisition nay if we think not of those loving blessed Angels that rejoiced at our Conversion and were here the Servants and will be for ever the Companions of our Joy And if we think not of all our old dear Friends and Companions in the Flesh and of all the Faithful who since Adam's Dayes are gone before us and if we think not of the attractive Love Union and Joy of that Society and State we shall not have sufficient Familiarity above but make God as inaccessible to us Delight and desire suppose attractive suitableness Inaccessible excellency draws not up the Heart I thank God for the Pleasure that I have in thinking of the Blessed Society which will shortly entertain me with joyful Love Q. 12. But may not Everlasting signifie only a long time as it oft doth in Scripture and so all may be in mutable Revolutions as the Stoicks and some others thought A. 1. What reason have we to extort a forced sence against our own Interest and Comfort without any warrant from God 2. The nature of the Soul being so far Immortal as to have no Inclination to its own death Why should we think it strange that its felicity should be also everlasting 3. It can hardly be conceived how that Soul can possibly revolt from God and perish who is once confirmed with that sight of his Glory and the full fruition of his Love Whether Nature be so bad as to allow such a revolt If the Devils had bin as near God and as much confirmed in the Sight and Sense of his Love and Glory as â—â—e Blessed shall be I can hardly conceive how they could possibly have fallen Q. 13. How may I be sure that I shall enjoy this Everlasting Life A. I told you before 1. If you so far believe the Promise of it as made by God and purchased by Christ's Righteousness and Intercession as to take this Glory for your chief felicity and hope and to prefer it before all Worldly Vanity Pleasure Profit Honour or Life to the Flesh and to make it your chief care and business to seek it and rather let go all than lose it and thus patiently wait and trust God's Grace in Christ and his Spirit in the use of his appointed means unto the end it shall undoubtedly be yours for ever CHAP. XXIII What is the true use of the Lord's Prayer Qu. 1. WHat is Prayer A. It is Holy Desires expressed or actuated to God with Heart alone or also with the Tongue including our penitent Confession of sin and its Deserts and our thankful acknowledgment of his Mercies and our Praising God's works and his Perfections Q. 2. What is the Use of Prayer Seeing God cannot be changed and moved by us what good can it do us and how can it attain our ends A. You may as wisely ask what good any thing will do towards our Benefit or Salvation which we can do seeing nothing changeth God As God who is one maketh Multitudes of Creatures so God who is unchangeable maketh changeable Creatures and the Effect is wrought by changing us and not by changing God You must understand these great Philosophical Truths that 1. All things effect according to the Capacity of the Receiver 2. Therefore the various effects in the World proceed from the great variety of Receptive Capacities The same Sun-beams do cause a Nettle a Thorn a Rose a Cedar according to the seminal Capacity of the various Receivers The same Sun enlightneth the Eye that doth not so by the Hand or Foot or by a Tree or Stone And it shineth into the House whose Windows are open which doth not so when the Windows are shut and this without any change in it self The Boatman layeth hold on the Banck and pulls as if he would draw it to the Boat when he doth but draw the Boat to it Two wayes Prayer procureth the Blessing without making any Change in God First by our performing the condition on which God promiseth his Mercy Secondly By disposing our Souls to receive it He that doth not penitently confess his sin is unmeet for Pardon And he that desireth not Christ and Mercy is unmeet to be partaker of them And he that is utterly unthankful for what he hath received is unmeet for more Q. 3. Who made the Lords Prayer A. The Lord Iesus Christ himself as he made the Gospel some of the Matter being necessary yet before his Incarnation Q. 4. To whom and on what occasion did he make it A. To his Disciples to whom also he first delivered his Commands upon their request that he would teach them to pray Q. 5. To what Use did Christ make it them A. First To be a Directory for the Matter and Method of their Love Desires Hope and Voluntary choice and endeavours And 2. To be used in the same Words when their case required it As Man hath three Essential Faculties the Intellect Will and Vital executive Power so Religion hath three Essential parts viz. To direct our Understandings to believe our Will to desire and our Lives in practice Q. 6. What is the Matter of the Lord's Prayer in General A. It containeth First What we must desire as our End And Secondly What we must desire as the Means premising the necessary Preface and concluding with a suitable Conclusion Q. 7. What is the Method of the Lord's Prayer A. I. The Preface speaks 1. To God as God 2. As our reconciled Father in Christ described in his Attributes by the words which art in Heaven which signifie the Perfection of his Power Knowledge and Goodness and the Word Father signifieth that he is Supream Owner Ruler and Benefactor 2. The word Our implieth our Common Relation to him as his Creatures his Redeemed and Sanctified Ones his Own his Subjects and his Beneficiaries or Children II. The Petitions are of two sorts as the Commandments have two Tables The first proceed according to the order of Intention beginning at the highest Notion of the ultimate End and descending to the lowest The Second part is according to the Order of Execution and Assecution beginning at the lowest means and ascending to the highest III. The Conclusion enumerateth the parts of the ultimate End by way of Praise beginning at the lowest and ascending to the highest The Method throughout is more perfect than any of the Philosophers Writings Q. 8. Why do we not read that the Apostles after used this Prayer A. It is enough to read that Christ prescribed it them and that they were Obedient to him We read not of all that the Apostles did 2. This is a Comprehensive Summary of all Prayer and therefore must needs be brief in the several parts But the Apostles had occasion sometime for one branch and sometime for another on which they particularly
Law of Iesus Christ. 1. The Law of Nature is not abrogate though the terms of Life and Death are not the same as under the Law of Innocency 2. The Law of Moses to the Iews as such never bound all other Nations nor now bindeth us but is dead and done away 2 Cor. 3. 7 9 10 11. Rom. 2. 12. 14 15. 3. 19. 7. 1 2 3. Heb. 7. 12. 1 Cor. 9. 21. But seeing it was God that was the Author of that Law and by it expresly told the Iews what the Law of Nature is we are all bound still to take those two Tables to be God's own Transcript of his Law of Nature and so are by consequence bound by them still If God give a Law to some one Man as that which belongs to the Nature of all Men though it bind us not as a Law to that Man it binds as Gods exposition of the Law of Nature when notified to us 3. As the Law of Christ it binds all Christians Q. 2. How are the Ten Commandements the Law of Christ A. 1. Nature it self and lapsed Mankind is delivered up to Christ as Redeemer to be used in the Government of his Kingdom And so the Law of Nature is become his Law 2. It was Christ as God-Redeemer that gave the Law to Moses and as it is a Transcript of the Common Law of Nature he doth not revoke it but suppose it 3. Christ hath repeated and owned the Matter of it in the Gospel and made it his Command to his Disciples Q. 3. Is there nothing in the Ten Commandements proper to the Israelites A. Yes 1. The Preface Hear O Israel And that brought thee out of the Land of Egypt out of the House of Bondage 2. The stating the Seventh Day for the Sabath and the strict Ceremonial Rest commanded as part of the Sanctifying of it Q. 4. How doth Christ and his Apostles contract all the Law into that of Love A. God who as Absolute Lord Owneth moveth and disposeth of all doth as Soveraign Ruler give us Laws and excute them and as Love and Benefactor giveth us all and is the most Amiable Object and End of all So that as to Love and Give is more than to Command so to be Loved is more than as a Commander to be Obeyed But ever includeth it though it be eminently in its Nature above it So that 1. Objectively Love to God our Selves and Others in that measure that it is exercised Wisely is Obedience Emenently and somewhat higher 2. And Love as the Principle in Man is the most powerful Cause of Obedience supposing the Reverence of Authority and the fear of punishment but is somewhat more Excellent than they A Parents Love to a Child makes him more constant and full in all that he can do for him than the Commands of a King alone would do In that measure that you Love God you will heartily and delightfully do all your duty to him and so far as you love Parents or Neighbours you will gladly promote their Honour Safety Chastity Estates Rights and all that 's theirs and hate all that is against their good And as Parents will feed their Children though no fear of punishment should move them so we shall be above the great necessity of the fear of punishment so far as God and Goodness is our delight Q. 5. How should one know the meaning and extent of the Commandements A. The words do plainly signifie the Sence And according to the reasonable use of Words Gods Laws being perfect must be thus expounded 1. The commanding of Duty includeth the forbidding of the contrary 2. Under General Commands and Prohibitions the kinds and particulars are included which the General word extendeth to 3. When one Particular sin is forbidden or duty Commanded all the Branches of it and all of the same kind and reason are Forbidden or Commanded 4. Where the End is commanded or forbidden it is implyed that so are the true Means as such 5. Every Commandement extendeth to the whole Man to our Bodyes and all the Members and to the Soul and all its Faculties respectively 6. Commands bind us not to be alwayes doing the thing Commanded Dutyes be not at all times duty But Prohibitions bind us at all times from every sin when it is indeed a sin 7. Every Command implyeth some reward or benefit to the Obedient and every sin of Omission or Commission is supposed to deserve punishment though it be not named 8. Every Command supposeth the thing Commanded to be no Natural impossibility as to see Spirits or into the Heart of the Earth to know that which is not intelligible c. But it doth not suppose us to be Morally or Holily disposed to keep it or to be able to change our Corrupt Natures without God's Grace 9. So every Command supposeth us to have that Natural freedom of Will which is a self-determining Power not necessitated or forced to sin by any But not to have a Will that is free from Vicious inclinations Nor from under God's disposing power 10. The breach of the same Laws may have several sorts of punishment By Parents by Masters by Magistrates by the Church On Body on Name on Soul in this Life by God and finally heavier punishment in the Life to come 11. The sins here forbidden are not unpardonable but by Christs Merits Sacrifice and Intercession are forgiven to all true penitent converted Believers CHAP. XXXIII Of the Preface to the Decalogue Qu. 1. VVHat are the Parts of the Decalogue A. I. The Constitution of the Kingdom of God over Men described And II. The Administration or Governing Laws of his Kingdom Q. 2. What words express the Constitution of God's Kingdom A. I am the Lord thy God which brought thee out of the Land of Egypt out of the House of bondage Q. 3. What is the Constitution here expressed A. 1. GOD the Soveraign 2. Man the Subject 3. The work of God which was the next Foundation or reason of the mutual Relation between God and Man as here intended Q. 4. What is included in the first part of God's Soveraignty A. 1. That there is a God and but One God in this special Sence 2. That the God of Israel is this One true God who maketh these Laws 3. That we must all obey him Q. 5. What is GOD what doth that word here mean A. This was largely opened in the beginning Briefly to be GOD is to be a Spirit Infinite in Being in Vital Power Knowledge and Goodness of whom as the efficient Cause and through whom as the Governour and to whom as the End are all things else related to us as our Creator and as our Absolute Owner Our Supream Ruler and our greatest Benefactor Friend and Father Q. 6. What words mention Man as the Subject of the Kingdom A. Hear O Israel and Thy God that brought Thee c. Q. 7. What
Infants of all professed Christians and Hypocrites or only the Infants of sincere Christians who have the Promise of Pardon and Salvation delivered and sealed by Baptism A. As the Church is to receive all the adult who make a credible profession so are they to receive all their Infants For God only knoweth the Heart But it is with the Heart that man believeth to righteousness Rom. 10. And as adult Hypocrites are not pardoned by God who knoweth the Heart so neither is there any promise of pardon to their Seed No text of Scripture giveth any pardon but to sincere Believers and their Seed And the Child is in the Covenant as the Child of a believer devoted to God And that Faith which qualifieth not the Parent for pardon cannot qualifie the Child for it I know no more promise of Pardon and Life to an Hypocrites than to a Heathens Child Q. 30. But what if the Godfather or Grandfather be a true Christian or the Ancestors and the Parents both Infidels may not the Child be baptized and pardoned A. The further you go from the Parent the darker is the Gase We are all the offspring of Righteous Noe and yet that maketh not the Infants of Heathens baptizable or pardoned But the case of Abrahams Covenant maketh it probable that whoever is the true owner of the Child by Nature Purchase or Adoption may devote it acceptably to God in baptism Because the Infant having no choosing power the Will of his Owner goeth for his own in accepting the Mercies of the Covenant and obliging him to such conditions as are for his good which if he like them not he may renounce when he comes to age But if the Grandfather or Godfather be no Owner of the Child I know no proof that their causing him to be baptized helps him to Pardon and Salvation If we dream that Baptism giveth pardon to all Infidels and Heathens Children whose owners were not in the Covenant themselves we make a Gospel which as far as I can find Christ never made Q. 31. May not any man take an Infant out of the Street and give him food and rayment much more offer him to Baptism which is an Act of greater Charity A. The first God alloweth But Pardon and Salvation is none of ours to give but Gods and we can ministerially deliver the investing signs to none that have no title to which God hath promised the gift If as some think bare Redemption hath given a right to all the World then all Infidels and Heathens shall be saved if baptized If they say it is to all Infants in the World then whether they have Godfathers or no they may be baptized And if all that are baptized are saved it 's irrational to think that want of Baptism without their fault shall hinder their Salvation But though God offer to all men Pardon and Life for themselves and their Infants yet no Scripture giveth it to either without Acceptance and Conâ—ent of the adult we must not make a Gospel of our own Q. 32. Some say that so much Faith will serve for a Title to Baptism as taketh Christ for a Teacher and maketh us Disciples that we may after attain to saving Holiness but that it is not special saving Faith that must needs be then professed A. This is to make a new Baptism and Christianity to vie with that which alone Christ made No adult person is a Christian in Scripture sence who believeth not in Christ as Christ. Which is as Saviour as Prophet Priest and King The essentials of Christs Office and gifts as offered are essential to that accepting Faith which makes us Christians A Disciple and a Christian were words of the same importance Act. 11. Christ made no Baptism but for the remission of Sin and giving men a Relationright to Father Son and Holy Ghost Baptism saveth by the answer of a good conscience to God Arise and wash away thy sins was the word to Saul We are Sacramentally buryed and risen with Christ as dead to Sin and made new Creatures when we are baptized Rom. 6. Therefore it is called The Laver of Regeneration Tit. 3. 5. All the Church of Christ from the Apostles taught that Baptism put away the guilt of Sin to all that were truly qualified for that Sacrament And they required the profession of a Saving Faith and Repentance And all the form of Baptism used in England and the whole Christian World so happily agreeth in expressing this that whoever will bring in the Opinion That the Profession of a Faith short of that which hath the promise of Pardon and Life entitleth to Baptism must make a new Baptismal form Q. 33. But many Divines say that Baptism is not administred to Infants on the title of a present Faith nor to give present pardon but on a promise that they shall believe at age and so have the Benâ—fits of Baptism at age A. None dare say so of the adult If they say we repent not nor believe now but we promise to do it hereafter no wise man will baptize them It is present Believing and not a meer promise to believe that is their Title And Infants title is the Parents Faith and dedication By this Doctrine Infants of Christians are not in the same Covenant or Baptism as their Parents nor are any more pardoned than Heathens Q. 34. What use are we to make of our Baptism ever after A. It is of great and manifold use 1. We must live under the humble sence of that miserable state of Sin from which Christianity doth deliver us 2. We must live in the thankful sence of that Grace of God in Christ which did deliver us and in the Exercise of our belief of that Truth and Love which was then Sealed to us 3. We must live in the faithful remembrance of that Covenant which we Sealed and that Obedience which we promised and in that War against the Devil the World and the Flesh in which we then engaged our selves 4. It is the Knowledge of the Baptismal Covenant which tells us what Christianity is and who we must take and Love as Christians while Sects and Dividers by narrow false measure do limit their Christian Love and Communion and hate or cast off the Disciples of Christ. 5. Accordingly it is the baptismal Covenant that must tells us what true Faith is viz. Such a Belief as causeth us truly to consent to that Covenant and what true Conversion is viz. Such a change as containeth a true consent to that Covenant And so it tells us how to judge of our sincerity of Grace viz. When we unfeignedly consent to that Covenant And tells us what sin is mortal that is inconsistent with true Grace and Title to Salvation viz. All sin which is not consistent with an unfeigned consent to the Covenant of Grace 6. It tells what the Catholick Church is viz. Visibly all that profess consent to the baptismal Covenant and
Atheists Sadducees or Infidels after And these are worse than common Infidels that never were baptized The Church is no Church if it be common to these 6. Some that continue a Nominal Christianity openly hate and persecute the Practice of it and live in common Adultery Perjury Murder And the Church is Holy and a peculiar People a holy Nation a royal Priesthood And Repentance and Obedience are necessary to the Church as well as Faith If therefore these notorious flagitious impenitent persons must be Members in Communion with the Church it will be a Swine-sty and not a Church a Shame to Christ and not an Honour If his Church be but like the rest of the World Christ will not be honoured as the Saviour of it nor the Spirit as its Sanctifier It is the Unity of the Spirit that all Christians must keep in the bond of Peace But these have none of his Spirit and therefore are none of Christs The Sacraments are Symbols of the Church as differenced from the World and Christ will have them be a visibly distinct Society 7. Communicants come to receive the greatest gift in the world Pardon Justification Adoption right to Heaven The Gospel giveth these to none but Penitent Believers To say that Christ giveth them to flagitious impenitent Rebels whose Lives say We will not have him reign over us is to make a new Gospel contrary to Christs Gospel which Paul curseth were it done by an Angel Gal. 1. 7 8. They are not yet capable of these precious gifts 8. The Objectors take no notice of 1 Cor. 5. 2 Thess. 3. Rom. 16. 16 17. Tit. 3. 10. Rev. 2. 3. where the Churches are reproved for suffering Defilers nor Heb. 13. 7. 17. 24. Luk. 12. 42. 42. 1 Thess. 5. 12 13. which describe the Office of Church-guides nor 1 Tim. 3. 4 c. where the governing of the Church and avoiding Communion of the Impenitent are described 9. In a word Christs Office Works and Law the Nature of the Church and Sacrament the Office of the Ministry the frequent Precepts of the Apostles and the constant practice of the Church in its greatest Purity down from the Apostles dayes do all speak so plainly for keeping and casting out Infidels and impenitent wicked men and for keeping the Church as a Society of visible Saints separated from the World that I can take him for no better than a Swine or an Infidel who would have the Church-Keyes cast away and the Church turned common to Swine and Infidels Q. 24. But it will make Ministers Lords and Tyrants to have such power A. 1. Some body must be trusted with the Power if the work must be done The Church must be differenced from the World Therefore some must trye and judge who are fit to be baptized and to have its Communion And who is fitter than those whom Christ by Office hath thereto appointed Would you have Magistrates or the People do it Then they must be prepared for it by long study and skill and wholly attend it For it will take up all their time Q. 25. Must Ministers examine People before they communicate A. They must Catechize and Examine the Adult before they baptize them and consequently those who were baptized in Infancy before they number them with adult Communicants or else Atheists and Infidels will make up much of the Church who will come in for worldly Interest This Examination should go before Confirmation or the publick owning of their Baptism But there is no Necessity of any more Examination before every Sacrament except in case of Scandal or when persons need and crave such help Q. 26. Who be they that must be Excommunicated or refused A. Those who are proved to be Impenitent in gross scandalous sins after sufficient admonition and patience And to reject such is so far from Tyranny that it is necessary Church-Justice without which a Pastor is but a Slave or Executioner of the sinfull will of others Like a Tutor Philosopher or Schoolmaster who is not the Master of his own School but must leave it common to all that will come in though they scorn him and refuse his conduct But no man must play the Pastor over other mens Flocks nor take the Guidance of a greater Flock than he can know and manage Much less be the only Key-bearer over many Score or Hundred Churches And least of all take upon him to Govern and judge of Kings and Kingdoms and all the World as the Roman deceiving Tyrant doth CHAP. XLVII Of Preparation for Death and Iudgment Qu. 1. HOw must we prepare for a safe and coâ—fortable Death A. I have said so much of this in my Family Book that to avoid Repetition I must refer you thiâ—her only in brief I. Preparation for Death is the whole work of Life for which many hundred years are not too long if God should so long spare and trie us And all that I have hitherto said to you for Faith Love and Obedience upon the Creed Lords Prayer and Commandements is to teach you how to prepare for Death And though â—ound Conversion at last may tend to Pardon and Salvation to them that have lived a careless wicked Life Yet the best the surest the Wisest Preparation is that which is made by the whole course of a holy obedient heavenly Life Q. 2. What Life is it that is the best Preparation A. 1. When we have so well considered of the certain Vanity of this World and all its pleasures and of the truth of Gods Promises of the Heavenly Glory as that by Faith we have there placed our chiefest Hopes and there expect our chief Felicity and make it our chief business in this world to seek it preferring no worldly thing before it but resolved for the hopes of it to forsake them all when God requireth it This is the first part of our preparation for Death II. When we believe that this mercy is given by Christ the Mediator between God and Man and trust in his Merits and Intercession with the Father and take him for our Teacher also and our Ruler resolving to obey his Word and Spirit This is the second part of our preparation for Death III. When the Holy Spirit hath shed abroad Gods Love upon our hearts and turned their nature into a habit of Love to God and Holiness and given us a Victory over that Love of the World and fleshly Prosperity and Pleasure which ruleth in the hearts of Carnal men though yet our Love shew it self but in such Mortification and endeavour and grief for what we want we are prepared for a safe Death But if the foretasts of Heavenly Glory and sense of the Love of God do make our thoughts of Heaven sweeter to us than our thoughts of our Earthly hopes and cause us out of Love to God and our glorified Redeemer and his Church and out of love to a Life of perfect Knowledge Love and
the Flesh the World and the Devil from the revenging Justice of God and from everlasting Damnation giving us here a Union with Christ the Pardon of our Sins and Sanctifying Grace and hereafter everlasting heavenly Glory Q. 3. Is there any other Religion besides the Christian Religion A. There be many errours of Men which they call their Religion Q. 4. Is there any True Religion besides Christianity A. There be divers that have some part of the Truth mixt with Error 1. The Heathens acknowledge God and most of his Attributes and Perfections as we do But they have no knowledge of his Will but what meer Nature teacheth them and they worship many Idols if not Devils as an under sort of Gods 2. The Iews own only the Law of Nature and the Old Testament but believe not in Jesus Christ our Redeemer 3. The Sadduces and all Bruitists worship God as the Governour of Man in this World but they believe not a Life to come for Man 4. The Pythagorean Heathens look for no Reward or Punishment after Death but by the passing of the Soul into some other Body on Earth in which iâ— shall be Rewarded or Punished 5. The Mahometans acknowledge One God as we do but they believe not in Jesus Christ as Mans Redeemer but only take him for an excellent Holy Prophet and they Believe in Mahomet a Deceiver as a Prophet greater than he 6. The meer Dâ—ists believe in God but not in Jesus Christ and have only the Natural Knowledge of his Will as other Heathens but worship not Idols as they do Q. 5. Is there but One Christian Religion A. No True Christianity is one certain thing Q. 6. How then are Christians said to be of divers Religions A. Sound Christians hold to Christian Religion alone as Christ did institute it But many others corrupt it some by denying some parts of it while they own the rest and some by adding many corrupting Inventions of Man and making those a part of their Religion as the Papists do Q. 7. Where is the true Christian Religion Doctrinal to be found that we may certainly know which is it indeed A. The Christian Religion containeth I. The Light and Law of Nature and that is common to them with others and is to be found in the Nature of all things as the Significations of Gods Will II. Supernatural Revelation clearing the Law of Nature and giving us the Knowledge of the Redeemer and his Grace And this is contained I. Most fully in the Holy Bible II. Briefly and summarily in the Creed Lords Prayer and Commandments III. Most briefly of all in the Sacraments of Baptism and the Lords Supper and the Covenant made and sealed by them Q. 8. But are not the Articles of our Church and the Confessions of Churches their Religion A. Only Gods Word is ouâ— Religion as the Divine Rule But our Confessions and Books and Words and Lives shew how we understand it Q. 9. What is the Protestant Religion A. The Religion of Protestants is meer Christianity They are called Protestants but accidentally because they Protest for meer Scripture Christianity against the Corruptions of Popery Q. 10. What sorts of false Religion are there among Christians A. There are more Corruptions of Religion than can easily be named The chief of them are of these following sorts I. Some of them deny some Essential Article of Faith or Practice As the Immortality of the Soul the Godhead or Manhood or Offices of Christ or the Holy Ghost or the Scripture c. II. Some of them pretend new Revelations falsely and set their pretences of the Spirits Inspirations against the sealed Word of God III. Some of them set up an Usurped Power of their own against the Office Authority or sufficiency of the said Sealed Scriptures Pretending that they are Successours to the Apostles in the Power and Office of making Laws for the Universal Church and being the Judges of the sence of Scripture yea and what is to be taken for Gods Word and what not and Judges of all Controversies about it Of these the Papists pretenâ— that the Pope and a General Council are Supreaâ— visible Governours under Christ of all the Christiaâ— World and that none may appeal from them â—… God to Christ to the Scripture or to the Day oâ— Judgment Others pretend to such a Power iâ— every Patriarchal National or Provincial Church And all of them instead of a humble helping guiding Ministry set up a Church Leviathan a silencing Abaddon and Appollyon a destroying Office Setting up their Usurped power above â—â— equal in Effect with Gods Word Q. 11. How come the Scriptures to be Gods Worâ— when the Bishops Cannons are not And to be â—â— far above their Laws A. You must know that God hath two differenâ— sort of Works to do for the Government of hiâ— Church The first is Legislation or giving Neâ— Doctrines and Laws The other is the teachinâ— and guiding the Church by the Explication anâ— Application of these same Laws God is not stiâ— making New Laws for Man but he is still Teaching and Ruling them by his Laws Accordingly God hath had two sort of Ministers One sort for Legislation to Reveal neâ— Doctrines and Laws And such was Moses undeâ— the Old Administration and Christ and his Commissioned Apostles under the New These werâ— Eminent Prophets inspired by God infallibly â—â— record his Laws and God attested their Officâ— and Work by Multitudes of Evident uncontrolled Miracles But the Laws being Sealed the Second sort of Ministers are only to Teach and Apply these same Laws and Doctrines and not to reveal New ones And such were the Priests and Levites under Moses and all the succeeding Ministers and Bishops of the Churches under Christ and the Apostles who are the Foundation on which the Church is built And though all Church Guides may determine of the undetermined Circumstances of Holy things by the General Laws which God hath given therein Yet to arrogate a power of making a new Word of God or a Law that shall suspend our Obedience to his Laws or any Law for the Universal Church whether it be by Pope or Council is treasonable Usurpation of a Government which none but Christ is capable of And as if one King or Council should claim the Civil Soveraignty of all the Earth which is most unknown to them Q. 12. But I pray you tell me how the CREED comes to be of so great Authority seeing I find it not in the Bible A. It is the very Summ and Kernel of the Doctrine of the New Testament and there you may find it all with much more But it is Older than the writting of the New Testament save that two or three words were added since I told you before 1. That Christ himself did make the Nature and Terms of Christianity Commissioning his Apostles to make all Nations his Disciples baptizing them into the Name of the Father the Son and the Holy
Ghost This is the Summ of the Creed first made by Christ himself 2. The Apostles were Inspired and Commissioned to teach men all that Christ commanded Mat. 28. 19 20. 3. To say these three Words I believe in the Father Son and Holy Ghost without understanding them was easie but would make no true Christians Therefore if we had never read more of the Apostles Practice we might justly conclude that those inspired Teachers before they Baptized Men at Age taught them the meaning of those three Articles and brought them accordingly to Confess their Faith And this is the Creed And though a Man might speak his Profession in more or various Words the Matter was still the same and the words made necessary must not be too many nor left too much at mens liberty to alter lest corruption should Creep into the Common Faith For the Baptismal Confession was the very Symbol Badge or Test by which all Christians were visibly to pass for Christians And as Christianity must be a known certain thing so must its Symbol be 4. And infallible historical Tradition assureth us that accordingly ever since the Apostles dayes before any adult were Baptized they were Catechized and brought to understand and profess these same Articles of the Faith And if the Greeks and the Latines used not the same Words they used Words of the same Signification two or three words being added since Q. 13. Do you not by this set the Creed above the Bible A. No otherwise than I set the Head Heart Liver and Stomach of a Man above the whole Body which containeth them and all the rest Or than I set the Ten Commandments above the whole Law of Moses which includeth them Or than Christ did set Loving God above all and our Neighbour as our selves above all that Law of which they were the Summ We must not take those for no Christians nor deny them Baptism who understand and believe not particularly every word in the Bible as we must those that understand not and believe not the CREED CHAP. VIII Of BELIEVING what it signifieth in the Creed Qu. 1. I Understand by what you have said that as Mans Soul hath three Powers the Understanding the Will and the Executive So Religion being but the true qualifying and guidance of these three Powers must needs consist of three parts I. Things to be known and believed II. Things to be Willed Loved and Chosen And III. Things to be Done in the Practice of our Lives And that the Creed is the Symbol or Summ of so much as is necessary to our Christianity of the first sort and the Lords Prayer the Rule and Summary of the second and the Ten Commandments of the Third I intreat you therefore first to expound the Creeâ—… to me and first the first word of it I Believe â—… it belongs to all that followeth A. You must first know what the word signifieth in Common use To Believe another Signifieth Tâ—… trust him as True or Trusty and to Believe a thing signifieth to Believe that it is True because a Trusty Person speaketh it The Things that you must Believe to be True are called The Matter or Materiâ—… Object of your Faith The Persons Trustiness thaâ—… you believe or trust to is called The formal Object of your Faith for which you Trust the Person and believe the thing The Matter is as the Body of Faith and the Form as its Soul The Matter which the Church hath believed hath by Goâ—… had alterations And to this Day more is revealeâ— to some than to others But the formal Reason â—… your Faith is still and in all the same even Gods Fidelity who because of his Perfection cannot Liâ—… Q. 2. How may I be sure that God cannot Liâ— who is under no Law A. His Perfection is more than a Law 1. Wâ—… see that God who made Man in his own Image and reneweth them to it making Lying a hateâ—… Vice to humane Nature and Conversation Nâ—… Man would be counted a Lyar And the betteâ—… any Man is the more he hateth it 2. No man Lyeth but either for want of Wiâ—dom to know the Truth or for want of perfecâ—… Goodness or for want of Power to attain his Ends by better means But the Infinite most Perfect God hath none of these defects Q. 3. But God speaketh to the World by Angels and Men and who knows but they may be permitted to Lie A. When they speak to Man as sent by God and God attesteth their credibility by uncontrolled Miracles or other Evidence if then they should Lie it would be imputable to God that attesteth their word Of which I said enough to you before Q. 4. Proceed to open the formal Act of Faith which you call Trust A. As you have noted that Mans Soul hath three Powers Understanding Will and Executive so our Assiance or Trust in God extendeth to them all And so it is in One an Assenting Trust a Consenting Trust and a Practical Trust. By the first we Believe the Word to be True because we trust the Fidelity of God By the second we consent to Gods Covenant and accept his Gifts by Trusting to the Truth and Goodness of the Promiser By the Third we Trustingly venture on the costlyest Duty Q. 5. I pray you open it to me by some familiar similitude A. Suppose you are a poor Man in danger of a Prison and a King from India sends his Son hither Proclaiming to all the Poor in England that if they will come over with his Son he will make them all Princes some say He is a Deceiver and not to be believed Others say A little in hand with our Old acquaintance is better than uncertainty in an unknown Land Another saith I know not but a Leaky Vessel Storms or Pirates may prevent my hopes Here are now three Questions 1. Do you believe that he saith True 2. Do you so far Trust him as to Consent to go with him 3. When it comes to it do you so far Trust him as to venture on all the difficulties and go Again suppose you have a deadly sickness There are many unable and deceitful Physicians in the World There is one onely that can Cure you and offereth to do it for nothing but with a Medicine made of his own Blood Many tell you he is a Deceiver Some say others can do it as well And some say the Medicine is intollerable or improbable Here are three Questions 1. Do you Trust his word by Believing him 2. Do you Trust him so as to Consent and Take him for your Physician 3. Do you Trust him so as to come to him and take his Medicine forsaking all others I need not apply it You can easily do it Trust then or Assiance is the vital or formal act of Faith And Assenting Consenting and Practice are the inseparable effects in which as it is a saving Grace it is alwayes found Q. 6. But is all this